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Beniamin Whichcot S. S. T. Professor

Select Sermons OF D r WHICHCOT. In TWO PARTS.

MAT. XI. 15. He that hath Ears to hear, let him hear.

LONDON: Printed for Awnsham and John Churchill, at the Black Swan, in Pater-Noster-Row. MDCXCVIII.

THE PREFACE.

AMongst those many Things which are made Publick; it may be thought, perhaps, of Sermons; that they are, of any other, the least wanted; and for the future, least likely to be found wanting: since to that rich and inexhaustible Store, with which the Learned and Orthodox Divines of England have already furnished us, there is daily fresh addition, from worthy and able Hands. Neither, have we cause to fear a Cessation in this kind; or that so great a Blessing is likely to fail us, for the future; having such security, not only from the unwearied Zeal of pre­sent Divines (of whom we may always hope a worthy Succession) but, from the just esteem which the Publick never fails to shew, for such pious Discourses: Upon which account, we find that many of these [Page] are every day made Publick; and, as it were, forced into the World; notwithstand­ing the great Modesty of their Authors, whose Humble Thoughts, and devoutly re­signed Affections, lead them not towards Eminence, and Advancement in the World.

It may seem strange, therefore, that in such an Age as this, any one should be so officious, as to search after, and publish the Sermons of a Man long since dead, who (himself) never meant to Pub­lish any; or thought so highly of him­self, as that he could benefit the World by such a Publication.

It is certain, that we must not ever imagine, nor can it enter into a Mind truly Christian, that because we see not an ap­parent Change for the better, in the Lives of Christian Professors; that, therefore all Preaching is ineffectual; or, that here in England, the Labours of the most Eminent Divines that perhaps the World ever afforded, have been of no use at all: It might be said with the same rea­son (tho' very prophanely, and wicked­ly) that because the Christians are not reported to exceed the other Nations of the World, in Probity, and Good Li­ving; but are said to be rather inferior [Page] in this respect, to the Civilized People, whether Pagan or Mahometan, lying round them; that therefore the Christian Re­ligion is of no effect at all, nor any ways operative upon the Lives of its Profes­sors.

But, if we consider this, as becomes us; and not perversely, as many do; it will be found that we are, even in this sense, the most highly indebted to Chri­stianity; and should look upon It as the greatest Blessing imaginable; not only for its spiritual Advantages, which are Un­speakable; but for its Temporal Benefits, and Securities; inasmuch as that Man­kind being so inclinable to Ill, we should have a Religion so full of all good Pre­cepts, and so enforcing with respect to all the Duties of Morality, and Justice. So that our Amazement ought rather to be; how Men, with such a Religion, should lead such Lives! and how Malice, Ha­tred, or Division, should have place in such Societies as these; which we might expect to see distinguished from all others, rather by a perfect Harmony, and A­greement, than by the fiercest Quarrels, Contentions, and Animosities.

And, indeed, when we consider the Na­ture of Preaching; how excellent an Or­der [Page] and Establishment it is; how highly raised and magnified in the Christian World: When we consider Numbers of Holy Men set apart for this great Work; having all advantages given them, the better to set forth those Glorious Truths of Revelation, and to create a Reve­rence of Religion in the Minds of Men; when we consider the Solemnity of a Church-Assembly, and the awful Presence and Au­thority of the Christian Orator; we may be apt to wonder perhaps, why we see not greater and more happy Effects here­of, in the World. However, we must of Ne­cessity conclude, That this Institution being undoubtedly so powerful a support of our Reli­gion; if such Assemblies as these were not upheld, if such Authority as this did not subsist, the consequence would be, that as in a little time there would be no more Chri­stianity left in the World, so neither any Mo­rality; since, notwithstanding all the Helps of Preaching, and the Assistance and Support which Virtue receives from hence, the Lives of Men are still so far from being Reform'd, and the World so little Improved, in these latter A­ges.

But, how reverently soever we have cause to think concerning this Instituti­on, [Page] and the undoubted good Effects of it, upon Mankind; and, whatever high Opi­nion and Esteem we may justly have of their Performance in whose Hands this Power is placed; it seems not wholly im­possible, but that there may be some De­fect in this great Affair; and that the Causes of ill Success may not lye altoge­ther in the Depravity, Perverseness, or Stupidity of Mankind, who are the Hea­rers and Readers of these Doctrines.

In some Countries, and amongst some sorts of Christians, we have seen, that the Whole of this Institution has not been appropriated to Spirituals; but, that a great part of those Divine Exhortations have had something in common with the Poli­cies of the World, and the Affairs of Government. And, of whatsoever Bene­fit this may have been to Mankind, or to the Peace of the Christian World; it must be own'd that Preaching it self, will be so much the less apt to make any happy Revolution in Manners, as it has at any time been serviceable to Revoluti­ons in State, or to the support of any o­ther Interest than that of Christ's King­dom.

Nor do we find, since the Arts of Go­vernment, and Mysteries of Religion, [Page] have been thus suited together; that either has been much advantag'd by the Union; it having never yet appear'd, that Di­vinity has been greatly better'd by Policy; or that Policy has been any where mended by Divinity.

Amongst those Writers who have been for­ward in making this Unprosperous Alli­ance, and Building a Political Christianity; there has been * one of our Nation (in the Time wherein our Author liv'd) who whether he may have been serviceable any way to the Civil Government, or Christian Church; it may be concluded, at least, that he has done but very ill Service in the Moral World. And, however other parts of Philosophy may be obliged to him, Ethicks will appear to have no great share in the Obligation. He has, indeed, with great Zeal, and Learning, been oppos'd, by all the eminent and worthy Divines of the Church of England: And had the same Industry been applied to the Correction of his Moral Principles, as has been bestow'd in refuting some other of his Errours, it might perhaps have been of more Service to Religion, in the Main.

This is He who reckoning up the Passions, or Affections, by which Men are held toge­ther in Society, live in Peace, or have any Correspondence one with another, forgot to [Page] mention Kindness, Friendship, Sociable­ness, Love of Company and Converse, Na­tural Affection, or any thing of this kind; I say Forgot, because I can scarcely think so ill of any Man, as that he has not by experience found any of these Affections in himself, and consequently, that he be­lieves none of them to be in others. But in the place of other Affections, or good In­clinations, of whatever kind, this Au­thor has substituted only one Master-Passion, Fear, which has, in effect devour'd all the rest, and left room only for that infinite Passion towards Power after Power, Leviathan. pag. 47. Natural (as he affirms.) to All Men, and never ceasing but in Death. So much less Good-nature has he left with Man­kind, than what he allows the worst of Beasts: Having allotted to us, in the way of our Nature, such mischievous Passions as are unknown to them; and not so much as allow'd us any Degree of their Good ones, such as they All are known to have, and are never wanting to exert towards their own Kind: By which Excellency of Nature (so little reckon'd upon, in the Case of Mankind) their common Interest is duly serv'd, and their Species propagated and maintain'd.

[Page]Had not the Poyson of these Immoral, and (in reality) Atheistical Principles been diffused more than 'tis easie to imagine, (at that time especially when Dr. Whichcot ap­pear'd) we should, perhaps, where Mora­lity was concern'd, have heard less of Terror and Punishment; and more, of Moral Rectitude and Good-nature. At least, it should not have grown customary to explode Good-nature, and detract from that Good which is ascrib'd to Na­tural Temper, and is accounted Natural Affection, as having Ground and Foun­dation in Meer NATURE: On the con­trary; it would have been the Business of those who had manag'd the Cause of Religi­on, to have contended for these better Dis­positions; and to have shewn, how deep a Root and Foundation they had in Human Nature; and not, just contrary-wise, to have built on the Ruine of these. For, with some people, this was then become a Me­thod to prove Christianity. Revelation was to owe its Establishment to the Depression and Lowering of such Principles as these, in the Nature of Man: And the Weakness of these was made the Strength of Religion. As if Good-nature, and Religion, were Ene­mies: A Thing, indeed, so unthought of, amongst the Heathens; that PIETY [Page] (which was their best Word to signifie Re­ligion) had more than half its Sence, in Natural and Good Affection; and stood not only for the Adoration, and Worship of God; but for the Natural Affections of Parents to their Children, and of Children to their Parents; of Men to their Native Country; and, indeed, of all Men in their several Relations one to another.

It must be confess'd, that it has been the Reproach of some Sects of Christians a­mongst us; that their Religion appear'd to be, in a manner, opposite to Good-nature; and founded in Moroseness, Selfishness, and Ill-will to Mankind; Things, not easily reconcileable with a Christian Spirit. But, certainly, it may be said of the Church of England, if of any Church in the World, that this is not Her Spirit: But, it is by Characters and Features just contrary to these, that this Church shews Herself, a­bove all others, most worthily and nobly Christian.

It is certain, that there is nothing more contended for, by those who would not wil­lingly admit a Deity; nor is there any thing of greater Use to them, in their Way of Reasoning; than to have it pass as cur­rent, that there are in Man, no Natural Principles inclining him to Society; no­thing [Page] that moves him to what is Moral, Just and Honest; except a Prospect of some different Good, some Advantage of a dif­ferent Sort from what attends the Actions themselves. Nor is it strange, that they who have brought themselves off from so much as believing the Reality of any Inge­nuous Action, perform'd by any of Man­kind, meerly through Good Affection, and a Rectitude of Temper; should be back­ward to apprehend any Goodness of that sort, in a Higher Nature than that of Man. But it is strange to conceive, how Men who pretend a Notion and Belief of a Supream Power acting with the great­est Goodness, and without any Inducement but that of Love and Good-will; should think it unsuitable to a Rational Creature, derived from Him, to act after His Ex­ample; and to find Pleasure and Content­ment in Works of Goodness and Bounty, without other Prospect. But, what is yet more unaccountable, is, that Men who pro­fess a Religion where Love is chiefly en­joyn'd; where the Heart is expresly call'd for, and the outward Action without that, is disregarded; where Charity (or Kind­ness) is made all in all; that Men of this Perswasion, should combine, to degrade the Principle of Good-nature, and refer [Page] all to Reward; which being made the on­ly Motive in Mens Actions, must exclude all worthy and generous Disposition, all that Love, Charity, and Affection, which the Scripture enjoyns; and without which, no Action is Lovely, in the Sight of God, or Man; or in it self, deserving of Notice, or kind Reward.

But, perhaps, one Reason of this Mis­fortune has been; that some Men, who have meant sincerely well to Religion and Vertue, have been afraid least by advan­cing the Principle of Good-nature, and lay­ing too great a Stress upon it, the appa­rent Need of Sacred Revelation (a Thing so highly Important to Mankind) should be, in some Measure, taken away. So that they were forced, in a Manner, to wound VERTUE, and give way to the Imputa­tion of being Mercenary, and of Expressi­on of Dr. Whichcot's. Acting in a slavish Spirit, in Ways of Religion, rather than admit a sort of Rival (in their Sense) to the Faith of Divine Reve­lation: Seeing that Christianity (they thought) would, by this Means, be made less necessary to Mankind; if it should be allow'd, that Men could find any Happiness in Vertue, but what is in Reversion.

Thus, one Party of Men, fearing the Consequences which may be drawn from the [Page] Acknowledgment of Moral and Social Prin­ciples in Human-kind, to the Proof a Dei­ty's Existence; and, another Party fear­ing as much from thence, to the Prejudice of Revelation; Each have in their turns, made War (if I may say so) even on Vertue it self: Having exploded the Principle of Good-nature; all Enjoyment or Satisfacti­on in Acts of Kindness and Love; all Notion of Happiness in temperate Courses and moderate Desires; and, in short, all Vertue or Foundation of Vertue; unless that, perhaps, be call'd Merit, or Vertue, which is left remaining, when all Generosity, free Inclination, Publick-spiritedness, and every thing else besides private Regard, is taken away.

If this may be said to be our Case, under this Dispute; and, that true Religion it self (which is Love) be thus endanger'd; and Morality so ill treated, between two such different and distant Parties; if each of these, notwithstanding their vast Dis­agreement, do yet, in this Matter, so fatal­ly agree; to decry Human Nature, and de­stroy the Belief of any immediate Good or Happiness in Vertue, as a Thing any way suitable to our Make and Constitution; there is, then, so much the more Need of some great and known Man to oppose this Current. [Page] And, here it is that our Author has ap­pear'd so signally. Whatsoever (says he) some have said; Man's Nature is not so untoward a Thing (unless it be abused) but that there is a secret Sympathy in Hu­man Nature, with Vertue and Honesty; which gives a Man an Interest even in bad Men.—God, in infinite Wisdom, has so contrived; that, if an Intellectual Be­ing sink it self into Sensuality, or any way defile, and pollute it self; then, Miseries and Torments should befall it, in this State— VERTUE, and VICE (says he) are the Foundations of Peace and Happiness, or Sorrow and Misery.— There is inherent Punishment belonging to all Vice; and no Power can divide or separate them. For, tho' God should not, in a positive Way, inflict Punishment; or any Instrument of God punish a Sin­ner; yet, he would punish Himself; his Misery and Unhappiness would arise from Himself.—Thus speaks our excellent Divine, and truly Christian Philosopher; whom, for his appearing thus in Defence of Natural Goodness, we may call the Preacher of Good-nature. This is what he insists on, every-where; and, to make this evi­dent, is, in a Manner, the Scope of all his Discourses. And, in conclusion of all this; [Page] 'tis hop'd that what has been here suggested, may be sufficient to justifie the Printing of these Sermons.

As for our Author himself; what his Life was; how great an Example of that happy Temper, and God-like Disposition, which he labour'd to inspire; how much he was, for the Excellency of his Life, and admirable Temper, esteem'd and belov'd of all; and even in the worst of Times, when Feuds, and Animosities, on the Account of Religion, were highest (during the Time of the late great Troubles,) how his Cha­racter and Behaviour drew to him the Re­spect of all Parties, so as to make him be remarkably distinguished; how much in E­steem he was with the greatest Men; and how many constant Hearers he had of the best Rank, and greatest Note, even of the most eminent Divines themselves; this is sufficiently known. And the Testimony which the late Arch-bishop Tillotson has given of him, tho' it be in a Funeral Sermon, is known to be in nothing superiour to his De­sert.

The Sermons whieh are here Printed, have been selected out of Numbers of others less perfect; there being not any of our Author's extant, but such as were written after him at Church: He having used no other than [Page] very short Notes, not very legible: Tho' these have been of great Use to the Publish­er, in whose Hands they have been.

The unpolish'd Style, and Phrase of our Author, who drew more from a College, than a Court; and who was more used to School-Learning, and the Language of an University, than to the Conversation of the fashionable World, may possibly but ill re­commend his Sense to the Generality of Readers. And, since none of these Dis­courses were ever design'd for the World, in any other Manner than as he (once for all) pronounc'd them from the Pulpit; they must of Necessity appear to have a Roughness in them, which is not found in other Ser­mons more accurately penn'd by their Au­thors. For, tho' the Publisher has some­times supplied him out of himself, by trans­ferring to a defective Place, that which he found in some other Discourse, where the same Subject was treated; yet, so great a Regard was had to the very Text, and Let­ter of his Author; that he would not of­fer to alter the least Word: And, where­soever he has added any Thing, to correct the most apparent Omission, or Fault of the Pen-man; he has taken Care to have it mark'd in different Characters: That no­thing might appear as our Author's own, [Page] which was not perfectly His. Tho', some others in the World have been very far from this Caution: Since, of late, some things have been set out in our Author's Name, which his best Friends disown to be his; and which any one who studies him in his Genuine Works, will easily know to be un­worthy of him.

And, now, when these Disadvantages which have been mentioned, are considered; since they are no more than what sensible People will easily make Allowance for; 'tis presum'd there may be in the World some Persons who will, notwithstanding, think these Sermons to be of Worth, and may perhaps discover in them some peculiar Beau­ties, such as are not to be despised for want of that Ornament which might have accom­pany'd them, I know that there are now growing up, in the World, too many who are prejudic'd against all Pulpit-Discourses; and who, in this prophane Age, are led to think not only the Institution of Preaching, but even the Gospel it self, and our Holy Re­ligion to be a Fraud. But, notwithstand­ing all the Prejudice of this kind; 'tis to be hop'd that even some of these Persons (if they have any Candour left) may be in­duced to applaud some Things that they may meet with, here: So as from hence, per­haps, [Page] to like Christianity the better. This we may with Assurance, say; that were there besides ours, any Religion, Ancient; or Modern, that had so Divine a Man as this, to shew; these very Men would admire and reverence him; and, tho' a Priest of that Religion, and bound to comply with e­stablish'd Superstition, would praise his Ver­tue; and, perhaps, be the forwardest to ex­tol his Sentences and Works, in Opposition to our Sacred Religion. But this is hard, that even Heathen Religion, and Paga­nism can be more mildly treated, and cause less Aversion than Christianity. To such Men as these, I can say nothing further. But, if they who are thus set against Chri­stianity, cannot be won over, by any Thing that they may find here; yet we may assure our selves, at least, of this good Effect from hence; that the excellent Spirit which is shewn here, and that Vein of Goodness, and Humanity, which appears throughout these Discourses, will make such as are already Christians, to prize and value Christianity the more: And, the Fairness, Ingenuity, and Impartiality, which they may learn from hence, will be a Security to them, against the contrary Temper of those other irrecon­cileable Enemies to our Holy Faith.

NOTE,

THAT whatever has been added, by way of Suppliment, to any de­fective Place, (whether it be one single Word, or Particle) is mark'd in different Characters, with this Mark [*] prefix'd.

The Sermons are divided into Two Parts. In the First Part the Foundations of Na­tural and Reveal'd Religion are laid; and Christianity proved: These being Ser­mons which properly succeed one ano­ther, in this Order; and were thus preach'd. The Second Part contains se­veral Sermons preach'd at several Times (without Relation one to another) on different Subjects of Religion and Mo­rality.

ERRATA.

PAge 53. line 14. read, sets us at. p. 61. l. 10. r. Spi­ritual. p. 92. l. 29. r. all but. p. 196. l. 13. r. Wa­riness. p. 211. l. 14. r. hard. p. 226. in the Margin, r. John 18. p. 247. l. 21. r. Temper. p. 271. l. 18. r. [...] . p. 278. l. 19. r. Sheepishness. p. 324. l. 4. r. disable. p. 325. in the Margin, r. Mat. 18. p. 363. in the Margin, r. 1 John 4. 18. p. 366. l. 16. r. Imprudence. p. 394. l. 11. r. Impetuosity. p. 446. l. 10. r. Members.

SERMON I.

JOHN VII. 46. ‘Never Man spake like this Man.’

BEcause there are amongst us, those who are bold to call into questi­on DEITY; those who dispute against the main and principal Matters of Christian Faith, under pre­tence of Reason (the Excellency of God's Creation, by which I will be concluded;) therefore I make choice of these Words to deal with them, with their own In­strument.

Never any Man spake as our Lord and Saviour.—I will not lay the Stress of my Argument upon the Credit of those who spake these Words; for they were I know not whom: And I will make no more Advantage than I will give to the Devil himself, who is related to speak many things that are [...]orted in Scrip­ture: But I will found my Argument on the Quality of the Matter.—Yet, it [Page 2] is considerable, that they who are enga­ged in the contrary * Party, are decla­red Enemies, and have a contrary Inte­rest; that even they are over-born, and so far subdued, as to make an Acknow­ledgment.

There are, among us, Persons, that are Sensual, and out-right Brutish; that put off Human Nature, and discharge themselves of Principles of Reason and Understanding. I think no Man doubts of this. It seems to be evident and un­deniable. Yea, they themselves are self­condemn'd in what they do: And Men that do distemper themselves, and put themselves out of the Use of their Rea­son; when they do recover; they wish they could do otherwise.

But, then, there are those that pretend to dispute against Deity; and, under Excuse of Reason, pretend to be Atheists. These make a great Bluster and Noise in the World, and undertake to defend themselves with Show and Colour of Reason and Argument.

And again: There are those who will admit of Principles of Reason to the full, and all the immediate necessary Results and unavoidable Deductions from it; and yet they s [...]ick at Reveal'd Truth; pretending Want of Evidence, and a Fai­lure in point of Assurance, and of in­fallible [Page 3] Conviction and Confirmation. These Men avoid Atheism: But stick in Infidelity.—* Now with him that pretends to Atheism, or * who if he doth acknowledge Deity, is an Infidel and sticks at Reveal'd Truth; these two last I will deal with, from this Scripture: For, * as for the first sort; they being self­condemn'd, are easily convinc'd.

Among other Excellencies of Divine Truth, this is none of the smallest Weight; that when it is declared, it doth recommend it self to, and satisfies the Mind of Man concerning its Reality and Usefulness. Men are wanting to themselves, that they do not see with their own Eyes; that they do not make a particular Search; that they do not ex­amine; that they do not consider; or, in a word, that they do not use the Judg­ment of discerning. For we that are of the Reform'd Religion, who deny the infallible visible Judge, we do allow to every Christian a private Judgment of discerning; not * only as his Priviledge that God hath granted him; * but as his Charge. Where People are of no Edu­cation, have no Liberty or Advantage in respect of Leisure, or other Opportuni­ties; we do advise them to use Modesty, and Humility, and to be rather Learners than forward to Teach. For it is good [Page 4] Councel, and it is that which is done in all other Affairs: Whosoever he be that hath not the Opportunity to acquaint himself with the Mystery; it is safer for him to make use of other Expedi­ents, than for him to be peremptory in a Resolution. But this, for certain, Men are wanting to themselves, if they do not see with their own Eyes; if they do not search and use a Judgment of discern­ing. For Men attain to no settled State in Religion, no Heights or Excellency of Spirit, who do not make a Discernment by their Judgments: But they run away with Presumptions, Suppositions; with conceited Imaginations, with received Dictates; are Light of Faith, credulous; do comply with others in Sence, in Judg­ment, in Practice: And it is their Ne­cessity so to do; if they will not make Matters of Knowledge their Business: There cannot be receiving of Truth in the Love of it, and consequently in the certain Obedience of it, where there is not receiving of Truth, in the particular Judgment of the certain Verity of it, and the Sence of the Goodness of it. This Advantage Truth hath: It hath so much of Self-evidence, it is so satisfactory to the Reason of an ingenuous Mind, that it will prevail, unless there be an Indis­position in the Receiver. This I take for [Page 5] the certainest Matter of Experience: All things are according to the Disposition of the Receiver, one Man will interpret into a Courtesie, that which another turns into an Injury. According as Men are in Preparation and Disposition of Mind, so will things be entertain'd that are offered to Consideration, and propo­sed. But Truth, if it doth appear, if it be represented and fairly proposed; it will find Entertainment in a Man's Mind; if a Man's Mind be not by contrary Indis­position made in an Incapacity. Truth is the Soul's Health and Strength, natu­ral and true Perfection. As increated Wisdom speaks to God; ( Prov. 8. 30.) so Truth speaks the same Language to Man's Soul: I was by him, as one brought up with him, I was daily his Delight. Truth is so near to the Soul; * so much the ve­ry Image and Form of it; that it may be said of Truth; that as the Soul is by Derivation from God, so Truth by Communication. No sooner doth the Truth of God come to our Souls sight, but our Soul knows her, as her first and old Ac­quaintance: Which, tho' they have been by some Accident unhappily parted a great while; yet having now, through the Divine Providence, happily met, they greet one another, and renew their Acquaintance, as those that were first and ancient Friends.

[Page 6]Truth is of a different Emanation (for I cannot distinguish Truth in it self; but in way of descent to us:) Truth either of first Inscription, or of after Revelation from God.

The Truth of first Inscription is Con­natural to Man, it is the Light of God's Creation, and it flows from the Prin­ciples of which Man doth consist, in his very first Make: This is the Soul's Com­plexion.

And Truth of after Revelation is the Soul's Cure, the Remedy for the Mind's Ease and Relief. The great Expectation of Souls, is the Promise of God's Mes­siah: They wait for the Consolation of Is­rael. For this hath been the State of the World: Man, in Degeneracy and Apo­stacy, disabled himself, prejudiced his Interest in God: Losing his Interest, by his Degeneracy and Apostacy, he is in Hope and Expectation of some Revelati­on from God, concerning Terms of Re­conciliation and Recovery: And when these did appear, then * was it said; Lord now lettest thou thy Servant depart in Peace. Here comes Truth of after Re­velation, for the Recovery of Man, when he was Apostatized from the Truth of first Inscription.

The former of these, is of things ne­cessary in themselves, in their Nature, and [Page 7] Quality; so, immutable and indispensi­ble. The latter, is the voluntary Results and Determinations of the Divine Will. Things that are of an immutable and in­dispensible Nature, we have Knowledge of them by the Light of first Impression. The voluntary Results of the Divine Will, we have by Revelation from God.

Man's Observance of God in all In­stances of Morality, these are Truths of first Inscription; and these have a deeper Foundation, greater Ground for them, than that God gave the Law on Mount Sinai; or that he did after ingrave it on Tables of Stone; or that we find the Ten Commandments in the Bible. For God made Man to them, and did write them upon the Heart of Man, be­fore he did declare them upon Mount Si­nai, before he ingraved them upon the Tables of Stone, or before they were writ in our Bibles: God made Man to them, and wrought his Law upon Mens Hearts; and, as it were, interwove it into the Principles of our Reason; and the things thereof are the very Sence of Man's Soul, and the Image of his Mind: So that a Man doth undo his own Being, departs from himself, and unmakes him­self, confounds his own Principles, when he is disobedient and unconformable to them; and must necessarily be self-con­demn'd. [Page 8] —The Law externally given was to revive, awaken Man, after his Apo­stacy and Sin, and to call him to Remem­brance, Advertency, and Consideration. And, indeed, had there not been a Law written in the Heart of Man; a Law without him, could be to no Purpose. For had we not Principles that are Con­created; did we not know something, no Man could prove any thing. * For he that knows nothing, grants nothing. Whosoever finds not within himself, Prin­ciples sutable to the Moral Law, whence with Choice he doth comply with it; he hath departed from himself, and lost the natural Perfection of his Being: And to be conformable to this, is the Restitution to his State.

Things of Natural Knowledge, or of first Inscription in the Heart of Man by God, these are known to be true as soon as ever they are proposed: And he hath abused himself, and forc'd himself from his Nature, and deformed the Creation of God in him, whosoever doth not take Acquaintance with, subscribe to, make acknowledgement of these great Things, The great Principles of Reverence of Deity: Of Sobriety in the Government of a Man's own Person: Moderate use of the Pleasures and Contentments of this Life: The great Instances of Righteousness [Page 9] and Justice in Mens Transactions one with another: For they are Connatural to Man.

Then, for Truth of Gospel-Revelation, that, speaks for it self, recommends it self, and shews it self to be of God. In this Case, we may say as the Samaritans to the Woman: They were brought to take Cognizance of our Saviour, by the cre­dible Report of the Woman: But after they had had converse with him; Now, say they, we believe in him, not for thy Words (but we credited thee so far forth as to come and see him:) but because we have seen, and heard. Joh. 4. 42.—Such are the Declarations of Faith in God by Jesus Christ, of Remission of Sins, of God's accepting of Sinners upon Repentance, that any Man that is awake to any true Apprehensions of God, he will readily believe them, and embrace them, when they are declared to him by any Instru­ment. The great Things of Reveal'd Truth, tho' they be not of Reason's In­vention, yet they are of the prepar'd Mind readily entertain'd and receiv'd: As for Instance: Remission of Sins to them that repent and deprecate God's Displeasure; it is the most credible Thing in the World: For God made us Crea­tures fallible, at the best. Now here is finite and fallible;—failing and miscar­rying; [Page 10] —repenting and reforming, upon a Declaration from God.—So false is it that the Matter of our Faith is unaccoun­table; or that there is any thing unreason­able in Religion; that there is no such Matter of Credit in the World as the Matters of Faith; nothing more intelli­gible. It was a Mystery before; God in Christ reconciling the World: Now all the World is taken into a Possibility of receiving Benefits hereby. Tho' there be nothing of Merit on the Creature's side; nothing that we can do that can deserve; yet it is a Matter of very fair Belief, that the Original of all Beings, the Father of all our Spirits, the Fountain of all Good, will, one way or other, pardon Sin, and do what behoves him, for the Recovery of his laps'd Creation: And any pro­bable Narration made in the Name of God, of the Way and Means, and the particular Circumstances whereby God will do it, will fairly induce Belief with sober, serious, and considerate Minds: And what have we to do with others, upon the Account of Religion? If they be not serious and considerate, they are not in a Disposition towards Religion. That Pro­mise of the Seed of the Woman breaking the Serpent's Head: God hath been speaking this out further and further, by his vari­ous Revelations in the several Successions [Page 11] of Time: He has represented it in divers Shapes: But now we have it expounded. For the Seed of the Woman is, God ma­nifested in the Flesh: And breaking the Serpent's Head is, destroying the Work of the Devil. The Anti-type doth ex­actly answer the Variety of the Types. All foretold of our Saviour was fulfill'd in him.—We have many things in pro­phane Stories in several Ages that give Testimony and Light to Parts of Re­veal'd Truth. Many of their Stories are in Imitation of Scripture History: As Nisus's Hair in Imitation of Sampson's: Deucalion's Floud in Imitation of Noah's: Hercules in Imitation of Joshua, &c.— Many of the Heathens that were not cor­rupted by Education, or Interest, or the Strain of the Time, do relate many things that are consistent with those that are in the Bible. St. Austin tells us, he found the Beginning of the First Chapter of St. John's Gospel among the Platonists. Eusebius read in the Commentaries of the Heathens those Circumstances and Mat­ters of Fact that the Evangelists do men­tion, and also the Signs at our Saviour's Crucifying, as the Eclipse of the Sun, and an Earthquake, and other Accidents. Tertullian speaks of sundry things which Pilate writ to Tiberius, sutable to what the Evangelists relate concerning our Sa­viour. [Page 12] Yea, Mahomet himself, who is the last great Impostor, doth mention the Souldiers apprehending our Saviour with an Intention to put him to Death: Acknowledging him to be a great Pro­phet; but he tells us, when those Soul­diers were stricken down, God took him away, and they lighted upon another something like him, and crucify'd him. Plutarch, an Eminent Author, gives us an Account of Pan, the great Daemon of the Heathens, who was heard greatly to complain, that a Hebrew Child was born, and they never heard him after; all the Oracles then ceasing. Porphiry, tho' of no great Credit, says, that after one whom they called Jesus, came to be worshipp'd, they never could receive any more Bene­fits by any of their Gods. One of the Ro­man Emperors was so possess'd with what was related concerning a Kingly Race among the Jews, and was so startled with the Credibleness of the Report, that he set himself to destroy all of the Family. Publius Lentulus gives the Senate an Ac­count, that he saw, himself, and was an Eye-witness of the Man Jesus among the Jews, who cured all Diseases and raised from the Dead: Insomuch, that Tertullian bids the Heathen Emperor search their Re­cords: For your own Kalender * ( says he) recites the Things that are done by [Page 13] our Saviour. This, in the Days of Ju­lian, who was turn'd off, by the Feuds and Exasperations, by the Factions and Divisions among those that were call'd Christians. Insomuch, that he hated Chri­stianity; but otherwise, a Man of emi­nent Justice, and Good to the Common­wealth. One who was a Philosopher gives an Account of the Christian Religi­on: ‘The Christian Religion (says he) Am. Ma. consisting in Spiritual Worship and De­votion to God, Purity of Mind, holy and unblameable Conversation; of all things that are call'd Religion; it is the most Entire, most Pure; but only mightily hurt by some who have fill'd it with superstitious Things.’

So that we may resolve, that the Dif­ficulty of Faith arises from the wicked State of the Subject, rather than from the Incredibility of the Object. It is hard to act otherwise than the State from within doth dispose a Man. It is not imaginable, that any Man can believe contrary to the Life he lives in: When he lives in the State of eternal Death; to believe eter­nal Life: Or to believe the Pardon of Sin, when he lives in it, and slights the Sin he lives in. For our Saviour says, You cannot believe because of your wicked Hearts. It cannot stand together: To live in Sin; and to look for Pardon of [Page 14] Sin. For God doth not give to any one that is impenitent, the Power of Faith. Rom. 12. 2. Be not conform'd to this wicked World, but be ye transform'd by the renewing of your Mind, that you may prove what is the good and acceptable Will of God: Intimating, that if a Man lead a wicked and ungod­ly Life; if a Man in respect of State, Complexion, and Constitution of Soul, be in Contradiction to the Principles of Religion, the Principles of God's Crea­tion; he cannot prove what is that good and acceptable and perfect Will of God. They that were in a Religious Dispositi­on did readily believe and entertain our Saviour, and acknowledge him to be the Messiah that was promis'd of old: But those that were perfectly obstinate, in the Pharisaick Disposition, they rejected him. And this is clearly true, that Men cannot believe while they live in Sin, and are in Impenitency, and are under the Commands of their Lusts. For we find that an ingenuous Mind, and one that is a true Penitent, he doth with more Diffi­culty forgive himself, than God doth. He that is truly affected, and cordi­ally turns to God, he is truly sen­sible of the Deformity and Impurity of Sin: Though Repentance give Heart's Ease and Satisfaction, and tend to the Quiet of his Mind; yet he doth [Page 15] more hardly excuse himself, than God doth. But a Man that is wedded to the World, that is under the Power of his Lusts, that applauds and magnifies him­self in Self-will, is given up to the Affe­ctation, Arrogancy, and Self-assuming, how can this Man give himself Satisfacti­on concerning Pardon of Sin, when he is in a contrary Spirit, in a contrary Dis­position? He cannot believe that God will pardon Sin; because he himself doth not pardon any other Offender. God's Goodness well consider'd, speaks him to be propitious and inclinable to Compas­sion: But Impenitency speaks a Man's In­capacity of being pardon'd.

This is the Sum. All Divine Truth is of one of these two Emanations:— Either it flows from God, in the first In­stant and Moment of God's Creation; and then it is the Light of that Candle which God set up in Man, to light him; and that which by this Light he may discover, are all the Instances of Morality; of good Affection, and Sub­mission towards God; the Instances of Justice and Righteousness of Men, and Temperance to himself:— Or else, it is of an after Revelation and Discove­ry. Man being out of the Way of his Creation, by his Defection from God, is recover'd by this Revelation. Upon [Page 16] this Consideration, that Man was never better than finite and fallible, and con­sidering that we have given an Offence; and * considering the Relation that God stands in, to his Creatures; and that he is the first and chiefest Goodness; it is * what may be fairly supposed, that God will recover his Creation, one way or other. Wherefore, that which the New Testament doth discover, is that which was in general Expectation.

Now the Terms of the new Covenant are possible to Sinners:—They are Just and Fit, Reasonable and Equal:— They are to us (who are departed from Truth) Restorative:—They are satis­factory to our Mind, and quieting to our Conscience.—For if I have offended against the Rule of Right, I ought to repent of it, confess it, be sorry for it, and do my endeavour to commit it no more. And there is Reason to think that God can pardon. For every ones Right is in his own Power. Every one doth dispose of his Right in that way which he will. Since therefore it is God's Right, upon the Failure of Obedience, to reduce the Creature by Punishment; it is in his Power to abate of Punishment if he pleases, or to remit it. And it is most reasonable to think, that God should be allow'd to do this in what way he would.

[Page 17]Therefore we conclude, that all the In­stances of Christian Doctrine, either they are fairly knowable, if we use our Fa­culties and Understanding (* and these are the great Instances of Morality and Princi­ples of Reason;) or else, if we do con­sider those Things that are considerable in the Case; the Things of Reveal'd Truth, are of fair and easie Belief. The former of these, the great Principles of Reason, they are * by awakened Minds easily and readily found out. The latter are, * by prepar'd Minds, fairly admitted and entertained. This I say against the Atheism of the prophane World, and those that do affect to be Infidels, because they pretend they have not the Assurance of former Times, * nor of powerful Mi­racles.

I will now instance in those Assurances that we have, to settle us in the Enter­tainment of Divine Truth. And they are these Five:

  • I. They are concurrent with the Sence of the Heathens and Strangers, who do agree with us in all the Instances of Morality; in these we cannot speak beyond them, they speak and act so as to shame us: For how many of us do act below them in these Particulars? and as to many [Page 18] Things of the New Testament con­cerning Christ, we have great Te­stimony from them; as was shew'd.
  • II. The Representation that is made to us by Truth concerning God. He is represented worthy himself, and so as we may credit what is said of him.
  • III. The ingenuous Operation that Di­vine Truth hath upon Mens Minds.
  • IV. Its Fitness to Man's State.
  • V. The Agency of the Divine Spirit in pursuance of it.

I As to Morals; we have the full Con­currence with us of Heathen Authors, all those that are any whit reform'd. And for the rest, we have a good Rule in Phi­losophy, which tells us, that he is incom­petent to give Testimony upon account of Morality, that is himself vicious. For he that is vicious, is himself a Moral Monster. And upon a Moral Considerati­on, every Man is vicious that either is stupidly ignorant, or dissolute and pro­fane. And their Judgment in point of Truth is considerable. In Morals, all those of the Heathens that have attain'd to any Reformation, either to the Im­provement of their Intellectuals, or the Refinement of their Morals, they all con­cur with these immutable and indispen­sable [Page 19] Verities. And as to those reveal'd; the several Parts of History concur in all the Things that the Evangelists do declare concerning Christ. It is very true, there have been in the World several Persons that have grosly neglected the Materials of Natural Knowledge; so that Men have suffered their Faculties to lie asleep: The Mind and Understanding have been in most Men useless and unemploy'd: And there hath been invincible Ignorance as to the great Points of Reveal'd Truth in se­veral Ages and Places of the World: But this I dare assure you; that there never was any considerable Opposition against the main Principles of Natural or Reveal'd Truth, by those that have any knowledge of it. No Man of any Competency of Knowledge, or Proportion of Goodness, hath risen up against any of these great Instances of Morality, or the main Ar­ticles of Christian Faith: But these have had (as I may say) Universal Acknowledg­ment. For if any have risen up against them; they have been incompetent; and so of no Moral Consideration: The Uni­versal Acknowledgement of a Thing for Truth doth not lie in every individual Persons receiving it (for then you have nothing that is of Universal Acknow­ledgement;) but in the due and even Proportion it bears to the Universal Rea­son [Page 20] of Mankind. This Principle no Man in his Wits will deny, That it is impossi­ble that the same thing should be, and not be, at the same time. Yet some were so perverse and cross, absurd, and degene­rate from sober Reason, that they did deny it. And Plutarch saith, That no­thing yet was ever in the World so absurd, but some have held it. Therefore we may entertain that which any sober Man in the due Use of Reason hath entertain'd, and proposed, upon Terms of Reason, for the Satisfaction of others. And we may conclude, that the Universal Ac­knowledgement of a Thing as Truth, it doth not depend upon every individual Persons receiving of it; but upon the even and true Proportion that things bear to the Universal Reason of Man­kind. This is all that can be said, when Men pretend to prove any thing by Uni­versal Reason. Thus the Being of a God is proved by Universal Reason. For ex­cept only Monsters (those that are, upon the Account of Morality, very Mon­sters; Persons that have grosly neglect­ed their Understandings, and lived like Beasts;) none else but have acknowledg­ed Deity. Men improved in their Intel­lectuals, and refin'd in their Morals, have received and entertain'd it on Grounds of Reason.—It is observable, that the [Page 21] great Differences that have been between Men in the several Ages of the World; they have not been about any necessary and indispensable Truth, nor any thing that is declared plainly in any Text of Scripture: But all the Differences have been either in Points of very curious and nice Speculation, or in Arbitrary Modes of Worship. Now, notwithstanding these Differences; I dare say, and give assu­rance, that God gives Men leave, with a safe Conscience, to live in Peace, and to keep the Communion of the Church of God in the World, and to submit to the Government. Whosoever hath professed himself a Christian doth acknowledge Christ to be the Head. The Christian World scattered into particular Ways, and multiplied into Sects and Parties, yet do agree in the great and bright Truths of Reason and Christianity, such as are fixed, and of the greatest Magnitude. The Mahometans themselves did never charge Moses, or Christ, as being Impo­stors: For they acknowledge Moses, as we do, for a true Prophet; and go along with us in the History of Christ, till the Fourteenth of John, and Vers. 16. and there is their first Departure. They ac­knowledge all that is related concerning Christ: Only they tell us that what Christ said of sending the Spirit, and another [Page 22] Comforter, is meant of Mahomet: and they tell us that our Saviour set down his Name; but afterwards his Disciples put it out. They acknowledge Christ to be a true Prophet, and beyond Moses; and out of respect to him, they deny all that is said about his Death and Crucifixion.

Reason doth suppose two things by which we may be further confirm'd in the Truth of our Religion.

  • (1 st.) That if it had been a Cheat and an Imposture, it would have been depre­hended in length of Time: being often told, and in several Ages and Compa­nies, sometimes by parts, sometimes toge­ther, and under several Circumstances, and upon several Occasions; there would have been some Differences in the Rela­tions. Had there been any thing false in our Religion, * or that were not solid, true and substantial; it having past through sixteen Ages, being above Six­teen hundred Years old, those Men that lived before us being inferiour to none of us for Parts; they would have depre­hended it as guilty, and forewarn'd us of it. Therefore we may take it for granted that the great Matters of Natural Know­ledge and Faith, that have pass'd through so many Ages and Generations are solid, true, and substantial; and that the Book call'd the Bible, which hath run done, [Page 23] from the time of our Saviour and his A­postles, to this Day, may be received with double Assurance, Credit, and Advantage. For Error and Falshood is never long­liv'd: but Truth is Eternal, and that which will continue for ever.
  • (2 dly.) I do suppose another thing with great Reason: and that is, considering the Goodness of God, the Care he has of his Creatures, his Love to Truth, and the Respect that he bears to those that wor­ship him; that he would not suffer the Good Intentions of such, to be abused by any Imposture, nor suffer that which is false to take such place in all Times and Ages of the World, without the least Check or Controul.—But some may object; if this be so; what say you to the Mahometans, and the great Factions that have been in the World and pre­vailed? Are not these, Testimonies a­gainst the Truth of our Religion? —As for Mahomet; he had only the Assistance of an Apostate Monk who taught him to compound a Religion out of Gentilism and Judaism, and in the Composition that he hath made, so far as he hath added any thing of his own, it is so contemptible to sober Reason, and so contrary to those things that he hath taken out of the Old Testament, that it is not hard to detect him for a Cheat and [Page 24] an Imposter. For devest him but of those things which he stole out of the Bible; and that which is his own, will appear base, vile, and contemptible to the Rea­son of Mankind, and most ridiculous. Now if God had given Testimony to his Religion; it would have been in a way of Reason, and most agreeable to the Un­derstandings of Men; and not in a way of stupid Ignorance: but in such a way as might challenge the greatest Opposers to find any thing contrary to those Prin­ples of Reason and Understanding which he hath planted in Man's Mind. But as to Mahomet; History doth declare him to be a Person of a Debauch'd Life; and one that had not Credit in the time of his Life.—As to the great Factions that have been in the several Ages; though they have been many Persons; yet they have been but one Party: and one Party is to be consider'd but as one Opinion: for if there be a thousand Men in a Par­ty; it is but one Opinion: and one sin­gle Person is as much as a whole Party. All those of a Party are bound up to one Opinion, * and to believe as their Party believes. Therefore I except against those that have blindly gone on without Con­sideration. For these have not acted by the Guidance of Humane Reason.

[Page 25]Now I shall give you some Intrinsick Arguments, by which I shall convince those of their Wickedness, and Folly, that affect either Atheism, or Infidelity. The first is this, (which is the second As­surance we have of Divine Truth) The Representation that Religion makes to the Mind of Man concerning God: even such a Representation as the Mind of Man, if duly used, and well informed, would conceive concerning him. For God is represented Lovely, Amiable, and Beau­tiful, in the Eyes of Men: and what is said of God, is worthy of Him, and is consistent with what Man is made to think, or know, concerning him. For this is truly Divine, and God-like, to do Good, to relieve, to compassionate: and on the contrary it is Diabolical, and most opposite to the Divine Nature, to destroy, to grieve, to oppress. And what a rela­tion doth the Bible make of God to be Merciful, Gracious, Long-suffering, Full of Compassion?—So, * on the other side, how is the Devilish Nature describ'd and represented to us?—The Devilish Nature is hurtful, given to Malice, Ha­tred, and Revenge: but the Divine Na­ture is placable, and reconcileable; rea­dy to forgive, full of Compassion, and of great Goodness, and Kindness.

[Page 26] This, for the Representation that both Old and New Testament make of God, and this is agreeable to the Sense of every awaken'd Mind. All that the Gospel re­quires, is, Repentance from Dead Works, and Faith in our Lord Jesus Christ. And this is the Sum of all that is declared and super-added, and nothing in all the World can be declared or required upon Terms of greater Justice, Reason, and Equity. For will not any one acknow­ledge, that if an Inferiour give Offence to a Superiour, he ought to humble him­self, and ask Forgiveness? Can any Man's Reason in the World be unsatis­fied in this?—Then, for Faith in our Lord Jesus Christ: is it not very equal, and fit, that if God will pardon Sin, he should do it in what way he thinks fit­ting? that if we go to him for Cure, he should take that way to recover us which he thinks best?

So that these * Terms which are super-added to the Principles of God's Crea­tion, are such, that there were never more equal, fit, and reasonable, proposed to Men: neither is this all: but they are satisfactory to the Reason of our Mind: For this is found to be true upon experi­ence, that the Mind of an Impenitent can­not receive Satisfaction nor Consolation [Page 27] in any other way. Should all the Men in the World, or an Angel from Heaven speak * Pardon to an Impenitent; the Sense of Repentance would be better Sa­tisfaction to his Mind; beyond any Fo­reign Testimony whatsoever. Though God should tell me, my Sins were par­don'd; I could not believe it, unless I repent and deprecate God's Displeasure. For Repentance is satisfactory to the Rea­son of my Mind; is necessary to quiet my Conscience; and I should not be rati­onal or intelligent in Religion unless I satisfied my Mind: which is to do what I can to revoke what I have done amiss, and to deprecate God's Displeasure; and then apply to him for his Grace, in that way which he has declared.

Therefore these * Terms are not only just and equal in themselves; but tend to the Quiet and Satisfaction of a Man's Mind; * and are Restorative to our Na­tures. —Now the Representation that is made to us by Divine Truth, either na­tural, or reveal'd, is that which is satis­factory and consonant to the Reason of our Mind: it is that which doth justly represent God, as he stands in opposition to the Cruel, Devilish, and Apostate Na­ture; as being Placable, Compassionate, and Reconciling: and so, in the use of true Reason a Man would have thought [Page 28] and imagin'd concerning him; that he would not be wanting to afford unto Men fitting Aid and Assistance for their Recovery. And thus is God represented Lovely, Beautiful, and Amiable, in the Eyes of the whole Creation.

III* Another Intrinsick Argument (which is the Third Assurance of Divine Truth) is, the ingenuous Operation that Divine Truth, both Natural and Reveal'd, hath upon the Mind and Understanding of Man. For these Truths call Creatures to Self-resignation, to commit themselves to God, to depend upon him. And how doth this tend to the Heart's Ease, * and to the Quiet, and Satisfaction of a Man's Soul? For we know by Experience that even the best, and wisest of us, are oft times transcended by our Occasions, and at a loss. The Affairs of the World do transcend the Capacities of our Mind and Understanding. Now Religion both Natural, and Reveal'd, doth teach us, that in respect of God we are but Instru­ments assumed, determin'd, and limitted, (and it is no Disparagement to an Instru­ment if it fail) that we are but Creatures; and have our Dependence upon him. And how doth this tend to the Satisfacti­on of our Minds! because we know that God is wiser than we, and that he is greater, and every way better than we: [Page 29] * So that if any thing succeed ill; which either the Honour of God, or the Good of his Creatures, * seem'd to require; then, we being but God's Instruments, and subservient to him, * may know that we should not have failed, unless God would. Thus our Religion teaches us Submission to God, Acknowledgment of him, Dependence upon him: It assignes to Man his proper place respectively to his true Center; and so lays a Foundation of Heart's Ease, Quiet, Content, and Satis­faction. The Grace of the Gospel, where­by we hope to be saved, doth not only give Continuance, Help, real Further­ance, and Assistance to Natural Truth, (which lost much by Man's Apostacy from God; and so needed a hand to help it up:) but it also doth its own proper work; by emptying the Mind of Man of Wilfulness, Presumption, and Self-con­ceit, which is incident to his Nature; and so making room for the help of Grace, and Divine Assistance, and Forgiveness. —But to pursue this Argument a little further.

A Gospel-Spirit doth excel in Meek­ness, Gentleness, Modesty, Humility, Pa­tience, Forbearance: and these are emi­nent Endowments, and mightily qualify Men to live in the World. This is that [Page 30] which makes Men bear universal Love and Good-will; and over-comes Evil with Good.—This I dare say, had we a Man among us that we could produce, that did live an exact Gospel-Life; were the Gospel a Life, a Soul, and a Spirit to him, as Principles upon Moral Conside­rations are; this Man, for every thing that is excellent, and worthy, and useful would be miraculous and extraordinary in the Eyes of all Men in the World: Christianity would be recommended to the World by his Spirit. Were a Man sincere, honest, and true in the way of his Religion; he would not be grievous, intollerable, or unsufferable to any Body; but he would command due Honour, and draw unto himself Love and Esteem. For the true Gospel-Spirit is transcendent­ly, and eminently remarkable every way, for those things that are Lovely in the Eyes of Men; for Ingenuity, Modesty, Humility, Gravity, Patience, Meekness, Charity, Kindness, &c.—And for all this that I have said, I will refer you but to that of the Apostle, where he doth set out the fruits of the Spirit, and the works of the Flesh: Gal. 5. 20. He tells you, that the works of the Flesh are Hatred, Malice, Emu­lation, Strife, Sedition, and such like: All of a kind; and all of them do speak Hell broke-loose, and come in upon us in the [Page 31] World. For these are from Hell, and tend to Hell, and represent to us in this World the Hellish State that we dread to meet with hereafter.—But on the other side; the fruits of the Divine-Spirit in Men, they are Love, Gal. 5. 22. Joy, Patience, Long-suf­fering, Meekness, Gentleness, and such like. And all of these are such lovely things that they make Heaven, in a degree, where they are found. * Whereas the former turn the World into a kind of Hell.

Such is the Nature of Religion, that it keeps the Mind in a good Frame and Temper: it establishes a healthful Com­plexion of Soul, and makes it fit to dis­charge it self duly in all its Offices to­wards God, with its self, and with Men. Whereas the Mind of a wicked and pro­fane Man, is a very Wilderness, where Lust and exorbitant Passions bear down all before them; and are more fierce and cruel than Wolves and Tygers. So the Prophet, Isaiah 57. 20. The Wicked is like the Raging Sea, always casting forth Mire and Dirt: and Prov. 17. ver. 12. One had better meet a Bear robbed of her Whelps, than a Fool in his Folly: and you all know who is Solomon's Fool; even every wicked Man.—The Heavenly State consists in the Mind's Freedom from [Page 32] these kind of things. It doth clear the Mind from all impotent and unsatiable Desires, which do abuse a Man's Soul, and make it restless and unquiet: It sets a Man free from eager impetuous Loves; from vain and disappointing Hopes; from lawless and exorbitant Appetites; from frothy and empty Joys; from dis­mal presaging Fears, and anxious Cares; from inward Heart-burnings; from Self-eating Envy, from swelling Pride, and Ambition; from dull and black Melan­cholly; from boyling Anger, and rage­ing Fury; from a gnawing, aking Con­science: from Arbitrary Presumption; from rigid Sowerness, and Severity of Spirit: for these make the Man that is not byass'd and principled with Religion, inwardly to boyl; to be Hot with the Fervours of Hell; Isa. 57. 20. and, like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dirt.

But on the other side; Things that are con-natural in the way of Religion, the Illapses, and Breakings in of God upon us; these require a Mind that is not sub­ject to Passion; but in a serene and quiet Posture; where there is no tumult of Imagination. It is observed among the Rabins that if a Prophet fall into a Rage and Passion, the Spirit of Prophesie leaves [Page 33] him. They say that Moses did not pro­phesie, after the Spirit of Passion moved him. But sure it is, there is no genuine and proper effect of Religion, where the Mind of Man is not composed, Sedate, and calm. I find among the Philosophers, that they never had expectation of any Noble Truth, from any Man that was un­der the Power of Lust, or under the Com­mand of Fancy and Imagination; or that lived in the Common Spirit of the World. They thought that God did not commu­nicate himself to such. But this is certain; that no Man that is immers'd in a sensual Brutish Life, can have any true Notion of Heaven, or of Glory. These things must signifie no more to him, than a Lo­cal Happiness, and sensual Enjoyment; than the highest and greatest Gratificati­on of the Animal Principle: all that he can think of Heaven is, that it is a Place of great Enjoyment; some Local Glory; something that is suitable to the sensual Mind. For we cannot ascend higher in our Actings than we are in our Beings, and Understandings: And these Men that think our Happiness lyes in the sen­sual Objects of Delight, are not capable of understanding either the Reason or Necessity of Mortification, inward Re­newal, and Regeneration, in order to admittance into Heaven. For they do not [Page 34] look upon Heaven as a State and Temper of Mind, which is requisite to be reconci­led to the Nature of God, and to be ac­cording to his Mind and Will.—But Religion is the Introduction of the Di­vine Life into the Soul of Man: and Men cannot possibly be really happy in the separate State, but by these things; by having a Divine Love ruling in their Hearts; by Self-resignation, and Submis­sion to the Divine Will, and by being like unto God.

Things are very well known what they are in being, by what they are in working; what the Principle of them is, by the effect that flows from them. Now I may say of Divine Truth, whether Natu­ral, or Reveal'd, that these do satisfie the Mind of Man, and keep him from being barbarous, cruel, and inhumane. Raligion doth give such Evidence and Assurance of it self, that if you put it in competiti­on with any thing that any Natural Man, whether Atheist or Infidel doth ever rest upon; it will appear to have a greater Foundation in Nature, and * on the Grounds and Principles of common Rea­son, Equity, and Justice, than any thing which can be set up against it, to counter­ballance it. And Reveal'd Truth super-added to Natural, doth not only give as­surance to it, and helps to recover that [Page 35] which we know by the Light of God's Creation, (which is weakned by Man's Sin, and * his Apostacy from God) but it doth also do its own proper work, and teach a Man to return to his own place, to acknowledge God, depend upon him, and be subservient to him: * It teaches him to empty his Mind of all Presumpti­on, Pride, Arrogance, and Self-assuming: So that a Man is fit to receive the Grace of Pardon and Forgiveness of Sin, toge­ther with all Divine Influence, Concur­rence, and Assistance.

But since I have laid so mighty a weight, and so great a stress upon this Acknowledgment in the Text; I must needs here prevent an Objection which may be raised; and it is this.—Some may object, and say, you have no Di­vine Authority for these words: for tho' they are in the Bible; they are but here related. I confess I have no more Au­thority from these words, (being spoken by these Persons of whom they are rela­ted) than if they were clean the contrary to what they are. For I do find concern­ing our Lord and Saviour, that some Per­sons of like Disposition, say, that he did do his Miracles by Belzebub the Prince of Devils: and if we lay the stress upon the Sayers; we must as well credit them, as these. Therefore I will grant you, that [Page 36] I have no Authority for ought I have said, from these words materially consider'd, or as related and put down here: Nei­ther do I lay any weight or stress on the Sense of these Reporters: for I will grant that it might be hap-hazard what these Men said; for as much as they did not speak out of any purpose or intention, or out of any settled Principle: and such Men have, upon the like occasion, given a clean contrary Report.—Now I will give you a profitable Observation from hence. Take care how you quote Scrip­ture: for that is Scripture for which you have Divine Authority; not that which is barely related in the Text. For you have the Speeches of the Devil, and the Ad­vice of the worst or Men related in Scrip­ture. —Scripture is only consider'd in the truth of Matter of Fact, and that these things were done: but it doth not follow from hence that they are materi­ally Good: No Man must pretend to do as Ehud did; because his Action is re­corded in Scripture. No Man must pretend to borrowing without Intention of pay­ing, as the Israelites did: for if they had not extraordinary warrant, they were * to be condemn'd in their Practice. So, for us, to curse our Enemies, as we read in the Psalms the Prophet did, not know­ing in what Spirit it was done; * it is [Page 37] not warrantable for us to do the like from thence. Neither must we hate any, because the Jews were to hate and to de­stroy the Seven Nations; which they in­terpreted a Commission to hate all Man­kind but themselves. Therefore in like case, we cannot certainly prove that any thing in the Book of Job is certainly Di­vine, that was spoken by Job's Friends; because God himself declares, that they had not spoken that which was right concerning him, as his Servant Job had done. Therefore if you will have Di­vine Authority; see what is said; and think it not enough that it is barely re­lated in the Book. Neither is it enough to pretend to a single Text, nor the Pra­ctice or Perswasion of any Man whatso­ever; nor to any thing accidentally spo­ken, that can amount either to Matter of Faith, or Divine Institution: it must be express Scripture; it must be Scripture in conjunction with Scripture: For Scrip­ture, as a Rule of Faith, is not one Scrip­ture but all. And therefore, tho' I have taken advantage from these words; yet all along, I have laid such certain and such infallible Grounds tending to give Satisfaction in the Matters of Reason and Faith, as the several Points are capable of.

[Page 38] And now I proceed to a fourth Argu­ment, which is this.—

IV The Suitableness of Natural Truth to Man in the State of his Creation: And the Suitableness of Reveal'd Truth to Man in his lapsed and fallen Condition, in order to his Restitution and Reco­very.

And first, for the Suitableness of that which we call Natural Religion.—Na­tural Religion was the very Temper and Complexion of Man's Soul, in the Mo­ment of his Creation: It was his natural Temper, and the very Disposition of his Mind: It was as con-natural to his Soul, as Health to any Man's Body. So that Man forc'd himself, offered Violence to himself, and his Principles, went against his very make and Constitution, when he departed from God: And consented to Iniquity.—It is the same thing in Moral Agents, to observe and comply with the Dictates of Reason, as it is with inferior Creatures, to act according to the Sense and Impetus of their Natures. It is the same thing with the World of intelligent and voluntary Agents, to do that which right Reason doth demand and require, as it is in Sensitives, to fol­low the Guidance of their Sences, or in Vegetatives to act according to their Na­tures. [Page 39] It is as natural for a Man, in re­spect of the Principles of God's Creati­on in him, to live in Regard, Reverence, and Observance of Deity; to govern himself according to the Rule of So­briety and Temperance; to live in Love; and to carry himself well in God's Fami­ly; this, I say, is as natural for him, as for a Beast to be guided by his Sences, or for the Sun to give light.—How far therefore are we degenerated and fallen below the State in which God created us; since it is so rare a thing for us to comply with the Reason of Things!—No­thing is more certainly true, than that all Vice is unnatural, and contrary to the Nature of Man. All that we call Sin, that which is nought, and contrary to the Reason of Things, is destructive of Human Nature: And a Man forceth him­self when he doth it. So that, to comply with those Principles of natural Light and Knowledge which God did implant in us, in the Moment of our Creation; and exactly to be obedient to the Ducture of Reason; is con-natural to Man, in re­spect of the State of God's Creation. And it may be as well expected from an intelligent Agent, to observe God, and to live righteously, and soberly, as from any sensitive Agent, to follow its Appetite. —Humility, Patience, Meekness, and [Page 40] such like Vertues, they do favour Nature; whereas Passion, Pride, and Envy do waste and destroy Nature.— Nature's Desires are all moderate, and limited: But Lust is violent and exorbitant. Na­ture is content with a very few things. But if a Man give way to inordinate De­sires, then there is no Satisfaction to be obtain'd. Lust is not a thing that will be satisfied by adding and adding: But he that would be satisfied, must abate and moderate his Desires, and undue Affecti­ons. —It is certain, that all Natural Truth, all that is founded in Reason, and that derives from the Principles of God's Creation; that all of these, do agree with Man's Constitution, in the State of Innocency.

And for Reveal'd Truth; that fits and supplies Man, in his lapsed State.—Eve­ry Man that knows his State, feels want in himself, of Health and Strength. And Reveal'd Truth is that which doth sup­ply this Want: And is that which he would have wish'd for, from God. In this, he hath Terms proposed to him of Pardon and Reconciliation, upon Re­pentance, and returning to God. Never did Patient and Physician meet more happily; Disease, and Physick; than Man in a lapsed Condition, and the Pro­posals that are through the Grace of God [Page 41] in the Gospel. In the one there is Man full of Misery; in the other the Grace of God for Mercy and Forgiveness. Man's Language in that State is, Rom. 7. 24. O wretched Man, who shall deliver me from this Body of Death! The Grace of the Gospel puts these Words into his Mouth; I thank God through Jesus Christ my Lord, that he hath deliver'd me. And he is bid to have no evil Heart of unbelief. There is a State of Guilt on the one side; a State of Justification on the other: A State of Sin; and a State of Holiness: Fear of eternal Death: And a Promise of eter­nal Life.—So that the Grace of the Gospel is fitted to Man in his lapsed State and Condition, in order to his Restora­tion and Recovery.

