Sixteen sermons, preached on several subjects. By the most Reverend Dr. John Tillotson late Lord Arch-Bishop of Canterbury. Being the third volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace Tillotson, John, 1630-1694. 1696 Approx. 504 KB of XML-encoded text transcribed from 245 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A62644 Wing T1270 ESTC R218005 99829633 99829633 34074 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62644) Transcribed from: (Early English Books Online ; image set 34074) Images scanned from microfilm: (Early English books, 1641-1700 ; 1981:01) Sixteen sermons, preached on several subjects. By the most Reverend Dr. John Tillotson late Lord Arch-Bishop of Canterbury. Being the third volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace Tillotson, John, 1630-1694. Barker, Ralph, 1648-1708. [8], 472 p. : ill., port. printed for Ri. Chiswell, at the Rose and Crown in St. Paul's Church-yard, London : MDCXCVI. [1696] Includes table of contents. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2005-09 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion SIXTEEN SERMONS , Preached on Several Subjects . By the Most Reverend Dr. JOHN TILLOTSON Late Lord Arch-Bishop of Canterbury . Being The THIRD VOLUME ; Published from the Originals , By Ralph Barker , D. D. Chaplain to his Grace . LONDON , Printed for Ri. Chilwell , at the Rose and Crown in St. Paul's Church-yard , MDCXCVI . The most Reverend Dr. IOHN TILLOTSON late Arch-Bishop of Canterbury . THE CONTENTS . SERMON I. GALAT. I. 8 , 9. But tho' We , or an Angel from Heaven preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . As we said before , so say I now again , if any man preach any other Gospel unto you , than that ye have received , let him be accursed . Pag. 1. SERMON II , III , IV. JOHN VII . 17. If any Man will do his Will● he shall know of the Doctrine , whether it be of God , or whether I speak of my self . p. 31 , 55 , 85. SERMON V , VI , VII , VIII . LUKE XII . 15. And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . p. 109 , 139 , 165 , 193. SERMON IX , X. MATTH . VI. 33. But seek ye first the Kingdom of God , and his Righteousness ; and all these things shall be added unto you . p. 223 , 253. SERMON XI . PSAL. CXIX . 96. I have seen an end of all Perfection ; but thy Commandment is exceeding broad . p. 285. SERMON XII , XIII . 2 PETER . I. 4. Whereby are given unto us exceeding great and precious Promises ; that by th●se ye might be partakers of the Divine Nature . p. 319 , 345. SERMON XIV , XV. 1 PETER IV. 19. Wherefore , let them that suffer according to the will of God● commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . p. 367 , 415. SERMON XVI . JOHN IX . 4. I must work the works of him that sent me , while it is day : the night cometh when no Man can work . p. 445. A SERMON ON GALAT. I. 8 , 9. But tho' We , or an Angel from Heaven preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . As we said before , so say I now again , if any man preach any other Gospel unto you , than that ye have received , let him be accursed . BEfore I come to handle the words , for our better understanding of them , I shall give a brief account of the occasion of them , which was this . Some false Apostles had made a great disturbance in the Churches planted by the Apostles of Christ , by teaching that it was necessary for Christians , not only to embrace , and entertain the Doctrines and Precepts of the Christian Religion ; but likewise to be Circumcised , and keep the Law of Moses . Of this disturbance which was raised in the Christian Church , you have the History at large , Acts 15. and as in several other Churches , so particularly in that of Galatia , these false Apostles and Seducers had perverted many , as appears by this Epistle ; in the beginning whereof St. Paul complains , that those who were seduced into this Error of the necessity of Circumcision , and keeping the Law of Moses , had by this new Article of Faith , which they had added to the Christian Religion , quite altered the frame of it , and made the Gospel another thing from that which our Saviour delivered , and commanded his Apostles to teach all Nations . For he tells us , ver . 6. of this Chapter , that he marvelled , that they were so soon removed from him that called them by ( or through ) the grace of Christ , unt● another Gospel , that is , so different from that which they had been instructed in by those who first preached the Gospel unto them : For the making of any thing necessary to Salvation , which our Saviour in his Gospel had not made so , he calls another Gospel . I marvel that ye are so soon removed from him that called you by the grace of Christ , unto another Gospel , which is not another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is no other thing , or by which I mean nothing else , but that there are some that trouble you , and would pervert the Gospel of Christ ; as if he had said , when I say that ye are removed to another Gospel , I do not mean , that ye have renounced Christianity , and are gone over to another Religion , but that ye are seduced by those who have a mind to pervert the Gospel of Christ , by adding something to it , as a necessary and essential part of it , which Christ hath not made so : This the Apostle calls a perverting or overthrowing of the Gospel ; because by thus altering the Terms and Conditions of it , they made it quite another thing from what our Saviour delivered it . And then at the 8 th and 9 th verses he denounceth a terrible Anathema against those , whoever they should be , yea tho' it were an Apostle , or an Angel from Heaven , who by thus perverting the Gospel of Christ ( that is by making any thing necessary to be believed or practised , which our Saviour in his Gospel had not made so ) should in effect preach another Gospel ; but tho' we , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached unto you , let him be Anathema , an accursed thing . And then to express his confidence and vehemency in this matter , and to shew that he did not speak this rashly , and in a heat , but upon due consideration , he repeats it again in the next verse , As we said before , so say I now again , if any man preach any other Gospel unto you , than that ye have received , let him be accursed . From the words thus explained by the consideration of the Context , and of the main scope and design of this Epistle , these following Observations do naturally arise . First , That the addition of any thing to the Christian Religion , as necessary to be believed and practised in order to Salvation , is a perverting the Gospel of Christ , and preaching another Gospel . Secondly , That no pretence of Infallibility is sufficient to authorise and warrant the addition of any thing to the Christian Doctrine , as necessary to be believed and practised in order to Salvation . Thirdly , That Christians may judge and discern when such additions are made . Fourthly , and consequently , That since the declaration of the Gospel , and the confirmation of it , there is no Authority in the Christian Church , to impose upon Christians any thing as of necessity to Salvation , which the Gospel hath not made so . Fifthly , That there is no visible Judge ( how Infallible soever he may pretend to be ) to whose definitions and declarations in Matters of Faith and Practice , necessary to Salvation , we are bound to submit , without examination , whether these things be agreeable to the Gospel of Christ , or not . Sixthly , and Lastly , Whosoever teacheth any thing as of necessity to Salvation , to be believed or practised , besides what the Gospel of Christ hath made necessary , does fall under the Anathema here in the Text ; because in so doing , he perverteth the Gospel of Christ , and preacheth another Gospel . Now the Apostle expresly declares , that tho' we ( that is , he himself , or any of the Apostles ) or an Angel from Heaven , preach any other Gospel unto you , than what we have preached unto you , let him be accursed : As we said before , so say I now again , if any man preach any other Gospel unto you , than that ye have received , let him be accursed . I. That the addition of any thing to the Christian Religion , as necessary to be believed or practised in order to Salvation , is a perverting the Gospel of Christ , and preaching another Gospel . This is evident from the Instances here given in this Epistle ; for the Apostle chargeth the false Apostles , with perverting the Gospel of Christ , and preaching another Gospel , upon no other account , but because they added to the Christian Religion , and made Circumcision , and the keeping of the Law of Moses , an essential part of the Christian Religion , and imposed upon Christians the practice of these things , and the belief of the necessity of them , as a Condition of Eternal Salvation . That this was the Doctrine of those false Teachers , we find expresly , Acts 15. 1. And certain men which came down from Judea , taught the Brethren , and said , except ye be circumcised after the manner of Moses , y● cannot be saved ; and ver . 24. in the Letter written by the Apostles and Elders at Jerusalem , to the Churches abroad , there is this account given of it ; forasmuch as we have heard , that certain which went out from us , have troubled you with words , subverting your Souls , saying ye must be circumcised , and keep the Law , to whom we gave no such Commandment . Where you see that this Doctrine is declared to be of pernicious consequence , tending to subvert the Souls of Men , and likewise to be an addition to the Doctrine of the Gospel which was delivered by the Apostles , who here with one consent declare , that they had given no such commandment ; that is ; had delivered no such Doctrine as this , nor put any such yoke upon the necks of Christians ; but on the con-contrary had declared , that the death of Christ having put an end to the Jewish Dispensation , there was now no obligation upon Christians to observe the Law of Moses . And from the Reason of the thing it is very plain , that the addition of any thing to the Christian Religion , as necessary to be believed or practised in order to Salvation , which the Gospel hath not made so , is preaching another Gospel ; because it makes an essential change in the Terms and Conditions of the Gospel Covenant , which declares Salvation unto Men upon such and such Terms , and no other . Now to add any other Terms to these , as of equal necessity with them , is to alter the Condition of the Covenant of the Gospel , and the Terms of the Christian Religion , and consequently to preach another Gospel , by declaring other Terms of Salvation , than Christ in his Gospel hath declared , which is to pervert the Gospel of Christ . II. No pretence of Infallibility is sufficient to Authorise and Warrant the addition of any thing to the Christian Doctrine , as necessary to be believed or practised , in order to Salvation . After the delivery of the Gospel by the Son of God , and the publication of it to the World by his Apostles , who were Commissioned and Inspired by him to that purpose , and the confirmation of all , by the greatest and most unquestionable Miracles that ever were , no person whatever , that brought any other Doctrine , and declared Salvation to Men upon any other terms than those which are declared in the Gospel , was to be credited , what pretence soever he should make to a Divine Commission , or an Infallible Assistance . The Apostle makes a Supposition as high as can be , tho' we ( says he ) or an Angel from Heaven preach any other Gospel unto you , than that which we have preached unto you , let him be an Anathema . If the Apostles themselves , who were Divinely Commissioned and Infallibly assisted in the Preaching of the Gospel , should afterwards make any addition to it , or declare any other Terms of Salvation , than those which are declared in the Gospel which they had already published to the World , they ought not to be regarded . And the Reason is plain ; because what claim soever any Person may make to Infallibility , and what demonstration soever he may give of it , we cannot possibly believe him , if he contradict himself , and deliver Doctrines which do plainly clash with one another : For if he spake true at first , I cannot believe him declaring the contrary afterwards : And if he did not speak true at first , I cannot believe him at all ; because he can give no greater proof of his Divine Commission , and Infallible Assistance and Inspiration , than he did at first . And the Reason is the same , if an Angel from Heaven should come and preach a contrary Doctrine to that of the Gospel , he were not to be believed neither ; because he could bring no better Credentials of his Divine Commission and Authority , than Those had who publish'd the Gospel , and consequently he ought not to be credited in any thing contrary to what they had publish'd before . For tho' a Man were never so much disposed to receive a Revelation from God , and to submit his Faith to it ; yet it is not possible for any Man to believe God against God himself ; that is , to believe two Revelations , plainly contradictory to one another , to be from God ; and the reason of this is very obvious ; because every Man doth first and more firmly believe this Proposition or Principle , That Contradictions cannot be true , than any Revelation whatsoever ; for if Contradictions may be true , then no Revelation from God can signifie any thing , because the contrary may be equally true , and so truth and falsehood be all one . The Apostle indeed only makes a Supposition , when he says , tho' we , or an Angel from Heaven , preach any other Doctrine unto you ; but by this Supposition he plainly bars any Man , or Company of Men , from adding to the Christian Religion any Article of Faith or Point of Practice , as of necessity to Salvation , which the Gospel hath not made so ; I say any Man , or Company of Men , whatever Authority or Infallibility they may lay claim to , because they cannot pretend to a clearer Commission , and greater Evidence of Infallible Assistance , than an Apostle , or an Angel from Heaven , and yet the Text tells us , that would not be a sufficient warrant to preach another Gospel ; it might indeed bring in question that which they had preached before , but could not give Credit and Authority to any thing plainly contrary to it , and inconsistent with it . III. Christians may judge and discern when another Gospel is preached , when new Articles of Faith , or Points of Practice , not enjoyned by the Gospel , are imposed upon Christians . This the Apostle supposeth every particular Church , and for ought I know every particular Christian , that is duly Instructed in the Christian Religion , to be a competent Judge of , and to be sufficiently able to discern when another Gospel is preached , and new Terms and Conditions , not declared in the Gospel , are added to the Christian Religion ; for if they be not able to judge of this , the Apostle does in vain caution them against the seduction of those who perverted the Doctrine of Christ , and endeavoured to remove them from him that had called them by the grace of Christ , unto another Gospel . It may perhaps be said , that there was no need that they should be able to discern and judge of the Doctrines of those false Teachers , it was sufficient for them to believe the Apostle concerning the Doctrines of those Seducers , when he declared to them the falsehood and pernicious consequence of them . But the Apostle speaks to them upon another supposition , which does necessarily imply , that they were able to discern and judge what Doctrines were agreeable to the Gospel , and what not ; for he puts the Case , that if he himself , or any of the Apostles , or an Angel from Heaven , should preach to them another Doctrine , contrary to that of the Gospel , they ought to reject it with detestation ; but this doth necessarily suppose them able to judge , when such Doctrines were preached , and consequently that all things necessary to be believed and practised by all Christians are clearly and plainly declared in the Gospel ; all the Doctrines whereof are now contained in the Holy Scriptures , in which all things necessary to Faith and a good Life are so plainly delivered , that any sober and inquisitive Person may learn them from thence , and the meanest Capacity , by the help and direction of their Guides and Teachers , may be Instructed in them . And this is not only the Principle of Protestants , but the express and constant Doctrine of the Ancient Fathers of the Church , whatever the Church of Rome , for the maintaining of her usurp'd Authority over the Consciences of Men , pretends to the contrary . And if this were not so , that Men are able to discern and judge which are the Doctrines of the Gospel , and what is contrary to them ; the Doctrine of the Gospel was in vain preached , and the Holy Scriptures containing that Doctrine were written to no purpose . Some things in Scripture are granted to be obscure and difficult , on purpose to exercise the Study and Enquiries of those who have leisure and capacity for it : but all things necessary are sufficiently plain ; otherwise it would be impossible to judge when another Gospel is preached , which the Apostle here supposeth the Galatians capable of doing . For if the Revelation of the Gospel be not sufficiently plain in all things necessary to be believed and practised , then Christians have no Rule whereby to judge what Doctrines are agreeable to the Gospel , and what not : for an obscure Rule is of no use ; that is , in truth is no Rule to those to whom it is obscure . I proceed to the IVth Observation , which is plainly consequent from those laid down before ; namely , that since the Declaration of the Gospel , and the Confirmation given to it , there is no Authority in the Christian Church to impose upon Christians any thing , as of necessity to Salvation , which the Gospel hath not made so . The Commission given by our Lord and Saviour to his Apostles , was to preach the Gospel to all Nations , or ( as St. Matthew expresses it ) to go and teach all Nations , to observe all things whatsoever he had commanded them ; and this is that which we call the Gospel , viz. that Doctrine which Christ commanded his Apostles to preach and publish to the World ; and if the Apostles themselves had exceeded their Commission , and added any other points of Faith or Practice to those which our Saviour gave them in charge to teach and publish to the World , they had in so doing been guilty of that which St. Paul here in the Text chargeth the false Apostles with , viz. of preaching another Gospel : And if the Apostles had ●o Authority to add any thing to the Gospel , much less can any pretend to it ; since they have neither so immediate a Commission , nor such a miraculous power to give testimony to them , that they are Teachers come from God. Now this Doctrine of the Gospel , which the Apostles preached to the World , is that which Christians are so often , and so earnestly by the Apostles in all their Epistles Exhorted to continue in , and not to suffer themselves to be shaken in mind , by every wind of new Doctrine , because that which the Apostles had delivered to them , was the intire Doctrine of the Gospel , which was never to receive any addition or alteration . This is that which St. Peter calls the Holy Commandment which was delivered unto them , 2 Pet. 2. 21. It had been better for them not to have known the way of Righteousness , than after they have known it , to turn from the holy Commandment delivered unto them speaking in all probability of those who were seduced by the errors of the Gnosticks , from the purity of the Christian Doctrine delivered to them by the Apostles . This likewise St. Paul calls the common Faith , Titus 1. 4. and St. Jude ver . 3. the common Salvation ; that is , the Doctrine which contains the common Terms of our Salvation , and the Faith w hich was once delivered to the Saints , that is , by the Apostles of our Lord , who publish'd the Gospel ; once delivered , that is , once for all , so as never afterwards to admit of any change or alteration . This Faith he exhorts Christians earnestly to contend for , against those several Sects of Seducers , which were crept into the Christian Church , and did endeavour by several Arts to pervert the Gospel of Christ , and to deprave the Faith delivered by the Apostles . So that the Doctrine of the Gospel publish'd by the Apostles , is fix'd and unalterable , and there can be no Authority in the Church to make any change in it , either by taking from it , or adding any thing to it , as necessary to be believed or practised in order to Salvation . V. It follows likewise from the foregoing Observations , that there is no visible Judge ( how much soever ●e may pretend to Infallibility ) to whose determination and decision in matters of Faith and Practice necessary to Salvation , Christians are bound to submit without examination , whether those things be agreeable to the Doctrine of the Gospel , or not . When our Saviour appeared in the World , tho' he had Authority enough to exact belief from Men , yet because there was a standing Revelation of God made to the Jews , he appeals to that Revelation , as well as to his own Miracles , for the truth of what he said , and offered himself , and his Doctrine , to be tried by the agreeableness of it to the Scriptures of the Old Testament , and the Predictions therein concerning him . And this was but reasonable , it being impossible for any Man to receive two Revelations , as from God , without liberty to examine whether they be agreeable to , and consistent with one another . In like manner the Apostles of our Lord and Saviour , tho' they were guided and assisted by an Infallible Spirit , and had an immediate Commission from Christ to preach the Doctrine of the Gospel , did not require from Men absolute submission to their Doctrines and Dictates , without examination of what they delivered , whether it were agreeable to that Divine Revelation which was contained in the ancient Scriptures . This was St. Paul's constant custom and way of teaching among the Jews , who had received the Revelation of the Old Testament ; he did not dictate to them by vertue of his Infallibility , but reasoned with them out of the Scriptures , and required their belief no further , than what he said , should upon examination appear agreeable to the Scriptures . So we find Acts 17. 2 , 3. And Paul , as his manner was , went in unto them ( speaking of the Jews ) and three Sabbath days reasoned with them out of the Scriptures , opening and alledging , that Christ must needs have suffered , and risen again from the dead , and that this Jesus whom I preach unto you , is the Christ . And Chap. 18. 28. he mightily convinced the Jews , and that publickly , shewing by the Script●res , that Jesus was the Christ . And St. Paul was so far from reproving them for examining his Doctrine by the Scriptures , that he commended it , as an argument of a Noble and Generous mind in the Bereans , that they did not give full assent to his Doctrine , 'till upon due search and examination they were satisfied that what he had said was agreeable to the Scriptures . Chap. 17. 11 , 12. Where speaking of the Bereans , it is said , That these were more noble than those in Thessalonica , in that they received the word , with all readiness of mind , and searched the Scriptures daily , whether those things were so ; therefore many of them believed ; that is , because upon search they found what he delivered to be agreeable to the Scriptures ; and it was not a slight , but diligent and deliberate search , they took time to examine things thoroughly ; for it is said they searched the Scriptures daily . And here in the Text St. Paul puts the case , that if he , or any other of the Apostles , concerning whose Divine Commission and Assistance they were so fully satisfied , should deliver any thing to them contrary to the Gospel which they had formerly preached , they were to reject it with the greatest abhorrence and detestation ; and this necessarily supposeth a liberty to examine what was delivered , even by those whom they believed to be Infallibly assisted , and a capacity to discern and judge whether what they said was agreeable to the Gospel at first delivered to them , or not . And after this , shall any Person or Church ( what Claim soever they may make to Infallibility ) assume to themselves an Authority to dictate in matters of Faith , and that their Dictates ought to be received with an absolute submission , and without liberty to examine whether they be agreeable to the Faith once delivered to the Saints ; and tho' they add new Articles to the Christian Faith , and of which there is not the least foot-step or intimation in any of the Ancient Creeds of the Christian Church , and do plainly impose upon Christians the Practice and Belief of several things as necessary to Salvation , which the Gospel never declared to be so , yet no body shall judge of this , but every Man ought without more ado , to believe blindfold , and to resign up his Understanding and Judgment to the directions of this visible Infallible Judge ? But surely this is not the reasonable Obedience of Faith , but the forc'd submission of Slaves to the Tyranny of their Masters . Christians are expresly forbid to call any Man Father or Master upon Earth , because we have one Father and Master in Heaven . Now to make an absolute submission of our Understandings to any upon Earth , so as without examination to receive their Dictates in Matters of Faith , is surely , if any thing can be so , to call such a Person Father and Master , because a greater submission than this we cannot pay to our Father who is in Heaven , even to God himself . I come now to the Sixth , and last Observation from the Text ; That whosoever teacheth any thing as of necessity to Salvation , to be believed or practised , besides what the Gospel of Christ hath made necessary , does fall under the Anathema here in the Text ; because they that do so , do according to the mind of St. Paul , pervert the Gospel of Christ , and Preach another Gospel . For the Reason why he chargeth the false Apostles with Preaching another Gospel , and those that were seduced by them , as being removed from him that called them by the Grace of Christ unto another Gospel , is plainly this ; that they had changed the Terms of the Christian Religion , by adding new Articles to it , which were not contained in the Gospel ; that is , by making it necessary to believe it to be so , because they taught so . Now St. Paul expresly declares this to be Preaching another Gospel , because they plainly alter'd the Terms of Salvation declared in the Gospel , and made that to be necessary to the Salvation of Men , which the Gospel had not made so . And whatever Person or Church does the same , does in●ur the same guilt , and falls under the Anathema and Censure here in the Text ; yea , tho' he were an Apostle , or an Angel : And I am sure no Bishop or Church in the World can pretend either to an equal Authority or Infallibility with an Apostle , or an Angel from Heaven . Let us then hear what St. Paul declares in this Case , and consider seriously , with what earnestness and vehemency he declares it ; tho' we ( says he ) or an Angel from Heaven preach any ●her Gospel unto you , than that which we have preached unto you , let him b● accursed . As we said before , so say I now again , If any man preach any other Gospel unto you , than that ye have received , let him be accursed . St. Paul you see is very earnest in this matter , and very peremptory , and therefore I cannot but think this Declaration of his to be more considerable , and every way more worthy of our regard and dread , than all the Anathema's of the Council of Trent , which in direct affront and contempt of this Anathema of St. Paul , hath presumed to add so many Articles to the Christian Religion , upon the counterfeit warrant of Tradition , for which there is no ground or warrant from the Scripture , or from any Ancient Creed of the Christian Church . And for the truth of this , I appeal to the Creed of Pope Pius the IV th , compiled out of the Definitions of the Council of Trent ; by which Council the Pope only is Authorised to Interpret the true sense and meaning of the Canons and Decrees of that Council ; and consequently his interpretations must be of equal force and authority with that of the Council it self . So that whatsoever he hath put into ●is new Creed for an Article of Faith , ought to be received with the ●ame pious affection and veneration , as if the Creed had been compiled by the Council it self ; because the Pope , it seems , and no body else understands the true meaning of that Council , at least is thought fit to declare it . And therefore one may justly wonder at the presumption of those , who after this Declaration of the Council , have taken upon them to Expound the Catholick Faith , and to represent that Religion to us , as it is defined in that Council ; because if there be any Controversie about the meaning of its Definitions ( as there have been a great many , even betwixt those who were present at the Council when those Definitions were made ) none but the Pope himself can certainly tell the meaning of them . Now in this Creed of Pope Pius there are added to the Ancient Creed of the Christian Church twelve or thirteen new Articles , as concerning Purgatory , Transubstantiation , the Worship of Images , the Invocation of Saints , the Communion in one kind , and that the Church of Rome is the Mother and Mistress of all Churches , and that there is no Salvation to be had out of it ; and several other Points , all which have either no foundation in Scripture , or are plainly contrary to it , and none of them ever esteemed as Articles of Faith in the Ancient Christian Church for the first five hundred years ; and yet they are now obtruded upon Christians , as of equal necessity to Salvation , with the Twelve Articles of the Apostles Creed , and this under a pretence of Infallibility , which St. Paul tells us would not have justified an Apostle , or an Angel from Heaven , in making such additions to the Christian Religion , and the imposing of any thing as necessary to Salvation , which is not so declared by the Gospel of Christ . And all that they have to say for this , is , That We do not pretend to be Infallible ; but there is a necessity of an Infallible Judge to decide these Controversies , and to him they are to be referred . Which is just as if in a plain matter of Right , a contentious and confi●●nt Man should desire a reference , and contrive the matter so as to have it refer'd to himself , upon a sleeveless pretence , without any proof or evidence , that he is the only Person in the World that hath Authority and Infallible Skill to decide all such differences . Thus the Church of Rome would deal with us in Things which are as plain as the noon-day ; as Whether God hath forbidden the Worship of Images in the second Commandment ? Whether our Saviour did Institute the Sacrament in both kinds ? Whether the People ought not to read the Scriptures , and to have the publick Service of God in a known Tongue ? These , and the like , they would have us refer to an Infallible Judge ; and when we ask who he is , they tell us that their Church , which hath imposed these things upon Christians , and made these additions to the Gospel of Christ , is that Infallible Judge . But if she were as Infallible as she pretends to be , even as an Apostle , or an Angel from Heaven , St. Paul hath denounced an Anathema against her , for preaching another Gospel , and making those things necessary to the Salvation of Men , which are not contained in the Gospel of Christ . The Inference from all this Discourse in short , is this ; That we should contend earnestly for the Faith once delivered to the Saints , and not suffer our selves by the confident pretences of Seducers , to be removed from him that hath called us through the grace of Christ unto another Gospel . The necessary Doctrines of the Christian Religion , and the common Terms of Salvation are so plain , that if any Man be ignorant of them , it is his own fault ; and if any go about to impose upon us any thing as of necessity to be believed and practised in order to Salvation , which is not declared to be so in the Holy Scriptures , which contain the true Doctrine of the Gospel , what Authority soever they pretend for it , yea , tho' they assume to themselves to be Insallible ; the Apostle hath plainly told us what we are to think of them ; for he hath put the Case as high as is possible here in the Text , when he says , Tho' We , or an Angel from Heaven preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . I will conclude all with that Counsel which the Spirit of God gives to the Churches of Asia , Revel . 3. 3. Remember therefore how thou hast received and heard , and hold fast ; and Chap. 2. 10. Fear none of those things which thou shalt suffer : be thou faithful unto the Death , and I will give thee a Crown of Life . A SERMON ON JOHN . VII . 17. If any Man will do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . SINCE there are so many different Opinions and Apprehensions in the World about Matters of Religion , and every Sect and Party does with so much confidence pretend that they , and they only , are in the truth ; The great difficulty and question is , by what means Men may be secured from dangerous Errors and Mistakes in Religion . For this end some have thought it necessary that there should be an Infallible Church , in the Communion whereof every Man may be secured from the dangers of a wrong Belief . But if seems God hath not thought this necessary : If he had , he would have revealed this very thing more plainly than any particular Point of Faith whatsoever . He would have told us expresly , and in the plainest terms , that he had appointed an Infallible Guide and Judge in Matters of Faith , and would likewise have told us as plainly who he was , and where we migh● find him , and have recourse to him upon all occasions ; because the sincerity of our Faith depending upon him , we could not be safe from mistake in particular Points , without so plain and clear a Revelation of this Infallible Judge , that there could be no mistake about him ; nor could there be an end of any other Controversies in Religion , unless this Infallible Judge ( both that there is one , and who he is ) were out of Controversie . But neither of these are so : It is not plain from Scripture that there is an Infallible Judge and Guide in Matters of Faith ; much less is it plain who he is ; and therefore we may certainly conclude , that God hath not thought it necessary that there should be an Infallible Guide and Judge in Matters of Faith , because he hath revealed no such thing to us ; and that Bishop , and that Church who only have arrogated Infallibility to themselves , have given the greatest evidence in the World to the contrary ; and have been detected , and stand convinc'd of the greatest Errors : And it is in vain for any Man , or Company of Men , to pretend to Infallibility , so long as the evidence that they are deceived is much greater and clearer than any proof they can produce for their Infallibility . If then God hath not provided an Infallible Guide and Judge in Matters of Faith ; there is some other way whereby Men may be secured against dangerous and damnable Errors in Religion , and whereby they may discern Truth from Imposture , and what Doctrines are from God , and what not ; and this our Saviour declares to us here in the Text , namely , That an honest and sincere mind , and a hearty desire to do the Will of God , is the best Preservative against fatal Errors and Mistakes in Matters of Religion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If any Man desire to do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . There are two dangerous mistakes in Religion : To reject any thing which really comes from God ; and To receive and entertain any thing as from God , which doth not really come from him . First , To reject any thing which really comes from God. This mistake the Jews frequently fell into , when they rejected the true Prophets which God from time to time sent to them , slighting their Message , and persecuting their Persons : but they miscarried most fatally and remarkably in their contempt of the true Messias , that great Prophet whom they had so long expected , and whom God sent at last , to bring Salvation to them ; but when he came , they knew him not , nor would receive him , but used him with all the despite and contempt imaginable , not as a Teacher come from God , but as a Deceiver , and Impostor . Now the danger of rejecting any thing that comes from God , consists in this , that it cannot be done without the highest Affront to the Divine Majesty . To reject a Divine Message , or Revelation , is to oppose God , and fight against him . So our Saviour tells the Jews , that in despising him , they despised him that sent him . Secondly , There is also another dangerous mistake on the other hand , in entertaining any thing as a Revelation from God , which is not really from him . And this likewise the Jews were frequently guilty of , in receiving the false Prophets which spake in the name of the Lord , when he had not sent them . And this is commonly the temper of those who reject the truth , greedily to swallow error and delusion . So our Saviour tells us of the Jews , John 5. 43. I am come in my Fathers name , and ye receive me not ; if another shall come in his own name , him ye will receive . This Prediction of our Saviour's concerning the Jews , was fully accomplish'd ; for after they had rejected him , who gave such abundant evidence that he was the true Messias , and a Teacher sent from God , they received others , who really came in their own names , and ran after those who pretended to be the Messias , and were in great numbers destroyed with them . And this is very just with God , that those who receive not the truth in the love of it , should be given up to strong delusions , to believe lies . No● these being the two great dangerous Mistakes in Religion which Men are liable to , my Work at this time shall be to shew , how a sincere desire and endeavour to do the Will of God , is a security to Men against both those dangers ; and it will appear to be so , upon these two accounts . I. Because he who sincerely desires and endeavours to do the Will of God , is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine things . II. Because God's Providence is more especially concerned to secure such Persons from dangerous Errors and Mistakes in things which concern their Eternal Salvation . These shall be the two Heads of my following Discourse . First , Because he who sincerely desires and endeavours to do the Will of God , is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine Things , and that for these two Reasons . I. Because such a Person hath a truer notion of God , and Divine Things . II. Because he is more impartial in his search and enquiry after Truth . First , Because such a Person hath a truer notion of God , and Divine Things . No Man is so likely to have clear and true apprehensions of God , as a good Man , because he hath transcribed the Divine perfections in his own mind , and is himself in some measure and degree what God is . And for this Reason it is , that the Scripture so often lays the foundation of all Divine Knowledge in the practice of Religion . Job 28. 28. The fear of the Lord , that is Wisdom , and to depart from Evil , is Understanding ; and Psal . 111. 10. The fear of the Lord is the beginning of Wisdom ( that is ) the Principle and Foundation of it ; a good understanding have all they that do his Commandments : Whereas the Vices and Lusts of Men darken their Reason , and distort their Understandings , and fill the Mind with gross and sensual apprehensions of Things , and thereby render Men unfit to discern those Truths which are of a Spiritual Nature and tendency , and altogether indisposed to receive them . For tho' the Vices of Men be properly seated in their Wills , and do not possess their Understandings ; yet they have a bad influence upon them , as Fumes and Vapours from the Stomach are wont to affect the Head. Nothing indeed is more natural to the Mind and Understanding of Men , than the knowledge of God ; but we may abuse our Faculties , and render them unfit for the discerning even of their proper Objects . When Men by wicked Practices have rendred themselves unlike to God , they will not love to retain the knowlenge of him in their Minds , but will become vain in their imaginations concerning him . What Clouds and Mists are to the Bodily Eye , that the Lusts and Corruptions of Men are to the Understanding ; they hinder it from a clear perception of Heavenly Things ; the pure in Heart , they are best qualified for the sight of God. Now according as a Man's Notions of God are , such will be his apprehensions of Religion . All Religion is either Natural , or Revealed : Natural Religion consists in the belief of a God , and in right conceptions and apprehensions concerning him , and in a due reverence and observance of him , and in a ready and chearful obedience to those Laws which he hath imprinted upon our Nature ; and the Sum of our Obedience consists in our conformity to God , and an endeavour to be like him . For , supposing God to have made no external Revelation of his Mind to us , we have no other way to know his Will , but by considering his Nature , and our own ; and if so , then he that resembles God most , is like to understand him best , because he finds those perfections in some measure in himself , which he contemplates in the Divine Nature ; and nothing gives a Man so sure a notion of things , as practice and experience : Every good Man is in some degree partaker of a Divine Nature , and feels that in himself , which he conceives to be in God : So that this Man does experience what others do but talk of ; he sees the Image of God in himself , and is able to discourse of him from an inward sense and feeling of his Excellency , and Perfections . And as for Revealed Religion , the only design of that is , to revive and improve the Natural Notions which we have of God ; and all our Reasonings about Divine Revelation , are necessarily gathered by our Natural Notions of Religion : And therefore he that sincerely endeavours to do the will of God , is not apt to be imposed upon by the vain and confident pretences of Divine Revelation ; but if any Doctrine be proposed to him , which pretends to come from God , he measures it by those steady and sure Notions which he hath of the Divine Nature and Per●ections , and by those he will easily discern whether it be worthy of God , or not , and likely to proceeed from him : He will consider the nature and tendency of it , and whether it be ( as the Apostle expresses it ) a Doctrine according to Godliness , such as is agreeable to the Divine Nature and Perfections , and tends to make us like to God : If it be not , tho' an Angel from Heaven should bring it , he will not receive it : If it be , he will not reject it upon every idle pretence , and frivolous exception that prejudiced and ill minded Men may make against it ; but after he is satisfied of the reasonableness and purity of the Doctrine , he will accept of such evidence and confirmation of it , as is fit for God to give to his own Revelations ; and if the Person that brings it , hath the attestation of Miracles ( which is necessary in case it be a new Doctrine ) and if he carry on no Earthly Interest and Design by it , but does by his Life and Actions make it evident that he aims at the glory of God , and the good of Men , in this case , a good Man , whose mind is free from passion and prejudice , will easily assent , that this Man's Doctrine is of God , and that he does not speak of himself . This was the Evidence which our Saviour offered to the Jews , in vindication of himself , and his Doctrine , Joh. 7. 18. He that speaketh of himself , seeketh his own glory : but he that seeketh his glory that sent him , the same is true , and no unrighteousness is in him ; as if he had said , hereby may you distinguish one that really comes from God , from an Impostor : If any Man seek his own glory , you may conclude that God hath not sent him , but whatever he pretends , that he speaks of himself ; but he who by his Life , and the course of his Actions demonstrates that he seeks the honour of God , and not any interest and advantage of his own , the same is true , and there is no unrighteousness in him ; that is , no falsehood or design to deceive ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sometimes signifie ) ; you may conclude such an one to be no Deceiver , or Impostor . And if any Man sincerely desires and endeavours to do the will of God , he may by such Marks and Characters as these , judge of any Doctrine that pretends to be from God , whether it be so or not . This is the first Reason ; because he that sincerely desires and endeavours to do the will of God , hath the truest notion of God , and of Divine Things . Secondly , Such a Person is more impartial in his search and enquiry after Truth , and therefore more likely to find it , and to discern it from Error . He that hath an honest mind , and sincerely endeavours to do the will of God , is not apt to be swayed and biassed by any Interest or Lust : for his great Interest is to please God , and he makes all his other Interests and concernments to stoop and yield to that . But if a Man be governed by any earthly Interest or Design , he will measure all things by that , and is not at liberty to entertain any thing that crosses it , and to judge equally of any Doctrine that is opposite to his Interest . This our Saviour gives for a Reason , why the great Rabbies and Teachers among the Jews did not believe and embrace his Doctrine , John 5. 44. How can ye believe , which receive honour one of another ? If Men have any other design in Religigion than to please God , and to advance his Honour and Glory in the World , no wonder if they be apt to reject the most Divine Truths ; because these are Calculated , not to approve us to Men , but to God. And as Vain-Glory , and a desire of the Applause of Men ; so likewise doth every other Lust make a Man partial in his Judgment of things , and clap a false Biass upon his Understanding , which carries it off from Truth , and makes it to lean towards that side of the Question which is most favourable to the Interest of his Lusts . A vicious Man is not willing to entertain those Truths which would cross and check him in his course : He hath made the Truth his Enemy , and therefore he thinks himself concern'd to oppose it , and rise up against it : The light of it offends him , and therefore he shuts his Eyes that he may not see it . Those holy and pure Doctrines , which are from God , reprove the Lusts of Men , and discover the Deformity of them ; and therefore no wonder if bad Men be so hard to be reconciled to them . This account our Saviour likewise gives of the fierce Enmity of the Jews to him , and his Doctrine , Jo● . 3. 19 , 20. Light is come into the World , and Men loved darkness rather than light , because their deeds were evil ; for every one that doeth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved . The vicious Inclinations of Men are a dead weight upon their Understandings , and able to draw down the Scales against the clearest Truths : For tho' it be absolutely in no Man's power to believe , or to dis-believe what he will ; yet Men's Lives have many times a great influence upon their Understandings , to make Assent easie , or difficult ; and as we are forward to believe what we have a mind to , so are we very backward and slow in yielding our Assent to any thing that crosseth our Inclinations . Men that allow themselves in ungodliness and worldly lusts , will not easily believe those Doctrines , which charge Men so strictly with all manner of Holiness , and Purity . This is the way which the Devil hath always used to blind the eyes of Men , that the light of the glorious Gospel of Christ might not shine into them . And certainly the most effectual way to keep Men in Infidelity , is to debauch them in their Lives ; therefore the Apostle gives this as the reason of the Infidelity of Men in the last times , 2 Thes . 