The fifth and last Argument is, the A­gency V of the Divine Spirit, in pursuance of what God hath done in the Way of Divine Truth. For God sends not his Truth in­to the World alone: But having done one thing; will also do another, to make the former effectual. Now they that have not the Divine Spirit, want the great Commentator upon Divine Truth in the World. And therefore let such Men look after it. For this is a great and a certain Truth; that God, in his Grace and Goodness, will give his Spirit to guide, and teach, and assure the Minds [Page 42] of good Men: Tho' none know it but those that feel him. But they who have the Spirit of God, know nothing more certain. For they have Satisfaction, and inward Peace, and Joy in believing: They perceive such Operations of God in themselves, whereof the World can­not receive any Account. The Divine Spirit doth open their Understandings, as it did the Apostles; brings Things to their Remembrance; mekes them consi­der the Inwards of Things; and calls them to Advertency and Consideration. The great Work of the Divine Spirit is to lead Men into right Apprehensions, and stay a Man's Thoughts in Considera­tion, till the Principles do receive Ad­mittance, and become a Temper and Con­stitution, till they infuse and instil them­selves, and make a lasting Impression. Tho' for my part, I do believe, that the Scripture is clear and full of Light, as to all Matters of Conscience, as to all Rules of Life, as to all necessary Matters of Faith: So that any well-minded Man that takes up the Bible and reads, may come to Understanding and Satisfaction. And hence it is that we have Sufficiency from God, to preserve us from Cheats of all sorts. So that a well-minded Man, that hath this Instrument of God, need not be mistaken in any necessary Matters of [Page 43] Faith. For the Bible is sufficient and in­telligible in the Way of Religion, and for all the Purposes thereof, as any other Book, for the Learning of any other Art or Science. And upon this Account God hath done that which will justifie him; and at our Peril be it, if we be found ig­norant, or have been deceived. For we needed not ever have been ignorant, or mistaken in any thing that is vital in Re­ligion: and to this Purpose there is also the Divine Spirit still to attend upon this Instrument of God. So that they who do acknowledge God, and pray unto him for his Help and Assistance, have the Ad­vantage of being taught by the Spirit, and by Means thereof, are in a sure Way of Knowledge, with the consequent Ef­fects of Holiness and Goodness.

By these Five Arguments, a Man may be resolved against the Atheism, Infide­lity, and Prophaneness of the World. And from this Discourse, about which I have been long, I do infer.

That Atheism and Infidelity are the most unaccountable Things in the World, and inexcusable. The Athiest must be every where self-condemned: And the Infidel within the Pale of the Church. There is nothing that God hath done more in any way whatsoever, than [Page 44] he hath done for the Security of Men against Atheism. For I dare say, if any Man do but think, and use Reason, he may know all Natural Truth. And what can a Man do less? How is he a Man, if he do not either of these? Doth any Man know any thing but by Thinking and Considering? Yea, perhaps, this is all that we pretend to: For we are born to nothing else. All Habits and Disposi­tions, all actual Knowledge, is our own Acquisition (with respect to the Grace of God.) No Man is born to any actual Knowledge in the World, or to speak a Word, or understand a Notion: But all Habits and Dispositions are acquired. And therefore an Atheist shall be self-condemned, as one that never used his Reason, nor so much as exercised his own Thoughts. And for the Infidel within the Pale of the Church: If he will but search and consider; he may find that which will beget Faith and Belief. And therefore the Athiest and the Infidel are the most unaccountable and unexcusable Persons in the World: For they have done nothing them­selves: They have not so much as thought or consider'd; they have not seen with their own Eyes.—If a Man living in the World, or in the Church, [Page 45] be either an Atheist, or an Infidel; he hath been an idle Person in the World, and a Sluggard. His Understanding hath received no Culture or Care; he hath made no Improvement of himself, nor done any thing worthy of a Man.

SERMON II.

ROMANS I. 16. ‘For I am not ashamed of the Gospel of Christ: For it is the Power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek.’

I Have declared several Assurances we have of Divine Truth, Natural, and Reveal'd in Scripture; against A­theists, Infidels and the Prophane: As,

  • 1. The great Acknowledgement it hath met with, in the several Ages of the World.
  • 2. The Representation that is hereby made of God, * which is agreeable to what Man is made to know. The Pro­posals made to us by God, the Invitati­ons made by him, the Prohibitions, Com­mands, [Page 48] and Promises, all these testifie of God, and declare worthily concern­ing him.
  • 3. The ingenuous Effects and Opera­tions of Divine Truth, upon Mens Spi­rits, and in their Lives.
  • 4. The Suitableness of Natural Truth, to Man in his State of Institution; and of Reveal'd Truth, to Man in his lapsed State, in order to his Restitution and Re­covery.
  • 5. The Agency of the Divine Spirit in pursuance.

Now if * this be so; we may concur, in Sence and Resolution, with the A­postle: I am not ashamed of the Gospel, &c.

I am not ashamed.—This intimates, that there is some where Matter of Shame, within the Compass of the Business. Now here Man's Apostacy, and Sin, these are shameful Things: Which was the Occa­sion of the Gospel-Revelation. The Grace of the Gospel, which comes to repair, and to restore, puts us in mind of our ruinous and necessitous Condition: So that there is cause of Shame in the Case [Page 49] tho' Cause of Glory and Triumph in the Grace of God.

It is the Power of God unto Salvation. POWER, not strictly; as limiting to one Perfection: But eminently to attri­bute to the Efficacy of Divine Grace * these two Things, viz. Regeneration, Nativity from above (which is the Sal­vation of this State;) Glorification, and consummating us in Holiness; which is the Salvation of the Future.

To advance this Grace, and to raise our Apprehensions of it, consider the Author of it (it is the Effect of the Di­vine Wisdom, the Fruit of the Divine Love:) What it is in it self: And of what Benefit to us.

There must be Greatness of Power to erect such a Fabrick and Structure as the World is; and Excellency of Wisdom, to administer the Affairs of it, in all Va­riety of Cases. Now it is pitty any should do the like, that cannot also recover, and restore, if Necessity require: For so should finite and fallible (as we are) if in any Error or Mistake, be under an Impos­sibility of Redemption. It is according to Nature's Sence, rather never to have been; than for ever to be irrecoverably miserable. Wherefore, if I believe God [Page 50] made me; I will also believe God can restore me.

Nothing is clearer in Reason, nothing is fuller in Scripture, than that God is the first and chiefest Good. In respect of his Relation to his Creatures, earthly Pa­rents do but resemble him: John 3. 16. God so loved the World, that he gave his only begotten Son, &c. It must be attribu­ted to his Goodness and Compassion: because it was that which we cannot say, he was at all bound to do: It was that which he could not be constrain'd to do: It was that which he was no Gainer by: for our Righteousness is not profitable to him.—The Gospel of Christ is no In­vention of Humane Reason. Man neither prevented God, nor recompenced him af­ter. Only the Necessity of Man's State required it; and God's Goodness afford­ed it: the Excellencies of Infinite Wis­dom, Goodness, and Power, are display'd in it.

It's not a Mystery now; tho' formerly it was hid from Ages and Generations. But now it is the Council of God's Will decla­red. Col. 1. 26. —He that darkens words without Knowledge, brings us back again to the Infancy of the World. It was the Imper­fection and Shortness of the Mosaical Dis­pensation [Page 51] that it was Tipical, Mystical, Ceremonial, Symbolical; full of Sha­dows, things that did vail and darkly represent. Obscurity is Imperfection, as Darkness in comparison with Light. Life and Immortality, and all * the Principles of it are brought to Light through the Gospel.

The Gospel is admirable Speculation; excellent Matter of Knowledge: for here is the Revocation of an insolent bold Act of Usurpation upon God, by Christ's full Submission and intire Self-resignation. A Prince and a Saviour is raised up by God, sent into the World, not to make Havock, to ruine and destroy; not as it is 2 Sam. 12. 31. where the People were put under Saws and Harrows of Iron, made to pass thorough Brickilns: a thing intolerable to behold; dreadful to read of: (tho' in this impotent incompetent World, many great Warriours are made famous for such things, even in unjustifiable War:) but he came to give Repentance and Forgiveness of Sin: He came to seek, and to save that which was lost.

The Gospel is a Vital Principle, not of Natural Life, but Divine; as it satisfies the Reason of our Minds by Removal of Fears and Doubts, by the Life of Faith, Affiance, and Trust in God:—and, as it reforms our Spirits and Lives; as con­veying [Page 52] and communicating Principles of Goodness and Righteousness: * by which we are made Partakers of the Divine Na­ture.

The Substance of the Gospel is, Repen­tance from Dead Works, and Faith in the Lord Jesus Christ. These do go toge­ther, and encourage each other: in as much as no Man repents, who doth not believe: nor can any believe, who doth not repent. To believe, there is requisite an internal Disposition and Preparation of the Subject, as well as a Divine Pro­mise to build upon. John 5. 44. Can you believe who receive Honour one of another, and seek not Honour from God? The same is in all Cases of Inordinacy and Sin. Re­pentance and Faith in the Gospel, are in­differently used: He that believeth on the Son hath eternal life, John. 3. 36. Now he doth not really believe, who doth not truly intend to do answerably. The Scrip­ture calls believing on Christ, receiving of him. John. 1. 12. If we receive him; then we re­ceive him such as he is, and to such Ef­fects and Purposes as God sent him for: Now God sent him to bless us, in turn­ing us from our Iniquities. The Scrip­ture useth Synecdoches. Sometimes Be­lieving is put for the whole of Religion: sometimes Repenting: sometimes Fearing: [Page 53] sometimes Love. If we would not be partial, nor deceive our selves; we must always take in, all concomitant Acts. Scripture, as the Rule of Faith, is not one single Text, (which may be short, and in­tend another thing) but the fulness of Scripture. In all other cases, he that be­lieves doth according as he thinks. Faith includes an Intention of new Obe­dience.

I may with great Reason say, that the Matter of the Gospel is a Vital Principle: as it satisfies the Reason of our Mind, * and so sets us as Rest and Quietness within our selves; as thereby seeing and know­ing that we are out of danger.—In the intellectual Nature, a Principle of Know­ledge, as to the Understanding, is Vital; as well as an habitual Disposition, as to the Will. What more Satisfaction can there be to the Reason of our Minds, * what more tending to the Quiet of our Consciences, than to be assured, in a Mat­ter of such Importance to us, that God, to whom we are so obnoxious by Transgres­sion and Sin, is most placable and recon­cileable, of himself, through the Perfecti­on of his own Nature; and that he is ab­solutely resolv'd and engaged, by his vo­luntary Determination and Promise, to pardon Sin, in, and through Christ, to [Page 54] all who repent and believe the Gospel. and this, and nothing less than this, is the Matter of the Gospel. This is to be accepted in, and through Christ; and is the real Explication of Justification by impu­ted Righteousness. For this being sup­pos'd, and proving true; We are sure of God.—We know his Terms.—The Terms are fair and equal in themselves; fit and just: for should not an Offender do what is in him, to undo what he hath done amiss?—The Terms are good for us: for we cannot be happy by God, in a way of opposition to God; but by Submission and Reconciliation to him. —They are such as are possible, through the Grace and Assistance of God.—So that there is nothing in the whole World that we have more Reason to desire and pray for, than that they be verified, ful­filled, and accomplished in us.

There are no two things more inward to us, than Satisfaction to our Reason, that we may be at quiet; and the settling of our Minds in Frame and Temper, that we may enjoy our selves. In these two the Life of Man consists: and these de­pend on the Knowledge of the Gospel.

* Now, the Matter of the Gospel is * also a Vital Principle, as it is a byass [Page 55] upon our Spirits, an Habitual Temper and Disposition constantly affecting us, and inclining us God-ward, and to ways of Goodness, Righteousness, and Truth. For it is inwardly received, so as to dye and colour the Soul; so as to settle a Temper and Constitution: and so it is restorative to our Natures.—That which we do but indifferently by our Ability; we are able to do dexterously and easily by Custom. Through the Di­vine Grace and Assistance we are both a­ble and freely willing. The Law of the Spirit of Life in Christ, frees us from the Law of Sin and Death. The Principles of the Christian Religion do not only controul intemperate and exorbitant Acts; but re­gulate the inward Frame and Temper of Mind, the Inclinations, elicit Acts, and first Motions. As Christ said to God, not my Will but thy Will; so we must, through Participation of Christ, be let into a Temper of Meekness and Gentle­ness to our fellow-Creatures, and a sub­missive self-denying Frame in respect of God. Hence our Lives and Manners are of another fashion. By the Spirit of the Gospel we are transformed into another Nature, Life, and Temper. Neither do I terminate the Ultimate Issue of Christ in the happy Effects of Renovation in our selves, and Reconciliation to God; (tho' [Page 56] these are Benefits transcendent to all worldly Wealth, Greatness, and Power:) but it doth not now appear, neither can we now bear the thought of it, what we may be when God shall be all in all; and all Enmity subdued.—These are two things, and very different; what Man may come to, by the Improvement of himself, in the right use of himself, his na­tural Power and Faculties; directing himself by his ordinary Rules; * as he is God's Creature, and may attain his Natu­ral State and End: and what Man may come to, as he is indued with Power from above; as he is assumed into a Re­lation to God, by Jesus Christ; as he is a Member of that Body whereof Christ is the Head; as the Adoption of God by Jesus Christ; and as he is so enliven'd by the Divine Spirit, as did not belong to Man in the State of Innocency.—But these are not things of our present State: for even Adam, as he was made, was not fit. For Flesh and Blood cannot inherit the Kingdom of God.

The Application now only remains.

Having made appear to you that the Doctrine of the Gospel, both in respect of its proper Vertue and Efficiency, as also in respect of Divine Intention, is effectu­al [Page 57] to the bringing of Men to Salvation; then are you, First to acquaint your selves throughly with the Terms of the Gospel, to pass * Judgment upon it, to consider well all the Circumstances that make up the case; Our contracted Impotency and great Deformity by our Fall; the Necessity of Recovery and Restoration; The Efficacy and the Freeness of the Grace of God to Conversion. So that we may resolve our Minds; tho' our Case be very forlorn, be­cause of our Defection and Apostacy from the Innocency of our Creation, and self-contracted Misery; yet nothing is de­sperate, nothing is impossible in the Case; but our Recovery, through the Grace of God, is fairly easie.

And being thus prepar'd by such Know­ledge and Apprehensions; pursue the In­tent of the Gospel in your own Spirits, and in Conjunction of your selves with others; by free Communication in Con­verse. For this is certain, and found by Experience, that the only way to do a Man's self good in Intellectuals and Spi­rituals, is to do good to others. No Man gains so much as by Teaching. No Man so improves in Intellectuals, as by Com­munication: which doth much commend Intellectuals; that they increase by expence. If a Man hath brought himself to some Perfection by Consideration; he will [Page 58] make himself much more, by free Com­munication: and in free Communication, you will have another suggest that which, it may be, you did not think of: So he will put you upon further Consideration; or else preserve you from Presumption. None are of such modest Spirits as * they who live in free Communication and Converse. This I subjoyn, for the improving of a Man's self in the way of the Gospel, and answering the vigorous Spirit of the Go­spel; be communicative. And this is the Purpose of all our Meetings: free Com­munication, to answer every Man's Doubts; to give every one Satisfaction. It is the highest Service, and greatest Cour­tesie we can do one another, freely to tell what we have conceiv'd: and we do our selves most effectual Good, when we carry on others with us; when we do Good unto others.

The first thing in Religion is to teach a Man's own Mind; to satisfie a Man's self, in the Reason of things; to look to the Grounds and Assurance that a Man hath for his Thoughts, Apprehensions, and Perswasions: But then it is prodigious and monstrous if that wherein my Rea­son is resolv'd and satisfied, should not have such an Influence upon my Mind, as to establish me in Life accordingly, and [Page 59] to be a Rule both in Temper and Practice. That which we call in Morals against the Order of Reason, is so much more horrid, unnatural, and prodigious than in infe­riour Nature, for Sensitives to go against the Guidance of Sense, * or for Inani­mates against the Force of Nature; * it is, I say, so much more unnatural; as In­telligent Agents transcend, in Perfection, Sensitives, and Inanimates: Reason being as proportionable to its Effects, as any Prin­ciple in inferiour Nature.

There are two Orders, or Ranks of Creatures in this visible World: the Or­der of Sensitives, and of Inanimates: The World of Sensitives, they are true and in­fallible: they are true to that which is their predominant Principle; that is, sence; and they never vary: And Inanimates, they certainly tend according to their Nature. Now the Principle in the high­er Order of Creatures, viz. of Rational and Intelligent Agents, is Apprehension of the Reason of things. Now the Reasons of things are Eternal: they are not subject to any Power: we practice not upon them: It is our Wisdom to observe them; and our Goodness to comply with them: but they are as much our Rule, as Sense to Sensitives; and the Impetus of Nature to Inanimates. Now you would think it Monstrous, Prodigious, and Unnatural, [Page 60] for the Sun to give over shining, for hea­vy things to ascend, for light things to descend, for Fire not to burn: yet it is more prodigious for any one that is an Intelligent Agent and Voluntary, not to comply with the Reason of things; be­cause he is a Creature of a higher Order; and his Principle is more excellent. By which you may see the Degeneracy of us Mortals: in that the State below us, re­mains in the same Principle it was created in: but we Men, do neither find out the Reasons of things, nor comply with them. Our Deformity is more; because our Perfection is more, and the Order of our Being is higher; and we were made more sufficient to our Con-natural Acts, than either Sensitives, or Inanimates to their proper Acts; and we use to say, the Fault is greater in him that is in a higher State.

This is to awaken Men to understand the Reason of the Gospel, and to consider it; that it may become the Reason of our Mind: And if it be the Reason of our Mind; it will be a Vital Principle of Life.

The Intent of the Gospel being such as it is, ( viz. the greatest Good possible:) and it being the Inquiry of all Mortals, Who will show us any Good? it is Matter of great Astonishment, that it should be [Page 61] so neglected; so much being done on God's part towards Man's Salvation, and so much Reason for it on Man's part.

  • 1 st. So much being done on God's part. For, Man's Salvation doth import Man's Happiness. Salvation from first to last, doth include the several Stages and Progressions in the passing from the Death of Sin, from the Carnal Mind, from the Corrupt Nature, into a Spirital State and Divine Life. This is the Salvation of this State: and the Consummation of this, is the Salvation of the other. Do but con­sider how much God hath done upon this account. Consider the many Pro­mises, and pathetical Invitations God hath made to Sinners; Promises to re­ceive them; Promises to enable them; Promises to reward them. How did our Saviour mourn over Jerusalem? How did God by the Prophets every where com­plain, upon Man's Remissness?
  • 2 dly. Considering there is so much Reason for it on Man's part; that it is not only just, and fit in it self; but Good for us. It is just and fit, to repent: for can any one think that it is reasonable, by an after-Act, to justifie an Act of Arro­gance? If he doth not; he must repent: for whosoever commits a Sin, and doth not repent of it, he lives to justifie it. —Repentance is good for us; for [Page 62] without it, we are self-condemn'd, and in an Incapacity of Happiness. Self-con­demnation I take to be the very Life of Hell: and a Man must be self-condemn'd, unless he repent, after the committing of Sin.—Repentance doth ease a Man's Mind. He that doth repent would make Satisfaction, and doth recal it, what he can. It is not possible for a Man to be made happy, by putting him into a Hap­py Place, unless he be in a Good State. A Man is not happy in the State wherein he is not qualified. We are not capable of Happiness, unless we be restored to In­nocency by Repentance. The Gospel is the Restitution of us to the State of our Creation, to the use of our Principles, to our healthful Constitution, and to Acts con-natural to us: and, under the Grace of God, is not only possible; but a thing of easie and fair Performance: For tho' without God, we are unsufficient to do anything; yet through the Grace of God, we are enabled to do all things that the Gospel requires. In this way, the Mind of Man may have Assurance and Satis­faction. It is a compassionable Case for him that is Supream and Sovereign, to pitty an unavoidable Necessity and Mise­ry, and to pardon so far as the Case is compassionate. Now we are in the hands of him that is Primarily and Originally [Page 63] Good: And he will certainly commise­rate every Case, so far as it is compassion­able. Now the Case of a Sinner is com­passionable, if he be penitent; because he was never better than finite and falli­ble. Nothing is more credible than that the first and chiefest Goodness will save to the utmost Extent of Disposition in the Subject.

On the other side, consider we God as the first and chiefest Goodness; it is worthy of him, and in it self good, that Evil be controuled. Therefore I cannot conceive, but that the Goodness of God must engage him to punish obstinate Sin­ners. Parents think it becoming, to pu­nish an obstinate Child.—Consider we him also in a Relative Capacity, as he is the Governour of the World: He is en­gaged to maintain Order, so it is not comely in God to pass over Contumacy in Sin, without challenging or controul­ing. So that as I do easily see, that the Case of a Sinner that is penitent, is com­passionable: So on the other side, I can­not conceive that a contumacious impeni­tent Sinner can be pardon'd: Since it is in it self good, and also worthy God (ei­ther consider'd absolutely in himself, as the first and chiefest Good; or relatively, as the Governour of the World) to con­troul [Page 64] and challenge wilful and pertinaci­ous Transgressors.

Consider we, the Unreasonableness of Sin in Three Particulars.

  • 1 st, In Acts of Impiety against God. Can any Reason be imagined for these? For, God being the Original of Man's Being; the Center of his Soul; his ul­timate End, and every Way well deser­ving of him; Can any give a Reason why any Man should be rebellious against him? Is there any Temptation to sober Reason unto Impiety? What can be al­ledged to induce Men to affront and offer Contempt to God?
  • 2 dly, What can be alledged for Intem­perance; since Nature is content with ve­ry few Things? Why should any one over-do in this kind? A Man is better in Health and Strength, if he be temperate. We enjoy our selves more in a sober and temperate Use of our selves. What Aches, Diseases, Pains, and Sicknesses doth a Man bring upon himself, if he be intem­perate? How many of these are founded in Excess?
  • [Page 65]3 dly, Sins of Unrighteousness,— whosoever doth an unrighteous Act, he doth justifie all the Villanies in the World, even Highway-men and Rob­bers: For it is the same thing: You are Sinners in the same kind; for all is Un­righteousness; there is difference only in degree. One may offend more in Hu­mane Laws: But the Offence is the same in righteous Laws.—Besides, what Confidence can we our selves have in re­spect of others? For no Man will think better of others than of himself. He that is guilty of Unrighteousness, cannot but be jealous, and think the same of others. So that he can have no Confidence in o­thers.

Thus you see the Unreasonableness of Sin. Yet because of ill Use, Custom, and Practice; Difficulty is pretended, * and it is thought hard, to be vertuous. Do not Beasts observe the Rules of their Na­ture? —That which Religion requires, is to find out the Reason of Things, and to comply with it; to move according to the Dictates of Reason; and to ob­serve the Order of the End; to avoid such things as will do us harm; in short, to live according to the Difference of Good and Evil; to do the one, and to avoid [Page 66] the other: Which are not positive and arbitrary Impositions; but they arise from Conveniences, and from Inconve­niences of our Natures, States, and Re­lations. So that the Sinner is a Person of violent Practice, and one who doth unnatural Acts. And an Impenitent is one of a senceless and stupid Mind.

The Things that are the Bane of Man­kind, and that do alienate us from God, are Sensuality, Worldly-mindedness, and Wickedness. The two former of these do sink the Creation of God below it self; so that it doth not continue the same that God made it. A Man, by these, is ren­der'd utterly unfit for Converse and Com­munication with God. For, by these, he sinks himself below his Kind, and makes himself equal to the Beast that perishes. And by the latter (* viz. Wickedness) Man passeth into a clean contrary Nature, becomes an Enemy to God, and makes God an Enemy to him.

Against Sensuality and Worldliness, I propose for Remedy, the Application of the Principles of Reason and Vertue, and the applying of our highest Faculties to their End and Object. For while the Mind is employ'd in Heavenly Meditati­on, or in extracting Spiritual Notions from material Things; it is employ'd [Page 67] worthy of Intelectual Nature: And our proper Business is to be thus employ'd: By which the Concerns of the Body will be either laid aside, or moderately enga­ged in, and regarded. Whereas this Power of our Souls is, as it were, lost, where Men use themselves as if they had no Spirits, but were altogether Body; or as if the Body were the principal or governing Part. And in such a Conditi­on are they, who cannot understand what we mean when we bid them lift up their Hearts to God. For the Candle of God's lighting within them, whereby they are qualified to find God out in his Works, and to follow him in his Ways, either it burns so dim, that they cannot see by it, or it is quite put out. For it is found by Experience, that the Malig­nity of the Heart doth blind the Under­standing: And true Wisdom will never abide in a malicious and wicked Soul.— There are indeed Souls that are * so active and so well acquainted with Heavenly Meditation; that they very well know what is the Food of Souls; and have the fore-taste of the Delight and Pleasure of the other World. And certainly, these Men have the greatest Satisfaction in their Lives of any other Persons. For there is more of Satisfaction in Meditation, in Reading, in Conference about Divine [Page 68] Things, in Application to God by Pray­er, and other holy Exercises, than in any bodily Pleasure whatsoever. For all bodily Exercise comes off with disquiet of Spirit: Whereas in the other Way there is Refreshment every Moment: There is new Acquisition: For if there be any thing like Infinite in the Creation under God, it is in Invention, and the Power of Thinking. This is the Advantage of Intelectual Exercise, above Bodily Ex­ercise. The one works inwardly; is still on the getting hand; and is still in use; for what this Man gets, he hath still in store; and that which is got in this way of In­telectual Employment, will still improve by Use; and what we get, we always keep; for Knowledge is no burden: Whereas in things of the Body, Use, and Want: Spend, and be ever after without. But it is no wonder, that they who never acquainted themselves with retiring from the World, know not what these Things mean: Who mind only Worldly Things, and know no more than what belongs to the Animal Life. But, on the other side, if a Man make Application to God; he acts with all his Might; he recollects himself, and gathers himself into him­self, that he may receive from God, what God hath to communicate. And the Things that God hath and doth offer, are [Page 69] so great, and glorious, that our narrow Vessels had need be wholly emptied to make room for them.

Therefore the Minds Substraction from the World is necessary, by way of Pre­paration and holy Meditation, to beget in us such a Disposition, by which we may receive from God. A Man that can enjoy himself alone, by Consideration, and exer­cising his Faculties, may run through, as it were, all times: For a Man may live before he lives, and after, in this way: He may, by Reading, acquaint himself with what was in former Times; and by what Things are, he may guess what are to come. If he reflect upon Things past, and view Things that are present, and take a Prospect of Things to come, as the Effect of Causes that are in being; in this way Rational Faculties have suffi­cient Employment: Whereas they that are always drudging in the Affairs of the World, and never enjoy themselves a­lone; will find little Satisfaction in these Things.

It is the proper Work of Reason in Man, to find God out in his Works, and to follow him in his Ways. It is the proper Employment of our intelectual Faculties, to be conversant about God, to conceive aright of him; and then to re­semble and imitate him. Religion is an [Page 70] Obligation upon us to God. The first Motion of Religion is to understand what is true of God: And the second is to express it in our Lives, and to copy it out in our Works. The Former is our Wisdom: And the Latter is our Good­ness. In these Two consist the Health and Pulchritude of our Minds. For Health to the Body, is not more, than Vertue is to the Mind. A deprav'd and vicious Mind is as really the Sickness and Defor­mity thereof, as any foul and loathsome Disease is to the Body. And as really as these tend to the Death and Dissolution of the Soul and Body; so the Vices of the Mind tend to the Separation of God and the Soul.

What is short and inferior to Converse with God, doth require a Recess from Worldly Business and Employment. A Man can hardly compose an ordinary Poem without this. But for the noblest Employment receiving from God, and making Acknowledgment to him, is a Man fit for this, in the Hurry of Business, and Confusion of Things? It is also obser­ved, that this Life of Privacy, and Re­tirement, is either the best, or the worst Life: For, in it, we do as God doth; or we imitate the Devil. He who can be alone to his own Content, in Measure and Degree, is as God is: For what other [Page 71] Employment had God from Eternity, but satisfying himself in his own Goodness? But as * this may be * the best; so it may be the worst Life: For a Man may be em­ploy'd in contriving Mischief as the De­vil is, whose Work is said to be to bring Men into Condemnation. If therefore * we are alone to ill Purposes and De­signs; then, Solitariness and Retirement do make the worst Life. * But if * Man be retired and alone, and not intelectual­ly employ'd; then through Stupidity and Dulness, he sinks down into the State of a Beast. For take it for a certain Truth; to be Well, and Unactive, do not consist together. No Man is well with­out Action; nothing is more irksome than Idleness. A Man must use his Fa­culties, and put himself upon Action. Therefore, if he be alone, and unactive; he cannot be well. In all honest Labour there is Satisfaction: Whereas Sluggish­ness and Neglect are unaccountable, and unsatisfactory.

The Mind diverted from God, wan­ders in Darkness and Confusion: But be­ing directed to him, soon finds its way, and doth receive from him in a way that is abstracted from the Noise of the World, and withdrawn from the Call of the Bo­dy; having shut the Doors of our Sences, to recommend our selves to the Divine [Page 72] Life, which readily enters into the Eye of the Mind that is prepar'd to receive it. For there is Light enough of God in the World, if the Eye of our Minds were but fitted to receive it, and let it in. It is the Incapacity of the Subject, where God is not; for nothing in the World is more knowable than God. God only is absent to them that are in­disposed, and disaffected: For a Man cannot open his Eye, nor lend his Ear, but every thing will declare more or less of God. It is our Fault that we are e­stranged from him: For God doth not withdraw himself from us, unless we first leave him: The Distance is occasi­oned through our unnatural Use of our selves.

They who live the Life of Sence, are apt to be beaten off from all regard to God, by those Occurrences that discom­pose their Minds. * But they who are separated from Body, who sit loose to Earthly Things * which obstruct the Mind, do easily receive the Divine Light. Where­as those that are in Prison in gross Bo­dies, need the Fire of Divine Affection to quicken them. And this I understand in the Language of the Scripture, to be Baptizing with Fire, Note: Mat 3. 11. when Divine Affecti­on burns up all contrary Principles in the Soul, and brings the Soul into a Likeness [Page 73] and Similitude to God. For, the Divine Light received into the Mind, doth first irradiate and clear the Mind from its gross and thick Darkness, whereby it was un­exercised and unemploy'd about God: And this is the first Work; Mental Illu­mination; raising right Notions of God, and Things in our Minds; scattering * the Mists of Darkness. * Yet Light alone works not a Change: But there must be Holy Affection. Knowledge is the first step to Vertue: But Goodness * is not but by Delight and Choice.

It is a mighty unequal and unaccount­able Distribution of Time, for a Man to lay out himself for his Body; and to neglect his Mind, to feed the Beast (for so the Body * is, in respect of the Mind: * It is but the Beast that carries the Soul:) And this for these Reasons: Because the Mind is so much annoyed and disturbed by Body: I speak not now of the Body, as sinning and distemper'd: But in ordi­nary Cases, take the Body in all its Ad­vantages; 'tis an Incumbrance to the Mind: For when the Mind raiseth it self to Contemplation of immaterial Things; the Imagination doth suggest the Manage­ment of Corporeal; which are Things of an inferior Nature. Bodily Sence reach­eth but a little way, whether by the Eye, or by the Ear, or any other Sence. That [Page 74] which is equal, just, * and fit; * that wherein we are most concerned, in Point of Goodness, Wisdom, and Happiness; these are all imperceptible Notions to every Thing of Body. What is Fit, what is Just, what is Equal, what is Good and Excellent, what is Reasonable; of these no bodily Sence doth judge. And, yet, these are the Things that we are most concern'd in, upon account of our Hap­piness.

A Mind subdued and subordinate to God, in all its Actions and Motions, is as the fublunary Bodies here below, which are subject to the heavenly Bodies above; as Wax under the Seal, or Clay in the Potter's Hand. The Motion is a great deal more noble and generous, be­cause it is in a higher Order, by Illumi­nation and Conviction; by Perswasion, and mental Satisfaction: But it is not less effectual to * its Intent and Purpose. Re­ligion puts the Soul in a right Posture towards God: For we are thereby re­new'd in the Spirit of our Minds. The Soul of Man to God is as the Flower of the Sun: It opens at its approach; and shuts when it withdraws. Religion in the Mind, is as a Byas upon the Spirit, inclines it in all its Motions: Tho' sometimes it be jogg'd, and interrupted; yet it comes to it self. It is a Rule with­in; [Page 75] a Law written in Man's Heart. It is the Government of his Spirit. We say, Men shew their Spirit, by their Car­riage, Behaviour and Words: And it is true. The good Man is an Instrument in Tune: Excite a good Man, give him an Occasion; you shall have from him savoury Speeches out of his Mouth, and good Actions in his Life. Religion con­tains and comprehends in it all good Qua­lities and Dispositions of Mind. It doth take in, all the Vertues that Humane Na­ture is capable of, which are the Qualifi­cations and Ornaments thereof, and which are the Mind's Instruments for good Actions. Religion is rational, ac­countable, and intelligible. The Diffe­rence is not more sensible between a Man that is weak and strong, a Man that is sick and in health, * than between a Man that is truly Religious, and one falsly so. You may observe it, if you put them upon Action. So, a Man that is truly Religious, if you put him in Motion, he will acquit and approve himself so: If he be false in his Religion, you will see it by his Failing and Miscarriage of Life.

Such is the Christian Religion, in re­spect of the Nature and Quality of it, all the Principles of it, all the Exercises and Performances that it puts Men up­on; it is so Sovereign to our Natures; [Page 76] so satisfactory to the Reason of our Minds; so quieting unto, and of such Se­curity against the Molestations of our Consciences; so Sanatory, so full for our Recovery: that none who knows, or doth seriously consider, would chuse to have his Obligation to Religion either released, cancell'd, or discharged.

To conclude; How unexcusable, how unaccountable are they who have turn'd the Doctrine of the Gospel, or the Grace of God into Lasciviousness; and to use St. Paul's Phrase, have made void the Law through Faith. He represents it as the most sad Miscarriage, to disoblige a Man in Morals; to set a Man at liberty * as to those things that are reasonable and ne­cessary. For the Law of God's Creation is no way damnified, but restor'd, and secured, by the Doctrine of the Gospel. Yet these excuse themselves from strict Morality, and Conscientious Living; which the better sort of Heathens thought themselves obliged unto.—We preju­dice our selves miserably by Mistakes. Some think that the Hellish State is the Product of Omnipotency, and Soveraign­ty, the Effect of God's Power; and they think of God, that he useth his Grea­tures as he will; giving no account of any of his Matters, to Principles of Reason, [Page 77] and Righteousness. But certainly the Ways of God are most accountable of any thing, to Rules of Righteousness. These are injurious Apprehensions of God, and dishonourable to him; and are discaim­ed by him every where in Scripture; and God owns no such Power; neither doth he look upon it as a Priviledge; nor doth he cloath himself with such a Preroga­tive. —Here is the Truth of the Case: Misery doth arise out of our selves: and Misery and Iniquity have the same Foun­dation. Hell (for the main of it) is our Guiltiness and Conscience of it: So that a Sinner is in a self-condemned State, with­out Relief.—These two are the Ingredi­ents of the Hellish State; Self-condemna­tion from the Guilt of a Man's Conscience, that is not removed by Repentance: and God's Refusal, upon a righteous Cause, be­cause the Sinner would not come within the Latitude of a Compassionate Case.

SERMON III.

ROMANS I. 18. ‘For the Wrath of God is revealed from Heaven against all Ungodli­ness, and Unrighteousness of Men, who hold the Truth in Unrighte­ousness.’

TO proceed to the Declaration of this great and horrid Sin, which gives God that high Offence; alienates us from him; exposes us to his Displeasure; * and against which he doth thus declare; This holding Truth in Unrighteousness; it doth admit of se­veral degrees.

  • 1 st. Where Knowledge doth not go forth into Act: Where * it doth not attain the Effect of Goodness. For, bare Know­ledge doth not sanctifie. No Man is re­new'd by his Knowledge only. It is said of the degenerate Spirits, the Devils, that [Page 80] they know and tremble. The Effect is Fear, and Astonishment: because there is not the Product of Goodness.
  • 2 dly. Not attaining due Growth. For there will be Growth, where there is not Violence, or some ill Accident. Where Nature begins, it goes on, towards Per­fection; and it is in the State of Increase, till it come to the State of Consistency. Growth in Bulk or Maturity; as in Na­ture, so in Grace. The Apostle tells us of the Measure of the Stature of the Fulness of Christ.
    Eph. 4. 13.
  • 3 dly. Eluding one's own Judgment. By an Evasion, unsound Distinction; pre­tending to Difference, when there is none; doing that under one notion, which a Man's own Judgment will not let him do, under another, when the Case is much the same.—* Thus when things are under a disguise: when In­temperance is called Good-fellowship; or when any Man is Conceited, or of a Tur­bulent Spirit in Religion, for him to please himself with a notion of Zeal for Truth. —We should be very careful and exact to observe the Difference of Moral Good and Evil. Herein we should be severe and impartial; not giving our selves leave to comply with our * own Humours; [Page 81] for, as to the great Notices of Reason and Nature; the Measures of Vertue and Vice; the Grand Instances of Morality; there can be no Allowance, no Variati­on; because they are Matters unalterable, unchangeable, indispensible; Laws of themselves; without Sanction by Will; but by the Reason of the thing. In the great Matters of Righteousness, there is no Variation; but in Positives and Insti­tutes there is a Latitude of Sense, Inter­pretation, Time, and Observance. Insti­stitutes were never intended to be in Compensation or Recompence for Fai­lure in Morals: but for their better Secu­rity.
  • 4 thly. Not following Truth fully: but, as Herod. He heard John gladly, &c.
    Mark 6. 20.
    Our Saviour doth mightily accuse the Phari­ses, because they did pick and chuse; singling out one Precept, and in the Ob­servance of that, being exact: and this, to make a Compensation for the rest: Zea­lous in one thing; loose in others: they are charg'd, therefore, with Hypocrisie. Not following Truth fully, is, when all Worldly things do not vail to Religion; but Worldly Conveniencies are unduly consider'd: for Truth is so noble and ge­nerous a thing, that it will not submit to a Compremise with its opposite.
  • [Page 82]5 thly. The high degree of Sin: To go against a Man's own Judgment and Con­science; by violent and unnatural Pra­ctice, to contract Reprobacy of Mind, Seardness of Conscience, Hardness of Heart. This, Men will do, when Lust is strong and high. Persons of unsub­du'd and unmortified Affections, they are exposed to such horrid and unnatural use of themselves, and so come to be prodi­giously naught. For no Man is suddenly most desperately wicked: but no Man knows, when he is a going; how far he shall go. For the breaking in of Sin is as the Inundation of Water.—This by way of Explication.—Two Observati­ons from these words, the Wrath of God is reveal'd:
  • (1.) Men have wrong and injurious Apprehensions of God.
  • (2.) All those that are condemn'd for Sinners, are first self-condemn'd. For every one that in Scripture-Sense is a Sinner, is self-condemn'd.
  • 1 st. The wrong Apprehensions that Men have of God that Sinners have no Warning; that they are surprized by God's Judgments, and taken unawares. This is without all ground: since the Wrath of [Page 83] God is declared; by his Word, and by his Works; besides the Sense of Mens Minds, the Guilt of their Consciences, and their own Heart misgiving them: for no Man is true to himself, if he be ill employ'd: for he that is employ'd in an Evil Work, is always possess'd with Fear, and he is not certain that he shall be true to him­self. Wherefore let the Declaration of God in Scripture be acknowledg'd as true; Thy Destruction is of thy self. Why will ye die, O ye Sinners? Hos. 13. 9. Righteous art thou, O Lord, Ez. 18. 31 and true are all thy Judg­ments.
    Psal.19 .9.
    For God, of his great Goodness and Compassion to Men, doth graciously begin: but we often find Men wilful, obstinate, and rebellious. God is ready to pursue his Good Beginning; and, if they answer his Call, further to carry them on: for you have an express Pro­mise, To him that hath shall be given. All Grace is help;
    Mat. 13. 12.
    and where God is, there is Strength. Therefore cannot any one say, his Miscarriage is of God. It is not want on God's part: but failure on ours. It is not that God fails in what is becoming him, in the relation he stands to us, as Crea­tures; but we are wanting to our selves. What is all the Misery that befalls Sinners, in their most forlorn Condition, but the Fruit of their own Sins? Not any thing, that proceeds from God's Arbitrary Will [Page 84] and Power: But they contract Guiltiness of Conscience, Impenitence of Mind, Hardness of Heart, and an Incapacity to act God-ward, or to receive from God.
  • 2 dly, The Scripture doth suppose, that ungodly Men are self-condemn'd. For this super-addition, Who hold the Truth in unrighteousness, is, as rendring an Ac­count; not making a Distinction: As [...]endring an Account how it comes to pass, notwithstanding all God's Endea­vours and Declarations, that Men con­tinue ungodly Persons: The Reason is; Because they offer Violence to Truth, go con­trary to their Light, and neglect the Decla­rations of God: Not, as if it distin­guish'd between ungodly and unrighteous Persons.—All that in any Scripture are branded for Sinners, they are Men that sin against their Knowledge, imprison the Truth of God, and hold it in Unrighte­ousness. In the Language of Scripture, none are nominated Sinners, but such as now we are representing. The Scripture doth never fasten the Title or Denomi­nation upon them that mean well, but are in something mistaken; who now and then are under an Error, having Fail­ings, Imperfections, and Shortnesses; that miscarry upon a violent Temptation, [Page 85] or sudden Surprizal. You never find these Men are call'd Sinners. Neither are the Infirmities of the Regenerate, call'd Sin: Tho' these are Sins that require God's Forgiveness, and are a true Cause for us to be Humble, and Modest, and to depend upon God: But they do not break our Peace with God; neither do they havock Conscience, or denominate a Person a Sinner. The Scripture tells us, That those that are born of God do not commit Sin; that is, in this Sence; no one that is regenerate, doth pass into the con­trary Nature: It is unnatural: They may have Shortnesses, Failings, Imperfections: But voluntarily to consent to known Ini­quity; or wilfully to controul the settled Laws of Heaven, of Piety to God, Ju­stice to Men, and Sobriety to our selves; this is unnatural. These Persons have the Guilt of evil Practice lying upon their Minds. They have their own in­ternal Sence reproving them, challenging them, condemning them. For the Cause of all Creatures Misery is rational, and accountable; and Men do dishonour God, and misrepresent him, when they say that any Creature falls into Misery by the Use of God's Sovereignty: It doth really arise from within us: And there is no Danger in respect of God, (notwithstanding his great Priviledge,) if Men be innocent, and [Page 86] not self-condemn'd.—Misery and Harm do not proceed from abroad; but do arise from within. If Omnipotence it self should load me with all Burthens; If I am innocent within, I shall be able to bear it: But if I am guilty, I have a Wound within; and have nothing with­in me true to my self.—All Misery a­rises out of our selves. It is a most gross Mistake; and Men are of dull and stu­pid Spirits, who think that that State which we call Hell, is an incommodious place, only; and that God, by his Sove­reignty, throws Men therein. For Hell arises out of a Man's self: And Hell's Fewel is the Guilt of a Man's Conscience. And it is impossible that any should be so mi­serable as Hell makes a Man, and as there a Man is miserable, but by his own con­demning himself: And on the other side, when they think that Heaven arises from any Place, or any nearness to God, or An­gels: This is not principally * so; but * it lies in a refin'd Temper, in an internal Reconciliation to the Nature of God, and to the Rule of Righteousness. So that both Hell, and Heaven, have their Founda­tion within Men. Evil knowingly ad­mitted, is our Burthen: For all Evil is forcible, violent, and unnatural: And a Sinner wrongs his own Principles.— This might be made appear in respect of [Page 87] God; in respect of one another; in re­spect of our selves.
  • 1 st, In respect of God. For, consider him as the Father of our Beings, and that we are derivatively from him; or that our State is Dependency; or that we are sinful; or that we are under his Love; or that he is to be our Judge; all these, will cause Acts of Piety. So that all Acts of Impiety are contrary to the Light of our Reason. And whosoever is impious in any Degree or Particular whatsoever, he doth hold the Truth in Unrighteousness; he confounds his Principles, acts contra­ry to his Nature, and contradicts the Principle of God within him. * For this is Fundamental to all Religion; that Man in the Use of his Reason, by Force of Mind and Understanding, may as well know, that there is a God that governs the World, as he may know, by the Use of his Eyes, there is a Sun. For are we not made to know there is a God? If we were not made to know that he is; we could never know. For this we can never be taught: For upon whose Credit shall we believe it? It is not Divine Faith, unless it be grounded on Divine Authority: All else, is either Reason, or Human Per­swasion, Credulity, or Experience. We are [Page 88] not capable of Faith, unless we know there is a God: For if there be Faith in God; we must suppose, that He is. For Faith is a receiving something upon Divine Authority. * And if there be not a Na­tural Knowledge, that God is; there is no Possibility of any Faith. Men know by the Use of their Reason, that there is a God: And then when a Man receives any Proposition from God's Authority; that, is Faith. Natural Knowledge, you see, is anticedent and Fundamental to Faith.—It is as natural and proper for Mind and Understanding to tend towards God, as for heavy Things to tend to­wards their Center: For God is the Cen­ter of immortal Souls. All Understand­ings seek after God, and have a Sence and Feeling of God. If Reason did not ap­prehend God; Religion could not be learn'd: For there would be nothing in Nature to graft it on. Besides, we know in Reason, that first Principles are self­evident, must be seen in their own Light, and are perceived by an inward Power of Nature. For, as we say, out of nothing comes nothing; so, grant nothing; and nothing can be proved. Wherefore it must be within the Reach of Reason, to find that there is a God: For upon God's Authority, supposing his Being and Ve­racity, we admit and receive all the Re­sults [Page 89] of his Will.—If God had not made Man to know there is a God; there is nothing that God could have demand­ed of him; nothing wherein he might have challenged him; nor nothing that he could have expected, Man should have received from him. Therefore the Make of Man, the natural Use of Mind and Understanding, this is enough to satisfie any one concerning the Being of God, and his essential Perfections: And if so; whosoever is impious to God, whosoever is not subject to all his Commands, this Man doth certainly sin against his Con­science, and doth practise against his Light, and is guilty of holding the Truth in Unrighteousness.—Thus, every one that is Impious, Ungodly, Prophane, or a Despiser of Deity, is self-condemn'd; sins against his Light, and goes against his Conscience; goes against his very Make; and doth that which is violent, horrid, and unnatural.
  • The second Species of Sin, is Unrighte­ousness. Now Righteousness refers to the Duties we mutually owe one another: To do as we would be done by. To do equal­ly and justly; not arbitrarily.—How doth Violence and Fraud perplex and in­terrupt Humane Affairs? How settledly do Men live, where Love and Justice do [Page 90] take place; in comparison of Places Ar­bitrary, and Lawless.—There is a se­cret Harmony in the Soul, with the Rule of Righteousness; there is no Displa­cency, Offence, or Reluctancy: And there is an Antipathy arising at the Appearance of Evil, as unnatural to it: But a Com­placency in Good, as the eldest and first Acquaintance. So Gen. 39. 9. How can I do this Wickedness? We see that the Mind of a good Man takes Offence at Evil, is grieved at it, not at all fitted to it? There arises a Displacency, as in all Force and Contra-natural Impression.— Iniquity and Sin in the Conscience, are of * the most mischievous Nature and Quality. Should all the World agree and concur to sink a Man into a State of Lowness, Beggary, and Misery; it would not be brought about so effectually by any other Means, as by Sin and Guilt. Where there is a pure Mind, and an upright Conscience, Innocency, and Integrity; there, consequently, are internal Peace, Satisfaction, Composure. But on the o­ther side; if a Man have Sence of Guilt on his Mind; where a Man knows him­self faulty; he fears uncertainly, infinite­ly: He fears every thing that appears, yea, that which doth not appear; as the Poet expresses it; for Guilt is always Prophetical of what is mischievous. A [Page 91] Man may better apply, here, in this Case, the Words of Ahab (Kings 22. ver. 8.) than he did to the Prophet;
    2 Chrou. 18. 7.
    He always prophesies Evil concerning me.
  • 3 dly, In respect of our selves. As we consist of two Parts; of Spirit, and of Body; so we shall fall under a double Obligation, as to our selves. And if we do our selves right, we are under Obli­gation to our Minds doubly: To inform our Understandings, and to refine our Spirits by moral Principles. The Mind is to be inform'd with Knowledge, and refin'd with moral Vertue. Ignorance and Improbity are mental Diseases. And it is worse for a Man to have an ill affect­ed Mind, than an ill dispos'd Body. It is so much the worse, as, the Mind of Man is better than his Body. We find that Nature hath given Faculties: And Industry and Study acquires Habits. A neglected Mind is, according to Solomon's Observation, A Sluggard's Field grown over with Thistles and Thorns. We may say of such a Man, that he hath his Mind only for Salt: But can any Man that is rational, or sober, think that God gave him an immortal Spirit, but as Salt, to keep his Body from Stench and Putri­faction. The Mind being Superiour, is not to be subjected to the Body, nor to [Page 92] the things of the Body; neither ought there to be an unequal Distribution of At­tendance; but according to the Propor­tion of the Worth and Value. We ought to improve our Minds so far, as much over and above, as our Minds do transcend the Body.

Whosoever is proud and conceited, whosoever is intemperate, lascivious, or wanton, he doth hold the Truth in Un­righteousness. For these things have Foun­dation, and are grounded in Man, * viz. Sobriety, Modesty, and an humble Sense, the Desires of Nature are moderate, and do keep within bounds: So that in what­soever Miscarriages Men do fall, in all these they do go against their Light, and hold the Truth in Unrighteousness.

Therefore Vertue, in every kind, is ac­cording to the Sense of Humane Nature, the Dictates of Reason and Understand­ing, and the Sense of Man's Mind. And Vice, in every kind, is grievous, mon­strous, and unnatural. A Man forces him­self, when he is vicious; and a Man kindly uses himself, when he acts accord­ing to the Rules of Vertue. And this is so true, that all those that have abused them­selves, all but habituated Sinners, under­stand that Vertue is conservative to the Na­ture of Man; and that all Evil Practices destroy it.—Vertue is conservative to the [Page 93] Reason of Man's Mind by Sobriety and Modesty; for these keep Men in their Wits. And then it preserves the Health, and the Strength of our Bodies, by Cha­stity, and by Temperance.

Thus have I shewn you the three Fun­damentals of Religion; the three great Materials of Conscience, which are immu­table, unalterable, and indispensible; that are settled in the very Foundation of God's Creation. I have also shew'd you that Vertue is connatural, and well-found­ed: and * that Vice is unnatural and de­structive to the Nature of Man. So that there is no Man hath internal Peace, that is either neglective of his Duty to God; or that is unrighteous; or that is intempe­rate, as to the use of the things of the Body; or intoxicated by fond Conceits in the Sense of his Mind. For as it is re­quisite and comely that Sobriety be the Mind's Temper; so * it is, that there be a moderate and sober use of the things of the Body. For Nature is content with a few things. That which is violent, is un­natural. That Excess which is unhealthy for the Body, doth also stupifie the Mind. So that upon this account also, Vice is unnatural.—* What is contrary to the Order of Reason, is contrary to the State of Nature, in Intellectuals.

[Page 94]Those that are ungodly or unrighteous in these three great Instances: that bear no Reverence to God; that do not act to­wards their fellow-Creatures according to the Rules of Justice; that abuse their Bo­dies, do not govern their Minds, * nei­ther improve them in Knowledge, nor re­fine them by Vertue: All these, do con­troul their Natural Light, and are self­condemn'd.

Now if the Unrighteous and Ungodly are self-condemn'd; can it be imputed to God, as Severity, to condemn them? That Judge will be excused from all Se­verity, who passes Sentence of Execution upon a Malefactor, * whom his own Con­science accuses. This will be the World's Condemnation: that where Men either did know, or might know, they go a­gainst their Light: that Men put out the Candle of God in them, that they may do Evil without Check or Controul; that Men take upon them to controul the set­tled and immutable Laws of Everlasting Righteousness, Goodness, and Truth; which is the Law of Heaven; that Men are bold to confound Order and Govern­ment in God's Family, (for so the World is;) that Men do Evil, knowingly, in the use of their Liberty and Freedom: where­as God himself, in whom there is the Ful­ness of all Liberty, doth declare of him­self, [Page 95] that all his Ways are Ways of Goodness, Righteousness and Truth. And can God by Power or Priviledge, do that which is not just? Is there any Unrighteousness in God? God forbid. Yet those that have Liberty but by Participation; pretending the Use of Liberty; do that which is not fit to be done. This will be the World's Condemnation. In the case of Sin, there is internal Guilt: a Man doth wrong the Principles of his Mind: he breaks his Internal Peace; and will rue it to Eter­nity. The Judgment of God at the last day will be easie: for there will be none to be condemn'd, but what were con­demn'd, before. For Man's Misery arises out of himself; and is not by Positive In­fliction. Men run upon Mistakes, the Wicked and Prophane think, that if God would, they may please themselves, and no harm done: and that it is the Will of God only, that limits, and restrains them: and they think, that they were out of Dan­ger; if God would forbear a Positive In­fliction. This is the Grand Mistake. Hell is not a Positive Infliction: but the Fewel of it, is the Guiltiness of Mens Conscien­ces, and God's withdrawing, because the Person is uncapable of his Communicati­on. Sin is an Act of Violence in it self. The Sinner doth force himself: and stirs up Strife within himself; and in a Sinner, [Page 96] there is that within, which doth reluctate, and condemn him in the inward Court of his own Conscience. 1 John 3. 20. For if our Hearts did not condemn us, all without, might be avoided: all else would fail, if this Internal Guilt, and Self-Condemnation, might be removed. But this Naughti­ness of Disposition, and Incapacity of Repentance, is that which continues the Subject in Misery. Hell * therefore is not a Positive Infliction, but doth natu­rally follow upon Guiltiness, and a spight­ful, devilish, naughty Disposition unto God and Goodness.

There is something in every Man, up­on which we may work, to which we may apply; to wit, the Light of Reason and Conscience; to which the Difference of Good and Evil may be made appear. If we, therefore, declare Godliness, Righ­teousness, and Truth; Men have a Voice to give Testimony; and Conscience in Men, will yield; notwithstanding the power Lust hath over them. If Reason may not command; it will condemn.

Lastly; Here you may have an ac­count, what it is that gives a Check and a Stop to the Motion of the Divine Spi­rit. There is an Error in the first Con­coction, which is hardly remedied: which is want of Advertency, and Con­sideration. Men do not awaken their [Page 97] Principles, but give themselves leave to do what they cannot justifie themselves in. Now there is no place for the fur­ther Motion of the Divine Grace, where the former Grace is neglected, and * ren­der'd ineffectual. It is self-neglect, and voluntary allowing of our selves in Evil, which brings us to Misery. For there is no Invincible Ignorance, in respect of things good in themselves, and necessary. No Ignorance excuses Immorality, in any Instance whatsoever: but, invincible Ig­norance doth excuse Infidelity, in the chiefest Point. The Reason is, because the high Points of Sobriety, Righteous­ness, and Temperance, God hath made every Man to know: but, for the Reso­lutions of his Will, Man must be per­swaded of God; and if God do not make Application to him; where he doth not give, he doth not require.

Take notice, then, of the Boldness and Presumption of these obstinate, rebellious, and contumacious Sinners; who having this Proclamation from the Majesty of Heaven, that the Wrath of God, &c. yet will dare to continue in Practices of Un­righteousness, and assume to themselves power to controul the establish'd Laws of everlasting Goodness, Righteousness, and Truth; and to vary from t [...]e Rea­son of things, to gratifie their own [Page 98] Sence, and to please their own Humours, and to serve their own Ends, and take upon them to over-rule all things that are holy, settled, and establish'd from Eternity. What shall a Man say to such Persons? Yet the Atheistical and Pro­phane are guilty of this Contumacy. But as the Apostle says, 2 Pet. 2. 3. Their Condemnation is just, and their Judgment lingers not. We seem agriev'd at God's Plagues and Judgments which do so much disturb our Peace and Settlement in the World: but we do greater Acts of Violence. For we imprison Truth, and give God true cause of Offence, and take upon us to controul the Establish'd Laws of Heaven, and to do other things than the reason of things dictates to us, and directs us to do. For the Text tells us, that those that are ob­noxious to God's Wrath, are Persons of ungodly Practice; so that they are, of them­selves, condemn'd: They cannot give an account to the reason of their own Minds, nor satisfie their own Conscien­ces; but are hurried on, and transported by furious and violent Lusts; holding the Truth in Unrighteousness; they are self-condemn'd before they be condemn'd of God: Vers. 19. BECAUSE THAT WHICH MAY BE KNOWN OF GOD, IS MANIFEST IN THEM FOR GOD HATH SHEWED IT U [...]TO THEM.

[Page 99]The Apostle doth here take upon him, and thinks fit, in this great Affair of Life and Death, to shew, and prove by Rea­son. From hence we may learn three things.

  • (1 st.) That here is a Check and Con­troul to the forward and presumptuous Imposers, that take upon them, to de­ctate, and determine; and are angry with all Persons that are not concluded by their Sence. These Persons take upon them, more than the Apostle did.
  • (2 dly.) That Religion stands upon the Grounds of truest Reason: for the Apo­stle, here, after he hath asserted, proves by Reason.
  • (3 dly.) God's Ways and Dealings with his Creatures, are accountable in a way of Reason. But some think that God u­ses Arbitrary Power; and that they might escape without Punishment, if he would: and that it is nothing but his Will and Pleasure.—In the 17th Verse he hath declared the way of Life and Salvation: and in the 18th. the way of Misery and Death. Therefore the Ways of God are accountable, in Reason.

[Page 100]If this were not the Way of God; a Way worthy of Truth; we might ask, why this Apostle may not refer us to his publick Authority; who might, if any * one, because of his extraordinary Con­version, and Commission from Heaven? but he declines that: and proves by Rea­son. But this great Truth is hereby hin­ted; that the way of Reason, is the way most accomodate to Humane Nature. There­fore let us lay aside imposing one upon another; or to use any canting in Reli­gion. Let us talk Sense, and Reason: for the Apostle doth here shew, and prove by Reason. And God himself, who hath all Priviledge; he says, he will draw them with the Cords of Men: and what is that, but Arguments satisfactory to the Mind of Men? and in the Evangelical Prophet, Isa. 46. 8. Isaiah; shew your selves to be Men: that is; awaken your rational and intelectual Faculties; and take things in­to serious, and impartial Consideration; and I will convince you.—It is an A­pology for any finite, fallible Creature, when he is mistaken; if he had some Rea­son for his Mistake: and if he can but shew why he did so think, you have him excused.—'Tis a high Advantage, and Double Security to any Teacher, or In­structer, to have in readiness to shew, that what he saith, is not his private Ima­gination; [Page 101] but is in Conjunction with the Reason of Things, or the Principles of God's Creation; and of Divine Revelati­on, if it be a Matter of Faith.

This, but by way of Observation: Be­cause the Apostle doth decline his Com­mission of Apostleship, and doth prove by common Reason.

That which is the Apostle's Argument, is, that all those who in the Language of Scripture are Sinners, all that are un­godly, impious towards God, and un­righteous in his Family, they sin against their Light, go against the Principles of natural Conscience, imprison Truth, and sin against their Knowledge. The Argu­ment is, because God made Men to know, that he himself, IS, and his natural Per­fections.

This is here plainly attested in this Verse. It is shortly spoken to. But, be­cause it is a Matter of great Weight; it is spoken more fully in the next Verse. THE INVISIBLE THINGS OF GOD FROM THE CREATION, Vers. 20. ARE NOW CLEARLY SEEN [ by the Light of Rea­son and Understanding,] BEING UN­DERSTOOD BY THE THINGS THAT ARE MADE; EVEN HIS ETERNAL POWER AND GODHEAD: That is: [Page 102] That there is a God, and his Natural Per­fections. For, whereas here is exprest only his POWER; it is a usual Synec­doche; instancing in one, and under­standing all: Because there is the same Reason for one, as another.—* Now since this Scripture, and other Scriptures, use no other Arguments to prove there is a God (for Revelation cannot prove it, Revelation supposes it;) therefore I shall forbear all other Reasons. For tho' I might produce many Metaphysical Things; yet, because they are abstract from Sence, they shall not be nam'd. Therefore I shall, as in the Text, only name THE EFFECTS OF GOD. And this is the best Demonstration; the demonstrating an antecedent Cause, by subsequent Effects.

There are Effects in the World natural; of Inanimates, of Vegetables, and Sensi­tives; and in the World moral, of spi­ritual Substances, and intelligent Agents, that shew there is a God. For they do far transcend Mind and Understanding in Man: Therefore they must be the Pro­duct of some higher Being. And if we bring a Man to acknowledge a Being that is abler and wiser than himself, he ac­knowledges Deity.

This natural Knowledge of God is wrapt up in the Inward of Man's Mind and Soul; that Men, whether they will or [Page 103] no, whether they be pleased or disaffect­ed, whensoever they look into them­selves, and consult with their own Prin­ciples, and answer their very Make, so oft are they satisfy'd in this Knowledge, that there is a God: And if they are a­verse; they are self-confounded. So that we may conclude, that if any Creature on Earth, that is born in the Species of Man, and that is Partaker of Human Nature, be devoid of Sence of Deity; it is one of these Three Cases.

  • (1 st,) It is where there is not one fe­rious Thought; nothing becoming Man's Principles; no Product of Reason, Mind, and Understanding; but where a Man is sunk below his Nature; nay, where he ceases to be in his Kind, and is worse than a Gibeonite.—This is Atheism, by gross self neglect. Such a Man may be without God in the World, who only hath Reason and Understanding to live according to Sence, or to pursue his Ani­mal Desires. And this Man lives every Day to his Loss; he doth not act accord­ing to the Excellency of the Principles of his Kind.
  • (2 dly,) It is where there is Affectatation and Choice to be an Atheist: And then he would have it so; struggles with him­self; [Page 104] doth what he can to keep all Thoughts of Deity out of his Mind.— He is one that hath an ill Affectation of being Lawless and Arbitrary, and grati­fying his Senses: And so, he doth affect being an Atheist; that he may be free from Controul.— Or,
  • (3 dly,) It is where there is contracted Reprobacy of Mind, by violent and un­natural Practice. And this Case is often represented in Scripture, * as by the Pro­phet Isaiah;
    Isa. 6. 10.
    where it is said, Make the Heart of this People fat, &c. which place is referr'd to, six times in the New Testa­ment, and speaks to this Purpose; that Man, by gross abuse of himself, may choak the Principles of his Nature.—These Men have confounded their Principles, and transform'd themselves into a mon­strous State: And we must not produce any thing from what is true of a Mon­ster, to prove a Natural State: For, by Wickedness, Mens Minds come to be blinded. Aristotle doth well tell us, that the Wickedness of Mens Lives, and Pra­ctices, viciates and corrupts the Judg­ment of Mind and Understanding.

To conclude, with Tully's Argument, (who is a better Divine than some who pretend to be Christians; and yet seem [Page 105] to deny Reason.) ‘Man, himself, being a rational and intelligent Agent; so an Agent of highest Order, Ability, and Perfection, in this visible World; finding his highest Principle, his Un­derstanding, transcended by sundry Ef­fects of Wisdom and Power, where to he well knows he can make no Pre­tence; he cannot avoid acknowledg­ing a higher Agent than himself: Up­on whose Power, and will, these sur­passing Effects depend.’—A Man, in the Use of his Reason, surveys the Things that are about him; he sees Causes and Ef­fects; he sees things depending one up­on another; he sees things done with * the greatest Skill and Exactness; He doth very well know, he did not order these things: How came they to pass, then?— We our selves are intelligent Agents: We can do many things: We can disarm the Creation below us, and turn them to our own defence; but for the Sun, Moon, and Stars, &c. We cannot produce these things. But, we, that are intelligent Agents, do many strange Effects in Comparison of what the Beasts below, do: They cannot take Cognizance of our Actions. But there are Operations beyond our Under­standings, * and which surpass our Wisdom: Therefore, because we * ( who are able to do such things our selves,) are Intelligent, [Page 106] and have Understanding; we must as­sert, that there must be an intelligent A­gent that is higher and nobler than our selves; upon whose Power and Skill these surpassing Effects depend. This is a true Knowledge of God, and where more is not reveal'd, God will not require more. This is Tully's Argument: And this comes home to the Apostle in the Text, for the Apostle says, his BEING, his POW­ER ( one, for all his Perfections) they are understood in a Way of Reason, by the Effects of God in the World. The Height and Excellency of Man, in the Use of his Reason, is over-born and transcend­ed by the Effects in Nature. Therefore they are the Effects of an Agent more per­fect and more [...]kilful, more knowing and more powerful; and he is abundantly good.

Hitherto, I have only shewn, that it is knowable, by the Use of Reason and Understanding, that there is a God: ALL THINGS BEING MADE IN SUCH PROPORTION AND SUCH FITNESS, ONE TO ANOTHER: And Man's Reason is transcended: For we go­ing after God, are at a Loss; there is so much of Wisdom, and Knowledge, and Curiosity, in the Things that are made. [Page 107] We cannot therefore but Reverence an A­gent that is higher than we are. For, an Account is not be given of them, in way of Human Understanding.—Now I will give Four Arguments, that it is more knowable there is a God, and what God is, in some measure, than any thing else.

  • (1 st,) God is more knowable, in respect of the Amplitude and Fulness of his Being; because of that Ocean of Entity, that Ful­ness of Being, that is in him. * This is as the Sea * in Comparison to a small Ri­vulet. Every Creature is a Line leading to God. God is every-where, in every thing. So we cannot miss of him. For the Heavens declare the Glory of God, Note: Psal. 19. 1. and every Grass in the Field declares God. Man's Understanding is every-where * transcended. He cannot give an Ac­count how several Varieties of Colours are in a Flower; how the same Juice or Glebe of Earth should produce such Va­riety of Colours. We say in Natural Philosophy, we know not the Modes of any thing. No Man knoweth the Mode how his Soul and Body are united: How the several Particles of Matter meet. We are puzzled to know what Motion is: We can give no Account of these Things. Now there being an Amplitude, and Ful­ness [Page 108] of Being in God, he is the more in­telligible. He hath all Being perfectly in him. He is therefore more knowable than Creatures, that are of limited, confin'd, narrow Beings. The divided, separated, scatter'd Perfections of the whole Crea­tion, are united in God; and, with that Advance, and Improvement, extended to infinite Perfection.

  • (2 dly,) The Ways of our knowing, do more truly hold of God, than of any thing else.

    * There are two Ways of coming to the Knowledge of Things: The Way of Perfection, and the Way of Negation: By these two Ways we come to a more full Knowledge.—(1.) In the Way of Perfection; we cannot exceed; we need not fear to add to much. If you speak of Man's Soul; you may say too much: But speaking of God, you can­not transcend Divine Existence, in the Enumeration of any Perfections. If we would express a Notion of our Maker, we should employ our Mind and Under­standing, to find out what is best, and what is most perfect; and, then, attri­bute and ascribe it to God. And this is the best Way to come to the Knowledge of God.—(2.) In the Way of Nega­tion, [Page 109] we are also certain: For we cannot remove Imperfection, Contraction, Li­mitation, far enough from him. There­fore we say, that Words and Phrases are all to be purg'd and purified from their Contraction, and Limitation, be­fore we can ascribe them to God. There­fore, where, in Scripture, God is repre­sented by the Eyes, or other Parts of our Body; we must not understand these things formally, but in a Way of Per­fection. So that our Ways of knowing, do more truly hold of God than of any thing else. For in the Way of adding Perfecti­on, we cannot do too much: And in the Way of Limitation, we cannot take away too much.

  • (3 dly,) Our Relation to God.—We stand nearer related to God, than we do to any thing in the World. Our Souls and Bodies are not nearer related, than our Souls to God. God is more inward to us than our very Souls. In him we live, move, and have our Being. God is nearer to us than what is most our selves.—Also it is the natural and pro­per Employment of Mind and Under­standing, to make Search and Enquiry after God. The wise Man says, God is known by the Fitness and Proportion of one thing to another, Mind and Understand­ing [Page 110] in Man, is given on purpose, that Man should search after God, and ac­knowledge him. So that there is a great­er Propriety of Man's Rational Faculties to God, than there is of his Eye to Light, or his Ear to Sound. And it is of greater Deformity for a Man to be void of Sence of Deity, than for any Man to be blind, so as not to see.
  • (4 thly,) Our Dependance upon God; his Conservation of us; and his Co-ope­ration with us; this leads us to know him.—Universal and general Causes have ready Acknowledgment: Because to them so many things are beholding. A­ristotle well observes, the Sun which is the universal Cause, doth concur with every particular Cause to every Producti­on, Note: Psal. 19. 6. So the Psalmist, Nothing is hid from the Heat of it. For, tho' the Earth be not perceptive of the Light of the Sun, because of its Grossness and Opacity; yet it hath the Vertue of it. So God is ac­knowledg'd. God's concerning himself in our Affairs, and our Dependance up­on him, hath a kind of Universal Ac­knowledgment. Take any Man of any So­briety of Mind, if he relate any thing that befals him; he will interpose, as God would have it: If he escape any Danger; he will say, as God put it into my Mind, [Page 111] and give God the chief Place. Thus in several Cases: As in Distress, O God! our Undertakings, in the Name of God: Our Protestations, in the Presence of God. Tho, these, in the Mouths of many, be but Words of course, spoken without inward Sence of God in the Mind; yet the Custom of them proceeds from a good Original. They carry Reason in them, and shew Nature's Sence. What is with­out Ground, is not of any long Conti­nuance: But these meet with no Reproof; gain Credit, give Assurance, find Accep­tance, and become Religious Persons, when us'd in weighty Cases, and with serious Minds and due Intention. Since, therefore, there is such a Dependance of our Souls upon God; it is impossible but that we should know him. They who are in any degree Spiritual, or Intelectual, and are not altogether sunk down into a brutish Spirit and sensual Affection; find, and feel, within themselves, Divine Sug­gestions, Motions and Inspirations. Any Man that hath obtain'd any Degree of the Perfection of Reason; that doth fol­low the Divine Governour of Man's Life, Reason; he doth find that there are Sug­gestions and Inspirations; and that, many times, when he was resolv'd another way, there comes a Light into his Mind, a still Voice; he hears, and he is better direct­ed. [Page 112] Except the Atheistical, and Pro­phane, and those that are Diabolical, all others, feel God, in his Motions and Sug­gestions. —Thus, is God most know­able of any thing in the World.

Here, you have an Account of the Use of Reason, in Matters of Religion: The Natural Knowledge of God: And the Knowledge of the Revelation of his Will.—The Natural Knowledge of God, that, is the very Issue, Effect, and Pro­duct of Reason. Revelation is the other part of Religion: And Reason is the Recipient. What doth God give his Commands to, or his Councels, but to the intelligent Agent, and the Reason of Man? So that Reason hath great place in Religion. For Reason is the Recipient of whatsoever God declares. And those things that are according to the Nature of God, the Reason of Man can disco­ver. It is either the Efficient, or the Re­cipient of all that is call'd Religion, of all that is communicated from God to Man. The Natural Knowledge of God is the Product of Reason: The Resolu­tions of his Will, for our further Dire­ction, are proposed and communicated to Reason: and, * in both these ways, we are taught of God. In the former, we are made to know: And in the latter, [Page 113] we are call'd to be made Partakers of God's Councel. By the former, we know what God is, his Nature, that he is: By the latter, what God would have us to do. So here you see the Use of Mind and Understanding in the Way of Reli­gion. God teaches us in his Creation, in giving us such Faculties; he teaches us further, in the Resolution of his Will; because he satisfies us in what he doth impose upon us. Therefore the Use of Reason in Matters of Religion, is so far from doing any Harm to Religion; that it is the proper Preparatory for Men to look out to God. Reason may say, I did expect it, I did believe such a thing, from the first and chiefest Good: Now, I am told it is so. Man in the true Use of sober and impartial Reason, knowing that he hath not perform'd his Duty to God; is put upon laying out, for God's Pardon, in the Way of the Grace of the Gospel. Man knows he is of limited Perfection, he is not good enough to his own Satisfaction: And therefore know­ing that he hath fail'd, his Reason leads him to look abroad, to look out, for eve­ry good Word that comes from the Mouth of God: And when he reads in the Bible, that God will pardon Sin; that which he expected in the Use of Reason, he may be satisfied is true.

[Page 114]Thus Scripture represents the State of Man's Creation; that it is the proper Im­ployment of Mind and Understanding, to seek after God, to act our Faculties, to feel God. Note: Acts 17. 27. Therefore it is the Depth of Degeneracy, to be without God in the World; to have God far from our Remembrance. There is a natural and indelible Sence of Deity, and consequent­ly of Religion, in the Mind of Man. Neither is there any Plea or Apology * for the want of this. For there is no invin­sible Difficulty; no Ignorance: We are not taught, but made to know. There is no Impotency: For every one can use the Parts of Nature; at least, when at Age. * There is no Impediment: For it is transacted within ones self: Not subject to the Controul of any Usurper. For, an internal Elicit Act is exempt from all the World: And may be done by the Mind, which is at liberty; when the Person is under restraint. For, unless you can keep him perpetually from him­self; you cannot keep him from Reflecti­on upon God, or from other internal Acts.

God's Communications awaken to this. Now all we have are such * ( viz. Commu­nications from God.) What have we that we receive not?

[Page 115]Man's Principles incline: For, all Un­derstanding tends to God. God is the Center of reasonable Souls, and Spirits.

Things about us, contribute objective­ly: The Heavens declare the Glory of God. Man cannot look abroad; but something of God offers it self; something sounds in his Ear. No Voice in Nature so loud: No Language so easie to be under­stood.

To the Christian World, there is God's superadded Instrument, the Scripture; which contains Matters of Revelation from God; whereby, also, the natural Notices of God, are awaken'd, and in­liven'd.

To Sum up all. The Language of our Souls within; the Impressions of the Di­vine Wisdom throughout the Creation; the objective Acclamations of all Crea­tures, carry us on, strongly, to Applica­tion to God. All thy Works praise thee, O Lord. Holy Scripture comes in pursu­ance of these, to repeat and reinforce them. So that He must of Necessity be very dissolute, and profligate, in respect of his Manners; of a havock'd Consci­ence, and confounded Understanding; who being Partaker of intelectual Na­ture; intelligent, by Vertue of his Facul­ties; living in the midst of Speaking Ar­guments (for Things speak,) doth not spell [Page 116] God out, in the Variety or Curiosity of his Creatures; nor understand the Lan­guage of Heaven and Earth.

I must needs tell the loose, prophane World; * those who being harden'd by Custom and Practice, do controul Grounds and Principles of sober Reason and Judg­ment; thinking all to be lawful that o­thers do, and the Guise of the World an account of Action; pretending the Doubt­fulness and Uncertainty of Reason, from the several Opinions of incompetent Per­sons (which is the only Defence and A­pology, for exorbitant living, such cre­dulous Persons have;) willing to believe what their Lusts lead them to, and what they would fain have to be true; * I must tell them, that if ever they come to be a­waken'd; to have serious Thoughts; to reflect upon themselves; comparing what they have done, with Principles of se­vere and impartial Reason, not born to gratifie Sence, or to comply with Hu­mour; they will prove burthensome to their Conscience, and to the Sence of Na­ture; so that they will be confounded in themselves; ready to call on Mountains and Hills to fall upon them, and cover them from the Face of their Judge; and will be found Speechless. Man cannot be at ease, till all he hath sinfully done, be undone; till right Judgment, which [Page 117] hath been violently forc'd, be renew'd; and regular Life and Conversation re­stor'd. All this must be done by mental Illumination, Conviction, and Satisfaction.

The Scripture-way of Dealing with Men, in Matters of Religion, is always by Evidence of Reason and Argument. In Conversion, there must be a Transfor­mation of the whole inward Man. The Sence of the Soul must incline to God: The Reason of the Mind, * must be the same with the Reason of Things.

Religion, indeed, is openly contradict­ed, by the licentious Practices of such who take to themselves Power and Privi­ledge to do as they list: But it is mis-re­presented, scandalized, made ridiculous, and contemptible, by the fond Imagina­tions, nauseous, fulsome Principles, of the Superstitious: And I reckon that what hath not Reason in it, or for it; if held out for Religion, is, Man's Superstition. Some things of this Nature may be well meant, by those who are weak: But it is not Religion of God's making. But we make our selves Slaves, to be under the Power of it.

It is the Excellency of Religion, that it is highly reasonable; gives an account of it self to Man's Mind; and satisfies.— Truth clears it self, and discloses its con­trary, Error.

SERMON IV.

ROMANS I. 21, 22.

Because that when they knew God, they glorified him not as God; nei­ther were thankful: but became vain in their Imaginations: and their foolish Heart was darkned.

Professing themselves to be wise, they became Fools.

I Have formerly spoken to that which is fundamental to all Religion and Conscience; that God, in the mo­ment of his Creation, did make Man capable of knowing Him; * so as to know what he is; and what are his essen­tial Perfections, his Goodness, Wisdom, and Power: Upon which it follows; Men do grievously miscarry, are very short, do not answer the Principles of God's Creation, nor do that which is [Page 120] agreeable to their Make; if they do not glorifie God, as God, and be not thankful to him.

  • 1 st. They glorifie him not as God, that take no notice of him in the World; that grosly neglect him; making no Ac­knowledgment of him; not liking to re­tain God in the World: which imports Aversation. That which is the Excellency of Mind and Understanding, is a peculiar Faculty appropriated to God. It is that which is its natural Vertue, to make search and inquiry after God; to be em­ploy'd about him, to tender Homage and Observance to him.—To live without God in the World, therefore, is not to glorifie God, as God.
  • 2 dly. They glorifie him not as God, that entertain base and unworthy Apprehen­sions of him; attributing that to him, which is truer of the contrary, and most Degenerate Nature, not becoming the first and chiefest Goodness; thinking of him as an Enemy: whereas he hates nothing that he hath made.
    Ps. 145. 9.
    He is good to all. His tender Mercies are over all his Works. —A mild and gentle Spirit governs the World; loving to Mankind.—It's not to glorifie God, to think, that God hath imposed a Law upon himself, or any [Page 121] way limited or disabled himself, to com­miserate in all compassionable Cases; to think, that he is not perfectly free, in all Futurity of time, to do that which is just and fit, merciful and gracious, friend­ly, benign and kind; becoming Infinite Goodness; sutable to his relation to his Creatures. * It is not to glorifie God, to say that of him, which may discounte­nance Application to him, by any of his Creatures, in any Case of Necessity and Misery. For God is known to us, by Good. And there is no true Notion of God, unless the full Form, Essence, and Substance of Good, be fully in it: For there is no absolute Perfection but in Con­junction with Goodness: wherefore God magnifies his Mercy, Goodness, Righte­ousness, fair compassionate equal Dealing, above all other his names. But those that are of malignant, spightful, envious, naughty Dispositions, they think it is the Excellency of God to be revengeful, and to drive Designs of Ill upon his Crea­tures. Psal. 50. 21. Thou thoughtest I was such an one as thy self. And, really, do we find Men of narrow Spirits, that are ready to malign the Good of their Neighbour; you may be confident what Apprehensions they have of God: a hun­dred to one, but the Excellency of these Mens Divinity, is Soveraignty to ruin a [Page 122] great part of his Creation, to show his Power. But nothing is more certain, than that Infinite Goodness doth to the full, what is Good. Nothing more cer­tain, than that God doth answer the Rela­tion he stands in, to his Creation: and where we see Indulgency of Fathers; this Goodness of Disposition in them, is but a Communication from God, a Resem­blance of his Affection to his Creatures, in some measure: for is there any thing of Perfection in all the World, that doth not derive from him, who is the first, and chiefest Good?—When you have done all you can; the best Notion you can have of Deity, is Goodness. God, and Good, are best known by one another. He that came from God, came to seek and to save. It is, therefore, not a Divine Work, to make havock and spoil.—This is the first thing in Religion: to have true Suppositions concerning God. And if we have not these; we may dread and fear him, as an Enemy; but * not love him: we shall withdraw from God, yea hate him, and seek Happiness other-where.
  • 3 dly. For Men to assume to themselves Power, and Authority, to assign a Mode of Divine Worship; to make some mate­rial thing, a Representation of God to us, or exhibitive of his Influence, to make [Page 123] an Instrument in Divine Worship, with­out warrant from God, or * as accounta­ble in way of Reason. This is not to glo­rifie God, as God. For this is to limit and confine him. This hath been done pre­sumptuously in the Heathen World. And this is that which God took so much Of­fence at, in the Jewish State. And there is the same thing in the use of the Roman Worship. In former times God did make some material things a Testimony of him­self: as the Temple was the place of She­cinah, or Divine Habitation. There should be no Shecinah, but by Divine Assigna­tion. God may do what he pleases: but, for us, to take upon us, is to change the Glory of the incorruptable God into an I­mage, &c. and to turn the Truth of God into a Lye; and serve the Creature, more than the Creator. This, the Israelites did. For, when they made a Calf; they would have something of Divine Representati­on: which tho' the Text so calls, in con­tempt; yet they, by the name of the An­gel. And this is also, in Popish-Church Images. It is not reasonable to imagine the Heathen World did otherwise. The Idolatry of the World hath been about the Medium of Worship, not about the Object. Can any one think the Jews were so stupid and sottish as to think that what they made, did make them? or that their [Page 124] Calf did bring them out of Egypt? The Calf was Loco Mosis, non Dei. These * things are prohibited in the second Commandment; the Reason of which is moral, and perpetual.

  • 4 thly. Men do not glorifie God; when they do degenerate into the clean contra­ry Nature, (as in the 30 and 31 st Verse) degenerating into all sorts of Naughti­ness; living in Contradicton to the Na­ture of God, and his Laws, the Rules of Righteousness, and Dictates of Reason. —It is expected (and nothing is more natural to us, than) that we should go­vern our selves by the Laws and Dictates of our Nature; and that we should write after God's Copy; and that we should endeavour to be, in our measure and pro­portion, what God is, in his Height and Excellency. If this be, to adore him; to think that all the Ways of God are Truth, Righteousness, and Goodness; then it is Religion in us, to bring forth the Fruits of Truth, Righteousness, and Goodness. We glorifie God, therefore, in the fullest and highest measure, when we do so a­dore the Divine Perfections; and are so taken with them, that we affect an Imita­tion of them, and a Participation, accord­ing to our Capacity; and, when this is Final and Ultimate in us. Therefore, [Page 125] they do not glorifie him as God, who do not set themselves, in a way of Subordi­nation to God, to act for his Glory; and, in their Places and Spheres of Acti­on, do not serve these glorious Ends of Goodness, Righteousness, and Truth.

    They glorified him not as God, NEI­THER WERE THANKFUL.

  • 5 thly. Unthankfulness.—To be de­void of Sence of God's Goodness, and Kindness, in the many Fruits of his Love and Faithfulness to us. * This is not to glorifie God.—What have we that we have not received? Can we sacrifice to God of any thing that is our own?— But this is our own; * to be thankful: and he that is truly thankful to God, will certainly glorifie him, as God.

Since we are so much beholden to the Divine Goodness; and are so unable to make Recompence; there is all the Rea­son in the World we should be sensible, and make due Acknowledgments. And, indeed, Thankfulness and Obedience are our truest Sacrifices, acceptable to God, and available in our behalf. Whoso offer­eth Praise glorifies me, Psal. 50. 23. other­wise Oblations are insignificant. There­fore see Isa. 66. 3, 4. There, things of [Page 126] Divine Institution, and choice things, are represented as things most infamous and abominable.—How comes this to pass? —Because they have chosen their own Ways, Isa. 66. 3. and their Souls delight in their own Abominations.—So that it is Thankful­ness, and Obedience, that are things of a Nature that cannot be corrupted: Sacri­fice, and Things external, may be vitiated and corrupted; they may be in an ill Conjunction; and they will be looked upon as Bribes to satisfie God for Immo­rality. —That God who is of purer Eyes than to behold Iniquity, cannot be pleas'd with any thing that may pretend, by way of recompence, for any impure, filthy, immoral Acts.—So Isaiah 1. 11, 12, 13, &c. these things were instituted by God, and required under great Penal­ties. What work doth this Prophet make, to cry down all Religion among them? If he lived in our days, he would cry down a great deal of Formality; yea things really Good; if in Conjunction with Immorality.—If Men be immo­ral, in any way whatsoever; if they con­sent to any Iniquity; if they allow themselves in any evil Practice; if they admit any such thing; it doth spoil all their Religion.—We may conclude con­cerning all our Devotions, and all those things that are but the Ministries and In­struments [Page 127] of Piety, (which are good in their right use;) if they are performed to be glorified in, to be boasted of; it is but as magnifying the Name of God, and not departing from Iniquity: If there be any Act of Unrighteousness; it doth not only blemish, but marr, and spoil all. And is it not plainly said, the Sacrifice of the Wicked is an Abomination to the Lord? Prov. 15. 8. as also Mich. 6. 6, 7, 8. Wherefore Thank­fulness, and Obedience, that is the true Sacrifice; that is what is worthy of the Creature to the Creator, and that which God will certainly accept. But it is most certain, that the Zeal of any Institution, tho' it be Divine Institution, is to God unacceptable, if in Conjunction with Im­morality.

THANKSGIVING is an eminent piece of that Worship we call Invocation of God.

Three things are proper Prayer-Matter, (* and if Men confine themselves to these, keep to proper Prayer-Matter, and avoid unnecessary Repetitions; none can be too long: but if Men take liberty, in Prayer, to declare, and to tell God Stories; then I do not know when, or where it will end:)

  • 1 st. Confession of Sin, with desire of Par­don. And as for that; if Men live [Page 128] Christian Lives, they will not have the same Sins to confess the second time. For Christian Religion is not, to Sin, and Pray; and Pray, and Sin. You may in­deed acknowledge you have done it be­fore; but to confess it, as practised a­gain, and again; this doth declare that you are not Religious, but Prophane.
  • 2 dly. Acknowledgment of the Perfections of the Divine Being; of his Superiority, and of our Dependance upon God: with a sence of our Insufficiency and Weakness, and Desire of Divine Grace, Influence, and Assistance. This is always to be in Pray­er; and this is a great Matter of Prayer. Because tho' we are in a growing Condi­tion; yet we may say, in this State, that we have not attained. Therefore to come to God in sence of our Insufficiency, and of the Necessity of God's Influencing, and Co-operating Grace; this is work for us every day.
  • 3 dly. Resentments of God's Goodness and Faithfulness to us: and thankful Ap­prehensions and Expressions * of this. And whatsoever is not comprehended in, or referred to, in these; is Heterogenial to Prayer, is Exorbitant, and is not Prayer. —By the two former, we daily fetch from God; we obtain Pardon of Sin through Christ, we obtain Guidance, Aid, and Assistance.—By the last, we [Page 129] bring to him: and this is our only Re­turn.

Grateful Resentments, and Apprehensions, of the various Effects of the Divine Pro­vidence over us, for averting of Evils from us, and conferring of Good, as they express our Ingenuity of Spirit towards God; so they are the best things in our hands for God, * the best Returns to God. — Galen, the famous Physician, having occasion to observe the Curiosity that is in the Make of Man's Body, doth make a Hymn to God. ‘This, *( says he) is the truest Worship of God the Crea­tor: and this is far more acceptable, and better in it self; than if I were a­ble to bring a thousand Sacrifices, or should offer the choicest Incense and Perfumes; if I my self be sensible, ac­knowledge; and, upon occasion exhi­bit, and represent the Power of the Creator, the Wisdom of the Creator, and his Goodness: His Power * and Wisdom, for that he hath contrived, in Mode and Figure, so many Fitnesses; and his Goodness, in that he hath so fully communicated himself. For, what are Creatures, but Divine Communica­tions? and this do I understand to be the best Worship of God, and transcen­dent of that Sacrifice which may con­sist of Hecatombs of Beasts, and of the purest Incense.’

[Page 130]One thing we have, and but one thing, which we may call our own: I mean the Consent of our Minds: and that must be ours; or else it is not our Consent: it is not what it is, unless it be our own. And yet we must acknowledge the Grace of God, that it is our own, by Divine Con­currence. Now let us by our own vo­luntary Act, addict and determine our selves to God. Let us afford him the Consent of our Minds; i. e. make him our Delight and our Choice; take Plea­sure, Content, and Satisfaction in him. This is the fullest way of Thankfulness to God; out of sence of his Excellency and Goodness, to reckon all our Happiness to consist in our Enjoyment of him, our be­ing and living in Communion and Ac­quaintance with him. So that we have where-withal to sacrifice to God: We have the Consent of our Minds. We have this, from God, to be our own Act. We may make him our Choice, breath after Interest in him, and Communion with * him. This is the best Expression of Thankfulness: and this is the Christian's Free-will Offering.

* Thus I * have made Explication of Unthankfulness.—We owe Thankful­ness to God, because we live by his Influ­ence. It is most natural to make Acknow­ledgment, [Page 131] and to make thankful Returns to God.—Their Accusation is, that they did not glorifie him as God; and were unthankful. The Argument of Convicti­on, and the Aggravation of the Fault, is, because God made them capable of knowing that God is, and that willingly and know­ingly they were thus wanting, and so did transgress. That Person is altogether un­excusable, * and self-condemned, who knowing that he hath a Creator that is of infinite Power, Goodness, and Wisdom; and having Sense and Knowledge that there is a God, (as God hath made Man to have) doth not adore him, fulfil his Will, is not observant of him, not af­fected toward him, doth not rejoyce, and delight in him. * So that Irreligion is the most unnatural thing in the World.

Truth is a seminal Principle with which the Mind of Man being impregnated, ought to bring forth: and in this case * there should be neither Barrenness, nor Abortions. For, Rational Nature is as suf­ficient and proportionable to its Effects, as any vital Principle besides in the World. If hurting a Woman with Child, so as Mischief followeth, be so punisha­ble, ( Exod. 21. 23.) what is this case of Destroying the Seed of God in Man's Minds. For so it is called 1 John 3. 9. [Page 132] Seed is accounted lost when, * being sown in the Ground, it never comes up. So are Notions of things in Minds, in re­spect of their Acts and Vertues. Truth re­ceived into the Mind by Knowledge, is to the Soul, as Leaven put into the Meal. It is as natural that Will should follow, as that Understanding should go first. We first receive from God by mental Illumi­nation; there Judgment passes into Victory. Mat. 12. 20 God enlightens the World, by the Sun, in reference to Actions of several Creatures: He doth not illuminate the intellectual World of Spirits, viz. Angels, and Souls, by the Influence and Communication of him­self, to less purpose. Wheresoever God, who is the Father of Light, and God of Truth, sends his Rays and Beams into the Souls of Men; there he expects the Mind to be purified, as well as enlightned. And in case of failure, he will severely chal­lenge the Impediment.

The imprisoning and controuling of Truth, is an Action of the highest Injury, and Offence to God, that a Man can commit; beyond what we can easily ima­gine. For whosoever hath received any thing from God, by Mental Illumination, if he doth not pursue it, to the Refine­ment of his Spirit; he doth counter-work God. He who stifles, or goes against his [Page 133] Knowledge, doth in effect, give a Check to God's working in him. For us, thus to do, would be to reject God, where we most find, and feel him; to strike at the Image of God in our selves. What would not this naughty Disposition of Heart, a­gainst Heart, carry Man out to, if he had Power and Opportunity against God? For, doth it not declare a Displacency and Antipathy against God, for Man to run from that in himself, which immedi­ately comes from God, beares his Image, hath his Stamp upon it? Where the Truth of God is inwardly disgusted, disrelished, so as not to be concocted, and turned into Spiritual Nourishment; is not there an exasperated and implacable Spirit against God?

Truth is connatural to a Man's Soul, and, in Conjunction with it, becomes the Mind's Temper, Complexion, Constituti­on; therefore must be kindly used. What Health and Strength are to the Body, that Truth is to the Mind and Understanding. The former makes Men strong, vigorous, Bodily active; the latter clears the Sight, cures all Infirmities of the Mind.— What Obstructions are in the Body, which are mischievous to Operations of Nature; that violent Detensions of Notices and Princi­ples of Action, or Contradictions to the Reason of the Mind, are, in intelectual [Page 134] Life.—What we eat and drink, if it be not first subdued, by the power of Na­ture, and then convey'd to the several parts of the Body, for their Sustenance and Nutriment, becomes matter of Dis­ease and Sickness. Knowledge is the Mind's * Sustenance and Nutriment; therefore is not ultimately to rest in Understanding; but in Will and Affections; should become Goodness; and, in Conversation, and Actions of Life, produce Obedience; and is the same thing under several Deno­minations, and in respect to different Ha­bitudes, and distinct Functions, and Pur­poses; as the Sea which is one and the same, is one-where called the Mediterra­nean, in another place the German Ocean, and the like. The Understanding is not enlightned finally for it self; but * is as the Eye, * which receives Light for the Use and Service, Guidance and Direction of the Body. In intelectual Nature, first the Understanding satisfies it self in the Reason of things; then the Will gives consent; and the Notion forthwith be­comes matter of Action, Life, and Pra­ctice. The Understanding in the Perfecti­on of Knowledge, and the Will not in a Disposition of Goodness, makes no Har­mony, but are vastly disproportionable.

As it is the most unsafe; so it is the [Page 135] most uneasie Condition to any Person, to KNOW, and not to BE; to know, and not to do; to have Judgment of Right, and Conscience of Iniquity. And were I to tell Men what is Hell, on this side Hell; I should * after that manner describe it. —A refractory Will, exorbitant Lusts, and strong Passions and Affections, are unruly things, under the single command of Judgment. Men were as good to be exposed to the Fury of wild Horses. Elihu speaks of the Notions of the Mind as things which do elevate and transport. Job 32. 18. The hollow Earth inclosing Wind or Air without Vent, is as easily kept from the Motion of Trepidation or Earth-quake, as the guilty Conscience from Anxiety and Con­fusion. It is as easie for a Man to carry Fire in his Breast, as to offer Violence to Truth, within one's self, and not to be in a State of Self-condemnation.

I, now, come to make Inquiry, since such a thing is; so deformed and ugly; so horrid and monstrous; so unnatural and violent; how comes it to pass that such a thing is found in the Common­wealth of Mankind, who is made and constituted by God the Governour of this World? whereas there is nothing of this, in inferiour Nature: But all inferior Na­ture keeps its Order.—* To give Ac­count of this in Four Particulars.

  • [Page 136]1 st, The least that is be said in the Case, is; a great part of Men live in a Hurry, and are seldom at leisure to consider, or attend. There are Avocations, Di­stractions, and other Employments, that make Men * of no Ability, as to the Judg­ment or discerning of Truth. For its a true Maxim, A Man's Parts and Wit is where 'tis used and employ'd. A neglected Faculty may shrivel up to nothing. But, to be nobly and generously employ'd, and to use the Faculties of God's Crea­tion in us, according to the Intention, for which they were given; this is both conservative to our Nature, and agreeable to Truth. We give too little Attend­ance to Truth, entertain it too slightly, to have it at command. We live in a flesh­ly and worldly Spirit, and at the World's Call; hurried on by every Lust; being distemper'd and disaffected within, di­sturbed and interrupted from without. We are not at leisure to attend upon Truth, to receive it, to obey it.—Men drudge in the World; debase their Faculties; make their intelectual Faculties very Gi­beonites; employ them about base, mean, and worldly Employments: They are not in a Disposition to receive and enter­tain Truth. Men have abused them­selves; [Page 137] brought themselves, by unnatu­ral Practice, into an unnatural State; so * they disgust and disrelish Truth. Men give themselves up to worldly Drudgery, the mean Avocations and Distractions of the World: So they are never at leisure to mind these things. And no Man is valuable, sufficient, or competent to give a Judgment, to make a Report, wherein he is not exercised, wherein he is not greatly considerative.—Man, unless he sometimes take himself out of the World by Self-reflection and Retirement, he will be little himself in the World, and in danger of losing himself. He will have very poor Enjoyment of himself; and little Use of his Powers, and Faculties, especially as to Spiritual Acts, wherein he is most concerned, and most perfected.— This is out Temptation, and hereby we come to be deceived; because things se­verally consider'd, are within the Com­pass of lawful Imployment; therefore we little doubt, or fear: Whereas altoge­ther, they rob us of our selves, and snatch us from what is Main and Principal. We are apt to be troubled about many things; while we omit the one thing necessary. Men of any * sort of Religion think it necessary to observe the Difference of Good and Evil; and therefore they will [Page 138] not be employ'd in that which is not Honest: But there is something further: Let Men consider, that things of lawful Employment, if too many, may snatch a Man away from himself, and keep him from attending upon God; by which he may be happy. Therefore we should not too much charge our selves, nor be over busie in the World.
  • 2 dly, Men are apt, in the first place, to save themselves harmless, in this hurtful and dangerous World. * It was St. Peter's Ad­vice, Master, save thy self; this Evil shall not befal thee; who might have undone him­self, and all the World besides; if his Councel had been followed. A great Man of our Nation hath observ'd in Hi­story; and it is so in this Case; he that follows Truth close at the Heels, may chance to have his Teeth struck out. As the World may go; to hold forth Truth impartial­ly, and severely to keep to the Practice of it, may prove the difficultest and costliest Service. Truth may carry us into Con­tests, where other Mens Principles clash, and interfere with ours. Truth allows not base Compliance with Fancy, Lust, Will, Humour; but requires us to keep in the Way, and to walk in it, with all Simplicity, Integrity, Sincerity, Plain­ness, and Open-heartedness. We must [Page 139] neither desert nor betray Truth, to ex­pedite our selves out of Difficulties, or to open a Way to escape. Man must walk in his Integrity through the World, and must maintain his Truth, and Upright­ness, as Job did his Righteousness: So that By-standers may rectifie themselves by comparing with him; and so find out, how much they have departed from Re­ctitude. Plutarch distinguisheth between a Friend and a Flatterer. ‘The former stands as steady as an Oak, and he doth not at all yield to humour Will or Fancy; so that the other, when he re­turns from his Exorbitancy, by com­paring himself and finding where he left him, may know how far he hath departed from his Integrity. Whereas, the Flatterer accomodates himself to Humour, and Fancy; applauds all Deeds, and Sayings; will do every thing to gratifie; and will admire what­ever is said: But a true Friend hath Truth for a Rule to his Life and Spirit.’ But as the World goes, a Man of im­partial Truth, and Uprightness, shall be laid aside, as not conversible, but as Mo­rose and Cynical.—But here I super­add, for Explication; that all that I have said of adhering to Truth, is to be understood of the undoubted Principles of Piety, Sobriety and Righteousness: For, [Page 140] saving in these Cases; to please every Bo­dy, to give every one Satisfaction, to go as far as you can with Men; to live in a Universal Reconciliation, if it be possi­ble, with the whole Creation of God; this is Evangelical and Divine. This is not to be limited, but with Conscience to the great Rights of Sobriety, Temperance and Justice.
  • 3 dly, Men gratifie their Sences; steep themselves in Worldly Delights and Plea­sures. Sensuality makes the Pallate of the Soul so dull and gross, that it cannot perceive that which is sincere and true. Wisdom is not in the Way of Epicurism; but in the Way of Sobriety, Righteousness and Temperance. For, Knowledge will not be relished, till the Soul be purified by Abstinence, by Mortification, by Ab­straction from gross Matter, and by Se­paration from Sense, 1 Tim. 5. 6. Jam. 5. 5. 2 Pet. 2. 13. 2 Tim. 3. 4. Titus 3. 3. Heb. 11. 25. These places represent the State, when Men become brutish, and sottish, and fail in the Species of intelli­gent Agents; go downward; grow less, by steeping themselves in worldly, bru­tish, and carnal Pleasures. The Sensualist is no capable Recipient, nor meet Dis­cerner of Divine and Spiritual Truth.
  • [Page 141]4 thly, By long abuse of themselves, Men come into a Temper that is wholly un­natural to Truth. He that doth Evil, hates the Light; comes not to it, least his Deeds be reproved. This is most certain, universally; We have our selves, as we use our selves. He that doth accustom him­self to Divine Meditation and Contem­plation, and to Thoughts of God, raises his Soul, and doth daily more and more ennoble his Faculties: But he that lives wickedly; the longer he lives, the more limited and confined his Soul will be. Every Man is, for his Intelectuals, and for his Principles, according as he doth accustom himself, according as he is in use. Sui cuique mores fingunt fortunam. This is most true of internal Endow­ments, as well as of other things. No Man knows what he may be brought un­to, by ill Use, Custom and Practice. In­nocence is a Safe-guard, and gives Pro­tection. The first base Act is against the Hair: And, as Saul forced himself to of­fer Sacrifice; so the Sinner, at first, forces himself; he doth it, at first, with Dissa­tisfaction, he apprehends he doth himself Wrong. A Man that hath been brought up vertuously, ingenuously, and hath maintain'd the Tenderness of his Soul, and his Innocency; he will stick at a base Proposal, and abhor it. Had many [Page 142] Men imagined, when they began, how far they should have gone on, where Sin would have carried them; they would have consider'd better of it. But the breaking in of Sin, is like a Torrent of Water; which is easily stopt, before the Way over the Banks be found: But if once it hath found the Way over, it bears all before it. There is a Modesty be­longs to our Nature, till a Man hath pro­stituted it. But when once a Man hath done a base Act; he hath lost that which would restrain him. Therefore, we ob­serve, that no Man comes to be outragi­ously bad, all on the suddain: But he brings himself to it by havocking Con­science, by confounding his Principles, and putting away the Ingenuity of his Nature.

Thus have I shewn you how it comes to pass, that Men do live so unanswera­bly to their Knowledge.

* Now to make some Observations from the whole.

We see the Course of this World; and, in it, we may foresee the State of Men in the other World.—Can they look God in the Face hereafter, with any Com­fort, who here, like not to retain God [Page 143] in their Minds? Will not the Issue of holding Truth in Unrighteousness, of con­tradicting the Reason of our Minds, of forcing our own Judgments, of making Havock of Conscience, be Confusion and Astonishmont? What can a Man look for, when he is not true to himself? when he hath every thing rising up against him? his Conscience condemning him? This cannot but end in Confusion and Asto­nishment. For things hold a Proporti­on one to another: Force in one way, brings on Force in another. Consequents answer foregoing Principles. So that the Business of the Day of Judgment may be plainly foreseen. * It may be here ac­counted for, by the Things of this State. Men will be fill'd with the Fruit of their own Ways; and they cannot think, that things will finally prove otherwise; if they at any time of their Lives think with Reason. But if Men presume, and be regardless, and disorderly, and do not consider Consequents by their Antecedents; they may flatter themselves, and go on in a State of Stupidity. But if ever a Man be Rational in his Religion; if he do use Reason at all worthy his Make; he will foresee future Mischief in a wicked and naughty Course of Life. In this Case, every one hath within himself, what will foretel, and what will fore­warn; [Page 144] what doth daily reprove, and condemn him. He carries Arguments in his Breast, contrary to his Suppositions. No Husband-man expects a Crop in Har­vest, but according as he sows his Seed. No Man that is in a Spirit opposite to God, Goodness, Holiness, and Truth; that lives in a State of Inconsistency to Religion; can expect to be Happy in any Enjoyment of God, in a future State; unless he can believe Impossibilities and Absurdities.

* And as hereby we may have Fore­sight of the future State of Men; so, hence also, is the Account, how it comes to pass, that some Men are of a most tor­tured, distracted, confounded Condition, at least, at Times and Seasons, in this Life; having Hell kindled in their Con­sciences; Hell-fire flashing in their Faces; Hell on this side Hell. So it is with Sin­ners: They are compounded of Incon­sistencies: They have more Knowledge of God, than Love and Affection for him: They have more Light in their Minds, than Goodness in their Souls. By Know­ledge they are one way; by Affection ano­ther way. And these Men when they are apart, out of worldly Distraction, they must be in a tortured, and in a con­founded Condition.—When they [Page 145] consider; they conceive within them­selves things that are monstrous, violent, and unnatural; things which are Up­starts, Traytors to Humane Nature.— Lust, Humour, Will, Passion, have de­throned REASON, Man's Natural Sove­raign, and have usurped the Government of Man.—Where These are not subor­dinate to Reason, and Judgment; where These have dispossest the natural inbred So­veraign; where These have usurp'd the Government, and dethroned Reason; what a State is it! No Society so distem­per'd and confounded: For none of these Four were made to govern; but they were to be regulated.—Where Men will have their Will, and live by their Hu­mour, and in Passion; and Lust hath Dominion over them; they must needs be in a State of great Confusion; because there is so much of Disorder within them. The Dictates of Reason calmly guide us: But Will, Humour, Lust, and Passion, are Incendiary Principles.—We see the very best of many Men by what is out­ward; who put a good Face on it, when they come abroad; but are very ill wel­comed, when they come to their inward home. Therefore Persons of bad Lives and evil Consciences, love not to be a­lone: They had rather be in any Em­ployment than that of Self-reflection, and [Page 146] considering themselves. Few Men would envy these Mens Conditions, notwith­standing they have some worldly good Circumstances, notwithstanding they make a good Show in the World; if they were acquainted with their inward Aches, Tor­tures, Wrackings, and Vexations.— It is observ'd by Tacitus, concerning Ti­berius the Emperor; that being conscious to himself of horrid Wickednesses, and unnatural Practices; he could have no Quiet of Mind, notwithstanding his Di­vertisements: And he writes, That if all the Deities should conspire to make him mi­serable; they could not torment him half so much as the Torment of his own Mind.— Inward Perplexities, Confusion of Mind, and Thoughts, occasion'd by Guilt of Conscience, and Naughtiness of Mind; these transcend all the Tortures of the Gout, or Stone, of which Men have such dreadful Apprehensions. Pro. 18. 14. For the Spirit of a Man can bear his Infirmity: But a wounded Spirit, who can bear? Who hath a Man to direct, comfort, or uphold him, if he hath not the Reason of his own Mind?—Therefore, tho' ignorant Persons represent the Ways of Religion and Conscience, as Melancholy, because Men are kept within the Compass of Rea­son and Sobriety; it is the greatest Mi­stake in the World: Because, in Religi­on, [Page 147] are joyful Apprehensions: Men fear not God slavishly: They do not think he will do them any harm: But if a Man be in a malignant Disposition, and have Naugh­tiness of Mind; he is, upon all Self-re­flection, troubled with inward Vexati­ons, and Fears. Isa. 57. 20. The wicked are like the troubled Sea. As Violence in the World Natural, is attended with Conflagration; so in the World Moral, it is attended with Exasperation of Mind, and with Fury.

* In the next place, then, observe, That we are to have God excused, in respect of the sharpest of all his Judgments.— There are Sins of Men * that are far high­er in the Rank of Sins, than any Judg­ments of God, in this State, are great, in order of Punishment. For there are Sins in this World, of which we have Reason to think, that they must necessa­rily go before-hand into Judgment, 1 Tim. 5. 24. upon account of God's Honour, and the Necessi­ty of Righteousness.—Also they who lie under the greatest Violence in this World, Men of profligate Lives and de­bauched Spirits, suffer less by the Judg­ment of God, than from within themselves. It is intolerable to suffer as a guilty Per­son and Malefactor. It is intolerable for a Man to suffer the Torments of his own [Page 148] Breast; because he is guilty of his own Iniquity. If I suffer under a Power that cannot be resisted, * and for no Fault; I suffer either as a Martyr for a good Cause; or under an unavoidable Necessi­ty; being under no Demerit or Contra­diction to the Reason of my Mind: And then I have all the Strength of my Rea­son, all the Courage that is in my Na­ture, to support me: But if I suffer as a guilty Person; I am not then true to my self; I shall have the Reason of my own Mind against me: For, Guilt is the Sting of Punishment.—Judgments are to awaken sleepy Consciences. Those that are guilty are very shye, apprehensive and sensible, till by Use, Practice, and Cu­stom, seardness be contracted. So that the Judgments of God are little; if Men be not guilty. For, Self-condemna­tion is founded in Man's Guiltiness and Faultiness. So true is it, thy Destruction is of thy self; and, that the Judgments of God in this World, in the Order of Judgments, are not so great, as some Sins are, in the Rank of Sins.—Wherefore, O Man! whosoever thou art, that suffer­est; wouldst thou effectually ease thy Condition? put thy self upon Examina­tion, and the Motion of Repentance: This will alter the Case: And all the [Page 149] World cannot give thee Heart's-Ease, save in this way.

Lastly, This Text is to be read in the Ears of Atheists; wherein are Two Things for them to consider. What it affirms, as proved by Effects, that God made Man to know that he is, and his essential Per­fections (so that his Opinion is against his very Make:) And how it describes, explicates, and declares the Atheist's State and Temper, viz. Vain in their Imagina­tions: Nothing is sincere and true that he thinks: He is a Fool, and hath wrought himself into Darkness; pretending to Policy and Wit, to release himself from all Obligations to Reason and Consci­ence, that he may be loose to the World, and free to his Lust: A Fetch of pro­phane Wit, and no Product of Wisdom; but what in the Issue will prove Madness and Folly.

As there is the fullest Satisfaction in the World, in the inward Sence and Feeling of Reconciliation with God, and a frame of Mind tinctured with Goodness; so there is the greatest Unquietness of Mind, where there is an internal Displacency and Of­fence at the Being of God, and a Desire to believe that he is not; and to think all things alike: for, the former thinks he hath [Page 150] all Strength for him; and that he, that is well able, takes all care of him: The latter doubts, and fears uncertainly, suspects there is one that hath made, and governs the World; and fears that Power to be engaged against him. And, if all things be not alike subject to Will and Power; he knows not what will become of him, who hath taken upon him to remove Landmarks, to controul the most famous Rights that are fundamental to the Safety of the Universe.—Irreverence and Disrespect towards that Being on which we depend for what we are, and have; is an ununiform, incongruous, unequal, dis­proportion'd Carriage.—Now follow the dismal and sad Consequents.

BUT BECAME VAIN IN THEIR IMAGINATIONS.

Where there is not honest Entertain­ment of the great Truths of Religion, and Conscience; hearty Compliance with, and Obedience to them; but a failure in the main and principal Points of Life and Practice; as where Men knowing there is a God, V. 21. do not glorifie him as God; do not like to retain God in their Knowledge, (which is the Atheist's Temper) do things which are filthy, V. 28. and take pleasure in them [Page 151] that do so, V. 32. (which is the Atheist's Pra­ctice;) there Mens Pretences and Profes­sions are subject to evaporate, turn to a miserable account, and come to nothing. — Become vain in their Imaginations; their foolish Heart is darkned; professing to be wise, &c.

The ingenuous use of Truth is a great matter: To receive it in the Love of it; out of Judgment and Satisfaction of its Conveniency and Fitness to bring Hu­mane Nature to Perfection: to act out of Love to Righteousness; not as the unjust Judge; not to lay other Designs: not to practice upon it, Luke 18. 2. for other Ends: not to place it in the place of a Mean, but of an End: not to make Godliness a Trade, Traffick, and Device for Gain. Hence so much, so ridiculous, contemptible, and unreasonable stuff passes for Religion, in so many parts of the World: Men look­ing not after Rational Satisfaction.

It is very strange that any thing should be admitted for Religion in the World, which for its Shallowness, Emptiness, and Insignificancy, falls under just Reproof and Conviction of Reason: Religion which makes us less Men: Religion unin­telligible; not able to give Satisfaction to the noble Principles of God's Creation. [Page 152] Such have been the cruel and impure Rites of Heathenism; dissatisfactory to true Reason; * and such are the Super­additions of Popery, founded neither in Nature, nor Grace. How hath the World been scandalized, by things pretended to be matters of Faith, which are Contra­dictions to Reason, if Reason be able to tell us any thing that is true?—Were I to take an Estimate of Christianity from hence; I should be tempted to say, with Averroes, Sit anima mea cum Philosophis. What rational Man, almost, is not tempt­ed to say after him, rather than so to sin against his Nature, as to admit things of such Disproportion to all his Faculties? Can we think we shall prevail with Men to put out their Eyes, to disbelieve their Senses, that they may become Christians? —The Turkish History relates a King of Persia's Inclination to Christianity, * who was diverted by such like Reasons. When as, how well are Men satisfied in the great Materials of Religion, which are entertain'd with Reverence and high Regard? * As for instance; To live so­berly, righteously, and godly; and * where Men fail, to repent, and ask God Forgiveness; in the name of Christ (* that is to say, for all those that have heard of it.) These * Matters have general Con­sent, but great Neglect. And Mens Zeal [Page 153] is employ'd in Usages, Modes, and Rites of Parties: By these, Men are constituted and denominated Christians, and rank'd in Order and File.—It is recorded that the Strifes and Contentions, and Com­plaints of Christians, have irritated some of the so Heathenish Persecutions. The ill Lives of Christians, and their absurd Opinions, have kept Nations off from be­coming Christian. Whereas in the true Christian Religion, there is nothing which may not be represented lovely, in the Eyes of all who have Principles of Reason for their Rule.—The State of Religion speaks the Mind's Freedom from impotent and unsatiable Desires; from eager, vio­lent, and impetuous Lusts; from all those infinite Passions, foul Fiends, unruly De­vils in Mens Souls, which makes the Minds of evil Men to boyle within them, as with the Fire, and Pitchy Fumes of Hell.—There is a Harmony between the Principles of Reason, and Christianity: the latter acknowledges the former; rein­forces them, advances, and highly im­proves them; secures the common In­stincts of Good, and Just; and polishes Humane Nature. This may be undertaken and easily perform'd; notwithstanding the hard Conceits, Men, who are not ex­perienc'd, have of Religion.

[Page 154]The Knowledge of God, * which Man is made to; which fairly lies before him, and he may easily attain to; is by Men neglected, unemploy'd, not improved: whereupon (as in the Text) Men run in­to ways of fond Imagination, Folly, and Self-conceit: misrepresenting God to them­selves, dishonour him in the Worship they pretend to: abuse themselves, run into all Excess, and unnatural use of themselves: grow into malign and naughty Disposi­tions, as is exprest, Ver. 29, 30, 31.

All this Loss, Ruin, Havock, and Mis­chief, breaks in upon the Nature of Man, through his being wanting to the Princi­ples of God's Creation, within himself. —The free, noble, and generous Noti­ons of Divine and Heaven-born Truth, will not stay and abide with Men, where * there is gross Neglect, or Abuse.—There is strange Confusion, where Judgment is further enlightned than the Mind refined and amended. As, where there is not Judgment and Knowledge of Right, there can be no Expectation at all; so, where there is no Conscience in pursuance of Knowledge; there, what is done, may be worse than if nothing were done: as the Case of the Text expresses.

[Page 155]It is not so much the Disability of Mens Natures; as their Neglect and Abuse; that Men are not good.—Where Men sink down into Sensuality; or become light­headed, being intoxicated with vain Per­swasions; or lay asleep the noble Powers of Humane Nature; or contradict them by violent and unnatural Practice, there is Darkness, Confusion, and inward Tor­ture: All proves contrary to God's De­sign. — Justin, in his History, reports concerning the ancient Scythians, ‘That they had neither Houses, nor Enclosure of Ground; yet Justice had Honour among them: not from Positive Laws, but the GOOD NATURE of the Peo­ple.’ —A thing to be admired; that Nature should bestow that, on the Scy­thians, which the Grecians, long instruct­ed by Precepts of Philosophers, had not attain'd! that formed Manners should be transcended by uneducated Barbarity! —Hence it appears that the Condition of Humane Nature is not so very rude as some report; since so much is found in the uncivilized parts of the World.

Nature is Sovereign (to them that use it well) in respect of that Modesty and Averseness to that which is not fair and handsom; till Men pervert and abuse [Page 156] Nature's Temper, by ill Use, Custom, and Practice.—Goodness and Vertue are more suitable to Nature's Sence, than Wic­kedness and Vice.—Vice is contrary to the Nature of Man; because contrary to the Order of Reason, which is Man's highest Perfection. Vice is grievous to Nature: witness Irreverence to Deity, In­temperance, Fury, and Cruelty: every one feels it so in himself, and judges so in o­thers. Man forces himself at first, before he can at all satisfie himself in any of these. In this Sense I understand, Heb. 10. 16. I will put my Laws into their Hearts; I will write them in their Minds. * This is to be understood in respect of Spiritual Precepts founded in Reason, and in the Law of the Creation; con­cerning which we need not that one should teach another; as in the carnal In­stitutions of the Law; which, being fo­reign to Nature, and so many; we have need to ask, what next? what in such a case?

Men may work themselves out of Na­ture's Sence, out of Judgment of Truth, by ill Use, Custom, and Practice. They will not long continue to think * well after once they are come to affect, and to do otherwise. These two in Conjuncti­on, viz. the Affection of the Mind, and [Page 157] Practice, will bear up with too great a force against Judgment alone. Wherefore unless Persons love Goodness, and live well; we have no hold of them; tho', now, they seem to think and speak well. See the case of Hasael; his present Sence, and Words; Am I a Dog? &c. but he did so. 2 Kings 8. 13.—Single Judgment and Understanding will not long hold out against habitual Inclination and Disposi­tion. Men unduly practice upon their own Judgments; that they may not be disturbed, and disquieted in pursuit of their Lusts: but if Judgment be once cor­rupted; there is nothing left, to make any resistance: Evil comes on, a main: Men go on, with full sail. 1 Tim. 6. 5. Hence Men are Shipwrackt in their Fortunes within themselves; broken, and come to naught. 2 Tim. 3. 8. —Wherefore, in the state of Religion, Two things are indispensibly necessary, indivisible, inseparable. Tit. 1. 15.—Care, that Judgment be informed by Truth, * and that Heart and Life be reformed by Tin­cture of it, and by Practice. And this is Religion.

PROFESSING THEMSELVES WISE, THEY BECOME FOOLS. Ver. 22.—This is said of Persons out of the way of true Reason and Religion. These Words may [Page 158] be considered absolutely; or in relation to their Conjunction with words which go before or follow after.

In the former way, they afford this Ob­servation: That these that think them­selves wise, are least so: for they know not themselves to fail in many things. It is the Direction of Wisdom to acknow­ledge God in all thy ways; and not to lean to thy own Understanding. Prov. 3. 5, 6 For, he who trusteth to his own Heart, is a Fool. Prov. 28. 26.—SELF­CONCEIT intoxicates Men, and makes them neglective of the Means of Know­ledge. They who are conceited, are Self­Flatterers; and towards others Impor­tune, grievous, troublesom. Whosoever falls into the hands of a Self-conceited Per­son, who always is a Dictator, and an Imposer upon others; to him the Beauty and Excellency of the Divine Vertues, Modesty, and Sobriety, are abundantly te­stified and recommended. The Conceited have lightly considered the Uncertainty of things, Variety of Temptations, the Representations which are made to Man, and our Disparity and Insufficiency to act or determine wisely in several Occasions of Life. These are full of themselves; but indeed are empty, and shallow. He knows not himself, who thinks himself a­ble enough for his own defence; Wise enough to direct himself; or, who is Good enough to his own Satisfaction.

[Page 159] The Words taken in a Conjunction with what follows, afford this Observa­tion: That it is not the Wisdom of Men, but their Headiness, Presumption, and Folly, to do in Religion, without Reason, or otherwise than as they have Direction from God.—There is no grosser Folly in the World, no greater Wrong to one's self, than upon account of Religion, to come under Obligation to any thing, in point of Judgment and Conscience, which is not materially true, as verified in Rea­son, or Scripture. All such is the Persons Superstition; which, tho' it be not imputed as a Crime to the Person who means well; yet, is not a Foundation of reward. Buil­ders with Hay, Stubble, suffer loss, so far forth: 1 Cor. 3. 15. tho' themselves stand on the Founda­tion. —Man enslaves himself; parts with his Liberty, which is a dear and choice thing, * when he subjects himself to that which made him not, to that which is not soveraign to him, as Reason is (which is his natural Perfection, his Home-informer, and Monitor within his Breast) neither is restorative to him in his Lapsed State, as the Principles of Religion are.—He lays stress upon that, which will bear no weight; therefore will deceive him. As the Superstitious imagines, so things are to him: but things attain not Effects, ac­cording [Page 160] to our Fancies, but their own Exi­stencies, and what they are in Truth and Vertue. This other where, is accounted Weakness, * and Shallowness. Nothing betrays Men more, than lying Refuges, and false Confidencies.—Religion is that which attains real Effects, worthy what we mean by Religion: viz. it makes Men humble, not conceited; Mild, gentle, not revengeful; Good-natured, not all for Self; Loving, not hard-hearted; Kind, not harsh, or cruel; Patient, not furious, not wrathful; Courteous, affable, and so­ciable; not morose, soure, or dogged; Governable, not turbulent; ready to for­give, not implacable; favourable in ma­king best Interpretations, fair Constructions of Words and Actions, not making Men Of­fenders for a Word; ready to commiserate, tender-hearted like the Samaritan; not as the Jews, who would not converse with them. If this be in Men; then shall the World be sensible of the Good of Religi­on, and find themselves the better for it.