2. 12. They believed not the Truth , but had pleasure in Unrighteousness . When Men once abandon themselves to lewd and vicious practices , Infidelity becomes their Interest ; because they have no other way to defend and excuse a wicked Life , but by denying the Truth which opposeth it , and finds fault with it . That Man only stands fair for the entertainment of Truth , who is under the Dominion of no Vice , or Lust ; because he hath nothing to corrupt or bribe him , to seduce him , or draw him aside in his enquiry after Truth ; he hath no interest but to find the Truth , and follow it : He is enquiring after the way to Heaven , and Eternal Happiness , and he hath the indifferency of a Traveller , which is not inclined to go this way rather than another ; for his concernment is to find out the right way , and to walk in it : Such an indifferency of Mind hath every good Man , who sincerely desires to do the will of God ; he stands ready to receive Truth , when sufficient Evidence is offered to convince him of it ; because he hath no manner of concernment that the contrary Proposition should be true . As in Mathematicks , a Man is ready to give his Assent to any Proposition , that is sufficiently demonstrated to him , because he hath no inclination or affection to one side of the Question more than to the other ; all his design and concernment is to find out the Truth , on which side soever it lies ; and he is like to find it , because he is so indifferent , and impartial . But if a Man be biass'd by any Lust , and addicted to any vicious Practice , he is then an interested Person , and concerned to be partial in his Judgment of Things , and is under a great temptation to Infidelity , when the Truths of God are proposed to him ; because whatever the Evidence for them be , he cannot but be unwilling to own the truth of that Doctrine , which is so contrary to his Inclination and Interest . If the Affections and Interests of Me● were as deeply concerned , and as sensibly touched in the truth of Mathematical Propositions , as they are in the Principles of Morality , and Religion , we should find , that when a Proposition stood in their way , and lay cross to their Interest , tho' it were never so clearly demonstrated , yet they would raise a dust about it , and make a thousand cavils , and fence even against the evidence of a Demonstration ; they would palliate their Error with all the Skill and Art they could and tho' the absurdity of it were never so great and palpable , yet they would hold it fast against all Sense and Reason , and face down Mankind in the obstinate defence of it ; for we have no reason to doubt , but that they who in Matters of Religion will believe directly contrary to what they see , would if they had the same interest and passions to sway them in the case , believe contrary to the clearest Mathematical Demonstration ; for where there is an obstinate Resolution not to be convinc'd , all the Reason and Evidence in the World signifies nothing . Whereas he that is biassed by no Passion or Interest , but hath an honest Mind , and is sincerely desirous to do the Will of God , so far as he knows it , is likely to judge very impartially concerning any Doctrines that are proposed to him : For if there be not good Evidence that they are from God , he hath no reason to deceive himself , in giving credit to them ; and if there be good Evidence that they are Divine , he hath no interest or inclination to reject them ; for it being his great design to do the will of God , he is glad of all opportunities to come to the knowledge of it , that he may do it . Thus you see how a sincere desire and endeavour to obey the Will of God , does secure Men against fatal Errors and Mistakes in Matters of Religion ; because such Persons are hereby better disposed to make a right Judgment of Divine Things , both because they have truer and surer notions of God and Religion , and are more impartial in their search and enquiry after Truth . This is the first Account . Secondly , Another Reason why they who sincerely desire to do the Will of God , have a great security in discerning Truth from Error , is , because the Providence of God is more especially concerned to preserve such Persons from dangerous Errors and Mistakes in Things which concern their Eternal Salvation . When Men are of a teachable Temper , God loves to reveal himself and his Truth to them ; and such is an humble and obedient frame of Mind . Psal . 25. 9. The meek will he guide in Judgment ; the meek will he teach his way . The proper disposition of a Scholar , is to be willing to learn ; and that which in Religion we are to learn , is what is the good and acceptable will of God , that we may do it ; for Practice is the end of Knowledge . If you know these things ( says our Blessed Lord ) happy are ye if ye do them . It is necessary to know the will of God ; but we are happy only in the doing of it : and if any Man be desirous to do the Will of God , his Goodness is such , that he will take effectual care to secure such an one against dangerous and fatal Errors . He that hath an honest Mind , and would do the will of God , if he knew it , God will not suffer him to remain ignorant of it , or to be mistaken about it , in any necessary Points of Faith , or Practice . St. Paul is a wonderful Instance of the Goodness of God in this kind . He was undoubtedly a Man of a very honest Mind ; he had entertained the Jewish Religion , as revealed by God , and been bred in it ; and out of a blind reverence and belief of his Teachers , who rejected Christ and his Doctrine , he likewise opposed and persecuted them with a mighty Zeal , and an honest intention , being verily perswaded ( as he himself tells us ) that he ought to do what he did , against the Name of Jesus of Nazareth ; he was under a great prejudice upon account of his Education , and according to the heat of his natural Temper , transported with great Passion : But because he did what he did , ignorantly , and in unbelief ; God was pleased to shew mercy to him , and in a miraculous manner to convince him of the Truth of that Religion which he persecuted . He was sincerely desirous to do the will of God , and therefore God would rather work a Miracle for his Conversion , than suffer him to go on in so fatal a Mistake concerning the Christian Religion . And as the Providence of God doth concern it self to secure good Men from dangerous Errors and Mistakes in Matters of Religion ; so by a just Judgment he gives up those who allow themselves in vicious practices , to Error , and Infidelity . And this is the meaning of that passage of the Prophet Esa . Ch. 6. 10. so often cited by our Saviour , and applied to the Jews , of making the heart of that People fat , and their Ears heavy , and closing their Eyes , lest they should Understand , and be Converted . So again , Isa . 66. 3 , 4. God threatens the People of Israel , That because they were wicked and abominable in their Lives , he would abandon them , and give them over to a Spirit of Delusion ; they have chosen their own ways , and their Soul delighteth in their Abominations ; I also will chuse their delusions . God is said to chuse those things for us , which he permits us to fall into : So Rom. 1. 28. God is said to give over the abominable Heathen to a Reprobate Mind . As they did not like to retain God in their knowledge , God gave them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to an Injudicious and Undiscerning Mind . When Men abandon themselves to Wickedness and Impiety , God withdraws his Grace from them ; and by his secret and just Judgment they are deprived of the Faculty of discerning between Truth and Error , between Good and Evil. 2 Thes . 2. 10 , 11 , 12. It is said , that the Man of Sin should come with all deceiveableness of Unrighteousness in them that perish , because they received not the love of the Truth , that they might be Saved : And that for this Cause , God would send them strong delusion , that they should believe a Lye ; that they all might be Damned , who believed not the Truth , but had pleasure in Unrighteousness . And it is just with God , that Men of Vicious Inclinations and Practices should be exposed to the Cheat of the grossest and vilest Impostors . God's Providence is concerned for Men of honest Minds , and sincere Intentions : But if Men take pleasure in Unrighteousness , God takes no further care of them , but delivers them up to their own hearts Lusts , to be seduced into all those Errors , into which their own vain Imaginations , and their foolish hearts are apt to lead them . Thus have I endeavoured , as briefly as I could , to shew that an honest Mind , that sincerely desires and endeavours to do the Will of God , is the best security against fatal Errors and Mistakes in Matters of Religion ; both because it disposeth a Man to make a true Judgment of Divine Things , and because the Providence of God is more especially concerned for the security of such Persons . There remains ●an Objection to be answered , to which this Discourse may seem liable ; but this , together with the Inferences which may be made from this Discourse , I shall referr to another opportunity . The Second SERMON ON JOHN . VII . 17. If any Man will do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . I Made entrance into these words the last Day ; in which our Saviour declares to us , that an honest and sincere Mind , and an hearty Desire and Endeavour to do the Will of God , is the best Security and Preservative against dangerous Errors and Mistakes in Matters of Religion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any Man desire to do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . Now there are ( I told you ) two great Mistakes in Religion : To reject any thing which really is from God ; and to receive and entertain any thing as from God , which is not really from him . And therefore I proposed from this Text to shew how a sincere Desire and Endeavour to do the Will of God , is a security to Men against both these Dangers , namely , upon these two Accounts . First , Because he who sincerely Desires and Endeavours to do the Will of God , is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine Things ; and that for these two Reasons . I. Because such a Person hath a truer Notion of God , and Divine Things . He that resembleth God most , is like to understand him best , because he finds those Perfections in some measure in himself , which he Contemplates in the Divine Nature ; and nothing gives a Man so sure a Notion of Things , as Practice , and Experience . II. Because such a Person is more Impartial in his search and enquiry after Truth , and therefore more likely to find it , and to discern it from Error . That Man only stands fair for the entertainment of Truth , who is under the Power and Dominion of no Vice , or Lust ; because he hath nothing to corrupt or bribe him , to seduce him , and draw him aside in his enquiry after Truth : He hath no manner of concernment that the contrary Proposition should be true , having the indifferency of a Traveller , and no other Interest , but to find out the right way to Heaven , and to walk in it . But if a Man be biass'd by any Lust , and addicted to any vicious Practice , he is then an interested Person , and concern'd to make a partial Judgment of Things , and is under a great Temptation to Infidelity , when the Truths of God are proposed to him ; because whatever the Evidence for them be , he cannot but be unwilling to own the Truths of those Doctrines , which are so contrary to his inclination , and interest . Secondly , Another Reason why they who sincerely desire to do the Will of God , have a greater security in discerning Truth from Error , is , because the Providence of God is more especially concern'd to preserve such Persons from dangerous Errors and Mistakes , in Things which concern their Eternal Salvation . When Men are of a teachable Temper , of an humble and obedient frame of Mind , God loves to reveal himself , and his Truth to them . Psal . 25. 9. The Meek will he guide in Judgment , and the Meek will he teach his way . The proper disposition of a Scholar , is to be willing to Learn ; and that which in Religion we are to Learn , is , what is the good and acceptable Will of God , that we may do it ; for Practice is the end of Knowledge ; If ye know these Things ( saith our Saviour ) happy are ye if ye do them . It is necessary to know the Will of God ; but we are only happy in the doing of it ; and if any Man be desirous to do the Will of God , his Goodness is such , that he will take effectual care to secure such a one against dangerous and fatal Errors . He that hath an honest Mind , and would do the Will of God , if he knew it , God will not suffer him to remain ignorant of it , or to be mistaken about it , in any necessary Point of Faith , or Practice . Thus far I have gone . I shall now proceed to remove an Objection , to which this Discourse may seem liable , and then draw some Infer●nces from the whole . After all that hath been said , some perhaps may ask , Is every good Man then secure from all Error and Mistake in Matters of Religion ? This is a mighty Priviledge indeed : But do not we find the contrary in Experience ? That an honest Heart , and a weak Head , do often meet together ? For answer to this , I shall lay down these following Propositions . First , That if there were any necessity , that a good Man should be secured from all manner of Error and Mistake in Religion , this Probity of Mind , and sincere desire to do the Will of God , is the best way to do it ; because such a Temper and Disposition of Mind gives a Man the best advantages to discern betwixt Truth , and Error ; and God is most likely to reveal his Will to such Persons . But there is no necessity of this ; because a Man may be a good Man , and go to Heaven , notwithstanding a great many Mistakes in Religion about things not necessary . For while we are in this imperfect State , we know but in part , and see many Things very imperfectly : But when we shall come into a more perfect State , that which is imperfect shall be done away ; the Light of Glory shall scatter all those Mists and Clouds , which are now upon our Understandings , and hinder us from a clear Sight and Judgment of Things ; we shall then see God , and other Things , as they are ; and be freed from all that Ignorance , and those many Childish Mistakes , which we are liable to here below ; and till then , it is not necessary that we should be secured from them . Humility under a sense of our Ignorance is better for us , than Infallibility would be . Secondly , This Temper and Disposition of Mind which I have been speaking of , is a certain security against Fatal Mistakes in Religion , and a final continuance in such Errors as would prove Damnable ; and this is all that this Discourse pretends to , or our Saviour hath promised in this Text. And considering the Goodness of God , nothing is more improbable , than that an honest Mind that seeks impartially after Truth , should miss of it ; in Things that are Fundamentally necessary to Salvation . And if we could suppose such a Man to fall into such an Error , either it would not be Fundamental to him , having not been perhaps proposed to him with sufficient Evidence , and would be forgiven him upon a general Repentance for all Sins and Errors known , or unknown ; or he would not be permitted to continue in it ; but the Providence of God would find out some way or other to convince him of his Error , and to bring him to the acknowledgment of the Truth , that he might be saved . God would rather speak to him immediately from Heaven ( as he did to St. Paul ) than suffer him to continue in such an Error , as would infallibly carry him to Hell. Thirdly , There is no such depth of Judgment , and subtilty of Wit required , to discern between gross and Damnable Errors in Religion , and Necessary and Saving Truth , but that an ordinary Capacity may be able to do it . There is so plain a Line drawn between great Truth , and gross Errors , that it is visible to every Capacity ; and an ordinary Understanding , that is not under a violent Prejudice , or blinded by some Vice or Fault of the Will , may easily discern it . Indeed , in Matters of lesser Moment and Concernment , and which have no such considerable and immediate Influence upon the practice of an Holy Life , the difference betwixt Truth and Error is not always so gross , and sensible , as to be obvious to every unprejudiced Eye . But we have all the Reason in the World to believe , that the Goodness and Justice of God is such , as to make nothing necessary to be believed by any Man , which by the help of due Instruction may not be made sufficiently plain to a common Understanding . God hath so tender a Care of good Men , who sincerely love him and his Truth , that we may reasonably presume , that he will not leave them under an unavoidable Mistake , concerning those Matters upon which their Eternal Salvation does depend . The Judge of all the World will do right ; and then we may certainly conclude , that he will not Condemn any Man for no Fault , and make him for ever miserable , for falling into an Error , which with all his Care and Diligence he could not possibly either discern , or avoid . Fourthly , God hath made abundant Provision for our security from Fatal and Dangerous Errors in Religion , by these three ways . I. By an an Infallible Rule , sufficiently plain in all Things necessary . II. By sufficient means of Instruction , to help us to understand this Rule . III. By an Infallible Promise of Security from Dangerous Errors and Mistakes , if with an honest Mind , and due Diligence we will apply our selves to understand this Rule , and make use of the Means of Instruction , which God hath provided for that purpose . First , God hath given us an Infallible Rule , sufficiently plain in all things necessary . He hath given us the Holy Scriptures , which were given at first by Divine Inspiration , i. e. by Men Infallibly assisted in the Writing of them , and therefore must needs be an Infallible Rule ; and all Scripture Divinely Inspired , is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , as St. Paul tells us , 2 Tim. 3. 16. speaking there of the Books of the Old Testament ; and there is the same Reason as to the Inspired Writings of the New. Now if the Scriptures be an Infallible Rule , and profitable for Doctrine and Instruction in Righteousness , i. e. to teach us to believe , and do ; it follows of necessity , that they are sufficiently plain in all Things necessary to Faith , and a good Life ; otherwise they could not be useful for Doctrine and Instruction in Righteousness ; for a Rule that is not plain to us in these Things , in which it is necessary for us to be Directed by it , is of no use to us ; that is in truth , it is no Rule . For a Rule must have these two Properties ; it must be Perfect , and it must be Plain . The Scriptures are a perfect Rule , because the Writers of them being Divinely Inspired , were Infallible : and they must likewise be Plain ; otherwise , tho' they be never so perfect , they can be of no more use to direct our Faith and Practice , than a Sun-Dial in a dark Room is , to tell us the hour of the Day . For tho' it be never so exactly made , unless the Sun shine clearly upon it , we had as good be without it . A Rule that is not plain to us , what ever it may be in it self , is of no use at all to us , 'till it be made plain , and we understand it . II. God hath likewise provided sufficient means of Instruction to help us to understand this Rule . It is not necessary that a Rule should be so plain , that we should perfectly understand it at first sight ; it is sufficient , if it be so plain , that those of better Capacity and Understanding may , with due diligence and application of Mind , come to the true Knowledge of it ; and those of a lower and more ordinary Capacity , by the Help and Instruction of a Teacher . Euclid's Elements is a Book sufficie●tly plain to Teach a Man Geometry : but yet not so plain that any Man at first Reading should understand it perfectly ; but that by diligent Reading , by a due Application , and steady Attention of Mind , a Man of extraordinary Sagacity and Understanding may come to understand the Principles and Demonstrations of it , and those of a more ordinary Capacity , with the help of a Teacher , may come to the Knowledge of it . So when we say that the Scriptures are plain in all Things necessary to Faith , and a good Life , we do not mean that every Man at first Hearing or Reading of these Things in it , shall perfectly understand them ; but by diligent Reading and Consideration , if he be of good Apprehension and Capacity , he may come to a sufficient Knowledge of them ; and if he be of a meaner Capacity , and be willing to Learn , he may by the help of a Teacher , be brought to understand them without any great pains ; and such Teachers God hath appointed in his Church for this very purpose , and a Succession of them to continue to the end of the World. In a word , when we say the Scriptures are plain to all Capacities , in all Things necessary , we mean , that any Man of ordinary Capacity , by his own Diligence and Care , in Conjunction with the Helps and Advantages which God hath appointed , and in the due Use of them , may attain to the Knowledge of every Thing necessary to his Salvation ; and that there is no Book in the World more plain , and better fitted to Teach a Man any Art or Science , than the Bible is , to Direct and Instruct Men in the Way to Heaven ; and it is every Man's fault if he be ignorant of any Thing necessary for him to believe , or do , in order to his Eternal Happiness . III. Good Men are likewise secured from Fatal Errors in Religion , by the Infallible Promise of God , if so be that with honest Minds and due Diligence they apply themselves to the understanding of this Rule , and make use of the Means of Instruction which God hath provided for that purpose . God hath promised to Gaide and Teach the Humble and Meek ; that is , such as are of a Submissive and Teachable Temper , desirous and diligent to be Instructed in the Truth . Prov. 2. 2 , 3 , 4 , 5. If thou incline thine Ear to Wisdom , and apply thine Heart to Understanding ; yea , if thou cryest after Knowledge , and liftest up thy Voice for Understanding , if thou seekest her as Silver , and searchest for her , as for hid Treasures ; then shalt thou understand the fear of the Lord , and find the Knowledge of God. And here in the Text our Saviour assures us , that If any Man be desirous to do his Will , he shall know of the Doctrine , whether it be of God , or whether he spake of himself ; i. e. he shall be able to discern the Doctrines which are from God. This is the Provision which God hath made for our security from Fatal Mistakes in Religion ; and this is in all Respects a better Security , and more likely to Guide and Conduct us safely to Heaven , than any Infallible Church , and that for these Reasons . First , Because it is much more certain that God hath made this Provision which I have mentioned , than that there is an Infallible Church appointed and assisted by him to this Purpose . That the Scriptures are an Infallible and Adequate Rule , and sufficiently plain in all Things necessary , I have already proved ; and I add further , that this was the constant Judgment of the Ancient Church , and so declared by the Unanimous Consent of the Fathers of it for many Ages ; and that all Councils in their Determination of Faith , proceeded upon this Rule , 'till the Second Councel of Nice . I have likewise proved , That God hath provided a Succession of Pastors and Teachers in his Church , to Instruct us in this Rule ; and that we have God's Infallible Promise for our security from dangerous Errors and Mistakes , if with an honest Mind and due Diligence we apply our selves to understand this Rule , and make use of the Means of Instruction which God hath provided for that Purpose . But that there is an Infallible Church Appointed and Assisted by God , to Declare and Determine Matters of Faith , and to be an Infallible Interpreter of Scripture , is not certain , because there is no clear and express Text of Scripture to that purpose , that any Church whatsoever , much less that the Church of Rome hath this Power , and Priviledge . Nay , I add further , That it is Impossible , according to the Principles of the Church of Rome , that this should be proved from Scripture ; because , according to their Principles , we cannot know either which are the true Books of Scripture , or what is the true Sense of Scripture , but from the Authority and Infallible Declaration of that Church . And if so , then the Infallibility of the Church must be first known , and proved , before we can either know the Scriptures , or the sense of them ; and yet 'till we know the Scriptures , and the sense of them , nothing can be proved by them . Now to pretend to prove the Infallibility of their Church by Scripture , and at the same time to declare , that which are the true Books of Scripture , and what is the true sense of them , can only be proved by the Infallible Authority of their Church , is a plain and shameful Circle , out of which there is no way of escape ; and consequently that God hath appointed an Infallible Church is Impossible , according to their Principles , ever to be proved from Scripture , and the Thing is capable of no other Proof . For that God will Infallibly Assist any Society of Men , is not to be known , but by Divine Revelation . So that unless they can prove it by some other Revelation than that of Scripture ( which they do not pretend to ) the Thing is not to be proved at all . Yes , they say , by the Notes and Marks of the True Church ; but what those Marks are , must either be known from Scripture , or some other Divine Revelation , and then the same Difficulty returns ; besides that one of the most Essential Marks of the true Church must be the profession of the true Faith ; and then it must first be known which is the True Faith , before we can know which is the True Church ; and yet they say that no Man can learn the True Faith , but from the True Church ; and this runs them unavoidably into another Circle as shameful as the other . So that which way soever they go to prove an Infallible Church , they are shut up in a plain Circle , and must either prove the Scriptures by the Church , and the Church by the Scriptures ; or the True Church by the True Faith , and the True Faith by the True Church . Secondly , This Provision and Security which I have mentioned , is more Humane , better Accommodated and Suited to the Nature of Man ; because it doth not suppose and need a standing and perpetual Miracle , as the other way of an Infallible Church doth . All Inspiration is Supernatural and Miraculous , and this Infallible Assistance which the Church of Rome claims to her self , must either be such as the Apostles had , which was by immediate Inspiration , or something equal to it , and alike Supernatural : but God does not work Miracles without need , or continue them when there is no occasion for them . When God delivered the Law to the People of Israel , it was accompanied with Miracles , and the Prophets which he sent to them from time to time , had an immediate Inspiration ; but their Supream Judicature , or their General Council , which they call the Sanhedrim , was not Infallibly assisted in the Expounding of the Law , when Doubts and Difficulties arose about it ; no , nor in judging of True and False Prophets ; but they determined this , and all other Emergent Causes , by the standing Revelation and Rule of their Written Law ; and that they were not Infallibly Assisted , is evident from the great Errors they fell into , in making void the Commandments of God by their Traditions , and in their Rejecting and Crucifying the true Messias , and the Son of God. In like manner the Apostles and first Teachers of the Christian Religion , were immediately Inspired , and Miraculously Assisted in the Publishing of the Christian Doctrine , and for the speedy and more effectual Propagating and Planting of it in the World , in despite of the violent Prejudices that were against it , and the fierce opposition that was made to it . But when this was done , this Miraculous and Extraordinary Assistance ceased , and God left the Christian Religion to be preserved and continued by more Humane and Ordinary ways , the Doctrines of it , being committed to Writing for a standing Rule of Faith and Practice in all Ages , and an Order of Men appointed to Instruct People in those Doctrines , with a Promise to secure both Teachers and People , that sincerely desi●e to know and do the Will of God , from all Fatal Errors and Mistakes about Things necessary to their Eternal Salvation ; and this is a Provision more likely to be made by God , and better suited to the Nature of Man , than the perpetual and needless Miracle of an Inspired , or any otherwise Infallible Church . Thirdly , This way is likewise more agreeable to the Nature of Religion , and the Virtue of Faith. The Design of an Infallible Church is to secure all that continue in the Communion of it , against all possibility of Error in Matters of Faith. The Question now is not , whether an Infallible Church would do this ? but whether that Church which arrogates Infallibility to it self , does not pretend to do this ? And if they could do it , it would not be agreeable to the Nature of Religion , and the Virtue of Faith. For Faith , which is the Principle of all Religious Actions , would be no Virtue , if it were necessary . A true and right Belief can be no Virtue , where a Man is Infallibly secured against Error . There is the same Reason of Virtuous and Criminal Actions , and as there can be no Crime or Fault in doing what a Man cannot help ; so neither can there be any Virtue . All Virtuous Actions are Matter of Praise and Commendation , and therefore it can be no Virtue in any Man ; because it deserves no Commendation , to believe and own that the Sun shines at Noon-day , when he sees it does so . No more would it be a Virtue in any Man , and deserve Praise , to Believe aright , who is in a Church wherein he is Infallibly secured against all Error in Matters of Faith. Make any thing necessary , and impossible to be otherwise ; and the doing of it ceases to be a Virtue . God hath so framed Religion , and the Evidence of Truth , and the Means of coming to the Knowledge of it , as to be a sufficient Security to Men of honest Minds , and teachable Tempers , against all Fatal and Final Mistakes concerning Things necessary to Salvation ; but not so , that every Man that is of such a Church , should be Infallibly secured against all Errors in Matters of Faith ; and this on purpose to try the Virtue and Disposition of Men , whether they will be at the pains to search for Truth , and when it is proposed to them with sufficient Evidence , tho' not by an Infallible Hand , they will receive it in the love of it , that they may be Saved . Fourthly , This is as much security against Error in Matters of Faith , as God hath provided against Sin and Vice in Matters of Practice ; and since a right Belief is only in order to a good Life , a Man would be hard put to it , to give a Wise Reason , why God should take greater Care for the Infallible Security of Mens Faith , than of their Obedience . The Reason pretended why God should make such Infallible Provision for a right Faith , is , for the better security of Mens Eternal Salvation , and Happiness . Now the Virtues of a good Life , have a more Direct and Immediate influence upon that , than the most Orthodox Belief . The end of the Commandments , ( i. e ) of the Declaration of the Gospel , is Charity . In the Christian Religion that which mainly avails to our Justification and Salvation is , a Faith that worketh by Charity , and the keeping of the Commandments of God. He that heareth these Sayings of mine , and doth them ( saith our Blessed Lord ) I will liken him to a Wise Man that Built his House upon a Rock ; and again , not every one that saith unto me , Lord , Lord , ( i. e. ) makes Profession of Faith in me , shall enter into the Kingdom of Heaven ; but he that doth the Will of my Father which is in Heaven ; and again , if ye know these Things , happy are ye , if ye do them . And the Apostle St. Peter Exhorts Christians to add to their Faith and Knowledge , Virtue , and Godliness , and Brotherly Kindness , and Charity , that so an abundant entrance may be ministred to them , into the Everlasting Kingdom of our Lord and Saviour Jesus Christ . So that the Virtues of a good Life have the greatest Influence upon our Salvation , and the main stress of Christianity is to be laid there . And therefore whatever Reason can be assigned , why God should provide for the Infallible security of our Faith , is much stronger , why an equal Provision should be made to secure Holiness , and Obedience of Life ; because without this , Faith cannot Infallibly attain its End , which is the Salvation of our Souls . But this it is granted God hath not done , and Experience shews it ; and therefore it is unreasonable to suppose that he hath done the other . It is sufficient , that in both kinds he hath done that which is sufficient to make us capable of Happiness , if we be not wanting to our selves ; the rest he hath left to the sincerity of our Endeavours ; expecting that We on our part , should work out our Salvation with fear and trembling , and give all Diligence to make our Calling and Election sure . And if God hath made such Provision by the Gospel , for all that enjoy the Light and Advantage of it , that none can miscarry without their own fault ; then both his Goodness and Wisdom are sufficiently acquitted , without an Infallible Guide and Judge in Matters of Faith , and that Irreverent way of Arguing in the Canon Law , might well have been spared ; that of necessity there must be an Infallible Judge of Controversies in Religion ; aliter Dominus non videretur fuisse discretus , otherwise God would not seem to have Ordered Matters discreetly . But what Infallible Security soever they have in the Church of Rome , as to Matters of Faith , they are certainly the worst provided of wholsom and safe Directions for the Consciences and Lives of Men , of any Church in the World. No Religion that I know of in the World , ever had such Lewd and Scandalous Casuists . Witness the Moral Divinity of the Jesuits , which hath been so exposed to the World , not only by those of our Religion , but by their own Writers also . Nor is this mischief only confined to that Order ; their Casuists in general , and even the more Ancient of them , who writ before the Order of Jesuits appeared in the World , have given such a Liberty , and loose , to great Immorality in several kinds , as is infinitely to the reproach of the best and purest Religion in the World. Insomuch that Sir Tho. Moor himself , who was a great Zealot for that Religion , could not forbear to make a loud Complaint of it , and to pass this severe Censure upon the generality of their Casuists : That their great Business seemed to be , not to keep Men from Sin , but to Teach them quàm propè ad pec●atum liceat accedere sine peccato ; how near to Sin they might lawfully come without Sinning . In the mean time the Consciences of Men are like to be well directed , when instead of giving Men plain Rules for the Government of their Hearts and Lives , and clear Resolutions of the Material Doubts which frequently occur in Humane Life , they entangle them in Niceties , and endless Scrupulosities , teaching them to split Hairs in Divinity , and how with great Art and Cunning they may avoid the committing of any Sin , and yet come as near to it as is possible . This is a thing of a most dangerous Consequence to the Souls of Men ; and if Men be but once encouraged to pass to the utmost Bounds of what is Lawful , the next step will be into that which is Unlawful . So that unless Faith without Works will save Men , notwithstanding the Infallible Security which they pretend to give Men of a sound and right Belief ( if it were really as much as they talk of ) the Salvation of Men would still be in great hazard and uncertainty , for want of better and safer Directions for a good Life , than are ordinarily to be met with in the Casuistical Writings of that Church ; especially if we consider that the Scriptures are lock'd up from the People in an unknown Tongue , where the surest and plainest Directions for a good Life are most plentifully to be had ; insomuch , that a Man had better want all the Volumes of Casuistical Divinity , that ever were written in the World , than to be without the Bible ; by the diligent studying of which Book alone , he may sooner learn the way to Heaven , than by all the Books in the World without it . Fifthly , and Lastly , This Provision which God hath made , is , when all is done , as good a Security against Fatal Errors and Mistakes in Religion , as an Infallible Church could give , if there were one ; and it is as good a way to prevent and put an end to Controversies in Religion , so far as it is necessary that they should be prevented , and have an end put to them : And these are the two great Reasons why an Infallible Judge is so importunately demanded , and insisted upon . I shall speak to these distinctly , and severally ; but because they will require a longer Discourse than the time will allow , I shall not enter upon them at present , but refer them to another Opportunity . The Third SERMON ON JOHN VII . 17. If any Man will do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . WHEN I made entrance into these W●●ds , I proposed from this Text , First , To shew that an honest and sincere Mind , and a hearty Desire and Endeavour to do the Will of God , is the greatest Security and best Preservative against dangerous Errors and Mistakes in Matters of Religion . In the next place , I proceeded to remove an Objection , to which my Discourse upon this Subject might seem liable . Some perhaps might ask , Is every good Man then secure from all Error and Mista●e in Ma●ters of Religion ? This is a mighty ●riviledge i●deed . But do we not find the contrary in experience , that an honest Heart , and a weak Head do often meet together ? For Answer to this , I laid down several Propositions . By the Last of which I shew'd , that God hath made abundant Provision for our Security from fatal and dangerous Errors in Religion , both by the Infallible Rule of the Holy Scripture , and by sufficient means of Instruction to help us to understand this Rule , and by his Infallible Promise of assisting us , if with honest Minds , and a due Diligence we apply our selves to the understanding of this Rule , and the use of these Means . And this , I told you , was in all Respects a better Security , and more likely to Conduct us safe to Heaven , than any Infallible Church whatsoever ; and that for Five Reasons ; Four of which I have already treated of , and now proceed to the Fifth , and last , viz. Because this Provision which I have shewn God hath made , is both as good a security against Fatal Errors and Mistakes in Religion , as an Infallible Church could give , if there were One : And it is likewise as good a way to prevent and put an end to Controversies in Religion , so far as it is necessary they should be prevented , or have an end put to them . And these are the two great Reasons why an Infallible Judge is so importunately demanded , and insisted upon . I shall speak to these two Points , distinctly , and severally . First , Because this is as good a security against Fatal Errors and Mistakes in Religion , as an Infallible Church could give if there were one . For an Infallible Church , if there were such an one upon Earth , could not Infallibly secure particular Christians against Errors in Faith , any other way , than by the Definition and Declaration of those who are Infallible in that Church . And there are but three that pretend to it ; either the Pope , or a Council General , or the Pope and a General Council agreeing in the same Definitions . Not the Pope by himself , nor the General Council without the Pope ; because the Church which pretends to Infallibility , is not agreed , that either of these alone is Infallible , and therefore their Definitions can be no certain , much less Infallible Foundation of Faith ; no , not to that Church which pretends to Infall●bility . So that if there be an Infallible Oracle in that Church , it must be the Pope and Council in Conjunction , or the Definition of a Council confirmed by the Pope . Now in that Case , either the Council was Infallible in its Definitions , before they had the Pope's Confirmation , or not . If the Council was Infallible in its Definitions , before they had the Pope's Confirmation ; then the Council alone and of its self was Infallible ( which a great part of the Church of Rome deny ) and then it needed not the Pope's Confirmation to make it Infallible : Or else a General Council is not Infallible in its Definitions , before they receive the Pope's Confirmation ; and then the Pope's Confirmation cannot make it so : For that which was not Infallibly Defined by the Council , cannot be made Infallible by the Pope's Confirmation . But there is another Difficulty yet : It is a Maxim generally receiv'd , and that even in the Roman Church , That the Definitions of a General Council , confirmed by the Pope , are not Obligatory , unless they be receiv'd by the Universal Church . From whence these two great Inconveniencies will unavoidably follow . I● That no Man is obliged to believe such Definitions , 'till he Certainly know that they are received by the Universal Church ; which how he should Certainly , much less Infallibly know , I cannot understand ; unless he either speak with all the Christians in the World , or the Representatives of all particular Churches return back and meet again in Council , to declare that the Universal Church hath received their Definitions ; which I think was never yet done . II. It will follow , that the Definitions of a General Council , confirmed by the Pope , are not Infallible , 'till they be received by the Universal Church . For if they were Infallible without that , they would be Obligatory without it ; because an Infallible Definition , if we know it to be so , lays an Obligation to believe it , whether it be receiv'd by the Universal Church , or not . And if such Definitions are not Infallible 'till they be received by the Universal Church , they cannot become Infallible afterwards ; because if the Definitions were not Infallible before , they cannot be received as such by the Universal Church , nor by the meer reception of them , be made to be Infallible Definitions , if they were not so before . But if we should pass over all these Difficulties , there is a greater yet behind , and that is , Supposing the Definitions of General Councils confirmed by the Pope to be Infallible , particular Christians cannot be secured Infallibly from Error without the Knowledge of those Definitions . And there are but two ways imaginable of conveying this Knowledge to them : Either by the living voice of their particular Pastors , whom they are implicitely to believe in these Matters ; but particular Pastors are Fallible ( as they themselves grant ) and therefore their words can neither be an Infallible Foundation of Faith , or an Infallible means of conveying it ; and it is unreasonable , they say , for Men that own themselves to be Fallible , to require an implicit Belief to be given to them : Or else the Knowledge of the Definitions of Councils must be conveyed to particular Christians by Writing ; and if so , then there will only be an Infallible Rule , but no living Infallible Judge . And if an Infallible Rule will serve the turn , we have the Scriptures , which we are sure are Infallible , and therefore at least as good as any other Rule . But they say , that the Definitions of Councils give us an Infallible Interpretation of Scripture , and therefore are of greater advantage to us . But do not the Definitions of Councils sometimes also need Explication , that we may know the certain Sense of them , without which we cannot know the Doctrines defined ? Yes certainly , they need Explication as much as Scripture , if there be any difference about the meaning of them ; and there have been , and still are great Differences among those of their own Church about the meaning of them . And if the Explications of General Councils need themselves to be explain'd , then there is nothing got by them , and we are but where we were before : For Differences about the meaning of the Definitions of General Councils , make as great Difficulties and Uncertainties in Faith , as the Differences about the meaning of Scripture . Well , but the People have the living voice of their particular Pastors to explain the Definitions of Councils to them . But this does not help the Matter neither , for these two Reasons . First , Because particular Pastors have no Authority to explain the Definitions of General Councils . The Council of Trent hath by express Decree , reserved to the Pope , and to him only , the Power to explain the Definitions of the Council , if any difference arise about the meaning of them . So that if there be any difference about the true sense and meaning of any of the Definitions of the Council , particular Pastors have no Authority to explain them ; and where there is no doubt or difference about the meaning of them , there is no occasion for the explication of them . Secondly , But suppose they had Authority to explain them , this can be no Infallible Security to the People that they explain them right ; both because particular Pastors are fallible ; and likewise because we see in experience , that they differ in their Explications ; witness the Bishop of Condom's Exposition of the Catholick Faith , and of the Definitions of the Council of Trent , which is in many Material Points very different from that of Bellarmine , and many other Famous Doctors of that Church . And which is more , witness the many differences betwixt Ambro●ius Catharinus , and Dominicus Asoto , about the Definitions of that Council , in which they were both present , and heard the Debates , and themselves bore a great part in them . Now if they who were present at the framing of the Definitions of that Council , cannot agree about the meaning of them , much less can it be expected from those that were absent . Secondly , This Provision which I have mentioned , is likewise as good a way to prevent and put an end to Controversies in Religion , so far as it is necessary they should be prevented , or have an end put to them , as any Infallible Church would be , if there were one : And this is another Reason why an Infallible Church is so much insisted upon , that there may be some way and means for a final decision of Controversies , which the Scriptures cannot be , because they are only a dead Rule , which can end no Controversie without a Living Judge ready at hand , to interpret and apply that Rule upon emergent Occasions . It is not necessary that all Controversies in Religion should either be prevented , or decided : This the Church which pretends to be Infallible , cannot pretend to have done ; because there are manifold Controversies , even in the Church of Rome her self , concerning Matters of Religion , which still remain undecided ; and in their Commentaries upon Scripture , many Differences about the sense of several Texts , concerning which she hath not thought fit to give an Infallible Interpretation . And where their Popes , and several of their General Councils have thought fit to meddle with Scripture , they have applyed and interpreted Texts more improperly and absurdly , than even their private Doctors . And which is more , in Differences about Points of Faith , which are pretended on both sides to be fundamental , this Church hath not thought fit to put an end to them by her Infallible Decision , after two hundred years brangling about them . For instance , in that fierce and long Difference about the Immaculate Conception of the Blessed Virgin , which on both sides is pretended to be an Article of Faith , and for which , contrary Revelations of their Canonized Saints are so frequently pretended ; and yet neither Pope , nor General Council , have thought fit to exert their Infallibility for the decision of this Controversie . So that if their Church had this Talent of Infallibility ever committed to them , they have with the slothful Servant , laid it up in a Napkin ; and according to our Saviour's Rule , have long since forfeited it , for not making use of it . And whereas it is pretended , that the Scripture is but a dead R●l● , which can end no Controversies without a Living Judge ready at hand , to interpret and apply that Rule upon emergent Occasions ; the same Objection lies against them , unless a General Council , which is their Living Judge were always sitting . For the D●finitions of their Councils in Writing are liable to the same , and greater Objections , than the Written Rule of the Scriptures . The Summ of all is this . In Differences about lesser Matters , mutual Charity and Forbearance will secure the Peace of the Church , tho' the Differences remain undecided ; and in greater Matters , an Infallible Rule searched into with an honest Mind , and due Diligence , and with the help of good Instruction , is more likely to extinguish and put an end to such Differences , than any Infallible Judge , if there were one ; because an humble and honest Mind is more likely to yield to Reason , than a perverse and cavilling Temper is to submit to the Sentence of an Infallible Judge , unless it were back'd with an Inquisition . The Church of Rome supposeth her self Infallible , and yet notwithstanding that , she finds that some question and deny her Infallibility , and then her Sentence signifies nothing . And of those who own it , many dispute the sense and meaning of her Sentence ; and whether they deny the Infallibility of her Sentence , or dispute the Sense of it , in neither of these Cases will it prove effectual to the deciding of any Difference . But after all this Provision which we pretend God hath made for honest and sincere Minds , Do we not see that Men fall into dangerous and damnable Errors , who yet cannot , without great Uncharitableness , be supposed not to be sincerely desirous to know the Truth , and to do the Will of God ? To this I shall briefly return these Two Things . I. That the same Errors are not equally damnable to all . The innocent and ( humanly speaking ) almost invincible Prejudices of Education in some Persons , even against a Fundamental Truth ; the different Capacities of Men , and the different Means of Conviction afforded to them ; the greater and lesser degrees of Obstinacy , and a faulty Will in opposing the Truths proposed to them ; all these , and perhaps several other Considerations besides , may make a great difference in the guilt of Mens Errors , and the danger of them . II. When all is done , the Matter must be left to God , who only know●th the Hearts of all the Children of Men. We cannot see into the Hearts of Men , nor know all their Circumstances , and how they may have provoked God to forsake them , and give them up to Error and Delusion , because they would not receive the truth in the love of it , that they might be saved . And as on the one hand God will consider all Mens Circumstances , and the Disadvantages they were under for coming to the knowledge of the Truth , and make allowance to Men for their invincible Errors , and forgive them upon a general Repentance : So on the other hand , he who sees the insincerity of Men , and that the Errors of their Understandings did proce●d from gross Faults of their Lives , will deal with them accordingly . But if Men be honest and sincere , God , who hath said , if any Man will do his Will , he shall know of the Doctrine , will certainly be as good as his word . It now remains only to draw some Inferences from this Discourse , and they shall be these three . First , From this Text , and what hath been Discoursed upon it , we may infer how slender and ill-grounded the pretence of the Church of Rome to Infallibility is ; whether they place it in the Pope , or in a General Council , or in both . The last is the most general Opinion ; and yet it is hard to understand how Infallibility can result from the Pope's Confirmation of a General Council , when neither the Council was Infallible in framing its Definitions , nor the Pope in Confirming them . If the Council were Infallible in framing them ; then they needed no Confirmation : If they were not ; then Infallibility is only in the Pope that confirms them , and then it is the Pope only that is Infallible . But no Man that reads these words of our Saviour , if any Man will do his will , he shall know of the Doctrine , would ever imagine that the Bishop of Rome ( whoever he shall happen to be ) were secured from all fatal Errors in Matters of Faith , much less that he were Endowed with an Infallible Spirit , in Judging what Doctrines are from God , and what not : For it cannot be denied , but that many of their Popes have been notoriously Wicked and Vicious in their Lives : Nay Bellarmine himself acknowledgeth , that for a Succession of Fifty Popes together , there was not one Pious and Virtuous Man that sate in that Chair ; and some of their Popes have been Condemned and Deposed for Heresie ; and yet after all this , the Pope , and the governing part of that Church , would bear the World in hand that he is Infallible . But if this Saying of our Saviour be true , that if any Man will do his will , he shall know of his Doctrine , whether it be of God ; then every honest Man that sincerely desires to do the Will of God , hath a fairer pretence to Infallibility , and a clearer Text for it , than is to be found in the whole Bible for the Infallibility of the Bishop of Rome . What would the Church of Rome give , that the●e were but as express a Text in Scripture for the Infallibility of their Popes , as this is for the security of every good Man , in his Judgment of Doctrines ( which makes Infallibility needless ) ? What an unsufferable Noise , and what endless Triumphs would they make upon it , if it had been any where said in the Bible , That if any Man be Bishop of Rome , and sit in St. Peter's Chair , he shall know of my Doctrine whether it be of God ? Had there been but such a Text as this , we should never have been troubled with their impertinent citation of Texts , and their remote and blind Inferences from Pasce Oves , and super hanc Petram ; Feed my Sheep ; and upon this Rock will I build my Church ; to prove the Pope's Infallibility . And yet no Man of Sense or Reason ever extended the Text I am speaking to , so far as to attempt to prove from it the Infallibility of every good Man ; but only his security from ●atal Errors and Mistakes in Religion . The largest Promises that are made in Scripture of security from Error and Mistake about Divine Things , are made to good Men , who sincerely desire to do the Will of God. And if this be so , we must conclude several Popes to have been the furthest from Infallibility of any Men in the World. And indeed there is not a more compendious way to perswade Men that the Christian Religion is a Fable , than to set up a Lewd and Vicious Man for the Oracle of it . Nay , I will go farther yet ; That there are no other Promises made in Scripture , of Direction , or Assistance , or Security from Mistake , to any Church ; but the same are made in as full and express Terms to every good Man that sincerely desires to know the Truth , and to practise it . Is it promis'd to the Church , or to the Pastors of it , I will be with you always ? And hath not our Saviour promised the same to every one that is obedient to his word ? John 14. 23. If a Man love me , he will keep my words ; and my Father will love him , and we will come unto him , and make our abode with him . And does not the Apostle apply the same Promise to every good Christian , Heb. 13. 5. I will never leave thee , nor forsake thee ? For where is the difference between these Expressions ? I will be with you , and I will make my abode with him ? I will be with you always , and I will never leave thee , nor forsake thee ? Is it promised to the Church , that the Spirit shall lead her into all Truth ? and is not the same Promise made to every good Man ? John 14. 21. He that hath my Commandments , and keepeth them , he it is that loveth me : And he that loveth me , shall be loved of my Father ; and I will love him , and will manifest my self to him ; that is , God will reveal his Will to those that love him , and keep his Commandments . Hath God promised to build his Church upon a Rock ? And doth not our Saviour use the same Metaphor concerning every Man that doth the Will of God ? Mat. 7. 24. Whosoever heareth these Sayings of mine , and doth them , is like a Wise Man that built his House upon a Rock . So that if to be built upon a Rock signifies Infallibility , it belongs to every good Man , who sincerely practiseth what he knows , as much as to any Church . When Men are enabled by God to work Miracles for the confirmation of the Doctrines which they deliver , there is great Reason to believe that they are Infallibly assisted in the delivery of those Doctrines : But without this , 't is the vainest thing in the World , for any Person or Church to pretend to it ; because they offer no Evidence ●it to satisfie any Man , that they are so assisted : And I do not hear that the Pope , among all his Priviledges , does pretend to the Power of Miracles . Secondly , From hence likewise we may infer the great Reason of Error and Infidelity in the World. If any Man be an Infidel , it is not the fault of his Understanding , but of his Will ; it is not because there is not sufficient Evidence that the Christian Religion is from God , but because Mens Interests and Lusts make them partial and incompetent Judges of Matters of Religion . The Evidence of the Christian Religion is such , as recommends it to every Man's Reason and Conscience ; so that ( as St. Paul argues ) if the Gospel be hid , it is hid to them that are lost ; In whom the God of this World hath blinded the minds of them that believe not , lest the Light of the Glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4. 3 , 4. If Men did but stand indifferent for the entertainment of Truth , and were not swayed by the interest of any Lust or Passion , I am confident that no Man that hath the Gospel fairly proposed to him , would continue an Infidel . If Men did but truly live up to the Principles of Natural Religion , they would easily be convinc'd , that the Christian Religion , which is so suitable thereto , is from God. Thirdly , and Lastly , What hath been said , is a great Argument and Encouragement to Obedience , and Holiness of Life . Do we desire not to be mistaken about the Mind of God ? Let us heartily endeavour to do his Will. If we would not be seduced by the Error of the Wicked ; let us take heed of their Vicious Practices . The best way certainly to preserve a right Judgment in Matters of Religion , is to take great care of a good Life . God's Goodness is such , that he will not suffer any Man's Judgment to be betrayed into a Damnable Error , without some Vice and Fault of his Will. The Principles of Natural Religion are born with us , and imprinted upon our Minds , so that no Man can be ignorant of them , nor need to be mistaken about them ; and as for those Revelations which God hath made of himself to the World , he hath been pleased to accompany them with so much Evidence , that an honest and sincere Mind may easily discern them from Error , and Imposture . So our Saviour hath assured us , That if any Man desire to do his Will ; he shall know of the Doctrine , whether it be of God. On the other hand , if we see any oppose the clear Truth , or to depart from it , and to embrace gross Errors and Delusions , we may almost certainly conclude that there is some Worldly Interest or Lust at the bottom of it . So our Saviour has likewise told us , that the Reason why Men love Darkness rather than Light , is , because their Deeds are Evil ; and every one that doth Evil hateth the Light , neither cometh to the Light , lest his Deeds should be reproved . I will Conclude this whole Discourse with St. Peter's Exhortation , the 2 d of Pet. 3. 17 , 18. Ye therefore , Beloved , seeing ye know these Things before , beware , lest ye also being led away with the Error of the Wicked , fall from your own stedfastness . But grow in Grace , and in the Knowledge of our Lord and Saviour Jesus Christ : To him be Glory , both now , and for ever . Amen . A SERMON ON LUKE XII . 15. And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . AMong all the irregular Appetites of Men , there is none that is more common and unreasonable , and of a more Universal bad Influence upon the Hearts and Lives of Men , than this of Covetousness ; and therefore in speaking of this Vice , I shall strike at the Root of a great many others ; even of Apostacy from God's Truth and Religion , of which Covetousness , and the Love of this present World , is one of the most common Causes . So that if I can contribute any thing to the Cure of this great Distemper of Mens Minds , I shall in so doing remove that , which is the Cause and Occasion of a great part of the Evils and Mischiefs which are in the World. And to this end I have pitched upon these Words of our Blessed Saviour to his Hearers ; And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the Things which he possesseth . In Which Words are these Thre● Things Observable . First , The Manner of the Caution which our Saviour here gives , Take heed and beware ; he doubles it , to shew the great Need and Concernment of it . Secondly , The Matter of the Caution , or the Vice which our Saviour here warns his Hearers against , and that is Covetousness ; Take heed and beware of Covetousness . Thirdly , The Reason of this Caution , Because a Man's Life consisteth not in the abundance of the Things which he possesseth . Humane Life is sustain'd by a little , and therefore abundance is not necessary , either to the Support or Comfort of it . 'T is not a great Estate and vast Possessions that make a Man happy in this World ; but a Mind that is equal to his Condition , whatever it be . I. The Manner of the Caution which our Saviour here gives , Take heed and beware . This is a peculiar kind of Caution , and no where else , or upon any other Occasion , that I know of , used in Scripture ; in which , for the greater Emphasis and weight , the words of Caution are doubled , as if the Matter were of so much Concernment , that no Caution about it could be too much ; to signifie to us both the Great Danger of this Sin of Covetousness , and the Great Care Men ought to use to preserve themselves from it . First . The great danger of this Sin ; how apt we are to fall into this Vice , and of how pernicious a Consequence it is to those in whom it reigns . 1. How apt we are to fall into this Vice : And excepting those Vices which are immediately founded in a Man's Natural Temper and Constitution , there is none that Men have a more Universal propension to , than this of Covetousness . For there are two Things which Human Nature does more especially desire to be secured against , which are Want , and Contempt : And Riches seem to be a certain Remedy against both these Evils . And because Men think they can never be sufficiently secured against these , therefore their desire of Riches grows endless and insatiable ; so that unless Men be very jealous and watchful over themselves , this Desire will grow upon them , and enlarge it self beyond all Bounds . 2. As Men are very apt to fall into this Vice , so is it of very pernicious consequence to those in whom it reigns . The Mischief of it is very great , and very extensive : So St. Paul tells us , 1 Tim. 6. 8 , 9 , 10. where he presseth Men to be contented with a small competency of the Things of this Life , because of the great Danger and Mischief of a Covetous Mind ; having Food and Raiment , let us be therewith content . But they that will be Rich ( that is , they that are bent and resolv'd upon being Rich ) fall into Temptation , and a Snare , and into many foolish and hurtful Lusts , which drown Men in Destruction and Perdition . For the love of Mony is the root of all Evil. But this I shall speak more fully to , when I come to shew the great Evil and Unreasonableness of this Vice. Secondly , This earnest kind of Caution , as it signifies the Great Danger of this Sin of Covetousness , so likewise the great Care that Men ought to use to preserve themselves from it ; for the greater the Danger is in any kind , so much the greater Care should be used for the avoiding of it . Men are not so Solicitously concerned to defend themselves against a slight Mischief ; but when a terrible one threatens us , we should be continually upon our guard against it , and summon all our strength and for●e to resist it . Thus much for the Manner of the Caution . I proceed to the second Thing to be considered in the Text , viz. The Matter of the Caution , or the Vice which our Saviour here warns his Hearers against , and that is Covetousness ; Take heed and beware of Covetousness . And in speaking of this , I shall consider these two Things . 1. Wherein the Nature of this Vice consists . 2. I shall Endeavour to shew the great Evil and Unreasonableness of it . I shall be large in both . 1. For the Nature of this Vice of Covetousness . The shortest Description that I can give of it is this ; That it is an inordinate desire and love of Riches ; but when this Desire and Love are Inordinate , is not so easie to be Determined . And therefore that we may the better understand what this Sin of Covetousness is , which our Saviour doth so earnestly Caution against , it will be requisite to Consider more particularly wherein the Vice and Fault of it doth consist ; that whilst we are are speaking against Covetousness , we may not under that General Word Condemn any thing that is Commendable , or Lawful . To the end then that we may the more clearly and distinctly understand wherein the Nature of this Vice doth consist , I shall First , Endeavour to shew what is not Condemned under this Name of Covetousness , either in Scripture , or according to right Reason : And Secondly , What is Condemned by eit●er of these as a plain Instance o● Branch of this Sin. 1. What Things are not Condemned under the Name of Covetousness , either in Scripture , or according to right Reason , which yet have some appearance of it ; namely , these three Things . 1. Not a provident Care about the Things of this present Life . 2. Not a regular Industry and Diligence for the obtaining of them : Nor 3. Every Degree of Love and Affection to them . I mention these Three , because they may all seem to be Condemned by Scripture , as Parts or Degrees of this Vice , but really are not . I. Not a provident Care about the Things of this present Life . This indeed seems to be Condemned in Scripture as a Branch of Covetousness , namely , in our Saviour's Sermon upon the Mount , Mat. 6. 25. Take no thought for your Life , what ye shall eat , or what ye shall drink ; nor yet for your Body , what ye shall put on . Here our Saviour seems to forbid all Care , even about the Necessaries of Life , Meat , and Drink , and Cloathing ; much more about the Delights and Conveniencies of it . But this is not absolutely and in ordinary Cases intended by our Saviour to be Condemned , as I shall shew by and by , under the next Head. Secondly , Neither is a regular Industry and Diligence for the obtaining of these Things Condemned in Scripture ; tho' this also seems to be Prohibited by our Saviour in the same Chapter , ver . 26. Behold the Fowls of the air : for they sow not , neither do they reap , nor gather into Barns ; yet your Heavenly Father feedeth them ; and ver . 28. Why take ye thought for Raiment ? Consider the Lilies of the Field , how they grow ; they toil not , neither do they spin . In which words our Saviour seems to intimate , that we ought to depend upon the Providence of God for Food and Raiment , and to use no more Industry for the obtaining of them , that the Fowls of the Air do , or the Lilies of the Field : And the same may seem to be collected out of this Chapter of St. Luke : For after our Saviour had in my Text cautioned them against Covetousness , and spoken to them a Parable to that purpose , of a Rich Man who enlarged his Barns , and laid up Goods for many years , He infers from thence , ver . 22. that Men should take no thought for the Things of this Life , nor use any Industry about them ; and he said unto his Disciples , therefore I say unto you , take no thought for your Life , what ye shall eat ; neither for the Body , what ye shall put on . Now to avoid all Inconvenience from our Saviours words , I think that it is commonly said by Interpreters , that he does here only condemn a distrustful and anxious Care about the Things of this Life , and an over-solicitous Industry and Diligence for the obtaining of them ; but that he allows a prudent Care and regular Industry about these Things : And this were very well said , if it would agree with the Scope and Design of our Saviour's Discourse ; but the Instances which he gives of the Fowls of the Air , and the Lilies of the Field , which are sufficiently provided for without any Care and Industry of theirs , and which he seems to set before us for a Pattern , behold ( says he ) the Fowls of the Air , I say these Instances , which he gives , seem to exclude even all regular and ordinary Care and Diligence about these Things . What shall we say then , that our Saviour intended by his Religion to take Men off from all Labour and Industry in their Callings ? This seems to be unreasonable ; and indeed so it certainly were , if our Saviour had given this for a standing and ordinary Rule to all Christians ; and not only so , but contrary to the Apostles Doctrine , who constantly charged Christians to labour with great diligence in their Callings , that they might be able to provide for themselves , and their Families . But this Discourse of our Saviour's was not intended for a General and Standing Rule to all Christians ; but only designed for his Disciples , to take them off from all Care about the Things of this Life , that they might attend upon his Person , and wholly give up themselves to that Work to which he had called them . And therefore St. Luke takes notice , that after he had cautioned his Hearers in general against Covetousness , he applies himself particularly to his Disciples , and tells them that he would have them so far from this Vice of Covetousness , that they should not so much as use that ordinary Care and Industry about the Things of this Life , which is not only lawful , but necessary for Men in all ordinary Cases , ver . 22. and he said unto his Disciples , therefore I say unto you , take no thought for your Life , what ye shall eat . And this agrees very well with the Direction which our Saviour gave to his Disciples , when he first sent them forth to Preach , Mat. 10. 9. Provide neither gold , n●r silver , nor brass in your purses , neither coat , nor scrip ; which no Man ever understood as a general Law to all Christians , but as a particular Precept to the Apostles at that time . And if this be our Saviour's meaning , there is then no Reason to think , that this Caution against Covetousness does forbid Men to use a provident Care and regular Industry about the Things of this Life . Thirdly , Nor is every Degree of Love and Affection to the Things of this World Condemned in Scripture , as any Branch , or Part of this Vice of Covetousness ; but such a love of the Things of this World as is truly consistent with the Love of God , and a due and serious care of our Souls , is allowed both by Scripture and Reason . St. John indeed seems to condemn all love of the World , and of the Things of it , as utterly inconsistent with the love of God , 1 Joh. 2. 15. Love not the World , neither the Things that are in the World ; if any Man love the World , the love of the Father is not in him : But this is according to the Hebrew Phrase and manner of speaking , to forbid Things Absolutely , which are to be understood only Comparatively . So Mat. 6. 19. Lay not up for your selves Treasures upon Earth ; but lay up for your selves Treasures in Heaven ; i. e. be not so solicitous for the good Things of this World , as for the Glory and Happiness of the next . And Luke 12. 4. Be not afraid of them that kill the Body ; that is , fear them not so much as him that can destroy both Body and Soul in Hell : And Luke 14. 26. If any Man come unto me , and hate not his Father and Mother , and all that he hath ; that is , if he do not love me more than all these Things , he cannot be my Disciple : And John 6. 27. Labour not for the Meat which perisheth , but for that which endureth to Everlasting Life ; that is , labour not so much for the one as for the other , be not so solicitous about the Things of this Life , as about the great Concernments of Eternity . So likewise Colos . 3. 2. Set your affections on things above , not on things on the Earth ; i. e. set them more on Things above , than on earthly Things . So here , Love not the World , neither the Things of the World ; that is , do not over-value them , do not love them so much as not to be able to part with them for Christ ; for if any Man thus love the World , he does not love God as he ought . So that when the Scripture commands us not to love the World , this is to be understood Comparatively , that we should not love these Things in Comparison of God , and the great Concernments of another World : But it does not forbid us to love the●e Things in a due Degree , and with a due Subordination to those Things which are more Excellent , and of Infinitely greater Concernment to us . For nothing can be more inconsistent , than to recommend to Men Diligence in their worldly Callings and Employments ( as the Scripture frequently does ) and that in order to the attaining of the good Things of this Life ; and yet to forbid us to love these Things at all . For if Men have no degree of love to them , the best Argument to Diligence for the obtaining of them would be taken away . Besides , that we are commanded in Scripture to be thankful to God for bestowing on us the Blessings of this Life , and we are to love him upon this account . Now can any Man love the Giver , for bestowing such Gifts upon him , which if he do as he ought , he must not love ? You see then what those Things are , which the Scripture does not Condemn as any Branch or Degree of this Vice of Covetousness ; a provident Care , and a regular Industry , and such a degree of Love to the Things of this World , as is consistent with the love of God , and the care of our Souls . 2. I come now to shew what is Condemned in Scripture under the name of Covetousness ; and by this we shall best understand wherein the Nature of this Sin doth consist . Now Covetousness is a word of a large Signification , and comprehends in it most of the Irregularities of Mens Minds , either in desiring , or getting , or in possessing , and using an Estate . I shall speak to each of these severally . First , Covetousness in the Desire of Riches , consists in an eager and unsatiable desire after the Things of this World. This the Scripture condcmns , tho' it be free from Injustice , as it seldom happens to be . This insatiable desire of Wealth God plainly condemns by his Prophet , Isa . 5. 8. Wo unto them that joyn house to house , and lay field to field , till there be no place , that they may be placed alone in the midst of the Earth . And this is that which our Saviour here in the Text seems to have a more particular respect to , when he cautions Men against the Sin of Covetousness , as appears both from the Reason which he gives of this Caution , and from the Parable whereby he illustrates it . From the Reason which he gives of this Caution , Take heed and beware of Covetousness ; for the Life of Man doth not consist in the abundance of the Things which he possesseth . As if he had said , take great care to set some Bounds to your Desires after the Things of this World. For whatever Men may imagine , it is certain in Experience , that it is not the Abundance of outward Things which makes the Life of Man happy . Wealth and Content do not always dwell together ; nay , so far from that , that perhaps they very seldom meet . And the Parable likewise which follows upon this Caution , doth sufficiently shew this to be our Saviour's meaning ; for he illustrates what he was speaking of , by a Rich Man , whose desire of Wealth was never satisfied , but he was continually increasing his Estate , and enlarging his Barns , to make more room still for his Fruits , that he might lay up Goods in store for many years . The Parable does not so much as intimate any indirect and unjust ways of Gain , which this Man used to increase his Estate ; but condemns his insatiable Desire and Thirst after more ; so that even this alone is Covetousness , and a great fault , tho' it were attended with no other ; because it is unreasonable , and without end . Secondly , There is Covetousness likewise in getting an Estate ; and the Vice or Evil of this kind of Covetousness consists chiefly in these three Things . 1. In the use of unlawful and unjust ways to get or increase an Estate . He is a Covetous Man , who by the greediness of Gain is tempted to do any unjust Action , whether it be in the way of Fraud and Deceit , or of Violence and Oppression . And this perhaps is that which is most frequently in Scripture call'd Covetousness . And this I ●ake to be the meaning of the Tenth Commandment , Thou shalt not Covet ; wherein is forbidden all unjust desire of that which is another Man's , and all unjust endeavours and attempts to deprive him of it . For so our Saviour renders it , Mark 10. 19. where he says to the young Man that came to be directed by him , what good thing he should do , that he might Inherit Eternal Life ; Thou knowest the Commandments , do not commit Adultery , do not Kill , do not Steal , do not bear false witness ; and then instead of the Tenth Commandment , Thou shall not Covet , or rather by way of explication of it , he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de●raud not ; as if he had said , in a word , be not injurious to thy Neighbour in any kind , in desiring or endeavouring to deprive him of any thing that is his . As the Romans in their Laws were wont to comprehend those Crimes which had no Proper Name , by the general Name of Stellionatus , and dolus malus ; so here in the Decalogue , after God had instanced in the chief and most common sorts of Injuries which Men are guilty of towards their Neighbour , as Murder , Adultery , Theft , Bearing of false Witness ; he summs up all the rest , which could not so easily be reckon'd , particulary in this short and general Prohibition , Thou shalt not Covet ; that is , thou shalt not be injurious to thy Neighbour in any other kind ; in his Wife , or Servant , or House , or Cattle , or any thing that is his . Covetousness , or any inordinate desire of that which is our Neighbours , being commonly the Root and Parent of all these kinds of Injuries . And for the same Reason , St. Matthew , instead of the Tenth Commandment , puts this general Precept , Thou shalt love thy Neighbour as thy self , as being the sense of it in other words ; Mat. 19. 18 , 19. Thou shalt do no Murder , thou shalt not commit Adultery , thou shalt not Steal , thou shalt not bear false Witness , honour thy Father and thy Mother , and thou shalt love thy Neighbour as thy self . And this Command of loving our Neighbour as our selves , our Saviour elsewhere tells us was the summ of the Duties of the Second Table ; and it is the same in sense with that Precept of our Saviour , Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you , do ye even so to them . That is , as thou wouldest have no Man to be injurious to thee in any thing , so be not thou so to any other Man in any kind . And the Apostle , Rom. 13. 8 , 9 , 10. shews us upon what account this General Precept , Thou shalt love thy Neighbour as thy self , is the Summ of the Second Table . He that loveth another hath fulfilled the Law : For this , Thou shalt not commit Adultery , thou shalt not Kill , thou shalt not Steal , Thou shalt not bear false Witness , Thou shalt not Covet ; and if there be any other Commandment , it is briefly comprehended in this Saying , namely , Thou shalt love thy Neighbour as thy self . And then he adds in the next words , Love worketh no ill to his Neighbour ; therefore Love is the fulfilling of the Law. That is , he that truly loves his Neighbour , will not be injurious to him in any kind : Therefore Love is the summ of the Law. The Design of all this is to shew that he that is injurious to his Neighbour in his Estate in any kind , is properly guilty of the Sin of Covetousness , which is forbidden in the Tenth Commandment . So that all Arts of Fraud and Oppression , whereby Men endeavour to get and increase an Estate by the injury of their Neighbour , is a Branch of the Sin of Covetousness . 2. The Vice of Covetousness in getting Wealth , does likewise consist in an anxious and tormenting Care about obtaining the Things of this Life . The regular and due Temper of a Man's Mind about the Things of this World , is to commit our selves to the Providence of God in the use of honest and lawful Endeavours , and to refer the success of all to his good Pleasure ; and whatsoever is beyond this , is a Branch of the Evil Root of Covetousness . We distrust the Providence of God , when after we have used our best Endeavours , and begg'd his Blessing upon them , we torment our selves about the issue and event of Things . And as this is sinful , so it is vain , and to no purpose . Diligence in our Business is the way to get an Estate ; but no Man was ever the Richer , for tormenting himself , because he was not so . The Reason why Men seek the T●ings of this World , and take pains to get them , is to make Life convenient and comfortable ; and consequently he that torments himself about the getting of these Things , contradicts himself in his own Design , because he makes his Life Miserable , that he may make it Comfortable . 3. The Sin of Covetousness in getting , consists in seeking the Things of this Life , with the neglect of Things infinitely better , and which are of far greater and nearer Concernment to us . He is a Covetous Man , who so minds the World , as to neglect God , and his Soul ; who is so busie and intent upon making provision for this Life , as to take no care of the other ; so concern'd for the few days of his Pilgrimage here , as to have no consideration and regard for his Eternal Abode in another World. God allows us to provide for this Life , and considers the Necessities which do continually press us while we are in the Body : But while we are making provision for these Dying Bodies , he expects that we should remember that we have Immortal Souls ; which since they are to have an endless duration in another World , ought to be provided for with far greater Care. 'T is an inordinate desire of Riches , when Men so lay out all their Care and Industry for the obtaining of them , as if nothing else were to be regarded , as if no Consideration at all were to be had of another World , and of that better part of our selves which is to continue and live for ever . All Desires and Endeavours after Riches , which take Men off from the business of Religion , and the Care of their Souls , which allow Men neither the leisure and opportunity , nor the heart and affection to love God , and to serve him , are to be referred to this Sin of Covetousness , which is here condemned by our Saviour in the Text. 3. There is Covetousness likewise in possessing or using an Estate : And this consists chiefly in these three Things . First , When Men are sordid towards themselves , and cannot find in their hearts to use and enjoy what they possess ; are continually adding to their Estate , without any design of enjoyment ; and take infinite pains to raise a huge Fortune , not that they may use it , but that they may be said to have it . This is a degree of Covetousness even beyond that of the Rich Man in the Parable after the Text : For he it seems , after he had enlarg'd his Barns to his Mind , and laid up goods for many years , design'd at last to have taken his ease , and have fallen to the enjoyment of what he had gotten ; to have eat and drank , and to have been merry ; and this , tho' it proved but a foolish design in the issue , he being cut off in that very instant when he was come to the point of satisfaction and enjoyment ; yet is it infinitely more reasonable , than to take great pains to get an Estate , with a full Resolution never to be the better for it . Secondly , Men are Covetous in keeping an Estate , when they do not use it Charitably ; when they cannot find in their hearts to spare any thing out of their Abundance , to the Relief of those who are in want . Tho' a Man get an Estate without Covetousness , and have an heart to enjoy it , yet so far he is Covetous , as he is Uncharitable . He loves Mony more than he ought , who having enough to spare , chuseth rather to keep it , than to do good with it , and to use it to one of the principal Ends for which God gives an Estate . Thirdly , They likewise are Covetous , who place their chief Trust and Happiness in Riches , who ( as the Expression is , Job 31. 24. ) make Gold their hope , and say to the fine Gold , thou art my confidence . And this is the Reason why Covetousness is so often in Scripture call'd Idolatry ; because the Covetous Man sets up his Riches in the place of God , putting his Trust and Confidence in them , and setting his whole Heart upon them , loving them as he should love God only , with all his Heart , and Soul , and Strength : And therefore Mammon , which signifies Riches , is in Scripture represented as a Deity , and the ●●vetous Man , as a Servant , or Worshipper of Mammon . So that in Scripture he is a Covetous Man who placeth his chief Felicity in a great Fortune , and will venture to lose any thing , rather than to part with that ; who will quit his Religion , and violate his Conscience , and run the hazard of his Soul , rather than forfeit his Estate , or the hopes of advancing it to his Mind . And this in times of Trial and Difficulty , is the great Temptation to which the Covetous Man is exposed . When a Man may not only save himself , but get considerable advantage by departing from the Truth ; and in changing his Religigion , may have a good Summ of Mony to boot , or which is equal to it , a good Place ; This to a Covetous Mind is a very strong Temptation , and almost irresistible . When Error and Delusion can bid so high , and offer so good Terms , no wonder if it gain some Proselytes among the Covetous and Ambitious part of Mankind . This the Apostle gives warning of , as a great Temptation to Rich Men in Times of Suffering , 1 Tim. 6. 9 , 10. They that will be Rich , fall into Temptation , and a Snare : for the love of Mony is the root of all Evil ; which while some have lusted after , they have erred from the Faith. The young Man in the Gospel is a sad Instance of this kind , who chose rather to leave Christ , than to part with his great Possessions . And such a one was Demas , who forsook the Apostles , and Christianity it self , to cleave to this present World. Thus I have done with the First Thing I proposed to speak to , the Nature of this Vice , which our Saviour in the Text Cautions Men so earnestly against ; Take heed and beware of Covetousness . I should now proceed in the Second place to shew the Evil and Unreasonableness of this Vice. But that shall be the Subject of another Discourse . The Second SERMON ON LUKE XII . 15. And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . I Have made entrance into a Discourse upon these Words , in which I told you there are Three Things Observable . First , The Manner of the Caution which our Saviour here gives , Take heed and beware . Secondly , The Matter of the Caution , or the Sin which our Saviour here warns his Hearers against , Take heed and beware of Covetousness : And Thirdly , The Reason of this Caution , because a Man's Life consisteth not in the abundance of the Things which he possesseth . In Discoursing of the Second of these , viz. the Matter of the Caution , I proposed . 1. To Consider wherein the Nature of this Vice of Covetousness does consist . 2. To shew the Evil and Unreasonableness of it . The First of these I have dispatched , and now go on to the Second , viz. To shew the great Evil and Unreasonableness of the Vice of Covetousness . Now Covetousness will appear to be very Evil , and Unreasonable , upon these following Accounts . I. Because it takes Men off from Religion , and the Care of their Souls . II. Because it tempts Men to do many Things which are inconsistent with Religion , and directly contrary to it . III. Because it is an endless and insatiable Desire . IV. Because the Happiness of Humane Life doth not consist in Riches . V. Because Riches do very often contribute very much to the Misery and Infelicity of Men. First , Covetousness takes Men off from Religion , and the Care of their Souls . The Covetous Man is wholly intent upon this World ; and his inordinate Desire after these Things , makes him to neglect God , and the Eternal Concernments of his Soul. He employs all his Time , and Care , and Thoughts about these Temporal Things , and his vehement love and eager pursuit of these Things steals away his Heart from God , robs him of his Time , and of all Opportunities for his Soul , and diverts him from all serious Thoughts of another World , and the Life to come . And the Reason of this is , that which our Saviour gives , Mat. 6. 24. No Man can serve two Masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other . Ye cannot serve God , and Mammon . No Man can serve two Masters so different as God and the World are , because they will give cross Commands , and enjoyn contrary Things . God he calls upon us to mind the Duties of his Worship and Service , to have a serious regard to Religion , and a diligent Care of our Souls : But the Cares of the World , and the Importunity of Business , and an eager appetite of being Rich , call us off from these Divine and Spiritual Employments , or disturb us in them . God calls upon us to be Charitable to those that are in want , to be willing to distribute , and ready to communicate to the Necessities of our Brethren : But our Covetousness pulls us back , and hales us another way , and checks all Merciful and Charitable Inclinations in us . God calls us to Self-Denial , and Suffering for the Sake of him , and his Truth , and commands us to preferr the keeping of Faith , and a good Conscience , to all Worldly Considerations whatsoever : But the World Inspires us with other Thoughts , and whispers to us to save our selves , not to be Righteous over much , and rather to trust God with our Souls , than Men with our Bodies and Estates . If we set our Hearts and Affections strongly upon any thing , they will partake of the Object which they are Conversant about ; for where our Treasure is ( as our Lord hath told us ) there will our Hearts be also . If a great Estate be our chief End and Design , if Riches be our Treasure , and our Happiness , our Hearts will be found among the Stuff . We cannot bestow our Affections freely upon two Objects . We cannot intensly love God , and the World ; for no Man can have two Ultimate Ends , two Principal Designs . Our Riches may increase ; but if we set our hearts upon them , and give them the chief place in our Affections , we make them our Lord and Master . Whatever we make our Ultimate End , we give it a Sovereignty and Empire over us ; we put our selves under its Dominion , and make our selves subject to all its Commands . So that if it bid us go , we must go ; come , we must come ; do this , we must do it ; because we are under Authority : The World is our Master , and we are its Slaves . Now he that is under the Rule and Dominion of this Master , must withdraw his Obedience from God , and in many Cases decline Obedience to his Laws . This Worldly Covetous Disposition was that which made those in the Parable to make so many Excuses , when they were Invited to the Supper , Luke 14. 18. One had bought a Farm , and he could not come : Another had bought so many Yoke of Oxen , and therefore he desired to be excused . Riches do so fill the Covetous Man's Heart , and the Cares of the World so possess his Mind , that he hath no room left in his Soul for any other Guests : Intus existens prohibet alienum , that which is full already , can receive no more . The Covetous Man's Heart is taken up with such Things as keep out God , and Christ , and better Things . If any Man love the World , and the Things of it to this Degree , St. John tells us that the love of the Father is not in him . In the Parable of the Sower , Mat. 13. 7. Our Saviour represents to us the Cares of the World , which choak the word of God , by Thorns which sprang up among the Seed , and stifled the growth of it . The Cares of the World will not suffer the Word of God to take deep root in our hearts , and to have any permanent effect upon them : And Ezek. 33. 31. God gives this as a Reason why the People of Israel would not hearken to the words of his Prophet , because their Hearts were upon the World. They come unto thee , ( says God there to the Prophet ) as the People cometh , and they sit before thee as my People , and they hear thy words , but they will not do them : For with their mouth they shew much love , but their heart goeth after their Covetousness . A Heart that is deeply engaged in the World , will stand out against all the Invitations , and Promises , and Threatnings of God's Word . When the Word of God invites such Persons , it is like making Love to those who have already fix'd their Hearts and Affections elsewhere ; the Promises and Threatnings of the Gospel signifie but very little to such Men , because their Hearts are set upon Worldly Things , and all their Affections are bent that way ; all their Hopes and Desires are Worldly , to be Rich , and abound in Wealth ; and all their Fears are of Poverty and Loss . Now such a Man can only be moved with the Promises and Threatnings of Temporal Things ; for no Promises have any effect upon us , but such as are of some Good , which we care for and value : Nor are any Threatnings apt to move us , but such as are of some Evil , which we dread , and are afraid of . And therefore when Eternal Life , and the Happiness of another World , are offered to a worldly-minded Man , he does not desire it , he is not at all sensible of the value of it● the Man's Heart is full already of other Hopes and Desires , and the full Soul loatheth the Hony-Comb . Promise to such a Man the Kingdom of Heaven , and the Pleasures of God's Presence , and the Joys of Eternity , this does not signifie to such a Man any Good or Happiness that he is sensible of , or knows how to relish . And on the other hand , threaten him with the loss of God , and an Eternal Separation from that Fountain of Happiness , and with the unspeakable Anguish and Torments of a long Eternity ; these Things , tho' they be terrible , yet they are at a distance , and the Covetous Man is enured to Sense , and is only to be moved with Things present and sensible ; he cannot extend his Fears so far as another World , so long as he finds himself well and at ease , as to the Things of this present Life . If we would affect such a Man , we must offer to his Consideration something that is fit to work upon him ; threaten him with breaking open his House , and ri●●ing his Coffers , and carrying away his full Bags ; with questioning his Title to his Estate , or starting a precedent Mortgage , or something of the like Nature : These Things indeed are dreadful and terrible to him ; now you speak intelligibly to him , and he understands what you mean : Tell him of a good Bargain , or an advantagious Purchase , offer him decently a good Bribe , or give him notice of a young Heir that may be circumvented , and drawn in , then you say something to him that is worthy of his regard and attention ; the Man may be tempted by such Offers and Promises as these : But Discourse to him with the tongue of M●● and Angels , of the Excellency of Virtue and Goodness , and of the Necessity of it , to the obtaining of a Glory and Happiness that shall neither have bounds nor end ; and lo ! thou art unto him as a very lovely Song of one that hath a pleasant voice , and can play well upon an Instrument , for he hears thy words , but he will not do them ; as the Prophet expresseth it , Ezek. 33. 