Lastly, let us not run on in a Mistake. We see how the Apostle goes on. He be­gins at the Gospel of Christ: See how he pursues it. Ver. 16. He treats of * the Natural Knowledge of God, and Fatal Issue of in­effectual Entertainment of it. Ver. 19. They do preach Christ, tho' they do not name him, in every Sentence or Period, who contend [Page 161] for all Effects of real Goodness; and de­cry Wickedness. For, this is the Effect of Christ, and his Business. God gave him to bless us. How? by turning us away from Iniquity. Acts 3. 26. It is not Christianity, to use the name of Christ, as a Charm, or Spell, or Badge of Profession only; as they do, who use it unintelligibly, irrational­ly, unaccountably, insignificantly.— Christ denotes as, * in one sence, a Per­son engaged for us, in a way we well un­derstand, and give account of; so, a Na­ture in us, which we very well feel, and can express. They, therefore, hold forth Christ, who declare him, one way or o­ther, to either of these Effects or Purpo­ses.

SERMON V.

ROMANS I. 26, 27.

For this Cause God gave them up to vile Affections, &c.—

—Receiving in themselves that Re­compence of their Error which was meet.

HAVING given an Account of the dreadful Miscarriage of A­postates, who held the Truth of God in Unrighteousness, and did not love to retain God in their Know­ledge; but affected to be Atheists, that they might be Arbitrary, Lawless, and live without Fear or Controul; and, o­ther Characters of them having been gi­ven; I now proceed to the Second Part; that is, their PUNISHMENT.

You have had an Account of Man's Behaviour towards God: Now take an Account of God's. Vers. 24. 26.— He gives them up, to their own Hearts Lusts. To vile Affecti­ons. [Page 164] To a reprobate Mind. Ver. 28. To do things which are not convenient.—And, to have God justified; They did but receive the Recompence of their Error. Vers. 27.

To vindicate God from having any hand in the Miscarriages of Men, or be­ing * the Cause of it; I will shew, that neither the Evil of Sin, nor the Evil of Punishment, can be attributed to God. For if God be the first and chiefest Good; then, Evil is not from him; it is not that which he hath designed, decreed, or appointed: But it is Consequential, Neces­sary, Fatal; and by Consequence, Insepa­rable from the Miscarriages of Sinners.— In the Sixth of Isaiah, v. 10. it is said, Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes; least they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed: Which place is referr'd to, Mat. 3. 15. six times in the New Testament: Mark 4. 12. And the Scripture never re­presents the forlorn State of Sinners, Luk. 8. 10. Joh. 12. 40. but it refers to this place. Act. 28. 27. Rom. 11. 8. It is not, that God hath such an Intention; or that God will have it so: But it is Consequential; so, it comes to pass; so, it falls out: This, is the natural Issue of not dealing ingenu­ously with Truth; they are the worse for their Knowledge, if Practice be not answerable.—* Now to give you an [Page 165] Account, that Evil is not to be attribu­ted to God: Tho' we find Scripture doth frequently * seem to attribute it to him. You must understand, that the Scripture-Notion is this: Because God is the first and general Cause of all things; there­fore the Scripture doth attribute all things to God; but with great Diffe­rence and Distinction: Some things as his Efficience, such as he doth by himself immediately: Some things which he doth, by commissioning others, i. e. by second Causes: And some things by his Permis­sion. With this Difference, we must un­derstand Scripture attributing things to God: For, certainly, we must resolve; that God is no Cause of Evil. For, nothing is more certain than that Holiness, and Righteousness, are the Divine Endow­ments. And Holiness, and Righteous­ness, make it altogether repugnant, and morally impossible for God to have a Hand in Evil; such Evil, where-to Ini­quity and Deformity is annexed. Where­fore, we will conclude, that whatsoever God doth, by himself immediately, or in Conjunction with any second Cause; it is, in it self, Good; and worthy the first, and chiefest Goodness. And, if that be not true; let any one give an Account of these places. Rom. 9. 14. Is there Unrighteousness in God? Gen. 18. 25. God forbid.—If he be unrigh­teous, [Page 166] how can he judge the World? Can the Judge of all the World do an unrighteous Act?—God is holy in all his ways, Act. 17. 31. &c.— He will judge the World in Righteousness: Psa. 96. 13. (Not by an Arbitrary Will: But he will proceed according to Rule. Job 8. 3.) Can God by Power or Priviledge pervert Right?— Wherefore, there is no Principle true, from whence this may follow; that God is the Author of Evil.—* It is most cer­tainly true of God, in relation to his Creatures, that he doth fully answer the Relation he stands in to his Creation, and whatsoever he hath made, Isa. 49. 15. Can a Woman forget her sucking Child, that she should not have Compassion on the Son of her Womb? yea, they may forget, yet will I not forget thee.—He certainly doth what is requisite and due, in pursuance of all the Principles of his Creation. He is not vain, as foolish Mortals are, to have Beginnings frustrate.—He doth whatever becomes infinite Goodness. He doth all Good upon the highest, ful­lest, and clearest Account of Goodness. So that is a most real Truth, thy Destru­ction is of thy self: But in me is thy Help. Hos. 13. 9.— Nothing is more injuriously spoken of God, than that God is the Cause of the Creatures Sin; or of the Sinners Mise­ry, by the Absoluteness and Arbitrariness of his Will: As if, save for God's Will, a [Page 167] Sinner might well enjoy himself, be at Peace within himself, be Happy. Where­as Vertue hath Reward arising out of it self: So Sin and Wickedness hath Pu­nishment. Nothing in the World so draws on another thing, as Guilt doth Mischief and Punishment. Wickedness is contrary to the Nature of Man: There­fore cannot but be vexatious and tor­menting. No Wounds of Body, equal the Torments of the Mind.

Antecedently to the Being of Evil, God doth that which infinite Wisdom doth direct, for the preventing of it; to wit, he doth warn, he doth admonish, he doth declare against it; tho' he doth not abso­ly hinder, by his Almighty Power.— Subsequentially to the Being of Evil; when Evil is done by a defective and malicious Cause; God, if he pleases, turns it into Good, when he pleases, and as he pleases. And in this Sense, St. Austin, It is very happy that a proud, arrogant, self-conceited Man, fall into a Sin; that he may see himself: That is, if God make such a Sin as shames a Man, a Means to humble him. Jam. 4. 6. Else it is expected, that God should resist the Proud; Prov. 14. 14. and that the Back-slider in Heart, be filled with his own Ways. This is the Goodness of God, when he will bring Good out of Evil, and turn that which is a Man's Sin, and great Fault, to tend to his Advance­ment. [Page 168] * But God is not challengable up­on any Account for his not hindring: For, he would counter-work the Design of his Creation: For, Man by his Make is a free Agent; is both intelligent, and voluntary; Positus in aequilibrio; else could not sin: Counterpois'd one way by that which is Honest; the other way by Profit and Pleasure: The Delightfulness of Sense is corrival to that which is in its Nature just, and holy. God, in his just Indignation, high Displeasure, at Man's foolish Affectation, and wilful Choice, in so unequal a Competition; doth not hinder, unless he please; but saith, Then let it be according to Hearts Lusts; Prov. 1. 31. and be filled with thy own ways. Wherefore let no Man say when he is tempted, Jam. 1. 13. He is temp­ted of God; but drawn aside by his own Lust.

Then let us be careful, and cautious, how we attribute Evil to God, or entail Sins of Men upon him. We cannot dis­honour God more than by so doing; since his moral Endowments of Holiness, Righteousness, and Goodness, are his prime Perfections: His Will and Power are always in Conjunction with them, and guided by them. Even when he pu­nishes Impenitency and Contumacy in Sin, it is an Act of Goodness. As it is Goodness to pardon Penitents; so it is Goodness, by Chastisements, to reduce the [Page 169] Lawless, and Rebellious. There is a good Intention in Chastisements: For, not­withstanding our great Boasts of our Free-will; we should be too great Stran­gers to Duties of Piety and Vertue, un­less God should, now and then, exercise us with Sicknesses and Afflictions, as a Counterpoise to our Propensions to fol­low the Lusts and Pleasure of Life, and the ordinary Allurements of the World.

Now, since we impute not Murthers and Robberies committed under a well-established Government; which rules by Laws, and punishes such Offences; much less ought we to impute the Miscarriages of Men to God: Since Men sin at their own Peril. God gave no such Power to Men: For, Power is concluded within Bounds of Reason, and Right. Lawless and exorbitant Acts are Impotencies and Deformities.

If we attribute Evil to God; these Mischiefs are likely to follow.—We shall think of God, contrary to what he is; worse than he deserves of us: So, shall less love him. The Fountain of Good is highly lovely: But not the Author of Evil.—We shall not think aright of Evil; * nor hate Evil, as we ought. For, what harm is there in that which God doth?—We shall excuse our selves [Page 170] more than there is Cause for; and shall abate, in our selves, Sence of our own Faultiness: We shall think our selves but God's Instruments.—We shall take but little care to repent. Who will trouble himself about that which he thinks is the Will of God? Who can resist his Will?

Why should we expose our selves to Temptations, by attributing external E­vils to God, more than we have Assu­rance of?—It is not true, that God doth whatsoever Evil befals us: * Or that all the Evils which befal us, are the Pu­nishment of some Sins; as was the De­luge, the Destruction of Sodom, the Death of Nadab and Abihu, of Ananias and Sa­phira.

Some Evils do fall out from the State of the World:—Some we bring up­on our selves, by Neglect or Abuse of our selves (as Diseases which follow upon In­temperance, Hurts upon violent Moti­on:) —Some are Effects of malicious Causes, for which God will challenge ac­countable Agents.

RECEIVING IN THEMSELVES THAT RECOMPENCE OF THEIR ERROR, WHICH WAS MEET. Vers. 27.

[Page 171]This gives us great Advantage to pur­sue this Truth, that God is not to be char­ged with the Creatures Sin: Or with the Creatures Misery. For whosoever is pu­nished, doth but receive within himself the Recompence of his Error. Whoever says otherwise of God (that he is either the Cause of his Creatures Sin, or of his Creatures Misery;) doth not say so well of God, as a Man would think it fit to speak of a Man of common Honesty and Uprightness.—The greatest Suffering that is, is not by any positive Infliction of God; it is not God's Creation: For God did not make Hell; but it is the natural Issue of Creatures Miscarriage, being want­ing to themselves, and contradicting the Principles of God's Creation. And if this be true; this is a sufficient Defence for God's Goodness, Righteousness, and Holiness: And I have said enough to ju­stifie all the Principles of Religion. There is a Foundation laid of Self-con­demnation to all evil doers.

It is a Form of Words, that, when I well considered them, I could not over­look them; that Sinners do receive in (or FROM) themselves the Recompence of their Error. No one that fails, or miscarries, comes to Misery by any Soveraignty, any Pleasure, any thing that is Arbitrary, any [Page 172] thing that is, in it self, unavoidable: But Misery arises from within: The Sinner de­stroys himself. But I am well aware that it hath been the Practice of old, to charge God with the ill fare of Men, * that they might excuse themselves, and lay the Fault upon God. Ezek. 18. 2.

Where Men are voluntary as to the Antecedent in doing amiss; they charge God with that which is the natural Con­sequent, the Punishment that follows. For, this is most certain; that the greatest Punishment of Sin, is inherent in it self: For, tho' Almighty Power let the Sinner alone; he will be his own Destroyer. In this Case, it may be said, Let God be ju­stified, as the Lover of his Creatures, Rom. 3. 4. as the Friend of Souls; and every one that perishes, be accounted the Author of his own Misery. So it is in the Prophet, O Israel, thou hast destroyed thy self. Hos. 13. 9. Our greatest Hurt is within us, from our selves. Whosoever is hurt is hurt by himself. INORDINATE APPETITE IS A PU­NISHMENT TO IT SELF: As will appear by an Account of three of the greatest Evils that we are capable of, and that we lie under.— Guilt in Consci­ence. —Malignity and Naughtiness in the Mind.—A sickly, diseased, distemper'd Body.—Let any name an Evil that may befal Human Nature, that is equal to these.

  • [Page 173]I st, Guilt in Conscience: This hath driven Men to cruel Practices upon them­selves, put them upon Despair, and hur­ried them, by their own Hands, into ex­ternal Hell, to avoid internal Hell. We are not sure of the Reason of our own Minds for own Preservation: * Nor can we depend on this, which is our greatest Security under God; * either when our Reason is not satisfied in our Religion (which makes a very uneasie Condition,) * or, when our Practice is not justified by our Reason and Religion.—Now, Guilt in Conscience, is only consequent upon knowing, and voluntary Acts, when they are irregular, unnatural, monstrous, contrary to the Order of Reason, contrary to the Nature of Man. For no Foreign Power whatsoever; not the Almighty Power of God, nor the Power of Angels, nor the Power of all the Men in the World, can make any Person in the World Guilty; unless he doth consent to an evil Action. No Man can be guilty, but by his own knowing, and voluntary Act: For if we consent not, it is not our Act. Guilt befals only moral Acts. Guilt in a Man's Conscience is his own Production.
  • 2 dly, Malignity and Naughtiness of Dis­position is a second Misery of Man. This [Page 174] hath made Mens Conditions very tedi­ous and uneasie to themselves, as not ha­ving Power and Government of their Minds, so having no true Self-enjoyment which can abide Reflection, and after Consideration. As also, * this hath made them Pests, and Plagues, to the Places where they live; as being Disturbers of the Quiet of Persons with whom they have their Habitation. For, their inter­nal Rancour and Naughtiness of Mind still puts them upon plotting and contri­ving Mischief, and makes them greedy of Opportunity to practise it.—* Now, This Malignity and Naughtiness of Dis­position is moral Pravity, Deformity, and Privation. And therefore it cannot be natural; but must be acquired. For this is a certain Rule, nothing Moral can be by Generation, but must be by Acts, Use, Custom and Practice. Nothing but what is purely natural can be in a Man by Traduction and Propagation. We are not born with Habits; but born only with Faculties. This is so far true, that any bodily Disposition, or Inclination, which is not acquired; tho' it be to Good, or to Evil; it is neither a Vice, if it be a Tendency to Evil; nor a Vertue, if it be a Tendency to Good. For, no­thing is Vertue, but what is the Product of a Mind actually considering; and a Man's [Page 175] Choice, upon Deliberation, and Considerati­on. And, so, nothing amounts unto the Degree of Vice, * but in the same manner. Only, a Man may be wicked by Failure, and Neglect: Because a Man is to use the Principles of God's Creati­on; he is to consider, and he is to make use of his Reason; and that is first to be set on work, to discover the Way, and to discern the Difference of Things. It is most true in respect of every Man's in­ternal State; every Man hath himself, for Temper, for Disposition, for Complexion, and Constitution of Soul, according as he hath considered, examined, and used himself. Now if a Man hath himself as he uses him­self; then, whosoever is in Perverseness and Malignity of Mind, he hath brought himself into it, by abuse of himself. Who­soever is in a naughty and malignant Dis­position of Mind, there is no Creature under Heaven, nor nothing that is in be­ing, that brought him into that Temper; but either his gross Self-neglect, or vo­luntary Self-abuse. And if there be gross Self-neglect; he hath not acted accord­ing to his Principles. That which is not of a Man's self, it may be his Burden, but never his Fault; nor never is charged upon him on a moral Account.
  • [Page 176]3 dly, A sickly and distemper'd Body. * This hath made work for the Physici­an, and uncouth Remedies; and hath prevented the natural Pleasure of tem­perate Eating, Drinking, Sleeping. For in Nature's Way, only, is Health and Strength.—* Now, I grant a Man may have a weak Body, and unhappy Consti­tution, without his own Fault; whence some die so soon; and others are so sick­ly: But there are things which are in our Power, that are mischievous to the Body.

I shall instance in three kinds of Vices, in respect of which, we may say, with the Apostle, These Men sin against their own Bodies.

  • 1 st, Pride, Envy, and Malice: These * carry Discontent; which doth macerate the Body, and melancholize the Blood. Now, * as the World is a very uncertain and unequal thing; so, * it affords fre­quent Matter of Offence, to this * Temper. If a Man will be offended, he shall be offended every day. The Proud and Conceited Man never hath Respect e­nough; he is not valued by others, ac­cording as he esteems himself. No Man thinks so well of him, as he thinks of [Page 177] himself: And therefore he is necessarily agrieved at every Man, and he lives in Discontent: He is seldom satisfied; but apt to interpret every Man's Carriage to­wards him Neglect at least, if not Affront. You have all this verified in the Temper of Haman to Mordecai; who is dispossest of all his Enjoyments, because Mordecai offends him; so is in perpetual Discon­tent: And if a Man is in Discontent, he doth not only marr the Temper of his Mind, but hurts his Body. The Envious and Malicious are agrieved at every Bo­dy's Good. They cannot enjoy the Com­forts they might enjoy, because others have the same. Now, whosoever he is, that leads a grumbling, repining Life (as all envious Men do) his very Life is a lingring, pining Death.
    Prov. 4. 30.
    Envy is the Rot­tenness of the Bones: But the sound Heart is the Life of the Flesh. One * in whom Principles that are solid, and sincere, do govern; he that is in the Use of sober Reason, and Understanding; this Man is of a sound Heart. We have not more Sense of any thing in this World, than that to live in Love, and Good Will, is to live at Hearts-ease. * What great Con­tent have they, that live in Universal Love? In Reconciliation with God, and his whole Creation? They are offended at no Body; they rejoyce at any thing that [Page 178] happens well, to any Creature whatsoe­ver. What should bear the Infirmities of the Body, but the Courage and Resolu­tion of the Mind? If Men thro' Pride, Envy, and Malice do their Bodies Mis­chief, is it to be imputed to God? No: But to themselves.
  • 2 dly, Intemperance and Wantonness: These bring our Bodies to noisom, filthy, loathsom Diseases; sometimes even to Rottenness, while our Souls inform them. Those that live in these Vices, sin against their own Bodies: Dishonour themselves: Make themselves vile; and their Bodies unfit Tabernacles for their Souls to dwell in. They alienate their Bodies from their proper Use. For what is the pro­per Use of the Body, but to be * as the Tool and Instrument of our Mind, in the Engagement * and Service of Vertue. The Poet livelily describes the Effect of Drunkenness, Aches in the Head, Nause­ousness in the Stomach, Drought in the Throat, Langour in the Parts, Folly and Fury in the Mind, a Feaver in the whole. Now all these are avoided, where there is due Self-government, and where Men take upon them, to order their Affairs according to the Dictates of true and so­ber Reason. But if Men lay Reason a­side, and give themselves up to absurd [Page 179] Compliance; if once they transgress the Principles of Reason, and abuse the Prin­ciples of their Minds; they abuse and spoil their Bodies.
  • 3 dly, By Idleness and Sloth, which are also our Bodies Enemies, they come to putrifie, as Water in Ponds, by Stagnan­cy. The Security of the natural State and Perfection of every thing, is by Motion, and Action. By Lasiness and Sloth our Bodies come to be vitiated. For they are deprived of their great Security. And Nature's Remedy the All-preserving in­sensible Transpiration is advanced and main­tained by Motion: Whereas, on the o­ther side, Vertue, which is the Mind's due Complexion, is Soveraign to the Body: And all the genuine and kindly Operati­ons of Vertue, and Religion, are benign, and favourable to our Bodies; and * are our great Security.

Length of Days are secured by com­plying with the Principles of Religion, Prov. 3. 16. Sobriety, Reason, and Understanding: But in every Deviation from, and Con­tradiction to Reason, the contrary, viz. Short Life, and Diseases are founded, and our Bodies spoiled and marred.

Thus, you see, God is not to be char­ged with that which we our selves are the sole Cause of. We bring upon our selves [Page 180] the great Evils. We, and We alone, cause Guilt in our Consciences. We, and We alone do deform and deprave our Minds. We, and We alone are the Causes of Di­seases, and the marring of our Bodies; when * we are intemperate.

Further, to prove, that MISERY IS OF OUR SELVES; I shall take Two Grounds from the Apostle.

  • 1 st, Man is a Law to himself.
    Rom. 2. 14.
    That is; the Effect and Purport of the Law, is written in his Heart: So that Man is felf­condemned, if he transgress; he himself being Judge: And Self-condemnation is the Life of Hell. What the Apostle saith of the Word of Faith of After-Revelati­on: We need not ask who shall ascend, &c.
    Rom. 10. 6.
    But the Word of Faith which we preach, is nigh thee, even in thy Heart; the same, also, may we say of the Principles of God's Creation in us, which belongs to our ve­ry Make. For Man, by Vertue of his Nature and Principles, is as sufficient and proportionable to Acts of Reason and Understanding, as any inferiour Nature is, to Acts Homogenial and Con-natural. And we observe that inferiour Nature fails not, if it meets not with Foreign Disturbance and Impediment. Man, there­fore, [Page 181] out of the Way of right Reason, is a Monster, a Prodigy, in a State of De­linquency, and Deformity; and he re­turns not to himself, but by Revocation of what is unduly done, and renewal by Repentance: Otherwise he remains un­der Self-condemnation: So cannot but be miserable.
  • 2 dly, Great Sinners leave natural Use.
    Vers. 27.
    Now the Propensions and Inclinations of the Powers and Faculties of our Natures, are not controuled, without great Vio­lence to our selves, and Affront given to God. As to instance,—it is horrid, monstrous, degenerate, and unnatural, to live without God in the World; because Mind and Understanding are God's pecu­liar Reserve in Man, given to be employ­ed about him: So that it is Alienation, and Sacriledge, to divert them from him.—It is unnatural to be Intemperate. The Desires of Nature are Modest, and within Bounds and Compass: And all Excess is burthensome.—It is Devilish to be Spiteful and Revengeful: For, Man, by Nature, is Sociable; and wishes well to them in whose Company he takes de­light. This must be understood of Na­ture before it be abused by unnatural Acts, ill Use, Custom, and Practice. For, the bet­ter any thing is in its Constitution and In­tegrity; [Page 182] the worse it is in its Degenera­cy and Depravation.

I infer Four Things from * hence.

  • (1.) If Man's Misery be from within, * and from Man's self; then, no Impu­tation lies upon God, of hard Usage of his Creatures. Let us, therefore, resolve with Elihu, to give all Honour to our Maker,
    Job 36. 3.
    and ascribe Righteousness to him; and not entertain such Thoughts and Ap­prehensions of God, as will not recom­mend him to us, nor encourage our Ap­plications to him. For it is the leading Point in Religion, to have in our Minds, right Suppositions of God.
  • (2.) If this were duly considered; Men would not allow themselves to be Lawless, Arbitrary, Licentious, Exorbi­tant; tho' they might avoid the Danger of Divine and Human Laws. For, Mi­sery arising from within; Sinners would be miserable, and unhappy; tho' God and Man should let them alone.
  • (3.) If this were duly considered; Men would not be agrieved at the Shews and Appearances of this vain World, so as to envy the Condition of the Fond, and Foolish, who intoxicate themselves [Page 183] with Fancies, and are Self-flatterers. The seeming Prosperity of the Wicked, hath been a Stumbling-block to good Men, in * all Ages; to David, Job, Jeremiah; till they have bethought themselves, ex­amin'd, and considered: But that is well, which ends well. The Tempter abuses credulous Persons; suggesting the Day of Vengeance to be a long time hence: Whereas, the Sins of Men do not stay for all their Punishment till the Day of Judgment. But whether external Punish­ment be sooner or later, Wickedness car­ries Misery in its own Bowels. Were we but, at times, to see the Torture and An­guish that Guiltiness gives occasion to; the Unquietness of naughty, malicious Minds; the Perplexities and Vexations of the En­vious; a Man of Poverty, if of Inno­cency and Integrity, would not change Conditions with them; notwithstand­ing their worldly Accommodations, and gay Out-sides.
  • (4.) This effectually recommends to us, Principles of Reason, and Religion; as things fit to rule and govern in the Life of Man; as things Soveraign to Na­ture; * as the Law of Mens Apprehen­sions, and the Rule of Mens Actions: They moderate Mens Passions, compose Mens Spirits, quiet Mens Minds, keep Men [Page 184] in their Wits, suffer no abuse to their Bo­dies. —A discomposed Mind, doth dis­affect the Body: and a distemper'd Body, doth disturb the Mind.—There is more Satisfaction in good SELF-GOVERN­MENT; than in all the forced Jollities, and Pleasures in the World.
  • * Therefore, to obtain this Composed­ness of Spirit, and in order to this great Work of Self-Government; First, I pro­pose; that we do not attempt to com­pound and make things stand together, that are of a contrary Nature and Quali­ty; as Worldly Policy, and Divine Wis­dom. These two things are as distinct as any things in the World: the one is, for compassing Ends, by all Ways and Arts: the other is, for all Ways of Righteous­ness, Peaceableness, and Universal Good­will. * Thus, for a Man to resolve to get an Estate, by any Ways or Means, to haste to be rich;
    Pro. 28. 22.
    and, with this, to retain Innocency, Uprightness, and Integrity, (than which, nothing is more impossi­ble:) —For a Man to compound inor­dinate Self-love, with the Love of God and his Neighbour.—For a Man to make * it the Employment of Mind and Understanding, to gratifie Sense, and serve Brutish Lusts; and yet think that he may * be acted, and guided by the [Page 185] good Spirit of God:—These * things will not consist together.
  • Secondly. I propose, that in all the Varie­ty, Difficulties, and Uncertainties of this World, (which is subject to so many, and various Changes) a Man resolve to be him­self; as to the great things of Humane Life.—Let him be the same in respect of his End, both intermediate, and ultimate; the next, and the last; that is; let his immediate End be warrantable and law­ful, and the ultimate End be that which is universally good: as the Observance of God, and his own Happiness. For these are the same, and concur together.— Let him be the same, in respect of his Aims, Designs, and Intentions. Let these be always worthy, and let him hold to them.—Let him be the same, in re­spect of his Rule and Principle of Living and of Acting. Tho' he fail in a particu­lar Action; yet let him hold to his Rule; and, as soon as he can, recover himself to his Rule, and Law.—Let him be the same in respect of his Contentment and Satisfaction. Let not a Man take up, and applaud himself, in any Attainment, or Acquisition, that is short of that which will finally accomplish a Man, and make him happy.—Let a Man always be him­self, in respect of his Engagements, and [Page 186] Undertakings.—Let a Man conjoin with his Natural Powers (as doth be­come him,) a due Acknowledgment of God, in respect of whatsoever Ability or Sufficiency he hath. Let him duly ac­knowledge God, and be apprehensive that he derives from him, and therefore ought to submit to him, and depend upon him, and finally refer to him. For, a Life that is not acted, govern'd, and o­ver-ruled by a determinate End; and car­ried on, by a certain Purpose; it is both exorbitant, weak, and inconsistent. Such Men live by chance, and do what is next; and not what they should, and ought: such Men live as if their Body had swal­low'd up their Soul. These Mens Lives are very uncertain things. They live a kind of Lottery, the Rules, and Methods whereof, no Body is acquainted with: but things are, as they fall out. Such Men are guided by nothing else, but a confused multitude of Fancies, jumbled together, as the things of this World were, at the first Creation of them. And this is true of all those, whose Lives and Conversations are not made steady, and directed, by a right intended End, and a true Purpose of Life.
  • In the third place, I propose, that we consider this; that we are not to depend on Things without us; as worldly Spirited [Page 187] Men do. If we have as many of these things as are for use, and as the Necessi­ties of Life require; we have enough. For what are these things, out of their use? or, beyond their use? what are they then, but Burthen and Cumber? or, at least, the Gratification of Fancy and Imagina­tion? Now, for a Man to affect a multi­tude of things, and all Varieties, it is but to discompose his own Mind. For as we multiply Objects, we multiply Thoughts; and have more things to manage, and or­der: we multiply our Care; which makes us less our selves; and less free to Self-enjoyment.—This is the Temper of some Men, ( Psal. 4. 6.) who will shew us any Good? it matters not who is the A­gent: * they are wholly undetermin'd as to Choice, and undirected as to the Ob­ject. This is the Voice of a Man in Con­fusion; a Man without Notion, and Prin­ciples; a Man that hath not thought, stu­died, and considered. But the good Man is determined. Worldly things soon sur­feit and cloy us: they make a thick, and gross Apprehension: Their Variety doth occasion Distraction to the Mind; and their Emptiness and Penury doth occasi­on Dissatisfaction. In pursuit of worldly things there is certain Care, and very un­certain Success. No one that is in pursuit of Earthly things, can assure himself of [Page 188] Success. And if he be in pursuit, and do not prevail; Disappointments will break him. Nothing is more grievous than Dis­appointment.
  • Fourthly, I propose, that we awaken in our selves an intelectual Sence of Divine and Spiritual Things; which, as they are in nearer relation to our Souls, so they are more fitting and satisfactory. No­thing is so satisfactory to the Mind which is improved, or any way polished, as the letting in of Light; and the Communica­tion of Truth. This is more pleasant to such a Mind, than any Pleasure of Sence whatsoever. There is great Satisfaction in the Enjoyment of Mental * things. By this means, our Thoughts will stay at Home: but if a Man wander from Home, he shows his own Weakness. Extravagant Appetites shew inward Poverty. He that knows Better, hath no Greediness after that which is Worse.

These are the things I propose to you, for the obtaining of this Unity of Mind, and Composedness of Spirit. * Without this, we shall have very little Enjoyment of our selves. None think they are them­selves, when they are in Confusion of Thought, Perplexity of Mind, doubtful in Resolution, and under sad Apprehen­sions. * Without this, there will be no Ability for the Discharge of our Duty, in [Page 189] the World. Till a Man hath well re­formed his own ill-govern'd House; till he hath cooled and calmed his heated and disturbed Fancy; till he hath reco­vered himself from Mind-confounding, and darkening Thoughts; he will be in no Capacity or Disposition to act Abroad. Is he fit to act in the World, to direct and govern others, that hath nothing but Darkness and Confusion, Disorder and Distemper in his own Breast? All his Fa­culties in conspiracy one against another? Is this Man fit to act Abroad, that hath not done his work within himself?— * Therefore let every Body take himself to task; watch over himself; and think, that his best Discharge of Government, is, of himself, and that there he ought to be­gin.

* And, that a Man keep himself in Temper; and the better govern his Thoughts, and Apprehensions; let him have a Sence of the Majesty of God. The Moralist gave this, for a Rule; to set some great and worthy Person before a Man, if he would do worthily. Think, saith one, of Cato, (a Man that was exact according to the Moralist's Rule.) He thought that if a Man did but think of such a Person as that was; it would keep him from con­senting to Iniquity. But how much more, [Page 190] then, the thinking of the Divine Ma­jesty? —We never do any thing so se­cretly, but in the presence of two Witnes­ses, GOD, and OUR OWN CONSCI­ENCE.

* Lastly, to add more to your Thoughts concerning the necessity of SELF-GO­VERNMENT. It is * but little to say, that I am placed in Authority; or, that I can command either Legions, or Regi­ons; unless I have Free dispose of my self. Tho' a Man could say of himself, as the Centurion did, Mat. 8. 9. I am a Man in Au­thority, and I have Servants under me; and to this Man I say go, and he goeth; and to another, come, and he cometh, &c. yet he is not a FREE Man, unless he be Master of himself. Unless I can bid my self do this; and I do it, without Diffi­culty, Interruption, or Disturbance; my Command of others is insignificant; unless I am intirely my self, and can keep out all foreign Violence and Opposition, from a hand without. To have Thoughts im­posed, things injected, when they are wholly inexpedient, and we our selves otherwise better employ'd; to have Sug­gestions thrust upon us, neither to be re­fused, nor commanded: to have a Fire in our Breast, which we cannot put out: to be at every Beck and Call: to have a [Page 191] Mind disquieted, and discomposed; and Meditation confounded, or interrupted: to have Thoughts running madly, or snatched away from us: If this be our case; then, I add, * that for any seem­ing Glory from without, or any vain Ap­plause to compensate this home-bred Mis­chief, a Man may as well be eased of the Pain of the Gout or Stone, by being laid in a Bed of Down; or of the Fit of a Burning-Feaver, by the cool Air fan­ning him, as he may be relieved, in this internal Discomposure of Mind, by world­ly Application. The true Remedy ari­seth from within. Admit Principles of Reason: sow in thy Mind, Seeds of Ver­tue: be not, through thine own Indispo­sition, Tinder to every Temptation; as he that is not settled in the habit of Ver­tue. For, Happiness is not, from without. To the chearful Spirit, must be a richer Contribution, than a Joint Concurrence of worldly things; internal Peace, Ease, and Satisfaction of Mind; Rational Appre­hensions; calm and quiet Thoughts; a se­rene Heaven within: which are the true Ingredients of Self-Enjoyment. There is no Man Free, unless he be Wise: and there is no Man Wise, who hath not the Govern­ment of himself. For this Man is a Slave. Solomon hath told us, that he who ruleth his Spirit, Prov. 16. 32. is greater than he that taketh a [Page 192] City. And he that doth not this, doth not enjoy himself. Wherefore let us have clear Perceptions of the Reason of Things; and Power, within our selves, without Distraction, to do, and resolve accordingly: And then I account a Man a good Man, a wise Man, and well accom­plish'd. And he that arrives not to this, lives at Peradventure, and acts like a Fool: He doth nothing worthy his own Spe­cies; or the Rank, and Order, of a rational, and intelligent Being. For we are bound, by Vertue of our Creation, to act out of a Fore-sight of the Reason of Things; as inferior Beings act ac­cording to their Con-natural Qualities: And it is monstrous and horrid if they do not. In like manner, it is ugly, and degenerate, for Man, that is indued with Reason, to act at Hap-hazard, and not out of Fore-sight of the Reason of Things. This is as monstrous, as it is, for the Sun not to shine, and to fill the Air with Stench and Putrifaction.

The Irreligious * therefore leave natural Use; Vers. 27. which, till Nature be put out of Course; and, by Custom, habituated to the contrary; cannot but be grievous. Things easily go on, in Nature's way; but being interrupted for a while, at least strive to return to their natural Course. Nothing doth well under Force and Vio­lence.

[Page 193] The World hath an ill Opinion of Religion: But, if we will believe our Saviour, His Yoke is easie and his Burthen is light: His Commandments are not grievous: David found high Content in them. And Solomon, all else to be Vani­ty. It sometimes comes to pass, through the Grace of God, that some, after a wild Course run (if Incorrigibleness, and in­vincible Hardness, be not contracted, by unnatural Practice,) upon Reflection, and After-consideration, greatly condemn themselves, in what they have done; and return to Ways of Sobriety, and Religion; and hold better to it, because of former costly Experience. Such an Instance is a great Condemnation to licen­tious and exorbitant Practices, and a Te­stimony from Persons of double Experi­ence, of the better Ways of Vertue.

SERMON VI.

ROMANS I. 29. ‘Being filled with all Unrighteousness, Fornication, Wickedness, Covetous­ness, Maliciousness; full of Envy, Murder, Debate, Deceit, Maligni­ty; Whisperers, &c.’

IN these words, you have the ulti­mate Issue of the horrid, monstrous, degenerate State of Mortals. This Catalogue of Vice is enough to star­tle, and awaken any one; make him con­siderate, and apprehensive of his Danger; * so as to betake himself to Religion; and to come within the Confines of it: that he may be delivered from such Abo­minations. —One would wonder that Humane Nature should so degenerate, that these Villanies should ever be report­ed of any, who by their Institution, are In­telligent Agents.

[Page 196] Of this Catalogue I have singled out one (and that is COVETOUSNESS,) which, because it is a subtle Evil, and very mischievous, I shall endeavour to discover it.

There is nothing in all the Scripture that is put in worse Company than this: for it is reckon'd with all the horrid Ef­fects of Degeneracy and Apostacy. Yet, Covetousness shelters it self under honest Names. It is sometimes thought to be Diligence, Prudence, and Forecast; Good-Husbandry, Cautiousness, Weariness. So often do Men ruine themselves by enter­taining this Viper under gilded Names.—Tho' I cannot discover it in all its Practices and Degrees; yet I shall do you some Service in discovering that which is in any degree gross, destructive to Reli­gion, and against Reason and Conscience.

Covetousness is much branded, and spoken very ill of, in Scripture. It is put in adequate opposition to all Religion. It is a Principle of the basest Practice: for it hardens it self to any purpose. Through Covetousness Men make Merchandize of the Word of God: 2 Pet. 2. 3. and * it is amongst the things that defile a Man. Mark 7. 22. The Covetous God abhors. Psal. 10. 3. The Apostle saith it is Ido­latry. Jer. 51. 13. Nothing is more threatned in the Bible. 1 Tim. 6. 9, 10. We are specially warned against it, and told, it is the root of all Evil.

[Page 197] But it is a cunning subtle Sin. No Man doth so justifie himself, or is so hardly brought to repent, as he that hath a touch of Covetousness.—I am of opinion, that our Saviour hath in his Beatitudes, ONE, that he doth direct expresly a­gainst the Sin of Covetousness, (tho' it hath been alienated from the Sence, by the generality of Interpreters) viz. Mat. 5. 3. Bles­sed are the poor in Spirit: for, that which the Interpreters do fasten upon this, hath place otherwhere, (and, * therefore, if it be here; it is supernumerary:) They un­derstand by it, Dejection, Humility of Mind, and Contempt of our selves: so, they make it to comply with these Scrip­tures: the Lord is nigh to the broken Heart, Ps. 34. 18. and contrite Spirit. Isa. 57. 15. To him will I look who is of a poor, and contrite Spirit. I hear­tily close with their Sence: but find it in another place; for, that which they call Poverty of Spirit, viz. Humility; may be referred to another Beatitude; Blessed are the Meek, which doth not only import Gentleness, Affability, and Sweetness of Behaviour towards Men; but also, every degree of Humility, and Subjection to God. And, for poor in Spirit, thus I in­terpret it. He may be poor in Spirit, tho' he hath an abundance of Wealth and Ho­nour, who is a Man of moderate Desires, and is satisfied with those things which [Page 198] God hath given him; and may be poor­er, in this respect, than the lowest Beg­gar, * who hath unsatiable Desires of Riches, and an Affectation of Power, Com­mand, and Wealth: for he is poor in Spi­rit, tho' he hath an Affluent Estate, and can command the World; if his Mind stand right, and he be loose to it, and a­bove it, as to any Trust and Confidence in it. And he that hath but from Hand to Mouth, yet if he hath inordinate Desires; tho' he be a Beggar, he is covetous.—By Poverty of Spirit, I do understand, a kind of want of Affection to the World: A Disposition of Mind spiritually steered, so as not to decline to the Wealth and Pomp of the World: looking upon them, as Means; and not giving them the Honour, nor at all placing them in the room of Ends. So that if a Man hath the World's Goods, and yet in his Heart, he doth not lean to them; and, if having them not, he doth not thirst after them, nor hath in­ordinate Desires to them; he is poor in Spirit. He may be rich in outward Wealth, and poor in Spirit, if he love them not: and he may be poor in outward Estate, and yet covetous, if he desire them. Poor he may be, and have but little in the World, and yet not poor, in Spirit: not poor, with a holy Will.—Those that are poor in Spirit are so, upon Consideration; [Page 199] having considered that few of these things are necessary in Life; that the Happiness of Man consists not in the a­bundance of these things; and that these have but the place of Means, not of Ends: and therefore, will not be under the Pow­er to them. For, no good or wise Man will be subject to any thing but what hath the rank and order of an End.—* I say it again: He that hath the World's Goods in his hand, (and doth abound in Wealth, Honour, Power, and Authority,) as a Mean in order to an End; this Man, tho' he be rich, may be poor in Spirit. And another, tho' poor, is covetous; if he maintain greedy Appetites, and do not ac­quiesce in the Providence of God. For, it is not a Man's external Condition that makes him righteous, or wicked: but the Temper of his Mind, and the Complexi­on of his Soul. He that hath inwardly, in his Soul, and Will, concluded that Riches and Honours are but superfluous Ac­complishments, (so far as they are beyond Accommodations, or the Notion of In­struments;) * He who hath, in his Soul, the Sence our Saviour expresses, that the Life of Man consists not in the abundance of things to be enjoy'd; this is the Man that is poor in Spirit.

So that, whereas Covetousness is com­monly cast upon Men of Estates; yet we [Page 200] find, upon Examination, that the lowest sort of Men are as apt to fail and miscar­ry, as Men of Estates. For it lies in the Temper of a Man's Mind, and in the Frame and Disposition of his Spirit. He that hath in his Soul a Sence that the Hap­piness of Man consists not in what he posses­ses; and considers that Nature is content with moderate things; and that these things are but Means and Instruments to an End; and that the Virtue of an In­strument lies in the Use and Exercise of it; therefore Desires to have neither Po­verty nor Riches; this Man is not Cove­tous.

But this we may observe, that some­times, upon Discontent, Men that are un­der the Power of Covetousness, will pre­tend to high Nobleness and Generosity, when the World offends them; and some­times, in haste, bid defiance to the World. So Charles the Vth. Emperor of Germany; who had done mighty things, and won many famous Battels. But, when by at­tempting many things, he had plunged himself into Multitudes of Inconvenien­cies, and brought himself into a Maze which he knew not how to get out * of; then he resolves to resign up all: which he doth: The Empire, to his Brother; and the Kingdom of Spain, with the Ne­therlands, to his Son: and, to a Mona­stry [Page 201] he goes. In such case, We forsake not the World; but the World, rather, forsakes us.—The great Power of re­nouncing the World, being loose to the World, being above the World; is shewn, when Men do it voluntarily, upon Consi­deration, not in Anger, not in the Spirit of Revenge. If we would approve our selves to be poor in Spirit, and out of Love with the World; let us do it while the World follows us, and as it were, courts us; not when it's grown froward, and turns its Back upon us.—The Church of Rome perswade Men, that they enter into a State of Perfection, who enter into Religious Orders, by making a triple Vow; one, is, of Poverty; but how lit­tle of choice is it? One of their Authors calls it, the terrible Vow of Poverty. * Now he who dedicates himself to God; must, in Heart, leave the World; and pass through Combates, and Temptations; and must not cast a languishing, favourable Eye, upon Wealth, Honour, and Pre­ferment.

External things do very differently, and uncertainly affect the Minds of Men. No Man knows what may be the Effect of worldly Prosperity or Adversity. No Man knows whether if he should be rich, he should be merciful: or, if he should [Page 202] be afflicted, whether he should be patient. Worldly Prosperity, or Adversity, each of them, will comply with the Contra­ries, Happiness and Misery. As they are us'd, they either tend to one, or the o­ther: but the Operation of them is very uncertain. Therefore, let us value things equally, according to their degrees of Goodness. It is true indeed, Worldly Prosperity hath an Advantage; because he that is rich hath great Opportunities of glorifying God, and doing Good; having Tools to work with, if God give him a Heart. But if he hath not a Heart to improve this Advantage; he is not regenerated and sanctified; he is not led into a Divine Spirit by it. And he that is in a State of Adversity, and expos'd to Necessity, is subject to be envious, base, and sordid. But if Adversity, and a streight Condition in the World, make a Man patient, humble, and modest; it's well: His Poverty will end much to his advantage. So that you see, both of the one, and the other, the Operation is very uncertain. Therefore let no Man make himself a Slave to that which is no part of his Happiness.

But Men are thought to talk of strange Riddles, that tell Men they must not have inordinate Desires to Wealth, they must not estimate and value themselves by it, [Page 203] nor by State, Dignity, Place, and Power. He that talks thus, will be in danger to be looked upon as Lot by his Sons in Law, to speak as one that mocked. Gen. 19. 14.

* He who finds in himself Inclinations towards the World, Desires to grow rich, to raise himself in Honour, and Pre­ferment; let him suspect himself. It is great Wisdom, in matters of Danger, to fear even things that are safe. For it is a good Rule Casuists go upon, in the Court of Conscience, that it is safer for Men to suppose a Fault, than no Fault. In the Court of Conscience, censure and search the Passages and Inclinations of the Heart.

Riches are often mentioned in Scrip­ture; but seldom spoke well of. Nor ever * do we find that the Rich are de­clared to be Blessed; but, that they hard­ly enter into the Kingdom: Mat. 19. 23. which if we did consider, would make us suspect, and look about us. Scripture warns us, not to trust to uncertain Riches; not to heap up superfluous parts of them: but to lay a good Foundation; that our Hearts be not over-charged with the Cares of this Life. St. Austin says, ‘That if it had been Happiness to have loved the the World, and the things of it; That Man would have loved them, who was the Son of God.’ But, our Savi­our's [Page 204] worldly Circumstances may make us * think the worse of secular Pomp and Bravery: * For, that he was in such Cir­cumstances, was not by Chance but Choice. We find that the Apostles writ after his Copy. For, what one Act of theirs did discover looking towards the World, ex­cepting only * as to Provision for neces­sary Maintenance?—The Heathen Philosophers profess'd, and greatly pra­ctis'd Contempt of the World. * Now it is a horrible Reproach, and Condem­nation to us, if the Faith of the Gospel should not attain such Effects as the Prin­ciples of Nature, through Reason, have attain'd.

If, through the Help of Divine Grace, we do not alienate our selves from the Love of the Things of the World; the Love of them will certainly alienate us from God. What is * it, that is the Height, Excellency, and utmost Perfecti­on of that which we call the Worship of God? Is it not to take him for our Happi­ness, and utmost End? To make him the Center of our Souls? To have all Expecta­tion from him, and Dependance upon him? And can we do this, and impatiently thirst after Riches? Confidence, and trust in God, is the worthiest part of Divine Worship: For none acknowledges God more than he that relies upon him, de­pends [Page 205] on him, commits himself unto him, trusts in him, and is not anxious what the next Day may produce. Now if we give any of these * Affections to our Estate, to Riches, Honour, or the like; we put them in the place of God. And upon this account, Covetousness is called IDOLATRY. This may well be called an Indignity to God; if we think to de­pend upon our Estate, Power, and Au­thority: Whereas we are to rest in him, as the Center of immortal Souls. Where­fore, that Desire of Riches, and that Care which is laid out about them, which doth debase our Dependance upon God, and takes us off from our Affiance and Trust in him (wherein we do truly worship and acknowledge him) may well be called Idolatry.

Nothing is more base in the Church of Rome, than the subordinating the Chri­stian Religion to the Gain of the World. For Superstition (if it be by mistake) there may be an Apology: But when Men name God, speak Religion and Conscience, and mean the World; this is so far from being Religion, that it is abominable. What * are their Principles, but the Foun­dation of Revenue? What vast Sums do they acquire by their Doctrines of Pur­gatory, of Indulgence, and Absolution? This is to prostitute Religion: And, that [Page 206] wherein the Honour of God, and the Salvation of Mens Souls is concerned, is subordinated to the things of this World. Whereas there is no Philosophy or Disci­pline doth more strongly cry It down, and endeavour to plant in Men Contempt of It, than Christianity hath done? But, by this Sect of Christians, Christianity is constrained to Lackey to the World, and to become Means of the greatest secular Pomp and Bravery, that ever the Sun hath seen.

Where we see Religion made a Mean to draw on the World; out of doubt, it is not Religion, but Hypocrisie. For the Distribution of the Things of the World, who shall have more, who less, belongs not to the Kingdom of Christ. We are directed by our Saviour's Form of Prayer, to pray for daily Bread, in contradistin­ction to praying for Riches, Honours, Pleasures.

You have seen in general, by way of Explication, what this Temper of Cove­tousness is; and that a rich Man may be freed from it, and a poor Man may be deeply in this Vice; and that it lies in a Man's Judgment, and the Temper of his Mind, and his Inclinations. He that is of ungovern'd Appetites; he that hath a high Opinion of these Things, (viz: RICHES, HONOURS, PLEASURES,) [Page 207] and thinks them to be other than they are; or places them in the Room of ENDS; this is the Man that is guilty.

But I consider, Generals do not affect: And, this being a Business of Practice, and every Man's Concern, as he would secure the State of his Soul to Eternity, to quit and discharge himself of this covetous Temper and Disposition, which the Scrip­ture represents as the Enemy of Religion; I will instance in Five Particulars, by which every Man may know whether he be guilty of this Vice, or not.

  • 1 st, Whosoever is a Person of eager, inordinate, and ungovern'd Appetites, sa­tisfies not himself with the Dispensations of Providence, towards himself, furnish­ing him with competent and moderate Things, the Conveniences and Accommo­dations of this Life; this Man is certain­ly Covetous.
    Psa. 78. 18.
    This the Psalmist calls Meat for their Lust. Whatsoever is more than fit, convenient, necessary, and what is the Effect of ordinary Providence and Dispensation; if a Man will not be satisfied, contented, and thank God for it, he desires Meat for his Lust. Every Man must be satisfied with that which Providence bestows on him, if it be com­petent; if it will satisfie Nature (whose Desires are few:) And, if he be not satis­fied; he is Covetous.
  • [Page 208]2 dly, Who having enough for necessary Uses and Purposes of Life; fears to spend; grudges to himself things fitting; chuses rather to have, than to use; hath not Power to use himself kindly in the World. One would think there should be no such Men: But there is One that hath neither Brother, nor Sister, and him­self hath enough; yet he never asks himself, for whose sake he deprives him­self. This Man is wanting to himself, pinches himself, and is wanting to Pub­lick Occasions. For the Publick is every Man's Particular: For, if it be not eve­ry Bodies Charge; it is no Bodies. * There are, partly a Man's Friends, partly his Relations, his Neighbours, and Compa­nions: A Man must not be wanting to all these: For they have a Share in him. He, therefore, that allows not himself the free and generous Use of what he hath, this Man is a Slave to his Money: He hath, but he hath not the Power of Use.
  • 3 dly, Who makes himself a Drudge in the World; toils Day and Night; breaks his Sleep, through inordinate Care; * is so extreamly busie, so over imploy'd, as not to be at leisure, duly to attend upon God in the World, to make Acknowledg­ments [Page 209] to him, or to discharge himself in Duty to him. Man's Principles teach him, that it is Main and Principal in the Life of Man, that Intelectual Nature do perform special Duty and Service to God. Nothing is more horrid, than for Inte­lectual Nature, degenerating into Matters of Sense, not to take Notice or Cogni­zance of God: Nor to perform Duty to him. This Man is, therefore, sordidly Covetous, who makes himself a Drudge in the World, disquiets himself, is so per­plext in Business, that God is not in all his Thoughts, is very little to him, in the World. We are * indeed to use Dili­gence, and moderate Care: For, He that doth not provide for his Family, 1 Tim. 5. 8. is worse than an Insidel: So that I take not any Man off from being diligent in any par­ticular way. But we are not to make our rational Faculties Gibeonites; nor deter­mine them to hew Wood and draw Water. To drudge in the World, is not the ade­quate Employment of an Intelectual Na­ture. This is not that which doth em­ploy the highest and noblest Part of Man. It is indispensably necessary, that Mind, and Understanding, which is a peculiar reserved Faculty for, and appropriated to God, be employ'd about Things immate­rial; making enquiry of God; tender­ing Duty toward him; expressing it self [Page 210] in all Devotion, and Affection toward him. There is no Happiness to Man, but in this Relation, and in Converse with Things immaterial, and intelectual: Because, else, there is no rational Satis­faction: And there is no Happiness where there is not rational Satisfaction: For, otherwise, there is Tediousness, Weari­ness, and (in over-long Use) Nauseous­ness. There is no such Reproach, as to say, that a Man is wise, witty, sagacious, for worldly Things; and yet ignorant in Matters of Religion, Reason, and Con­science.
  • 4 thly, Who through base Love of Mo­ney (as if it were conjoyned with his very Being) hath not Power of equal Considera­tion, in his Dealings with others; but in­sists, to the utmost, upon all Points of Advantage, upon all Terms of strict Right; affording no Allowance nor A­batement for the unexpected Contingencies which befal Men, in the several Occasi­ons of Life. For, notwithstanding any Bargain whatsoever, if there be Inciden­cies and Contingencies, which rationally were not imaginable, or thought of; he that hath another under Obligation, if he make not Allowance, he is an Oppres­sor. For, since the Government of the World is not in our Hands; since we [Page 211] are not Masters of all Affairs; since there are Contingencies beyond Reason, or the Power or Wisdom of any finite Crea­ture; it becomes every Man that hath Advantage, fairly to consider, and to make equal Allowance for unavoidable Casualities, and Contingencies. For, I am sure, this Man that doth otherwise, doth not at all partake of God, nor write after his Copy, who hath magnified his Mercy above all other his Names; who fails not to commiserate, in every com­passionable Case. To this Man, who af­fords hards Measure, without relenting, or after consideration, all other * Men are but Means and Instruments to his Ends and Purposes: And, so they be but ob­tain'd, it matters not what becomes of others. This Man violates the Golden Rule. To do to others as we would have done to us. His Sence is; if I am a Loser, no matter what comes of things. He matters not what becomes of the World, so he have his End. In this Case, SELF is predominant: And this Man is prodigi­ously Selfish and Covetous. All other Con­siderations are subservient thereto.
  • 5 thly, Who doth over-rule Principles of Reason, Religion, and Conscience, and takes all Courses, uses all Means to become Rich; without Difference, or Distinction; [Page 212] without Consideration, whether Right or Wrong, Just or Unjust, Lawful or Un­lawful; its all one to him. This Man is informed, led, and acted by the Spirit of Covetousness. This Man is covetous in the * highest Degree. Covetousness in this Man,
    Pro. 28. 20.
    is Regnant and Triumphant. He hasteth to be Rich; so will not be Innocent: But falls into many Snares and hurtful Lusts, which drown Men in Perdition.

By these Five, may every Man judge of himself. I began with the least De­gree, and still rose every Step higher. He is not covetous, that can acquit him­self of not being guilty in these. And, this, every Man is highly concern'd to do.

Hence I exhort, that we endeavour to refine, ennoble, and spiritualize our Tem­pers. Let every particular Person employ himself, as he hath Time and Opportu­nity, in Things that tend to God's Ho­nour and Glory in the World, and to the Publick Good. Let not Men satisfie themselves to do as Snails, that live and confine themselves in their Shells, and carry their House up and down on their Backs, wherever they go. It doth not become any Man that is indued with In­telectual Nature, to be so particular and selfish. Every Man is to think, that the [Page 213] Honour of God, the Publick Good, and the Advance of Humane Nature, ought to be predominant, ought to counter­balance, and over-rule his particular Con­cernment. Let us keep from all Sordid­ness of Mind, by coming under the Pow­er of the World. No worldly Thing is to exercise any Sovereignty over us: Neither should a Man center himself in himself.

It is greatly to the Shame of Human Nature, that we seem rather to love God, for what he is to us, than for what he is in himself. We love him, because he may be good to us; rather than because he is the most lovely Object in himself, the first and chiefest Goodness: Rather as he is necessary to our Happiness; than because of his own Loveliness, Excellen­cy, and Beauty. Therefore we consi­der our selves, even there, where we mind God. Now till our Love of God be most simple and refined, we must ac­knowledge in it an Allay and Mixture of Earthliness and Disingenuity; we must acknowledge it an Affection short and un­worthy of God, who is the first Excel­lency, the proper Object, and attractive of Admiration, and Veneration. We should be wholly taken with God, pos­sess'd and transported with him: The Contemplation and Thought of his Ex­cellency, [Page 214] Goodness, and Perfection, should so fill our Souls, that Foreign Things should be driven away, and be as it were nothing, in this Order and Competition. Our Souls should go out, in secret En­quiry after God; should ingulph and bottom themselves in him, by Love and by Delight. We should dwell with him; never fall from him; or sink below him; or take ought else for him; or return from him, to any Embraces. It should be the Language of our Souls in the Ears of our God, Psal. 73. 25 Whom have I in Heaven but Thee, or what is there in Earth that I desire be­sides Thee? Tho' a Man should love God with an equal Degree of Affection to the Things of this World; yet, because the Objects are so infinitely disproportion­able (and 'tis the Nature of Moral Duties to be measured from those Motives by which we are to be induc'd to them;) therefore, of such a one it may be af­firm'd, that he doth not love God. He that makes him but equal to any world­ly Thing, may be said infinitely to de­spise and undervalue him.

For the further Explication of this, I shall suggest to you a Distinction, not commouly (if at all) taken notice of, by o­thers; betwixt Natural Principles, and Moral Duties: The mis-understanding of which, is the Occasion of many Difficulties and [Page 215] Confusions about this, and some other Points.—By Natural Principles, I mean such kind of Impressions as are originally stamp'd upon the Nature of Things, whereby they are fitted for those Services to which they are designed in their Creation; the Acts of which, are necessary, and under no kind of Liberty of being suspended. All things must work according to their natural Principles (nor can they do otherwise,) as heavy Bodies must tend down-wards. The Beauty of the World, and the Wisdom of the Creation, is generally acknow­ledged to consist in this, that God was pleased to endue the Kinds of Things with such Natures, and Principles, as might accommodate them for those Works to which they were appointed. And he governs all things by such Laws, as are suited to those several Natures, which he, at first, implanted in them. The most universal Principle belonging to all kind of Things, is Self-preservation: Which, in Man, being a rational Agent, is some­what farther advanc'd, to strong Propen­sions and Desires of the Soul after a State of Happiness; which hath the Predomi­nancy over all other Inclinations; as be­ing the Supream and ultimate End to which all his Designs and Actions must be subservient, by a natural Necessity.— [Page 216] Whereas, on the other hand, those Rules, or Means, which are most proper for the attaining of this End, about which we have a Liberty of Acting; to which, Men are to be induc'd in a Moral Way, by such kind of Motives or Arguments as are in themselves sufficient to convince the Reason; these I call Moral Duties: DUTIES, as deriving their Obligation from their Conducibility to their promo­ting of our chief End; and, MORAL as depending upon Moral Motives. So that Self-love, and the proposing of Happi­ness, as our chief End; tho' it be the Foundation of Duty, that Basis, or Sub­stratum, upon which the Law is found­ed; yet it is not properly a Moral Duty, about which Men have a Liberty of Act­ing. They must do so: Nor can they do otherwise. The most vile and pro­fligate Wretches that are, who are most opposite to that which is their true Hap­piness, they are not against Happiness it self; but they mistake about it, and er­roneously substitute something else in the Room of it. So that if Men were upon all Accounts firmly convinced, that God was their chief Happiness; they would almost as necessarily love him, as hungry Men do eat, or thirsty Men do drink.—I have enlarg'd the more on this Particular, the better to manifest the [Page 217] true Cause, or Ground, of this Love * to God.

BEING FILLED WITH ALL UN­RIGHTEOUSNESS, &c. Vers. 29. I will not rake into this Dunghil: I will only ob­serve, that ILL-WILL is Characterized under no fewer Titles than Twelve. Observe here (where the Apostle reckons up the horrid and desperate Apostacy of Men, that abuse Nature, * and live in all Contra­diction to Reason, Religion, and Con­science) how many Titles, and Places, one sort of Iniquity doth take up; being filled with all UNRIGHTEOUSNESS,—Maliciousness, full of Envy, Murder, De­bate, —Malignity; Whisperers (these are all of a Nature and Quality) Backbiters, Haters of God, Despiteful,—Inventers of evil Things,—Implacable, Unmerci­ful,—so that Two Thirds of these ma­lign Characters, lie upon the Want of Charity, Love, and good Will, Humili­ty, good Affection, doing that which is worthy of Human Nature: For, this is Con-natural and Inherent to every Spe­cies, to consult the Good of those that are of the same Kind. Hence we may ob­serve, how many ways Men sin against Charity.

[Page 218]The Scripture lays much of the Stress of Religion, upon the Principle of GOOD NATURE, and the Charitable Disposition. I will give Account why Scripture doth so.

  • 1 st, IT is of principal Use, in Subser­vience to God's Government in the World. If this Principle of good Nature and good Will were general; there would be no Difficulty in Government. The greatest Difficulty of Government, either in the Hands of God, or of his Instru­ments, is occasion'd from the Perverse­ness of Men one to another: For, if there were but a Principle of good Nature and good Will; Government would find an easie Discharge.
  • 2 dly, It is the Expression of our Re­sentment of God's Compassion, and Good­ness. They that maintain the Principle of good Nature, are the Representatives of God in the World. These are under the fullest Communications of God: And these are, in their Measure and Degree, what God is, in his Height, Excellency and Fulness.
  • 3 dly, Unless we be exercised in the Practice of it, here; we shall be no ways qualified to become Citizens of the Hea­venly [Page 219] Jerusalem hereafter: * And since it is a necessary Preparation, and Qualifica­tion, for the entrance of a Soul, in the State of Eternity, unto Glory; we shall not wonder why the Scripture doth so in­sist upon it. Unless we be discharged of Ill-will; unless we be freed from Ill-na­ture; we cannot have Admittance or Entrance into the Heavenly Jerusalem. For, we should be a Disturbance to that happy Society.