32. Such Discourses as these they look upon as fine talk , or a melodious ●ound , that vanisheth into air , but leaves no impression behind it . Perhaps even these dull and stupid kind of Men are affected a little for the present with the liveliness of the Romance , and the Poetical Vein of the Preacher ; but these Things pass away like a Tale that is told , but have no lasting effect upon them . So effectually doth Covetousness , and the love of this present World , obstruct all those Passages , through which the Consideration of Religion and Heavenly Things should enter into our Minds . Secondly , As Covetousness hinders Men from Religion , and takes them off from a due Care of their Souls ; so it many times tempts and engageth Men to do many Things contrary to Religion , and inconsistent with it : It is the Natural Source and Fountain of a great many Evils , and the Parent of most of the worst of Vices . He that will engage deep in the World , must use much more guard and caution than most Men do , to do it without Sin. How many Temptations is the Covetous Man exposed to in the getting , and in the securing , and in the spending and enjoying of a great Estate ? It is no easie Task to reckon them up , and much more difficult to escape or re●ist them ; and yet each of these Temptations bring him into the danger of a great many Sins . For , I. In the getting of an Estate , he is exposed to all those Vices which may seem to be serviceable to this Design . Nothing hath been the Cause of more and greater Sins in the World , than Covetousness , and making haste to be Rich. It is Solomon's Observation , Prov. 28. 20. He that maketh haste to be Rich , shall not be Innocent . He does not say he cannot be Innocent , but he speaks as if there were all the probability in the World that he will not prove to be so ; but being in so much haste , will almost unavoidably fall into a great many oversights and faults . And the Heathen Poet makes the very same Observation in more words , Inde ferè scelerum causae , nec plura venena Miscuit , aut ferro grassatur saepiùs ullum Humanae mentis vitium , quam saeva Cupido Immodici Censûs : nam dives qui fieri vult , Et cito vult fieri ; Sed quae Reverentia Legum , Quis Metus aut Pudor est unquam properantis avari ? This , says he , is the Cause of most Sins : Nor is there any Vice of which the Mind of Man is capable , that hath been guilty of more Murders and Poysonings , than a furious Desire of immode●ate Wealth ; for he that will be Rich , will make haste to be so : And what Reverence of Laws , what fear or shame was ever seen in any Man that was in in haste to be Rich ? And this is the sense of what the Apostle says concerning this Vice of Covetousness , this peremptory Resolution of being Rich , 1 Tim. 6. 9 , 10. They that will be Rich , fall into Temptation , and a Snare , and into many foolish and hurtful Lusts , which drown Men in Destruction and Perdition . For the love of Mony is the root of all Evil. If this Vice of Covetousness once reign in us , if we have once fix'd our End , and set up this Resolution with our selves , that we will be Rich , we shall then make every thing stoop and submit to this Design . A Cov●tous Man will make his Principles and his Conscience to bend to his Resolution of being Rich , and to bow to that Interest . The eager Desire of Riches makes Men to pursue them in indirect and uncharitable ways , by Falsehood and Perjury , by undermining and over-reaching , by dissembling and flattery , by corrupting and imbasing of Commodities , by false Weights and Measures , by taking Fees with both hands , by making use of their Power and Wit to oppress and defraud their Brother , by imposing upon his Ignorance and Simplicity , or by making a Prey of his Poverty and Necessity . Covetousness many times makes Men Cruel and Unjust ; nay it makes them guilty of the worst sort of Cruelty and Oppression . For ( as one says well ) the Covetous Man oppresseth his Neighbour , not for any good to himself ; for he does not enjoy what he tears and rends from others ; so that he is of that most hateful kind of Beasts of Prey , that kill other Creatures , not to eat them , but that they may see them lie dead by them . Lyons and Wolves kill out of hunger ; but the Covetous Man , like a Serpent , or Scorpion , stings and bites others to death , not for his need , but for his pleasure and recreation . Covetousness is the Parent of the most monstrous Sins ; because it fixeth a Man in a Resolution of getting an Estate by any means . If Falseness and Deceit , Violence and Oppression will further this End ; the earnest desire of the End tempts Men to use any sort of Means whereby the End may be compassed ; and tho' a Man may have some averseness from them at first , yet that wears off by degrees , and the strong desire of the End , reconciles a Man at last to the love and liking of the Means , how wicked and unwarrantable soever . Covetousness tempted Achan to steal the accursed Thing , and Gehazi to lie to the Prophet , and Ahab to Oppress and Murder Naboth . Nay , a small Summ tempted the Covetous Mind of Judas to betray his Master , and his Saviour . And how do many Men every day strain their Consciences to get an Estate , and hazard their Souls for Mony ; nay exchange their Souls , which are of more value than the whole World , for a very small portion of it ? II. There are likewise many other Temptations which a Covetous Man is exposed to in the keeping and securing of an Estate , when he hath got it . A Covetous and worldly-minded Man , when it comes to the Trial , is in great danger of quitting his Religion , and making shipwrack of Faith and a good Conscience . When his Estate comes to be in hazard , he is very apt to fall off from the Truth ; 't is an hundred to one but in these Circumstances he will chuse rather to violate his Conscience , than to forfeit his Estate . What the Devil falsely said of Job , is true of the Covetous Man , he does not serve God for nought . Upon these Terms it was , that Christ and the young Man parted ; he had great Possessions , and it troubled him to part with them . When Demas was brought to the Trial , and put to it , whether he would stick to the profession of the Gospel , or his Worldly Possessions , he quitted St. Paul , and declared for the World , the 2 d of Tim. 4. 10. Demas hath forsaken me , having loved this present World. So far had his Covetous humour besotted him , as to make him prefer his present Interest in these Temporal Things , before those Eternal Rewards which the Gospel offered . III. There are likewise many Temptations which Men are exposed to in the enjoying and spending of a great Estate . It is hard to have a great Estate , and not to be master'd by the love of it ; not to have our Cares and Thoughts , our Hearts and Affections swallowed up by it . 'T is no easie thing for a Man that hath Riches , not to over-value them , and love them more than he ought ; not to be puft up by them , and so place his Trust and Confidence in them . Prov. 18. 11. The Rich Man's Wealth is his strong City , and as an high Wall in his own Conceit . The Covetous Man setteth up his Riches in the place of God , and is apt to fall down before this Golden Calf , and Worship it : To say to the Gold , thou art my Hope , and to the fine Gold , thou art my Confidence : To Rejoyce , because his Wealth is great , and because his hand hath gotten much . Riches are a great Temptation to Irreligion and Atheism . Upon this account Agur wisely prays to God for a moderate Estate , because of the danger of both the Extreams of Riches and Poverty ; because of the great and violent Temptations which Men are exposed to in both these Conditions , Prov. 30. 8 , 9. Give me neither Poverty , nor Riches ; but feed me with food convenient for me . Why not Riches ? Le●t I be full , and deny thee , and say , who is the Lord ? And much more do Riches tempt Men to Pride and Insolence towards others , Prov. 18. 23. The Poor useth intreaties , but the Rich answereth roughly . Mens Spirits are commonly blown up and bloated with their Fortunes , and their Pride , and Stomach , and Passion do usually increase in proportion to their Wealth . And many times Riches Tempt Men to Luxury , and Intemperance , and all manner of Excess . Rich Men have a mighty Temptation to allow themselves all manner of unlawful Pleasures , because he who hath a great Estate , is furnish'd with that to which hardly any thing can be denied . And this is not inconsistent with a Covetous Humour ; for there are many times Men who are Covetous in getting , for no other End and Reason , but that they may spend it upon their L●sts . As Covetousness sometimes starves other Vices , so sometimes it serves them , and is made subordinate to a Man's Ambition , or Lust , or some other reigning Vice. There is no such absolute inconsistency between Riches and Virtue , but that it is possible that a Man that is very Rich , may be very good . But yet if we consult Experience , I doubt it will be found a true Observation , that there are but very few Rich Men , who are not insupportable , either for their Vanity , or their Vices ; so that our Saviour had reason for that severe Question , How hard is it for a Rich Man to enter into the Kingdom of God ? And well might he upon this account pronounce the Poor , ( the poor in Estate , as well as the Poor in Spirit ) blessed , as we find he does , Luke 6. 20. Blessed be ye Poor , for yours is the Kingdom of God. They oftner enter there , than the Rich. Thirdly , Covetousness is likewise Evil and Unreasonable , because it is an endless and insatiable desire . A Covetous Mind may propose to it self some certain bounds and limits , and a Man may think that when he is arrived to such an Estate , and hath raised his Fortune to such a pitch , that he will then sit down contented and satisfied , and will seek after no more . But he deceives himself in this Matter ; for when he hath attain'd to that which he proposed to himself , he will be never the nearer being satisfied . So Solomon tells us , Eccles . 5. 10. He that loveth Silver , shall not be satisfied with Silver ; nor he that loveth abundance , with increase ; for no degree of Wealth can satisfie a Covetous Mind . He may think so before-hand , that if he had so much , it would be enough ; but when he hath attained it , he will be still reaching after more ; for Covetousness is a Disease of the Mind , and an unnatural thirst , which is inflamed by that which should quench it . Every Desire that is Natural , is satisfied and at rest , when it hath once obtained the thing it desired . If a Man be hungry , he is satisfied when he hath eaten ; or if he be thirsty , his thirst is allay'd and quench'd when he hath drank to such a proportion as Nature doth require ; and if he eat and drink beyond this measure , Nature is oppress'd , and it is a burthen to him . But Covetousness is not the thirst of Nature , but of a Diseased Mind . It is the thirst of a Fever , or of a Dropsie ; the more a Man drinks , the more he desires , and the more he is inflam'd . In like manner , the more the Covetous Man increaseth his Estate , the more his Desires are enlarged and extended , and he finds continually new Occasions and new Necessities ; and every day as he grows Richer , he discovers new Wants ; and a new Poverty to be provided against , which he did not think of before , comes into his Mind : Et minùs haec optat , qui not habet ; and he that is without these Things , covets them less than he that hath them . So far is a Covetous Man's attaining to Riches from giving him satisfaction , that he who hath scarce any thing at all , is many times much nearer to Contentment , than he that hath got so much ; nay so unreasonable is this appetite , as to desire more , even when the Man knows not how to bestow what he hath already . This Solomon observed long since , ( for the Vices and Humours of Men are much the same in all Ages ) Eccles . 4. 8. There is one alone , and there is not a second ; yea he hath neither Child nor Brother ; yet is there no end of all his labour , neither is his eye satisfied with Riches , neither saith he for whom do I labour , and bereave my Soul of good ? This is also vanity , yea it is a sore travel . And indeed what can be greater Vanity and Folly , than to be at certain pains and labour all the days of a Man's Life , and yet to be uncertain all the while , for whom it is that he drudgeth , and taketh all these pains . And if this be the Nature of this Vice , the more it gets , still to covet the more ; then nothing can be more unreasonable , than to think to grati●ie this appetite ; because at this rate , the Man can never be contented , because he can never have enough ; nay so far is it from that , that every new accession to his Fortune , sets his Desires one degree farther from rest and satisfaction : For a Covetous Mind having no bounds , it is very probable that the Man's Desire will increase much faster than his Estate ; and then the Richer he is , he is still the Poorer , because he is still the less contented with his Condition . However , it is impossible that the Man's Desire should ever be satisfied ; for Desire being always first , if the Man's Desire of Riches advanceth and goes forward as fast as Riches follow , then it is not possible for Riches ever to overtake the Desire of them , no more than the hinder Wheels of a Coach can overtake those which are before : Because as they were at a distance at first setting out , so let them go never so far , or so fast , they keep the same distance still . So that it is the vainest thing in the World , for a Man to design his own satisfaction by the perpetual increase of his Fortune , because Contentment doth not arise from the abundance of what a Man hath , but it must spring from the inward frame and temper of our Minds ; and the true way to it , is not to enlarge our Estate , but to contract our Desires ; and then it is possible that a Man's Mony and his Mind may meet ; otherwise the pursuit is endless , and the farther a Man follows Contentment , it will but flee so much the farther from him ; and when he hath attained the Estate of a Prince , and a Revenue as great as that of France , or the Turkish Empire , he shall be farther from being satisfied , than when he began the World , and had no more before-hand than would just pay for his next Meal . I should now have proceeded to the Fourth Thing , whereby the unreasonableness of Covetousness doth appear ; because the Happiness of Humane Life doth not consist in Riches . And this is the Argumeut which I shall more especially insist upon , because it is that which our Saviour useth here in the Text , to take Men off from this Vice. The Life of Man consisteth not in the abundance of the Things which he possesseth . And this certainly is one of the best and most Reasonable Considerations in the World , to moderate Mens Affections towards these Things . Every Reasonable Desire propounds some End to itself . Now to what purpose should any Man desire to increase his Wealth so vastly beyond the proportion of his Necessities , and real Occasions ? What Benefit and Advantage would it be to any Man , to have a hundred times more than he knows what to do withall ? But I shall not Enlarge upon this Argument at present , but referr it to another Opportunity . The Third SERMON ON LUKE XII . 15. And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . AFter I had , in my first Discourse upon this Subject , given you an Account of the Nature of the Vice of Covetousness , I proceeded in the next place to represent the great Evil and Unreasonableness of it . First , Because it takes Men off from Religion , and the Care of their Souls . Secondly , Because it tempts Men to many Things which ar● inconsisten● with Religion , and dir●●●ly contra●y to it . Thirdly , Because it is an endless and insatiable Desire● Thus far I have gone , I proceed to the Fourth Thing , whereby the unreasonableness of Covetousness will yet farther appear . Namely , because the Happiness of Humane Life doth not consist in Riches , and Abundance . And this I shall insist upon somewhat the more largely , because it is the Argument which our Saviour makes use of here in the Text , to take Men off from this Sin. The Life of Man co●sisteth not in the abundance of the things which he possesseth : Therefore take heed and beware of Covetousness . And this certainly is one of the best and most reasonable Considerations in the World , to moderate our Affections towards these Things . For every reasonable Desire propounds some End to itself . Now to what purpose should any Man desire to increase his Wealth so vastly , and beyond the proportion of his Necessities and real Occasions ? What Benefit and Advantage can it be to any Man , to have an hundred , or perhaps a thousand times more than he knows what to do withall ? And as for the other World , no Man ever pretended that the heaping up Riches here , would be useful to him there ; Riches will not deliver him in the day of wrath . No Man was ever so senseless , as to imagine that he could take his Estate along with him into the other World ; or if he could , that Heaven was to be bought with Mony ; or that a great Estate , or a great many Lordships would recommend him to the favour of God. 'T is true indeed , a Man may so use Riches in this World , as thereby to promote and further his happiness in the next . But then it is likewise as true , that a Man may so demean himself in a Poor and Low Condition , as thereby to render himself as acceptable to God , and capable of as great a Reward , as the Richest Man can do . The Poor Woman's two Mites chearfully given to Pious and Charitable Uses , will go as far in the other World , and find as great a Reward there , as the Rich Man's thousands of Gold and Silver . And a Man may be as truly Generous and Charitable of a little , as out of the greatest Fortune . Besides that the Poor Man's Contentedness in a mean Condition , is more admirable in it self , and more valuable with God , than for a Rich Man to be so . So that the great Use of Riches respects this World , and the best Use of them is in ways of Charity ; and the Poor Man's Charity , tho' it cannot be of so great an extent in the effects of it , yet in the degree of its Virtue and Merit it may be equal to it . Now the two great Designs of Men , in regard to this World , are these . 1. To maintain and support our Lives as long as we can . 2. To make our Lives as truly Happy and Comfortable as we can . To the First of these Ends , namely the support of our Lives , a very little will suffice , and 't is not much that is necessary to the other , to render our Lives as truly Comfortable as this World can make them ; so that a vast Estate is not necessary to either of these Ends ; for a Man may live by having what is necessary , and may live comfortably by having that which is convenient . No Man lives the longer by having abundance ; it is many times an occasion of shortning a Man's Life , by Ministring to Excess and Intemperance ; but seldom of prolonging it . And setting aside the vain fancy and conceit of Men , no Man lives the more happily , for having more than he hath real use and occasion for . These two Heads I shall at present speak to , to make out the full force of this Reason , which our Saviour here useth ; namely , That a Man's Life consist●th not in the abundance of the things which he possesseth . I. That Riches do not contribute to the support of our Lives ; nor , II. To the Happiness and Comfort of them . That is , they are not necessary to either of these Ends. For by Riches I mean whatever is beyond a su●●icient competency of those things , which a●e requisite to the real Uses and Occasions of Humane Life . First , Riches and Abundance do not contribute to the support of our Lives . And this our Saviour very well represents to us in the Parable immed●ately after the Text , of the Rich Man , who was continually encreasing his Estate , so that he had goods laid up for many years ; but he lived not one jot the longer , for being provided of the Conveniencies of Life for so long a time before-hand ; for whilst he was blessing himself , as if he had secured his Happiness sufficiently for this World , he was uncertain of his continuance in it ; God having decreed to take him out of this World , at that very time when he had determin'd to enter upon the Enjoyment of those Things , which he had been so long laying up . God says to him , thou Fool , this night shall thy Soul be required of thee ; and then whose shall those things be which thou hast provided ? That is , what good then will all these Things do thee , when thou hast no farther use and occasion for them ? So that if he had been the poorest Man in the World , and had not been provided for the next Meal , he might have lived as long as he did with all his stores . You see then that in this sense , a Man's Life consisteth not in the abundance of the things which he possesseth . For notwithstanding all his great Barns , and the abundance of Fruits he had stowed in them , he did not live one jot the longer , than the poorest Man might have done . Secondly , Nor do Riches contribute to the Happiness and Comfort of our Lives . Happiness is not to be bought and purchas'd together with great Lordships ; it depends upon a great many Causes , among which , a competency of the Things of this World is one ; but Riches and Abundance is none of them . The Happiness of this World consists in these two Things , 1. In the Enjoyment of Good. And , 2. In a state of freedom from Evil. Now Riches do not necessarily make a Man Happy in either of these Respects . First , For the Enjoyment of Good , A competent Estate suitable to the Condition and Station in which God hath set us in this World , will give a Man whatever Nature and Reason can desire ; and abundance cannot make a Man Happier . If a Man had an hundred times more than he needed , he could but enjoy it according to the capacity of a Man ; for if he consulted his own Happiness , and would tr●ly enjoy what he hath , he must eat and drink within the bounds of Temperance and Health , and must wear no more Cloaths than are for his Convenience . 'T is true , he hath wherewithal to put on a new Suit every day ; which is to be uneasie all the days of his Life ; and may drink , if he please , every time out of a new Cup ; which would be a vain expence , and a great trouble to his Servants , without any manner of convenience to himself . But then if Riches fall into the Covetous Man's hands , they can be no Happiness to him , because he hath no heart to enjoy them . He hath indeed the Estate of a Rich Man , but he wants the Comfort of it , because he hath the Mind of a Poor Man ; and Enjoyment is all the Felicity that is in a great Fortune ; what we enjoy is ours , but what we lay up , is from that time not ours , but some bodies else . He that heaps up Riches , and enjoys them not , is Rich only for his Heir , but a Beggar for himself . We are apt to pity Poor Men , and too apt to despise them ; but surely no Man's Condition is more to be deplored than his , who starves himself in the midst of Plenty , and being surrounded with the Blessings of God , turns them into the greatest Curse ; for it is a much greater Curse , not to use an Estate when one has it , than not to have it . It is like a plentiful Table without an Appetite . But it may be it is a great Happiness to have a great Estate , tho' a Man never use it ; the pleasure of seeing it , and telling it over , may be like the removing of Billets , which may warm a Man as much as if he had spent and consumed them . But this is Real , and the other only Imaginary . I doubt not , many Covetous Men take a great deal of pleasure in ruminating upon their Wealth , and in re-counting what they have ; but they have a great deal of tormenting care and fear about it ; and if they had not , it is very hard to understand where the reasonable Pleasure and Happiness lies of having Things to no end . It is at the best , like that of some foolish Birds , which they say take pleasure in stealing Money , that they may hide it ; as if it were worth the while , for Men to take pains to dig Silver out of the Earth , for no other purpose , but to melt it down , and stamp it , and bury it there again . But many Necessities may happen , which we cannot fore-see , and it is good to provide against them . There is nothing so bad , but something may be said in excuse of it ; and I do not deny , but that a provident Care against the common Accidents of Humane Life is very commendable ; but it is unreasonable to think of providing against all possibilities , which it is impossible either to fore-see , or prevent . 'T is very possible , that after a Man hath gotten the greatest Estate imaginable , he may lose it all by some Fatal Accident ; and then to what purpose was all this provision made , when that which was so long a time a getting , and laying up , is lost at once ? Besides , that it is not easie to conceive what necessity can happen to a Covetous Man , to give him an occasion of using his Estate ; he cannot find in his heart to bestow it upon himself in such Things as are convenient , nay almost necessary for the support of his Life ; for no Man can feed his Servants more penuriously than he does himself ; all the Religion he values himself upon , is a strict observance of the Lessian Diet , which he recommends to those few that can deny themselves to Dine with him , in hopes to make better Meals upon his Estate when he is gone . And if he be so penurious to himself , the neces●ities of others are not like to mov● him to be liberal . I can but imagine one Occasion that could tempt such a Man to lay out what he hath ; namely , when one part of his Estate is in danger , to spend the other to secure it . And yet even in that Case , if his Cause were not very clear and good , he would go nigh to lose it , using it as he does himself ; that is , by starving it . And if this be all , then a Man had as good be without an Estate , and save himself the trouble either of getting it , or securing it ; for if it were all gone , he might live as well as he does , and that with half the Care and Pains . Secondly , The Happiness of this World consists in a state of freedom from Evil. Now the great Evils that Men are liable to in this World , are such as are incident to them either in the course of their Lives , or at the time of their Death ; and Riches do not contribute to Mens Happiness , by freeing them from either of these . I shall speak to these severally . 1. Not from the Evils which are incident to Men in the course of their Lives . These are of two kinds , inward , or outward . 1. Inward Evils , by which I mean those of the Mind ; and our greatest troubles are from within , from the anxiety of our Minds , and the guilt of our Consciences , from the vicious inclinations of our Wills , and the irregularity and disorders of our Passions . Now Riches were an admirable thing indeed , and worth our Coveting , if they would help to Cure these Distempers of our Minds ; but they are the least fitted for such a purpose of any thing in the World : For not he that hath the greatest Estate , but he that hath the fewest and most reasonable Desires , and the best govern'd Passions , and the most Virtuous Inclinations , is the Happiest Man , and dwells nearest to satisfaction . Nemo malus foelix , No bad Man can be Happy , tho' he were possessed of the whole World ; because he hath that within him , which frets and discontents him , which galls his Spirit , and keeps his Mind restless and uneasie ; and he that does not enjoy himself , can enjoy nothing else . Did but Men know how much Happiness hath been enjoyed by many a Pious and Virtuous Man in a mean Fortune , how quiet and easie their Minds have been , how much fuller of Joy and Pleasure , than the Heart of any Covetous Worldling ever was in his most prosperous Estate , and when his Corn , and Wine , and Oyl abounded ; did we ( I say ) but know this , we should not envy the Men of mighty Fortunes . Nam neque divitibus contingunt gaudia solis . Rich Men are not the only happy People in the World. If they be not Good as well as Rich , Happiness is a greater stranger to their Dwellings , than to the Cottages of Poorer Men. Now Riches are so far from helping to make Men good , that they are one of the greatest Temptations to them in the World to be otherwise ; which it the Reason , why our Saviour says , it is so very hard for a Rich Man to enter into the Kingdom of Heaven ; because considering the powerful and almost irresistible temptations of a great Estate , and the impotency and weakness of humane Nature to govern it self in a plentiful Fortune , it is very hard for a Rich Man to be so good as he ought , it requires a great force and firmness of Resolution , a very solid and vigorous constitution of Mind , to bear a great Fortune , and not to be corrupted by it ; and a Man hath never more Reason to implore God's gracious help and assistance , and to consult his own best and coolest thoughts , to know what he ought to do , and how he ought to demean himself , than when the outward Blessings of this Life flow in amain upon him ; felicitate corrumpimur , nothing sooner debaucheth Men than Prosperity ; and he is a very happy Man , whom Wealth and a good Fortune do not make licentious and dissolute ; because these tempt Men with the power and opportunity to do all the ill that their wicked● Hearts can design , or desire . The Temptation of Riches , and the Power that goes along with them , is so forcible and prevalent , that the Devil , who is a sagacious Spirit , and hath great and long experience in this kind , when he was making the Experiment whether Christ was a meer Man , or the Son of God , reserved this for his last Temptation ; resolving if that would not do , to try him no farther . After he had assaulted him in several kinds , he represents to him at last that which was sufficient to have surfeited two of the most insatiable Desires of Humane Nature , Ambitio● , and Covetousness , even all the Kingdoms of the World , and the glory of them , in a moment , or point of time ; he brings all the Rays of this Glory to one point , that the Temptation might kindle and take hold the sooner ; and says to him , all this will I give thee , if thou wilt fall down and worship me . He supposed with great probability , that if he were but a meer Man , the strongest and most resolved Mind would bend and yield to so dazling a Temptation as this ; but when he saw that this Temptation was rejected , he found himself baffled , and gave him over ; since this did not move him , he concluded now that he was the Son of God indeed , and that it was in vain to tempt him any farther . From all this it appears , that Riches are so far from making Men Virtuous , that nothing is more dangerous to Virtue , than a full Condition ; if Men have not a great degree of Grace , as well as Discretion to manage it . Solomon tells us , that the prosperity of Fools destroyeth them . And yet how do most of us Court this Temptation , and are forward to thrust and venture our selves upon it ? There are a great many other Things , in which most Men make a right Judgment of themselves , and will readily acknowledge that they are altogether unfit for them . Every Man will not take upon him to be a Physician , or a Lawyer , to prescribe Medicines in dangerous Cases , and to give Counsel to Men in knotty and difficult Points about their Estates ; but every Man thinks himself fit enough to be Rich , and sufficiently qualified to manage a great Estate , if he can but get it ; when perhaps there are few things in the World , which Men are more insufficient for , than to weild and govern a great Fortune , nor wherein there is greater danger and miscarriage . It is not every bodies Talent , to be Wealthy , and Wise ; Rich , and Innocent . 2. As for the outward Evils of this Life , such as Want , and Contempt , Bodily Pains and Diseases , Unhappiness in Friends and Relations , a great Estate is by no means a sufficient Security or Remedy to a Covetous Man against these . 1. As for want . And surely one would think , that if Riches were good for any thing , they are a very proper Remedy against this Evil , and a most certain and Infallible Cure of it ; but Experience tells us quite otherwise . Socrates was wont to say , that To want nothing is the priviledge of the Deity , and proper to God alone ; but to stand in need of as few things as may be , is the Priviledge of a Wise and Good Man , and a state of Happiness , next to that of God himself ; because he that hath the fewest Wants , is the most easily supplied , and is next to him that is self-sufficient . Now a Man of moderate Desires hath infinitely fewer wants than a Covetous Man ; and because his Desires are moderate , a moderate Estate will satisfie them : but the Wants of a Covetous Mind are never to be supplied , because it hath ordered the Matter so cunningly , as to want even that which it hath ; such a Man does not get Riches to supply his Wants , but is content to Want , that he may be Rich ; insomuch that he hath not the heart to use his Estate for the supply of his real necessities . How many do almost starve themselves in the midst of Plenty and Abundance ? There is no greater sign of Poverty , than to be deeply in debt : now the Covetous Man lives and dies in debt to himself . Some Men have been so shamefully penurious and stingy to themselves , as even to die , to save Charges , which yet perhaps is the most generous thing they ever did in their whole Lives , in respect to the World ; because by this means some body may come to the enjoyment of their Estates , and that great Dunghil which they have been so long in raking together , may by this means come to be spread abroad for the Publick Benefit . So that if a Covetous Man were possess'd of the Wealth of both the Indies , all this would not free him from want . A Poor Man's wants may be satisfied , when he hath obtained what he wants : but the Covetous Man labours of an incurable want ; because he wants that which he hath , as well as that which he hath not . 2. As for Contempt , Riches will not secure a Covetous Man against this neither ; nay so far is it from that , that he is commonly the more ridiculous and despised for living Poor in the midst of Abundance , than if he were really so . Did I say really so ? He is the most really Poor of all other Men. For as one says well , the Rich Poor Man is emphatically Poor . 3. Neither will Riches free Men from bodily illness and pain . The Rich are liable to as many Diseases , and as sharp Pains , as the Poor , and they have commonly less patience to bear them than the Poor ; because they have not been inured to other sorts of Evils . They that have been accustomed to Labour , are generally best fitted to bear Pain ; the Rich are commonly more tender and delicate , and have a quicker sense of Pain , more Matter , and greater quantity of Humors to feed a Disease , and to enflame it to a greater heighth . I must not here forget that there is a sort of Rich Men , I mean the penurious Misers , who starve themselves more than the Poor , and fare many times more hardly ; and for this Reason , tho' they be not in danger of the Diseases that come from Intemperance , and a plentiful Table ; yet they are liable to the Diseases which proceed from starving and emptiness ; which the Physicians say are more dangerous than the other : So that neither the Prodigal , nor the Niggardly Rich Man is secured from Bodily Pains and Diseases by a great Estate . 4. Neither will Riches secure a Man from being unhappy in his Friends and Relations . A great Estate will not make a Man's Children either more Dutiful or Wise , than the Children of meaner Persons ; and if they be not so , his Estate cannot be so great an Happiness to him , as they may prove an Affliction . Solomon tells us , that the very fear and apprehension of this did very much imbitter the fruit of all his Labour ; and he seems to speak it sensibly , and very probably with a melancholy reflection upon his Son Rehoboam , Eccles . 2. 18 , 19. Yea I hated all my labour which I had taken under the Sun , because I should leave it unto the Man that shall be after me ; and who knows whether he shall be a Wise Man , or a Fool ? Yet shall he have rule over all my labour , wherein I have labour'd , and wherein I have shew'd my self Wise under the Sun. Who knows whether he shall be a Wise Man , or a Fool ? He seems to speak doubtfully : but he had a very shrewd guess what kind of Man his Son would make ; for he speaks more despondingly in the next words , ( ver . 20 , 21. ) therefore I went about to cause my heart to despair of all the labour which I took under the Sun ; ( that is , when I thought seriously of it , I began to think that all the pains I had taken to get an Estate , would be but to l●ttle purpose ; ) for there is a Man ( saith he ) whose labour is in Wisdom , and in Knowledge , and in Equity ( that is , who by wise and honest means hath ●ais'd a great Estate ) yet to a Man that hath not laboured therein ( that is , to a Man who is endowed with none of these qualities ) shall he leave it for his Portion ; this also is Vanity , and a great Evit . And as for Friends , tho' the Rich Man have many that will call themselves so , yet he had almost as good have none ; for he can hardly ever know whether they be so or not , unless he chance to fall into Poverty , and then indeed the change of his Condition may give him that advantage and opportunity , which otherwise he is never like to have , of discerning between his Friends and his Flatterers . Thus you see that Riches are no security against the most considerable Evils which attend us in the course of our Lives . Secondly , When we come to die , nothing will minister less Comfort to us at that time , than a great Estate . It is then a very small pleasure to a Man , to reflect how much he hath gotten in the World , when he sees that he must leave it ; nay , like the Young Man in the Gospel , he goes away so much the more sorrowful , because he had great Possessions . All the Things of this World seem very inconsiderable to a Man , when he approaches to the Confines of the other : For when he sees that he must leave this World , then he would fain make a Virtue of Necessity , and begins to change his apprehensions of these Things , and to have very slight and mean thoughts of them , when he is convinc'd he can enjoy them no longer . What the Philosopher was wont to say of the Pleasures of this World , is as true of Riches , and all the other Enjoyments of it ; that if they did but put on the same countenance , and look with the same face , when they come to us , that they will do , when they turn from us , and take their leave of us , we should hardly entertain them . Now if a Man have placed his chief Happiness in this World , as the Covetous Man does in his Riches , his great trouble when he comes to die , will be , that he must leave them . Nothing could be more severely said to the Covetous Man , than that which God says to the Rich Man in the Parable ; Thou Fool , this night shall thy Soul be required of thee , and then whose shall these things be ? For of all things in the World such Men cannot endure to think of parting with these things , or that what they have got with such great Care and Labour , should come to the Possession of another . And therefore when we are so hot and eager in the pursuit of these things , we should do well to consider , how they will appear to us in a dying hour . And this Consideration well imprinted upon our Minds , would make us very careful , to treasure up other kind of Comforts to our selves against such a time , and to Labour after those Things which we shall never grow out of conceit withall , but shall value them to the last , and then most of all , when we come to die , and leave this World. For as a Poet of our own says Excellently , 'T is not that which first we love : But what dying we approve . Thus I have done with the Fourth Thing , whereby the Evil and Unreasonableness of Covetousness doth appear ; namely , that the Happiness of Humane Life doth not consist in a great Estate ; the Life of Man doth not consist in the abundance of the things which he possesseth . The great Ends of Religion , and Covetousness , are very different . The great End which Religion proposeth to it self , is Happiness : but the great End which Covetousness proposeth , is Riches ; which are neither a necessary nor a probable means of Happiness . I should now have proceeded to the Fifth and last Particular ; namely , That Riches are so far from being the Happiness of Humane Life , that they usually contribute very much to our Misery , and Sorrow ; as will appear if we consider these Four Things . First , The Labour and Care which Covetous Men are at in the Getting of a great Estate . Secondly , The Anxiety of keeping it , together with the Fears of losing it . Thirdly , The Trouble and Vexation of having lost it ; and , Fourthly , The dreadful and heavy Account which every Man must give of a great Estate . But these Particulars , together with the Application of this whole Discourse , I shall refer to another Opportunity . The Fourth SERMON ON LUKE XII . 15. And he said unto them , Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . IN my two last Discourses on this Subject , I have represented the Evil and Unreasonableness of the Vice of Covetousness in Four Particulars . I proceed now to the Fifth and last Particular , whereby I told you the Evil● and Unreasonableness of it would appear ; viz● That Riches are so far from being the Happiness of Humane Life , that they usually contribute very much to our misery and sorrow ; as will evidently appear , if we consider these Four Things . First , The Labour and Care which the Covetous Man is at in the getting of a great Estate . Secondly , The Anxiety of keeping it , together with the Fears of losing it . Thirdly , The Trouble and Vexation of having lost it . Fourthly , The heavy and dreadful Account which every Man must give of a great Estate . First , The Labour and Care which the Covetous Man hath in getting a great Estate . He that will be Rich must sweat for it , and refuse no pains and trouble ; he must rise up early , and lie down late , and eat the bread of Carefulness . A Slave that Diggs in the Mines , or Rows in the Gallies , is not a greater Drudge , than some Covetous Worldlings are ; only with this difference , that the Covetous Man thinks that he Labours and takes all these Pains for himself ; whereas the Slave understands the matter more truly , and thinks that he does it for another . But besides the Pains he takes , he is full of Care and Anxiety . How is he , through the greedy desire of having , rack'd between the hopes of getting , and the fear of missing what he seeks ? The Apostle observes what tormenting Cares accompany this Vice , 1 Tim. 6. 10. The love of Mony ( ●aith he ) is the root of all evil ; not only of the Evil of Sin , but of the Evil likewise of Trouble and Disquiet . For it follows , which while some coveted after , they have pierced themselves through with many sorrows : Variety of Troubles attend them that will be Rich. Secondly , If we consider the Anxiety of keeping what they have got , together with the Fear of losing it again , this is another great part of a Covetous Man's infelicity . The Rich Man here in the Parable after the Text , when he saw his Estate coming upon him so fast , cries out , what shall I do ? Poor Man ! who would not pity his Condition , to see him put to this difficulty and distress , and to hear him make as heavy a moan as the Poorest Man could do ! Now that he hath a plentiful Harvest , and his Crop hath answered , if it were possible , his Covetous Desire , he is in a great deal of perplexity , and almost at his wits end how to dispose of it ; he was horribly afraid lest any of it should be lost for want of a secure place to store it up in . What shall I do , because I have no room where to bestow my Fruits ? Where was the difficulty of this ? why , he was loth to lose his Fruits , and he was loth to lay out Mony to secure them . But upon farther Consideration , he resolves of the two Evils to ●huse the least ; and he said , this will I do , I will pull down my Barns , and build greater , and there will I bestow all my Fruits , and my Goods . But why could he not let the Barns he had stand , and build more ? No , that he did not think so well , he loved to see all his good Things at one view , and what a goodly show they would make together . Besides that it is the humour of Covetousness , when it breaks out into Expence , to over-do ; the Miser's Buildings are like his Feasts , always Extravagant . The Covetous Man ( as to the business of expence ) is like a Coward as to fighting , he declines it as long as he can ; but when he is push'd to the last necessity , he grows desperate , and lays about him . Tantis parta malis , curâ majore metuque Servantur , misera est magni custodia censûs . Riches which are got with so much trouble , are not kept without greater fear and care . A Covetous Man is in nothing more miserable , than in the Anxiety and Care of disposing and securing what he hath got . When a Man's Desires are endless , his Cares and Fears will be so too . Thirdly , As great an Evil as any of the former , is the vexation of having lost these Things . If by any Accident the Man happens to be deprived of them , then he takes on heavily , hangs down his head and mourns , as a Man would do for his first-born ; and is ready to cry out with Micah , they have taken away my Gods , and what have I more ? Upon every little loss the Covetous Man is undone , tho' he have a hundred times more left than he knows what to do withal . So deeply are the hearts of Earthly-Minded Men many times pierced with Earthly Losses , as with Rachel to refuse to be comforted . Nay St. Paul observes , that the sorrow of the world sometimes worketh death , 1 Cor. 7. 10. Fourthly , But the saddest Consideration of all is , that heavy and dreadful Account that must one day be given , both of the getting and using of a great Estate . They that have got an Estate by Fraud and Falsehood , or by Oppression and grinding the face of the Poor , may read their Doom at large , James 5. 