The Pleasures of Eternity are mental, intelectual, and satisfactory, without Mo­lestation or Contest.—An uncharitable Christianity, unmerciful, void of Good­nature, is no more Religion, than a dark Sun, is a Sun, or a cold Fire, is Fire. 1 John 4. 16. —He only can dwell in God who dwells in LOVE. If * we at all resemble God; partake of his Nature; or are, in any de­gree, such as he is; we must root out of our Natures, all Malignity, Envy, Ma­lice, Rancour, Spite, Displeasure. To be out of Love and Good-will, is to be in the Devil's Form, and Spirit. A Christi­an must not be an Enemy. 'Tis not com­patible with Christianity to bear Ill-will, * or (as we say) to carry Coals.—Fro­wardness, Peevishness, Male-contented­ness, are the most dangerous Evils, be­cause Men warrant themselves in them; supposing that they are justifiable in it.

[Page 220] * Thus Jonah ( chap. 4. ver. 9.) I do well to be angry. But, oft we find, upon after-Consideration, not so much cause, as up­on the suddain, we supposed; so, have reason to unsay, and to undo. This is frequently the case of ungovern'd Minds, and of Cholerick Constitutions. In this case, I ask these hasty Furious Persons; do they consider the Hurt they do to themselves, when they * thus dispossess themselves of themselves; so as neither to enjoy God nor themselves?—If we would be secure, we must resist the be­ginnings of this Evil. Scripture give us many Cautions, sundry Reasons, several Precedents and Examples. Prov. 15. 1. and 17. 14. Gen. 32.—* Thus, Jacob's preventing Esau's Revenge. 1 Sam. 25. Abigail's pacifying Da­vid's Rage; so as that he blesses God for her. 2 Sam. 10. What Mischief followed upon Ha­nun's misrepresenting David's intended Respect? 1 Kings 12. What, upon Rehoboam's churlish Answer?

Nothing more discomposes the Mind, than its own taking Offence: which if it does, it is its own fault. He that con­ceives Displeasure in his Breast, carries that within him, which doth corrode, * and torment him.—It is the Unhap­piness of some, that they are not born to the * same Good Nature * others are. 'Tis [Page 221] more their Burden than it is to others, to be of * such bad Natures. I would rather converse with such as are so (tho' that be troublesome enough,) than have it, my self: for, then it is an Evil without me: if I have it my self; it is an internal Malady. If it were my Disposition from my Infan­cy, I would study nothing but the Moral Vertues, till I had subdued it. For, what is Vertue given for, but to rectifie Crook­edness of Nature? Man hath his Religion to little purpose, if, by it, he doth not mend his Nature, and refine his Spirit. Such a one, only makes a Profession of it; takes a Denomination from it.

There is great Congruity between our Well-being, and the Nature of things en­joyned by Religion. Thy Law is Truth, that is, such as it ought to be. Ps. 119. 142. Submission to the things of Religion, is ready, kind­ly, regular: because our Minds are cast in­to the same Moulds with them; framed into Suitableness, and Conformity. We worship God best, when, in our Mind, * we are like him; when in respect of God's communicable Perfections, Holi­ness, Righteousness, and Goodness, we imitate and resemble him. If we would be happy as He is; we are to be holy as he is, in our Measure, Degree, and Propor­tion.

SERMONS OF DR …

SERMONS OF D R WHICHCOT.

PART II.

LONDON: Printed for Awnsham and John Churchill. MDCXCVIII.

SERMON I.

PHILIPPIANS IV. 8. ‘Finally, Brethren, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, what­soever things are lovely, whatsoever things are of good report, If there be any Vertue, if there be any Praise, think on these things.’

A Weightier Scripture, more sum­mary, and comprehensive of all Perfection, I do not find any where. It shews how compleat, and well furnish'd, the Man of God shou'd be; one who professeth himself a Christian, names Christ, and pretends to the Faith of the Gospel. Whatsoever is Good in its Nature and Quality, shou'd be well known to him, shou'd be his Ornament and Accomplishment, endow his Mind, and qualifie his Spirit.

[Page 226]Whatsoever Things are TRUE.

And, here, we must take up Pilate's Question: What is Truth?—Truth is first in Things; Joh. 81. 38. then, in our Apprehen­sions.

For the First; the Truth of Things lies in this, that Things do exist, of their own Principles. Now this Truth of Things is no Charge of ours, it is God's Charge; it is the Effect of God's Crea­tion: For he hath made all Things True; and, therefore Things must be True: For, God cannot fail, either through Im­potency, or want of Power, or through Error of Judgment. This is Truth me­taphysically.

But then, that that we are concern'd in, is the Truth of our Apprehensions: And our Apprehensions are then True, when they agree with the Truth and Existence of Things; when we conceive of Things, as they are: And if we think otherwise; then, there is a Lye in our Understand­ing. And here is the Occasion of all the Evil that breaks in upon Mortals, that we do not conceive of Things as they are; but that all Men (except some few) either worship the Idol of particular Imaginati­on, [Page 227] or the Idol of Popular Superstition: They either follow private Imagination of their own, or general Mistakes: And he is a Man of a thousand, that can rise up, and quit himself of these two Idols. Solomon observes, that the Simple (or the Fool) believes every thing that is repre­sented. But the State of Things is deter­mined, fixed by God, in the Moment of Creation: And our Judgments and Ap­prehensions are to be conformable to the Reality and Existence of Things: And when our Affections and Actions, are suitable to such a Judgment and Sense of our Minds; we are then in the Truth, and never else. The first belongs to a Man's Understanding; and, that, speaks him an able Man, a Man of Judgment, a Man of Sense and Experience: The latter speaks him a good Man. And, indeed, if Mens Actions comply not with the Sense of their Judgments, there will be Self-condemnation, and no Peace with­in.

The next Distinction is, the Truth of Things, either upon a natural Considera­tion, to know Things in their Natures and Qualities (and this is * Natural Philoso­phy, and is of great Use in the Life of Man, and tends to the enlarging Man's Understanding: But, this is not the Con­cernment of Religion and Conscience:) [Page 228] Or else, it is Truth upon a Moral Conside­ration. And this only, is the Concern­ment of Conscience. And here we do enquire, whether Things be right or wrong, good or evil; and accordingly charge our selves. We are to be in Re­conciliation with Things that are good; and to have a Displacency against Things that are impure, unholy, and contrary to the Mind and Will of God. And this is the Concernment of Conscience, and the Business of Religion; and is every Body's Charge. For, both a good State here, and a future good State hereafter, depends upon it.

Now, Man's Obligation to Truth (viz. That Truth should be in all his Actions and Apprehensions,) it is grounded upon the State and Principles of his Creation; Man's Capacity; Man's proper Employ­ment; Man's true End; Man's Relation: See the first Ser­mons of Part 1. Of which there has been mention else­where.

I will * now give you certain Instances, by which I will first show you, when there is Truth, on our part, respectively to God. And if I discover, when we are said to Lye to God, I shall by the same shew you when there is Truth towards God. Now we put a Lye upon him, in these * several ways.—To profess, and not [Page 229] to believe (this is high Dissimulation, and a horrible Indignity put upon God. This represents God, as if he might be mista­ken, or imposed upon:)—To believe, and not to do (and this is to hold the Truth in Unrighteousness: Rom. 1. 18. Which, in Scrip­ture, is look'd upon to be an Act of the greatest Violence, Deformity, and Ma­lignity:) —To begin, and not to per­severe.—To pretend God, and mean a Man's self, or the World. To make God a Mean, and the World an End. I dread to have to do with any Man that will make Use of his Religion, to gain him Credit, and to make a Bargain. Of such a Man, one had need take double Security.—* Lastly, to name the Name of God, and not to de­part from Evil.—In these Cases, we do not abide in the Truth: But we put a Lye upon God.

In the second place: As there is a Lye to God; so a Man may put a Lye upon himself. * viz. Either to gratifie his Lust; (for, Lust is a false Principle: Lusts are Exorbitances and Irregularities: They are false Births: They have not true Exi­stence:) Or to give way to found Imagi­nation. It is, also, to put a Lye upon a Man's self, to live after Temper. For, this is below Reason, and short of Vertue: And hence it is, that every petty Astrolo­ger [Page 230] pretends to tell Fools their Fortunes.

* There is no Man that is wise, but he is more than Temper. A Man, by Wisdom, doth govern himself, and over-rule all Fate and Destiny whatsoever. For, Man, under God, hath a kind of Sovereignty over himself. A Man hath Power to use Diligence, that he may attain to right Apprehensions of Things: And then he hath Power to execute, and perform, ac­cording to his Apprehensions. This also is to put a Lye upon a Man's self, to per­swade ones self in any thing without warrant of Reason or Scripture. To settle in an Opinion, without warrant of Reason, or credible Testimony; is Impotency, and Fond­ness. CREDULITY is a Stranger to Wis­dom, and the very Nurse of Superstition. * Also, a Man puts a Lye upon himself, if he have his Will for his Rule. For, Will is no Rule at all. Will signifies nothing; unless it be that Will which is in Conjun­ction with infallible Understanding: which is the Will of God. Some Men think it is the highest Perfection to be Ar­bitrary: But really, if they do consider, it is a Piece of the greatest Impotency, and foulest Deformity.—In these Cases, a Man puts a Lye on himself.

[Page 231] In the Third place: To give an Ac­count of Truth, between Man and Man. All our Expressions must answer our In­tentions, when we treat one with ano­ther. We are not in the Truth, unless we speak what we mean.—It is neces­sary to the Truth of a Treaty, that the Materials which make the Case, be fully declared. For it is no Agreement, if any part of the Matter be unknown. For a Case is made up, of all Circumstances: Do but diversify one Circumstance; and it is another thing.—They that treat together, are to take care that they under­stand and mean the same Things; (and not * make it a Practice, for one who is more comprehensive than another, to make use of his Wit to over-reach:) And if they find they did not mean the same things; they are to release one another. For no Man is obliged further than he did mean.—What is meant in the Treaty, is after to be stood to. No After-shifts. Men must not after use Wit, or practise upon the Doubtfulness and Uncertainty of Words and Phrases, thereby to make an escape.—What we have engaged, we must perform (unless we can obtain a release from the Party with whom we en­gage;) though it prove inconvenient, and worse to us, than is imagined.—This is Truth between Man and Man.And [Page 232] whosoever faileth in these, forfeiteth his Truth. And thus I have shewed you where­in a Man may put a Lye upon God, upon Himself, upon his Neighbour, and by this you may understand this Charge of the Apostle, Whatsoever Things are True.

Upon the whole Matter, now, let us take up a Lamentation. For, if that which I have said be true; how misera­ble and deform'd is the World? That that is the principal Thing, Wit, Reason, and Understanding, is made ill use of, to serve particular Interests, Ends, and Pur­poses. How much counterfeit Ware, e­very-where, is to be found? How much over-reaching in Bargains and Treaties? So that, now, a Man had need to be uni­versally skill'd, to have Right in the World. Things are generally done for the Vender's Gain only; and not for the Buyer's Service. Whereas, every Profes­sion doth imply a Trust for the Service of the Publick. And every Man, in the Way of his Profession, ought to do things Truly. For a Man to be false in his own Trade, is a double Iniquity. For, the Artist's Skill, ought to be the Buyer's Se­curity. Every Man ought to be ready to render a Reason to any Man, as in Chri­stianity, so every-where else. He that is ignorant, may demand the Help of ano­ther's [Page 233] Skill: And if he makes use of his Skill to his Prejudice, he deals falsly. It is not competent to any Person, to be universally knowing. Wherefore are sun­dry Trades, and several Professions, but for the Good of Mankind, because no Man is more than particularly skill'd?—This Departure from Simplicity and Sin­cerity in Profession, is a thing unaccoun­table: But, this is nothing in Compari­son with the Cheats, Frauds and Coze­nage in Religion. What think ye, now, of Divinity methodized, to sink the Peo­ple down, and gain Pomp to the Clergy? Religion accommodate to Ends and Pur­poses? The infinite Gain that comes from one Doctrine! The Pope's Power to par­don Sin, the Priest's Power to absolve Sin­ners!—Now, these Cheats, these Co­zenages, are of greater Importance, be­cause the Consequences are greater.

* To conclude. Truth hath always God to maintain it.—Truth hath Defence in it self: For, Great is Truth; and it will prevail: It may be overborn for a while; but it will recover.—Truth hath Goodness to accompany it: Therefore, none need fear Shame, or Cause to repent.—Truth hath Liberty consequent to it: The Truth shall make you free. Joh. 8. 32. He that is in the Truth, is [Page 234] not thoughtful: But a Lyar had need car­ry about him a good Memory.—Truth is Con-natural to our Principles: For, a Man forceth himself, when he departs from it.—Truth is the Founda­tion of all Order. All things will be in Confusion, if not order'd, united, and govern'd by Truth. For, Falshood puts every thing out of its place.— Truth is the Ground of Human Converse. No Man is sure of another, neither knows where to have him, if he abide not in the Truth.—It is the Bond of Union. Where Men agree in the Truth, they are Friendly, meet, and harmonize one with another; and great Sympathy is between them: But, out of the Ways of Truth, Men run counter, cross and contradict one another every-where.

This we are to know, that God's Su­per-intendency over Human Affairs, aims at this; that Truth and Righteousness may obtain an universal Empire in the World. And this is an Explication of that great Phrase, God's doing all for his own Glory. For, it is an unexplicable Form of Words, to say, That God doth all for himself particularly; as if God were a particular Agent, and sought his own particular Interest. But, * the Sense is, that God super-intends the World for [Page 235] this; That Truth, Righteousness and Good­ness might take place every-where in the World. And, for the Advancement of this, every Man in his Sphere of Activi­ty, and within his Compass, ought to endeavour. And this is, for us to do to the Glory of God.

Whatsoever Things are Honest.

So the Translation. But I rather keep to the Greek [...], Whatsoever things are VENERABLE: Which Word is put in the Margin. Neither do I forsake the Word in the Text, without very good Reason, because the Word Honest doth not import the Emphasis of the Greek: And the very Notion of Honest you have afterwards; therefore you are not take it here. Now, the Greek im­ports whatsoever things are Honourable, Grave, Venerable, Seemly, Comely; Things that may raise the Esteem of the Person, and gain Reverence and Value to a Man.

* In this Sense, there are Two Things requisite; Grave Behaviour, and Compo­sure of Spirit.—Light Carriage, and an ungovern'd Spirit, render any Man mean, vile, and contemptible. A Man lays him­self [Page 236] low in the Esteem of others, by Mis­behaviour: And a Man lays himself o­pen, by falling into Passion; or running out into immoderate Desires. Gallantly doth the Poet tell us, Remember to reve­rence thy self. There is much of God in every Man. If a Man do justly value himself, he will not do that that is base; though it be in the Dark; though no Body sees him. A Man ought not to a­buse himself, or make himself mean, or low, since he bears the Image of God. But if a Man will neither regard God within, nor the Workmanship of God without, neither have Reverence for him­self; he will have Cause to find that he hath been wanting to himself, when he falls under other Mens and his own Con­tempt. Sin and Wickedness doth equa­lize those that are therein engaged. There is no Man, in the Sense of his Mind, or in his Judgment, hath a Value or Esteem for any one that is naught. No Man re­verenceth a wicked Man; no, not a wicked Man himself. He is low and base in Esteem: And there is no Re­medy.

But some * there are of so comely and grave Behaviour, that they awe Men by their Presence. When the ungovern'd Multitude are in a Confusion, if there [Page 237] appear a Man of Reverence, Vertue, and Esteem, no sooner is he seen, but the rude Multitude is overaw'd, a Rout is brought into order.

Tum pietate gravem, ac meritis, si forte virum quem.
Conspexere, silent.—

This Solomon hath observ'd, Prov. 20. 8. And this is the Advantage of this wor­thy and comely Behaviour. On the o­ther side, by Lightness of Carriage, Men pull upon themselves Contempt. It is in this Case, that some complain of Want of Love. Some are very sensible they are slighted, and not regarded as they should be. They complain, they are not loved: And no wonder; if they have nothing in them, that is Lovely.

There is that that is below the State, the Place, the Dignity of such or such a Person; and if he doth it, is unbecom­ing him. He that cannot justly estimate and value himself, that doth not know what is fit for one in his Circumstances, cannot maintain Esteem. Not that any one is too good for the necessary Occasi­ons of Life. No, it was a gallant Man that said, Nothing that becomes a Man, or is worthy of a Man, but I can do, if call'd [Page 238] to it. Though a Man hath Authority and Command over others; though all Ho­nour; though all Wealth, &c. yet, those things that are the most unhandsome, and the most inferior Performances of the the Life of Man, every Man must do for himself: As witness all Annoyances from Diseases; all sort of Evacuation; all Dis­charges of Nature: These are all to be perform'd by every Man, for himself. Therefore no Reason for Haughtiness and Presumption. No Man doth a meaner Office for any Man in the World, than he doth for himself. Therefore we are not to be too coy, and think our selves too good for the necessary Occasions of Life. Which consider'd, wou'd abate Pride and Conceit, and make us not to despise others, for their Meanness of Em­ployment, and Lowness of Condition. But in these Matters there is no universal Rule to be given: But there will be a Variation, according to the Rules of Prudence, * with respect to the Variation of Circumstances, Change of Times, Dif­ference of Places.

And having thus declared to you the Notion; I proceed to special Directi­ons.

[Page 239] First, Therefore, I do suggest upon this Account, that Men lay aside all Af­fectation or Imitation. No two things are more ridiculous, nauseous, or fulsome. Every Man's Mode is natural: And he will do best in that way: And it will best become him. It will better serve his turn, and be more acceptable to others. Every Man is pleased to see a Man do that that is natural to himself. But, Af­fectation and Imitation do discover that the Mind is empty, and the Person con­ceited. He hath not within himself, whereby to direct and govern himself. Such a Man will be importune, self-assu­ming, and imposing upon others; than which nothing is more rejected with dis­dain.

Let there be no Moroseness, Rigidness, Censoriousness, Severity, or Stateliness in a Man's Carriage; but all Friendliness, Familiarity, Kindness, Harmony, and Compliance in Converse. Stateliness is an Eye-sore to every Body: he is look'd up­on as burthensome who is of this Tem­per. For, take it for granted, that none but those that are base, none but those that will make themselves Slaves for Ends, will bear another's Scorn or Neglect: And they do it but externally neither.

[Page 240]I propose, in the next place, that Men wou'd not over-abound in Speech. Be not over Talkative. Two things tend mightily to Men's reproach: Much talk­ing, and much talking of a Man's self. For the former; over much talking. Prov. 10. 19. 17, 28. The wise Man doth very much admonish us in this Particular.—He spends too fast, that talks too much: He spends faster than he gets. For, the Notions of the Mind do not bubble so thick. No Man is greatly valuable where he hath not consider'd: And no Man hath leisure to consider all things. Men, therefore, where they have not consider'd, should rather be patient to hear, than forward to speak.—But then * for the other: To talk much of a Man's self; this is hardly capable of an Apology. Let a Man free himself of this, of all things: For it is very offensive and fulsome, and doth declare a Man to be very shallow, and empty, and not to have consider'd. He doth thereby arro­gate, and assume to himself; and inti­mates others Poverty. By it, a Man's Discretion and Modesty are call'd in que­stion. St. Paul was put upon it, to speak of himself more than he chose to do: And when he speaks of things concerning himself, he puts in, ever and anon, I speak like a FOOL, 2 Cor. 11. 21. How­beit, [Page 241] wherein soever any is bold I speak FOOLISHLY, I am bold also, Vers. 23. Are they Ministers of Christ, I speak as a FOOL, I am more: Intimating, that un­less there be very great Cause, whosoever talks much of himself, he talks like a Fool.

Lastly, Above all Things, stand at a di­stance from, and avoid all Immorality and Turpitude. This God requires of us, and this is necessary to the Welfare of our Souls; and Fundamental to our Credit. For, no Man hath Credit enough to con­troul the Rule of Right. No Person hath Credit enough to countenance, co­ver, or palliate that that is Foul; to Pa­tronize that that is Filthy, or Dishonest. Whosoever doth commit Sin, doth sink below his own Nature. For, there is no natural Action that is so mean, as every sinful Action is. Whosoever therefore sins, doth that that is unworthy of him­self, and below himself: For, Sin is be­low any Man. If a Man sins, and trans­gresses the Rule of Right; nothing is more vile to himself, than himself. And he can charge more upon himself, than upon any other: Because every Man is privy to his own Iniquity, to all the Thoughts of his own Minds, to all his own Irregularities and Misbehaviours.— [Page 242] Reverence thy self: (A great Rule of old:) But no Man can have a due Reverence for himself, that doth consent to Sin and Iniquity, (for, as there is no true SELF in Wickedness so no true Self-reverence:) And if a Man hath no reverence for him­self, and for his own Nature; so as to abuse it, and disorder it; he hath no re­verence for God. There is nothing in the World hath more of God in it, than Man hath. For, in respect of his Intel­ligence and Understanding, he represents the first intelligent Agent, the All-wise God: * And this also in respect of his Priviledge of Liberty and Freedom, and in respect of Goodness of Disposition; which certainly doth run through the Nature of Man, till Man hath abused him­self. Therefore let a Man reverence him­self. And Reverence to a Man's self is this; that, though a Man be alone, tho' no Eyes see him; tho' he can carry it out, or defend it by Power; yet he will not do that that is base or dishonourable: Because he is made in the Image of God. And he that will not blush because of his own Vileness, out of the Sense of his own Na­ture, because he hath done that that is contrary to the Light of Reason and Conscience; he will not blush out of Respect and Reverence to God.

[Page 243]The Ingredients that are requisite and necessary to the Qualification of that Man, that would render himself valuable; are these:

  • First; A Constancy immoveable; so as always to be found the same. A great ma­ny differ, one Day and another, more from themselves, than any two Men do. Many Men do so little govern themselves, that those that are acquainted with them, do not know how Reason may take with them, if they be out of Temper. A Man shou'd take care to be always the same. I know there is some Difficulty in this, be­cause of our Bodies. Every Man is solli­cited by his Body: And our Bodies are over-ruled by the * very Temper and Va­riation of the Air: And no Man can over­come his bodily Temper, but by great Wisdom. Yet, this is attainable. For, if Reason were (as it ought to be,) the settled Law of Life and Action; it wou'd be then easie. For, Reason is regular, uni­form, and always self-consistent. It is Humour that is various, and unconstant, and that drives a Man from himself.
  • Secondly, A Patience invincible; so as never to be disturbed by things that are with­out us. A Man doth not do himself right, if he do not live from within, but from [Page 244] without. For, what are the Things with­out a Man, in Comparison with his Self-enjoyment? which lies in the Serenity of his Mind, the Calmness and good Com­posure of his Spirit, the Peace and Quiet of his Conscience. And this good Com­posure of our Spirit is attainable; if we be resolv'd, that neither the partial and in­competent Opinion and Sense of By­standers, and uncapable Judges; nor the Change of Things which are mutable, and uncertain; nor the various Accidents of this uncertain World; that none of these drive a Man from himself. For, a Man is a little World to himself: And may enjoy himself within. If things * there be right and streight; however disturbed they are without.
  • Thirdly, A Composure of Mind and E­venness of Temper: So as not to be sometimes up, sometimes down; some­times high, sometimes low. This is to be one day, a Man; another day no Body: One while, more than himself; another while, less than any Body. Who would be so unlike himself? Certainly, every Man in his Reason will conclude, that this is unbecoming and unsatisfactory; to be sometimes triumphant and full of Confidence; and other whiles, to be drown'd, * sunk, unactive, and deficient.
  • [Page 245]Fourthly, Such a Gesture and Carriage as may no ways argue a Spirit either over­eager or forward. And, truly, if a Man consider, that there is a bitter-sweet in all the Things of this World, a Shortness and an Unsatisfactoriness in all our En­joyments; he will then find, that it is fit he shou'd maintain an Indifferency to­wards them; and an Independency up­on them. There is that in them, that doth abate the Content and Satisfaction that any Man can have in them. For they are limited and restrained good-Things. And therefore it is mainly requisite, for a Man of Reason and Religion, to re­tain an Indifferency towards them, and an Independency upon them.—To ex­press this, I will repeat a Character * of one in a former Age; one of whom it was said, that he had, ‘A Constancy immove­able: A Modesty so well behaving it self, an Evenness so marvellous, that he spoke not one Word higher than ano­ther, nor us'd any Gesture which might argue a Spirit over-eager, or for­ward.’

These Four Things I propose, as Things whereof this gallant Temper doth con­sist; as Principles of it; or, as Ingre­dients with it.—Now to recommend [Page 246] all that I have said, I shall show you se­veral eminent Advantages which attend upon this I call Gravity, Sobriety, &c.

First, These prepare the Mind for Learn­ing and Knowledge: For, nothing is to be fasten'd upon a light and airy Temper. Without these, a Man will not be capa­ble of Culture, Instruction, and Educa­tion.

They are the true Companions of Wis­dom. Wisdom walks with such Atten­dants, in such an Equipage. These are the proper Retinues of Wisdom. None are truly wise, but those that are, com­petently at least, furnished with these. There is that which we call Wit; and that which we call Wisdom. Wit, in com­pare with Wisdom, is a Fit, a Flash, a Vapour of no Continuance. But Wisdom is conjoyn'd with Prudence and Discre­tion.

They dispose the Mind to all Vertue. In this rich and fruitful SOIL (for such is a Mind thus qualified and govern'd,) all the Seeds of universal Goodness, being sown, will grow apace. For, Goodness is really Knowledge digested, concocted, entertain'd, submitted to, consented to.

They procure, from others, Venerati­on an Esteem. It hath been shew'd you, that Men render themselves despicable, [Page 247] Men are slighted and neglected, because they show their own Weakness, Empti­ness, Vanity, and Folly.

They uphold Mens Superiority, Digni­ty, and Authority. Whereas, Frothiness and Vanity of Spirit, Rudeness and Light­ness of Behaviour, level Persons of * great­est Difference and Distinction.

They raise Mens Thoughts to the Con­sideration of Things that are excellent.

They represent the Divine Majesty and Presence.—Acquaintance with such Men as these, Men of Gravity, of Seri­ousness, and Sobriety, doth discharge us of that Levity, Rudeness, and Irreve­rence, that else is apt to follow us, and accompany us in our Approaches and Ad­dresses unto God. For, he that doth use to play the Fool, will be a Fool in eve­ry Company. And they who, by Dis­position and Tempet, and by long Cu­stom and Practice, have brought them­selves into a Habit of Vanity and Light­ness, they are in a great Aversation and Indisposition to Gravity and Seriousness, at all times, and in every Presence. So that even the Sense of * the Divine Ma­jesty of Heaven and Earth, and the Con­sideration of his Greatness, awes them not; neither can prevail with them, to dis­charge their Minds of their habitual Rude­ness and Levity.

[Page 248] These are the Considerations whereby this Moral Perfection of Staidness of Mind, Soberness of Spirit, Gravity, Seem­lyness of Behaviour, good Carriage, and Self-government stands recommended un­to you.

Whatsoever Things are JUST.

[...]. Our English Translation is a little too short for the Greek. The Words, in the Greek, do comprehend Two Things, that in our English Language we call Just, and Equal. Justice and E­quity, I know, oft-times are indifferently used for the self-same thing: But, if we speak strictly, and exactly, then they are to be distinguish'd. For, whatsoever ei­ther Reason or Law will admit, that may pass for Just. But Equity will take all Things into Consideration, that do ac­company the Case: And, if the Case re­quire, Equity will abate of what, strict Right will afford. Therefore, that that we call Equity, is to moderate strict Right. And, indeed, strict Right may be down-right Injury and Wrong. Strict Right is not to be stood upon by Persons of Reason and Conscience, where Equi­ty calls for another Thing. For, when we our selves consider what we owe to [Page 249] God, how much we are beholden to him, and how much we depend upon his Grace; and when we think, upon our selves as Christians, as reliev'd by Christ, and what we are thereby enjoin'd by our Saviour towards our Brethren; we shall find it necessary to abate of that that we call our due. It is this, that the Apostle chargeth upon us in the Fifth Verse of this Chapter: Where, the Word that is translated Moderation, (Let your Moderation be known to all Men) is, [...]. let your Equity, your Candour, your Inge­nuity, your fair Dealing, your giving Al­lowance to all Things considerable in a Case; let this be known. And I am sure, if we do not thus use this Fairness and Can­dour; but stand upon strict Right, and upon the utmost Terms that possible we may demand; we do not only part with the Nobleness and Ingenuity of a Gospel-Spirit: But we take a Course, that a cancell'd Obligation may return upon us. Mat.18. 23.

JUST is determined Two Ways: Ei­ther by the Proportion of Things one to a­nother; or by positive Constitution of Per­sons who have Right and Power.

  • [Page 250]First, Just or Right is determined by the Proportion of Things one to another: Not by particular Fancy or Arbitrary Will: But by the Nature and Reason of the Things.— These Things that are determined by their Relation each to other, are what we call the great Rights of the World, that govern above and below, and are never to be con­troul'd, never to yield, or give place. For, they are a Law with God; and ac­cording to the Nature of God. They are as unchangeable, and as unalterable as God himself.
  • Secondly, Right is determin'd by posi­tive Constitution: And that is in Two Cases: By the Right of Property; and by the Right of Authority.—By the Right of Property, every Man may do with his own, as he will: He may keep it, or dispose of it, as himself pleases.—By the Right of Authority, he that hath Pow­er, makes Laws, as he finds Cause; and so he doth determine Right: And a Man is wanting to his Duty, that doth not observe those Laws: For it is to be sup­posed, that the Law of the Place is not the Institution of a particular Will, but that it is in Conjunction with Right, and agreeable with universal Reason. So, ac­cording to Law, in this Case, is according to Right.

[Page 251]Now, for EQUAL; That is determi­ned to be Equal, which gives Allowance where the Case doth require; and where Abatement is made, upon reasonable Con­sideration. But, then, there is that that is beyond all this, that that we call Mer­cifulness, Graciousness, Compassion, Benigni­ty, when a Person out of his own good Nature, or in a Resentment of God's Goodness unto him, or in the Conside­ration of the Fallibility and Frailty of Human Nature, will do more than rea­sonably can be demanded or expected. There are such Men in the World; tho the World hath been blest but with few of them. I am sure God deals thus with Men; though Men, with Men, deal thus but seldom.

If a Man will observe the Rule of Equi­ty; he must take the Case into Conside­ration, and cloath it with all Circum­stances that belong to it; and give all Allowance to the Person concern'd, for sudden Surprizal, for invincible Igno­rance, for contracted Necessity, for una­voidable Accident: For, something which might befal him that he cou'd not fore­see. And, if you will extend your Good­ness to the utmost; give something to the Frailty of Human Nature, where there is no other Consideration.

[Page 252]Nothing * is deeper imprinted in Hu­man Nature, than Righteousness, Fairness, Benevolence. And, that Universal Bene­volence, which God by his own Right­hand did sow in the Nature of Man; and did plant, when he made Man upon Earth; that Universal Benevolence which spirits the Intelectual World, doth re­quire of each Man towards another, Faith, and Truth. Now, in Resemblance there­of, and in Participation of this Universal Benevolence which is in the Superior World (the Intelectual World of Soul and Spi­rit) you have the Resemblance of this, in the inferior World (viz.) the Suitableness and Fitness that is in one thing to accom­modate another: As you see the whole Creation of God is mutually beneficial. There is nothing that is in being, tho' devoid of the Perfection of Reason and Understanding, but hath, as it Dowry, a Disposition and Fitness to accommodate the Universe to some necessary Use and Pur­pose. And, this likewise is agreeable to the Light of Nature. There has not been any Noble or Generous amongst the Hea­then, but they have deeply charged them­selves in this Particular. To instance, Regulus, a Famous Roman, being in the Wars, taken Prisoner; he had his Li­berty given him upon his Parole, to seek an Exchange. He goes Home; he can­not [Page 253] effect it: And, tho' it cost him his Life, he wou'd return. The Justice of Aristides is so eminent, that his Name is convertible with Justice. He wou'd not consent to an Act of Treachery, to save his Life, to save his Nation. This a good Author says of him; ‘When he sate in Council, and was in the Exercise of Authority and Government, he wou'd do nothing in Consideration of, or with Respect to his private Advantage.’ Also, the Barbarians (as they were call'd) in Scythia: This was a Religion amongst them. They were call'd Barbarians, be­cause they had no Culture: But they were famous for Moderation, and the Love of Justice.

To conclude. Since Equity and Fair­ness have such a Foundation in Human Nature; since so much, in Reason; since so much may be alledged against the contrary; since we our selves meet with such Usage from God, particular­ly; and, since the Terms of the Gospel are such as they are; * Let us take up this Resolution, That it shall be the better for every one, with whom we shall have to do in the World.

[Page 254]Whatsoever Things are PURE, Holy, Sincere, Uncorrupt, Unmixt, Immaculate, Clear, Sacred.

I find in Scripture, Six several Things comprehended under the Notion of Pu­rity.— First, by Purity, and Holiness, is only intended the bare, simple Lawful­ness of Things: And it doth only declare, in the Thing it self, Indifferency. Rom. 14. 14. Tit.1. 15.— Sometimes it is taken for Uprightness, In­nocency, Integrity, and Harmlessness. Job 8. 6. Prov. 20. 9. Prov. 21. 8. Mic. 6. 11. Jam. 1. 27.— Sometimes, for Sincerity, True Intention, Honest Meaning, and Simplicity of Heart; in Opposition to Hypocrisie, Mat. 23. 27 Mat. 15. 8. Cozenage, Dissimulation.—Sometimes, it denotes Separation from Iniquity and Moral Filthi­ness. Heb. 7. 26. 2 Cor. 6. 17. 1 Tim. 5. 22— Sometimes it denotes, a distinct Use. When a Thing is set apart from a common and ordinary Use; then, it is said to be Holy. So, in the Time of the Mosaical Dispensation; there were Per­sons, Places, Sacrifices, Offerings Holy; that is; they were separate from common Use, and had a Peculiarity God-ward. Jer. 2. 3. Israel was holy unto the Lord.—And, Lastly; This is particularly and remark­ably attributed to that peculiar Vertue of Chastity: And this is call'd Purity; and the contrary Impurity. 1 Thes. 4. 7. 1 Cor. 7. 34.

[Page 255]I shall, now, give you an Account of the great Distinction of Holiness: REAL Holiness; and RELATIVE.

The Subjects of REAL Holiness are, Agents indued with Understanding and Liberty. They, and They only, can be the Subjects of Real Holiness. Of such Agents there are but Three sorts in the whole World, to wit, God himself; Angels; and the Spirits of Men.—Ho­liness, being attributed to God, doth de­note God's Peerless Majesty, together with infinite Power and Wisdom, as it is in Conjunction with Righteousness and Goodness. For, if you cou'd divide Al­mightiness, from Goodness; you would destroy Holiness: For, the other are Per­fections, only as they are in Conjunction with Goodness. There is no true Excel­lence, if Goodness be not in Conjuncti­on with it. This is Holiness in God.— Now, Holiness in Angels and Men doth import their Deiformity, that is, their Conformity to God, according to their Ca­pacity; their being in their Measure, De­gree, and Proportion, what God is, in his Height, Excellence, and Fulness. And by this Holiness, we bear the Image of God.

[Page 256]Now, for RELATIVE Holiness; That lies in a Separation, a Distinction, or an appropriated Use. For, Relative Holiness doth not, at all, alter the Nature and Quality of Things; but of the Relation, and Use. Whereas, Real Holiness mends the Subject, and puts it into a sound Con­stitution. It gives an inward Tincture and Colour to the Mind. It gives a right Temper, Complexion, and Constitution to the Soul. Things that are altogether uncapable of Real Holiness, may be rela­tively Holy: But, only Persons indued with Understanding and Reason, and priviledged with Liberty and Freedom; these only, can be the Subjects of Real Holiness.—To tell you, in short; that that we call Grace or Vertue, (for, to m [...], they are all one) Goodness, and Righteousness, these are that that we call Real Holiness. They sanctifie the Sub­ject, by their Presence: And wheresoever they are, the Person is made good. On the other side; Vice, and Sin, which are, in themselves, impure and unholy Things, these do defile the Soul, where-ever they are. Now, Things that are relatively Holy, are, either by God's own Instituti­on, or Assuming; or by Man's voluntary Dedication. But, Real holy Things, are, by an intrinsick and inward Rectitude and Goodness. Relative Holiness doth not [Page 257] depend upon the Quality of the Thing; but upon some Arbitrary Act of him that hath Power. It wholly depends upon the Will and Pleasure of the Agent: And, so, is mutable, and of a dispensi­ble Nature, and at the Pleasure of the Superior. For, God may assume into Re­lation to himself, either Persons, or Things.—God may assume a Thing to signifie something from him; it may be God's Instrument, and afterwards he may lay it aside; and make it common again: And Things relatively Holy have been abated and omitted (* even where the Things have been under the Command of God; and of his Institution,) and have return'd to their ordinary Use again. As for instance.— The brazen Serpent in the Wilderness: It was God's Instru­ment; and, by God's Appointment, Ho­ly: And it was good for the People, for a time, and of great Use: After a while, it is deserted of God, and returns to be common, as it was before. It was Brass before; and it was a Piece of Brass again. Therefore, those Things that are relatively Holy; that is; separate from common and ordinary use; their Holiness may be taken off; and they return to their ordinary and common use again. But real Holiness of Persons, their Principles, and their Actions; that can never be released; is [Page 258] never to be dispensed with; in no Case, to be avoided or discharged: Never any Abatement or Relaxation, never any Fai­lure to be in this.

Another Instance, In Circumcision, that great Ceremony among the Jews. It was a holy Rite, because it was appointed of God, and had its Use and Signification. Yet, it slept for Forty Years together; while the Children of Israel were in the Wilderness. It was suspended out of Respect of the Conveniency of their Tra­vel. John. 5. 5. For, this had no internal Holiness, neither did it make the Persons Pure: Only it did make the Persons separate for God.

Another Instance, The Shew-bread was Holy: And it was not allowed to the Use of any but to the Priests: Yet, it is said David and his Men, when in Neces­sity, made bold with the Shew-bread: And our Saviour justifies it. 1 Sam. 21. 6. Mat. 12. 4.

Our Saviour gives another Instance, Mat. 12. 5. Have ye not read in the Law, how that on the Sabbath-day the Priests in the Temple profane the Sabbath, and are blameless?

[Page 259] The Nation of the Jews they were a ho­ly Nation, and a particular People. They were appropriate unto God: But they are now in an absolute Parity as to God, and as to eternal Life. And now all Na­tions are holy as they. And Peter is taught this, by a Revelation from Heaven. He was in the Narrowness of Spirit: He wou'd have nothing to do with the Gen­tiles: But he is reproved; and, when he comes to understand the Vision, he is made to break out into the best Words that ever Man spake (a place of Scripture fit to be written with Letters of Gold:) And thus he expresseth himself: Of a Truth, I perceive that GOD is no Respector of Persons: But, in every Nation, he that feareth God and worketh Righteousness, is accepted of him. Act. 10. 34. Such a Person is holy: And none but such a Person is holy; neither by pretended Descent from Abra­ham; nor by any other Circumstance whatsoever. Our Saviour hath expresly told us, Mat. 15. 11. Not that which goeth into the Mouth defileth the Man: But that which cometh out of the Mouth: (All Im­morality:) For, out of the Heart proceed­eth evil Thoughts, Murder, Adultery, For­nications, Thefts, &c. And these are the Things which defile the Man.

[Page 260]Further: The Priestly Office, so far as it was Typical, ceased. It gave way to the everlasting Gospel; when the true High Priest the Lord Jesus appeared. We have indeed, now, rational Instruments, that are Workers with God; Helpers of Mens Faith; Preachers of Righteousness, to edifie the Church; to admonish Men; to help Mens Understandings, to help Mens Memories; to satisfie disturbed Minds; to help Men to compare Scrip­ture with Scripture; to administer Or­dinances, &c. And by these is the Faith of Men greatly advantaged. Now these Per­sons because of their Employment, Office, State, Function, are in order to God, and belonging to him; and may be said to be Holy, with this relative Holiness: For, we have Things that are also rela­tively holy, now, in the Christian Church; as this Ministerial Office, the Lord's Day, the Sacramental Elements; these are holy because of their Ends: For, these are set apart for Purposes Supernatural; and therefore are not for common use.

These are several Instances that shew, that Things that are relatively Holy have been dispensed with, abated, and omit­ed, in the Times of the greatest Severity: But real Holiness never. Wherefore, Things [Page 261] relatively Holy have never been equalized with Things really Holy; but have always been in order to real Holiness; and were intended as subservient to it, and for its Security: And, in Competition, have been undervalued. Hos. 6. 6. Mic. 6. 6. Isa, 1. 11. Isa. 66. 3.

Now, OUR Holiness is our Imitation and Resemblance of God: And consists of Three Things.

  • First, Our Straitness, Uprightness, Recti­tude, IN OUR SELVES; in Respect of our Temper, Make, Constitution, and Prin­ciples, of which we do consist.
  • Secondly, Our Rectitude and Uprightness towards GOD; who is our principal Object: By whom we were; to whom we tend: Who stands in all Places, and fills all Relations to us: The Object of all Adoration, and Worship. He is to us Original; and ought to be Final; the Center of our Souls; and the only Ob­ject, in the Enjoyment of whom we are happy.
  • Thirdly, It is our Rectitude and Up­rightness, IN RESPECT OF OUR FEL­LOW CREATURES.
  • [Page 262]* As to the First. Man, as an intelli­gent an voluntary Agent, indued with Reason and Understanding, and privi­ledged with Liberty and Freedom; having Dominion and Government over Body, and Bodily Sense; and having the Rule and Government of his own Spirit; * It is requi­site that his better Part be Predominant o­ver his Inferior, to wit, that his Intelectual Nature do govern his inferior and sensitive Powers and Faculties. Therefore, that a Man may be right and strait in himself; it is requisite, that he do maintain an Order of his Powers and Faculties; and that there be a Subordination and Depen­dance of all inferior Faculties in him, to those which are superior, and which ought to govern. And this belongs to our Re­ctitude and Uprightness in our selves. It is Obliquity, and Unholiness, when the Powers and Faculties of Mens Souls are in Confusion, and in mutual Opposition and Contestation: When it is with a Man, as it is said in the Tragedy; ‘By my Reason and Understanding, by my Superior Powers and Faculties, I judge and discern, that this is best and conve­nientest: But, my inferior Faculties draw me from it.’
    Eurip. Med.
    —This is an unho­ly and impure State, when THAT that is by God's Order and Institution, and the [Page 263] original Appointment of Nature, the Governour in Man, and that should, and ought to govern, when that is dethroned, and put out of Possession; and the in­ferior Faculties have usurp'd Authority: And all Things are in Hurly-burly and Confusion.
    [...].
    Impotent Passions have the Rule: And Man's REASON is di­sturbed.—Rectitude and Uprightness are the Health and Purity of a Man's Soul. A Man is, then, right and strait: He is whole within himself; and all Things are as they shou'd be. There should never be any transporting Imagi­nations; no Discomposure of Mind: For, that is a Failure in the Government of a Man's Spirit. There ought to be no Eagerness, or Inordinacy, towards the Things of this World. We should not be born down towards Objects of Sense. There ought to be Serenity and Calmness and clear Apprehensions, fair Weather within; that that the noble Platonist calls Steadiness of Mind and Understand­ing, an Intelectual Calmness: A just Ba­lance; an equal Poise of a Man's Mind: No Perplexity of Soul; no Confusion; no Provocation; no Disturbance; no Perturbation. A Man shou'd not be born off from himself, or put out of himself, because Things without him are ungo­vern'd and disorder'd: For, these * Di­sturbances, [Page 264] do unhallow the Mind; lay it it open, and make it common. If the Mind be thus disturb'd and discomposed, then that whereby a Man shou'd judge and discern, that whereby a Man shou'd resolve and determine, that where­by a Man shou'd govern himself, is di­seased, and sick: And, then, a Man is in a lost Case. This is as if a Man's Eye were Blood-shot, and less fit for its Of­fice. So, * in the same Manner, the Mind not being pure, is not apt to receive, nor able to discern the Truth of Things; it is an injudicious Mind; not qualified for its Operation.—Modesty, Meek­ness, Gentleness, are the Minds Qualifi­cations. The Rule of Equity is the Mind's Balance: Its Temper, the Love of Recti­tude. — These Things belong to the Health of a Man's Mind and Soul. These are the just Temper, Complexion and happy Constitution of a Man's Mind.— To conclude. To the State of Rectitude belongs Right Reason in the Throne; Sub­mission of the Will hereunto; Obedience of the Appetite to the apprehensive Parts; Harmony of the Affections to the Mind's Sense; Love and Delight to all known Truth.—The contrary to these, is im­pure, untrue, unsincere; neither comply­ing with God's Creation, nor any After-Institution; but is base-born, illigiti­mate, [Page 265] upstart, and maintain'd by Violence. I will conclude this with the Saying of Boetius; Rid your selves of transporting Joy, and discouraging Fear; deluding Hope, and confounding Grief.
    Gaudia pel­le, Pelle ti­morem, &c. Nubila mens est, Vinctaque; fraenis; Haec ubi regnant
    For, the Mind is clouded, fetter'd and in Bonds, where these have any place.
  • The Second * Thing in which Holiness consists, is, Rectitude and Uprightness, in Respect of God. For, the Intelectual Nature hath special Reference and Rela­tion to God. All Mind and Understand­ing hath Tendency towards God. It was well said by the Philosopher, God is more Essential to us, than that that is most our selves; and is Supream to that which is in us Sovereign.
    Simplicius.
    And so long as the Soul of Man is fix'd, and and fasten'd, and rooted in God; so long, it draws Sap and Life, and Nourishment, and Vital Influence; thrives, prospers, and retains all its Per­fections, Emoluments and Qualifications, with which God did at first make it. All its Powers, Abilities, and Faculties remain whole, and entire. But, if any way, the Soul of Man be torn off from God, either by our own Act of wilful Departure, or by Ignorance, or by any other ways; it withers, and fades, shri­vels up, and comes to nothing; till it do again, by Regeneration and good Af­fection, [Page 266] return to God, and rest in him. For, if the Mind be off from God; it is off from its Original: And, that is Mis­chief enough. For, that that is Original to first being, is conservative to all after­being. If a Man, by Degeneration, be fallen off from God; he is deprived of his conservative Cause; he is off from his Center; he is cross to his End; he is in a State of deadly Sickness, and present Death. God is our principal Object: And, our chief and proper Employment is about him. And, indeed, were it not for Man's Capacity for God; if our Ra­tional Faculties had no Employment a­bout God, but were intended only for the Drudgeries of the World; it had been better for Man to have been made in a lower Order. Had we been to have had our adequate Employment here be­low; been made to converse with the Creatures which now we govern; we shou'd have been more happy, a great deal, if more equal to them. For, there is not so free converse, where is there une­quality. A Man cannot communicate him­self to the Creatures below him: They cannot understand Man, as an Equal; but as a Governour. It had, therefore, been better for Man, had he been made less; if he had been only to have em­ployed himself about Beasts: Because he, [Page 267] and his Employment wou'd have had a greater Harmony. It is therefore in Na­ture, * that this is founded (viz.) Our Relation God-ward; our Motion upwards, our Converse with separate Spirits; be­cause the Mind of Man hath no adequate Employment in converse with Creatures below. It had been a Blot in the Creati­on of God, and an Imperfection, for a Man to be so much rais'd above the Beasts; if he were made only to converse with them. But, in that he is so much raised above the lower Creation; in that a Man is capable of receiving from God; it must be, that God is his peculiar and proper Object. And, if there be a Di­version of him from God; all the Things in the World are short and unsatisfacto­ry.—All Indisposition God-ward, all Aversation from him, and Contradiction to him is Man's Obliquity and Deformi­ty; and it is his Impiety and Unholiness. The reasonable Part in Man, is God's Mansion: It hath the Impression of God upon it: It hath a peculiar Reservation for God; and its Happiness is in its Em­ployment about God. And (as Seneca rea­sons) ‘It is the Image of the Creator, copied out in the Creature.’—This is the Force of our Saviour's Argument, when he was ask'd a captious Question;
    Mat. 22. 20
    whether the free-born Israelites were subject to pay [Page 268] Tribute to Caesar? And ill-intended Que­stion: But see what a brave Notion our Saviour gives us, in his Solution! If he had said, they should not; he had made himself obnoxious to Caesar's Power: If he had said, they should; he had, then, betrayed the Honour of his people; the People of the Jews; whom God had chosen. But he saith, Bring me a Penny. Whose Image and Superscription doth it bear? Then, the Rule is; Let every Bo­dy have his own: Give to Caesar that which is Caesar's; and to God that which is God's. Here is our Saviour's Argument. If the Mind of Man bears God's Image, hath God's Superscription upon it (as certain­ly it hath;) then, give it God; use it in the Service of God; employ it about God, in tendering Acts of Homage to God, and Acts of Faith and Affiance in God, &c.—And this for the Second Holiness; as it doth import a Man's Recti­tude and Uprightness, in Respect of God: —First, well constituted in himself: And, Secondly, rightly postured towards God.
  • Thirdly, We come to consider Holiness, in respect of a Man's Fellow-Creatures: That a Man stand right and strait towards his Fellow-Creatures. And this takes in, Man, as he is made a sociable Creature; made for Converse with those that are this [Page 269] Equals, to receive from them, to commu­nicate to them, to be better for them, and to better them. Then, in respect of the inferior Part of the World; God hath made him the Governour: And, in re­spect of them Man is required to exercise such Government as God exerciseth over his Creatures; that is, not wilful * Go­vernment, not violent, tyrannical, unmer­ciful. For, the merciful Man is merciful to his Beast.
    Prov. 12. 10.
    It is unholy for a Man to be furious, provoking, injurious, boisterous, troublesome, mischievous; to lie heavy upon the World; so to behave himself, that those that are under him, their Souls are sad and troublesome to them, because he lies heavy upon them. These are In­stances of Unholiness, and expressive of an unholy Temper: Foul Usage, hard Mea­sure, Cruelty, Oppression, Want of Modera­tion; any thing extreamly done, in the ratio­nal World of Mankind; or violently done in the inferior World of Sensitives. These are monstrous Effects of impure Tempers, and unholy Dispositions. They are contradictory to the Law of the upper World. For, Gentleness, Meekness, Fairness, Ingenui­ty, Tenderheartedness, Readiness to do Good, Calmness, Benignity, Moderati­on, &c. These are the Declarations of Di­vine Communication to Men; and be­long to Man's Holiness, Uprightness, [Page 270] and Integrity, in the Carriage of himself in God's Family, towards his Fellow-Crea­tures.

To conclude. A Man is Holy, when he stands so affected, as I have here ex­pressed. And, I take it for granted, so far as you fail and miscarry in any of these; so far your Spirits are unsanctifi­ed; and you are in a State of Variati­on from God, and Contradiction to him.

Whatsoever things are LOVELY, ami­able, &c.

Two things are requisite to make an Action LOVELY: when the Work is worthy in respect of the matter of it, ge­nerous, noble: and when it is done in a good Mind, a noble Temper, a high Inten­tion, and good Disposition of the Doer; when the Principle of the Doer, is free, and voluntary, without Pre-engagement, or After-expectation.

Now this Perfection LOVELY, of which I am to give you an account: It doth comprehend all the former Perfecti­ons; and doth superadd Grace and Or­nament to them all. Therefore you have these Scriptures, Tit. 2. 10. That you may adorn the Gospel. To do a lovely [Page 271] Action, is to bring a good Report, and cast Honour upon the Gospel. Rom. 13. 13. Let us walk honestly. The word in the Greek, is more emphatical than the word in the Translation. Let us walk with a Grace. So, 1 Cor. 7. 35. That which is comely. 1 Cor. 14. 40. Let all things be done decently, and in order; [...]. Now that these words are very pregnant and emphatical, I will shew you, by the use of them in Profane Authors. The Philosopher advising Men to walk exactly, and according to the Rule of Reason and Vertue, doth bid them consider the exact order, and regu­lar Motion of the Heavenly Bodies; that thereby they may learn [...], (which are the words the Apostle useth: what is comely, what is or­derly,) that is: Consider the exact Order, and the regular Motion of the Heavenly Bodies; which, though the Motion be quick and constant, and without Cessation, yet through the Regularity of them, there is no interfering; there is no Moti­on tending to Conflagration, as our Mo­tion below is. We cross one another, and so exasperate and provoke. Learn, there­fore, by the Motion of the Heavenly Bo­dies, what is comely in Humane Con­verse. If you do fulfil this Text, you are as beautiful, and as orderly, in your Mo­tion, [Page 272] as the Sun, Moon, and Stars; which are known by their exact Order.—O Divine Vertue! O Divine Communica­tion, that raiseth Men to act like God in the World! for, LOVELY is God-like, in a high degree: No fuller Participation of the Divine Nature; no exacter Imita­tion of God; no better holding him forth to the World. Those that call themselves the Children of God dwell in Love, and do lovely Actions. 1 Joh. 4. 16. I might hereto apply what St. Paul Speaks, 1 Cor. 12. 31. But covet earnestly the best Gifts: And yet shew I unto you a more excellent way; the way of universal Charity, and of great Benevo­lence: which is not confined to a dole, now and then, to a Beggar; or a Gift to an indigent and necessitous Person (tho' popular Usage have usurped the whole Denomination of Charity to this) but, doth indifferently respect the whole Crea­tion; and doth appear in all the Actions of Humane Converse. It is wholly vo­luntary and unconstrain'd: the Agent taking Pleasure in the good of others; and satisfying himself with it, as a proper Re­compense, that he doth Good, and that others are the better for him. For, see how he expresseth it, in the following Chapter: Charity, that suffereth long, and is kind. 1 Cor. 13. What a Composition is here? We are apt to say, Ver. 4. Provoke we not to [Page 273] Wrath: but, here, it suffereth long, and is kind. He goes on: A Charity which envy­eth not; but taketh Pleasure in the Good of all Men: A Charity that vaunteth not it self; is not puffed up: A Charity that is conjoin'd with great Modesty and Sobrie­ty; doth not behave it self unseemly; V. 5. seek­eth not her own; is not easily provoked: a Charity that thinks no Evil; but is void of all Jealousies and Suspicions. A Cha­rity which never fails, but shews it self at all turns. V. 8. For, see how he goes on: (St. Paul thinks he can never word it enough:) It beareth all things by its own Goodness, and ingenuous Temper: V. 7. It converts In­juries to Courtesies: It believeth all things, with Favour and Advantage to the Spea­ker: It hopeth all things; It expects beyond present Appearance: It endureth all things. —This noble Temper and Disposition transcends all Excellency whatsoever: It transcends all Faith; It goes beyond all Knowledge; V. 13. It is beyond the Power of Miracles: V. 8. yea, it doth transcend the Case of Martyrs, that is, if the Spirit of Wrath, or Revenge be in it: for, many that loose their Lives, do not die in Cha­rity.

Now to instance in this of LOVELY. It is the Parents Disposition to the Child, which meets not with Recompense, nor Return. For, it doth not pre-consider, [Page 274] nor stand upon it. The Parent consi­ders, advises, consults, what he may do for the Child's Good; and hath no Con­sideration of Recompense, or Return; but to make the Child happy. He doth not look upon any advantage: but is well sa­tisfied with the Child's Welfare: and if he meet with Duty and Affection from the Child; he thinks it a further Obliga­tion. Observe Rom. 1. 31. where the Apostle reckons up all the Departures, and horrid Apostacies from all the Prin­ciples of Reason; and among these, he puts in, Persons that have relation to Children, but * are without natural Af­fection: they are the Prodigies of the World. Now this the Scripture takes notice of, and makes it an Argument to Divine Affection, Ps. 103. 13. Like as a Father pitieth his Children, so the Lord pitieth those that Isa. 49. 15. fear him. Can a Woman forget her suck­ling Child that she should not have Compassi­on on the Son of her Womb? yea they may forget; yet will not God forget. Here is a Representation of this Disposition, and Parent-like Affection, that never thinks of making a Gain; doth not consider what the cost will be: and tho' the Parent hath emptied himself he expects no return. But, if he sees his Child prosper, he thinks that is the best return. And if the Child be but ingenuous, and thankful; [Page 275] the Parent looks upon it, as an Engage­ment upon him, to do more.

Again: It is the Benevolence of noble Founders and Benefactors, who live not to know the Objects of their Charity; but provide against future Misery; as suspect­ing that may prove to be true, that is fore­told, Matth. 24. 12. The Love of many shall wax cold.

Again: It is the Benignity of Princes and Potentates, high in the World; whose worldly Advantages put them above all Possibility of Recompense, Retribution, or Retaliation. There can be nothing but Acknowledgment; yet out of their No­bleness, they do Good, and gratify. This is expressed by the Speech of Mephibosheth with David. 2 Sam. 9. 8.—Now this is, as the Sun's Influence upon these lower Bodies, with­out any Motive, or interchangeable Com­munication. Mat. 5. 45. He maketh his Sun to shine on the Evil, and on the Good. The Sun shines indifferently upon places ill affect­ed, as well as upon profitable and good Grounds: and there is no Reflection that can reach the Sun. This is, as the Clouds of Heaven dropping upon dry and parched Earth, which doth no more but open her Mouth, and receive in, the be­neficial Drops from Heaven; and, at a distance of time, is dry and thirsty, as be­fore; and expects the like again. Here [Page 276] is high Gratification! The Effects of tran­scendent Goodness, and great Benevolence! and, no reciprocal return: no interchange­able Communication. The Sun that shined Yesterday, shines again To-day: The Earth that was refreshed Yesterday, it calls for more To-day: and no return at all.

Further: This is the good Centurion, building the Jews a Synagogue. A very strange work, indeed, for one that was a Roman Governour imposed upon them; and * when they look'd upon themselves as enslaved by * the Romans; and * that it was the Expectation of the Jews, from their Messias, to be deliver'd from the Roman Tyranny. He loveth our Nation and hath built us a Synagogue. Luke 7. 5. Here was a lovely Action.

It was the Compassion of the good Sa­maritan, Luke 10. 33. who set himself compleatly to relieve the wounded Person. For, he himself stays his Journey, takes care the Person may be convey'd to a convenient place, engageth his own Estate and Cre­dit; when as, a Levite and a Priest pass by, and neglect him. Whereas, this Le­vite and Priest were, by their Station, and Profession, bound to Benignity and Com­passion: They fail, and pass by a Person in Misery, unconcern'd: and, this Sama­ritan, who might have excused himself, by a National Antipathy; he takes care of [Page 277] him, sees him convey'd to a convenient place, and engageth his own Estate and Credit.

To proceed. It is the Love and Faith­fulness of Jonathan to David. And that Affection was transcendent to the Love of the female Sex; 2 Sam. 1. 26. who are eminent in two Noble Perfections, Modesty and Loving Affection; yet their Love is surpassing the Love of Women. For, though David stood in his light; and, if he were not taken away, Jonathan could never succeed to the Crown; yet, nevertheless, his re­spect to his Friend David would not be abated. 1 Sam. 20.

Further: It is Uriah's Resolution. 2 Sam. 11. 8. 11.— It is Nehemiah's generous Disposition. Neh. 5. 14. —It is Joseph's Weeping over his Bre­thren, Gen. 50. and excusing their ill Fact.—It is St. Stephen's parting with the World. Acts 7. 60. Lord, lay not this Sin to their charge: 2 Chron. 24. 22. whereas, Zechariah dies with this in his Mouth, The Lord look upon it, and require it.—It is Moses's Sympathy with his Bre­thren; who, when he might have been adopted. Heir to the Crown, chose rather to suffer Affliction with the People of God. Heb. 11. 25. —It is that which St. Paul speaks of, Rom. 5. 7. Scarcely for a righteous Man will one dye; yet peradventure for a GOOD Man, some would even dare to dye.—Last­ly, [Page 278] To superadd that great Example to all the rest: The several Actions of our Savi­our's Life were LOVELY. Mat. 8. 17. He took our Infirmities, and bare our Sicknesses. And this was lovely Condescention. But, then, the Height of all, the Fulness of all, the thing without parallel, that transcends all the rest, Rom. 5. 10. was His laying down his Life for his Enemies.

Thus, have I given you a Representati­on of the Thing by Instances. And, having given you an account of the Noti­on; I descend to particular Cases.

To forgive Injuries; and to lay aside all thoughts of Revenge. This I represent to you as LOVELY.— This is contrary to the common Guise of the World: for, the World doth account it Dulness and S [...]eepishness, to suffer Wrong, and for a Man not to do himself Right.

To do Good for Evil.—Not one Man of a hundred thinks he is bound to it: For, no Humane Law requires it: and it is generally thought to be just, to return the like to every Man: and, the Rule of our Saviour's resist not Evil, Mat. 5. 29. is not reckon'd a Precept, but a Counsel; and so, above U­sage, Custom, and Practice.

[Page 279] To have Patience invincible, in case of Provocation.—For, this is commonly alledged; and it is thought a good Ju­stification of a Man, if a Man have trans­gress'd never so much; that he was pro­voked. Why did he provoke me? And Men think this a sufficient Account.

Not to give way to Jealousie, Suspicion, or evil Surmise, in Case of Doubtfulness, or Uncertainty of another's Meaning, in such or such an Action.—The Rule of Policy, is, if any thing be doubtful, always to suspect the worst: But it is the Height of Religion, to imagine the best; and to make a good Construction. It is noble and generous to make a candid Construction, where Words and Actions incline to the contrary. For, this may change the Quality of the Action, and oblige the Party. And this is a noble Way of overcoming a Man.

To overbear our Resentment of an inju­rious Action, by the Recollection of former Acts of Kindness and Courtesie.—It is extream, to make an old Friend, an Ene­my, for one Mistake, and Miscarriage. But this is ordinary. For if once he fail; if once he deny; then you account him an Enemy, and account him false. And, [Page 280] then, Never trust him that is false: Never trust a false Friend: So, he is concluded. This is hard Measure; for a Man to wipe out the Sense of many antecedent Favours, and various Expressions of Faithfulness; because, through some Unhappiness, the Person hath been mistaken, and hath done an Injury in the Case. A Man should ra­ther think in this Case, that the Injury now done, was occasional, and acciden­tal; not intentional: Because of the former good Offices. Many think them­selves disobliged, for abundance of Fa­vours, because of one mistake of latter date. Now, this is Lovely to let every Man with whom we have to do, have this Advantage: Let the Experience we have had of his Fidelity and Faithfulness, and many good Offices, be so minded, as to overbear one Failing of latter Date. Suppose it was an ill Office, a real Inju­ry; let him have the Advantage of all his former * Acts of Friendship: And let these be consider'd, to overbear the Sense of his last Failure or Miscarriage.

To be meek, calm, and gentle, in the Hands of fierce, furious and violent Spi­rits. —In one way or other, all Men are good for some Purpose. Now it is highly Christian; yea, also, Prudent, in Converse, to draw every one forth, ac­cording [Page 281] to his better part; and to help him to bear that that is his Burden. For, this is the Rule, Bear ye one anothers Bur­dens, and so fulfil the Law of Christ. Gal. 6. 2. It is even Devilish, to provoke a passionate Man. If you make Application to a Man; at least, observe his Temper: If he be under the Power of his Complexi­on; he is not fit to be applied to; and must be forborn, at that time. Therefore observe to take him in his good Humour: For he is burden'd by his Temper, and Constitution; and thou art free.

To be of a pacifying, peace-making, re­conciling Spirit.

To be of a tender Disposition, ready to compassionate and help Men in Misery.— This was a foul Miscarriage in Job's Friends, tho' otherwise good and wor­thy Men: Yet, out of a mistaken Zeal, they lay heavy upon him: And while they thought they had the Cause of God to justifie; they gave hard Measure to Job 19.their Friend.

To be ready to hinder other Mens Sins, and Harms.

To rejoyce in God's Goodness to others, where we have no share, nor are our selves concern'd.

[Page 282] To be a Friend to Goodness, Vertue, So­briety, Temperance, Righteousness; where the contrary is in use and applauded. To be a Friend upon all Occasions to Vertue, up­on its own Account.

To be communicative of Knowledge; ready to instruct the Ignorant, lead the Weak, guide the Feeble, in Ways of Re­ligion.

To keep the Mind immoveable (so far as may be,) and undisturb'd by the casual Con­tingencies of Life: (I mean) the Things without us, and that are not in our Power. —Now, in all Reason, these Things should not over-bear us, over which we have no Power. It is becoming the noble Soul of Man, to be above the World; loose to the World; and independant on it: Not to be beholding to the World for its Welfare; nor to fear it for its Ill­fare. A Man is not to seek himself, with­out himself: But, how many lose them­selves in the World, and become Slaves, and Drudges? Some there are that feed the Beast, the luscious Appetite. Others there are that follow the childish Part in themselves: Their full and adequate Em­ployment, is the Business of the Body. * Such have no free Enjoyment of them­selves.

[Page 283]And, in the last Place. To be moderate in Power: Humble in Prosperity: Modest with great Parts and Gifts, for the Apostle tells us, Knowledge is apt to puff Men up. 1 Cor. 8. 1.

These Cases I have represented to you; wherein, if you reach these Rules, and comply with these Notions; you do that that is truly Noble, Generous, Honou­rable; that that is in Resemblance and Imi­tation of God; and that doth tend to advance the State of Human Affairs.— And this is to do that that is LOVE­LY.

  • But you will say: If this be a Reali­ty; in what way is it attainable?— Therefore I will propose something in Re­spect of God, between God and us ( viz.) a serious Consideration of what God doth for the Universe. Consider the Action of excellent Agents: And their Action is the Way to affect our Minds. No Force reacheth the Mind of Man. No Man's Mind is changed, or better'd, but by his own particular Consideration. If, therefore, you will bring your selves to this Temper, to do Things that are Love­ly; in the first place, consider what God is, and what his Actings and Dealings [Page 284] with his Creatures, are. And, if we propose to our selves what God doth in the World, and how he carrieth it in his Family; this Consideration will promote in us, this Disposition and Temper. For, He is the Universal Father. It is He whose Family the whole World is. It is He that doth maintain the Universe; and doth settle and establish the Order, and Go­vernment of Things. And certainly we cannot write after a better Copy. It is the Definition of Religion in us, Divine Imitation. Godliness is God-likeness. Now, see what God doth. He is universally Good: He maketh the Sun to shine, with­out Difference or Distinction, on the Righteous, and the Unrighteous.
    Mat. 5. 45.
    He ma­keth his Rain to fall upon the Just and the Unjust. He giveth us Rain from Heaven, and fruitful Seasons.
    Acts 14. 17.
    Wherefore, to have God in our sight; and to have right Ap­prehensions of him, and a Sense of his Love and Goodness; this, above all Things, tends to the Nobleness, Am­plitude, Freedom and Liberty of our Spirits.
  • Secondly, I propose something in respect of our selves: That is: Be not in a worldly Spirit: Be not in love with bodily Ease: Give not your selves up to the Pleasures of Sense: Be not eagerly bent upon [Page 285] Gain: But, be loose to it. For, this you may observe; Sensuality and Covetous­ness do narrow the Soul, and limit and confine its Reaches, and Desires: For, Sensuality marrs the Understanding: And he that hath mean Thoughts, hath but poor Performances. And Covetousness doth contract to a little and very nar­row point: So that there can be no Mo­tion in any large Sphere of Action. God, and Religion, and the Concernments thereof, are nothing, where either a sel­fish Spirit hath place; or a covetous Hu­mour reigns. That Rule that is common, Every Man for himself; and God for us all: It is the Effect of the lowest, the shallow­est, the meanest, sorriest Spirit that is in the whole Creation of God: And that Frame and Temper of Mind, doth make a Man uncapable of Self-enjoyment.— In all Competition of Actions or Objects; Man shou'd always prefer that that will do him Good, and bring him to Perfecti­on, according to his inward Man. For a Man is more by his Soul, Ten thousand times, than he is, by his Body.
  • Thirdly, I propose something in respect of others. Suspect no Body, before-hand; till you have Ground and Cause from some Experience. Take up, against no Body, upon bare report. Impute no E­vil [Page 286] to any, of whom you do not know some. And, further: Make fair Appli­cation, in an honest Cause, to any Per­son therein concern'd; with a Confi­dence, and Expectation, that he will do what is fit: And let him perceive your good Opinion of him. If any thing in the World engage a Man; this pre-con­ceiv'd Opinion, and right Supposition, will * engage, and oblige him. But, ob­serve the seasonable Time of Speaking: And allow to every Man for his Pre-pos­session; for his Anticipation, Pre-con­ception, and his Temper. This is Chri­stian Prudence, and honest Policy: And this will gain Advantage, and increase Good-will: And I dare say, both Rea­son, and Religion will allow this Respect of Persons. There is another kind of Re­spect of Persons, which we disallow: But this Respect of Persons there is good Cause for; and it may be used. It is a great Piece of Prudence, to apply hand­somely to Men; and to avoid the darker Part of Men; and take them at the best: And, some are very good at it.

These are the Proposals I make, which tend to the enlarging a Man's Soul, and amplifying him, and qualifying him, to be an Instrument to advance and promote the Good of the World.

[Page 287]* Lastly, This is a Challenge to the Cor­rupt Guise of this World; and the de­generate Practice that is in it. Do we pro­fess our selves to be Christians?—Do we do LOVELY Things?

How is the World apostatized from the Divine Nature; and degenerate in­to the Devilish Nature? For, commonly, our Parts are employed, and our Time spent, in studying and contriving Defi­ances one against another. In the Crea­tion, God made the Second in order to the First. And, if we answer the Order of our Creation; we shou'd be so much the more provided for, by how many more there are in the World. It should be; one Man a God to another: But, we, through our Degeneracy, make it to be; every Man a Wolf to another. For, we see Men glory in their Cunning, and their Craft: And a cunning and crafty Man, he is called a wise Man: But This is no true Wisdom.

Whatsoever Things are of GOOD RE­PORT.

Things may be of good Report two Ways. There are Majora, Insigniora Ju­ra: The greater, the higher, more uni­versal, [Page 288] famous Rights. And there are Minutiora, Leviora: The lesser, more par­ticular, and obscurer Rights. And, there is difference between these two, both in re­spect of the Matter, and of the Evidence. The former need no external Report, no foreign Determination; they are above it: Loquuntur Res: The Things speak themselves: And the Voice and Lan­guage of Things is more certain and in­fallible, then Sense of Persons liable to Prejudice; who may be incompetent to make Report; through Impotency, or Partiality: But the Voice of Things is uni­form, constant, and what cannot be pra­ctised upon. All Men acknowledge Piety, Devotion towards God; Justice, Righ­teousness amongst Men; Sobriety, Tem­perance, as every Man's Measure, condu­cible to his Health, conservative of his Life. And, we may take that to be the Sense of Human Nature, wherein all Men agree. Who commends not Modesty, be­fore Impudency? Faithfulness, before Treachery? Charity, before selfishness? Mercifulness, before Cruelty? Moderati­on, before Insolency and Usurpation? Sobriety, before Intemperance? Love and Good-will, before Malice and Envy?

As for the Latter Rights: In these the Reason of the Thing is less evident, and [Page 289] the Right of the Case * is of more ha­zardous and uncertain Determination; because of Change, or Variety of Cir­cumstances.

There is some what a different account in this Case, in respect of the Liberty of the interior Man, in Foro interno (as we speak) and of the exterior Man, in foro externo. In the former, no Creature hath Cogni­zance; therefore doth not intermeddle. As concerning the Acts of the external Man; not only the Sense of one's pri­vate Judgment is to be taken into Consi­deration; but, in the Use of our Li­berty, a just Regard is to be had to o­thers; to Government, and Authority; to the Sense of other People; to the maintaining of Charity: For Universal Charity is a Thing final in Religion. Wherefore, the maintaining and enlar­ging Love and Good-will, Order, and Peace, are to be preferr'd before the Use of Externals in particular Cases. Mo­desty, Humility, Meekness, Charity, and such Vertues, do sanctifie by their Pre­sence and Operations: Which cannot be affirm'd of those Things which belong to the Instrumental part of Religion; as Prayer, Hearing of Sermons, Receiving the Sacraments; all which, are esteem'd from their Respect to an End; and are then [Page 290] crown'd when they attain their Purpose. Prov. 15. 8. For, Prov. 21. 27 Scripture tells us, Isa. 1. 11. * as to those who are immoral; Isa. 66. 3. that the Prayers of Persons, Jer. 6. 20. in such Circumstances, Amos 5. 22 may be Abomina­tion. I put these * Things, in Competi­tion with the other; not to prejudice these; but to prefer the other. These are the Means, the other the End. Our Sa­viour justifies this Distinction between the greater and lesser Rights:—Judg­ment, Mat. 23. 23 Mercy, Faith; the weightier Mat­ters; these ought ye to have done.— Tithe of Mint, Annise, Cummin; these ought ye not to have left undone.

So far as Conscience may be concern'd, there is Certainty enough in Things. We may have sufficient Assurance from the Reason of Things themselves, or their Reference to the End; from the clear Report of so creditable an Instrument as the Bible; from the Sense of Human Na­ture; from the joint Report and Agree­ment of all who have not neglected or abused their Faculties; who are (as Eu­ripides says) [...]. So that That hath but little or no place in Reli­gion, and is very mean, and low, which is doubtful and uncertain; which is not of unquestionable good Report. Where­fore it argues Carelessness, and neglective Indifferency; to be unresolved, unde­termined, [Page 291] in Matters of any Weight in Religion. For, we may fetch most of it out of our selves. Act. 17. 27. Awaken Intelectual Faculties, search, consider, examine Prin­ciples of God's Creation. All, but what is properly reveal'd Truth, may be found out. All Offices of Piety, Devotion to­wards God; all Acts of Righteousness, all Ways of Moderation, Kindness, Be­nevolence towards Fellow-Creatures; Su­bordination of Sense to Reason, within thy self. Wherefore, it lies upon us, to excel in these great Instances of Morality, gain Repute and Esteem in Minds of Men, by exact Conscience in them. In these greater Things we should be resolved and peremptory against the evil Suggesti­ons and Provocations of a profane dege­nerate World: In the lesser Things, where common Sense * and Opinion is contrary * to Private; suspend a while, for thy own sake; forbear, for thy Bro­ther's. General good Report is considera­ble; and, by particular Persons, to be weigh'd in foro interno. 'Twou'd make a Man jealous of himself, suspicious of his own Reason; so far as to make him ex­amine further; enquire, and not be too peremptory. In foro externo, common Sense, * and Opinion, is a very great A­bridgment, Limitation, Restriction up­on our Liberty. Our Credit may not be [Page 292] euough to defend us from Censure: Or, * on the other hand, it may be consider'd too much; so as to lead others to pra­ctise, without Judgment of their own. * We shou'd consider also our Uncertainty, Fallibility, Partiality, where we are af­fected or have a Mind. So that it is safe and prudent to see also with other Mens Eyes. Prov. 12. 14. In Multitude of Counsellours is Safety.

'Tis a Thing very desirable, to have the World be as smooth and calm, as quiet and tolerable, as may be. Offences amongst Men are apt enough to arise. Where we cannot yield internal Assent, for want of Evidence, and assurance in Things; external Obedience and Com­pliance with Sense of others, may be yielded, for the maintaining of Peace, Love, and Good-will.

If there be any VERTUE.

Can any thing come after so many Ex­cellencies, * after so many Universals, such transcendent Accomplishments? this shou'd seem needless: For, what can be more, or further? * But the Apostle doth not say * here that there is any thing beyond; any thing distinct; any thing further to [Page 293] be added to what he had said before. It is not positive: For, it is but if any Ver­tue: He seems to suppose he might not think of all: But intimates, that * what­ever were wanting, he wou'd add that al­so if it did occur; and leaves us to sup­ply the Defect, by Parity of Reason. His Mind is, that a Christian shou'd be very compleat.

The Word [...] in a strict and pecu­liar Sense, signifies Warlike Valour, or Courage; in a common and ordinary Sense, any Perfection; in a Philosophical Sense, [...] as opposed to [...]* as contrary to Vice and Wickedness. This is, also, the Theological Sense; and so is used by another Apostle twice. * But St. Paul never uses this Word but in this place: 2 Pet. 1. 3. and ver. 5. Tho' he oft insists on all the Chri­stian Graces; and Fruits of the Divine Spirit: All which are Vertues as * consi­der'd in us; and * are call'd Graces as from God. To guess, therefore, at what the Apostle may mean, here. This is ex­plicable in these Particulars. In the Skill of several Mysteries, of Arts and Sciences, of Tongues and Languages, of Trades and Professions; in the Use of Gifts, whether ordinary, and acquired by our own Industry, and Study; or extraor­dinary, as 1 Cor. 12. &c. These are di­vers Ways in which Human Nature may [Page 294] be perfected; and in which, it may be employed. The Apostle * therefore would not have Christians wanting * in any thing; or think any piece of Morality below them; be it as low as * meerly Ci­vility, Affability, Courtesie.

The Apostle may be understood to have respect to the Peculiarities of Per­sons. * There is that which is peculiar to each Sex. The proper Excellence of one Sex, is Modesty, and loving Affection: The proper Excellence of the other Sex, is Judgment of the Reason of Things; Courage, and Resolution. Some People, besides their general Goodness, Integrity, and Uprightness, as honest Men, and good Christians; are singularly good and use­ful in some particular Way, and to some special Purpose. Some are dexterous to put off an Abuse by innocent Wit, and so prevent falling out. Some are dexte­rous to put another out of a Fit of Pas­sion; without either speaking Untruth, or Hurt to the Person who was the Cause of the Provocation. (Thus Abigal, 1 Sam. 25.) Some, to put by ill Counsel, and so to prevent Mischief (as Hushai, 2 Sam. 17.) some, to prevent Mistakes * in Conversation; having Wit at Hand, for better Con­struction than the Person concern'd was ready to make. Some are good at Peace­making; excellent Arbitrators, Referrees; [Page 295] ingenious at finding out Tempers and Terms of Accommodation. Some are very good Company; * able to relieve, and recreate oppress'd drooping Spirits. Some can handsomely bring another off, when unhappily engaged.— These are good Effects of Nimbleness of Wit, and Quickness of Apprehension; which are oft found to prevent Mischief.

These several distinct Excellencies, and Perfections, are the Ornaments and En­dowments of Human Nature; and not all usually meeting in the same Person: But divided, and dispersed, amongst Men. They are so many Rays and Beams of the Infiniteness of the Divine Knowledge, and Wisdom; the Flourishes of God's liberal and bountiful Creation. These, also, recommend us one to another, as needing each other in several Ways, and to different Purposes. * For, by a joint Contribution of our several divided Per­fections, we make one Body compleat. Whereas an Absoluteness and Self-sufficien­cy is not found in any Particular.

I conclude. What is useful, grateful, beneficial; tho' we cannot say it falls un­der particular Command, is here recom­mended to us, under the Name of VER­TUE.

[Page 296]If there be any PRAISE.

PRAISE is a Note of Vertue, and a Piece of its Reward. It follows Vertue; as Shadow, a Body. It accompanies worthy Action; and is an Incentive and Spur to it. 'Tis true, Vertue is in our Power, praise not: But, that * Commenda­tion which is from Persons not competent, and who are themselves, unworthy; that which follows not good Action, is not Praise or Honour. Truth is great: It may be oppress'd a while; but will at last pre­vail. When Men are incompetent to judge, through their Insufficiency; or are engaged in an evil Way; we are, then, to approve our selves to their Con­sciences; not their Humours, Wills, Plea­sures. But where Men judge according to the Rule of Right; their Sense is con­siderable; and their Commendation va­luable. * Now, he that is prais'd for something worthy, useful, or taking with Men, hath Acceptance, is attended up­on with Expectation; and may make good Advantage of this. Whereas, if he be not regarded, nor consider'd; he will have no Opportunity to do Men good. And where Men are forestall'd, prepos­sess'd, prejudiced, a Man loses his Labour with them. Wherefore, Men do well to [Page 297] stand upon their Credit: and this, for their own better Security * in Vertue; as well as for their further Advantage to do others Good. He that despises Shame de­spises Sin; cares not what he does; will do any thing. 'Tis a sharp Reproof, a pungent Argument, in few words; Are you not ashamed? Upon this account it is preservative, soveraign, and very condu­cive to the Safety of Persons in * a ver­tuous way; that Men of Place and Worth, either declare a good Opinion; or, at least, good Hopes and Expectations of those within their Government. It tends to engage, and encourage to Proficiency in Vertue. If a Man have lost his Credit; he will grow desperate. 'Tis an irrepa­rable Evil, to take away another's Fame. 'Tis to take away his second Security to Goodness; * as Conscience is * his first.

Commendation, * therefore, is of use, both to encourage Good-behaviour; and further settle the Well-resolved. And, he who hath the advantage of Repute, and Credit, may more easily perswade to ways of Goodness, and Sobriety. Wherefore, if the good Word of others may be gain'd, upon Terms of Truth and Righteousness: It is a very good purchase; as tending to our own better Security and Settlement in Vertue; and to the enabling us to [Page 298] deal effectually with others, for their Good.

Think these things REASONABLE.

So it is in the Original [...]. Apply to them the Reason of your own Minds. In the Use of your Reason, Mind, and Understanding; in the exer­cise of your Natural Faculties, charge your self with these things. It is not barely, have them in your Thoughts: but, in the use of your Reason, recommend all these things to your self. Think that you do not acquit your self; that you do not that that becomes you; that you do not raise a connatural Superstructure to the Foundation of Nature; if you do not, in the Reason of your Mind, think all these things worthy of you. This is the Sense of the words.—Religion exercises, teaches, satisfies that which is the Height and Excellency of our Nature. Our Rea­son is not confounded by our Religion; but awaken'd, excited, employ'd, directed, and improved. For, this is the Faculty, whereby we are capable of God; appre­hensive of him, receptive from him; whereby we can make Acknowledgments to him; make Returns upon him. The first Operation of Religion is Mental and Intellectual. They begin at the wrong [Page 660] end, who set not themselves here first to work; so are not likely to bring any thing to Perfection. For, the Mind's Resolution and Satisfaction, is first and principal. If we leap over this; we shall be ever after lame in our way. Credulity is but Im­potency. Pro. 14. 15. The Simple believeth every word: but, the prudent Man looks well to what he admits. Man is not well settled, or confirm'd in his Religion, until his Reli­gion become the Reason of his Mind. 'Tis Lowness, and Imperfection in Religion, to drudge therein; to take up Duties, as Burdens; to do them as Tasks, barely to satisfie Conscience, that Conscience may not trouble, vex, condemn. They who are come to any growth in Religion, are free­spirited in it; act with inward Satisfaction, Pleasure, Content. They understand it is for our Good; desireable of it self; and therefore, act with Delight. Religion, till then, is not our own; is not settled in the Subject; is not secured: till then, Men will not be friendly to it; will not make it their Adoption, or Choice: but rather look upon it as their Exacter, Controuler of Liberty and Will, * and look upon God * as an Egyptian Task-Master. They will carry it as a Burden, which they wou'd throw off; if they might have their Minds. * But, I dare undertake to shew, that all true Reason is for Religion; and nothing [Page 300] of Truth against it. Religion doth us the greatest Service and Courtesie. To our Minds it does Good directly and immedi­ately: to our Bodies, by the good Conse­quents on the Mind's Government. It re­lieves us, in case of the greatest inward Evils (Guiltiness, Malignity, Rancour, Malice) which, if not removed, we must be most miserable: and, it possesses us of truest inward Good. In this Sense, is that verified, which Solomon says of Wis­dom, Prov. 3. 17. Her ways are ways of Pleasantness: and all her paths are Peace.

SERMON II.

ACTS XIII. 38. ‘Be it known unto you therefore, Men, and Brethren, that through this Man, is preached unto you Forgive­ness of Sin.’

THAT we may the better esti­mate, of what Consequence this is to us; and how much we are beholden to the Divine Good­ness, for this great Benefit of Pardon and Forgiveness; let us look into the Evil that we are rid and discharg'd of, by this Act of God: let us look into the Nature and Quality of Sin.

SIN, as it reflects upon God, is an Act either of Neglect, or Contempt. And how shall we answer it, if we be guilty upon either account? if either we neglect our bounden Duty, or cast Contempt and Scorn upon our Sovereign? by whose Power, we are raised out of nothing, into Being; at whose Pleasure, we are conti­nued [Page 302] in Being; and at whose Appoint­ment, we shall go out of these Beings that now we have: and it will not be in our Power to withhold our Souls from him, one moment, tho' the State and Welfare of them to all Eternity, did depend there­upon.

Let us also consider, what SIN is in it self. It is a Violation of the Rule of Righ­teousness, the Law of Heaven; from which God himself, (who is cloathed with Om­nipotency, in whom is the Fulness of Power and Liberty) never did vary, from Eternity; nor will, to Eternity: for, the Throne of God is established in Righteousness. What, then, do we think it is for us, sorry Creatures, to take upon us, to controul the immutable and unalterable Law of ever­lasting Righteousness, Goodness, and Truth, upon which the Universe de­pends?

Then again SIN, in respect of By-stan­ders, is a thing of very bad consequence, and of ill Influence; because of the Preju­dice of Example. For, we are more apt to follow Example, than to live by Rule: and nothing is more frequent, than for Men to pretend Use, Custom, and Pra­ctice, even against an establish'd Law: and we justifie our selves, as we think, by do­ing as others do; and that we are not sin­gular [Page 303] and alone in what we say and Pra­ctice.

That which we call Moral Evil, is a thing of the greatest Ugliness and Defor­mity in the World. The Filthiness of Sin is express'd in Scripture under the names of those things that are of the greatest Loathsomeness and Deformity. Nothing is so bad as Moral Depravation. Corruption, Rotteness, and Putrefaction [...]n Naturals, even to Stench and Nauseous­ness, is not so bad as the Exorbitance and Degeneracy of an Intelligent Agent, out of the Course of Vertue, and Honesty; be­cause Intelligent Agents act in a higher or­der than Naturals: for, in these, it is only a Tendency to Dissolution, and Non­entity; and so it is a Negative Evil. But all the Departures from Right Reason, are privatively Evil.

Now, of what great Consequence must this be to us, to be discharg'd of a thing, of so much Malignity in the Agent? a thing which carries so much Insolence, Arrogance, Presumption, Self-assuming, and Confidence; lifting up our selves a­bove what we ought; which not only in its own Nature and Quality, is a Privati­on; but a Pollution; a thing that makes Havock, and brings all into Confusion; turns all upside down, and puts every thing out of order; so that no Man can [Page 304] tell what will be next. Nor * indeed can * any one think what that Man will dare to do, that durst vary from Right. For, by the same Authority that any Man varies from Right in any one Instance, he may in all. It is Innocency that is our Pro­tection: and he that disrobes himself of that, opens the way to all manner of Un­righteousness.

And lastly, SIN, in its consequence, is Punishment. For, the Wages of Sin is Death. Rom. 6. 33. And, as Life comprehends Health and Strength, with all Happiness; so Death is perfectly contrary.

It is therefore a Matter of great Impor­tance, for * one of a considerative Mind, and an awaken'd Conscience, to be able to satisfie himself in this Matter; and to know how he may come off from the Guilt of his Sin, and the Punishment due thereunto. And, I shall do you very good Service, if I can propose to you such Grounds and Principles as may satisfie your Minds, in the Belief of God's For­giveness of Sin.

The great Revelation that we have from Heaven, is, above all things, satisfactory to the Reason of our Minds, in this Mat­ter: in which, it is declared that God looks upon what our Saviour hath done, and suffer'd, in his Undertaking for us, as a [Page 305] very valuable Consideration for the Par­don of Sin, to them that do repent. Now, that we may believe the former, and charge our selves with the latter; I propose to you these Considerations and Arguments:

  • (1.) From the Goodness of the Divine Nature.
  • (2.) From the Tenure of Gospel-Reve­lation.
  • (3.) From those Impresses of Good­ness, and Kindness, that God has stamp'd throughout the whole Creation.
  • (4.) I shall make it appear, that it is a thing every way worthy God, to pardon Sin to Penitents. * And,
  • (5.) That the Evil of Punishment hath the place of a Mean only; not of an End.
  • 1 st. From the Quality of the Divine Na­ture GOODNESS. It is the very Perfecti­on of the Divine Nature. Now, Acts that flow from Nature have two Advantages; They are very easie and pleasant; They are most sure and certain: For, Nature fails not; Nature is uniform, regular, and constant. What Nature doth, is [Page 306] without resistance; against all Impedi­ments: * It goes on readily in its course; and doth not waste and spend it self, as other Agents do. A Person of GOOD­NATURE doth Courtesies and Kindnes­ses, with as much Freedom and Readi­ness, as an Ill-natur'd Person doth Injuries. And, by this, we may be assur'd that Good­ness is the Excellency of the Divine Na­ture; because all other Perfections be­come Divine, as they are in conjunction with Goodness. Take away Goodness and nothing is a Divine Perfection: For, Power and Wit are in the Diabolical State, as well as other-where: and we are apt to fear Wit and Power: but where­ever there is Goodness, we have Expecta­tion from it. It is not safe for Wit and Power to be alone. Our Safety and Se­curity is in Goodness: and it is much for our advantage that all Divine Perfections are in conjunction with Goodness.—Ne­ver any that had the Notion of a God, doubted of his Omnipotency and All-suffi­ciency: but, the great Question is, con­cerning his WILL: For, here, our Hearts are apt to misgive us. He, being perfectly free, is subject to no restraint: If he hath but a Mind to fail us; we give him cause enough to do it; and hence arise our Doubts. Now, to satisfie you in this; I say, * that where there is all Perfection [Page 307] in a Conjunction; there is no place at all for any Uncertainty, Inconstancy, Vari­ety. Resolution, and Performance, in such Agents, always go along with the Reason of Things. So that if the Reason of Things be steady; these Agents are al­ways steady. For, Liberty, as a Perfecti­on, is quite another thing from being li­centious, or lawless. He is least of all FREE, nay he is the veryest Slave in the World, that hath either Will or POWER to be licentious, or exorbitant, or to va­ry from the Law of Right. An Intelli­gent and Voluntary Agent, in his right Constitution, does things in due and con­venient Circumstances, as certainly, and constantly, as any Natural Agent; and doth as surely produce noble and gene­rous Effects, as any Natural Cause doth produce Effects that are Natural. So that notwithstanding the Fulness of Liberty in God; and notwithstanding his Omni­potency; yet, you are surer of him, in all Cases of Righteousness, and Equity, than of the Effect of any Natural Cause: be­cause the Way of Liberty in an intelligent Agent, is a higher Way of Action, and Motion, than the Way of Nature; * any where besides, where there is a Determina­tion to the Effect. For, you are not to think, that because you are Free; there­fore you may act Irregularly, or Arbitrari­ly. [Page 308] You see, inferiour Nature is deter­min'd, and never is found out of its course: and it is to be expected, that in­telligent Agents do not vary from the Rule of Right. Nay, it will be the Con­demnation of them, if they do. For, Liberty is not a Deformity, but a Perfecti­on. And, a higher Agent should be as true to its Principle, as any natural A­gent; which the Philosopher tells us is always determin'd: for, if it were not so, the way of voluntary Motion would be in­feriour to natural Motion, which is more imperfect; and, the higher Creation, in­dued with Liberty and Intelligence, would be Principles of Imperfection and Defor­mity. —This is the first Argument. And this is a solid Foundation. What is Natu­ral, is Certain. What is done Naturally, is done Easily. If God do Good Natu­rally; he doth it easily: for, who can con­ceive that God should go against his own Nature?
  • 2 dly. Add to this, Divine Revelation; and you have double Security. And, for this, you have several Texts of Scripture: God so loved the World, &c.
    John 3. 16.
    From which place, I would have you to take notice of our Saviour's Merit; yet, that our Savi­our did not merit, or by his Righteous­ness procure his own Sending; but, this [Page 309] was wholly from the Love and Goodness of the Father. Our Recovery began at God himself: Our Saviour was not the first Moving Cause: but, rather, a pro­moting Cause. Like to this, is that which you read, GOD hath raised up for us a Prince, and a Saviour.
    Acts 5. 31.
    —We read al­so, that God was in Christ, 1 Cor. 5. 19. reconciling the World unto himself; not imputing Trespas­ses: and,
    Eph. 3. 12.
    by him we have access to God with all Freedom: So that we may accuse our selves before God, and not favour our selves, (as Malefactors use to do; to make the best of a bad Cause;) but, we have such a Merciful Intercessour, and so Gracious a Judge; that a Sinner may ag­gravate his Cause before the Judge; and fare never the worse. So that who-ever he be, whose Heart fails him to go to God; he doth not read these Gospel-Texts; but is rather conversant with what is said of the wicked Angels,
    2 Pet. 2. 4. Jude 6.
    that God had reserved them in Chains of Darkness, &c. —Now, I desire that you would ad­join with the Quality of God's Nature, that which God hath declar'd as the Result of his Will: and can you have better As­surance? The former is a fixt Principle in God: The latter is his Choice, and De­light; and that wherein he hath freely engag'd himself. And it is to do God Right, to build upon his Promise, as good [Page 310] Security; to think that God, of his own Nature, is placable and reconcileable, and, then, to think that he will pardon Sin, upon the Terms that he hath pro­posed; because that he hath promised so to do.
  • 3 dly. Tho' stronger Arguments than these two cannot be brought; yet, because there is a further Confirmation in a mul­titude of Witnesses; I superadd an In­spection of those Impressions of Goodness, and Kindness, that God hath stampt through­out the whole CREATION. And there we shall find this; that every thing maintains its own Off-spring, and endeavours to bring it to good, (according to the seve­ral Natures * of every kind:) and if it be capable; it bears its * Off-spring Affecti­on. Even the stupid Earth that we tread upon, maintains the Grass, and all that grows upon it. According as things are capable, they do express themselves; by Communication, and careful making Pro­vision for their young ones; and by Com­miseration, in case of Misery. The most furious Creatures will expose themselves to Harm, for the Security of their Young. This we observe, that all Originals to Be­ing, throughout the whole Creation, have a lasting and continued respect to their Off-spring; and from their own Goodness, [Page 311] they comply with the Necessity of the Case; and help and relieve, if they can. Parents do so, to their Children: and this is found in all inferiour Nature. Now Humane Nature, if it be right, and be not abus'd, is, above all other Natures below it, most Tender and Compassionate. And, this is the Security that all of us had, for our Lives. For, we were all born in a weaker Estate and Condition than any o­ther Creatures: but, coming into the hands of Reason, and loving Affection; no Creature is better provided for.

This that I have observ'd to you, is so true; that * for this, you may survey the whole Creation. It is a Truth so general and universal, that I find but one Instance to the contrary; and that is, where it is said of the Ostrich, Job 39. 14. that she lays her Eggs in the Sand, not considering that the Foot may crush them; and that she hardeneth her self against her young ones; as if they were not hers. Now, we are wont to say; that, where there is one Exception, the Obser­vation holds in all other things, that are not excepted. Yet, see what may be said to this very Instance that is excepted. She seems to take some care of her Eggs, and to make some Provision for her Young ones; in that, first, she lays her Eggs in the Sand, * that by means of the Heat thereof they may be hatch'd; and then, she covers [Page 312] them there; so that if they meet with any Disaster, it shall be by accident. But, if any thing yet be wanting, see the Ac­count that God himself gives of it: 'Tis for want of Understanding. ver. 17. If she knew better, she would do better.

Now, whatever Perfection is found in any Creature, it is primarily, and original­ly, in GOD: other where, it is by Deri­vation and Participation; but it is in God, as in a Fountain: nay, that which is li­mitted, and confin'd, here below; is, in God, Primarily, Originally, and Essen­tially. —We all commend the merciful and compassionate Disposition, above the cruel and malicious. And shall we attri­bute that to God, which we condemn in any Creature?

But then, 4 thly, 'Tis a thing worthy of God.—We may well think that God takes more pleasure in Pardoning Peni­tents, than in Punishing obstinate Sinners. The Prophet Isaiah says, Judgment is God's Work: Isa. 28. 21. but then he says, it is his strange Work: it is that in which he takes little Pleasure and Delight. Iam. 3. 33. For, he doth not afflict willingly, nor grieve the Children of Men. God's Prerogative to pardon (if it be lawful to put these things in comparison) is rather more, than there is Power and Right to punish: and it is [Page 313] more effectual, and more to the Purpose of God's Honour and Glory. For, when he pardons, he procures himself Love, and gains the Heart and Soul of his Crea­ture: but, if he punish, the Party en­dures because God is stronger, and he cannot make resistance. But, where God pardons, the Creature is overcome; the Heart is melted; he deprecates, and sub­mits, and thinks himself for ever engag'd to God.

This I observe, that Natures of any Ex­cellency, take far greater Delight in ha­ving Opportunities to shew Favours, and to do Kindnesses; than in having Power to punish. There are very few Persons that take pleasure in being Executioners of the Laws that are Penal: which makes the Office of an Informer so odious. The best of Men take delight to gratifie, and to shew Kindness.

In this case, therefore, this I will say; If God do punish Sin, he doth that which is just: but nevertheless, God is not, by any Attribute of his, under a necessity to punish Sin, if the Sinner repent, depre­cate his just Offence and Displeasure, and return to his Duty. God doth that which is just, if he punish Sin: but then I dare not say that 'tis just that God should pu­nish, or that he were unjust if he should not do it. This, for certain we may af­firm [Page 314] concerning God; that he doth act in a way of the highest Reason, and Un­derstanding, and fullest Correspondance with the Right of the Case. Now, a true Penitent is capable of Pardon: and, if he fall into a merciful hand, he may receive Mercy. No Man thinks that he who hath right to punish, is always bound to pu­nish. This we hold universally, that to all Supremacy of Power, there is inhe­rent, a Prerogative of Pardon: therefore this is inseparable from the Majesty of Heaven, who is Omnipotent.

But then, 5 thly, to inflict Evil hath only in it the Notion of a Remedy; the place of a MEAN, not of an END. Now, we know, that no more of a Mean is de­sign'd, than what is necessary for the End. This is that which makes a Mean conside­rable, the Relation it has unto the End. A Medicine may be bitter, and costly. No Man takes Physick, for Physick's sake; but in order to his Health. In a Mean, we only look how far it is available to the End. God, therefore, inflicts Punish­ment, as a means to obtain an End that is better. Therefore, sometimes he brings a small Evil, to prevent a greater; and a present, to prevent a future; and suffer­ing in time, to prevent suffering hereaf­ter; and a harder Condition in this [Page 315] World, which is but for a while; that our Condition may be better secur'd in the o­the World.

The Divine Goodness doth aim at two things, in Punishments; the Reformation of the Offender, and the Information of the By-stander. And those that are in Authority among us, inflict Punishment, not as an End of their own Invention; not for Revenge upon the Party: * as we observe even * as to those who are guilty of the greatest Crimes, as Murderers, and Highway-Men; who must of necessity be condemn'd for the Publick Safety, and Defence of the Law: Yet, how much Clemency do they shew towards them? and what Pains do they take, that their Souls may be saved, and their Bodily Suf­ferings prove Sanatory to their Souls? So that Punishment is for doing Good to the Offender, and to the By-stander; that they seeing the Evil that Sin brings upon Men, may be better inform'd. There­fore, I take it for granted, that where there is Wisdom and Goodness in the A­gent, all Punishment is for Instruction, Reformation, and bettering of the Offender; or for Example to By-standers. And, I cannot tell what is Good in Punishment, but these two. So that Punishment hath the place of a Mean, not of an End.

[Page 316] A Creature must not contradict the Di­vine Will; and avow it as its Priviledge, and stand to it: as every one that is im­penitent, doth. Whosoever commits a Sin against his Light, Judgment, and Con­science; if he do not repent of it, he con­tracts a Habit; and interpretatively, he commits the Sin over and over again: and he lives in it. For, if he did not justifie it; why doth he not disclaim it, repent of it, ask God's Forgiveness, and more carefully withold his Consent for time to come?—It is not a thing credible, that God will pardon Sin, without Repen­tance.

To SIN, and NOT TO REPENT; is to speak Defiance against God, and to usurp upon him; to deny his Authority, and make our selves Lawless and Arbi­trary: than which, nothing can be a great­er Affront to God.

'Tis of most dangerous and mischievous Consequence. He that sins openly, and doth not repent; he doth invite, nay, in a sort, warrant other Men to do the like: and therefore, for the Safety of others, it is necessary to punish such.

It is not at all Compassionable. There is an Incapacity in the Recipient: tho' there be no want of Mercy in God: For, he is infinitely, Merciful, and Gracious: but the Subject is altogether incapable. And, [Page 317] indeed, no Man doth regard Pardon of that, of which he doth not repent. He slights any thing of this nature. If a Man doth not repent, he doth not care for God's Pardon. Nay, how can that be forgiven, which the Committer doth un­dertake to warrant, and to justifie? Such an Act of Grace, if it were offer'd, would be despis'd.

A Creature therefore must not contra­dict the Creator's Will; or controul the immutable and unalterable Law of ever­lasting Righteousness, Goodness, and Truth; and avow it, and stand to it. For, God's Righteousness engages him to controul the Lust of Sinning, and taking Delight in Evil: and, it is natural for him, so to do. As God is the first and chiefest Goodness; and as he is the Gover­nour of the World; it doth concern him, to controul Evil, and to maintain Right. He is Supream and Soveraign; therefore must not be affronted. But, if the Sinner leave off to sin, and condemn himself; then, the Necessity of Punishment is ta­ken away: For, that for which Punish­ment is made use of, is obtain'd with­out Punishment. And we never make use of a Mean, if the End be obtain'd.

[Page 318] Punishment, in the hand of God, is ei­ther for the maintaining his Authority; or for the Defence of Righteousness; or for the Reformation of a Sinner; or for an effectual Admonition to the By-stan­der. Now, Reformation, and Amendment, are better secur'd, by Mens Repentance, than by their Destruction. And, also, the Defence of Righteousness is better secur'd by this way, than any other. For, if Men suffer; yea, if they perish everlastingly; they perish only on this account, because they cannot avoid it. And there may be in Hell, those that blaspheme God;as you read in the Revelations.—A Sinner's voluntary Submission to God, and hum­ble Acknowledgment, hath more of Ver­tue in it; and is more pleasing to God; than either being turn'd out of Being, or suffering Hell-Torments to Eternity. For, the one tends to mending the Mind, (which is a thing good in it self:) the o­ther to Exasperation. So, Rev. 16. 9. Men were scorch'd with great Heat; and blasphem'd God: and they repented not, to give him Glory. Now, if the Sinner re­pent; you have his Consent, and his whole Heart; you have then gain'd his Mind and Soul; and he doth, then, all that is in him to do. Now, it is a greater Excellency, to win, and reconcile, by Gen­tleness and Fairness; than to vanquish, [Page 319] and overcome, by Power and Force. To win and overcome, by fair Means, by Reason and Argument, by Courtesie and Gentleness, these shew Wisdom and Good­ness: but, to crush and subdue, may be done by Power, and Subtlety: by Power, because the Person cannot make defence: by Subtlety, because the Person was sur­priz'd, and taken at unawares.—The Creature's suffering Punishment, is a very sorry amends for Transgression. For, what doth God gain by it? God is so far from being recompenc'd by the Suffering of contumacious Sinners; that I dare say, it is more satisfactory to God, more accord­ing to his Mind, that a Sinner should re­pent, and humbly acknowledge his Of­fence, in this State, in which he is; than * undergo the suffering of the Damn'd to Eternity. For, God gains nothing, by the one: but he hath the Heart of the De­quent, by the other.

Now, for Application.

  • In the first place; since it is of such im­portance to us, that we have Remission of Sin; let us dwell long upon it, by se­rious Meditation and Consideration, till our Minds have Assurance and Satisfacti­on; and till we come to a firm Resolu­tion [Page 320] in it. For, this is fundamental to Faith; and necessary to prevent our De­spair, when we come to die. For, then, it will either be the poor Security, which Sencelesness or stupid Ignorance works in us; or else there will be Confusion of Thought; and we shall not know what to do, if this Knowledge by not confirm'd, and settled in the Soul. A National Ap­prehension of this, will not be sufficient to give us solid Content and Satisfaction, at that time; nor be a Foundation for our Faith to rest upon. Those words that we have read,
    Rom. 6. 23.
    that the Wages of Sin is Death, will then run in our Minds; and we shall be,
    1 Kings 17. 18.
    then, ready to say, Art thou come to call our Sins to remembrance?— Tho' Men in a hurry of Business, do not now consider; yet, then, assurance of Par­don of Sin, will of all things be most sa­tisfactory to our Minds; and the want of it, will be the most afflicting Consideration imaginable.

  • 2 dly, Being well-resolv'd and assur'd of the Way that God will pardon Sin; let us always have it in our eye; and put it in practice. Let us be sure that we heartily repent of our Sins; turn to God; make Application to him; and come under the Terms of the Covenant of Grace; that so our Faith and Hope may finally rest in God, 1 Pet. 1. 21. [Page 321] as the Apostle speaks. All that is reveal'd to us concerning Christ, and the Gospel, is for this End and Purpose: and there is nothing in the World that is so well secur'd, as the Pardon of our Sins, and Everlasting Safety, in the way of the Faith of the Gospel: For, upon these Terms it hath Settlement from the Per­fection of the Divine Nature; who is the first and chiefest Goodness; and who can­not fail to commiserate every compassiona­ble Case. And I declare to you, that the Case of a Creature finite and fallible, if he do repent and turn to God, is sorry for what he hath done amiss, and return to his Duty; is compassionable. And this we are assur'd of, not only from the Nature of God; but from the Revelation of his Mind and Will. For, as is his Nature, such are the Resolutions of his Mind and Will.

    That SIN is pardonable; is the Founda­tion of all our Religion, and Application to God; Fundamental to Faith, and to all Affiance, Trust, and Confidence in God. For, tho' the Act of a Creature may be aggravated, in respect of the Per­son against whom it is committed; yet, in themselves, they are but Acts of Weakness. And I shall shew you that they are so, in God's account and esteem: and therefore God doth not charge us so deeply for [Page 322] them as he might, nor so much aggravate the Affronts against his own Majesty; but considers and allows for the Weakness of the Creature. So, Psalm 103. 14. For he knoweth our Frame, and remembereth that we are Dust. Therefore, God doth not so highten our Failings, and Neglect of him, as he might do, from the Height and Excellency of his own Majesty; but he doth look upon them as the Failings and Miscarriages of weak and frail Crea­tures. So Isa. 57. 16. These places of Scripture show that God doth consider what we are; and gives allowance for our Shortness, Weakness, and Infirmity; being the Condition in which we were made. He considers that we are but finite and fallible, and consist of different Ma­terials; a Divine and Heavenly Spirit; and a Gross Body. He knows that we have a great Government, the ruling of sundry Appetites; and must subordinate all the Motions of Sense, to the Dictates of Reason and Understanding; which is the greatest Performance in the World. Yet this, Humane Nature is put upon: and herein we have a greater Province to administer, than even the Angels them­selves; they not having so gross a Body as we have, nor expos'd to so much Evil as we are. Ps. 103. 14. But God, he knoweth our FRAME; and, upon that account, is [Page 323] not extream to mark what is done amiss. A Creature, as a Creature, is finite and fallible: and yet we are not the most per­fect of God's Creation. Now, for Falli­ble to fail, is no more than for Frail, to be broken; and for Mortal to die. Where there is Finite and Limited Perfection, there is not only a Possibility, but a Con­tingency to Fail, to Err, to be Mistaken, not to know, and to be deceiv'd. And where the Agent is such, there is place for Repentance. Repentance is that which makes a Finite Being failing, capable of Compassion. If Repentance did not take effect, it would be too hazardous for a Creature to come into Being. If upon a Laps, an Error, or Mistake, we should be undone to Eternity, without all hope of Recovery: Who would willingly enter upon this State? These are Matters fit for Consideration, and very satisfactory to considerate Minds, and to awaken'd Con­sciences.

  • Then, 3 dly, Let us entertain right No­tions and Apprehensions of God; and conclude that he is, of his own Nature, placable, and reconcileable. It is conse­quent upon Sin, to commit a further E­vil; to delight in it; to love it, and to live in it; and, from hence, to fear and hate God, who is offended by it. For, [Page 324] this is certain, where Men are affraid, they do not love: and where they hate, for their own Preservation, if they could, they would dissable such as are Formida­ble, and in a Capacity to do them Harm. Now, if we look upon God as our Ene­my, (as we shall do, if we sin against him, and do not repent:) we shall fear and dread him: and so Hate him; not Love and Delight in him. For, this is cer­tain; we always suspect that the wrong'd Person will revenge himself, and take all advantage to do himself Right; unless we make our Peace with him. And were God like unto us; there were just cause for this Suspicion. But we may satisfie our selves from what God hath declar'd; that there is no cause to fear, in the way of Repentance and Faith: for as much as God will perform the Terms of his own Gracious Dispensation; which is, to par­don all such as sincerely repent, and be­lieve the Gospel.
  • 4 thly, It this be true, that we cannot be rid of Sin, save only by some Act of God; then, let us not do that which is so much to our own Prejudice; upon such easie Terms as commonly, * to offend: since it is not in our power to undo it. For, Sin committed cannot be avoided, unless by God's Pardon, as well as our Repen­tance. [Page 325] And our Repentance is but our Qualification for Pardon. Pardon it self, is the Act of God, and depends upon the use of his Power. God hath Power over his own Right; and may abate of it, what he pleaseth. Now, if a Man once sin; farewel, for ever, the Righteousness of Innocency: this is that which can ne­ver be attain'd: for it can never be made, that what hath been done, was not done: or, that every sinful Act did not deserve Punishment. In this State of Sin, we are only made whole, recover'd, and re­stor'd: and this Relief we have by the Divine Grace. So that we cannot in any Reason allow our selves to commit Ini­quity for the time to come, or to return to Folly: for, this were to turn the Grace of God into Wantonness;
    Jude 4.
    and to abuse the Divine Benignity, and Compassion, and to make void the Effect thereof; and to do what in us lyes, that the Sins that were forgiven before, should return upon us a­gain, as the Debt that was forgiven did upon the Wicked Servant that we read of.
    Mat. 18.

Let us, * therefore, admire the Divine Mercy and Goodness; that those things which we know we have committed, should be made as if they never had been, by God's Pardon and Forgiveness: that [Page 326] they should be as tho' they never had been, in respect of any Danger or Punish­ment to us. Yea, that God, to whom Vengeance belongeth, should lay aside Thoughts and Purposes of Revenge; and so freely pardon what we have done a­miss: that God, who is our Great Credi­tor, should cancel all Obligations, and comply with the Necessity of our case; without which we could not be happy: For the Redemption of the Soul is precious, Psal. 49. 8. and ceaseth for ever, as to any thing that we can do. But, here, that which was not in our power to do, is done for us, by God; to wit, Pardon of Sin: and he hath provided that which was necessary for his own Satisfaction, which was not in our power; and hath left nothing up­on us to do, but that which we may easi­ly perform, through the Assistance of his Grace; which he is ready and willing to afford, that we may be enabled to repent, and to leave off to sin. And thus God hath made our Condition hopeful, which we had made desperate. Insomuch that God may with great Reason expostulate with us, Psa. 5. 4. and say; why will ye die? and, what could I have done more for my Vineyard than I have done? What could I have done more, * in Consistency with the Design of my Creation; having made and invested Man with Intellectual Nature; [Page 327] and given him Reason and Understand­ing; and consequently, Liberty and Free­dom?

But, lastly, with which I will conclude; Let us learn of God, to afford one ano­ther the like measure: for this is our Sa­viour's Argument. Mat. 5. 45. & 18. 33. We having been Par­takers of the Mercy of God; should show Mercy unto others; and deal with one another, even as God deals with us. It is not possible for a Man to be a true Chri­stian, and not to forgive one that asks him Forgiveness, is sorry for his Sin, and is willing to make the best Satisfaction that he is able. It is not Christian to live out of Love and Good-will; or to harbour Envy, Hatred, Malice, Ill-will, or Dis­pleasure; or to have Thoughts of Re­venge. He that doth so, doth not believe that God hath pardon'd him his Sins: for, if he did, this would cause him to forgive his Brother. If we have in our Souls a true Sense of God's Goodness to us; it will form us into the like Disposition of Kind­ness towards Men.—Whosoever they are that partake of the Divine Nature, do thus: and they that do the contrary, live in the Devilish Nature.

Let therefore all them that complain of the Badness of their Natures, and say it is [Page 328] a Burthen to them, come under the Power of this Consideration; till they are con­form'd to a near Agreement with the Di­vine Perfection. Reason, and Argument are transforming Principles in Intellectual Natures. And, it is not possible where Men are inform'd, and satisfy'd with Good Reason, and Argument; but it should work upon them. Therefore, I advise those who are sensible that they carry Coals, and are full of Ill-will, and entertain Thoughts of Revenge; that they do, day by day, think upon this Argument; till they have wrought out all Malignity out of their Souls. For, they do not believe God's Par­don, who cannot pardon: for, Men are apt to think that God is like unto themselves. Psal. 50. 21. Now, if we justifie our selves in this, and think it our Priviledge, and Prerogative, to bear Ill-will, Malice, and Thoughts of Revenge; we shall attribute the same un­to the All-powerful God: and, if it be so acceptable unto us, to render Evil for Evil, and to be revengeful; we shall think that it is pleasurable unto God also, to destroy his Enemies; and, that he will do it, and prosecute Revenge against his Rebels, to the utmost: for, we are well pleas'd with our own Disposition and Temper: and, that which we do approve and justifie in our selves, we shall attribute unto God: for, if it were not * ( in our opinion) a [Page 329] Perfection; we should condemn it, in our selves: therefore * as such, we shall much more attribute it unto God.

To conclude. Let no Anger, Rancour, Malice, or Displeasure; let no Thoughts or Purposes of Revenge harbour in any Man's Breast; as he would have God pla­cable and reconcileable unto him; and as he desires to believe the Pardon of his own Sins, when he goes out of the World.

SERMON III.

ACTS XIII. 23. ‘Of this Man's Seed hath God, accord­ing to his Promise, raised unto Is­rael a Saviour Jesus.’

THE Promise of the Messias doth bear the most ancient Date. No sooner was there place for it, but he was promis'd, and declar'd: Which was upon the Fall of Adam. And it was not reasonable to think, that God should declare himself for the Pardon of Sin, before Sin was committed: For, that would have been, to indulge, invite, or encourage Man to Sin: But, no sooner is Man become guilty; but the Promise is made, That the Seed of the Woman shall break the Serpent's Head. Gen. 3. 15. Which St. John comments upon, in these Words, 1 Joh. 3. 8. For this cause the Son of God was manifested, to destroy the Works of the Devil.

[Page 332]And this Promise is often repeated to the Patriarchs successively one after ano­ther; to Abraham, to Isaac, to Jacob: As also in the Types and Shadows that were under the Mosaical Dispensation; as the Apostle tells us ( Heb. 1. 1.) God who at sundry Times, and divers Manners, spake unto our Fathers by the Prophets, hath in these last Days spoken unto us by his Son, &c. That which is now plainly de­clar'd unto us by the Messias, was darkly represented by the Prophets. But, in the Fulness of Time (that is, the Time that God had appointed and resolv'd up­on) he sent forth his Son, and exhibited his Messias unto the World. Now this is a Point of the greatest Import to Man­kind that could be, after the Fall of A­dam: For, Remission of Sin depended upon it. And this is a Matter of so great Concernment, that we are undone with­out it. For, unless we can get discharg'd of our Sin and Guilt, we must sink un­der it. See therefore how punctual and particular the Scripture is, in this Mat­ter! * As is plainly shown in the Text: In which you have Six Things very re­markable.

  • 1 st, It is declar'd here, WHO He was, by his Name JESUS; by which He was as well known among Men, [Page 333] as other Persons are known by their Names.
  • 2 dly, The Text tells you of his FA­MILY. He was of the Seed of David, as the very Verse before says.
    Ver. 22.
    And this is done upon a double Account: For Di­stinction; and for better Satisfaction; be­cause the former Predictions and Pro­mises that were concerning Messias, de­clar'd that he should be of the House and Lineage of David, that so Men might be more assur'd that this was He.
  • 3 dly, You have in the Words; Who ap­pointed him. Of this Man's Seed hath GOD rais'd up to Israel a Saviour.
  • 4 thly, You have the Moving Principle: And that is God's Faithfulness. 'Tis ac­cording to his PROMISE, that he hath rais'd up to Israel a Saviour Jesus.
  • 5 thly, You have to what Purpose God rais'd him up: Namely, to be a Saviour; which is more fully explain'd a little be­fore, Chap. 5. Ver. 31. He rais'd him up to be a Prince, and Saviour, to give Re­pentance unto Israel, and Forgiveness of Sins. Where you have the Two great Gospel-Benefits, Repentance and Remissi­on of Sin: And the one in order unto the [Page 334] other. You have an extraordinary Person rais'd up, to an eminent Purpose; to give Repentance, and Remission of Sins. You have heard of others that were Sa­viours in Measure, and Degree; as Moses sav'd the People from the Egyptians; and the Judges that God rais'd up successive­ly, that deliver'd the People of Israel from their Enemies; but, never a Saviour in this kind, before: For the Redemption of the Soul is precious; and no Man can redeem his Brother,
    Ps. 49. 7, 8.
    in this respect. It must be such a Person, as is a Prince, and a Saviour, made so of God, that must appear in this Business; to save Men from their Sins. And this Jesus it is, that God sent to bless us, in turning a­way every one of us from his Ini­quity.
  • 6 thly, You have Them to whom He is thus given to be a Saviour; the Nation of the Jews. To Israel in the first place, as the Scripture speaks, ( Acts 3. 26.) to you first, and then to all Nations, (Acts 13. 47.) I have set thee for a Light to all Na­tions, and for Salvation to the Ends of the Earth.

You see that all these great Things which concern the Messias, and are Mat­ter of our Faith, you have them all in these Words: But, in other Institutions [Page 335] of God, you have either all, or most of the Circumstances left out; and many Things left to our Christian Prudence, Liberty, and good Affection. And this I shall observe in one or two Cases.

And first I will instance in the Institu­tion of the Lord's Supper, which you have in these few Words, Do this in Remem­brance of me: Luke 22. 19. Where you have only the Action, and the Explication of the Acti­on. But, now, there is abundance of Questions mov'd about it. As for in­stance; In what Company? What Prepara­tion? At what Time? How often? In what Posture? Whereas, all these are left undetermin'd. So that as to these, I dare undertake that we are not liable and ob­noxious to God; provided we do with Reason; and observe that which is come­ly; and retain Christian Charity. And because this is a Matter of Consequence, and worth taking notice of; I will make it evident, that there is no Appointment of God, in any of these Matters.

  • First, We are not appointed, in what Company. And yet, how many lay this for a Foundation? Yet, at our Saviour's first Institution, * there was no Curiosity at all, in respect of the Company: For, he did admit Judas,
    Luke 22.
    whose internal ma­lign Disposition he did very well know: [Page 336] And yet he was present at the first Sacra­ment. And you know that all Laws are most rigorously and punctually observ'd at their first making. For, if a Law-gi­ver do not insist upon a punctual Ob­servation of his Laws, at their first Con­stitution; he doth tacitly consent to the laying of them aside.
  • Secondly, Nor any Appointment at what time: No set Season for the doing of it, commanded by our Saviour. For, they were met upon another Occasion; not for this Business.
  • Thirdly, Nor any particular Disposition that we find requir'd by our Saviour, as peculiar to that Business. It is true, they were taken in a Passover-preparation: but they had no antecedent Warning, nor knew what our Saviour was about to do; till he did the Thing. At the Passover there were Four Eatings; and Two Drink­ings: And our Saviour puts a new Noti­on upon one of the Cups; and one of the Breads. It was a Religious Exercise they came about; and so were in a Reli­gious Disposition; wherein Approach was to be made to God: Which doth inti­mate this Notion; that they who lead Chri­stian Lives, and follow the Rule of our Sa­viour's Doctrine, may freely and indiffe­rently [Page 337] make Application to God, in one holy Exercise, as well as another. Whosoever lives according to the Difference of Good and Evil, and governs himself so that he may make Application to God, either by Prayer, Reading, Meditation, or Chri­stian Conference, or any other Christian Duty, is in a Preparation and Dispositi­on, wherein he may come safely to the Table of the Lord. I know there are many Men that think not of any Prepa­ration for Prayer, or other Christian Du­ties; yet, pretend to some Curiosity in their Preparation, when they are to come to the Sacrament. Not that I would dis­courage Mens Preparation for this Duty: But, is not the Object of Worship the same? It may be, their Apprehensions of Danger are grounded on these Words which tell us,
    1 Cor. 11. 29
    That they eat and drink Damnation to themselves. But, is it not also said,
    Prov. 15. 8.
    The Sacrifice of the Wicked is an Abomination to the Lord? And, that he will not hear them, Psal. 66. 18. when they pray unto him? By which it appears, that it is not safe for Men to lay all the Weight upon one Piece of Religion; and to be triffling and neglective in others.
  • Fourthly, Neither is it said how often Men must communicate in this Sacra­ment; but, as oft as you do it, &c. 1 Cor. [Page 338] 11. 25. Now the Nature of the Thing doth sufficiently secure Frequency. For, it is a Thing grateful in the Matter, and beneficial; so, quite another thing than many of the Mosaical Rites and Ceremo­nies were; of which it is said, that many of them were grievous and burthensome: But this is highly grateful and beneficial. What can be more pleasing, than to re­member so great a Benefactour as our Sa­viour? One that did undertake and en­gage on our behalf? They that are right­ly apprehensive of the Reason of the Thing, will be induc'd to Frequency, and careful Attendance upon it.
  • Fifthly, Neither is it set down in what Posture they should communicate: For, our Saviour takes them, as he finds them. But we are apt to be Superstitious; and to make our selves Rules; and to form such Notions by which we create Diffe­rence in Religion, and Trouble to our selves and others. And it is greatly to be fear'd, and so much of Curiosity as a Man bestows about any Piece of Reli­gion and Devotion that is of his own Formation, so much he will abate in his Conscientious Observance of that which is of God's Institution.