1 , 2 , 3 , 4 , 5. Go to now ye Rich Men , weep and howl for your miseries that shall come upon you , your Riches are corrupted , and your garments moth-eaten , your Gold and Silver is canker'd , and the rust of them shall ●e a witness against you , and shall eat your flesh as it were fire : ye have heaped treasure together for the last days . Behold the hire of the labourers which have reaped down your fields , which is of you kept back b● fraud , cryeth , and the crys of them which have reaped , are entred into the ears of the Lord of Sabbath ; ye have lived in pleasure on the earth , and been wanton , ye have nourished your hearts as in a day of slaughter . And we must be accountable likewise for the using of our Estates . God gives them to us in trust , and the greater they are , the more we are to account for ; so much as we need is ours , but beyond what will support us , and be a convenient provision for our Families , in the rank God hath placed them , all that is given to us , that we may give it to others ; and indeed it is not ours ; we are the Proprietors of it in respect of Men , but in respect of God we are but Trustees , and Stewards , and God will require an account of us how we have disposed of it . And can there be a more reigning madness among Men , than to take care only to increase their Account more and more , by receiving much ; whereas our great Care and Concernment should be to clear our Account , by laying out what we receive , according to the trust reposed in us . How much we shall receive of the Things of this World , is in the Care and Will of our Master ; but our Care and Fidelity is seen in laying it out as we ought . Among Men ( says one ) it is well enough , if a Steward can give an Account of so much laid out , and so much in Cash , and upon this he shall have his Discharge : but we cannot this way clear our Account with God ; for it is not offering him his own again that will satisfie him , as we may learn from the Parable of the Talents . So that upon the whole matter , we should be so far from envying the Rich , that we should rather envy the Safety and Happiness of those who are not intrusted with such dangerous Blessings , and who are free from the Temptations of a plentiful Fortune , and the Curse of a Covetous Mind , and from the heavy Account of a great Estate . I come now , in the last place , to make some Application of this Discourse to our selves . 1. Let our Saviour's Caution take place with us , let these words of his ●●nk into our Minds , take heed and beware of Covetou●ness . Our Saviour I told you doubles the Caution , that we may double our Care. It is a Sin very apt to steal upon us , and sliely to insinuate it self into us , under the spec●ous pretence of Industry in our Callings , and a provident Care of our Families : But however it may be coloured over , it is a great Evil , dangerous to our selves , and mischievous to the World. Now to kill this Vice in us , besides the Considerations before-mentioned taken from the Evil and Unreasonableness of it , I will urge these three more . 1. That the Things of this World are uncertain . 2. That our Lives are as uncertain as these Things : And , 3. That there is another Life after this . 1. The uncertainty of the Things of this World. This should very much cool our Affections toward them , that after all our Care and Diligence for the obtaining of them , we are not sure to enjoy them , we may be deprived of them by a thousand Accidents . This Consideration Solomon urgeth , to take Men off from an over-eager pursuit of these Things , Prov. 23. 5. Wilt thou set thine eyes upon that which is not ; for Riches certainly make to themselves wings , they flye away as an Eagle towards Heaven . After we have sat brooding over an Estate many years , it may all on a sudden , before we are aware , take wing , and flye away like an Eagle towards Heaven , soaring suddenly out of our sight , and never to return again . And the same Argument St. Paul ●seth , to take off Mens Affections from the World , 1 Cor. 7. 31. because the fashion of this World passeth away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He compares the Things of this World to a Scene , which is presently changed , and vanisheth almost as soon as it appears . Now seeing these Things are so uncertain , we should take heed how we fix our Hearts too much upon them ; we should not make love to any thing that is so Fickle and Inconstant as this World is . We should be afraid to contract too near and intimate a Friendship with any thing which will forsake us , after we have Courted it with so much importunity , and purchas'd it with so much pains , and endeavour'd to secure it with so much Caution , and Tenderness . 2. Our Lives are as uncertain as these Things . If our Estates remain with us , we are continually in danger of being removed from them . And ( as one says ) it is folly to build our hopes upon a Match , where both Parties a●e so uncertain and inconstant . Why should we place our dearest Affections upon Things which we are not sure to enjoy one Moment ? Thou Fool , this night shall thy Soul be taken from thee , and then whose shall those things be ? I remember Seneca tells us a real Story , just answerable to the Rich Man in the Parable , of an Acquaintance of his , who by long and great Industry had arrived to a vast Estate ; and just when he began to enjoy it , after one of the first good Meals which perhaps he ever made in his Life , that very night his Soul was taken from him , for presently after Supper he died . In ipso actu bene sedentium rerum , in ipso procurrentis fortunae impetu . In the heighth of his Prosperity , and in the full career of his good Fortune . But if we live to enjoy for any time what we have got , we should remember that our Life is but a passage through the World , and that we are but Pilgrims and Stranger in the World , as all our Fathers were , that we have here no abiding place , no continuing City , but are travelling towards our own Country . And why should we load our selves whilst we are upon our journey , and cumber our selves with those things which will be of no use to us there , whither we are a going ? But the great wonder of all is , that this Vice should so strongly reign , and even grow upon Men in Old Age , and get strength , as weakness creeps upon us . This very thought that we are to dye , should work in us a great indifferency towards the Things of this World. But when Men are convinc'd they cannot live long , and that every step they take , they are in danger of stumbling into the Grave , this one would think should wean our Affections from this World ; and yet usually none take so fast hold of it , and embrace it so kindly as Old Men ; like Friends , who tho' they know they must leave one another , yet are loth to part . Do we not see many pursue these things with as much eagerness and appetite , when they are leaving the World , as if they were to stay in it a hundred years longer ? So that in this sense also , they are Children again , and are as fond of these Toys , as if they were just beginning the World , and setting out for their whole Life . 3. There is another Life after this , to be seriously thought on , and provided for with great care : and did Men firmly believe this , they would not with Martha , busie themselves about many things , but would mind the one thing necessary , and with Mary chuse that better part which could not be taken from them . They would overlook the trifles of this World , and scarce take notice of the things which are seen , but be only intent upon the things which are not seen ; because the things which are seen are but Temporal , but the things which are not seen are Eternal . The great Concernments of another World would employ their utmost Care , and their best Thoughts . Whilst we are in this World , we should remember that this is not our home , nor the place of our rest ; and therefore as Men do in an Inn , we should make a shift with those indifferent Accommodations which the World will afford us , and which we can have upon easie terms , without too much trouble and stir , because we are not to continue long here ; and in the mean time we should cheer up our selves with the thoughts of the pleasure and the plenty of our Father's house , and of that full contentment and satisfaction which we shall meet withal , when we come to those Everlasting Habitations . So that our great Care should be to provide for Eternity . If we have unbounded Desires , let us place them upon such Objects as are worthy of them . Let us earnestly covet the best things , and seek after the true Riches . We should so mind the World , as to make Heaven our great Care , as to make sure to provide for our selves bags that wax not old , a treasure in the Heavens , that faileth not , where no thief approacheth , neither Moth corrupteth , as our Saviour adviseth , Luke 12. 33. To the same purpose is the Counsel of St. Paul , 1 Tim. 6. 17 , 18 , 19. Charge them that are Rich in this World , that they be Rich in good works , willing to distribute , ready to communicate , laying up for themselves a good foundation ; or ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be rendred ) a good treasure , against the time which is to come , that they may lay hold of Eternal Life . I have told you that all these things will fail in a short space , we shall either be stripp'd of them , or separated from them when we come to dye , and shall look over to that vast Eternity which we must shortly enter upon ; this World , and all the Enjoyments of it , will then be as nothing to us , and we shall be wholly taken up with the thoughts of another World , and be heartily sorry that the things of this World have taken up so much of our Time and Care , and that the great and weighty Concernments of all Eternity have been so little minded and regarded by us . Now seeing all these things shall be , pardon me , if I earnestly beg of you , in the midst of all your Worldly Cares , to have some Consideration for your Immortal Souls , which are no wise provided for by a great Estate , but are design'd for Nobler Enjoyments than this World can afford . When you are taking care to Feed and Cloath these dying Bodies , remember that better part of your selves which is to live for ever . Let not all your enquiry be , what shall I eat ? or what shall I drink ? or wherewithal shall I be cloathed ? But sometimes ask your selves this question , what shall I do to be saved ? I have an Immortal Spirit , it is but fit some Care should be taken of that , to train it up to Eternity , and to make it fit to be made partaker of an Inheritance among them that are sanctified . The firm Belief and serious Consideration of the great Things of another World cannot surely but cool the heat of our Affections towards these dying and perishing Things , and make us resolved not to do any thing whereby we may violate the peace of our Consciences , or forfeit our Interest and Happiness in another World. 2. By way of Remedy against this Vice of Covetousness , it is good for Men to be contented with their Condition . This the Apostle prescribes as the best Cure of this Vice , Heb. 13. 5. Let your conversation be without Covetousness , and be content with such things as ye have ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being contented with the present , and thinking that sufficient . A Covetous Man cannot enjoy the present , for fear of the future ; either out of fear that he shall come to want , or out of a sickness and uneasiness of Mind , which makes that nothing pleaseth him : But if we could bring our Minds to our Condition , and be contented with what we have , we should not be so eager and impatient after more . This Contentedness with our present Condition doth not hinder , but that Men by Providence , and Industry , and lawful Endeavours , may lay the Foundation of a more plentiful Fortune than they have at present . For provided a Man use no indirect and dishonest ways to increase his Estate , and do not torment himself with anxious Cares , do neither make himself guilty , nor miserable , that he may be Rich ; provided he do not neglect better things , to attain these ; and have not an insatiable Appetite towards them ; provided he do not Idolize his Estate , and set his Heart upon these things ; and if he can find in his heart to enjoy them himself , and to be Charitable to others ; nothing hinders but that he may be contented with his present Condition , and yet take all fair Opportunities which the Providence of God puts into his hands of enlarging his Fortune . It is a good Character which the Poet gives of Aristippus , Omnis Aristippum decuit color , & status & res ; Tentantem majora , ferè praesentibus aequum . Every State and Condition became him ; for tho' he endeavoured after more , yet his Mind was always in a manner equal to his present Condition . But if a Man be discontented with the present , and restless because he hath no more , the whole World will not satisfie him ; and if God should raise him from one step to another , he would never think his Fortune high enough , and in every degree of it would be as little contented as he was at first . Our Saviour represents this sort of Men by the Rich Man here in the Parable , who when his Barns were full , and ready to crack , his Mind was not fill'd ; therefore he pulls them down , and builds greater ; and if he had lived 'till these had been full , they must have gone down too , and he would still have built greater . So that tho' he designed when he had raised his Estate to such a pitch , to have sat down , and taken his ease , yet his Covetous humour would have been stirring again , and still have stept in between him and Contentment , and for ever have hindred him from arriving at it . Thirdly , By way of Direction , I would perswade those who are Rich , to be Charitable with what they have . If God have blest us with abundance , and we would not be like this Rich Man here in the Parable , we must lay out of our Estates , in ways of Piety and Charity , for the Publick Good , and for the private Relief of those who are in want ; for that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Moral of the Parable ; so is he that layeth up Treasures for himself , and is not Rich toward God. So shall he be ; such an issue of his Folly may every one expect , ( to be taken away from his Estate before he comes to enjoy it ) who layeth up Treasures for himself , but is not Rich toward God ; but does not lay up Riches with God. How is that ? By Works of Mercy , and Charity . This our Saviour calls laying up for our selves Treasure in Heaven , Mat. 16. 20. And at the 33 d Verse of this Chapter , he calls giving of Alms , providing for our selves baggs which wax not old , a Treasure in the Heavens which faileth not ; they who do thus , who are Rich in good Works , ready to Distribute , willing to Communicate , are said to lay up for themselves a good Treasure against the time which is to come , that they may lay hold on Eternal Life , 1 Tim. 6. 18 , 19. Extra fortunam est quicquid donatur ; whatsoever we give to the Poor is safely disposed , and put out of the reach of Fortune , because it is laid up in Heaven , where we may expect the return and recompence of it . Charity to our poor Brethren is a certain way of transmitting our Riches into the other World , to make way fo● our reception there . So our Lord tells us , Luke 16. 9. I say unto you make to your selves Friends of the Mammon of Unrighteousness , that when ye shall fail ( that is ) when ye shall leave this World , and the enjoyments of it , they may receive you into Everlasting Habitations . At the Great Day of Judgment , when we shall all appear before God , and , according to our Saviour's Representation of the Proceedings of that Day , shall hear him thus Expostulating with Men , I was hungry , and ye gave me no meat ; thirsty , and ye gave me no drink ; naked , and ye cloathed me not ; sick , and in prison , and ye visited me not ; what would we then give , how much of our Estates , if we had them then at our Command , would we not be willing to part withal , to have that Comfortable Sentence past upon us ; Come ye blessed of my Father , inherit the Kingdom prepared for you , before the foundation of the World ! But if we be found among those who would spare nothing out of their abundance to any Charitable Use and Purpose , I have not the heart to tell you how miserable the Condition of such Persons will be , and how dreadful a Doom will be passed upon them . It is a sad Consideration , that there are some Persons in the World , who seem to be only defective in this Duty ; like the young Man in the Gospel , who lacked but this one thing to make him perfect ; he had kept the Commandments from his youth , and preserved himself from those gross Sins which the Law did plainly forbid ; and yet for want of this one thing he parted from his Saviour , and , for any thing we know , fell short of Eternal Life . There are many who are very Devout and Religious , much in Prayer and Fasting , and all the other frugal exercises of Piety , which cost them no Mony ; but yet are very defective in Alms , and Charity , which in Scripture are so frequently joyn'd with the Fastings and Prayers of good Men ; and by this means , all their Devotion and Diligence in the other parts of Religion is lost , and will not bring them to Heaven . And is it not great pity , that they who are not far from the Kingdom of God , should fall short of it ? that they , who in most other things bid so fair for Heaven , should break wit● God upon this single Point ? I know Men have several ways to deceive their own Hearts , and to defend themselves against all these Assaults . First , They say they are injurious to no Man , in not being Charitable . And 't is true , that in Humane Courts the Poor can have no Action against the Rich for want of Charity to them ; but yet for all that , they do injuriously detain that which doth not of right belong to them . They are Cruel , and Hard-Hearted , and they are guilty of high breach of Trust , in respect of God , whose Stewards they are , and who hath dealt so liberally with them in the Things of this Life , on purpose to oblige them to be so to others . That which thou storest up , without regard to the necessities of others , is unlawfully detained by thee , since God intended it should have been for Bread to the hungry , and Cloaths to the naked , and for help and relief of those who are ready to perish . For why art thou Rich , and another Poor ? But that thou mightest exercise thy Charity upon those fitting Objects which the Providence of God presents to thee . It had been easie for God ( since the Earth is his , and the fu●ness thereof ) so to have contrived Things , that every Man should have had a sufficiency , and have been in a moderate Condition ; but then a great many Virtues would have been shut out of the World , and lost , for want of opportunity to exercise them . Where then had been the Poor Man's Patience , and the Rich Man's Pity ? and the contentedness of Men of moderate Fortune ? Secondly , Men say that they have Children to provide for . And do so in God's Name , for he allows us to do it liberally ; but unless their Condition and Wealth set them above an ordinary Calling , do not chuse so to provide for them , as to take them off from all Employment , lest you put them in the ready way to be undone ; have a Care of leaving them no other business , but to spend what you have left them ; if you do so , they will in all probability do that work very effectually , and make as much haste to be Poor , as you did to make them Rich. If Men could but be contented to do that which is best for their Children , they might do a great deal better for themselves , by disposing what they have to spare in Charity . Thirdly , Others would fain excuse themselves from this Duty at present , by telling what they intend to do when they come to Die , that is , when they can keep what they have no longer . It seems then thou wilt leave it to thy Executor to do good in thy stead This shews thou hast no great heart to the business , when thou deferrest it as long as ever thou canst . But why wilt thou trust another with the disposal of thy Charity , rather than thy self ? This is hardly to offer either a Reasonable , or a Living Sacrifice to God , to do good only when we are dead . It is well that God hath made all Men Mortal , and that it is appointed for all Men once to die ; otherwise some Men would never do good at all . Wherefore setting aside these , and all other excuses , which will not be admitted , nor will any of us have the face to plead them at the Day of Judgment ; I say , setting aside all Excuses whatsoever , let us resolve to do good with what we have whilst we can ; and to that end let us lay aside some Portion of what God has blest us withal , for the uses of Piety , and Charity , and let it bear some decent Proportion to what God hath given us . There is never want of proper Objects for our largest Charity , and now less than ever . Besides those at home , which present themselves to us in great numbers every day , God hath sent us many from abroad , who call loud upon us for our pity and help , both as they are reduced to the greatest extremi●y , and are Sufferers in the best Cause , that of our common Religion , which ought now to be dearer to us than ever . Let us shew Mercy now , as we expect Mercy from others , in any day of our distress in this World , and as ever we hope , when ever we come to appear before the Judgment Seat of Christ , to find Mercy with the Lord in that Day . Consider what I have said upon this Argument , and let this extraordinary kind of Caution , which our Saviour here gives , make a deep impression upon your Minds ; Take heed and beware of Covetousness ; for a Man's Life consisteth not in the abundance of the things which he possesseth . A SERMON ON MATTH . VI. 33. But seek ye first the Kingdom of God , and his Righ●●ousness ; and all these things shall be added unto you . IN the latter part of this Chapter , our Saviour doth in a long Discourse caution his Disciples against an Inordinate Care about the Things of this Life , which he concludes with a strict Charge to make Religion their first and great Concernment , and above all Things to take Care to secure to themselves the happiness of another Life ; But seek ye first the Kingdom of God , and his Righteousness , &c. In the handling of which words , I shall do these Four Things . First , I shall explain what is here meant by the Kingdom of God , and his Righteousness . Secondly , What by seeking of these . Thirdly , I shall lay down some necessary and plain Directions , which if we observe , we cannot miscarry in this matter . Fourthly , I shall set before you some of the most proper and powerful Motives and Encouragements to the minding of this great Interest and Concernment ; among which , I shall particularly consider the Argument or Encouragement here used in the Text , and all these things shall be added unto you . 1. I shall explain to you what is here meant by the Kingdom of God , and his Righteousness . First , What is meant by the Kingdom of God. And there are two Famous acceptations of this Phrase , and both of them very frequent in the New Testament . Sometimes it is used to signifie the State of the Gospel , or the Christian Religion , which by the Jews was called the Kingdom of God , or the Kingdom of the Messias , Mark 1. 15. The Kingdom of God is at hand ; that is , the State or Dispensation of the Gospel is now approaching , and ready to take place . Luke 17. 20. The Pharisees demanding of our Saviour when the Kingdom of God should come , that is , when the Reign of the Messias should commence ; he answers them , the Kingdom of God cometh not with observation ; that is , not with any Temporal Pomp and Splendor , so as to draw the eyes of People after it , as the Jews did vainly imagine ; but the Kingdom of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is among you ; not within you , as our Translation hath improperly rendred it ; the Kingdom of God ( he tells them ) is already come unto you , the Messias is among you , and ye are not aware of him . In the like sense this Phrase is used , Mat. 21. 43. the Kingdom of God ( that is , the Gospel ) shall be taken from you , and given to a Nation bringing forth the fruits thereof . And so likewise the Phrase of the Kingdom of Heaven is used , Mat. 11. 11. where speaking of John the Baptist , our Saviour saith , that among them that were born of Women , there hath not risen a greater than John the Baptist ; that is , there was no greater Person than he , under the Jewish Dispensation , and yet he that is least in the Kingdom of Heaven ( that is under the Dispensation of the Gospel ) is greater than he . Now tho' this sense of the Kingdom of God be not wholly excluded in the Text , yet there is another sense of this Phrase very usual likewise in the Scripture , and which is more agreeable to the scope of our Saviour's Argument and Discourse● and so it signifies that future state of Happiness and Glory which good Men shall be advanced to in another World , in opposition to this Life , and the Enjoyments of it , which our Saviour had before forbidden his Disciples to be so solicitous about . Take ye no thought , saying , what shall we eat ? or what shall we drink ? or wherewithal shall we be cloathed ? And then it follows in direct opposition to this inordinate and solicitous Care about Worldly Things , but seek ye first the Kingdom of God , and his Righteousness . That is , be not so solicitous about the Conveniencies and Necessaries of this Life , as about the Happiness of the other , and the Means to it . And this sense of this Phrase of the Kingdom of God is so very frequent in the New Testament , that I shall not need to give particular Instances of it . Secondly , what is meant by Righteousness ; seek ye first the Kingdom of God , and his Righteousness . Righteousness , in the strictest and most proper sense of the word , signifies the particular Virtue of Justice ; and very frequently in the Old Testament it is used for Charity to the Poor , or Alms-giving , Psal . 37. 25 , 26. I have been young , and now am old , yet have I not seen the Righteous forsaken , nor his seed begging bread ; he is ever merciful , and lendeth ; and Psal . 112. 9. he hath dispersed , he hath given to the Poor , his Righteousness endureth for ever . But Righteousness in its largest and most extended sense , comprehends all the Virtues of a good Man ; and so it signifies here in the Text , and in many other places of Scripture . So that the Kingdom of God , and his Righteousness , comprehends the whole business of Religion , our last End , which is Eternal Life and Happiness in another World ; and the way and means to this End , which is Righteousness , or that Universal Goodness which God requires of us , and whereof he himself is a Pattern and Example to us ; for which Reason 't is call'd his Righteousness . And in this sense of our last End , and the way and means to it , the Kingdom of Heaven , and Righteousness , are used in another place , even of this Sermon of our Saviour's upon the Mount , Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven ; where Righteousness is made the necessary Means and Condition of Eternal Life . I proceed in the Second Place , to explain what is meant by seeking first the Kingdom of God , and his Righteousness . And this signifies the greatest intention of mind , and earnestness of endeavour about the business of Religion , in order to our attaining of Eternal Happiness ; such a seriousness and earnestness of endeavour as Earthly-Minded Men use about the Things of this World. For after all these things ( says our Saviour immediately after the Text ) do the Gentiles seek ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words signifie an intense Care , and vigorous Endeavour ; but seek ye first the Kingdom of God , and his Rightousness ; that is , be ye who profess your selves Christians , as intent upon the business of Religion , and the Salvation of your Souls , as the Heathen , who are in a great measure ignorant of God and another Life , are about the things of this Life . And here are two Things to be explained . 1. What is here meant by seeking the Kingdom of God , and his Righteousness ; And , 2. What by seeking them in the first place . For the First : A sincere and earnest seeking of the Kingdom of God , and his Righteousness , does imply in it these Four Things . First , A fix'd Design and Resolution as to the End ; that we do not only propound to our selves the Eternal Happiness and Salvation of our Souls as our chief End , but that we be immoveably fixt upon it , and always have it in our aim and design ; that here we set up our Resolution , if it be possible , to be happy for ever ; that we have this End always in our eye , and be firmly resolved to do all that we can towards the attaining of it . Not that we are obliged always actually to think upon it ; but to have it frequently in our Minds , and habitually to intend and design it , so as to make it the scope of all our Endeavours and Actions , and that every thing we do be either directly and immediately in order to it , or some way or other subservient to this Design , or however not inconsistent with it ; like the term and end of a Man's Journey , towards which the Traveller is continually tending , and hath it always habitually in his intention , tho' he doth not always think of it every step that he takes , and tho' he be not always directly advancing and moving towards it , yet he never knowingly goes out of the way . And tho' he bate and lodge by the way , and does many other things which do not directly set him forward , yet they are all subservient to his Journey , or in prosecution of it ; or at least no wilful deviations from it . Thus it should be with us , while we are Sojourning in this World ; our fix'd aim and design should be to get to Heaven , and thither we should be continually tending in our Desires and Endeavours . And if this Resolution be deeply root●d and fix'd in our Minds , it will govern all our Actions , and keep them steady to their main End. Whereas , if we be uncertain , and unresolv'd upon our great End , and be divided between the Happiness of the next Life , and the present Enjoyments of this , we shall be fickle and unsteady in all our Motions . He that hath two Ends , can pursue neither vigorously ; but while he is moving towards the one , he leans and inclines to the other ; and like a Needle between two Loadstones , is always in a doubtful and trembling Condition ; inclines to both , but is constant to neither : And this is the meaning of that Aphorism of St. James , The double-minded Man is unstable in all his ways . He that is unresolved as to his main End , hath two Minds , and can prosecute nothing vigorously : But if our Mind be once fix'd and resolv'd , that will determine and govern all our motions , and inspire us with Diligence , and Zeal , and Perseverance in the prosecution of our End. Secondly , Seeking the Kingdom of God and his Righteousness , implies incessant Care and Diligence as to the means ; that we make Religion our business , and exercise our selves in the Duties of it , both in publick and private , at proper times and seasons , with the same seriousness and application of Mind , as Men do in their Callings and Professions , for the gaining of Wealth and Preferment ; especially on the Lord's-Day , which God hath taken to himself , and set apart for the Duties of his Worship and Service . Not that we are excused from minding Religion at other times ; but that those who are prest and straitned by the necessary Cares of this Life , may be sure to mind it then , and may have no colour of excuse for the neglect of it at that time , which God hath allotted for that very purpose , and which it is unlawful to employ about our Worldly Affairs . God expects that we should serve him at other times , that we should live in an habitual sense of him , and ( as Solomon expresseth it , Prov. 23. 17. ) Be in the fear of the Lord all the day long ; so as to be careful not to offend or transgress in any thing , and so as to redeem all Opportunities for the exercise of Piety , and Devotion ; but this Day he peremptorily challengeth to himself , and expects we should imploy it in his Service , and Dedicate it to Religion , to the Contemplation of God and Heavenly things , and the Care of our Immortal Souls , with the same seriousness and diligence , as we do upon other days labour for the bread which perisheth ; and the less leisure we have upon other days for this purpose , the more entirely should we Devote and Consecrate this Day to the Purposes and Duties of Religion . Not but that our whole Life , and all the Actions of it , should be under the government of Religion , and directed by the Laws and Rules of it ; and it should be our continual Care and Endeavour to please God in all things , and we should take as much pains , and be as heartily concerned to be good Men , as the Men of the World are to grow Rich and Great in this World ; nay so much more , by how much it is a better and nobler Design to improve in Grace and Virtue , than to prosper and thrive in our Temporal Estate ; and we do not in good earnest seek the Kingdom of God , and his Righteousness , if this be not our great study and endeavour , to subdue our Lusts , and govern our Passions , and , in a word , to reform whatever is amiss in the inward frame and temper of our Minds , and in our outward Conversation . And indeed nothing does require greater diligence , and attention , and care , than for a Man to become truly and thoroughly good , to be meek and humble , and patient and contented , and resigned to the Will of God in every Condition ; to be peaceable , and charitable , and placable , and ready to forgive ; these are great and difficult things , and , whatever we think , not the work of a Wish , or the effect of a sudden Resolution before the receiving of the Holy Sacrament , no nor the fruit of frequent and ●ervent Prayers , without the hearty concurrence of our own Care and Endeavour , to render our Lives such , as we pray God by his Grace to assist and enable us to be . Thirdly , Seeking the Kingdom of God , and his Righteousness , does further imply zeal and earnestness in the pursuit of this Design : And this is a degree above diligence , for zeal is an ardour and ●ervency of Mind in the prosecution of a thing for which we are greatly concerned , and which we vehemently desire to obtain ; it is the hottest and most intense degree of our affection towards any thing , of our desire and love , mixt with anger at every thing that stands in our way , and hinders us from obtaining what we seek after ; such an heat as Ambition does commonly inspire Men withall , in the pursuit of Power and Preferment . Such ought to be the temper of our Minds , and the edge of our Spirits , in seeking the Kingdom of God , as does usually possess Men in seeking the Kingdoms of this World , and the Glory of them . We must remember , that it is a Kingdom which we seek for , and aspire after , not like the unstable and tottering Kingdoms of this World , but a Kingdom which cannot be shaken , as the Apostle calls it . So that the greatness of the Design , and the Excellency of what we seek after , will justifie and warrant the highest degree of a discreet zeal and fervour in the prosecution of it ; and therefore no wonder that the Scripture in this matter useth words that import the greatest vehemency and earnestness , bidding us to strive to enter in at the strait gate , to labour and watch , to run , and wrestle , and fight , and , in a word , to give all diligence , to make our Calling and Election sure . Lastly , Seeking the Kingdom of God , and his Righteousness , does imply patience and perseverance in our endeavours after them , and that we never cease our pursuit of them , 'till we have obtained them ; and this , notwithstanding all the difficulties and discouragements , the opposition and persecution that we meet with for Righte●usness sake : For this we must expect , and reckon upon before-hand , to encounter many difficulties , and find many discouragements in the ways of Religion ; for strait is the gate , and narrow is the way that leads to life , as our Lord himself hath told us : Nay we must count to be grievously persecuted for Righteousness sake , and , if God see it good for us , to pass through many Tribulations , before we shall enter into the Kingdom of God ; and therefore we had need to be armed with a great deal of Patience , and a very firm and obstinate Resolution , to enable us to bear up , and to hold out against all these ; for this is a necessary qualification for our seeking the Kingdom of God , and his Righteousness . So our Lord hath told us , Mat. 10. 22. he that endureth to the end , shall be saved ; if we hope to receive the Crown of Life , we must be faithful to the death , Rev. 2. 10. And to the same purpose St. Paul declares , Rom. 2. 7. that they only shall be made partakers of Eternal Life , who by patient continuance in well doing , seek for Glory , and Honour , and Immortality . You see what is meant by seeking th● Kingdom of God , and his Righteousness ; it remains briefly to be shewn , in the Second place , what is meant by seeking these first ; seek ye f●rst the Kingdom of God , and his Righteousness ; that is , let this be your main and principal Design , so as to take place of all others in your esteem and affections , in your aim and endeavour ; in comparison of this , mind nothing else , not the Comforts and Conveniencies , no not the Necessaries of Life , what ye shall eat , and what ye shall drink , and wherewithal ye shall be cloathed . These you see our Saviour instanceth in before the Text , as not to be regarded and taken care of , when they come in competition with the Kingdom of God , and his Righteousness . And our Saviour tells us elsewhere , that not only none of the Comforts and Necessaries of Life are to be valued against him , and his Religion ; but that even this Temporal Life itself , as dear as it is to us , is to be parted withall , and given up , rather than to quit the profession of his Truth and Religion , Mat. 10. 37. 38. He that loveth Father or Mother more than me , is not worthy of me ; and he that loveth Son or Daughter more than me , is not worthy of me . He instanceth in the nearest Relations , those towards whom we have the most tender and relenting affections , and yet he tells us , that the Consideration of his Truth and Religion ought to take place of these , nay even of Life it self ; for so it follows , and he that taketh not his Cross , and followeth after me , is not worthy of me . St. Luke expresseth it more strongly and vehemently , Luke 14. 26. If any man come to me ( that is , take upon him the profession of my Religigion ) and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his own life also , he cannot be my Disciple . When these come in competition with our Religion , and the great interest of our Eternal Salvation , we are to regard and value them no more than if they were the Objects of our hatred , but to set aside all consideration of affection to them , so far as it would tempt us from Constancy in our Religion , and the Care of our Souls . So that when our Saviour bids us first to seek the Kingdom of God , and his Righteousness , his meaning is , tha● Religion , and the Concernments of our Souls , and the Eternal Happiness of them in another World , should be our first and chief Care ; and that all other things should be made subordinate and subservient to this great Design , and be no further minded by us , than they really are so : For that which is our great End , will subdue all other things , and bring them into subjection to it , and will reject them , and throw them aside , if they be inconsistent with it . If Heaven be our utmost aim , and in order to that , it be our great study and endeavour to be Righteous , and Holy , this Resolution and Design , sincerely entertained , will over-rule all other Considerations , and make all the things of this World to stoop and give way to that which is our chief End , the Eternal Happiness and Salvation of our Souls . And thus I have done with the Second Thing I proposed , namely , what is meant by seeking the Kingdom of God , and his Righteousness ; and what by seeking them first . I proceed in the Third place , to lay down some plain Rules for our Direction and Furtherance in seeking the Kingdom of God , and his Righteousness ; that is , in the great business of Religion . First , Let us always live under a lively and powerful sense of another World ; that we are placed here in this World , but for a little while , and that wholly in order to our preparation for a better and a happier Life . Let this thought be often in our Minds , that Eternity is the most considerable duration , and the next World the place of our Everlasting abode , where we must dwell and continue for ever ; and therefore our present state is but of little Moment and Consideration to us , but only in order to our future and Everlasting Condition . We may please our selves here for a little while with Toys , and Trifles , with Dreams and Shadows of Pleasure and Happiness , and may be exercised with some Troubles and Afflictions for a short space , for a moment ( as the Apostle calls it , our light afflictions which are but for a moment , and so indeed it is , compared with all Eternity ; but the substantial and durable Happiness or Misery remain for Men in the other World , and will certainly be their portion , according as they have demeaned themselves in this World. Now the serious Consideration of this cannot fail to put us upon vigorous preparations for another World , and to make us wholly intent upon our Eternal Concernments , and to resolve whatever becomes of us in this World , to take effectual Care that we may be Happy for ever . He that firmly believes the Immortality of his Soul , and a Life after Death , which will never have an end , must needs take into Consideration his whole duration , and bend all his Care and Thoughts , how he may avoid the greatest and most lasting Misery , and secure to himself an Immortality of Bliss and Happiness . Secondly , Let us be always under a Conviction of the absolute and indispensable necessity of Holiness and Righteousness , as the only way and means whereby the Kingdom of God is to be attained , and that Holiness and Happiness are not to be separated , the one being a necessary Condition and Qualification for the other ; and consequently , that it is the vainest thing in the World for any Man to hope to enter into the Kingdom of God , without endeavouring after his Righteousness ; there is so strong a connexion between them , that a Man may as reasonably expect to be well and at ease without Health , as to be Happy without Holiness ; for this makes us like to God , and our Likeness and Conformity to God is that alone which can make us capable of the Blessed Sight and Enjoyment of God. We must be Partakers of a Divine Nature , in order to our participation of the Divine Blessedness . And the Consideration of this will effectually engage us to seek the Righteousness of God , without which we shall never enter into his Kingdom ; and to follow Holiness , without which no Man shall see the Lord. Thirdly , Let us always remember that Righteousness is of a great extent , and comprehends in it all goodness , it takes in all the Duties of Religion , and the Practice of all of them ; it is a Complication of all Graces and Virtues , of all the Parts and Ingredients , of all the Duties and Offices of a good Man. To denominate a Man Righteous , all Causes must concurr ; all the Essential Principles and Parts of Religion and Goodness must meet together ; Knowledge and Practice , Faith and Good Works , Right Opinions and Real Virtues , an Orthodox Profession and a Holy Life , abstaining from Sin and doing of Righteousness , Purity of Heart and Unspotted Manners , Godliness and Honesty , the Bridling of our Tongue , and the Government of our Passions , and above all things Charity , which is the Band of Perfection . For Righteousness is our Conformity to the Law of God , as Unrighteousness and Sin is the Transgression of it : Now this , if it be real and sincere , will be uniform and universal , equally respecting all the Laws of God , and every part of our known Duty , and will not content it self with an especial regard to one or two Precepts of the Law , tho' never so considerable , and then allow it self in the neglect and violation of the rest ; no nor with the observation of the Duties of one Table of the Law , if it overlook the other ; no nor with Obedience to all the Commandments of God , one only excepted . St. James hath put this very Case , and determined it , that he that shall keep the whole Law , save only that he offend in one point , is guilty of all ; that is , he is not sincere in his Obedience to the rest : And therefore if we seek the Righteousness of God , our Righteousness must be Universal ; as he that hath called us is holy , so must we be holy in all manner of Conversation , in the tenor of our Actions , and the whole course of our Lives ; and any one Reigning Sin and Vice , any gross and notorious defect in the Virtues of a good Life , will spoil all our Righteousness , and will effectually shut us out of the Kingdom of Heaven . Fourthly , Let us wisely subordinate the several parts and duties of Religion to one another , according to the intrinsical worth and value of them , that so we may mind every part of Religion in its due place , and according to the true nature and importance of it . Knowledge and Faith are in order to Practice , and a good Life ; and signifie nothing , unless they produce that ; the Means of Religion , such as Prayer , and Fasting , diligent Reading and Hearing of the Word of God , Reverent and Devout Receiving of the Blessed Sacrament , are of less account and value , than that which is the End of all these , which is to make us inwardly and really good , and fruitful in all the works of Righteousness , which by Jesus Christ are to the Praise and Glory of God. And therefore the Means of Religion which I have mentioned , are to be regarded and used by us , in order to the attaining of these Ends , without which they are meer Formalility and Hypocrisie , and instead of finding acceptance with God , they are an abomination to him , and his Soul hates them . And so likewise the Circumstances of Religion are less considerable than the substantial Means and Instruments of it . And therefore all Rites and Ceremonies are in Religion of less consideration , than the Substance of God's Worship , and ought always to be subordinate to it . In like manner , the Moral Duties of Religion , comprehended under the two great Commandments of the love of God , and our Neighbour , because they are of Eternal , and indispensable obligation , are to be preferr'd to matters of meer positive Institution ; and where they cannot stand togother , that which is positive ought to be set aside , and to give way for the present , to that which is moral and good in its own Nature , and not only because it is Commanded , and Enjoyned ; for in this Case God hath expresly declared that he will have Mercy , and not Sacrifice . Upon which ground our Saviour declares , that the Law of the Sabbath ought to give place to works of Mercy . Upon the same account , Peace and Charity are to be valued above Matters of Nicety and Scruple , of doubtful Dispute and Controversie ; because the former are unquestionably good , the latter doubtfully and uncertainly so . All these things ought to be considered , and are of great moment to make a Man sincerely and wisely Religious . For Men may keep a great stir about some parts of Religion , and be very Careful and Diligent , Zealous and Earnest about the Means and Instruments of Religion , and in the Exercises of Piety and Devotion ; and yet be destitute of the Power and Life of it , and fall short of that inward , and real , and substantial Righteousness , which alone can qualifie us for the Kingdom of God. The Fifth and last Direction I would give , is this ; That we have a particular regard to the great Duty of Charity , or Alms-giving , this being very frequently in Scripture called Righteousness , as being an eminent part of Religion , and a great Evidence of the truth and sincerty of our Piety . And this our Saviour particularly directs to , as the way to the Kingdom of God , Luke 12. 