[Page 339]I might also shew you the very same Thing in the other Institution. For, there you have only the material Action, Mat. 28. 19. and the Acknowledgment. BAPTIZING them in the Name of the Father, and of the Son, and of the Holy Ghost. Now, how hath the World been troubl'd about the Cir­cumstance of Time, and several other Things about this Sacrament? And all without Foundation. But, there is no warrant for this, from the Institution. And Charity hath been wanting, when Men have gone about to make out Scrip­ture further than what hath been plainly declar'd. So that I resolve with my self, that GOD * having invested Man with Intelectual Nature; and given him that high Priviledge, and Prerogative of Rea­son and Understanding; doth expect that he should act according to those Princi­ples: And, where HE doth not consti­tute and appoint, limit and determine; that there He doth refer himself to the rational Determination of that first Prin­ciple, the Principle of his Creation. So that, whatsoever is done throughout the Life of Man, that there is Reason for; it is warranted by God: Provided, still, that a Man doth not vary from any par­ticular and express Institution of God, in Scripture. And, if this were under­stood; we should have the very Foun­dation [Page 340] of Differences in the Church of God taken away. It is but a vain Pre­tence of Zeal for GOD, and doing him Service; for US to limit, appoint, con­stitute, and determine, beyond what HE himself hath done.

'Tis a good Notion, universally; Let us be as FREE under God, as we can; and resolve, with St. 1 Cor. 6. 12. Paul, Not to be brought under the Power of any Thing. So far as God doth declare, we must follow his Direction. But it is best for us, where he doth not limit and determine, to fol­low the Reason of our own Minds, in the free Use of our Liberty. God doth so far acknowledge his own Workmanship, as to refer himself to the Principles of Creation in Man, so far forth as he doth not limit and determine. For, do but with Reason, and you do well. There is no Superstition in using Things not com­manded of God: But, in using them as necessary Pieces of Religion, they are Su­perstition, and offensive to God. I say * there is no Superstition in using Things not commanded by God, even. in the Worship of God; if they be Comely, and such as Reason doth allow of. But, there is Superstition in assuming to our selves Authority to use them, as necessary Peices of Religion, and as sanctified by Divine In­stitution; when they are not of God's Appointment.

[Page 341] You see now, that in Matters of Weight, wherein the Honour of God, and the Safety of Mens Souls are con­cerned, Scripture is punctual, clear, full, and particular: That our Faith may be better directed, and we our selves preser­ved against Cheats and Impostures. But * as to other Matters, they are left to Christian Prudence, Discretion, and Fi­delity. And God's Love and Goodness appears to us exceedingly, in Both these Cases:— * Both that He is clear, full, and particular, where 'tis for our Advantage and Security.—And, also, that He doth not unnecessarily resolve or determine us, where the Things themselves do not require it:—In the Former; because if we should mistake there, it would be to our Loss and great Disadvantage, because of the Importance of the Matter; whether it relate either to Matter of Faith, or Practice: In the Latter, where the Mat­ter is not so necessary, in it self; nor our Obligation to the Thing it self; nor any intrinsick Value in it; here, it is God's Goodness to us, that he will not limit and determine. For, it is hazardous to a Man, in Minute Things to be obliged in Point of Conscience. If the Thing be good in it self; I am admonished daily how to act, by the Rectitude of my Tem­per; because the Thing is good, in its [Page 342] own Nature, and Quality: But, in the other * Case, I have nothing but the Se­curity of my Memory. This is a great Point of Divinity; that God hath left us, in the Christian Religion, as Free as we may be, without Loss or Prejudice to our selves: We being only determin'd to Things of Weight, and to such Things wherein if we should fail, we should great­ly hurt our selves. For, it is a great Priviledge, not to be oblig'd without Necessity; not to be under Restraint through the Necessity of the Precept; where there is no Necessity in the Matter. And this I account one of the great Privi­ledges that we have by the Gospel. And here, as the Apostle adviseth, ( Gal.5. 1.) we should stand fast in that Liberty, where­with Christ hath made us free. And that this is a great Priviledge, is clear, from Acts 15. 10. where the Apostle calls the Ceremonies, and Observances, commanded under the Law, a Yoak which neither They nor their Fathers were able to bear. In this Dispensation, there was every Thing punctually determined, both for Sub­stance, and Circumstance: So that they had need of very good Memories, to bear them all in Mind. Whereas, it is a great Security for my Observance of God, that I have the Security of the Goodness of my Temper, as well as my Memory. And thus [Page 343] it is, in all Matters of Weight, and Mo­ment. But, if it be a positive Command; and that, of a Thing wholly Arbitrary; and which (* if God had pleased) might have been omited; then, I have only the Security of my Memory. And this is a choice Notion in Divinity: But, prepossest Minds will not bear it; tho' it be never so much for their Ease and Advantage. But, let him that hath Ears to hear, hear. Mat. 11. 15 I will say it again. There is not, in Chri­stian Religion, any Obligation upon us, but it is either one or other of these Two:

  • Either, First, the Reason of the Thing doth require it: And then it is necessary in it self; as is Observance of God; Re­verence of Deity; and regardful Appre­hensions of him;—Righteousness and Justice between Man and Man; fair and equal Consideration; Doing as we would be done unto;—or, Sobriety and Tempe­rance, Purity and Chastity, in the Govern­ment of our selves: I say; either they are such great Things as These; Or else,
  • Secondly, The Things commanded, are Medicinal, and Supplemental, in Case of Guilt, and contracted Impotency by Rea­son of Sin; as going to God, by Jesus Christ; [Page 344] and the Application of the Benefits that are by our blessed Lord and Saviour; the Ver­tue of his Blood, for Pardon of Sin; and what he hath done, engaging in our behalf. And we shall see great Cause thankfully to acknowledge God for this great Bene­fit, if we do but consider the Occasion of Adam's Fall; who did not fall upon a Transgression of a Moral Point; but, in Variation from a positive Institution. And, for ought I, or any Body else, know; if God had not prohibited him the Tree of Life; he might as well have eaten of that, as of any other Tree in the Garden: For,
    Gen. 3. 6.
    She saw that it was lovely to the Eye, and fit for Food: And therefore she took of the Fruit of that Tree, and did eat, and gave unto her Husband. Here, they had only the Security of their Memories; and, not of any internal Disposition. So it is said of Nadab and Abihu, that they were struck dead for offering strange Fire before the Lord. Numb. 3. 4. One fire, to Reason, seemed as good as another, to offer Sacrifice with: But, because there was an Institution to the contrary; whether they did it wil­fully, or carelesly; they perished by Fire. Also,
    1 Sam. 6. 19.
    let us remember the Bethshemites, who being transported with Joy and Af­fection, looked into the Ark (a Thing contrary to God's Appointment) to the Hazard of their Lives.
    2 Sam. 6. 7.
    Likewise Uzza [Page 345] in his Zeal, when he found the Ark ready to fall, as he thought; put to his Hand to keep it up, and was slain for his La­bour: it being contrary to God's Institu­tion. When we think of these things se­riously; we shall find cause him abun­dance, thankfully to acknowledge God's Goodness, that we are engaged only where the Nature of the thing doth engage; and that we are not made liable, and obnoxi­ous to god, in things that are not Evil in themselves, and hurtful for us.

It is greatly hazardous, for a Finite and Fallible Creature, to be limited and con­fined by Will and Pleasure, where there is no Reason, that the Mind of Man can dis­cern, why he should be restrained. For, we are mightily for Liberty: And, unless we be satisfied in the Reason of the thing; we have a great Desire to look into that which we are prohibited. 'Tis hard to be subject to Will; * as it is Natural to yield to Reason. Therefore, it is not a thing that we should affect, to come into Bondage, or be determined more than God hath determined us.—Let these things be weighed by those Men who love to multiply Positive Institutions, and to de­termine the Liberty of our Minds, in Cir­cumstances and Punctilio's; in things * where God hath not limited or deter­mined us. For my part, I will not part [Page 346] with that Liberty wherewith Christ hath made us free. And, this is one Part of our Liberty: I must confess the greatest of all, is, to free us from the Guilt and Power of our Sins: but, the next, is this; to put us out of Danger, and free us from the Obli­gation of Conscience, where Reason, and the Matter it self, doth not oblige us.

The Moral Part of Religion is indis­pensably necessary; because every piece of * It doth sanctifie by its Presence: As * for instance, Humility, Modesty, Righ­teousness, Temperance, Reverence of Deity, and the like: These Things cannot be in any Man's Mind but they make him Holy: Whereas the Instrumental Part of Religion doth not sanctifie by Presence. For, you may pray, and hear the Word, and receive the Sacrament, and be wicked still: But every * thing of the Moral Part of Reli­gion, doth sanctifie by Presence, just as a Remedy, or Cordial, or Diet, doth do a Man good, by receiving it.

* But to speak, now, * of the great Be­nefits * that accrue to us, by our Savi­our's being in our Nature. He doth ac­quire the Right of Redeeming us; and makes Satisfaction in that Nature that had trangressed: And, he doth repair the [Page 347] ruined Nature of Man; by dwelling in it, and by working Righteousness in it: by which means he hath wrought out, all Malignity, and naughty Habits, by contra­ry Acts; the Acts of Sin and Vice, by Acts of Vertue and Goodness; the Acts of In­temperance, by Acts of Sobriety and Tem­perance.

Now, let us look for the Explication of * this, in our selves; in our Nativity from above; in Mental Transformation, and DEIFICATION. Do not stumble at the use of the Word. For, we have Authori­ty for the use of it, in Scripture. 2 Pet. 1. 4. Being made Partakers of the Divine Na­ture; which is in effect our Deification. Also, let it appear in our Reconciliation to God, to Goodness, Righteousness, and Truth; Eph. 4. 2. in our being created after God, in Righteousness, and true Holiness. It was a signal Evidence of a Divine Power in the Disciples of Christ, at the first Publi­cation of the Gospel; that it wrought so great an Alteration in all those that did receive it. The Envious, Debauched, and Disobedient; It made Temperate, Sober, and Religious, Humble, and Good-natured. It converted the Embracers of it, to a Life more suitable to Reason, and Nature, and all Moral Vertue.

[Page 348] * We may observe from this, that no­thing of the Natural State is base or vile. Whatsoever hath Foundation in God's Creation, or whatsoever the Providence of God calls any Man unto, it is not base. For, our Saviour himself took Flesh and Blood: and that is the meaner Part of Humane Nature. Whatsoever is Natural, hath nothing of Disparagement in it; no­thing that exposeth a Man to Contempt, and Scorn. And this may satisfie those that are in the meanest Offices and Em­ployments; that there is nothing base, that hath place in God's Creation. That which is Vile, Base, and Filthy, is unna­tural, and depends upon unnatural Use, and degenerate Practice.

Also, observe here, the great Honour put upon Humane Nature; when the Son of God came into it; when Divine Good­ness did take into Consideration the Rise and Advance of Created Nature; and to recover and raise It to all possible Per­fection: He did take to himself a peculiar relation to Humane. Nature.—Then, let us take Consolation in this. For, it can­not be thought, that God did so great a thing, and of so deep a Consideration, as to unite Humane Nature to his own Exi­stence, and to set it at his own Right hand, to the Admiration of Angels, (for [Page 349] he saith, Heb. 1. 6. let all the Angels of God worship him;) that he did such a thing as this is, to beget a Notion, or to raise a Talk, and make a Wonder in the World, and put the Creation into a Gaze and Astonish­ment. God doth nothing, for so light an end; and especially not his great things, such as these, which call for Fear and Reverence on our part. This we may say, is one of the greatest Works * of God. This, if possible, doth transcend the very Creation of God, at first: for, there was nothing * there to resist him: but, in the Restoration, there was Malig­nity and Sin. God did this, therefore, for the great and unconceivable Good of that Nature that he hath so highly honou­red. Therefore, what Consolation should we have from it! what Declaration should we make of it! what Thanksgiving for it! Having this Knowledge; how should we rejoyce in God, and be above the World! * how should we depress the im­moderate Motions of Sense, and savour Spiritual things! that so we may the bet­ter understand this great Mystery, by which we are so highly honoured. And this is the proper use of this High and Noble Argu­ment.

Therefore, let this be explicated, veri­fied, and fulfilled in us. For, this you must understand; that Religion is not sa­tisfied [Page 350] in Notions; but doth indeed, and in reality, come to nothing, unless it be in us not only Matter of Knowledge and Speculation; but doth establish in us a Frame and Temper of Mind, and is pro­ductive of a holy and vertuous Life. Therefore, let these things take effect in us; in our Spirituality, and Heavenly­mindedness; in our Conformity to the Di­vine Nature, and Nativity from above. For, whosoever professes that he believes the Truth of these things; and wants the O­peration of them upon his Spirit, and Life; he doth, in fact, make void, and frustrate what he doth declare as his Be­lief: and so he doth receive the Grace of God in vain; 2 Cor. 6. 1. unless this Principle, and Belief doth descend into his Heart, and establish a good Frame and Temper of Mind; and govern in all the Actions of his Life and Conversation.

RELIGION is not a particular Good only; as Meat against Hunger; or Drink against Thirst; or Cloaths against Cold; but it is Universally Good; a Good, with­out Limitation or Restraint. * For Holi­ness and Purity of Mind, is the self same thing to the Mind, that Health and Strength is to the Body.—It is good * also in point of Satisfaction to the Judgment. For, no Man that useth Reason, can otherwise [Page 351] sit down contented, unless he be in Re­conciliation with God; unless there be fair Terms between God and him.—It is good * also upon the account of Peace and Settlement of Conscience; upon which, the greatest Good of Man doth depend; for want of which, nothing without him, can make any Compensation.

Now, to shew it in Particulars. RE­LIGION (which is, in substance, our I­mitation of God in his Moral Perfections, and Excellency of Goodness, Righteousness, and Truth) * is that wherein our Happi­ness doth consist: And we then relish the truest Pleasure and Satisfaction, when we find * our selves reconciled to God, by Participation of his Nature. They who have not * this Sence of God, may have a Religion to talk of, and profess; * a Religion, to give them a Denomination: but, they are not at all in the true State and Spirit of Religion: nor, have they any real Benefit by it: nor, are they any whit enabled by it: nor have they the more Peace and Satisfaction from it. But, when our Minds are transformed by Re­ligion; then, we feel (at least, at times) strong and vigorous Inclinations towards God. And, with these Motions * our Minds are best pleas'd and satisfied: be­cause these are most suitable to Nature, [Page 352] and the highest Use and Employment that Humane Nature is capable of. Upon this account it is, that there is more Plea­sure and Satisfaction in Contemplation, than in any of the Pleasures of Sense; and that those Men that live a-part from the World, and are taken up in Meditation, and Con­templation, their Pleasures are more in­tense and solid, than those * of the Licen­tious, and * of such as please themselves in all the Gratifications of Sense. There is no Heart's-ease like to that which riseth from Sence of Reconciliation to God, and walking in Ways of Righteousness. For, in these Ways, Mens Hearts never check them, nor occasion them any Disquiet. For, let the World say what they will, to be challenged by the Reason of a Man's Mind, goes nearer to a Man's Heart than the Censure of all the World besides. To act contrary to the Reason of * one's own Mind, is to do a thing most unnatural and cruel: it is to offer Violence to a Man's self; and to act against a Man's truest Use and Interest. For, all manner of Wickedness is a Burthen to the Mind: and every Man that doth amiss, doth abuse himself. For, it is not possible for any Man to run a­way from himself, or to forget what he hath done. He must stand to the Bargain that he hath made; and abide by the Choice that he hath taken: And, in the [Page 353] whole World, there is nothing so grie­vous for a Man to think of, as that, when he did amiss, and made a mad Choice, he went against the Sense of his own Mind: For, in this Case, he is not Heart-whole. There is no Man who knows himself, but knows what I now speak is true. Tho' I know it is common in the World, for Men to do against Reason, and to live by Chance; and not to pursue any true In­tention, or follow any worthy Design: But, as it happens; and, as Company and Occasion leads them; so they act; be it better or worse: Not considering that what, Matter of Disease, is to the Bo­dy (which many times is very grievous, and so indisposes a Man, as to put him quite out of Self-enjoyment) * the same Is, Malignancy in the Mind, Guilt in the Conscience. Nay, I may say, that These are much more troublesome and grievous to be born, than any malig­nant Matter of Disease can be to the Body.

They make not true Judgment of Re­ligion, that take it to be a Limitation, and Restraint upon Man's Liberty. Yet, some are so foolish as to think, that, if God would, we might have lived as we list, and have been released from those many Obligations that Religion seems to lay upon us. Whereas, this is as great a Lye [Page 354] as ever the Father of Lyes could invent. For, Religion is not a burthensome and troublesome Thing; which, if God had not commanded, might have been for­born, and all Things have been as well. No: There is nothing in real and true Religion, that is of that Nature. And, this I dare defend against the whole World; that there is no one thing in all that Religion which is of God's ma­king, that any sober Man, in the true Use of his Reason, would be released from; tho' he might have it under the Seal of Heaven. For, such a Dispensa­tion would be greatly to his Loss, and Prejudice: As much as if the Physician, instead of giving wholsome Physick to his Patient, should give Poyson. For, all Things in real Religion tend either to conserve, or * restore the Soundness and Perfection of our Minds; and to con­tinue God's Creation in the true State of Liberty and Freedom. So that if a Man did understand himself, and were put to his Choice; he would rather choose to part with the Health and Soundness of his Body, than with the Purity and Inte­grity of his Mind. For as much as the one is his far greater Concern: And he had much better live with a distempered crazy Body, than with a troubled dis­quiet Mind, and guilty Conscience.— [Page 355] But, * on this Subject, I have many Things to say; and therefore will digest them into Five Heads.

  • First, Man by his Nature and Consti­tution, as God made him at first, being an intelligent Agent, hath Sense of Good and Evil, upon a Moral account. All in­ferior Beings have Sense of Convenience or Inconvenience, in a natural Way: And, * accordingly, all inferior Creatures do chuse, or refuse. For, you cannot get a meer Animal, either to eat or drink that which is not good and agreeable to its Nature. And, whereas we call this In­stinct; it is most certain that, in intelli­gent Agents, this * other is INSTINCT, at least. And, for this Reason, Man is faulty, when either he is found in a naughty Temper, or any bad Practice. For, he hath Judgment and Power of Discerning: He is made to know the Dif­ference * of Things: And he acts * as a mad Man, that knowing what is better, chuseth the worse. This is the Ground and Foundation of Man's being truly miserable: For, to be happy, or mise­rable, is mainly in his intelectual Nature. Inferior Natures may suffer Wrong: But they are not capable of Happiness or Mi­sery, as intelectual Agents are; because they are not acquitted or condemned from [Page 356] within; nor have any thing to challenge or reprove them.
  • Secondly, Man being made to know God; hath Sense of his own Privation, in the Loss of so great and universal a Good as GOD is. For, he is made hap­py * in the Enjoyment, and miserable in the Loss of Him. And, tho' Diversion, and other Enjoyments, may give some Entertainment, for a while; yet when a Man stays at Home, or returns to himself by Consideration, he feels inward Per­plexity in himself; because some necessa­ry Good is wanting to him. His own Knowledge makes him capable of Good and Evil; and sensible of being misera­ble, if he be depriv'd of that Good which God made him capable of. Such is the Nature of our Souls, that they cannot be happy, but in * this way, and by the Use of their intelectual Faculty. * Otherwise, the Soul will be sensible of its own Privation and Loss.—VERTUE, and VICE, are the Foundations of Peace and Happi­ness; or Sorrow and Misery. * There is inherent Punishment belonging to all Naughtiness: And no Power can di­vide or separate them; but they will fol­low one another. For, tho' God should not, in a positive Way, inflict Punishment; or any Instrument of God punish a Sin­ner; [Page 357] yet he would punish himself: Be­cause he cannot be satisfied in what he doth contrary to Reason, and the Sense of his own Mind. There is no Security to a Sinner: The least that will attend him, is Fear, and Suspicion of Danger. Diversion (which is the Way that many Men take,) going to some Pleasure, or * into Company; is but a Put-off, for a while; and when they retire, it will re­turn upon them, with greater Force and Violence. For, all Moral Evil is against the Nature of Man; and condemned by the Reason of the Mind: And can no o­ther way be prevented but by the Moti­on of Repentance, and Application to God.
  • Thirdly, Our Souls acting upon God, discover their Vertues; and display their Powers; and show their Mettle and Sprightfulness. Whereas, if a Man be diverted from God; the Reason of his Mind is as much without Employment, as the Eye which is in the Dark: For, it is the Presence of the Object, that puts the Faculty upon acting. So, if God be with­drawn; our Minds cannot be drawn forth; for, they are without their proper Object: For, other-where, save only in God, our Souls are not matched, so as to make Proof of themselves. We know [Page 358] not our Powers and Faculties, but by their Acts: And we cannot act, but in the Pre­sence of the Object. If a Man be separa­ted from God; his Mind and Under­derstanding are without their proper Object; and, so, are as little to him, as his Sight is to him, when he is in the Dark. I am apt to think, that in the Heavenly State hereafter, when God shall otherwise declare himself to us, than now he doth; those Latent Powers which now we have, may open, and unfold themselves; and thereby we may be made able to act in a far higher Way, than we are at present. Now, we have many Avo­cations and Diversions: But, when we shall come to have nearer Approaches to God; we shall have more Use of our selves; and shall find our selves more able, than we are at present, in this limit­ed and contracted State. For, this we have present Experience of; that if we give our selves up, to Meditation upon God; and employ our Minds in sincere Intention of Him, and his Service; we do thereby ennoble, and enlarge our Facul­ties; which otherwise would shrivel up, and grow every Day less and less. I am very confident, that by Religious Moti­on Men are a Thousand times more im­proved, than by any Worldly Drudgery whatsoever.
  • [Page 359] Fourthly, Because of the vast Desires that are in Man, there is great Dissatisfa­ction in all Things below a Man's self: And that, all Worldly Things are. The Mind of Man is greater and larger than to be satisfied with any Thing in this World. So that when Application is made to him by Riches, Honour, Pleasure, and the like; it is but all in vain: For, they will all, say, Content is not in me: And, that they are not able to do what Men expect. And from hence will arise great Dissatisfaction and Discontent, be­cause of Frustration and Disapprovement: For, here, a Man must call himself a Fool; to doat upon any Thing, with­out Grounds; and * for making an ill Choice; and conceiting as a Fool. This will make him uneasie, and ashamed of himself.
  • Lastly, Every State, and Temper, ac­cording to its Quality, whether Good or Evil, is to have a suitable Portion of Hap­piness or Misery. Now the State of Sin, is the worst State in the World; and therefore it is meet that it should fare the worst: And the State of Goodness, is the best State; and it is meet that it should fare accordingly.—As I said before: If God should let a Sinner alone, his Mi­sery [Page 360] and Unhappiness would arise from himself. And should a good Man fall in­to never so many Troubles and Afflicti­ons; yet he would have Satisfaction in himself, and Peace in his own Soul; be­cause he was not Conscious to himself of any Evil, nor had contracted Guilt in his Mind.

SERMON IV.

EPHESIANS IV. 31, 32. ‘Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking, be put away from you, with all Malice. And be ye kind one to another, tender-hearted, for­giving one another; even as God, for Christ's sake, hath forgiven you.’

I Have shewn you * formerly that the Design of these Words, is to dis­charge our Minds of all Ill-will and Displeasure one against another. And I am now to give you Reasons, and Ar­guments, in pursuit of this Exhortation. I began as high as Heaven; and told you, that it was in Conformity with God him­self; and in Compliance with his Lov­ing-kindness to Men, and his Usage to­wards us. And, certainly, Religion in us, is our Imitation of God, and Resemblance [Page 362] of him. For, in respect of God's com­municable Perfections; as Goodness, Kindness, Beneficence, Clemency, Mercy, and Compassion: We ought to imitate and resemble him: and, I am sure that God is not known by any thing more to us, than by these. And what is more rea­sonable, than that we shou'd be that to­wards one another, that God is towards us all?

That which the Text pleads for, and presseth upon us, is the Tenor of the Christian Doctrine: whether you take it as laid down in Prophesie; or as it ex­presseth it self in Precept and Command; or as it is made out in the Temper of those that entertain it. In the Old Testament, nothing is more decryed than Unrighte­ousness, Cruelty, Oppression: and in the New Testament, nothing more call'd for, than Mercy, Kindness, Compassion. 'Tis that which was required in all Times, in all Cases, of all Men: Never any Dispen­sation in this Matter: Never any Allowance to the contrary. 'Tis a Matter of full Reso­lution; and required with a general Non­obstante. And, this cannot be said of very many Points in Divinity.

* Now, this Disposition is requisite, for our own Ease, and Safety. A Man would [Page 363] live in Love, if it were but for his own Peace and Quiet. For, that Man is at Hearts ease that neither is, nor hath an Enemy: Whereas, he that is an Enemy, is never quiet, if he carry Displeasure in his Breast: so, if he have justly made an Enemy, he looseth the Liberty of his own Thoughts, the Freedom of his own Mind; he feareth, and is feared. So that the Peace, Quiet, and Security of our selves, depend upon the Composure of our own Minds. If a Man live in Love; he is devoid of Fear: for, there is no Fear in Love: whereas Fear hath Tor­ment. But perfect Love casteth out Fear. I Joh. 4. 8. If a Man hath an Enemy; he is either meditating Revenge, or Defence: and a Man had better be asleep in his Bed, than thus employed.

In a due Consideration of one another, we shou'd live in hearty Love, and Good­will. For, such is the Condition of Man in this World, that we stand in need of one another's Help. For, we are all of us very weak, and exposed to many E­vils, from within, and from without: and every Man finds that he hath enough to do, to govern his own Spirit, and to bear his own Burden. Let us not add to it, by Offence, and mutual Provocation of one another. It may be, did we but [Page 364] know, and were acquainted with the Condition of others; we our selves would think it very hard measure, to add to their Sorrow: and we would rather help to bear their Burdens.

'Tis but a just Allowance for the Frailty of the present State. For, no Man's Bodi­ly Constitution is the Matter of his own Choice; or within his own Power. If it be Choler; that exposeth a Man to Rash­ness and Fury: if Melancholly; to Sour­ness and Severity: if Flegmatick; that exposeth a Man to Dullness, Heaviness, and Sleep: if Blood; to Frowardness, Petulancy, and Wantonness. And our Minds are tempted to comply with Bodi­ly-Temper. 'Tis only by Vertue that a Man doth bear up against Bodily-Temper and Constitution. It is very apparent, that the Material Part of Vertue and Vice have a Foundation in Bodily-Temper: * tho' it * be neither Vertue nor Vice as it is the effect thereof: but Vertue and Vice are constituted by the Consent of the Mind. Yet this I say, that our Souls pay the dearest Rent in the World, for their Habitation in these Bodies.

Therefore, to pass this; He is little sensible of the Frailty of Humane Nature, [Page 365] who doth not make fair Allowance, and candid Construction; who doth not ea­sily incline to the better part; who can­not over-look Mistakes; and have Pati­ence with Men a-while, till they recover themselves out of Passion. And much more unmindful are they, and forgetful of the Incidencies belonging to this State, who set themselves to exasperate, inflame, and further to provoke, by unkind Returns and Misconstructions, beyond and a­gainst a Man's Meaning and Intention.

But, I see there is one thing that will rise up, with a colourable Pretence against all that I have said; if it be not removed: and that is, in case of different Apprehension in some things about Reli­gion; in which case Men say, it is Zeal of God, for Truth; and that they ought to be zealous for the Truth; and think they may prosecute their Brother upon that account; because he is not of their Judgment: he is in an Error, they say, and therefore they think they ought to bear him down, upon this account. Therefore, this Pretence must be exa­min'd. To which end I shall suggest these several Considerations.

  • First, It cannot be avoided, but that Men must think, as they find cause. For, [Page 366] this is most certain, that no Man is Ma­ster of his own Apprehensions: but he must think (and cannot avoid it) accord­ing as he finds cause.
  • Secondly, It is no Offence to another, that any Man hath the Freedom of his own Thoughts. By this, he doth his Neighbour no Wrong. For, Thoughts make no Alteration abroad; nor make any Disturbance: and a wise Man will enjoy these, and not expose them in a disorderly manner. For, a generous No­tion is not to be prostituted. Truth is too noble a thing to be * exposed in case of Mens Dullness and Incapacity; in case of Indisposition and Prudence. Men may be unqualified for hearing Truth; as I Cor. 3. 3. where there is Envying, Strife, and Division. He is a conceited Fool that can­not enjoy his own Thoughts; and keep them from such as are not capable to re­ceive them. This was the Notion of the Philosophers who distinguished between the Truths that were fit to be communi­cated to those without, and to those that were prepared. They would not cast their Pearls before Swine.
  • But, Thirdly, Serious and considerate Persons, * such as are real, and sincere in their Religion, do not greatly differ; to [Page 367] wit, not in those things wherein the Honour of God, or the Safety of Mens Souls are concerned: (for, these are the substantial things in Religion:) neither do they see that that follows which one that doth dissent from them, doth infer to the Pre­judice of either. Yea, they are so far from admitting any such Consequence; that they will much rather renounce their Opinion, than hold any thing that is ei­ther prejudicial to God's Honour, or the Safety of Mens Souls. This I dare under­take is really true of all that are sincere and hearty in their Profession of Religion. And therefore to these there is due, Pati­ence, and Charity. I am much of his Mind that did thus apologize for those that did dissent, tho' they were in an Er­ror. ‘They do not err in their Affection to God, Religion, and Goodness: tho' per­haps they are mistaken in their Choice.’ But, then, 'tis far better for Men to have some Mistakes in their way; than to be devoid of Religion. 'Tis better for Men to be in some Mistakes about Religion, than wholly to neglect it. These very things argue that the Persons are awake; and are in search after Truth; even there, where they have not attained to it.
  • [Page 368] Fourthly, Whatever private Apprehen­sions are in other Matters; wise and good Men do observe the Measures of Peace and Order in foro externo. For, they go by this Rule, that Peace and Good-will among Men, is of greater consequence than any private Apprehension. Therefore, wise and good Men do so moderate themselves, that they will observe the Rules of Peace and Order.— Zeal in defence of Truth; Con­science in observation thereof, are high Titles; Things of great Name: But greatest Mischief follows, when Passion and Interest are so cloath'd. The Priests and Pharisees were our Saviour's Accu­sers: The Zealots were the Destruction of the City and Temple (as Josephus gives account:) The Jesuits denominated from Jesus, are the Incendiaries of the World. The more of our Fancy there is in that we take up, for our Religion; the more warm we are in defence of it. We love our own Creatures, and doat on our own Notions. Who hath Rea­son on his side, satisfies himself that the best is done that can be done, when Reason is shewn: he trusts to it, sits down, expecting that Reason shou'd pre­vail.
  • [Page 369] Fifthly, We are all, whether we dis­sent, or agree one with another in some Matters, agreed about this; that we all ought to be guided by Scripture. Now Scripture is clear, full, and perspicuous, in all Matters of Life; and absolutely de­termining * in all Matters of necessary Be­lief. But, in other Things; we being removed above Sixteen hundred Years from the Apostles; and, since in the in­termediate Ages, many Things have been agitated by the several Parties, and dis­puted Pro and Con, and yet not agreed about; and since it doth hardly appear, what was the Apostle's Judgment in those controverted Matters; since they are * what we cannot certainly determine by their Writings; and no Application to be made to any Person inspired since * that time in the Succession of Ages; if we do err in these Matters, it is much less than if we had lived in their Times. They that are settled in the great Matters of Life and Faith, will out-wear Mistakes in lesser Matters: Or, if they do not; I dare un­dertake, from the Warrant of Scripture, that if they hold the Head, Christ Jesus, such Mistakes shall not hurt them. For this, see Phil. 3. 15.

[Page 370]Therefore I do resolve, that by that time we have made due Allowance for the different Tempers of Men; for the different Make of Mens Parts; for Mistakes occa­sion'd from Company and Converse; as also for those that have been occasion'd from our Education; and for Conceits rooted in Men, and become natural to them, because they have so long thought after this or that Manner; we shall * in the End find little Reason for Anger and Displeasure towards one another upon this account. The different Make of Mens Parts is such, that ab origine without any Affectation, Contrivance, or Design (which are the Things that make Men culpable) Foundation is laid of disagreeing Appre­hensions. * For some Mens Apprehensi­ons cannot possibly hit, in any Thing: They are, as it were, cast in different Moulds: * And they can no more help this, than they can make their Faces to be alike. We may look at this, as an Effect of the various Wisdom of the Creator. 'Tis no more faulty, than that one Star differeth from another, in Glory: Since the Wisdom of God appears in the several Dissimilitudes and Diversities that are in the World; different Makes, Shapes, Con­stitutions, as to the Body; different Senses, Imaginations, Choices, Satisfacti­ons, as to the Mind; Varieties and Di­versities [Page 371] above us, and beneath us.—I say it again; that by that time we have made a just Allowance for our different Tempers and Constitutions, which are not subject to our Choice; for our different Makes, where upon such Variety of Ap­prehensions depend; since there are Men of such different Makes, that in nothing they think alike (or, at least, they do not express themselves alike, where they mean the same Thing;) by that time we have made Allowance for the Error and Mi­stake of our own Age, and the Ages that have been before us; when we shall have made Allowance for the general Supposi­tions which oft take place; for pre-con­ceiv'd Opinions from Education, Com­pany and Converse; for Conceits root­ed in Men, and become natural to them, because they have long thought so; by that time we have made a just Allowance for all these Considerations, and Abate­ment proportionable; we shall find little Reason for Anger and Displeasure with one another, upon occasion of these Dif­ferences.

I add, further; that since Religion is a Bond of Union, and lays an Obligation upon us to God, and to one another; it ought not to be a Ground of any Difference or Dis­pleasure: And, Religion is in an unnatural [Page 372] Use, if it doth disunite. Neither are we qualified to pursue Truth, or to find it out; unless our Minds be discharged of all Ill-will, Anger, and Displeasure. For, Envy, Ill-will, Strife, and Contention, are as prejudicial as any other inordinate Affection whatsoever. Sublime Know­ledge cannot dwell in an unquiet Spirit.

'Tis wholly an Unchristian Temper that is given to Strife and Contention: As might be shewn by several Scriptures, 1 Cor. 1. 10. I beseech you by the Lord Jesus Christ, (See what an Obligation is here! And for what is it! Namely this) That you all speak the same Thing, and that there be no Divisions among you, &c. So 1 Cor. 3. 3. the Apostle tells them that they were Carnal, because there was among them Envyings, Strife, and Divisions. No­thing doth more unqualifie a Man for Divine and Heavenly Knowledge than this Temper. So Jam. 3. Ver. 13, 14, &c. —If Men value themselves by their Opinions, and different Apprehensions from others; and so far arrogate to themselves, as to reprobate other Men for not entertaining their Opinions; there must of Necessity be high Provocations, great Exasperations. Whereas, if Men do calmly propose, with a Submission of their Sense to an impartial Examination; [Page 373] then, the Things that are offer'd will be ta­ken into Consideration: And Men may be either better inform'd; or else they will be further confirm'd in what they thought before; if they find that other Persons Grounds are inferior to theirs. Upon which account it is true Kindness, to impart what one finds Cause to believe; and what the Grounds are of such Per­swasion: Leaving the Party to judge, as he finds Cause. Yea, I account it the greatest Kindness that one Man can do to another; better to inform his Judgment; and, then, leave him to consider. For, he that is Wise, when he is apart, will call into Examination what he hath heard: And, if what hath been offer'd, be that which he had not consider'd be­fore, or taken notice of; so that he finds that what was declared was Weighty; he will hereupon find Cause to alter his Judgment.

But Lastly, PASSION is so exorbitant a Thing, that it is not to be confined to any Measure of Reason. For, it is in our Minds, as Fire in our Houses; which de­vours and destroys all that stands before it: And the more it goes on, the more Harm it doth. So it is with Passion, if not presently allay'd: It will break forth, as Wild-fire. Reason and Vertue [Page 374] are Things that have Bonnds and Li­mits: But Vice and Passion are bound­less.

The Work of Order and Government in every Degree, is, the maintaining of Peace; preserving every Body in his Right; and the continuing Friendship, general Love, and Good-will amongst Men. He who hath the Advantage in any Association or Con­vention of Men, is chiefly bound to maintain general Good-will, Friendship, Love. 'Tis the Life of Society. Con­versation of Men each with other, sup­poses it, and depends upon it. In CON­VERSE the Rule is, Give and receive: Wherefore * this is call'd Intercourse; * as implying a Communication by way of Exchange; Notion for Notion; Appre­hension for Apprehension; one Expres­sion of Affection, for another. Where­fore, better never meet (as much as it is desirable in it self, Mal. 3. 16. or recommended * in Scripture;) than to come together to pro­voke, inflame, exasperate one another. Heb. 10. 25 It is a Charge on every one who comes into Company, not to misbehave himself: That neither he himfelf, nor others, part the worse for having met. Whatever Con­verse is not peaceable, tending to Love and Good-will, and govern'd thereby; is to Loss; is no good Expence of Time; [Page 375] is not accountable. If we will be ac­quainted; let Friendship be between us: Else we should remain Strangers. One wou'd wonder, when one thinks on it, that Persons who meet to converse toge­ther, shou'd fall out, and quarrel; and that, all shou'd end (as it does sometimes) in a Duel, and Thirst after one another's Blood: That instead of Pleasure and Satisfaction of Conversation; there shou'd be Provocation, Exasperation: That where Acquaintance began, for a Foundation of Love, and Good-will, mutual Kindness and Beneficence for the future; there shou'd be Seeds sown of Ill-will, and lasting Displeasure, sometimes entail'd on Posterity. But, on the other side: How well pleas'd Persons are severally, when they part in Love? How uneasie, if in Displeasure? What different After­thoughts in these two Cases? other Ap­prehensions, Purposes, Intentions, Re­solutions: And this, according as Carriage has been in Company.

I conclude; one wou'd not live out of Good-will, for ones own Ease and Safe­ty. Whosoever bears not Good-will, hath that within himself which tempts him to ill Offices. His Thoughts run out, on defence of himself, and disabling the other; as if he were his Enemy. Sense [Page 376] of his own Ill-will in himself, makes him jealous and suspicious of the like from the other. For, who suspects, thinks himself suspected. We do not think them our Friends, to whom we are not Friends. We think not better of others, than our selves: Nor impute to others, the good Disposition we have not.— Now after all this said, and shewn, for general Love, and mutual Good-will; how grievous wou'd it be, to come into any of your Company, where any Mat­ter of Offence were either given, or ta­ken; any unkind Word spoken; any Cause of Provocation, or Ground of Displea­sure; or any thing contrary to Peace, hearty Affection, mutual Love, and Good­will? Things, the Foundation whereof, are laid in the Nature of Man (who was made sociable) and which the Gospel ac­knowledges and doth reinforce.— From all that hath been said, I shall make some Inferences, and so conclude.

  • In the First Place; acknowledge we the Excellency of the Christian Religi­on, whose Doctrine and Practice are such as you have heard. Religion was given us by God, for the Good of Men, both severally, and jointly. 'Tis for a Man's Security, for his Benefit, and Advantage. It gives a Man Heart's-ease, and Compo­sure [Page 377] of Mind: Sets him right, in the Government of himself; and also enga­geth him to good Behaviour to all other Men. Therefore, I may say; whoso­ever he be, that hath heard, read, or consider'd the Doctrine and Principles of the Christian Religion; if he wish well to Mankind, he will stand up, and bless that Doctrine; and say as Solomon doth, of his excellent Woman:
    Pro. 31. 29.
    Many Daughters have done vertuously; but thou hast excelled them all. The very Princi­ples of ordinary Philosophy, if put in Practice, do abate the Fierceness of Mens Minds, and will not suffer them to be Exorbitant, Furious, Wild and Extrava­gant. But, Christianity roots out the very Foundation of all Ill-will; and doth bind a Man absolutely to good Be­haviour: And engage him to all the Ef­fects of Love, Good-will, and Charity. So that, did any Man rise up amongst us, and act Christianity to the Life, accord­ing to the Notions, Rules and Principles of it; it might be said of him, as of Noah; that he was a Preacher of Righte­ousness.
    2 Pet. 2. 5.
    Tho' he held his Tongue; tho' silent; he shou'd yet speak, and appear most admirable to all the World; and be the most effectual Preacher. But, here is the Unhappiness: We do not live up to our Christian Profession; nor do that [Page 378] Good which we might: And, tho' we are Orthodox in our Judgment, and speak well; yet we speak and profess more than we practise: And upon this account, it comes to be prejudiced; be­cause we are not in Temper and Disposi­tion, nor in Life and Practice, what we profess.
  • Secondly, From hence we learn how unnatural to the Temper and Spirit of Christianity are our brave Warriors, and mighty Conquerors, that over-run Nations, and put all into Hurry and Confusion, to enlarge their Bounds and Territories. How unnatural are these Things to Chri­stianity! Never any Thing in the World so contrary to Christianity, as Wars, Commotions, Exasperations, and Confusi­ons.
  • Thirdly, If we profess out selves to be Christians; then let us take Care to govern our Spirits, and rule our Tongues, and to direct our Actions, according to our Profession. For, we have no Religion, if we do not these Things. At least, let us take Care to be Innocent, and Harm­less: And especially, how we use our Tongues. For, St. James hath told us, what a World of Mischief comes by the Tongue; that it is a little Member; but [Page 379] full of deadly Poyson; Jam. 3. 8. and doth set on fire, and is set on fire, of Hell. But, this is the Mischief too; that the Tongue doth ex­press the Sence of the Mind: For, Out of the Abundance of the Heart, the Mouth speaketh:
    Mat. 12. 34.
    And Men shew their Spirits by their Words and Actions. If the Heart were free from Rancour, Malice, and Ill-will; the Miscarriage of the Tongue wou'd be very rare, and * would be much less: For, then, there wou'd be no Ill intended. But, Men do greatly disparage themselves by sudden, rash, and inconsiderate Speeches. By nothing can a Man sooner discover an Unchristian Frame of Spirit, than by an ungovern'd and unbridled Tongue.
  • Fourthly, Let us still remember, when there is any occasion of Dispute, or De­bate; that we are under the Obligation of Christians: And let any Man rather choose to abate of his Right, than to lose his Charity.
  • Fifthly, From hence we see that Peace­makers and Reconcilers are the Men that do truly Christian Offices; and that * the contrary sort are the Devil's Instruments in the World.
  • [Page 380] Sixthly, Government, we see, hath a good Foundation: For, it keeps all in Peace, and binds Men to fair Carriage, and good Behaviour: Upon which Ac­count it is of mighty Use in the World.
  • Lastly, Whosoever hath not a Penny to bestow, whereby he may express his Charity; yet he may be more charitable, than if he gave Pounds. For, it is the choicest Piece of Charity; to make fair Interpretations, and to give Allowance; to make candid Construction of Mens Actions; to afford civil and courteous Behaviour; to be Conversant and Com­placent. These Things tend to maintain Love and Good-will among Men; than which there is nothing more creditable to the Christian Religion; nor any thing more subservient to the great End of mu­tual Edification. So that this Argument doth extend it self to all Persons: And a Man may be transcendantly charitable, as to the most sublime Acts thereof, tho' he have not one Penny; if he be a Man of a fair Carriage, one that affords equal and candid Construction, and takes Things in good part; is Affable, Cour­teous, in all things Accountable, and ready to give Satisfaction; and one that does all that lies in him, to maintain Love, [Page 381] and Good-will in the World. This Man is of a most Christian Temper, and Cha­ritable in the most excellent Sense.

You see how many Arguments I have suggested, to engage Men to Humanity, Courtesie, and Universal Charity; * so as if it were possible, to promote a general Re­conciliation in the whole Creation of God. —* Now by Humanity, fair Carriage, and Suitableness of Disposition, a Man doth gain a general Interest; and this is an Ar­gument to a Man's self. Also, * in acting thus, he doth act according to the true Genius of Human Nature. For, there is in Man, a secret Genius to Humanity; a Bias that inclines him to a Regard of all of his own Kind. For, whatsoever some have said; Man's Nature is not such an unto­ward Thing (unless it be abused,) but that there is a secret Sympathy in Human Nature, with Vertue and Honesty; with Fairness and good Behaviour; which gives a Man an Interest even in bad Men; * and whereby they are even before they are aware, inclined to reverence and ho­nour such a Person. And tho' through Passion, and Interest, and bad Cu­stom, they are put off from the Pra­ctice of It; yet they cannot but ap­prove it, and them that practise it: Upon which account, it is observ'd by the wise [Page 382] Man; that they who retain their Inno­cency, and live according to the Prin­ciples of Humane Nature; they are justi­fied in the Judgment of such Persons, from whose Humour, and Practice, they do altogether depart. Wherefore, we may detest and reject that Doctrine which saith, that God made Man in a State of War. Undoubtedly, Man, if he have not abused himself, is the mild­est Creature under Heaven. Man is a sociable Creature, delights in Company and Converse: and, by Conception of Notions, and Power of Utterance, is fit­ted for Conversation. It is delightful for one Man to see the face of another: for, a Man sees another self, another of the same * kind, (all being made by the same Exemplar; after the Image of God:) and, a Man wou'd not, on any terms, be in the World, with Creatures below him: * which wou'd be Presence; * but not Con­verse. It is not more pleasurable to see the Sun, after a cold dark Night; than it is chearing and reviving, in the Dark­ness and Confusion of our Thoughts, to refresh our Mind by Presence and Enjoy­ment of a Person we love. * But, no­thing spoils the Nature of Man, as to Con­verse, more than false ZEAL. What can we think of the Uncharitable, Envious, Malicious, Spightful? Of those who are [Page 383] Quarelsom, Contentious, Litigious? Of those who are Revengeful, Implacable? —Cruel, Burdensome, Intollerable? —Selfish; who care for no Body be­sides themselves?—Given up to Passi­on; Wrathful, Furious?—Traducers, Defamers of others, Back-biters? Who plot, contrive to destroy for Religion's sake; are Barbarous, Inhumane, Bloody, to serve Ends of Religion?

Tantum, Religio! &c.

Is this the Religion of Christ? Is such a Religion worth having? Is not Good­nature which Man is born to, a better Thing? Is not the Vertue Heathens have applauded and practised, far more valu­able? —Yet some who pretend to Reli­gion, are such.—But they must change their Nature; or lay side the Profession. If this be Religion; what is worse?— Common, Good-nature makes Men inno­cent, harmless, inoffensive, conversable. If the Party's Religion doth not this, at least; it is something else in the place of Religion. We say * it of some, that they are the worse for their Religion; other­wise, Good-natur'd Persons. How strange is it, that any shou'd be so mistaken, as in pursuit of their Religion, to do such things as Reason is against, and Nature startles at?

[Page 384] Now to draw up all in a Conclusion. We are all of us, in respect of one ano­ther, free, absolute and independent; having our own proper Employment, and Concernment, both for Time, and for E­ternity: and it may be said of us all, in this respect, we are our own Masters; and must stand or fall by our own Actions: Rom. 14. 4. But we have not liberty to judge, and pass Sentence upon our Fellow-servants: nei­ther have we ought to do with each o­ther, save only to do for one another all the Good we can; and to receive from each other, what Good we may. We have nothing to do to usurp Authority, and tyrannize in God's Family; or to beat our Fellow-servants. Luk. 12. 45 Yea, our se­veral Relations each to other, lay a new Foundation of mutual good Offices, and payment of Respect. And we may do Good, and receive Good from each o­ther more ways than one. That is true, which God said to Moses: I have made thee a God to Pharaoh; Exod. 7. 1. A Man, to a Man, is, in a Sence, in the place of God. When God made a second, it was (in his Intention) to be a Help to the First.

We may, and ought to be helpful to each other; and if we were as we should [Page 385] be, we shou'd be the better provided for, the more People there were, and the more Men we had, in the World. * As Particularly:—By Counsel and Advice; in case of Ignorance, Uncertainty, and Inexperience: for, some have Knowledge in some things, and others in other. And herein we may be greatly profitable each to other:—By administring Comfort, and Incouragement * to one another, in case of Entanglement, and Suffering:—Also, in a way of Supplement, where we are in­sufficient, either to bear our Burden, or discharge our Duty: upon which ac­count it is said, Woe to him that is alone: Eccl. 4. 10. for, if he fall, there is none to help him up. 'Tis well spoken of Seneca in this case: ‘A Man is so made for Society; and it is so useful for Men, to join themselves to each other; that there is no Man ( he says) to whom it is not better to be with any Body, than always by himself, alone.’

But, to do one another Harm; and, to receive Harm from each other, in any kind whatsoever. I say this.—It is violent, and unnatural, in respect of the Purpose and Intention of God's Creation. For, the Apostle tells us, that God made, of one Blood, all the Nations of the Earth. Acts 17. 26. We are as Members of one Family; and [Page 386] proceed from one Stock. And from hence, there is a Foundation laid, of mutual good Offices: and to do otherwise, is violent, monstrous, and unnatural.— It is to break through, and cast off the superadded Obligation that is laid upon us, by the Christian Religion.—It is to make the World less tolerable, habita­ble, and passable, than it is of it self. For, do we the best we can; the World is bad enough. And we shall contribute to make Times and Places worse; if we do not discharge our selves in mutual good Offices one towards another; or, at least, if we be grievous one to another.

From this which I have now super­added to all that went before, you may understand that it is with very great rea­son that the Apostle doth call upon us, to be kind; full of Bowels and Compassion; read to gratifie and forgive: that so we may be mutually helpful one to another; and, by the Comfort that we afford to each other, make the Times and Places we live in, the better.

Now, could I perswade to this; It wou'd be as New Jerusalem coming down from Heaven; and the very Angels de­scending among us: Even those Blessed Spirits that give God Thanks for his Grace and Goodness towards Men; and cry con­tinually, Glory to God on high, Peace on [Page 387] Earth, Good-will to the Sons of Men.— O Blessed Spirits that are free from that Canker of Envy and Malice! Who, tho' they see Man's Nature advanced above theirs, in the Person of our Saviour; yet they are not agriev'd at it; but rejoyce, and bless God, for his Goodness to Man­kind! —It is Divine, Heavenly, and Angelical, to take delight in the Good of others. Certainly, we are not well settled in our Judgments, as to this Point of Reli­gion; which makes us so negligent in our Duty. It is too much the Practice of the World; every Man to be for himself; and to leave God to be for us all. We general­ly practice so weakly and uncertainly in this Matter; as if we had not consider'd the Obligation that Christianity lays up­on us to this Duty. Whereas, it is abso­lutely and indispensibly necessary, that whosoever professeth the Faith of the Go­spel, * should live in universal Love and Good-will. And, if any Man find himself averse hereto; and hard to be satisfied, in case of Offence, and Provocation; I will yet further superadd three great Mischiefs that will follow upon it.

  • First, We do not at all express our Par­ticipation of the Goodness of God, in Christ.
  • Secondly, If we carry in our Breasts, any Ill-will, Malice, or Displeasure, a­gainst [Page 388] any one; it is an Argument that we our selves are.not forgiven of God. For, did we believe that we our selves were for­given of God; we shou'd afford to do the like, and to forgive our Brother.
  • Thirdly, By this means we do unquali­fie and indispose our selves for Forgive­ness, and to believe the Pardon of our Sins at the Hand of God. For, that which the Psalmist saith,
    Ps. 50. 21.
    Thou thoughtest that I was altogether such a one as thy self, proves often among Men. And that which a Man approves and allows in himself, he will attribute and ascribe unto God. No ill-natured People think well of God. If a Man allow himself to live in Ill-will, and to entertain Displeasure, and Thoughts and Purposes of Revenge; he will think that God, having all Power; and being more offended by us, than we are by one another; will certainly be avenged of us. And, I will never believe that an ill-na­tur'd Man, one that lives in Malice and Displeasure, one that hath Thoughts of Revenge, and one that aggravates Inju­ries, can think that God will pardon HIM. For, if we do believe that God hath par­don'd us; it will engage us to pardon one another.

And, further: Let it be considered, that we, that are sometimes prejudiced by o­thers, [Page 389] may at other times do a Prejudice our selves; accidentally, if not designed­ly. And, as we wou'd desire that a Man shou'd either wholly forgive, or set down with moderate Satisfaction; in like man­ner, shou'd we deal with our Brother that hath offended us. For, who is it that hath not at some time or other transgress'd and given an Offence? Therefore, let us not too long insist upon an Injury, nor too long remember it. The noble Philosopher saith, ‘'Tis a more generous thing to over­look and take no notice of an Injury, than to pardon it.’ And, if we wou'd secure our selves; it is best so to do: for, if we seem to resent an Injury; we make a Per­son our Enemy: whereas, if we overlook it; or turn it off, by a candid Constructi­on; we shall win and engage him: and he will think that we are better natur'd than himself.

Nay, further yet: By Candid Constructi­on, or by overlooking an Injury, we shall frustrate the Ill Design of him that intend­ed us ill. Such a Man must think with himself, how base a thing it is, to design Harm towards so innocent, so harmless, and worthy a Person, that will by his In­genuity, and Candour, interpret an Injury into a Kindness. Whereas, if we be too quick in our Resentments; we may make that an Injury, which was none: and so [...] [Page 388] [...] [Page 389] [Page 390] disturb our selves, when we might have been quiet. For, certainly, if a Man con­sult his own Ease, Quiet, and Satisfaction; and will keep himself in a God-like Frame and Temper; he will not live in Malice, and Ill-will; nor continue Displeasure.

And thus I have done with this great Argument, Let all Bitterness, and Wrath, and Anger, &c. be put away: And, be ye kind one to another, tender-hearted; forgiving one another, even as God, for Christ's sake, hath forgiven you.

SERMON V.

1 PETER III. 4. ‘The Ornament of a meek and quiet Spirit, which is in the sight of God, of great price.’

I HAVE spent a great deal of time, in Erecting a fair and beautiful Fa­brick; a Superstructure of Love, and Good-will; of Christian Charity. That I may not loose my Labour; I now return, and look a little after the better Settlement of the Foundation. For this purpose, I have made choice of these Words. All depends upon a good Frame and Temper of Mind; a MEEK and quiet Spirit, which is in the sight of God, of great price; a Thing, highly pleasing and ac­ceptable unto him.

We find, it is in vain for any one, to attempt to purge the Stream; unless he first cleanse the Fountain. You must be­gin at the Spring-head. The Heart is the [Page 392] Principle of Action. Life begins there; and Motion is from thence. It is that which first lives, and last dies. Our Sa­viour tells us that what proceeds out of the Mouth, Mat. 15. 18. comes from THE HEART, and so defiles a Man. For, from thence come evil Thoughts, Murders, Blasphemies, &c. And Matthew 5. 28. our Saviour tells us of the Adultery of the Heart. And Matthew 12. 34. Out of the abundance of the Heart, &c. And Verse 35. A good Man, out of the good Treasury of his Heart, bringeth forth good things, &c. Men shew their Spirits by their Words, and Actions: and these are as they are meant, and intended.

The greatest Performance in the Life of Man, is the Government of his Spirit. So, Pro. 25. 28. Proverbs 16. 32. He that is slow to Anger, is better than the Mighty: and he that ru­leth his own Spirit, than he that taketh a City. He that doth subdue the Motion of irregular Passion, doth a greater Matter than he who conquers Nations, or beats down Walls and Bulwarks. Therefore, give me the Man, of whom I may * say; ‘This is the Person, who in the true Use of REASON, (the Perfection of Humane Nature) who, in the Practice, and Exercise of VERTUE, ( its Ac­complishment) hath brought himself into such a Temper as is con-natural to those Principles, and warranted [Page 393] thereby.’ Of all other Men, I may say; that they have neglected their chief Business; and have forgot the great Work that was in their hand; and what ought chiefly to be done in the World. For, the greatest thing that lies upon every one to do; is the Regulating of his own Mind, and Spirit. And he that hath not done this, hath been in the World to little purpose. For, this is the Business of Life; to inform our Understandings; to refine our Spirits; and, then, to regulate the Actions of our Lives: to settle, * I say, such a Temper of Mind, as is agreeable to the Dictates of sober Reason; and consti­tuted by the Graces of the Divine Spi­rit.

Now, that I may give you an account of this * in the Text, this MEEK and quiet Spirit: I must do it, by looking in­to the State and Operation of it.

Through MEEKNESS, a Man hath al­ways fair Weather within.—Through MEEKNESS, he gives no manner of Of­fence or Disturbance any where abroad. And, in particular, I may say these * seve­ral things, of the Meek and quiet Spi­rit.

  • [Page 394]

    First, There is no ungrounded Passion; no boisterous Motion; no Exorbitancy; nothing of Fury.— No Perplexity of Mind; nor Over-thoughtfulness. Men that are thus * disquieted, know not what to do; can give no answer; nor can re­solve on any thing.— No Confusion of Thought: for, that is Darkness within; and brings Men into such * Disorder, that they know not what is before them.— No Eagerness of Desire: no Impetuousity. They do not say with her, * in the Scrip­ture; Gen. 30. 1. Give me Children, or else I die. No Respect to God, or Man, will quiet or moderate such Spirits; if they have not what they are bent upon.— No Inordi­nacy of Appetite: but * so as always * to be governed according to the Measures, and Rules, of Reason and Vertue.— No Partiality, or Self-flattery. * One of a meek Spirit, does not over-value himself. * Those of the contrary Temper, are always put­ting themselves into a Fool's Paradise; conceiting above what there is Sense or Reason for.— No impotent Self-will. He that gives way to Self-will, is an Enemy to his own Peace, and is the great Distur­ber of the World: He is an Anti-God; imposeth upon God himself; and is with­in no Law.—* And, (in the last place) No fond Self-Love. All these are Verities [Page 395] of this MEEK and quiet Spirit. And these are great things, and tend to Happiness; are suitable to our State; becoming the Relation we stand in, to God, and to one another. The Meek in Temper are freed from all those internal Dispositions that cause a great deal of Unquietness in the World. For, as mischievous as the World either is, or is thought to be; our Suf­ferings from abroad, all the Injuries that we meet with from without, are neither so great, nor so frequent, as the Annoyan­ces that arise from the Discomposure of our own Minds, and from inward Malignity. I say, that they who complain * so much of the Times, and of the World, * may learn this; that the Sufferings from injurious Dealings from any without us, are nothing in comparison to those we find from with­in. For, this inward Malady doth alto­gether disable the Fences and Succours of Reason. This is a constant Malady: and * by this, Self-enjoyment is * made very uncertain.

    This is the First thing; that through MEEKNESS OF SPIRIT, we are always in a Calm; have fair Weather within our own Breasts; and do arrive to a good State of Health, and Settlement.

  • [Page 396] Secondly, Through this MEEKNESS OF SPIRIT, there is good Carriage and Behaviour towards others.—The Meek are never injurious, or censorious: but are ready to take in good part, and make the best Construction that the Case will bear. They will account other Mens Faults, rather their Infirmity, than their Crime: and they look upon the Harm done them by others, to be rather Inad­vertency, than Design; rather contingent ill Accidents, than bad Meaning.—The Meek Man, is a good Neighbour; a good Friend; a Credit to Religion; one that governs himself according to Reason; makes no Injury by any Misconstruction; and in case of any Wrong done, sits down with easie Satisfaction.