33. After this general Exhortation , to seek the Kingdom of God , he instanceth in Charity , as the direct way to it ; give Alms , provide for your selves Bags that wax not old , a Treasure in the Heavens , that faileth not . And elsewhere our Saviour speaks of this Grace and Virtue , as that which , above all others , will make way for our admission into Heaven , Luke 16. 9. I say unto you , make to your selves friends of the Mammon of unrighteousness , that when ye fail , they may receive you ( or ye may be received ) into Everlasting Habitations . And St. Paul calls it , laying in store for our selves a good foundation ; or ( as the word may better be rendred in this place ) a good treasure against the time to come , that we may lay hold on Eternal Life , 1 Tim. 6. 19. St. James speaks of it , as a main and most essential part of Religion , and the great Evidence of a true and sincere Piety , Jam. 1. 27. Pure Religion , and undefiled before God and the Father , is this ; to visit the Fatherless and Widows in their affliction . Finally , our Lord instanceth in this , as the very thing which will admit us into , or shut us out of Heaven ; by the performance whereof we shall be Absolved , and for the neglect whereof we shall be Condemned , in the Judgment of the Great Day , Mat. 25. So that this part of Righteousness or Religion ought in a more especial manner to be regarded by us ; because upon the performance or neglect of this Duty , our Eternal Happiness doth so much depend . The Fourth and last thing only remains to be spoken to ; which is , to set before you the most proper and powerful Motives and Incouragements , to the minding of this great Interest and Concernment . But this will be the Subject of another Discourse . The Second SERMON ON MATTH . VI. 33. But seek ye first the Kingdom of God , and his Righteousness ; and all these things shall be added unto you . THESE Words , which I began to Discourse upon the last Day , are a strict Charge and Command to all Christians , to mind the business of Religion in the first place , and to take all imaginable Care to secure the Happiness of another Life ; but seek ye first the Kingdom of God , and his Righteousness ; and all these things shall be added unto you . In the handling of which Argument , First , I Explained what is meant by the Kingdom of God , and his Righteousness . Secondly , I shew'd what is meant by seeking these ; and what by seeking them first . Thirdly , I laid down some Rules for our Direction and Furtherance in this great Business . I shall now proceed to represent to you , in the Fourth and last place , some of the most proper and powerful Arguments and Encouragements , to engage us to the minding of this great Inte●est and Concernment ; amongst which , I shall in the last place particularly consider the Encouragement here given in the Text , seek ye first the Kingdom of God , and his Righteousness ; and all these things shall be added unto you . 1. My First Argument shall be from the Worth and Excellency of the things we seek , the Kingdom of God , and his Righteousness ; which are certainly the greatest and best things we can seek . The Kingdom of God , is the Eternal Salvation of our Souls , Everlasting Life and Happiness in another World ; which , to animate our Endeavours , and to tempt our Ambition the more , are set forth to us under the notion of a Kingdom . And what will not Men do to obtain that ? what pains will they not take ? what hazards will they not run ? what difficulties will they not grapple with , and break through if they can , to come at a Kingdom ? which when they have obtained , they are exposed to as many , and commonly to more Cares and Fears , to greater Difficulties and Dangers in the keeping , than they were for the getting of it : And yet all this Men will do for a corruptible Crown , for one of the petty Kingdoms and Principalities of this World , which are continually tottering , and ready to be overturned by open violence , or to be undermined by secret Treachery . But the Kingdom which I am speaking of , and perswading you and my self to seek after , is not like the Kingdoms of Men , and of this World ; it is called the Kingdom of God , to signifie to us the Excellency and stability of it ; as much beyond any of the Kingdoms of this World , as the Heavens are high above the Earth , and as God is greater than Man ; a Kingdom which cannot be shaken , a Crown which fadeth not away , a Scepter which cannot be wrested from us . But to quit the Metaphor , and speak to the Thing ; the Kingdom of God imports the Eternal Salvation of our Souls ; I say of our Souls , which both in respect of the Dignity of their Nature , and their Immortal duration , are infinitely more valuable than any of the perishing things of this World , and ought to be much dearer to us . Other things are without us , they neither constitute our Being , nor are ●ssential to our Happiness ; but our Souls are our selves , and the loss of them is our utter ruine and destruction . So that nothing is to be regarded by us with equal Care and Concernment , as the Salvation of our Immortal Souls ; that is , that we may be rescued from Eternal Misery , and Everlastingly Happy in another World. And can we be at too much cost and pains upon such a design , to escape so dismal a Condition , so dreadful a ruine , as that of Body and Soul to all Eternity ? Can any Man be concerned enough to bring about so great a good to himself ? or , can he purchase it too dear , whatever he give or part with for it ? a good so desirable and so durable , as our being Happy for ever . When we purchase the things of this World , the Riches and Honours of it , at the expence of so much Time , and Care , and Trouble , we pay dear for Trifles and Fancies ; but Eternal Happiness is a Jewel of so inestimable a Price , that a Wise Merchant will have it at any rate , and sell all that he hath to purchase it . Of such value is the Kingdom of God ; and next to it is Righteousness , which is the only Way and Means whereby this Kingdom is to be attained , and therefore to be sought by us with the greatest diligence and earnestness : For that which is the only Means to a great and desirable End , and which alone can make us capable of that End , and which in truth is a degree of it , is valuable next to the End , and almost equally with it ; and such is Righteousness , in respect of the Kingdom of God ; it is the only means to it , it is that alone which qualifies us , and makes us capable of Happiness ; nay , it is an essential ingredient into it , and that which does in a great measure constitute the Happiness of Heaven : For that temper of Mind , that Conformity and likeness to God , which Holiness and Righteousness brings us to , is the true Foundation of our Happiness , and according to the best apprehensions we have now of it , is the very formal Cause and Essence of our Blessedness . So St. John tells us , 1 Joh. 3. 2. It doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him ; that is , we do not now distinctly understand wherein the Happiness of the next Life consists , we are not able to frame a clear and perfect Idea of it ; but this we know in general , that it consists in our likeness to God , in a conformity to the Moral Perfections of the Divine Nature , which are exprest by the name of Purity and Holiness ; and therefore every one that hopes for the Happiness of Heaven , must endeavour after Holiness ; every Man that hath this hope in him , must purifie himself , even as he is pure . So that the things which I am pressing you to seek after , are most effectually recommended , by telling you what they are ; the Kingdom of God is Eternal Life and Happiness , and his Righteousness is Universal Holiness and Goodness , without which no Man is qualified for this Blessed State. Now if there be any thing better than Goodness , any thing more desirable than a Happiness which ha●h no bounds , nor no End ; do not mind them , nor look after them : but if there be not ; then certainly these a●e worthy of the Care and Endeavour of our whole Life . Secondly , Another Consideration that should very much excite and quicken our Endeavour and Diligence in seeking these things , is the difficulty of obtaining them . This I confess is no Encouragement , but it is a very good Motive and Argument to whet our industry in seeking these things , when we plainly see that they are not to be had upon other terms . And this Consideration our Saviour useth to quicken us to strive and to contend earnestly for Eternal Life , Mat. 7. 14. because strait is the gate , and narrow is the way which leadeth to Life , and few there be that find it : And Luke 13. 24. Strive to enter in at the strait gate ; for many , I say unto you , will seek to enter in , and shall not be able . Seeking here , in opposition to striving , is a faint and weak Endeavour , which will not carry us through this narrow and difficult passage ; and this is the reason why many miscarry , who make some attempts towards Heaven ; but they do not strive , they do not put forth any vigorous Endeavours to get thither . Now the difficulty of attaining Eternal Happiness , ariseth from the difficulty of the Way and Means to it ; and it is therefore hard to attain the Kingdom of God , because it is hard to attain his Righteousness . As desirable as it is , it must be acknowledged very difficult for a Man to raise himself to that temper and disposition of Mind , so to subdue his Lusts , and govern his Passions , to bridle his Tongue , and order all the Actions of his Life , as is necessary to qualifie him for Happiness , and to make him fit to be admitted into the Kingdom of God. And this difficulty is chiefly in our selves , but greatly increased by temptation and opposition from without : Chiefly I say in our selves , from the strong biass of our Evil and Corrupt Inclinations , and the strong power of vicious Habits and Customs , which when they are grown inveterate , do Tyrannize over us , and make us perfect Slaves , and lead us Captive at their pleasure ; so that our Nature must be quite changed , and as the Apostle expresseth it , we must be renewed in the Spirit of our Minds , our Souls must be new moulded and fashioned , we must be as it were Created and Born again , before we can enter into the Kingdom of God. In this our Saviour is positive and perempto●y , Joh. 3. 3. verily verily I say unto you , except a Man be born again , he cannot see the Kingdom of God. This difficulty indeed is greatest at first , but it is considerable afterwards , 'till a through Change be made , and new Inclinations planted in us , and the contrary habits of Grace and Virtue be super-induced . And that which increaseth the difficulty is outward Temptation and Opposition from the World , and the Devil ; which to withstand and resist , requires great Courage and Resolution , great Watchfulness and Guard over our selves . But yet for our Comfort , these Difficulties are not insuperable to that Grace and Assistance , which God is always ready to afford to us upon so good an Occasion , and to so good a purpose● greater is he that is in you , than he that is in the World. And this I am sure is Matter of great incouragement to us , that tho' the difficulty ●f working out our Salvation be great , yet if we do in good earnest set about it , God is ready to assist and second our sincere Endeavours , to work in us both to will and to do of his own goodness , and so to prevent us with his gracious Favour , and to further us with his continual Aid , that finally by his Mercy we may obtain Eternal Life . Thirdly , Another powerful Argument to Care and Diligence , is the fatal Danger of Miscarriage in a Matter of so great Concernment . We may do many things in Religion , and take some pains to get to Heaven , and yet fall short of it . The Rich young Man in the Gospel , our Saviour tells us , was not far from the Kingdom of God , and he broke with our Saviour only upon one Point , he was too much addicted to the World , and loth to part with his great Possessions , and distribute them in Charity to the Poor , and thereupon he left our Saviour , and for any thing that we find , never returned to him again . If the World govern and bear sway in our Hearts , if we mind Earthly things first , and make these our chief Care and Design , the Kingdom of God and his Righteousness shall not be added unto us ; i● we will not mind them in the first place , they are too good to be Accessories . And if upon any one point we miscarry , either out of love to the World , or affection to any other Lust or Vice that we are loth to part withal , our miscarriage is fatal , and the ruine which we bring upon our selves irreparable ; for the Soul once lost , is lost for ever . If we have neglected the opportunity of working out our own Salvation , while we are in this World , it will never return into our power again , Death will shut the door against us , and we shall never see the Kingdom of God. Fourthly , It is a mighty encouragement to us to consider , that if we sincerely seek the Kingdom of God , and his Righteousness , there is not only a fair probability of obtaining them , but all the security we can desire . Men may be in good earnest for the things of this World , may love them with all their Hearts and Souls ( as we see too many do ) and seek them with all their might and strength , and yet after all their Endeavours may be shamefully frustrated and disappointed of their End. There are many Examples of this kind daily before our eyes , and yet Men are not discouraged from seeking these things . A fair probability , nay almost a possibility of attaining them , is enough to a Worldly-Minded Man to drudge and toil for them . Why the same Affection● the ●ame Zeal , the same unwearied Endeavour to serve God , and to save our Souls , would Infallibly bring us to Heaven . It was a sad but true Saying of Cardinal Wolsey , when he was leaving the World , Had I been but as careful to please God , as I have been to serve my Prince , he would not have forsaken me now in the time of my gray hairs . Nay it is to be hoped , that less Diligence and Care about the Concernments of our Souls , and another Life , than many Men use about the things of this Life , will secure our Eternal Happiness ; or else it is to be feared , that but very few would be saved : And who would not place his Industry and Endeavour upon a Design in which he is sure not to miscarry , if he do but heartily and in good earnest pursue it ? Especially when it will be of infinite greater advantage to him , than any Design he can propound to himself for this World. If a Man may be certainly Happy for Ever , upon the same , or easier terms , than he can ordinarily compass any of those little Designs which Men propose to themselves in this World , who would not seek that which is most worthy the having , and which he is surest to obtain ? Fifthly , and Lastly , the Encouragement here in the Text is not inconsiderable ; that if we seek the Kingdom of God , and his Righteousness , all these things shall be added unto us . This certainly is a very tempting Consideration ; for who would not be glad to reconcile the enjoyment of this World with the hopes of Heaven , and Eternal Happiness ? But Men do not generally like our Saviour's Method , they would seek the things of this World in the first place , and get to Heaven at last ; they would be content to seek the one , and have the other cast in and conferred upon them , without their seeking . But this will not be granted , this way will not do . And yet our Saviour hath gone as far as one would think could in Reason be desired ; he hath promised that if we will make Religion , and the Salvation of our Souls , our first and chief Care , that all these things shall be added unto us . So that the Design of going to Heaven , and being Happy for ever , is no ways inconsistent with a competent portion of the things of this Life . Godliness ( the Apostle tells us ) hath the promise of this Life , and of that which is to come . The business of Religion , the practice of a Holy and Virtuous Life , is no hindrance to a Man's thriving in his Temporal Estate ; nay in many Respects it is apt to promote and advance it ; by engaging us to diligence in our Calling , and by deriving the blessing of God upon our honest and lawful Endeavours ; by obliging us to the strict and constant practice of Truth , and Justice , and Fidelity in all our Dealings and Commerce , which are the best way to establish a clear and solid Reputation , and good Esteem among Men , which is an unspeakable advantage in Business , and , at the long run , one of the best and most lasting Instruments of Prosperity and Success . Besides that Religion frees a Man from those Passions and Vices , which do naturally tend to dissipate and ruine Mens Estates ; as Intemperance and Lewdness , which are every way chargable Vices , and do not only take Men off from Business , and render them unfit for it ; but waste their Estates , and bring many other inconveniencies upon their Persons and Families . Religion makes Men meek and peaceable , and inoffensive in word and deed , which is a great security against chargeable Suits and Contentions , and all sorts of Injuries and Affronts from others . Among all the Beatitudes of our Saviour , he only promiseth Temporal Happiness to Meekness , Blessed are the Meek , for they shall inherit the Earth . They who provoke and offend no body , are likely to be least disturbed and disquieted by others in their Possession and Enjoments ; who will harm you ( saith the Apostle , 1 Pet. 3. 13. ) if ye be followers of that which is good ? Some may be so perverse as to persecute a Man for his goodness ; but it rarely happens ; most Men have not only a kindness , but a veneration for true goodness . By all these ways Religion naturally tends to the Temporal Prosperity of Men , and the promoting of their wellfare and happiness even in this World ; besides that the Providence of God is very peculiarly concerned for good Men , and a special Blessing attends them in all their Undertakings . So that excepting the Case of Persecution ( which God will particularly Consider , and Reward in another World ) the Religious and good Man , who sincerely seeks the Kingdom of God , and his Righteousness , stands as fair , and is upon as good terms , for all the lawful Enjoyments of this World , as he that makes it his only Design to be Rich and Great in this World ; nay as to the necessaries of Life , and a competency of outward things , he hath a much greater and better security from the Providence and Promise of God , than the Men of the World have by all their Care and Pains . Besides that he hath this Considerable advantage , by minding these things only as accessories , that if he miss of them , he hath something better to support him in the want of them ; being secure of a Happiness which this World can neither give nor take from him . But now the Worldly Man , if he be defeated in his Designs , is of all Men most miserable , because he hath nothing else to Comfort him , nothing else to trust to ; he fails of his hopes as to this World , and hath done what in him lies , to make his Case desperate , as to the other . Upon all these Considerations and Encouragements , you see how reasonable it is , that we should make Religion , and the Concernments of another Life , our great Care and Business . And yet how are these neglected by the greatest part of Mankind ! and by the best of us ( God knows ) not minded as they ought , and as they deserve ! What can we say for our selves , in excuse of so intolerable a folly ? There are two or three things which Men commonly pr●tend , if not in justification , yet in mitigation and excuse of this great neglect . First , they pretend great difficulties and discouragements in the ways of Religion . This I have already acknowledged to be true , so far as to awaken our Care , and to whet our Industry ; but by no means to make us despond , and give over all Care of so great a Concernment , because of the Difficulties it is attended withall . Men who have no mind to a thing , are apt to imagine great difficulties in the attaining of it , and to magnifie them in their fancies beyond Reason . As the People of Israel , when they were to enter into Canaan ( which was the Type of the Kingdom of Heaven ) represented the Inhabitants of the Land , whom they were to Conquer , more terrible than in truth they were ; reporting to one another , that the Land was full of Giants , and Sons of Anak , Men of prodigious Stature , which reached up to Heaven . And this the Wise Man observes to be the perpetual excuse of the Sloathful ; when they have no mind to a thing , they say there is a Lyon in the way ; that is , they fancy to themselves Dangers and Terrors which are not . Thus Men who are averse from Religion , and have no mind to be at the trouble and pains to get to Heaven , are apt to complain of the monstrous and insuperable Difficulties of Religion , and how hard it is for a Man to mortifie his Lusts , and subdue his Appetites , and govern his Passions , and to do all those things which are necessary to bring him to Heaven . Well! it is acknowledg'd to be difficult . And is it not so to get an Estate , and to rise to any thing in this World ? The true pains which Men take about these things , shew that they are difficult ; only when Men have a mind to a thing , and their Heart is set upon it , they do not stand to complain of the difficulty , but buckle to it , and grapple with it . Is Religion difficult ? And what is not so , that is good for any thing ? Is not the Law a difficult and crabbed study ? Does it not require great labour , and perpetual drudging , to excel in any kind of Knowledge , to be Master of any Art or Profession ? In a word , is there any thing in the World worthy the having , that is to be gotten without pains ? And is Eternal Life and Glory the only slight and inconsiderable thing , that is not worth our Care and Industry ? Is it fit that so great a good should be exposed to the faint and idle Wishes , to the cheap and lazy Endeavours of sloathful Men ? For what Reason ? Nay with what Conscience can we bid less for Heaven and Eternal Life , than Men are contented to give for the things of this World ; things of no value in Comparison , not worthy the toiling for , not sure to be attained by all our Endeavours ; things which perish in the using , and which , when we have them , we are liable to be deprived of by a thousand Accidents ? One fit of a Feaver may shatter our Understandings , and confound all our Knowledge , and turn us into Fools and Ideots ; an Inundation or a Fire may sweep away and devour our Estates ; a Succession of Calamities may in a few hours make the Richest and Greatest Man as Poor as Job , and set him upon a Dunghill . But be the Difficulty what it will of attaining the Kingdom of God , and his Righteousness , they are to be sought at any rate ; because they are absolutely necessary , and we miserable and undone if we have them not . And therefore not to dissemble in the Matter , the Difficulties of Religion are considerable ; but then they are much greater a● first , and will every day abate and grow less , and the work by degrees will become ea●●e , and turn into Pleasure and Delight ; a Pleasure so great , as none knows but he that hath it ; and he that hath it , would not exchange it for all the sensual Pleasures and Enj●yments of this World. Secondly , Others pretend want of time for the minding of so great a Work. And 't is very true , that all Persons have not equal leisure for this purpose ; some are much more straitned than others , and more taken up with the necessary Cares of this Life : but God hath put no Man upon this hard necessity , that for want of time he shall be forced to neglect his Body and his Health , his Family and Estate , to save his Soul. And yet if any Man were brought to this distress , it were well worth his while to secure his Eternal Salvation , tho' it were with the neglect and loss of all other things . But those who are most straitned for time , have so much as is absolutely necessary : for there is a considerable part of Religion which does not require time , but Resolution and Care. Not to commit Sin , not to break the Laws of God , not to be intemperate , to make no provision for the flesh , to fulfill the Lusts thereof , does not spend time , but saves it for better Purposes ; so that every Man hath time not to do that which he ought not to do : And for the positive part of Religion , whether it consists in the exercise of our Minds , or in the External Acts of Religion ; no Man is so distrest , but he hath time to think of Heaven , and Eternity ; time to love God , to esteem him , and delight in him above all things . And this a Man may do very frequently , and very acceptably , while he is labouring and travelling about his Worldly Affairs ; while his hand is upon the Plow , his heart may be with God ; and while he converseth here upon Earth , his Thoughts and Affections may be in Heaven . Every Man hath time to pray to God every day , for his Mercy and Forgiveness , for his Grace and Assistance , for his Preservation and Support , and to thank him heartily for all his Blessings , and Benefits . And a little time seriously employed in this kind , would have the same acceptance with God , as the more solemn and longer Devotions of those who have more leisure and opportunities for them . To be sure we have all of us time to serve God upon his own Day , and to employ it wholly in the Exercises of Piety , and in the Care and Consideration of our Souls . But this , when all is said , is the Case but of very few ; most of us have no colour for this Complaint ; non inopes temporis , sed prodigi sumus , ( as Seneca says ) we are not Poor , but Prodigal of our time , and lavish it away profusely upon Folly and Vanity . Our Vices and Lusts , our Pleasures and Diversions , consume and divert those precious hours , which should be employed to these better purposes ; nay many times Time oppresseth us , and is a burthen to us , and lies upon our hands , and we know not how to get rid of it ; and yet we chuse rather to let it run waste , than to bestow it upon Religion , and the Care of our Souls ; insomuch that I fear this will be the Condition of many , that when they were at a loss what to do with their Time , and knew not how to spend it , they would not lay it out upon that which was best and most necessary ; for this surely is the very best use that can be made of Time , to prepare and provide for Eternity . Thirdly , Others pretend it will be time enough to mind these things hereafter . But this ( as bad Excuses seldom hang together , and agree with one another ) directly contradicts the former pretence , which supposeth so much time necessary , and more than many have to spare ; and yet now they would make us believe that a very little time will suffice for this Work , and that it may be done at any time , even just when we are going out of this World. But this , of all other , is the strangest Interpretation of seeking the Kingdom of God , and his Righteousness first , to put it off to the very last . This surely is a greater error on the other hand , to think that the business of Religion is so quickly to be dispatched , and that the great work of our Lives can be crowded into so narrow a corner of it , that the time of Sickness and Old Age , nay the hour of Death , well employed to this purpose , will be sufficient . Alas ! what can we then do that is good for any thing ? that can in Reason be thought either acceptable to God , or available for our selves ? When we have not Sense and Understanding enough to dispose of our Temporal Concernments , and to make our Wills , do we think we shall be fit to repent of the Sins and Miscarriages of our whole Lives , and to make our Peace with God ? Every Man must not expect to have Saul's Fortune , who when he was wearied with seeking his Father's Asses , met with a Kingdom . We must not think when we are tired with pursuing the Follies and Vanities of this World , to retire into Heaven , and to sit down with Abraham , Isaac , and Jacob , in the Kingdom of God. Our Saviour hath taken care to caution us against this desperate Folly , by a Parable to this very purpose , of the Foolish Virgins , who having trifled away their time 'till the Bridegroom was coming , and neglected to get Oyl into their Lamps , ( by which we are to understand all those good Preparations and Dispositions which are necessary to qualifie us for the Kingdom of God ) I say , having neglected their opportutunity of getting this Oyl , while they were looking after it too late , the Door was shut against them . They thought to have repaired all at last , by borrowing of others , and supplying themselves that way . And thus many deceive themselves , hoping to be supplied out of another store , when they have no grace and goodness of their own ; out of the Treasure of the Church , from the redundant Merit of the Saints , and their Works of Supererrogation , of which some believe ( I know not for what Reason ) that there is a great stock which the Pope may dispose of , to supply those who have taken no care to get Oyl into their Lamps . But I know not for what Reason Works of Supererrogation are supposed ; the Wise Virgins knew not of any Merit they had to spare , it was the Foolish Virgins only that entertained this senseless Conceit . I am sure the Parable insinuates the quite contrary , that the Best and Holiest Persons ( which are represented by the Wise Virgins ) have nothing to spare for the supply of others , who have been careless of their Souls ; the Foolish said unto the Wise , give us of your Oyl , for our Lamps are gone out ; but the Wise answered , saying , not so , lest there be not enough for us and you , but go ye rather to them that sell , and buy for your selves . It seems they had no works of Supererrogation that they knew of ; but they do Ironically send them to a Market that was set up somewhere , and where these things were pretended to be Sold ; but how they sped , the Conclusion of the Parable tells us , that whilst they were running about in great haste to make this purchase of the Merits and good Works of others , the Bridegroom came , and the Wise Virgins , that were ready , went in with him to the Marriage , and the rest were shut out . And there are those likewise among our selves , who having been careless to qualifie themselves for the Kingdom of God , hope to be supplied out of the infinite Treasure of Christ's Merits : but this also is a vain hope . For tho' there be Merit enough in the Death and Sufferings of Christ to save all Mankind , yet no Man can lay claim thereto , who does not perform the Condition of the Gospel . Others think by sending for the Minister , when the Physician hath given them over , to receive in a few hours such Advice and Direction , as will do their business , as effectually , as if they had minded Religion all their Lives long ; and that a few Devout Prayers said over them when they are just imbarking for another World , will , like a Magical Wind , immediately waft them over into the Regions of Bliss and Immortality . But let us not deceive our selves ; we may defer the Business so long , 'till we shall get nothing by our late application to God , and crying to him Lord , Lord , open unto us , but that severe Answer , Depart from me , ye workers of Iniquity , I know ye not whence ye are . If we would not have this our Doom , let us first seek the Kingdom of God , and his Righteousness , that so having our Fruit unto Holiness , our End may be Everlasting Life . A SERMON ON PSAL. CXIX . 96. I have seen an end of all Perfection ; but thy Commandment is exceeding broad . THis Psalm seems to have a great deal more of Poetical Number and Skill in it , than at this distance from the Time and Age in which it was written , we can easily understand . The main Scope and Design of i● is very plain and obvious ; namely , to Magni●ie the Law of God , and the observation of its Precepts , as that wherein true Religion doth mainly consist . And indeed if we attentively read and consider it , every part of this Psalm does with great variety of expression , and yet very little difference of the sense , descant upon the same ground , viz. The Excellency and Perfection of the Law of God. A●d t●● wor●● of t●● Te●t seem to be as full and comprehensive of the sense and design of the whole Psalm , as any one Sentence in it ; I have seen an end of all Perfection , but thy Commandm●nt is exceeding broad . These words are variously rendred , and understood by Interpreters , who yet in this variety do very much conspire and agree in the same sens●● The Chaldee Paraphrase renders the words thus , I have seen an end of all things , about which I have employ'd my Care ; but thy Commandment is very large . The Syriac version thus , I have seen an end of all Regions , and Countries ( that is , I have found the compass of this habitable World to be ●ini●e , and limited ) but thy Commandment is of a vast extent . Others explain it thus , I have seen an end of all Perfection ; that is , of all the things of this World , which Men value and esteem at so high a rate● of all Worldly Wisdom and Knowledge , of Wealth , and Honour , and Greatness , which do all perish and pass away ; but thy Law is Eternal , and still abideth the same ; or , as the Scripture elsewhere expresseth it , the word of the Lord endureth for ever . Thy Law ; that is , the Rule of our Duty Natural and Revealed ; or , in a word , Religion , which consists in the Knowledge and Practice of the Laws of God● is of greater perfection than all other things which are so highly valued in this World : for the perfection of it is Infinite , and of a vast influence and extent ; it reacheth to the whole Man , to the Happiness of Body and Soul ; to our whole duration both in this World , and the next , of this Life , and of that which is to come . And this will clearly appear , if we consider the Reasonableness and the Wisdom of Religion , which consists in the knowledge of God , and the keeping of his Laws . First , The Reasonableness of Religion ; which is able to give a very good account of it self , because it settles the Mind of Man upon a firm Basis , and keeps it from rolling in perpetual uncertainty ; whereas Atheism and Infidelity wants a stable Foundation , ●t centers no where but in the denial of God and Religion , and yet substitutes no Principle , no tenable and constituent Scheme of things in the place of them ; its whole business is to unravel all things , to unsettle the Mind of Man , and to shake all the common Notions and received Principles of Mankind ; it bends its whole force to pull down and to destroy , but lays no Foundation to build any thing upon , in the stead of that which it pulls down . It runs upon that great absurdity which Aristotle ( who was always thought a great Master of Reason ) does every where decry , as a Principle unworthy of a Philosopher , namely , a progress of Causes in In●initum , and without End ; that this was the Cause of that , and a third thing of that , and so on without end , which amounts to just nothing ; and finally resolves an infinite number of effects into no first Cause ; than which nothing can be more unskilful and bungling , and less worthy of a Philosopher . But this I do not intend at present to insist upon , having treated largely on the same subject upon another * Occasion . I shall therefore proceed in the Second place , to consider the Wisdom of Religion . The fear of the Lord is Wisdom , so saith the Psalmi●t ; it is true Wisdom indeed , it is the beginning of Wisdom , Caput Sapientiae , the top and perfection of all Wisdom . Here true Wisdom begins , and upon this Foundation it is raised and carried on to Perfection ; and I shall in my following Discourse endeavour to make out these two things . 1. That true Wisdom begins and is founded in Religion , in the fear of God , and in the keeping of his Commandments . 2. That this is the Perfection of Wisdom , there is no Wisdom without this , nor beyond it . First , True Wisdom begins and is founded in Religion , and the Fear of God , and Regard to his Laws . This is the first Principle of Wisdom , and the Foundation upon which the whole Design of our Happiness is to be built . This is in the first place to be supposed , and to be taken into Consideration in all the Designs and Actions of Men : This is to govern our whole Life , and to have a main influence upon all the Affairs and Concernments of it . As the first Principle of Humane Society , and that which is to run through the whole frame of it , is the Publick good ; this was always to be taken into Consideration , and to give Law to all Laws and Constitutions about it : So Religion is the first Principle of Humane Wisdom , by which all our Actions are to be conducted and govern'd ; and all Wisdom which does not begin here , and lay Religion for its Foundation , is preposterous , and begins at the wrong end ; and is just as if in the forming of Humane Society , every one in the settlement of the Constitution , and the framing of Laws , should have an eye to his own private and particular advantage , without regard to the Publick Good , which is the great End of Society , and the Rule and Measure of Government and Laws , and in the last issue and result of things , the only way to procure the setled welfare , and to secure the lasting Interests of particular Persons , so far as that is consistent with the Publick Good. And it would be a very preposterous Policy to go about to found Humane Society upon any other terms , and would certainly end in Mischief and Confusion . And such is all the Wisdom of Men , in relation to their true Happiness , which does not b●gin with Religion , and lay its foundation there ; which does not take into Consideration God , and his Providence , and a Future State of Rewards and Punishments after this Life . All Wisdom which does not not proceed upon a supposition of the truth and reality of these Principles , will certainly end in shame and disappointment , in misery and ruine ; because it builds a House upon the Sand , which when it comes to be try'd by stress of weather , and assaulted by violent storms , will undoubtedly fall , and the fall of it will be great . And this Error every Man commits , who pursues Happiness by following his own Inclination , and gratifying his Irregular Desires , without any Consideration of God , and of the restraint which his Laws have laid upon us , not for his own Pleasure , but for our good . For when all things are duly Considered , and all Accounts cast up , it will appear upon a just Calculation of things , that all the restraints which the Laws of God lay upon Men , are highly reasonable , and greatly for their benefit and advantage , and do not abridge us of any true Pleasure or Happiness ; but are Wise and Merciful Provisions of Heaven , to prevent our harm and mischief ; so that we are not Wise , if we act without regard to God , and his Laws , and are not willing to be govern'd by him , who loves us better than we do our selves , and truly designs our Happiness , and Commands us nothing but what directly tends to it . For the Laws of God are not Arbitrary Constitutions , and meer instances of Soveraign Will and Power ; but Wise Rules and Means to procure and advance our Happiness . And in like manner , all that Wisdom which Men use to compass their Worldly Designs , of Riches , and Greatness , without Consideration of the Providence of God , and Dependance upon it for the Success of our Affairs , is all perfect Folly and Mistake . For tho' the Design be never so well laid , and vigorously prosecuted , and no Means which Humane Wisdom can devise for the attaining of our End have been omitted by us ; yet if we leave God out of the Account , we forget that which is Principal , and signifies more to the Success of any Design , than all other things put together . For if God favours our Designs , the most improbable shall take effect ; and if he blow upon them , the most likely shall misca●ry . Whenever he pleaseth to inter●o●e , to cross the Counsels and Desig●● of M●n , the Race is not to the swift , nor the Battel to the strong ; neither yet bread ●o the wise , nor riches to men of understanding , nor favour to men of skill ; but time and chance happens to all . So that it is great folly not to Consider the Providence of God in all our Designs and Undertakings , not to implore his Favour and Blessing , without which nothing that we take in hand can prosper . That which is Principal to any Purpose , ought to be considered in the first place , nothing being to be attempted either without or against it . And such is the Providence of God in all Humane Affairs ; it is more considerable to the promoting or hindering of any Event , than all things in the World besides ; and therefore all Policy , which sets aside God and his Providence , is vain ; because there is no wisdom , nor understanding , nor counsel against the Lord. So likewise all that Wisdom which only considers and regards this short Life , and the narrow Concernments of it , and makes provision only for our welfare in this World ; and therefore can only be tempted with the hopes of Temporal Advantages , and terrified only with the danger of Temporal Evils and Sufferings ; but hath no sense of an Immortal Spirit within us , no prospect of a Life after Death , no Consideration of a Happy or Miserable Eternity , of Rewards and Punishments , infinitely greater than all the Temptations and Terrors of Time and Sense ; I say all this is a preposterous and pernicious Wisdom , and proceeds upon a false Supposition , and a quite contrary Scheme of Things to what really is ; and consequently our whole Life , and all the Designs and Actions of it do run upon a perpetual mistake , and a false Stating of our own Case ; and whatever we do pursuant to this Mistake is foolish and hurtful , and so far from conducing to our true interest , that it is all either besides it , or contrary to it ; because we act upon a Supposal only of this Life , and a Being only in this World , and that there is nothing either to be feared or hoped for beyond it ; and being thus grosly mistaken , we set our hearts only upon Temporal Things , and study our present security and satisfaction , and in all our Counsels and Actions are swayed only by the Consideration of Temporal Good and Evil , of the present Ease and Pleasure , the Disturbance and Pain of our Fleshly and Sensual Parts ; without any sense of our own Immortality , and of that Everlasting State which remains for us in another World. But there is ( my Brethren ) most certainly there is another Life after this ; we are not Beasts , if we do not make our selves so ; and if we die , we shall not die like them , neither shall our last End be like theirs ? For whatever we may think or wish , it will not be in our power to extinguish our own Beings when we have a mind to be rid of them , and to chuse whether or no we shall live for ever . And if this be a false Scheme of things which we have framed to our selves , and proceeded upon ( as undoubtedly it is ) then our whole Life is one great Error , and a perpetual Mistake , and we are quite wrong in all ●hat we design to do . Our Wisdom ha●● begun at the wrong end , and we have made a false Calculation and Account of things , and have put our Case otherwise than it is ; and the farther we proceed ugon this Mistake , our Miscarriage will be so much the more fatal in the issue . But if our Wisdom begin at the right end , and our Case be truly stated , that God hath put into these frail and mortal Bodies of ours , Immortal Spirits that shall live for ever ; and hath sent u● into this World to so●ourn here for a little while , and to be disciplin'd and train'd up for Eternity ; and that after a short proof and trial of our Obedience , we shall be translated into an Everlasting State of unspeakable Happiness or Misery , according as we have demeaned our selves in this World ; if we believe this to b● truly our Case , our Interest is then plainly before us , and we see where our Happiness lies , and what remains for us to do , in order to the obtaining of it , and what we are to expect to suffer , if we do it not . Now this Foundation being laid , it is evident , that the best thing we can do for our selves , is to provide for our Future State , and to secure the Everlasting Happiness of another Life . And the best way to do that , is to live in obedience to those Laws which our Maker , and our Soveraign , hath prescribed to us ; and according to which he will one day Sentence us to Eternal Rewards or Punishments . It is evident likewise , that all our sensual Appetites and Desires are to be bounded by the Rules of Reason and Virtue , which are the Laws of God ; and that no present Ease and Pleasure , Trouble and Suffering , are to be considered and regarded by us , in competition with the things which are Eternal ; and that Sin is of all other the greatest Evil , and most mischievous to our main Interest , and therefore with all possible Care to be avoided ; and that the favour of God is to be sought , and the Salvation of our Souls to be provided for at any pains and expence whatsoever , and even with the hazard and loss of our dearest Interests in this World , yea and of Life it self . And now if this Matter hath been rightly stated , then Religion , and the Fear of God , is the first Principle and Foundation of true Wisdom , and that which we are to consider , and take along with us in all the Designs and Actions of our Lives ; and all Wisdom which does not begin here , is preposterous , and will prove folly in the issue . Secondly , As Religion is the beginning of Wisdom , so it is the perfection of it , it is the highest point of Wisdom in which we can be Instructed . The fear of the Lord ( says Solomon , Prov. 15. 33. ) is the instruction of Wisdom . A good Understanding ( says David , Psal . 111. 10. ) have all they that do his Commandments . The Practice of Religion is the perfection of Wisdom ; and he understands himself best , who lives most according to the Laws of God. And this I might shew , by instancing in particular Virtues , the practice whereof is much Wiser , and every way more for our Interest , than the contrary Vices ; but this is too large an Argument to engage in , and therefore I shall content my self at present , briefly to shew , that the chief Characters and Properties of Wisdom do all meet in Religion , and agree to it . The First Point of Wisdom is to understand our true Interest , and to be right in our main End ; and in this , Religion will best instruct and direct us . And if we be right in our main End , and true to the interest of it , we cannot miscarry : but if a Man mistake in this , he errs fatally , and his whole Life is Vanity and Folly. Another property of Wisdom is to be steady and vigorous in the Prosecution of our main End. To oblige us hereto , Religion gives us the most powerful Arguments , the glorious Happiness , and the dismal Misery of another World. The next Point of Wisdom is , to make all things stoop and become subservient to our main End. And where-ever Religion bears sway , it will make all other things subordinate to the Salvation of our Souls , and the Interest of our Everlasting Happiness ; as the Men of this World make every thing to submit and give way to their Covetous , and Ambitious , and Sensual Designs . Another part of Wisdom is , to Consider the Future , and to look to the last End and Issue of things . It is a common folly among Men , to be so intent upon the present , as to have little or no regard to the future , to what will be hereafter . Men Design and Labour for this present Life , and their short continuance here in this World , without taking into serious Consideration their main Duration , and their Eternal Abode in another World. But Religion gives us a clear Prospect of a Life after Death , and overlooks Time , and makes Eternity always present to us , and minds us of making timely provision and preparation for it . It takes into Consideration our whole Duration , and inspires us with Wisdom , to look to the End of things , and to what will be hereafter , as well as to what is present . It is likewise a great Property of Wisdom , to secure the main Chance , and to run no hazard in that . And this Religion directs us to take care of , because the neglect of it will prove fatal . Another Mark of Wisdom is , to lay hold of Opportunities , those especially , which , when they are once past , will never return again . There are some Seasons wherein great things may be done , which if they be let slip , are never to be retrieved . A Wise Man will lay hold of these , and improve them ; and Religion inculcates this Principle of Wisdom upon us , that this Life is the opportunity of doing great things for our selves , and of making our selves for ever ; this very day and hour may , for ought we know , be the last and only Opportunity of Repentance , and making our Peace with God ? Therefore to day , whilst it is called to day , let us set about this necessary work , lest any of us be hardned through the deceitfulness of Sin ; to morrow it may be too late to begin it , and the Justice of God may cut us off whilst we are wilfully delaying it ; and the Opportunities of Saving our Immortal Souls may vanish , and be for ever hid from our eyes . The next Property of Wisdom is , to foresee Dangers , and to take timely care to prevent them . The Prudent Man ( saith Solomon ) foreseeth the Evil , and hideth himself ; that is , shelters and secures himself against it ; but the simple pass on , and are punished ; that is , the Evil overtakes them , and their Folly is punish'd in their fatal Ruine . Now the greatest Danger is from the greatest Power ; even from him who is able to save , and to destroy ; I will tell you ( says the Wisdom of God ) whom ye shall fear ; fear him , who after he hath killed , can destroy both Body and Soul in Hell. Again , another main Point of Wisdom is , to do as little as we can to be repented of , trusting rather to the Wisdom of Prevention , than to that of Remedy . Religion first teacheth Men Innocency , and not to offend ; but in case we do , ( as in many things we offend all ) it then directs us to Repentance , as the only Remedy . But this certainly is folly , to Sin in hopes of Repentance , that is , first to make work for Repentance , and then run the hazard of it ; for we may certainly Sin , but it is not certain that we shall Repent . And if it were , yet it is great folly to lay in before hand , and to make work for trouble ; Ne tu stultus homuncio es , qui malis veniam precari , quam non peccare , was a Wise Saying of old Cato ; Thou are ( says he ) a silly Man indeed , who chusest rather to ask Forgiveness , than not to Offend . If a Man had the best Remedy in the World , he would not make himself sick to try the Virtue of it ; and it is a known Comparison , and a very fit one , that Repentance is Tabula post Na●fragium , a Plank after Shipwreck . But I am greatly afraid that thousands of Souls , who have trusted to it , have perished before they could get to Land , with this Plank in their arms . The last Character of Wisdom I shall mention is , In all things to consult the Peace and Satisfaction of our own Minds , without which nothing else can make us Happy ; and this , Obedience to the Laws of God doth naturally procure . Great Peace have they ( says David ) that love thy Law , and nothing shall offend them . The work of Righteousness , says the Prophet , shall be Peace , and the effect of Righteousness , quietness , and assurance for ever . The fear of God , and the keeping of his Commandments , is the best Preservative against the troubles of a guilty Conscience , and the terrifying apprehensions of a Future Judgment . And this is the great Wisdom of Religion , that whosoever liveth according to the Rules and Precepts of it , prevents the chief Causes of discontent , and lays the surest Foundation of a perpetual satisfaction of Mind , a Jewel of inestimable price , which none knows but he that has it ; and he that hath it , knows the value of it too well to part with it for the pleasures of Sin , which are but for a season , and which always prove bitt●rness in the end , and for the little sweetness which they yielded , leave a terrible sting behind them . Thus have I briefly represented the Reasonableness and Wisdom of Religion . It is of Infinite perfection , and of a vast influence and extent , it reacheth to the whole Man , the Happiness of Soul and Body ; and to our whole duration , the Happiness of this World and the next ; for Godliness ( that is true Religion and Piety ) hath the Promise of this Life , and of that which is to come . But now where are the Effects of true Religion , in the full compass and extent of it , to be found ? Such real Effects as do in any measure bear a proportion to the power and perfection of their Cause . For nothing certainly is more Excellent and Amiable in its definition than true Religion is ; but , alas ! how imperfect is it in the Subject , I mean in us , who ought to shew forth the power and perfection of it , in the Practice and Actions of our Lives , the best demonstration of the excellent frame and temper of our Minds . What a conflict and strugling do the best Men find between their Inclination and their Duty ? How hard to reconcile our Practice and our Knowledge , and to make our Lives to agree with the Reason of our Minds , and the clear Conviction of our Consciences ? How difficult for a Man , in this dangerous and imperfect state , to be in any measure either so wise or so good as he ought ? How rare is it for a Man to be good natur'd , gentle , and easie to be intreated , without being often betray'd into some weakness and sinful compliances , especially in the bad Company of our Betters ? How next to impossible is it to be strict and severe in our Lives , without being sower ? to govern our Lives with that perpetual Caution , and to maintain that evenness of temper , as not to be sometimes peevish , and passionate ? and when we are so , not to be apt to say with Jonah , we do well to be angry ? There are two Precepts in the New Testament , that seem to me to be the nicest of all other , and hardest to be put in practice . One is that of our Blessed Saviour , Be wise as Serpents , and innocent as Doves . How hard is it to hit upon the just temper of Wisdom and Innocency ; to be Wise , and hurt no body ; to be Innocent , without being Silly ? The other is , that of the Apostle , be angry , and sin not . How difficult is this , never to be angry but upon just Cause ; and when the Cause of our anger is just , not to be transported beyond due bounds , either as to the degree of our anger , or as to the duration and continuance of it ? This is so very nice a Matter , that one would be almost tempted to think that this were in effect a prohibition of anger in any Case ; be ye angry , and sin not ; be ye so , if ye can , without Sin. I believe whosoever observes it , will find that it is as easie to suppress this Passion at any time , as to give way to it , without offending in one kind , or other . But to proceed , How hard a Matter is it , To be much in Company , and free in Conversation , and not to be infected by it ? To live in the midst of a wicked World , and yet to keep our selves free from the Vices of it ? To be temperate in the use of things pleasing , so as neither to injure our Health , nor to lose the use of our Reason , nor to offend against Conscience ? To Fast often , without being conceited of it , and bargaining as it were with God for some greater Liberties in another kind ; and without censuring those who do not tie up themselves to our strict Rules either of Piety or Abstinence ? when perhaps they have neither the same Opportunities of doing it , nor the same Reason to do it that we have ; nay perhaps have a much better Reason for not doing just as we do : For no Man is to prescribe to others his own private Method , either of Fasting , or of Devotion , as if he were the Rule , and his Example a kind of Proclamation , enjoyning all his Neighbours the same days of Fasting and Prayer which he himself , for Reasons best known to himself , thinks fit to observe . And then how hard is it to be chearful , without being vain ? and grave and serious , without being morose ? to be useful and instructive to others , in our Conversation and Discourse , without assuming too much Authority to our selves ? which is not the best and most effectual way of doing good to others ; there being something in the Nature of Man , which had rather take a hint and intimation from another , to advise himself , and would rather chuse to imitate the silent good Example which they see in another , than to have either his Advice or his Example imposed upon them . How difficult is it to have a Mind equal to every Condition , and to be content with mean and moderate things ? to be Patient in Adversity , and Humble in Prosperity , and Meek upon sudden and violent Provocations ? to keep our Passions free from getting head of our Reason , and our Zeal from out-running our Knowledge ? to have a Will perfectly submitted and resigned to the Will of God , even when it lies cross and thwart to ours , so that whatever pleaseth God , should please us ? to be Resolute , when our Duty happens to be difficult and dangerous ; or even to believe that to be our Duty ( tho' it certainly be so ) which is very inconvenient for us to do ? to hold out and be unwearied in well-doing ? to be careful to preserve our Lives , and yet upon a great Occasion , and whenever God calls for them , to be content to lay them down ? To be Wise and Innocent ; Men in Understa●ding , and yet in Malice Children ? to have many great Virtues , and not to want that which gives the great lustre to them all , I mean real and unaffected Modesty , and Humility ? In short , How difficult is it , to have regard to ●ll God's Commandments , and to hate every evil and false way ? To have our Duty continually in our eye , and ready to be put in practice upon every proper Occasion ? To have God , and the Consideration of another World , always before us , present to our Minds , and operative upon our Practice ? To live as those that know they must die , and to have our thoughts perpetually awake , and intent upon the great and Everlasting Concernments of our Immortal Souls ? These are great things indeed , easie to be talkt of , but hard to be done ; nay not to be done at all , without frequent and fervent Prayer to God , and the continual aids and supplies of his Grace ; not without an earnest endeavour on our parts , a vigorous resistance of Temptations , and many a sore conflict with our own perverse Wills and sensual Inclinations ; not without a perpe●●al guard and watchfulness over our Lives , and our unruly Appetites and Passions . Little do unexperienced Men , and those who have taken no great pains with themselves , imagine what Thought and Consideration , what Care and Attention , what Resolution and Firmness of Mind , what Diligence and patient continuance in well-doing , are requisite to make a truly good Man ; such a one as St. Paul describes , that is perfect and entire , and wanting nothing ; that follows God fully , and fulfils every part of his Duty , having a Conscience void of offence towards God , and towards Man. Who is there among us , that is either wise enough for his own direction , or good enough for the peace and satisfaction of his own Mind ; that is so happy as to know his Duty , and to do it ; as to have both the Understanding and the Will to do in all things as he ought ? After our best Care , and all our Pains and Endeavours , the most of us will still find a great many defects in our Lives , and cannot but discern great and manifold imperfections in our very best Duties and Services ; insomuch that we shall be forced to make the same acknowledgment concerning them , which Solomon does concerning the imperfection of all things under the Sun ; that which is crooked cannot be made streight , and that which is wanting cannot be numbred . And when all is done , we have all of us reason to say , not only that we are unprofitable servants , having done nothing but what was our duty to do ; but have cause likewise , with great shame and confusion of face , to acknowledge that we have been in many respects Wicked and Slothful Servants , and so very far from having done what was our duty to do , that the greatest part of the good which the most of us have done , is the least part of the good which we might and ought to have done . The Practice of Religion , in all the Parts and Instances of our Duty , is work more than enough for the best and greatest Mind , for the longest and best order'd Life . The Commandment of God is exceeding broad ; and an Obedience in any good measure equal to the extent of it , extreamly difficult . And after all , as the Man in the Gospel said with tears to our Saviour , concerning the weakness of his own Faith , Lord , I believe , help thou my unbelief , Mar. 9. 24. So the best of Men may say , and say it with tears too , concerning every Grace and Virtue wherein they excel most , Lord , I aspire , I endeavour after it , be thou pleased to assist my weakness , and to help me by thy grace continually to do better . The Summ of all is this , If we be careful to do our best , and make it the constant and sincere endeavour of our Lives to please God , and to keep his Commandments , we shall be accepted of him : For God values this more than whole Burnt-Offerings and Sacrifices , more than thousands of Rams , and ten thousands of Rivers of O●l ; because this is an essential part of Religion , To love God with all our hearts , and minds , and strength , and to love our Neighbours as our selves . The Duties comprehended in these two great Commandments , sincerely practised by us ( though with a great deal of imperfection ) will certainly be acceptable in the sight of God , in and through the Merits and Mediation of Jesus Christ the Righteous . Blessed are they ( saith St. John very plainly , in the conclusion of that obscure Book of his Revelation ) Blessed are they that do his Commandments , that they may have right to the Tree of Life , Rev. 22. 14. I speak now to a great many who are at the upper end of the World , and command all the Pleasures and Enjoyments of it ; but the time is coming , and ( whether we think of it or not ) is very near at hand , when we shall see an end of all perfection , and of all that is desirable upon Earth , and upon which Men are apt to value themselves so much in this World ; and then nothing but Religion , and the Conscience of having done our Duty to God and Man , will stand us in stead , and yield true Comfort to us . When we are going to leave the World , how shall we then wish that we had made Religion the great business of our Lives ; and in the Day of God's Grace and Mercy , had exercised Repentance , and made our Peace with God , and prepared our selves for another World ; that after our departure hence , we might be admitted into the presence of God , where is fulness of Joy , and at whose right hand are pleasures for evermore ? Let no Man therefore , of what Rank or Condition soever he be in this World , think himself too great to be good , and too Wise to be Religious , and to take care of his Immortal Soul , and his Everlasting Happiness in another World ; since nothing but this will approve it self it to be true Wisdom at the last . All other things will have an end with this Life ; but Religion and the Fear of God is of a vast extent , and hath an influence upon our whole duration , and , after the course of this Life is ended , will put us into the secure Possession of a Happiness which shall never have an end . I will Conclude this whole Discourse with those words of our Blessed Saviour , If ye know these things , happy are ●e if ye do them . Which thou , who art the Eternal Spring of Truth and Goodness , grant that we may all know and do in this our day , for thy Mercies sake in Jefus Christ ; to whom , with the Father and the Holy Ghost , be all Honour and Glory , Dominion and Power , now and for ever . Amen . A SERMON ON 2 PETER I. 4. Whereby are given unto us exceeding great and precious Promises ; that by these ye might be partakers of the Divine Nature . THE Connection of these words with the fo●mer is somewhat obscure , but it seems to be this . The Apostle had in the Verse before said , that the Divine Power of Christ hath by the knowledge of the Gospel given us all things that pertain to Life and Godliness ; that is , by the knowledge of the Gospel we are furnish'd with all Advantages which conduce to make Men happy in the next Life , and Religious in this ; and then it follows , whereby are given unto ●s exceeding great and precious Promises . Where●● ; this seems to refer to the whole of the foregoing Verse ; as if it had bee●●●id , Christ by the Gospel hath given to us all things that conduce to our Future Happiness ; and in order thereto , all things which tend to make Men holy and good . Or else Life and Godliness are , by a Hebraism frequent in the New Testament , put for a Godly Life . And then among all those things which conduce to a Godly Life , the Apostle instanceth in the Promises of the Gospel , which do so directly tend to make Men Partakers of a Divine Nature . In the handling of these words , I shall , First , Consider the Promises here spoken of ; whereby are given unto us exceeding great and precious Promises . Secondly , The influence which these Promises ought to have upon us ; that by these ye might be made partakers of a Divine Nature . First , We will consider the Promises which are here spoken of ; whereby are given unto us exceeding great and precious Promises . And because the chief Promises of the Gospel are here intended , I shall take occasion from this Text to handle the Doctrine of the Promises , which is frequently discours'd of in Divinity , but not always so clearly stated . And to this purpose , it will be proper to take into Consideration these four things . 1. What the Promises are which are here spoken of ; whereby are given unto us Promises . 2. Why they are said to be so great and precious ; exceeding great and precious Promises . 3. We will Consider the Tenour of these Promises . 4. When Men are said to have a right to them , so as they may apply them to themselves . These four Heads will comprehend what I have to say upon this Argument . 1. What the Promises are which the Apostle here speaks of ; whereby are given unto us Promises . And no doubt the Apostle here intends those great and excellent Promises which Christ hath made to us in the Gospel . So that to satisfie our selves in this enquiry , we need only to consider what are the Principal Promises of the Gospel . Now the great Promises of the Gospel are these three . ( 1. ) The Promise of the free Pardon and Forgiveness of our Sins , upon our Faith and Repentance . ( 2. ) The Promise of God's Grace and Holy Spirit to assist our Obedience . ( 3. ) The Promise of Eternal Life to Reward it . ( 1. ) The Promise of the Pardon and Forgiveness of our Sins upon our Faith and Repentance . The Gospel hath made full and clear Promises to this Purpose ; that if we believe the Gospel , and will forsake our Sins , and amend our wicked Lives , all that is past shall be forgiven us , and that Christ died for this end , to obtain for us Remission of Sins in his Blood. The light of Nature , upon consideration of the Mercy and goodness of God , gave Men good hopes , that upon their Repentance God would forgive their sins , and turn away his wrath from them . But Mankind was doubtful of this , and therefore they used expiatory Sacrifices to appease the offended Deity . The Jewish Religion allowed of no Expiation , but for legal impurities , and involuntary transgressions , such as proceeded from ignorance and inadvertency ; but not for Sins of Presumption , and such as were committed with an bigh hand . If Men sin'd wilfully , there was no Sacrifice appointed by the Law for such Sins . But the Grace of the Gospel justifies us from the greatest Sins , upon our Faith and sincere Repentance . So St. Paul tells the Jews , Acts 13. 38 , 39. Be it known ●nto you therefore , men and brethren , that through this man is preached unto you the forgiveness of sins : And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . There was no general Promise of Pardon , nor way of Expiation under the Law ; perfect Remission of Sins is clearly revealed , and ascertain'd to us only by the Gospel . ( 2. ) Another great Promise of the Gospel is the Promise of God's Grace and Holy Spirit to assist our Obedience . Our Blessed Saviour hath promised , that our Heavenly Father will give his Holy Spirit to them that ask him . 'T is true indeed , there was a peculiar Promise of the Holy Ghost to the Apostles and Christians of the first Ages , which is not now to be expected ; namely , an Extraordinary and Miraculous Power , whereby they were qualified to publish the Gospel to the World , and to give Confirmation to it . But now that the Christian Religion is propagated and setled in the World , the great End and Use of these Miraculous Gifts is ceased : but yet the Spirit of God doth still concur with the Gospel , and work upon the Minds of Men , to excite and assist them to that which is good . And tho' this Operation be very secret , so as we cannot give an account of the manner of it , yet the effects of it are very sensible , and this influence of God's Holy Spirit is common to all Christians in all Ages of the World. This Proposition is Universally true , and in all Ages and Times ; If any Man have not the Spirit of Christ , he is none of his . It must be acknowledged , that the Spirit doth not now work upon Men in that sudden and sensible manner , as it did in the first times of Christianity ; because then Men were strongly possest with the prejudices of other Religions , which they had been brought up in ; and therefore as more outward means of Conviction were then necessary , so likewise a more powerful internal Operation of the Spirit of God upon the Minds of Men , to Conquer and bear down those prejudices , and to subdue them to the Obedience of Faith. But now the Principles of Religion and Goodness are more gradually instilled into the Minds of Men , by the gentle degrees of Pious Instruction and Education ; and with these means the Spirit of God concurrs in a more Humane way , which is more suited and accommodated to our Reason , and offers less violence to the Nature of Men. So that this Promise of God's Holy Spirit is now made good to us , as the Necessity and Circumstances of our present State do require . God does not use such extraordinary Means for the producing of those Effects , which may be accomplish'd in a more ordinary way . The assistance of God's Holy Spirit is still necessary to Men , to encline and enable them to that which is good ; but not in that manner and degree that it was necessary at first : Because the prejudices against Christianity are not now so great , and many of those Advantages which were necessarily wanting at first , are now supplied in an ordinary way ; and therefore it is not reasonable now to expect the same extraordinary operation of the Spirit of God upon the Minds of Men , which we read of in the first beginnings of Christianity . ( 3. ) There is likewise the Promise of Eternal Life to Reward and Crown our Obedience . And this the Scripture speaks of , as the great Promise of the Gospel , 1 Job . 2. 25. This is the promise which he hath promised us , even Eternal Life . And upon this account the new Covenant of the Gospel is preferred before the old Covenant of the Law , because it is establish'd upon better Promises . All the Special and Particular Promises of the Law were of Temporal good things , and these were the great Encouragements that were given to Obedience , under that imimperfect Dispensation : but now Godliness hath not only the Promise of the Life that now is , but of that which is to come ; as the Apostle tells us , 1 Tim. 4. 8. The Gospel hath clearly revealed to us a happy State of Immortality after this Life , of which Men had but very obscure and doubtful apprehensions . So the same Apostle tells us , 2 Tim. 1. 10. That it is now made manifest , by the appearance of our Saviour J●sus Christ , who hath ab●lisbed Death , and hath brought Life and Immortality to light , through the Gospel . Holy Men had good hopes of it before ; but they had no sure distinct apprehensions of it , no such full assurance concerning it , no such clear and express Promises of it , as the Gospel hath given us . Thus you see what those great Promises are which the Gospel hath given us , namely , the Promise of the Free Pardon and Forgiveness of our Sins , upon our Faith and Repentance ; the Promise of God's Grace and Holy Spirit to assist our Obedience , and the Promise of Eternal Life and Happiness to Reward it . These are the three Eminent Promises of the Gospel , and in all probability those which the Apostle here calls great and precious Promises , which brings me to the Second Thing which I propounded to Consider , namely , why they are said to be exceeding great and precious ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest and the most valuable Promises . And to satisfie us that they are such , the very Consideration of the B●essings and Benefits that they carry in them will be sufficient . If we Consider the Condition that Mankind was in , when God was pleased to make these gracious Declarations to us , we shall see great Reason to set a high value upon every one of these Promises . Mankind was extreamly degenerated , all Flesh had corrupted its ways , and the whole World was guilty before God , and liable to all that Misery which the Sinner had reason to apprehend from the incensed Justice of the Almighty . We had forfeited that Happiness to which our Immortal Nature was designed , and , which made our Condition more sad , we were without strength to recover our selves out of it , by our Repentance for what was past ( if God would have accepted of it ) and by our Future Obedience . Now the Promises of the Gospel offer Relief to us in all these Respects , and thereby obviate all the difficulties and dis●ouragements which Mankind lay under . The gracious Promise of Pardon frees us from guilt , and s●cures us from the terrible wrath of God , which our guilty Consciences did so much dread ; and without this Promise , Mankind would have been under the greatest doubts and discouragements . For when Men are afraid their Sins are greater than will be forgiven them , they are apt to fall into Despair , and Despair is an effectual bar to Repentance ; for when Men think their Condition is desperate , they care not what they do . And the Promise of God's Grace and Holy Spirit , to assist and enable us to do our Duty , does fully answer all the Discouragements and Objections from our own weakness , and the power of temptation . We may do all things through Christ strengthning us ; and how weak soever we are of our selves , we are strong in the Lord , and in the power of his might . If God be for us , who or what can stand against us ? The Devil is a very powerful Enemy , and much too strong for Flesh and Blood to Encounter in its own strength ; but there is another Principle in the World , which is Mightier and more Powerful than he , the Holy Spirit of God , who is always ready to help , when we do not repulse and refuse his assistance ; Gre●ter is he that is in you , than he that is in the World , says the Apostle , 1 Joh. 4. 4. The Spirit of God dwell● in all those who are willing to admit him , and is ever ready to assist those who comply with his blessed Motions , and do vigorously put forth their own endeavours . And then the Promise of Eternal Life , that answers all the difficulties of our Obed●ence , and sets us above any thing that the World can threaten us withal , for our Constancy to God , and his Tr●th . A Wise Man will be content to suffer any thing , or to quit any thing upon terms of far greater advantage : And what greater Consideration can be offered to encourage our Constancy and Obedience , than an Eternity of Happiness ? So that the Apostle had Reason to call these exceeding great and valuable Promises ; so valuable , that if any one of them had been wanting , our Redemption and Recovery had either been absolutely impossible , or extreamly difficult . I proceed to the Third thing I propounded , which was to consider the Tenour of these Promises ; that is , whether God have made them absolutely to us , without requiring any thing to be done on our part , o● upon certain Terms and Conditions to be performed by us . That God may ( if he please ) make an Absolute Promise of any Blessing or Benefit to us , there is no doubt ; and that God's grace does prevent many , and is beforehand with them , is as little to be doubted ; the Spirit of God goes along with the Gospel , moving and inclining Men to yield Obedience to it , many times before any inclination and disposition thereto on their parts . But as to this Promise of God's Grace and Holy Spirit , the great question is not about the first motion of it , but the continuance of this assistance , and the encrease of it ; and this , I think may safely be affirmed , is promised only Conditionally , as also the Pardon of Sin , and Eternal Life . And concerning each of these , the Matter may quickly be decided , by plain Texts of Scripture . Concerning the Promise of the grace and assistance of God's Holy Spirit , the Scripture takes notice of two Conditions . First , that we beg it earnestly of God : And this our Saviour expresseth by asking , seeking , and knocking , which signifies the importunity of our Requests ; Our Heavenly Father will give his Holy Spirit to them that thus ask it . And then Secondly , That we improve and make use of the grace which God affords us ; To him that hath , shall be given , and from him that hath not , shall be taken away even that which he seems to have . That is ( as appears plainly from the scope of the Parable ) to him that useth that grace , and those advantages which God affords him , more shall be given ; but from him that makes no use of them , and therefore is as if he had them not , shall be taken away that which he but seems to have , because he makes no use of it . Concerning the Pardon of Sins ; The Scripture plainly suspends that upon the general Condition of Repentance , and the change of our Lives ; Repent , that your Sins may be forgiven you : And upon the Condition of our forgiving others ; If ye forgive Men their Trespasses , then will your Heavenly Father also forgive you ; but if ye forgive not Men their Trespasses , neither will your Father forgive your Trespasses , says our Saviour , Mat. 6. 14 , 15. And then the Promise of Eternal Life , is every where in Scripture suspended upon the Condition of Faith and Repentance , and Perseverance in well doing . He that believes ( says our Saviour ) shall be saved , which indeed implies the whole Condition of the Gospel . He that Believes ; that is , he that effectually assents to the Doctrine of Christ , and is so perswaded of the truth of it , as to live according to it , shall be saved . But if Obedience were not included in the Scripture Notion of Faith , yet the Scripture elsewhere expresly makes it the Condition of our Eternal Salvation . Heb. 5. 9. Christ is there said to be the Author of Eternal Salvation to them that obey him ; thereby implying , that none shall be saved by Christ , but those that obey the Gospel . Heb. 12. 14. Follow Holiness , without which no Man shall see the Lord. Rom. 2. 7 , 8 , 9. To them who by patient continuance in well doing seek for Glory , and Honour , and Immortality , God will give Eternal Life ; but to them who are contentious , and obey not the Truth , that is , the Gospel , but obey Unrighteousness ; Indignation , and Wrath , Tribulation and Anguish upon every Soul of man that doth Evil. I cannot well imagine what can reasonably be answered to such plain Texts ; but I will tell you what is commonly answered ; namely , That God gives the Condition which he requires ; and therefore though these Promises run in a Conditional Form , yet in truth they are absolute ; because he that makes a Promise to another , upon a Condition which he will also perform , doth in effect make an absolute Promise . As if a Man promised another such an Estate , upon Condition he pay such a Summ for it , and does promise withal to furnish him with that Summ , this in effect amounts to an absolute Promise of the Estate . And this is very well argued , if the Case were thus . But God hath no where promised to work the Condition in us , without the concurrence of our own Endeavours . God may , and oftentimes doth prevent Men by his Grace ; but he hath no where promised to give his Holy Spirit , but to them that ask it of him . And he hath no where promised to continue his grace and assistance to us , unless we will use our sincere Endeavours ; nay in case we do not , he hath threatned to take away his grace and assistance from us . And if this be so , then the Promises of the Gospel do not only seem to be Conditional , but are really so . And it is a wonder that any Man should doubt of this , who considers how frequently in the New Testament the Gospel is represented to us under the notion of a Covenant , since a Covenant in the very nature of it doth imply a mutual Obligation between the Parties that enter into it . But if the Gospel contain only Blessings which are promised on God's part , without any thing required to be done and performed on our part , in order to the obtaining of those Blessings , then the Gospel is nothing else but a Promise , or Deed of Gift , making over certain Benefits and Blessings to us ; but can in no propriety of Language in the World be called a Covenant : But if there be some things required on our part , in order to our being made partakers of the Promises which God hath made to us ( as the Scripture every where tells us there is ) then the Promises are plainly Conditional . To instance in the Promise of Forgiveness of Sins ; Repent , that your Sins may be blotted out ; that is , upon this Condition that ye Repent of your Sins , they shall be forgiven ; and not otherwise . Can there be any plainer Condition in the World , than is in those Words of our Saviour ? If ye forgive Men their Trespasses , your Hea●enly Father will also forgive your Trespasses ; but if ye forgive not Men their Trespasses , neither will your Heavenly Father forgive your Trespasses . This is so far from being any prejudice to the freeness of Gods grace , who is infinitely gracious in offering such great Blessings to us upon any Condition that we can perform ; yet it were one of the absurdest things in the World , to imagine that God should grant to Men forgiveness of Sins , and Eternal Life , let them behave themselves as they Will. Fourthly , The last thing I proposed for the explaining of this Doctrine of the Promises of God , was , to consider when Men may be said to have a right to these Promises , so as to be able upon good grounds to apply them to themselves ? And the Answer to this is very plain and easie ; namely , when they find the Conditions of these Promises in themselves ; and not till then . When a Man hath truly repented of his Sins , so as to forsake them , and lead a new Life ; and when he does from his heart forgive those that have offended him , and hath laid down all animosity against them , and thoughts of Revenge , then hath he a right to the Promise of Pardon and Forgiveness , and may apply to himself in particular what the Scripture saith in general , that God will blot out all his Transgressions , and remember his Iniquities no more . When a Man doth constantly and earnestly implore the assistance of God's Holy Spirit , and is ready to yield to the motions of it , and does faithfully make use of that strength and assistance which God affords him , then he may expect the continuance of his grace , and further degrees of it . When a Man makes it the constant and sinsincere endeavour of his Life , to please God , and to walk in all the Ordinances and Commandments of the Lord blameless , and is effectually taught by the grace of God to deny ungodliness , and worldly lusts , and to live soberly , and righteously , and godlily in this present World , then he may with comfort and joy wait for the blessed hope , and the glorious appearance of the great God , and our Saviour Jesus Christ ; then he may with confidence depend upon God , in sure and certain hope of that Eternal Life , which God , that cannot lie , hath promised . When he can say with St. Paul , I have fought a good fight , I have finished my course , I have kept the faith , then he may likewise triumph , as he did , henceforth there is laid up for me a Crown of Righteousness , which God the Righ●eous Judge shall give me in that day . Upon these terms , and in these Cases , Men may upon good grounds apply to themselves these exceeding great and precious Promises of the Gospel ; and so far as any Man is doubtful and uncertain of the performance of the Conditions which the Gospel requires , so far he must necessarily question his Right and Title to the Blessings promised . And if any Man think this Doctrine too uncomfortable , and be willing to reject it upon this account , I shall only say this , that Men may cheat themselves , if they please , but most certainly they will never find any true and solid Comfort in any other . This is a plain and sensible account of a Mans Confidence and good hopes in the Promises of God ; but for a Man to apply any Promise to himself , before he finds the Condition in himself , is not Faith , but either Fancy , or Presumption . And therefore it is a very preposterous course which many take , to advise and exhort Men , with so much earnestness , to apply the Promises of God to themselves , and to tell them that they are guilty of great unbelief in not doint it . That which is proper to exhort Men to , is to ●ndeavour to perform the Condition upon which God hath promised any Blessing to us ; and when Men find the Condition in themselves , they will without any great perswasion take Comfort from the Promise , and apply it to themselves ; but till they discern the Condition in themselves , it is impossible for a Man that understands himself , to apply the Promise to himself ; for till the Condition be performed , he hath no more right to the Promise , than if such a Promise had never been made . And 't is so far from being a Sin in such a Man , to doubt of the benefit of such a Promise , that it is his Duty to do so ; and no Man that understands himself , and the Promises of God , can possibly do otherwise . Therefore 't is a vain and groundless trouble which perplexeth many People , that they cannot apply the Promises of God to themselves ; whereas the true ground of their trouble should be this , that they have not been careful to perform the Condition of those Promises which they would apply to themselves ; the other is an endless trouble ; let them but look to the Condition , and the Promise will apply it self . I speak all this on purpose to free Men from those perplexities wherewith many have entangled themselves , by false apprehensions of the Promises of God , either as if they were not made to us upon certain Conditions to be performed by us , or as if any Man could comfortably apply them to himself , before he hath performed those Conditions upon which God hath made such Promises . For if Men will believe that which is not true , or expect things upon such terms as they are not to be had , they may trouble themselves Eternally , and all the World cannot help it . I have now done with the First thing I propounded to speak to , namely the Promises which are here spoken of . The Second thing , ( viz. ) what Influence these Promises ought to have upon us , that by them we may be made Partakers of a Divine Nature , I shall reserve to another Opportunity . The Second SERMON ON 2 PETER I. 4. Whereby are given unto us exceeding great and precious Promises ; that by these ye might be partakers of the Divine Nature . I Made entrance into these words the last Day , in the handling whereof I proposed to do these two things . First , To consider the Promises here spoken of ; Whereby are given unto us exceeding great and precious Promises . Secondly , The Influence which these Promises ought to have upon us ; that by these ye might be partakers of a Divine Nature . The first of these I have done with , and proceed now to the Second , viz. The Influence which these Promises ought to have upon us ; Whereby are given unto us exceeding great and precious Promises , that by these ye might be partakers of a Divine Nature . Not that we can partake of the Essence and Nature of God , as some have blasphemously affirmed , pretending , in their canting and senseless Language , to be Godded with God , and Christed with Christ . In this sense it is impossible for us to partake of the Divine Nature ; for this would be for Men to become Gods , and to be advanced to the State and Perfection of the Deity . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently in Scripture signifie a temper and disposition ; and to be partakers of a Divine Nature , is to be of a Divine Temper and Disposition , to have our Corrupt Natures rectified and purged from all sinful Lusts , and irregular Passions , and from all Vicious and Corrupt Affections ; and therefore it follows in the Text , having escaped the Corruption that is in the World through Lust ; and besides this , giving all diligence , add to your Faith Virtue , and to Virtue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly-kindness , and to Brotherly-kindness Charity . So that we are made partakers of a Divine Nature , as the Apostle here explains it , these two ways ; by cleansing our selves from the Lusts of the Flesh , which the Apostle here calls the corruption or defilement which is in the World through Lust ; and by a diligent endeavour after all Christian Graces , and Virtues , Faith , and Temperance , and Patience , a sincere love of the Brethren , and an Universal Charity and good-will towards all Men. And that this is the proper influence and efficacy of the great Promises of the Gospel upon the hearts and lives of Men , the Apostle St. Paul fully declares to us , 2 Cor. 7. 1. Having th●refore these Promises , Dearly Beloved , let us cleanse our selves from all filthiness of the Flesh , and Spirit ; that is , from the lusts of the Flesh , and of uncleanness , and from all evil and corrupt affections of the Mind , such as Wrath , Envy , Malice , Hatred , Strife , Revenge , Cruelty , Pride , and the like ; perfecting holiness in the fear of God ; that is , continually aspiring still more and more after further degrees of Holiness , and Virtue , and goodness , which are the great Perfections of the Divine Nature . And thus by a constant and sincere endeavour to cleanse our selves from all impurity of Flesh and Spirit , and by practising all the Virtues of a good Life , we shall by degrees raise and advance our selves to a Godlike temper and disposition , imitating in all our Actions the Goodness , and Mercy , and Patience , and Truth , and Faithfulness of God , and all those other Perfections of the Divine Nature , which are comprehended und●r the term of Holiness . This is that which the Apostle here calls partaking of a Divine Nature ; or , as our Blessed Saviour expresseth it , to be perfect , as our Father which is in Heaven is perfect . This the Gospel designs to raise us to ; and one of the great Instruments whereby this is effected , are those exceeding great and precious Promises which I have insisted upon : And they are capable of effecting it these two ways . First , By way of internal Efficacy and Assistance ; and , Secondly , By way of external Motive and Argument : Both these ways , some or other of these Promises have a mighty influence upon us ( if we be not wanting to our selves ) to raise us to a Godlike temper and disposition , that is , to the greatest perfection of Virtue and Goodness which we are capable of in this Life . First , By way of internal Efficacy and Assistance . And this influence the Promise of God's Holy Spirit , and of the gracious help and assistance thereof , hath upon the Minds of Men , inclining them to that which is good , and enabling them to do it . For the Holy Spirit is promised to us , in consideration and commiseration of that impotency and weakness which we have contracted in that degenerate and depraved Condition into which Mankind is sunk ; to help us , who are without strength to recover our selves , out of that evil and miserable state into which by wilful transgression we are fallen ; to quicken us who are dead in Trespasses and Sins , ( as the Scripture expresseth the Condition of unregenerate Persons ) to raise ●s to a new Life , and to cherish this Principle of Spiritual Life , which is commonly weak at first , and to carry it through alldiscouragements and oppositions ; to excite us continually to our Duty , and to enable us to the most difficult parts of Obedience , such as are most contrary to our natural inclinations , and against the grain of flesh and blood , to bear down the strength of Sin and Temptation ; and in all our Conflicts with the World , and the Flesh , the Devil , and all the Powers of Darkness , to make us victorious over them ; and , in a word , to be a Principle within us , more mighty and powerful than the Lusts and Inclinations of our evil Hearts , than the most obstinate and inveterate habits of Sin and Vice , and than all the Temptations and Terrors of sense . So that if we will make use of this assistance , and lay hold of this strength which God affords us in the Gospel , and ( as the Apostle expresseth it ) be workers together with God , we need not despair of Victory and Success ; for our strength will continually encrease , and the force and violence of our Lusts will be abated , God will give us more grace , and we shall walk from strength to strength , and our path will be ( as Solomon says of the way of the Righteous ) as the light which shines more and more unto the perfect day . For the Holy Spirit of God conducts and manageth this great work of our Sanctification and Salvation from first to last , by opening our Hearts to let in the light of Divine Truth upon our Minds , by representing to us with advantage such Arguments and Considerations as are apt to perswade us to embrace it , and yield to it ; by secret and gentle reprehensions , softning our hard hearts , and b●nding our stiff and stubborn Wills to a compliance with the Will of God , and our Duty . And this is that great Work which the Scripture calls our Regeneration , and Sanctification , the turning us from darkness to light , and from the power of Satan unto God , a new Creation , and a Resurrection from the Death of Sin , to the Life of Holiness . And then by leading and directing us in the ways of Holiness and Obedience ; by quickning our Devotion , and stirring up in us Holy Desires and Dispositions of Soul , rendring us fit to draw near to God in Prayer , with a due sense of our own wants and unworthiness , and an humble Confidence in the goodness of God , that he will grant us those good things that we ask of him ; in supporting and comforting us in all our Afflictions and Sufferings , especially for Truth and Righteousness sake ; and by Sealing and Confirming to us the Blessed Hopes of Eternal Life . Thus the Spirit of God carries on the Work of our Sanctification , and makes us Partakers of a Divine Nature , by way of inward efficacy and assistance . Secondly , The Promises of the Gospel are apt likewise to have a mighty influence upon us by way of Motive and Argument , to engage and encourage us to cleanse our selves from all filthiness of flesh and Spirit , and to perfect holiness in the fear of God. For , First , A full Pardon and Indemnity for what is past , is a mighty encouragement for us to return to our Duty , and a forcible Argument to keep us to it for the future . For since God , who hath been so highly injured and affronted by us , is so willing and ready to forgive us , as not only to provide and purchase for us the Means of our Pardon , by the grievous Sufferings of his dear Son , but to offer it so freely , and invite us so earnestly to accept of it , and to be reconciled to him ; the Consideration of this ought in all Reason , Ingenuity , and Gratitude , to melt us into Sorrow and Repentance for our Sins , and a deep sense of the evil of them , and to enflame our hearts with a mighty love to God , and our blessed Redeemer , who hath loved us , and washed us from our sins in his own blood ; And to make us extreamly unwilling , nay most firmly resolved never more to offend that merciful and gracious God , who is so slow to punish , and so forward to forgive ; and effectually to engage us to a dutiful and constant and chea●ful Obedience to God's holy Laws and Commandments , lest by our wilful transgression and violation of them , we should run our selves into a deeper guilt , and aggravate our Condemnation . Now that by the tender Mercies of our God we are made whole , we should be infinitely afraid to sin any more , lest worse things come to us ; lest we relapse into a more incurable state , and bring a heavier load of guilt and misery upon our selves . Secondly , The Promise of God's Grace and Holy Spirit is likewise a very powerful Argument and Encouragement to Holiness , and Goodness , engaging us to cleanse our selves from all filthiness of flesh and spirit , that our Souls and Minds may be a fit Temple for the Holy Ghost , which will not dwell in an impure Soul : And likewise Encouraging us hereto , by this Consideration , that we have so unerring a Guide to Counsel and Direct us , so Powerful an Assistant to strengthen us with all might in the Inner Man , to stand by us in all our Conflicts with Sin and Satan , and to make us ( as the Apostle expresseth it ) more than Conquerours over all our Spiritual Enemies . For tho' we be weak , and our Lusts strong , our Enemies many , and Temptations mighty and violent ; yet we need not be disheartned , so long as we know that God is with us , and the Grace of his Holy Spirit sufficient for us , against all the strength of Sin , and Hell ; tho' our Duty be hard , and our strength small , yet we cannot fail of success , if we be sure that the Omnipotent grace of God is always ready to second our sincere , tho' never so weak , Endeavours . So that when we see all the Enemies of our Salvation drawn up in array against us , we may encourage our selves , as the Prophet Elisha did his Servant , when he told him that an Host compassed the City with Horses and Chariots , and said , Alas ! my Master , how shall we do ? And he answered , fear not , for they that be with us , are more than they that be with them , 2 King. 6. 