How much do Men differ, upon ac­count of Moderation, Meekness, and Fair­ness? We find, upon our ordinary Ap­plication to some Persons, that they will admit any reasonable and fair Proposal; be ready to hear, and take in good part; are of easie Access; fair conditioned; easie to be intreated: but others * there are, of so bad a Condition, that you may come twenty times to them, before you find them in a good Mood, or fit to be dealt withal. They are seldom in so good [Page 397] a Disposition that an indifferent Proposal may be made to them. But, * for those that are of Meek and quiet Spirits, I may say of such Persons, either that they are very ready to grant what is desired: or else, if they do deny; it shall be upon such Grounds of Reason, as will sa­tisfie.

But, because things are best known by their Contraries; I will shew you WHO those Persons are, of whom it cannot be said, that they are OF MEEK AND QUIET SPIRITS: to wit, the Proud, the Arrogant, Insolent, Haughty, Presump­tuous, Self-confident, and Assuming. For, these are Boisterous, Stormy, Tempestu­ous, Clamorous. These Persons wil put themselves and others, as much as they can, into a Flame. These are the Distur­bers of Mankind: and their Neighbours are rid of a Burthen, when they are re­moved. What Storms and Tempests are in the World Natural, these are in the World Moral. Earthquakes, Storms, and Tempests, do not lie more heavy upon the World Natural, than these Men do upon the World of Mankind. But, Meekness doth so qualifie the Soil, where it is; that all the Moral Vertues will * there thrive and prosper: such as Humility, Mo­desty, Patience, Ingenuity, Candour. But, [Page 398] Malice, and Envy, are the worst of Vi­ces: being the greatest Degeneracy, and Participation of the Devilish Nature. These have no place in this Meek and quiet Spirit.

Lastly, I add, that an ILL-NATU­RED Person, is altogether uncapable of Hap­piness. If, therefore, it hath been any one's Lot, either to have been born, or bred, to an Ill-nature; I say in this case, He is more concerned to apply a Reme­dy, than he that hath received a Deadly Wound, or is Bodily Sick, hath to apply himself to the Chyrurgion, or to the Phy­sician; least his Wound or Disease should prove Mortal. For, these inward Mala­dies will otherwise prove fatal to his Soul: and the only Remedy to be apply­ed, is Self-Reflection, due Consideration, Self-Examination, and the Exercise and Practice of Vertue.

Observe, now, the Incompetency of the World's Judgment. How fond and partial is the World; who do applaud the Great Disturbers of Mankind, such as make Havock and Desolation in the Fami­ly of God; bring in, Confusion; and turn all into Hurly-Burly! giving * to such as these, Titles of Honour: naming them Conquerors, and Victorious Persons! [Page 399] * How fond, (I say) and partial is the World; who do so magnifie the Fame of high-spirited, turbulent, self-will'd Per­sons! thinking them Men of Courage and Resolution: And, on the other hand; accounting the Innocent and Harmless, to be Persons of no Spirit or Activity. Whereas, the greatest Sign of Power, and bravest Performance in the Life of Man, is to govern his own Spirit; and to subdue his Passions. And, this, if the Scripture may give Judgment, is the greatest Ornament belonging to a Man; and that which is the most valued by God, from whose Judgment there is no Appeal. The Orna­ment of a meek and quiet Spirit, which is in the sight of God of great price. And, good old Jacob when leaving the World; when about to bless his Posterity, he came to Simeon and Levi; remembering their hor­rid Cruelty, * it puts him to a loss, O my Soul come not thou into their Secret, for Instruments of Cruelty are in their Habita­tion, &c. Gen. 49. 5, 6. Things are very differently ac­counted above and below.—* And by this, it appears that the Guise of the World, and the Fancy of Men, are the most impotent and fond things imagi­nable.

[Page 400]* And, further yet, as to the Judgment of Scripture, in this case. This is the true Temper of Religion, and prophesied of the Gospel-State. Isa. 11. 6. & 65. 25. Matt. 5. Our Saviour, in his Beatitudes, begins with this Spirit. And, that this is the Temper that shall rule, and prevail, in the Gospel-State, consult these Scriptures: Ephesians 4. 2. 1 Timothy 6. 11. A Man cannot speak a good thing, with­out Meekness. If he speaks of God, of Matters of Reason and Religion; he spoiles that which he meddles with, if he be not Meek. 2 Tim. 2. 25. For, we must IN MEEKNESS instruct those that oppose themselves. No good Notion will take place; no good Seed can be sown, no Plant will thrive; every thing that is Divine, and Heavenly, will vanish; if it be not settled by thi [...] Temper. Jam. 1. 21. James 3. 13. Who is a wise Man, and indued with Knowledge amongst you; let him shew, out of a good Conversation, his Works, with MEEKNESS OF WISDOM. Wisdom is not, but in Conjunction with MEEKNESS. 1 Pet. 3. 15. There is no Religious Disposition, or good Conversation, where it is not. Meekness must accompany all Motions in Religion; or else 'tis Passion, or a Man's own Interest. Without this, we are out of God's Way; Psal. 25. 9. and have not his Blessing: and this is that Qualification that makes us capable of the Promises of [Page 401] the Gospel: tho' this Temper be account­ed, by the incompetent World, a kind of Sheepishness; and, such as these, are thought to be Persons of no Mettle nor Spirit: yet the Holy Spirit reckons other­wise. See how the Scripture reckons of Moses: Of whom it is said, Num. 12. 3. He was the MEEKEST Man upon Earth; and yet a Person of great Courage and Resolution. How doth he appear to Pharaoh, to his Face? tho' threatned by Pharoah; who was a Man of the greatest Power. How did he act, in the greatest Dangers? Yet, of this Moses, of whom the greatest Per­formances are recorded; it is said, that He was the MEEKEST Man upon Earth. We read of the MESSIAS, that the Spirit of the Lord shall rest upon him; the Spirit of Councel and Might. With Righteousness he shall judge the Poor; and reprove with Equity, for the Meek of the Earth. Isa. 11. 2. & 61. 1. These are Acts of Authority and Power: and thus is the Messiah declared. Consider al­so that St. Paul useth the MEEKNESS of our Saviour for an Argument to perswade others to that Temper. I beseech you by the Meekness and Gentleness of Christ. 2 Cor. 10. 1. And Matthew 11. 29. our Saviour saith, Learn of me; for, I am meek and lowly in Heart. —From all that I have said, it doth ap­pear very reasonable, that we should ap­peal from the Judgment and Sentence of [Page 402] Worldly spirited Men, who applaud Per­sons that are of venterous Undertakings, of fierce Resolutions, of impotent Passions, and unreasonable Affections.

Wherefore let every Man, in the first place, look after his Home-work; what he hath to do at Home: to establish in himself a due Frame and Temper of Mind: for, till this be done, he is not fit to walk abroad, or to have to do with o­thers. When this is done, then there will be patient Forbearance, and making Allow­ance. This is that which the Apostle ad­viseth, Galatians 6. 1. Brethren, if any Man be overtaken in a Fault; ye which are Spiritual, restore such an one, in the Spirit of Meekness; considering thy self, least thou also be tempted. If any one do us an In­jury, and transgress, let us make him that Allowance that God makes us: let us make him an Abatement for the Weakness of his Nature; and for the Multiplicity of his Principles; for that Government that he is charged withal. It may be, he may be at odds with himself; and his inferiour Appetites in Rebellion, and Confusion: and it must be some time before he can recover himself, and bring things into or­der again, in his Family. God allows for this; and we should allow for it, in one another.

[Page 403]'Tis necessary, whenever we have to do with one another, that there should be given fair Allowance, and Consideration of Mens Infirmities, Tempers, and Con­stitutions. For, it is a very hard thing, for a Man to work off these. The Cholerick are of quick and hasty Apprehension; and readily do resent. The Flegmatick are more dull and slow; and do not so readily consider: they must have leisure, and time: and what is said must be often repeated; and * you must represent what you have to say, with all advantage. Al­so they that are of Sanguine, and Melan­choly Constitutions, do not fit * each o­ther. That which is pleasing to one, is grievous to the other. The Pleasantness of the one, is not suitable to the Serious­ness of the other. The Melancholy Tem­per must have time and leisure: the San­guine Temper doth all presently. There­fore we must bear with one another, in those things wherein we differ; if no Moral Evil be there. Take every Man at the best, and you will find him good for some Purposes. Therefore bear with him, wherein he is weak. 'Tis Unman­ly to take any one at a Disadvantage; and very Unchristian to take any Man at the worst.—There are incident Offences. Sometimes things fall out so crosly, that [Page 404] one could not have imagined. Tho' the thing might be well intended, yet it may happen for the worse.—* There are ordinary Mistakes; sometimes of the Things (* in taking one * thing for another:) sometimes of the Agent's part; and some­times of the Patient's side. We our selves are often mistaken; and we acknowledge it, and say we would not have done this or that, if we had once thought, or ima­gined, as things are fallen out. Therefore, we must give Allowance, when Men mi­stake. —There are sudden Apprehensions, which should be allowed for. Some are too quick; and conceit, before they have duly weighed, and considered: and, 'tis a hard matter, to rectifie a Misconceit. Job's Friends failed, at first. They were rash in their first Apprehensions; and therefore they ran on, in their Severity, Censure, and harsh Dealings; till God interposed. Therefore, take heed of the first Stumble; for, 'tis ominous: or, at best, a good Step is lost. He is a Person very ingenuous that, upon shewing, will vary from his first Thoughts: for, if once Men have taken up an ill Opinion, 'tis hard to satisfie them: By reason of which, many Men run on, in an Error, and pur­sue their first Fault.

[Page 405]These are Considerations that I offer, for fair and equal Consideration, one of ano­ther; for mutual Patience, and fair Allow­ance. And, these things never were, but in this fixed Frame and Temper of Spirit, recommended in the Text.

* But, now, on the other hand: There are some Persons that are always Murmur­ing, Complaining, and Finding Fault: never Pleased themselves, nor Pleasing others; that either are Provoking, or Pro­voked; both which are to be condemned. I will not Provoke, because I will leave no Body less himself than I found him; he shall not be so much the worse for my Company, and Acquaintance: I will not be Provoked, because I will not disorder my self, nor loose the Composure of my own Mind; than which, nothing without me can be more valuable.

There seems to be an Enmity to Peace and Quietness in some Dispositions. * These are malicious, and turbulent Spi­rits; whose Pleasure is, to make Distur­bance: who were never taken with the Beauty of Order; nor ever tasted the Sweet of Peace; nor framed themselves to Duty, and Obedience. What should such do in Heaven, where all is Order, and Har­mony? * They are only fit for the infer­nal Hurry; Company for Fiends and [Page 406] Devils, whom they exactly resemble. In HELL is Darkness, Perplexity, Confusion. They lead a HELLISH LIFE, who al­ways are Quarelling, Contradicting, Tra­ducing. Yet, some applaud themselves in this. And, can they delight in the Pre­sence of a Good and Merciful God; of a Compassionate Saviour; in the Harmony of a Heavenly Quire; who have not been acquainted with Charity, nor exercised in Love, and Good-will? No. They will not relish such Company; nor endure their Employment. They must, first, be dis­charged of their Malignity; alter'd in Temper; reconciled to Righteousness; naturalized to things of the Heavenly State; before that Place can make them happy. For, Place, Condition, and Em­ployment, unsuitable to Disposition, are bur­densome, and cannot afford Content, or Satisfaction: * Since to Hearts-ease and Settlement, all things must be proportio­nable, and accommodate. They flatter themselves greatly; they grosly cheat, and abuse themselves, who think of Admit­tance into God's blissful Presence hereaf­ter, or into the Society of blessed Angels, and glorified Souls, whose Minds are not, in this preparatory State, discharg'd of SELFISHNESS and PARTIALITY, which make Men importune, troublesome, and very unpleasing Company. * For, the [Page 407] Pleasures of Eternity, are Mental and In­telectual; Delightsome, and Satisfactory; without Molestation, or Contest.

Man, is, in a sort, Felo de se, by har­bouring Displeasure in his Breast. He makes himself uneasie, by evil Surmises, and Discontents. If one designed to do a Man the greatest Mischief imaginable, one would contrive to raise in him Jea­lousie and Suspicion; to beget in him Ma­lice, Ill-will, Displeasure; provoke him to Envy, and to malign others: He will, then lead the Life of a Fiend of Darkness. The Malignity of his own Breast will more corrode him, than the sharpest Humours that can infest the Body.

It lies upon every one, to studdy him­self; to rectifie his own Temper; * and where, by Constitution, we are inclin'd to that which Reason, or Religion cannot approve; there, Care is to be taken, to amend such Inclination, and to govern it by Rules of Vertue: As One replied, when a Physiognomer reported him Vi­cious in several Instances: Thus * (said he) I am, by Bodily Constitution: but, by THE POWER OF MY MIND, these things are subject to my REASON. 'Twere a Reproach to a Man, if a Physiogno­mer, by viewing his Countenance; or an Astrologer, by casting his Nativity, should tell what he is, in respect of the [Page 408] Principles of his Mind. Or what he will do, upon a Moral Account. If so, what Effect * is there of Principles of Reason? of Grounds of Religion and Conscience? of Measures of Vertue, and Rules of Pru­dence? —If by Study, Exercise, and Good Use of himself, Man be not better than when he came at first into the World; if * there be neither Improve­ment, nor Refinement; what Effect * is there of Christianity?

Now; I do purposely challenge, as Enemies to Christianity, Peevishness, Fro­wardness, Male-contentedness: which are the more dangerous Evils, because Men warrant themselves in them; supposing there is Cause for their Discontent; and that they are justifiable in it. So Jonah, (chap. 4. ver. 9.) I do well to be angry. This is the Case of Ungovern'd Minds, and Cholerick Constitutions.

Those who transgress in their Rage and Fury; when they return to themselves, and to the use of sober Reason; either find cause to be ashamed, and to wish they had kept in better compass (which is the Recovery of Good-Nature, or Ver­tue;) or else, loose themselves upon this occasion, and become more immodest, and unreasonable, and more settled and confirmed in Naughtiness. For, Good-Nature, and the Effects of it, in Man, are [Page 409] the SOIL wherein the Seeds of Vertue be­ing sown, will grow and thrive. But, let a Man degenerate into Hard-hearted­ness, or Cruelty; Vertue becomes a Stran­ger to such a Constitution. We have wo­ful Examples what Monsters of Rational Agents, on a Moral Account, some Men become, by unnatural Use of themselves; wrought quite off, from all Ingenuity, Candour, Sweetness; unlike themselves, what they were formerly known to be. There are indeed many ways of Miscarry­ing: for, there are SOILS of Vices: But, if a Man would at once spoil his Nature, raze his very Foundation, and absolutely indispose himself to all Acts of Vertue; let him allow himself in Frowardness, Pee­vishness, Male-content: Let him conceive Displeasure in his Breast; let him bear Ill-will, live in Envy, Malice, and out of Charity. 1 Joh. 4. 8. For, since GOD is Love; this Temper is most abhorrent to him. So as that he only can dwell in God, who dwells in Love. V. 16.

By Discomposure of Mind, a Person is unfit to attend upon God; and uncapa­ble of enjoying Him. The Mind that doth contemplate God, must be God-like. 'Tis only the Quiet and Serene Mind that can contemplate God, and enjoy Him: For, God will not dwell where Violence and Fury is. We read that God was not [Page 410] in the Fire, nor in the Whirlwind, nor in the Earthquake; but, in the STILL VOICE. 1 Kings 19. 11.

And, as we are not fit to attend upon God, nor to enjoy Him; so likewise, not to enjoy our selves. In such a Tem­per, we have not the free Use of our Reason, nor any true Content. For, what is all the World to a troubled and dis­composed Mind? Therefore, give me Serenity of Mind, Calmness of Thought: For, these are better Enjoyments than any thing without us. Therefore, for these Things, will I daily praise God:— For upholding the Foundation of Reason and Understanding; which are so much in Danger, by the Distemper of the Mind:—For continuing me in the Priviledge of Liberty and Freedom (for, hereby I can present God with a Free-will-Offering, and bring unto him the Consent of my Mind.) * And, for giving me Power of Self-enjoyment, and of taking Content in my self. One may have much in the World as to Right and Title; and yet, have nothing as to Power of Self-enjoyment. * For, in the Case of Mis­government, by Lust, Passion, and Self-will; we dispossess our selves of our selves, and all that we may call OURS.

[Page 411]'Tis a sinful Temper, to be hard to Please; and ready to take Offence. It is grievous to those about us: And we shall soon suffer for it: For, Men will soon withdraw from unquiet and turbulent Spi­rits. Solomon hath observed, that he that would have a Friend, must behave him­self Friendly. Pro. 18. 24 But, these Men are un­acceptable every-where; especially to those that are under them (for, as for Equals, and Superiors, they will soon withdraw:) But every good Man will take Care of those that are under him. And, upon this Head, I shall observe Three or Four Things.

First, That we ought to make the Lives of all those that live with us, as happy, and comfortable as we can; and their Burthens as easie as may be. Let our Advantages be never so much above theirs; and our Power over them never so great; yet, we should equally consi­der Things, and do as we would be done unto, if in their Circumstances.

Consider * also that Things may as well be done with Gentleness, and by fair Means, as otherwise: And, that Things that are so done, are done with Pleasure and Satisfaction, and will better hold: [Page 412] For, Things that are done by Force, and with Offence, will no longer last than that Force continues.

There is more Care, to please; when Men are not Captious, Peevish, Froward, or easie to take Offence. Men that are often Angry, and for every Triffle; in a little time, will be little regarded; and so loose the Advantage of giving grave Re­proof. They will say, 'Tis the Manner of the Person; and, no one can help it: And, so these Persons will be less considered, when they reprove with Reason. Dis­pleasure (when there is weighty Reason for it) may prove to the Offender, a Principle of Reformation and Amend­ment: But, hasty, and passionate Men, are not considered. Their Fury is look­ed upon, as a Clap of Thunder: And no one will much regard it.

Take notice what Care God hath ta­ken, for the Welfare and Happiness of those that are Inferiors, and under the Power of others.—The Parent must not provoke his Children to wrath. Eph. 6. 4. Parents, that have all Authority over their Chil­dren, must take Care how they use it.— The Husband must not be bitter against his Wife. He must give her no harsh Language; but give Honour to her, as the [Page 413] weaker Vessel.—Masters must render to their Servants that which is Just and E­qual: 1 Pet. 3. 7. Forbearing Threatnings: Eph. 6. 9. Knowing that they have a Master, in Heaven. — Then, for those that labour for us, that are but for a Day, and are gone again; God hath required, that their Wages be payed them: Otherwise their Cry will come up, into the Ears of the Lord of Sabbaoth. Jam. 5. 4.— Then, for Strangers, that are without Friends, Relations, or Acquaintance; What Care doth God take for them? Be not forgetful to entertain Strangers. Heb. 13. 2.— Then, for the Widow, and the Fatherless Persons, that are most helpless; What Care hath God taken for them? So great, that He will be revenged on those that wrong them; Exod. 22. 22, 23, 24. and, on the contrary, will reckon those to have pure Religion and undefiled, that shall visit the Widows and Fatherless in their Affliction. Jam. 1. 27.

This is the RULE. The lower any ones Condition is, in the World; by so much the more he his pitiable; and so much the great­er Care should we take, to ease him: He ha­ving Burthen enough upon him; with­out any other Addition to his Misery.

I will conclude this Discourse with Three Rules. Whosoever will do his Work, with fair Words; I would not [Page 414] have him chid into it. I would never blame any one, for common Incidencies, such as might befal my self, or any one else: * Nor ever blame any one, for not doing that, wherein he had not particu­lar Direction.—You will say these are LOW Things, to be spoken in a Pulpit. But, let them be as Low as they will; the Disorder of our Minds, many times, is oc­casioned for want of them: And, great Disquietness is occasioned in many Fami­lies, for want of that peaceable Temper, which my Text speaks of.

SERMON VI.

PSALM XVIII. 21, 22, 23.

For I have kept the Ways of the Lord: And have not wickedly de­parted from my God.

For all his Judgments were before me: And I did not put away his Statutes from me.

I was also upright before him: And I kept my self from mine Ini­quity.

I Am, now, to give you an Account of the Effect and Demonstration of RELIGION in the Subject. If we would not be imposed upon, let us take just Measures. The Text tells us, what Judgment we are to make of Religion, and Religious Persons: * And by it, we may learn how to guide our selves with Judg­ment, in a Matter of the highest Nature; * viz. if we proceed by the Rule which [Page 416] in the Schools we call a Demonstration by the Effect; which I take to be the best: As for instance, if you come to prove there is a God; the best Account is from the Effect: Prove the Cause, from the Effect: Prove the Being of a GOD, from the World that he hath made, and is his Work: so, prove RELIGION, from its Operation; a Religious Person, from what he does. And this is the Way which our Saviour hath taught us: A good Tree bringeth forth good Fruit, &c. Mat. 7. 17. For, we are in great Danger of making false Judgment, both concerning Persons and Things. This we often find; that the World esteems a Person of a pleasant Humour, and that hath a good * Assurance, a good Put-off, and value for himself; especially if he be a Man of a ready Wit; * and, that such a Man shall meet with Respect and Reputation much above what there is Ground for; and more a great deal than those that are of far greater Worth, of higher Improvements, and better Spirits. Thus are Men esteemed, not so much from Integrity and Simplicity; not from Pureness of Mind, and exact Walking, ac­cording to the Difference of Good and Evil; but as they comply with several Mens Fancies and Opinions.

[Page 417]Now, I will make use of my Text, to describe, and lay out a truely GOOD Man; one that is real in his Religion; one that keeps the ways of the Lord, &c. and that keeps himself from his Iniquity. And, the better to explain my self, I must ob­serve * to you, in the first place, a Diffe­rent State of Men: a State of Wickedness, and Sin; when Evil prevails: And a State of Religion; when Goodness, and Vertue take place. And, these two dif­fer, in degree, as Heaven, and Hell. (For it is a great Mistake for us to think, that all of Heaven, or Hell, is hereafter; for, both the one, and the other, is, in measure, and degree, begun here. For, Heaven, and Hell, are not so much a Place, as a State. They that are reconciled to God, in the Frame and Temper of their Minds; and that live according to the Law of Heaven, the everlasting and immutable Rules of Goodness, Righteousness, and Truth; may truly, be said to have begun Heaven, while they are upon Earth. But, they who con­found the Difference of Good, and Evil; and who care not to approve themselves to God; but do without difference, or distinction: These are Partakers of the Devilish Nature; and are in the Hellish State.)

There may be Weaknesses, Failings, Mi­stakes, Misapprehensions, some Errors in [Page 418] Judgment and Opinion; there may be false Conceits, in some things about Religion; and all these, within the STATE OF RE­LIGION; where Men are substantially honest, and mean GOD, Goodness, and Truth; and live in all good Conscience towards God. We read ( Genesis 20.) how God did apologize for Abimelech, tho' he was not altogether without fault: for, he ought to have taken more care: But, yet, he was innocent, as to the great Transgression: and, therefore, God saith, I know thou didst it in the Integrity of thy Heart. Psal. 19. 13. So, St. Paul doth alleviate his Persecution of the Saints, Acts 26. 9. I thought that I ought to do many things con­trary to the Name of Jesus of Nazareth. And, 1 Tim. 1. 13. he saith, he obtain'd Mercy, because he did it ignorantly, and in Unbelief. Therefore, we must conclude, that none of those things that I have named, come within the compass of wickedly departing from God: But, all those that are sincere in their Religion, may yet say I have kept the ways of the Lord, &c. And thus it is reported of those good Men and Women that are upon Record in Holy Scripture. Zechariah, and Eli­zabeth, are both said to walk in all the Sta­tutes and Ordinances of the Lord, blame­less. Lake 1. 6. Neither is this, particular to them; but unto all good Men. This is the Testi­mony [Page 419] of all the Worthies in the Old Testament, that they walked before the Lord in Integrity. And, this is RELIGION, not in the Notion only, and in Specula­tion; but in POWER and in TRUTH. Wherever it is less, or otherwise; it is with a double Heart, not with a whole Heart, as you read Psalm 12. 2. So in St. James, we read of a double-minded Man. Reli­gion is not satisfied with a bare Profession, and partial Reformation. Jam. 4. 8. This may be for other Ends, and Purposes; and not out of Love to God, and Righteousness. But, we must harmonize with the Nature, Mind, and Will of God; and find a Dis­placency and Animosity in our Souls, a­gainst Evil: and this, from the Love of Righteousness and Goodness. And, there­fore, to bring this, home; being a matter of the greatest consequence; even that, by which we must stand, or fall: I will tell you that this Text is not verified, in any of these Cases.

  • First, In the Case I of Fundamental Igno­rance.
  • Secondly, In the Case of great Negligence and Carelesness.
  • Thirdly, In the Case of voluntary Consent to known Iniquity.

  • First, It cannot be verified in the Case I of Fundamental Ignorance. I call it Fun­damental [Page 420] IGNORANCE, in answer to Fundamental KNOWLEDGE. For, there is a Knowledge necessary to make a Man good. I will not take upon me to deter­mine the least that may be: But, this is certain; there is some degree of Know­ledge necessary to make a Man GOOD. Therefore, to instance in two things that are Fundamentally necessary to Religion, and Conscience.

    • 1 st. To know that there is a GOD; and that we all ought to reverence, adore, and worship Him. God hath made Men to know, that He is; and, if they know that He is; they must know, that they ought to reverence, adore, and worship Him.
    • 2 dly. They must have Knowledge of those great Crimes which are against God's Honour; which are against the State of a Creature; and unworthy in respect of God. And, this Knowledge I hold Fundamen­tal, and indispensable; and must be, where­ever there is a Capacity. And from this I can excuse none but Infants, and Idiots; that are not come to the Use of Reason, or are deprived of it. All else may know that there is a God, and * may know the great Instances of Evil, such as Murder, Adultery, Blasphemy, Perjury, and the like.

    [Page 421]I might add a third Instance; which yet I do not mention with the like Evi­dence as the former; to wit, that there will be Rewards and Punishments in the next World: That God will sooner, or later, judge the World, and controul the Wick­edness of it, and reward eminent Vertue, and Goodness. Such a Belief as this, tho' it be not equally knowable to the other two; yet it is knowable, and is necessary for the encouraging of Vertue, and Discourage­ment of Vice, and Wickedness.

    This is the first thing. Those that are ignorant of the things that are Fundamen­tally necessary to RELIGION, cannot say that they have kept the ways of the Lord; and have not wickedly departed from God. For, these have wickedly departed from Him; altho' they have no more than Natural Knowledge; and those Principles with which at first, God created Man. For, these things are manifest to all Men: And all Men are A LAW unto themselves in these Matters. See the first Sermons of Part 1. And, therefore, the Apostle saith, that God is not far from every one of us. Act. 17. 27. And that the invisible things of God are clearly seen from the Crea­tion of the World, and those things that he hath made. Rom. 1, 20. So that they who deny his Eternal Power and Godhead, are without excuse.

  • [Page 422]

    II Secondly, They who are greatly care­less and neglective of God, cannot say that they have kept the ways of the Lord, &c. For, two things are absolutely necessary to the State of Religion; and wherein we ought to take great care; to wit, Judgment of Right, and Conscience to do accordingly. The Judgment of what is Right, and Wrong; True, and False; Good, and Evil; do require great Care, Diligence, and Pains. Nay, let me ask you, what there is in the whole Life of Man that is valuable, or worthy, but doth require Care, Pains, Industry, and Diligence? Go over the several Employ­ments of the World. The Husbandman plows, and sows; and doth every thing necessary to his Land, before he expects a Crop. Take the Merchant in the way of his Trade; He walks from East, to West; and sends his Goods far and near, for the increase of his Wealth. What Di­ligence, and Care, do Men take, to pre­serve Life; and to maintain themselves in Health and Strength; and provide for their Families? To get an Estate, and to keep it? We see, in every thing that is to be done for the Concerns of this Life, there is Care and Caution to be used. And, shall there be no Care, no [Page 423] Pains, no Diligence, nor Industry used, to govern our FACULTIES; to moderate our APPETITES, for the several Uses and Purposes of Religion; which is of the highest Concernment of all others?

    Wherefore, in the first place, to THE STATE OF RELIGION, and * in or­der to uphold and maintain the same; there must be Care taken, to discern the Difference between Good, and Evil; True, and False; Right, and Wrong. For, these are the great Points of Reli­gion. At the Knowledge of these, Re­ligion begins. And, this is every Body's Charge, according to his Capacity, Op­portunity, and Ability. And this is as necessary to preserve us from Cheats, and Impostures; as to know our Liberty. Our first Work, is to establish in our selves a Throne of Judgment, throwly to know and understand our Duty; and what is to be done, what to be avoid­ed: And, then, in point of Practice, and Choice, to observe this Difference. And, if this be not done, our Religion is to little purpose. For it comes all to one; not to make any Difference in things, or not to observe that Difference. The first thing in Religion, is, to refine a Man's Temper: And the second, to go­vern his Practice. If a Man's Religion [Page 424] do not * this; his Religion is a poor slender Thing, and of little Conside­ration: 'Tis, then, only a naked Pro­fession, and fit to give him a Denomi­nation. I say, such a Man's Religion is but of little value: For, it hath no Ef­ficacy; but, falls short of the very Prin­ciples of Nature. For they do certainly and constantly attain their several Ef­fects. The Sun, the Moon, the Stars; Fire, Air, Earth, and Water; these ne­ver fail to act according to their several Principles; and to attain their several Effects. The Sun hath not fail'd for Six thousand years: insomuch, that we are surer of its Rising, and Setting, than we are of our selves. Now, shall all the Principles in Inferiour Nature, throughout the whole Creation, regu­larly, constantly, and certainly attain their Effects? And, shall there be only a Failure in the Principles of Reason, and Religion?—But to proceed.

  • III Thirdly, Whosoever doth voluntarily consent to known Iniquity; I am sure, this Text cannot be verified of such a Person. Men that do wittingly, and willingly, consent to that which their Judgment tells them, at that time, is Evil; are represented in Scripture as [Page 425] sinning with a high hand, and with a stiff neck; and to resist the Holy Spirit; and to commit the great Transgression.— Now, of these, the First * sort never made any entrance into Religion.
    Jer. 17. 23. Acts 7. 51. Psal. 19. 13.
    As for the second, if they do any thing worthy of Religion; 'tis rather by chance, than of choice. As for the third, they pass into a clean contrary State.

The first of these, to wit those that are Fundamentally Ignorant, they stumble at the very Threshold: because Religion, in every degree, begins at some measure of KNOWLEDGE: For, can a Blind Man judge of Colours? No more can a Man that is Fundamentally Ignorant be said to be Religious.—And, as for those that are greatly Careless, and Neglective; it is uncertain what they will do, that do not act by Rule, and upon Consideration. —But, as for the Third sort; Those that give their Consent to that which is Evil; These pass into the Contrary State: and take a course to root out of their Minds the very Seeds of Goodness that were sown: For, so, contrary Acts are apt to do. No Habit doth absolutely determine the Act: tho' it doth greatly dispose and incline to the Action. Yet a HABIT may be utterly lost. If a [Page 426] Man do, for a long time, forbear all Acts of Religion; he is wanting to that which should continue the Habit. And, if there be Contrary Acts; the Contrary Habit will be begun: and the more they are, the more will the contrary Disposi­tion be increased. So that, in time, the Habit of Vertue shall not only be weak­ned; but wholly wrought out; and the contrary * Habit brought in.

This is the Course of things in Na­ture. Every Habit begun, is greatly weakned by a bare Forbearance of Acts; For, every thing must be conserved in the way it was produced. A Disposi­tion is first introduced by some Acts: and, if you do not introduce Act upon Act, the Disposition will fail. For, things that are not brought to a State of Perfection, will return back again; if they be not maintain'd in the same way that they were produc'd. There­fore, the Towardliness of some Persons to Vertue, is, by Intermission of Acts, abated: and, when they come to put forth contrary Acts, it is quite expelled. And this is the Ground and Foundation of Achitophel's Counsel to Absalom. 2 Sam. 16. 23. He bids him do a Lewd Act, that he might be confirm'd in his wicked Design he [Page 427] had against his Father. Therefore, let us close with that Good Advice which Jesus, the Son of Syrach gives, Ecclesia­sticus 21. 2. Flee from Sin, as from a Serpent.

The least that can be expected from Religion, and Conscience to God, is, that by means thereof, Men be kept from giving their Consent to known Ini­quity; and be enabled to escape the Pol­lutions of the World. If the Creation below us, by their Natural Instinct, al­ways do those things that are Regular, and attain their End; shall not these higher Principles of Reason and Under­standing do the like, and always pre­serve us from known Evil, and deter­mine us to that which is Morally Good? The Principle of Reason, Knowledge, and Judgment, is the highest Principle; and transcendent to all others. The Principle by which the Sun doth en­lighten the World, is not to be put in competition with the Reason of Mind and Understanding: To which if we add, the Aid of God's Grace, which doth never fail, (for, He doth prevent us with his Grace;) it is a Shame and Re­proach to us, if we vary from the Rule and Measure of Vertue; sin against our [Page 428] own Light and Conscience; and do worse, when we know better.

I shall now proceed to declare the Pur­pose and Intent of RELIGION: What It aims at, and how It doth affect the Sub­ject. And that I will do, in these Particu­lars.

I will consider Religion, in its Mo­tion towards God:—What it doth in the Person in which it is:—How it ap­pears, * and carries it self towards o­thers, even to the whole Creation; but more especially, towards them with whom we daily converse:—How Religion stands affected towards the Things that are without us, or about us; either the Necessaries, and Conveniencies, or Super­fluities of Life:—* And what Religion doth, when it is finally Victorious, and overcomes the World.

Of these I shall treat; but not several­ly, and distinctly. Nor will I under­take to give you a particular account of these, in the Order I have now laid them: for, this would be, to make this Text the whole Bible. I will, therefore, speak of them, in Conjunction; as things offer themselves; because these things run one into another.

[Page 429] RELIGION makes us live up to our Highest Faculties; so as becomes Ratio­nal Beings, that are indued with Intel­lectual Nature. It enables us to live and to act suitably to our Height and Excel­lency: so as to keep up the Grandure of our Being; as Those that bear the Image of the Immortal GOD, and are exalted above the Inferiour Creation; * as Those that represent HIM in the World, not only in respect of Intelligence; but, in respect of Authority, and Power, to dis­pose, and govern. It makes us to scorn all Actions that are base, unhandsom, or unworthy our State, and the Relation we stand in, to God.

To have GOD in our sight; and, to have right Apprehensions of Him; doth, above all things, tend to the Nobleness, Amplitude, and Freedom of our Spirits: For, this we observe; that the Greatness of an Object, and the Excellency of the Act of any AGENT about a transcendent Ob­ject, doth mightily tend to the Enlarge­ment and Improvement of HIS Faculties. Whereas, those who are employ'd in mean Businesses, and are conversant a­bout little Objects, have nothing in them that is excellent; but are of limited [Page 430] and narrow Spirits. It hath been ob­served, that Men that have been of mean Parts, and ordinary Perfections, after they came to be truly RELIGIOUS, their Parts have grown upon them; and they have appear'd to be other kind of Men. The account of this is easie: It is to be imputed to their Application to God, (who is the noblest Object in the World) and to their Attendance upon Him. For, there is no Motion in the World so gene­rous, and tending to the Accomplish­ing the Agent, as the Motions of Religion are.

By our RELIGION, we are preserved from those things that would sink us in­to the order of Beasts; by Sensuality, and Carnal-Mindedness: or that would transform us into the Likeness of Devils by Pride, Presumption, and Self-Conceit. By Religion we come to imitate the Di­vine Perfection; become God-like, in Wisdom, Righteousness, Goodness, Cha­rity, Compassion; in forgiving Injuries, pardoning Enemies, and doing Hurt to None; but Good to All, as we have Abi­lity and Opportunity.

RELIGION doth restrain the Extra­vagancy of Mens Passions and Appetites; and regulates the Exorbitancy of Mens Wills.—IT is the most conducive in­strument [Page 431] in the whole World, to the Plea­sure of Mind, and Body. Our Misery and Infelicity ariseth from our undue and naughty Practice. And all that which we call Punishment is let in upon us, by Sin. Religion permits us the Pleasure of our Body; as far as it is for our Health, and not destructive of the Tran­quility of our Mind, nor the Indolency of the Body.— Religion produceth a sweet and gracious Temper of Mind; calm in its self, and loving to Men. It causeth a Universal Benevolence and Kind­ness to Mankind. For, these are the Things of which it doth consist; Love, Candour, Ingenuity, Clemency, Patience, Mildness, Gentleness, and all other In­stances of GOOD-NATURE. It hath such a Quality in it, as will make them Good natur'd, that it finds bad. Re­ligion makes Men Humble, Affable, Meek and Charitable; Modest, and Prudent; Tender, and Compassionate. It detests nothing more than * either a Peevish, Froward, Passionate, Furious, or Trouble­some Temper; a Morose, or Churlish Disposition.

RELIGION begets in us a true Liber­ty, Freedom of Spirit, and Largeness of Soul. It causeth the greatest Serenity and Chearfulness to the Mind; and prevents [Page 432] groundless Fears, foolish Imaginati­ons, needless Suspicions, and dastardly Thoughts. It takes away from us, all bad Thoughts of God; or jealous Su­spicions of Men. Religion makes us not suspect Evil from God; but to look upon Him as the most Gracious, and Benign Being; that designs nothing more than the Happiness of his Creatures. It is not Religion, but SUPERSTITION that dreads God: Religion makes us reve­rence him, and delight in him. It makes us to entertain good Thoughts of God, and to conceive aright of him: that He doth transact all things with Mankind, as a Loving and Tender Father, with his Child. Mal. 3. 17.

I further add, that RELIGION ad­vanceth the Soul to its just Power and Soveraignty: enabling the Mind to go­vern all Bodily Appetites, and Exorbi­tant Desires: and this, not only because of the intrinsick Baseness of Brutish and Sensual Lusts, in a Nature that is indued with transcendant Faculties; but also, because of the mischievous Effects that fol­low upon it. Intemperance doth, by a natural. Necessity, weaken our Reason, and thwart the very End and Purpose of Religion. For, Intemperance doth ei­ther stupifie, or enrage our Spirits. We [Page 433] see, sometimes, that Persons of a good Constitution; well inclined to Vertue; fair, and conversable; whose Company is pleasant, and delightful; that these very Persons are made Cholerick, and Ungovernable, when they are disorder'd by Intemperance: And so they are not what they were; but emptied of all those things to which their Constitutions did lead and incline them. Our Work, therefore, in the World, is to maintain the just Authority and Soveraignty of Rea­son, against the Assaults of rude, intem­perate, and boisterous Passions: And, so to tame that rude Beast THE BODY (which, by the Divine Providence, is ty'd to our Souls, in this State) that it may not prove a constant Temptation, and Provocation to our Mind; but, that it be kept in Subjection.

I add further; that RELIGION is a most lively, vigorous, and sprightly Thing; satisfying to the Subject; and putting it upon all good Employment. Worldly Men, Persons of no Experience, may think otherwise: As that Religion would make a Man Morose, and Soure; and fill him with Discontent. Whereas, Religion drives away sad and gloomy Melancholy; and begets in us a rational Confidence; and gives a Man great Joy, and Pleasure, in the Divine Goodness. And, if any [Page 434] that are Religious, think otherwise; and are otherwise affected; I must tell them, that it doth not arise from Principles of Religion; but, from Bodily Temper (in respect of which they are troubled;) or, from some occasion from without: And, that their Religion is their Relief.— Of all the the Things in Religion, none is so much suspected to tend to Melan­choly and Sadness, as is the Motion of Repentance. So that if I can vindicate this Piece of Religion; you will be sa­tisfied, for all the rest. But, to think that this is accompanied with Sadness and Melancholy is the greatest Mistake in the World. 2 Cor. 7. 10 True, indeed, Worldly Sorrow, as the Apostle saith, causeth Death. This hath no Life in it; because it hath no Respect to God; but, is rather an Act of Rebellion against him: For, here, the Unquietness comes from Want of Submis­sion to God. The Person is discontented, because Things are not to his Mind, and as he would have them. Such was the Temper of Jonah. Jon. 4. 9. He was displeased, and angry to Death, because he was not gratified, and had his Will; tho' it tend­ed never so much to the Ruin of others. But, the Ground of SORROW for SIN, is, the Love of GOD; * it is, because we have done amiss, varied from the Rule of Right, and given God an Offence; * be­cause [Page 435] we have done that which was base, and disingenuous to our loving Father, and best Benefactor. Now, this doth quite alter the Case, * and makes a Change; which WORLDLY SORROW, tho' ne­ver so much, doth not. For, if we tru­ly repent; we undo the Action; and morally disclaim it: And, upon this, God doth pardon. But, Things without, are not altered by Worldly Sorrow: But go on, as they did, in their Course; whether the Man be pleas'd, or displeas'd. But, REPENTANCE doth afford us Heart's-ease, and removes the Malady that did affect us: For, by our Repen­tance, and God's Pardon, THAT which hath been done, is, as if it never had been done: So that in effect, the Penitent may say; I, that was the Sinner, am not the same Person. And, That which I have done amiss, is, as if I had never done it. This is that Repentance which the Apostle calls, 2 Cor. 7. 10 Repentance to Salvation, never to be re­pented of: For, it produceth good Ef­fects; Love to God, and Thankfulness to Him: And in These, there is Heart's-ease, and Satisfaction. I will appeal to the Experience of any Man that hath ingenu­ously repented; if He do not find more Satisfaction, Heart's-ease, and Pleasure; in one Hour that he has spent in this Ex­ercise, and in Retirement from the World, [...] [Page 434] [...] [Page 435] [Page 436] than ever he found in any Hour of Jol­lity, and intemperate Mirth in all his Life. And it must be so. For, in one Case, there is Satisfaction to the Reason of the Mind, which is Fundamental to inward Peace: But in the other, the Pleasure of the Sin is soon over; and the Memory of it is grievous, and remains. All that Pleasure which worldly and ungovern'd Persons take in Sin, has no Solidity in it: But, we may truly say of it, as Solo­mon doth of Laughter; it is Madness, and of Mirth; Eccl. 2. 2. What doth it? But, in the Motion of Repentance there is ease to a Man's Heart. So that a Man may say of * this Sorrow, what the Poet saith of Grief; That it is carried out with the Tears.

I have now spoken of Religion in its Use, and Exercise, in this State, whilst we are here; the Advantages that we have by it at present. I am now to speak of it, in its Issue; when it is Victorious, and Triumphant; what it shall be in Souls, when they have made their escape out of Time; and finally conquer'd the World.

And, here, I shall declare the Effects of Religion, partly as to Mens Bodies; but chiefly, as to their Minds: As to Mens Bodies, in this State, and the Fu­ture. [Page 437] —In this State, the greatest Work is Mortification. Colossi. 3. 5. Mortifie therefore your Members, &c. And, 1 Cor. 9. 27. I beat down my Body. And 1 St. John 2. 16. The Apostle saith, All that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, must be subdued.—Then, hereafter, our Bo­dies shall be Spiritualized. 1 Cor. 15. 44. Nay, Tho' it be sown a Natural Body; it shall be raised a Spiritual Body: Which would pass for Nonsense in the Ears of a Philosopher: But, he speaks emphati­cally: A Body carried so much higher, and to so great a Degree of Perfection; as much as a Spirit is a far more excellent Being than an Earthly Body. This that I now speak we cannot now fully under­stand; because it is a State in Reversion. For, we must know, that States are not known by Notion and Description; but by Sense and Feeling; and by being in the * very State * it self. Beasts have no No­tion of the State of Men: Neither have we any certain Notion of the State of An­gels; because neither they, nor we are in that State. And, as we do not know it, because we feel it not; so can we do no­thing towards this happy Change of the Body, otherwise than by the several Ver­tues, and Graces, in these Bodies (to wit, in the Exercise of Sobriety, Chastity, Tem­perance, [Page 438] together with the moderate Use of the Conveniences, and Accommoda­tions of Nature) by which we may fit, and prepare them, for the State of Glory.

But our main Work in this State, is about the inward Man; to wit, that That be so conformable to the Law of God, that it be brought to take Delight in it, and to harmonize with it. We must take Care that we do not make our highest Faculties to cater for the Flesh. Rom. 13. 14. The inferior Facul­ties are capable of this Employment, and good enough for it. Our great Care must be, to subdue all inordinate Passions and boisterous Lusts, which are said to fight against the Soul. That gallant Re­solution which was taken up by the Apo­stle, must be taken up by us: I will not, saith he, 1 Cor. 6. 12 that any of these Things have Au­thority over me: But I will have my Mind free from, and above all these Things. Let us take Care that all inordinate Appetites and Excesses be restrained; such as that was in her, Gen. 30. 1. who said, Give me Children, or else I die, For, WILL without Reason, is a blind Man's Motion: And WILL against Reason, is a mad Man's Motion.— I add, that our Care must be, that we be not only Bodily-wise. BODY indeed is a heavy Weight: But, let us bear up, as [Page 439] well as we can, against it. 'Tis true, that God hath linked our Souls and Bo­dies together: But it was always intend­ed that the governing Part should be THE MIND. And, a Man, by Wisdom, and Vertue, may overcome Bodily-Temper, and Inclination. We have had those that have said; By my Bodily-Temper and Constitu­tion, I am so and so; such are my Diffi­culties and Temptations: Yet, through the Power of my Mind, all these Things are subject to my Reason. This is the Creator's Law; that all Things in Man should be subject to the Government of REASON (which is God's Deputy:) And this is our Tryal, in this State; whether by the Weight of Body, we will suffer our selves to be depress'd, and to sink down­ward by minding Earthly Things; and so take our Portion here; and fall short of God; or, whether by the Reason of our Minds, we will mount upwards, mind Heavenly Things, converse with God by Heavenly Meditation, and make choice of the Things that are most excellent: Whereby we shall naturalize our selves to the Employment of Eternity. For, this we observe; that we readily and easily do those Things that we have been long accustomed unto. Use makes Men ready, apt, and prompt. So that it is no diffi­cult Matter for Men to foresee what they [Page 440] shall approve hereafter, by what they sa­vour, relish, and delight in, now: By what they take Pleasure and Satisfaction in, at present. For, it will be, there, more of the same. Therefore, our Busi­ness in time, is to get the Victory over those unreasonable Passions which annoy us; that so we may readily ascend into the State of Intelectual Beings. * Our Business, here, is to qualifie our Souls, by Holiness, and Vertue, for the Happiness of Heaven; and to separate our Minds from the Dregs of Matter, and Bodily-Sense: Which will not be, till the Mind get the Victory, and the Soul become God-like; and, in some Measure, partake of the Divine Na­ture. —But, here, I might lose my self; and yet can speak but little of the Happiness of that State. Let it be our Care, at present; to cleanse our selves from all Pollutions of Flesh, and Spirit. For, can we be so blind as to think that a contrary Way will bring us to our in­tended End?

We do observe that Things are in Men, according to their Temper. What is Food, tho' never so wholesome; if a Per­son be sick? Or Musick, to those that are Melancholy? What is Exercise, or Re­creation, to Men that are weak and feeble? What are the Things of the World to him [Page 441] that hath no Power to enjoy them? So it is, in this Case. They that take no delight in the Exercise of Vertue, in this State; if, after this Life, God should re­move them into Local Heaven, they would take little Satisfaction in the Place; be­cause of an unsuitable Frame of Spirit. For, Men must be suitable to the Object in the Enjoyment of which they receive Satisfaction. Therefore, suppose (tho' it is impossible) that a Man * being unre­generate; and not renew'd in his Spirit, nor refined in his Temper; that God, by Power, should remove such a Man into Heaven; when he came thither he would not be satisfied either in the Persons, or in the Employment of that Place: Be­cause all these would be contrary unto him. Tho' when we speak of Heaven, we understand rather a State, than a Place: A Frame and Temper Within; rather than any thing Without. There­fore, it is absolutely necessary that we should by Goodness here, qualifie and prepare our selves for Happiness here­after. For, there is no Happiness in the Meeting of Things that are Un­like.

Thus, now, I have given you an Ac­count of the State of Religion, and its O­peration [Page 442] upon the Body, and the Mind; in this State and the other. And this is enough to recommend Religion, and to make us to look upon it, not as an Arbi­trary Exaction; but as a Thing highly pleasurable, and most desirable; as that which is effectual to purifie our Natures, and to raise our Minds; as that which is the Health, and Strength, and good Tem­per of our Minds: For, as a Man knows that he is in Health, when the Offices of Nature are well performed and dischar­ged; * So, is he sure of his Mind's Health and Strength, when all the several Offices and Duties of Life are easily and well per­form'd.

They are very little acquainted with Religion, that look upon it as a Burthen; as that which puts too great a Restraint upon Human Nature, and upon Liberty. And, therefore, the Poet wrote his Book, to release the Minds of Men from the Obli­gation of Religion. I confefs, he might well do so, * as to that which he call'd Religion: For, that was to release the Minds of Men from those UNNATU­RAL Obligations their Religion laid upon them. But, no such Thing can be said of that Religion which we profess. For, the Work of our Religion is to [Page 443] teach Men to avoid Evil, and to do Good. And this doth no more confine Mens Liberty, than for Men to confine them­selves within the Measures of Sobriety, and Temperance; and to avoid those Things which would do them Hurt, and Prejudice. No Man thinks he is under Restraint, if he be confin'd to eat and drink only those Things that will do him Good. For, if this were Liberty and Perfection to do one thing as well as ano­ther; Evil, as well as Good, without Diffe­rence or Distinction; then, let me ask you; Where is GOD's Liberty? From hence it would follow, that of all the World, God is most tied and bound; that HE (in whom there is Fulness of Liberty, having all Power) is most limited. For, God saith of himself, that he cannot do Evil; that he doth banish it from his Throne, Hab. 1. 13. and that he is of purer Eyes than to behold Iniquity. I conclude, there­fore, 'tis not Power, but Weakness; not Perfection, but Deformity, for any one to be able to do otherwise than what is right and fit to be done. For, this can­not be said of God himself. For, all the Ways of God are Ways of Goodness, Righ­teousness, and Truth.

[Page 444] Now, the better to inforce what hath been said about Religion; I will balance the two opposite States; that which is founded in Religion, and that which is founded in Evil and Sin: That by com­paring both together, you may under­stand the one and the other. For, Con­traries are t [...] best Comments one up­on another. And to this purpose, I will take into Consideration these Par­ticulars.

First, It doth not deserve the honoura­ble Title of RELIGION, or to be taken for the Effect of Respect to God, or Con­science to Right, which doth not refine Mens Spirits, rectifie their Apprehensi­ons, and regulate their Actions. Even Nature's Sense, as depraved as it is, doth startle at any vile Practice. For, nothing is more true, than that all Evil is against the NATURE of Man, till it is marr'd and spoil'd by consenting to Iniquity. For witness hereof, take Hazael as an Instance: Who startled at the Mention of those Sins which the Prophet told him of: 2 Kin. 8. 13 Insomuch that he saith, Is thy Ser­vant a Dog, that he should do such Things? For, Impudency, Immodesty, and Cruel­ty, are not primarily in the Nature of Man; but they are contracted by base [Page 445] Use, Custom, and Practice. Of Wicked­ness there is no Account to be given; ei­ther of its Self, or of the Degree of it: For, it is contrary to Reason. And when the Rule of Right is once broken and violated, no Man knows where a Person will stay.

Let us consider the open Declarations that are from God agai [...] Wickedness, Rom. 1. 18. Prov. 1. 26. both by Denunciation, and Execution. 'Tis true, God oftentimes hath long Pa­tience with a wicked World: But it is in order to their Repentance. Tho' Men are very apt to mis-understand this Com­passion of God towards Sinners. For it is observed, Ecclesiastes 8. 11. That be­cause Sentence against an evil Work is not speedily executed, therefore the Hearts of the Sons of Men are set to do Mischief. But yet, there is a present Recompence of E­vil. For, all Inordinacy of Mind, carries with it, its own Punishment. All Wicked­ness carries with it Uneasiness of Spirit and Dissatisfaction.

Another Thing that I would offer to your Consideration, is, the malign Na­ture of Evil, and the dismal Conse­quenence thereof. For, it is that which poysons the Nature of Man; and turns [Page 446] Angels into Devils. MAN, which by Nature, is a loving, mild, and gentle Creature; it makes fierce, and cruel. The WORLD, which by the Appoint­ment of God, is a Place habitable, and fit to live in; it turns into a Wilderness of Tygers, and Savage Creatures: For, the Apostle saith, Whence come Wars and Fightings? Jam 4. 1. Come they not from your Lusts that war in your Numbers? If it were not for the Exorbitancy of Mens Spirits, and Wickedness of Mens Hearts, and Lives, it would be the better for every Man, by how many the more Men there were in * the World: Whereas, now, many Men are formidable: And, a Man runs a Hazard, to run into Company.

* Another Consideration is the Unac­countableness of not revoking by Repen­tance, what a Man hath done amiss. For, this Second Evil, is greater than the First. For, not to repent; is to justifie the E­vil that hath been done; and, to stand to it. For the first Evil, something may be alledged; to wit, Ignorance, Inad­vertency, Temptation, and the like: But, where Men continue in Evil; and do not revoke it by Repentance; this tends to settle them in a wicked Mind. —It is our contracting Guilt, and gi­ving [Page 447] God an Offence, by our Careless­ness, and consenting to Iniquity; that is the Cause of all that Trouble and Per­plexity that befals us. There is no Foun­dation of internal Peace, but in a Con­science void of Offence both towards God, and Man. He that carries Guilt in his Breast; hath Tophet burning within him. The Conscience not eased by Repen­tance, but under Guilt, hath Horrour and Confusion; which is a Hell, on this side Hell: I had almost said, the worst of Hell its self. For, if to this we add, the Sense of God's Offence; you have the Hell of Hell. There is no Pleasure or Satisfaction either in Life, or at the Hour of Death, but in living according to the Dictates of right Reason. For, this is the Light of God, in Men: God's Viceroy, or Vicegerent: And that which is Fundamental to Conscience. So that if we approve our selves therein; we shall not give God Offence, nor wound our own Spirits. And, for this, I dare refer my self to any Man who hath not contracted Reprobacy of Mind; that these Things are so. But, for such Men; they can no more judge of the Reality of a State, than Men that are in a Fever, can relish Food.—This, in reality, may be defended against the [Page 448] whole World; that there is nothing De­sirable, Lasting, or Satisfactory, but what is HONEST. Nothing that is Base or Vile, can be Pleasant. Good Men, who are under the Power of Reason and Religion; they are FREE Men, and Happy, in any Condition; whether sick, or well; at liberty, or shut up: And, Bad Men, are SLAVES in the best Con­dition: For, they are under the Tyran­ny of their Lusts, which are Tyrants, and Usurpers, that have no Authority, nor any Right to govern. The Desires of Nature are moderate: But, the Cra­vings of inordinate Appetites are neither to be resisted, nor satisfied. And, hence it comes to pass, that VERTUE is an­tecedent to Happiness; and VICE to Misery. It is Vice and Wickedness that fills a Man with Uneasiness, Disorder, Doubtfulness, and Irresolution. And these put a Man besides himself, and out of the true Use of Reason; which doth represent God to Man: * So that he is * even a mad Man, that questions his Be­ing; or that dares to give God an Of­fence, by doing any Thing that is E­vil. For, we account that these Two go together; To know GOD, and the Dif­ference between Good, and Evil; Right, and Wrong. And they that have apostatized [Page 449] from Matters of Revelation, yet have acknowledged, that there is be­longing to the Nature of Man, an Inclination to, and a Perswasion of a Divine Being. For, most certain it is, that the Mind of Man, as to God, holds the same Sufficiency, and Proportion, that the EYE of Man holds to Light; which if a Man do but open, he cannot but see. So, if a Man do but use Rea­son; he must see, and acknowledge God. The wise Man tells us, Pro. 20. 27. That the Spirit of a Man is the Candle of the Lord. A Candle lighted by God, and serving to this Purpose; to discern and discover God. And, truly, were it not thus; wherein would consist the Excellency of Human Nature, above the Inferiour Nature? What a contemptible Creature were Man, if he could not lift up him­self above these Worldy Things? * Were it not thus, Life it self were not greatly valuable. Take from Man this Power, and Capacity; and there is nothing in the World for which a Man would suffer Pain, or Cold; or break his Sleep. For, What is there, in Worldly Drudgery? We, often, have little more than our La­bour for our Travel.—Now, this is my Argument. If Nature carry in it, Sense of Deity; and, if to the Nature [Page 450] of Man belong true Notions of the seve­ral Perfections that are in God (I mean his Moral Perfections: As Truth, Good­ness, Purity, Holiness, and the like;) and that those who have had no Revela­tion from God, have arrived to a full Satisfaction of the Existence of Deity, and have had Sense of Good and Evil, Right and Wrong; * then, they who fall short of these Measures, fall under Force, and Violence; and lay * within themselves the Foundation of Uncertainty, and Di­straction: Because they have a Principle within themselves, that doth reprove and challenge, countermand and controul. For, it is a great Matter for a Man to ap­prove himself to himself; and to satisfie the Reason of his own Mind. How true is that of the Prophet? (which, also, is verified by Reason) there is no Peace, * saith he, to the Wicked: But, they are like the troubled Sea, that cannot rest. Isa. 57. 20. No­thing is more true, than * that if a Man be Guilty, and vary from the Rule of Right, and depart from Reason; he wrongs himself, goes against his Princi­ple, and the Law of his Nature; and shakes off his Governour: Therefore can­not have Peace, or Satisfaction. For, these Things are in Conjunction, and can­not be separated, viz. Innocency, and [Page 451] Peace: And, on the contrary, these go together, Guiltiness, and Perplexity of Thoughts. And these Things are not as Men will; or as they order, and chuse; but, they are conjoyn'd in the Nature of Things themselves. And these Things being so; RELIGION recommends it self, from its Useful­ness; and is not to be look'd upon, as an Impositi­on, or a Burthen laid upon the Nature of Man: But, ought to be a Matter of our Delight and Choice.

But, then, the last Consideration is this: That the Perfection and Happiness of Humane Na­ture consists in the right Use of our Rational Faculties, and in the Vigour and Intense Exer­cise of them, about their proper and proportiona­ble Object. And, what Object can be more propor­tionable than GOD himself, the Original of our Being? Him from whom it did flow? Who is the Pattern of all Excellency and Goodness? If, therefore, we find not Rest, and greater Satisfacti­on in HIM, than in all Worldly Pleasure, and De­light; it is, because we have not exerted our highest and noblest Faculties in that Vigour which we ought, and should dave done; or as we have done our Sensual Appetites: But have suffered our noble Faculties to be interrupted by Bodily Indisposition, or Worldly Pleasure: Whence, they become untoward to Things Spiritual: Whereas, if * these Faculties had been inured, as they should have been; we should have found, more and more, that Heavenly Acts were become suitable, con-natural, and easie. Just as in Persons that live a Contemplative Life, and delight in Reading and Meditation; to these Men it is Ten thousand times more Satisfaction, to be a­lone, [Page 452] or, in Company that will improve their Understanding; than in any other Business whatsoever. And, of such Men it may be said, that they are never less alone, than when alone. This is the great Priviledge of Men that lead Contemplative Lives; that they never want Employment: When other Men that sink down into Sensuality, or that violate the Peace of their own Minds, and Consciences, are fain to seek the worst of Company; that they may drive away their Time. But, if we did exert our Minds and Understandings about God, and Heavenly Things; our Souls would be so habituated, that upon all Occasions they would, with great De­light and Freedom, without any Aversation, or Backwardness, exercise themselves in Heavenly Medication. For, Heavenly Things are the great­est Truths and Realities in the World: And our Life, is in them. Whereas, they that are drown'd in Sensual Pleasures are dead, whilst they live. —This I account: That, in Morality, we are as sure as in Mathematicks.— GOD, in in­finite Reason, and Wisdom, hath so contrived; that if an Intelectual Being sink it self into Sensuali­ty, Love of this outward World; or, any way defile, and pollute it self; then, Miseries, and Torments, Afflictions and Vexations should be­fal it, in this State: This being the surest Way to rescue, and recover a lapsing and delcining Soul.

And, so, I have given you an account of the * several Particulars; whereby you may under­stand, that this which the Psalmist saith, is a true Representation of the State of Religion.

[Page]FINIS.

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