16. Or , as Hezekiah Comforted the People , when they were afraid of the mighty force of the King of Assyria , 2 Chron. 32. 7 , 8. Be strong and couragious , be not afraid nor dismayed for the King of Assyria , nor for all the multitude that is with him : For there be more with us , than with him . With him is an arm of flesh , but with us is the Lord our God , to help us , and to fight for us . This is the Case of every Christian ; the force that is against us is finite and limited ; but the Almighty God is on our side , and fights for us ; and every one of us may say with St. Paul , Philip. 4. 13. I can do all things through Christ which strengthneth me . Thirdly , The Promise of Eternal Life and Happiness , if duly weighed and considered , hath a mighty force in it to take us off from the Love and Practice of Sin , and to encourage our Obedience , and patient continuance in well-doing . The assurance of enjoying unspeakable and endless Happiness in another World , and of escaping extream and eternal Misery , is a Consideration of that weight , as one would think could not fail of its efficacy upon us , to put all temptations to Sin out of countenance , and to bear down before us all the difficulties and discouragements in the way of our Duty . And if this make no impression upon us , if Heaven and Hell be of no weight with us , it will be in vain to use any other Arguments , which in Comparison of this , are but as the very small dust upon the balance . For if on the one hand the hopes of perfect Comfort , and Joy , and Felicity , perpetual in duration , and vast beyond all imagination , such as ●ye hath not seen , nor ear heard , nor hath entred into the heart of Man to conceive : And if on the other hand , the dread of the terrible wrath of God , and of the vengance of Eternal Fire , together with the insupportable torments of a guilty Conscience , and the perpetual stings of bitter remorse and anguish for the wilful folly of our wicked Lives , and the rage of horrible despair of ever getting out of so miserable a State ; If neither of these Considerations , if both of them will not prevail upon us to cease to be evil , and to resolve to be good , that we may obtain one of these Conditions , and may escape the other ; there is no hope that any words that can be used , any Arguments and Considerations that can be offered , should work upon us , or take place with us . He that is not to be tempted by such hopes , nor to be terrified by such fears , is proof against all the force of perswasion in the World. And thus I have done with the two things which I proposed to consider from these words ; the Nature of these Promises , and the Influence they are apt , and ought to have upon us , to raise us to the perfection of Virtue and Goodness , which the Apostle here calls our being Partakers of a Divine Nature . All that now remains is , to make some useful Reflections upon what hath been discoursed upon these two Heads . First of all , If we expect the Blessings and Benefits of these exceeding great and precious Promises of the Gospel , we must be careful to perform the Conditions which are indispensably required on our parts . It is a great mistake , and of very pernicious consequence to the Souls of Men , to imagine that the Gospel is all Promises on God's part ; and that our part is only to believe them , and to rely upon God for the performance of them , and to be very confident that he will make them good , tho' we do nothing else but only believe that he will do so . That the Christian Religion is only a Declaration of God's good will to us , without any expectation of Duty from us ; this is an Error which one could hardly think could ever enter into any who have the liberty to read the Bible , and do attend to what they read , and find there . The Three great Promises of the Gospel are all very expresly contain'd in our Saviour's first Sermon upon the Mount. There we find the Promise of Blessedness often repeated ; but never absolutely made , but upon Certain Conditions , and plainly required on our parts ; As Repentance , Humility , Righteousness , Mercy , Peaceableness , Meekness , Patience . Forgiveness of Sins is likewise Promised ; but only to those that make a Penitent acknowledgment of them , and ask Forgiveness for them , and are ready to grant that Forgiveness to others , which they beg of God for themselves . The gift of God's Holy Spirit is likewise there Promised ; but it is upon Condition of our earnest and importunate Prayer to God. The Gospel is every where full of Precepts , enjoyning Duty and Obedience on our part , as well as of Promises on God's part , assuring Blessings to us ; nay of terrible threatnings also , if we disobey the Precepts of the Gospel . St. Paul gives us the summ of the Gospel in very few and plain words , declaring upon what terms we may expect that Salvation which the Gospel offers to all Men , Tit. 2. 11 , 12 , 13 , 14. The grace of God which bringeth Salvation hath appeared to all Men ; teaching us , that denying ungodliness and worldly Lusts , we should live soberly , and righteously , and godly in this present world , looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ ; Who gave himself for us , that he might redeem us from all iniquity , and purisie unto himself a peculiar People , zealous of good works . And then he adds , These things speak and exhort , and rebuke with all authority ; Intimating , that tho' Men were very averse to this Doctrine , it ought to be inculcated with great Authority and Earnestness , and those who opposed and despised it , to be severely rebuked : And with great Reason , because the contrary Doctrine does most effectually undermine and defeat the whole Design of the Christian Religion . Secondly , From hence we learn , that if the Promises of the Gospel have not this effect upon us , to make us Partakers of a Divine Nature , it is our own fault , and because we are wanting to our selves . God is always ready to do his part ; if we do not fail in ours . There is a Divine Power and Efficacy goes along with the Gospel , to make way for the entertainment of it in the hearts of Men , where they put no bar and obstacle to it . But if Men will resist the Motions of God's Blessed Spirit , and quench the light of it , and obstinately hold out against the force of Truth ; God will withdraw his Grace and Holy Spirit from them . The Gospel would raise us to the perfection of all virtue and goodness ; and the Promises of it are admirably fitted to relieve the infirmities and weakness of Humane Nature , and to renew us after the Image of God , in Righteousness , and true Holiness ; to take us off from Sin and Vice , and to allure us to Goodness ; and to assist and encourage us in the practice of it : But if we will not comply with the gracious Design of God in the Gospel , and suffer these Promises to have their due influence and efficacy upon us ; we wilfully deprive our selves of all the Blessings and Benefits of it , we reject the Counsel of God against our selves , and receive the Grace of God in vain ; and and by rejecting and despising his Promises , we provoke him to execute his Threatnings upon us . Thirdly , and Lastly , If the Promises of the Christian Religion are apt in their own Nature to work this great effect upon us , to make us like to God , and to bring us to so near a resemblance of the Divine Perfections , to make us Good , and Just , and Merciful , and Patient , and Holy in all manner of Conversation , to purge us from our Iniquities , and to make us a Peculiar and Excellent People , zealous of good works ; I say if this be the proper tendency of the Gospel , and the Promises of it , how doth this upbraid the degenerate state of the Christian World at this day ? which does so abound in all kind of Wickedness and Impiety ; so that we may cry out as he did , upon reading the Gospel ; Profectò aut hoc non est Evangelium ; aut nos non sumus Evangelici ; Either this is not the Gospel which we read , and the Christian Religion which we profess ; or we are no Christians . We are so far from that pitch of goodness and Virtue which the Christian Religion is apt to raise Men to , and which the Apostle here calls the Divine Nature , that a great part of us are degenerated into Beasts and Devils , wallowing in abominable and filthy Lusts , indulging our selves in those Devilish Passions of Malice and Hatred , of Strife and Discord , of Revenge and Cruelty , of Sedition , and Disturbance of the Publick Peace , to that degree , as if the Grace of God had never appeared to us to teach us the contrary . And therefore it concerns all those who have the face to call themselves Christians , to demean themselves at another rate , and for the Honour of their Religion , and the Salvation of their own Souls , to have their Conversation as becometh the Gospel of Christ ; and by departing from the Vicious practices of this present Evil World , to do what in them lies to prevent the Judgments of God which hang over us ; or if they cannot do that , to save themselves from this untoward Generation . A SERMON ON 1 PETER IV. 19. Wherefore , let them that suffer according to the will of God , commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . THIS Epistle was written by St. Peter , who was the Apostle of the Circumcision , to the dispersed Jews , who were newly Converted to Christianity ; And the Design of it is to Confirm and Establish them in the Profession of it ; and to instruct them how they ought to demean themselves towards the Heathen or Gentiles , among whom they lived ; and more particularly to arm and prepare them for those Sufferings and Persecutions , which he foretels would shortly overtake them for the Profession of Christianity , that when they should happen , they might not be surprised and startled at them , as if some strange and unexpected thing were come upon them ; at the 12 v. of this Chapter , Beloved , think it not strange concerning the fiery Tryal which is to try you ; that is , do not wonder and be not as●onish'd at it , as if some strange thing hapned unto you . And then he instructs them more particularly , how they ought to behave themselves under those Tr●als and Sufferings , when they should happen ; not only with Patience , which men ought to exercise under all kinds of Sufferings , upon what Account and Cause soever ; but with Joy and Cheerfulness ; considering the Glorious Example and Reward of them , v. 13. but rejoyce , in as much as ye are partakers of Christs Sufferings ; that when his Glory shall be revealed , ye may be glad also with exceeding Joy : And at the 14. ver . he tells them , that besides the Encouragement of so great an Example , and so glorious a Reward , they should be supported and assisted in a very extraordinary manner , by the Spirit of God resting upon them in a glorious manner , as a Testimony of the Divine Power and Presence with them ; v. 14. If ye be reproached for the Name of Christ , happy are ye , for the Spirit of Glory and of God resteth upon you ; or , as it is in the best Copies , for the Spirit of Glory and of Power , even the Spirit of God res●eth upon you ; that is , the Glorious Power of the Divine Spirit is present with you , to comfort and bear up your Spirits under these Sufferings . But then he cautions them , to take great Care , that thei● Sufferings be for a good Cause , and a good Conscience ; v. 15. But let none of you suffer as a M●●therer , or as a Thief , or as an evil-doer , ( that is , as an Offender in any kind against Human Laws , made to preserve the Peace and good Order of the World ) or as a busy-body in other mens matters ; ( that is , as a pragmatical Person , that meddles out of his own Sphere , to the Disquiet and Disturbance of Human Society : ) For to suffer upon any of these Accounts , would be matter of Shame and Trouble , but not of Joy and Comfort : But if they suffer'd upon Account of the Profession of Christianity , this would be no Cause of Shame and Reproach to them ; but they ought rather to give God Thanks for calling them to suffer in so good a Cause , and upon so glorious an Account . V. 16. Yet if any man suffer as a Christian ( if that be his only Crime ) let him not be ashamed , but let him glori●ie G●d on this behalf ; for the time is come , that Judgment must begin at the House of God ; ( that is , the wise and just Providence of God , hath so order'd it at this Time , for very good Reasons and Ends , that the first Calamities and Sufferings should fall upon Christians , the peculiar People and Church of God , for their Tryal , and a Testimony to the Truth of that Religion , which God was now planting in the World : ) And if i● first begin at us , ( that is , at us Jews , who were the ancient People of God , and have now embraced and entertained the Revelation of the Gospel ) what shall the end be of them , that obey not the Gospel of God ? ( that is , how much more severely will God deal with the rest of the Jews who have crucified the Son of God , and still persist in their Infidelity and Disobedience to the Gospel ? ) And if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? ( that is , if good Men be saved with so much Difficulty , and must through so many tribulations enter into the kingdom of God , what will become of all Ungodly and Impenitent Sinners ? Where shall they appear ? How shall they be able to stand in the Judgment of the great Day ? ) From the Consideration of all which , the Apostle makes this Inference or Conclusion , in the last ver . of this Chapter , Wherefore let them that suffer according to the will of God , commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . Thus you see the Connexion and Dependance of these words , upon the Apostle's foregoing Discourse . I shall explain the several Expressions in the Text , and then handle the main Points contained in them . The Expressions to be explained are these : What is meant by those that suffer according to the will of God ? what by committing the keeping of our Souls to God , ●s unto a faithful Creator ? and what by well-doing ? 1. What is meant by suffering according to the will of God ? This may be understood of Suffering in a good Cause , such as God will approve : But this is not so probable ; because this is mentioned afterwards , in the following Expressions of committing the keeping of our Souls to God in well-doing ; that is , in suffering upon a good Account : And therefore the plain and genuine Sense of this Expression , seems to be this ; that those who according to the good Pleasure of God's Will , and the wise dispensation of his Providence , are appointed to suffer for his Cause , should demean themselves so and so ; Let them that suffer according to the will of God ; that is , those whom God thinks fit to call to Suffering . And this agrees very well with the like Expression , Chap. 3. of this Epist . ver . 17. for it is better , if the will of God be so , ( that is , if God have so appointed it , and think it fit ) that ye suffer for well-doing , than for evil-doing . Secondly , What is here meant by committing the keeping of our Souls to God , as to a faithful Creator ? That is , to deposit our Lives , and all that belongs to us , in a word our selves , into the Hands and Custody of his Merciful Care and Providence who made us ; and therefore we may be sure will faithfully keep what we commit to him : For as we are his Creatures , he is engaged to take care of us , and will not abandon the work of his own hands . Besides that , he hath Promised to be more especially concerned for good Men , to support them in their Sufferings for a good Cause , and to Reward them for it ; and he is faithful that hath promised . And therefore there is great Reason and great Encouragement , in all our Sufferings for God's Cause and Truth , to commit our Souls to his Care and Custody : Our Souls , that is ( as I said before ) our Lives , and all that belongs to us ; in a word , our selves : For so the word Soul is frequently used both in the Old and New Testament , Psal . 7. 5. Let the Enemy persecute my Soul , and take it ; that is , my Life ; for so it follows in the next words ; yea , let him tread do●n my Life upon the Earth . And Psal . 54. 3. Oppressors seek after my Soul. And Psal . 59. 3. they lie in wa●t for my Soul ; that is , my Life . And Psal . 16. 10. Thou wilt not leave my Soul in Hell ; my Soul , that is , my self , thou wilt not suffer me to continue in the Grave , and under the power of Death , but wilt raise me up to Life again . And so likewise in the New Testament , Mar. 8. 35. Whosoever will save his life , shall lose it ; but whosoever shall lose his life for my sake and the Gospels , the same shall save it . The same word which is here rendred Life , in the very next Verse is rendred Soul ; For what shall it profit a Man , if he shall gain the whole World , and lose his own Soul ? that is , his Life . And so likewise Jo● . 12. 25. He that loveth his Life , shall lose it : And he that hateth his Life in this World , ( in the Original the Word signifies Soul ) He that hateth his Life in this World ( that is , who neglecteth and exposeth his Life in this World , for the sake of Christ ) shall keep it unto Life Eternal . And Luke 9. 25. that which the other Evangelists render by the word Soul , or Life , he renders himself ; for what is a Man advantaged , if he gain the whole World , and lose himself ? And so here in the Text , to commit the keeping of our Souls to God , is to commit our selves to his Care and Providence . Thirdly , What is here meant by committing our selves to him in well-doing ? By well-doing is here meant , a fixt Purpose and Resolution of doing our Duty , notwithstanding all hazards and sufferings ; which is call'd by St. Paul , Rom. 2. 7. A patient continuance in well-doing . It signifies sometimes acts of Goodness and Charity ; but in this Epistle it is taken in a larger sense , for Constancy and Resolution in the doing of our Duty ; as Chap. 2. 15. for so is the will of God , that with well-doing ( that is by a Resolute Constancy in a good Course ) ye may put to silence the ignorance of foolish Men. And ver . 20. But if when ye do well , and s●ffer for it ( that is , if when ye suffer for well-doing ) ye take it patiently , this is acceptable with God. And Chap. 3. ver . 6. As long as ye do well , and are not afraid with any amazement ; that is , are Resolute and Constant in doing your Duty , notwithstanding all Threatnings and Terrors . And ver . 17. For it is better , if the will of God be so , that ye suffer for well-doing , than for evil-doing ; that is , for your Religion and Constancy in so good a Cause , as Christians , and not as Criminals upon any other account . So that the plain meaning of the words is , as if the Apostle had said , wherefore being forewarned of Suffering and Persecution for the Cause of Religion , the summ of my direction and advice upon the whole matter is this ; that since it is the will of God that ye should suffer upon this account , commit your selves in the constant discharge of your Duty , and a good Conscience , to the particular Care and Providence of Almighty God , as the faithful Creatour . And now I come to handle the particular Points contained in the words ; and they are these Three . First , That when Men do suffer really and truly for the Cause of Religion , they may with confidence commit themselves ( their Lives and all that is dear to them ) to the particular and more especial Care of the Divine Providence . Secondly , Always provided , that we do nothing contrary to our Duty , and a good Conscience ; for this the Apostle means , by committing our selves to God , in well-doing . If we step out of the way of our Duty , or do any thing contrary to it , God's Providence will not be concerned for us , to bear us out in such Sufferings . Thirdly , I shall Consider what ground of Comfort and Encouragement the Consideration of God , as a faithful Creatour , affords to us in all our Sufferings , for a good Cause , and a good Conscience . First , When Men do suffer really and truly for the Cause of Religion , and God's Truth , they may with confidence and good assurance commit themselves , ( their Lives and all that is dear to them ) to the particular and more especial Care of his Providence . In the handling of this , I shall Consider these three things . 1. When Men may be said to Suffer really and truly for the Cause of Religion ; and when not . 2. How far they may rely upon the Providence of God , to bear them out in these Sufferings . 3. What ●●ound and Reason there is to expect the more Particular and Especial Care of God's Providence , in case of such Sufferings . 1. When Men may be said to Suffer really and truly for the Cause of Religion , and God's Truth ; and when not . In these Cases . First , When Men Suffer for not renouncing the true Religion , and because they will not openly declare against it , and Apostatize from it . But it will be said , that in all these Cases the question is , what is the true Religion ? To which I answer ; That all Discourses of this Nature , about Suffering for Religion , do suppose the truth of some Religion or other . And among Christians , the truth of the Christian Religion is taken for granted , where ever we speak of Mens Suffering Persecution for it . And the plainest Case among Christians , is , when they are Persecuted , because they will not openly deny and renounce the Christian Religion . And this was generally the Case of the Primitive Christians ; they were threatned with Tortures and Death , because they would not renounce Jesus Christ , and his Religion , and give demonstration thereof , by offering Sacrifices to the Heathen-gods . Secondly , Men do truly suffer for the Cause of Religion , when they are Persecuted only for making an open Profession of the Christian Religion , by joyning in the Assemblies of Christians for the Worship of God ; tho' they be not urged to deny and disclaim it , but only to conceal and dissemble the Profession of it , so as to forbear the maintenance and defence of it upon fitting Occasions , against the Objections of those who are Adversaries of it . For to conceal the Profession of it , and to decline the defence of it , when just occasion is offer'd , is to be ashamed of it ; which our Saviour Interprets to be a kind of denial of it , and is opposed to the confessing of him before Men , Mat. 10. 32 , 33. Whosoever shall confess me before Men , him will I also confess before my Father which is in Heaven : But whosoever shall deny me before Men , him will I also deny before my Father which is in Heaven . And this by St. Mark is express'd by being ashamed of Christ ; that is , afraid and ashamed to make an open profession of him , and his Religion ; Mark 8. 38. Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and finful generation , of him also shall the Son of Man be ashamed , when he cometh in the glory of his Father , with the holy Angels . And this likewise was the Case of the Primitive Christians under the moderate Emperors , when the Persecution of them was not so hot , as to drive them to a denial of Christ ; provided they would be contented to conceal and dissemble their Religion ; in that case they did not hunt them out , nor Prosecute them to renounce their Religion , if they made no discovery of themselves . But yet they who suffered , because they would not conceal their Profession of Christianity , did truly suffer for the Cause of Religion . Thirdly , Men do likewise truly suffer for the Cause of Religion , when they suffer for not betraying it , by any indirect and unworthy means ; such as among the Primitive Christians was the delivering up their Bibles to the Heathen , to be burnt and destroyed by them : For to give up that holy Book , which is the great Instrument of our Religion , is in Effect to give up Christianity it self , and to Consent to the utter extirpation of it . And such likewise is the Case of those , who suffer in any kind for not contributing to break down the Fences of Religion in any Nation , where the Providenc● of God hath given it a Legal Establishment and Security ; or , in a word , for refusing to countenance and further any Design , which visibly tends to the Ruine of Religion : For to destroy Religion , and to take away that which hinders the Destruction of it , are in Effect much the same thing . Fourthly , Men do truly suffer for the Cause of Religion , when they suffer for the Maintenance and Defence of any necessary and Fundamental Article of it , tho they be not required to renounce the whole Christian Religion : For what St. Paul says of the Article of the Resurrection of the dead is true of any other necessary Article of the Christian Religion , that the Denyal of it , is a Subversion of the whole Christian Faith ; because it tends directly to the overthrow●ng of Christianity , being a Wound given to it in a Vital and Essential Part. And this was the Case of those , who in any Age of Christianity have been persecuted by Hereticks , for the Defence of any Article of Christianity . And I cannot but observe by the Way , that after the Heathen Pe●secutions were ceased , Persecution was first begun among Christians by Hereticks ; and hath since been taken up , and carried much beyond that bad Pattern , by the Church of Rome ; which , besides a standing Inquisition in all Countries , which are entirely of that Religion ; ( a Court , the like whereto , for the clancular and secret Manner of Proceeding , for the unjust and arbitrary Rules of it , for the barbarous Usage of Mens Persons , and the Cruelty of its Torments , to extort Confessions from them , the Sun never saw erected under any Government in the World , by Men of any Religion whatsoever . ) I say , which , besides this Court , hath by frequent Croisadoes for the Extirpation of Hereticks , and by many Bloody Massacres in France and Ireland , and several other places , destroyed far greater numbers of Christians , than all the ten Heathen Persecutions ; and hath of late revived , and to this very Day continues the same or greater Cruelties , and a fiercer Persecution of Protestants , if all the Circumstances of it be considered , than was ever yet practised upon them ; and yet whilst this is doing almost before our eyes , in one of our next neighbour Nations , they have the Face to complain of the Cannibal Laws , and bloody Persecutions of the Church of England ; and the Confidence to set up for the great Patrons of Liberty of Conscience , and Enemies of all Compulsion and Force in Matters of Religion . Fifthly , Men do truly suffer for the Cause of God and Religion , when they suffer for asserting and maintaining the Purity of the Christian Doctrine and Worship ; and for opposing and not complying with those gross Errors and Corruptions , which Superstition and Ignorance had in a long Course of Time brought into the Christian Religion . Upon this Account many Good People suffer'd in many past Ages , for resisting the growing Errors and Corruptions of the Church of Rome , which at first crept in by Degrees , but at last broke in like a mighty Flood , which carryed down all before it , and threatned Ruin and Destruction to all that opposed them . Upon this Account also , infinite Numbers suffered among the Waldenses and Albigenses , in Bohemia , and in England , and in most other Countries in this Western Part of Christendom : And they who suffer'd upon this Account● suffer'd in a good Cause , and for the Testimony of the Truth . Sixthly , and Lastly , Men do truly suffer for the cause of Religion , when they suffer for not disclaiming and renouncing any clear and undoubted Truth of God whatsoever ; yea though it be not a Fundamental Point and Article of Religion . And this is the Case of those many Thousands , who , ever since the IV. Council of Lateran , which was in the Year 1215 , ( when Transubstantiation was first defin'd to be an Article of Faith , and necessary to Salvation to be believ'd ) were persecuted with Fire and Sword , for not understanding those words of our Saviour , this i● my Body , ( which are so easily capable of a reasonable Sense ) in the absurd and impossible Sense of Transubstantiation . And though this disowning of this Doctrin , be no express and direct Article of the Christian Religion ; yet it is a Fundamental Article of right Reason and common Sense : Because the admitting of Transubstantiation , does undermine the Foundation of all Certainty whatsoever , and does more immediately shake the very Foundation of Christianity it self . Yea , tho' the Christian Religion were no ways concerned in this Doctrine , yet out of reverence to Reason and Truth , and a just animosity and indignation at confident nonsense , a Man of an honest and generous Mind would as soon be brought to Declare or Swear , that twice two do not make four , but five , as to profess his belief of Transubstantiation . And tho' all Truths are not of equal Consequence and Concernment , yet all Truth is of God ; and for that Reason , tho' we are not obliged to make an open profession of all Truths at all times , yet we are bound not to deny or renounce any Truth , nor to make profession of a known Falsehood or Error : For it is meerly because of the intrinsical Evil of the thing , that it is impossible for God to lie ; and the Son of God thought it worth his coming into the World , and laying down his Life , to bear witness to the Truth . So he himself tells us , Joh. 18. 37. To this End was I born , and for this Cause came I into the World , that I should bear witness to the Truth . Thus I have shewn you in these plain Instances ( to which most other Cases may be reduced ) when Men may be said to suffer truly for the Cause of Religion , and Truth . I shall mention two or three Cases wherein Men may seem to suffer for the Cause of Religion , but cannot truly be said to do so . First , When Men rashly expose themselves to danger , and run upon sufferings for the sake of Religion . Thus several of the Primitive Christians voluntarily exposed themselves , when they were not called in question , and in the heat of their Affection and Zeal for God and Religion , offered themselves to Martyrdom , when none enquired after them . This , in the gracious interpretation of God , who knowing the sincerity of their Zeal , was pleased to overlook the indiscreet forwardness and rashness of it , might be accepted for a kind of Martyrdom : but cannot in Reason be justified , so a● to be fit to be made a Pattern , and to be recommended to our imitation . For tho' God may be pleased to excuse the weakness of a well-meaning Zeal ; yet he can approve nothing but what is Reasonable . To suffer chearfully for the Cause of God and his Truth , when he calls us to fight this good fight of faith , and to resist unto blood ; and when we are reduced to that strait , that we must either die for God and his Truth , or deny them ; to suffer I say in this Case with Courage and Patience , is one of the Noblest of all the Christian Virtues . But to be perfect Volunteers , and to run our selves upon Sufferings , when we are not called to them , looks rather like the Sacrifice of Fools ; which tho' God may mercifully excuse , and pardon the Evil of the action , for the good Meaning of it ; yet he can never perfectly approve and accept of it . But I think there is little need nowa-days to caution men against this rashness ; it is well if they have the Grace and Resolution to Suffer when it is their Duty , and when they are called to it . Secondly , Nor can Men be truly said to Suffer for the Cause of Religion , when they Suffer not for their Faith , but their Fancy , and for the wilful and affected Error of a mistaken Conscience . As when Men suff●r for indifferent things , which in heat and passion they call Superstition and Idoltary ; and for their own false Opinions in Religion , which they mistake for Fundamental Articles of the Christian Faith. In this Case , their mistake about these things will not change the Nature of them , nor turn their Sufferings into Martyrdom ; and yet many Men have certainly Suffered for their own mistakes . For as Men may be so far deluded , as to think they do God good service , when they kill his fa●thful Servants ; so likewise may they be so far deceived , as to Sacrifice their Lives , and all that is dear to them , to their own culpable Errors and Mistakes . But this is Zeal without Knowledge● not the Wisdom which descends from above , but that which comes from beneath , and is like the fire of Hell , which is heat without light . Thirdly , and Lastly ; Nor can Men truly be said to Suffer for the Cause of God and Religion , when they Suffer for the open Profession and Defence of Truths not necessary . For tho' a Man be obliged to make an open Profession of all Fundamental and Necessary Truths ; yet he is under no such Obligation to make Profession of Truths not necessary at all times ; and unless he be called to deny them , he is not bound either to declare or defend them ; he may hold his peace at other times , and be silent about them , especially when the open Profession of them will probably do no good to others , and will certainly do hurt to our selves , and the zealous endeavour to propagate such Truths will be to the greater prejudice of Charity , and the disturbance of the publick peace of the Church . It was a good Saying of Erasmus ( if we understand it , as I believe he meant it , of Truths not necessary ) adeo invis● sunt mihi discordi● , ut veritas etiam contentiosa displiceat : I am ( says he ) so perfect a hater of discord , that I am even displeased with truth , when it is the occasion of contention . As a Man is never to deny Truth , so neither is he obliged to make an open Profession of Truths not necessary , at all times ; and if he Suffer upon that account , he cannot justifie it to his own Prudence , nor have Comfort in such Sufferings ; because he brings them needlesly upon himself ; and no Man can have Comfort , but in Suffering for doing his Duty . And thus I have done with the first thing I proposed to enquire into ; namely , when Men may be truly said to Suffer for the Cause of Religion ? I proceed now to the Second Enquiry ; namely , how far Men may rely upon the Providence of God , to bear them out in such Sufferings ? To which I Answer ; That provided we do what becomes us , and is our Duty on our part , the Providence of God will not be wanting on his part , to bear us out in all our Sufferings for his Cause , one of these three ways . First , To secure us from that violent degree of Temptation and Suffering , which would be too strong for Humane Strength and Patience ; Or , Secondly , In case of such extraordinary Temptation and Trial , to give us the extraordinary Supports and Comforts of his Holy Spirit ; or else , Thirdly , In case of a Temporary Fall and Miscarriage , to raise us up by Repentance , and a greater Resolution and Constancy under Sufferings . I shall speak severally to these . 1. Either the Providence of God will not be wanting to secure us from that violent degree of Temptation and Suffering , which would be too strong for Humane Strength and Patience to bear . And this is a great security to good Men , against the fears of a final Miscarriage , after all their Labours , and Pains , and Sufferings in a Religious Course , by being over-born at last by the assault of a very violent and powerful Temptation . Not but that the best of Men ought always to have a prudent distrust of themselves , so as to keep them from security ; according to the Apostle's Caution and Counsel ; be not high minded , but fear ; and let him that stands , take heed lest he fall ; because , 'till we come to Heaven , we shall never be out of the danger and possibility of falling : But yet for all this , we may hope , by the sincerity and firmness of our Resolution , under the usual influences of God's Grace , to acquit our selves like Men , in ordinary Cases of Temptation and Suffering . And to this end , we should represent to our selves those exceeding great and precious Promises , which he hath made to Good Men , and his merciful Providence , which continually watcheth over them , and steers their course for them in this World , among those many Rocks which they are in Danger to split upon ; that he is able to stablish us in the Truth , and to keep us from falling , and to present us faultless before the presence of h●s Glory with exceeding joy , and to preserve us to his heavenly Kingdom ; and that if we do not forsake him , and forfeit his Care and Protection , he will keep us by his mighty power through faith unto Salvation ; either by his merciful Foresight and Prevention of those Temptations , which would probably be too hard for us ; or if he thinks fit they should befal us , by supporting us under them in an extraordinary Manner . For I doubt not , but that the best Men do own their Security and Perseverance in Goodness , much more to the merciful Providence of God , preventing the Assaults of violent and dangerous Temptations , than to the Firmness and Constancy of their own resolutions . For there are very few Persons of so firm and resolute Virtue , but that one time or other , a Temptation might assault them upon such a Disadvantage , as would in all probability not only stagger them , but bear them down . Now herein th●●●ovidence of God towards good 〈◊〉 〈◊〉 very remarkable , in secu●●●● 〈◊〉 ●rom those Temptations , which 〈◊〉 ●oo st●ong for them to grapple wi●●al ; like a kind and tender Father , who , if he be satisfied of the dutiful Disposition of his Child towards him , will not try his Obedience to the utmost , nor permit too strong a Temptation to the contrary to come in his way . So the Psalmist represents God's tender Regard and Consideration of the Frailty and Infirmity of his Children , Psal . 103. 13 , 14. Like as a Father pitieth his Children , so the Lord pitieth them that fear him : For he knoweth our frame , he remembreth that we are dust ; that is , he considereth us as men , and deals with us accordingly . Provided we be sincere , he will not suffer us to be set upon by Temptations that are too big for us . Andtherefore our blessed Saviour makes it one of the Petitions of that excellent Prayer , which he hath recommended to us ; Lead us not into Temptation ; that is , we should every day beg of God , that his Providence would keep us out of the Way of great and dangerous Temptations , as knowing that this will be a greater Security to us , than any strength and resolution of our own . Secondly , Or in case of such violent and extraordinary Temptations , the Providence of God will not be wanting to give us the extraodinary Support and Comfort of his Holy Spirit , to bear us up under them . The Providence of God did take Care of Good Men in all Ages , and did afford Comfort to them , under great Tryals and Sufferings ; but God never made so express and general a Promise of this , to all good Men , as he hath done by the Christian Religion . Never was so constant a Presence and Influence of the Divine Spirit vouchsafed and assured to Men under any dispensation , as that of the Gospel ; wherein the Spirit of God is promised to all that sincerely embrace the Christian Religion , to reside and dwell in them ; not only to all the purposes of Sanctification and Holiness , but of Support and Comfort under the heaviest Pressures and Sufferings . For which Reason the Gospel is called the Ministration of the Spirit ; and is upon this account said to be more Glorious than any other Revelation which God had ever made to Mankind . We are naturally apt to be very much disheartned and cast down at the apprehension of great Sufferings , from the consideration of our own weakness and frailty ; but the Spirit of Christ dwells in all true Christians , and the same Glorious Power , which raised up Jesus from the dead , works mightily in them that Believe . St. Paul useth very high Expressions about this Matter , Eph. 1. 19. That ye may know ( saith he , speaking to all Christians ) what is the exceeding greatness of his power to us-ward who b●lieve , accord●ng to the working of his mighty power , which he wrought in Christ , when he raised him from the dead , and set him at his own right hand . So that every Christian is endowed with a kind of Omnipotence , being able ( as St. Paul speaks of himself ) to do and to endure all things , through Christ strengthning him . Of our selves we are very weak , and the Temptations and Terrors of the World are very powerful ; but there is a Principle residing in every true Christian , that is able to bear us up against the World , and the power of all its Temptations . Whatsoever is born of God ( saith St. John ) overcometh the world ; for greater is he that is in you , than he that is in the world . The Holy Spirit of God , which dwells in all true Christians , is a more powerful Principle of Resolution , and Courage , and Patience , under the sharpest Trials and Sufferings , than that Evil Spirit which rules in the World is , to stir up and set on the Malice and Rage of the World against us . Ye are of God , little Children ( he speaks this to the youngest and weakest Christians ) Ye are of God , little Children , and have overcome ; because greater is he that is in you , than he that is in the world . The Malice and Power of the Devil is very great ; but the Goodness and Power of God is greater . And therefore in case of extraordinary Temptation , good Men , by virtue of this Promise of God's Holy Spirit , may expect to be born up and comforted in a very extraordinary and supernatural manner , under the greatest Tribulations and Sufferings for righteousness sake . And this was in a very signal and remarkable manner afforded to the Primitive Christians , under those Fierce and Cruel Persecutions to which they were exposed . And this may still be expected , in like Cases of extraordinary Sufferings for the Testimony of God's Truth . If ye be reproached ( saith St. Peter , in this 4th Chap. ver . 14. ) for the Name of Christ , happy are ye ; for the Spirit of Glory and of God resteth upon you . The Spirit of God is here promised to strengthen and support all that Suffer for the Name of Christ , in a very conspicuous and glorious manner , according to that Prayer of St. Paul , Col. 1. 11. That Christians might be strengthned with all might , according to God's Glorious Power , unto all Patience , and Long-suffering , with joyfulness . For when God is pleased to exercise good Men with Trials more than Humane , and such Sufferings as are beyond the common rate of Humane Strength and Patience to bear , he hath engaged himself to endue and assist them with more than Humane Courage , and Resolution . So St. Paul tells the Corinthians , who had not then felt the utmost rage of Persecution , 1 Cor. 10. 13. No Tempt●tion or Trial hath yet befallen you , but what is common to Man ; that is , nothing but what is frequently incident to Humane Nature , and what by Humane strength , with an ordinary assistance of God's Grace , may be grapled withal . But , in case God shall call you to extraordinary Sufferings , he is faithful that hath promised , who will not suffer you to be tempted above that ye are able , but will with the temptation also make a way to escape , that ye may be able to bear it ; that is , as he hath ordered and appointed so great a Temptation or Trial to befall you , so he will take care that it shall have a happy issue , by enabling you to bear it , by affording you grace and strength equal to the violence and power of the Temptation . For , as he is said to fall into temptation , that is Conquered by it ; so he is said to get out of it , or escape it , who is enabled to bear it , and , in so doing , gets the better of it . And for this we may rely upon the faithfulness of God , who hath Promised that we shall not be tried above our strength ; either not above the strength which we have , or not above the strength which he will afford us in such a case . And why then should we be daunted at the apprehension of any Suffering whatsoever , if we be secured that our Comfort shall be encreased in proportion to our Trouble , and our strength in proportion to the sharpness and weight of our Sufferings ? Or else , Thirdly , In case of Temporary falling , the Providence and Goodness of God will give them the Grace and Opportunity of recovering themselves from their fall by Repentance . For the Providence of God may sometimes , for wise Ends and Reasons , see it fit to leave good Men to their own Frailty , and to faint and fall shamefully under Sufferings , so as to renounce and deny the Truth ; sometimes to punish their vain Confidence in themselves ; as in the case of Peter , who declared more Resolution , and bare it out with a greater Confidence , than any of the Disciples , when he said to our Saviour , tho' all men forsake thee , yet will not I ; and yet after this he fell more shamefully than any of the rest , so as to deny his Master with horrid Oaths , and Imprecations , and this , tho' our Saviour had prayed particularly for him , that his Faith might not fail . From which Instance we may learn , that God doth not engage himself absolutely to secure Good Men from falling , in case of a great Temptation and Tryal ; but if they be sincere , he will not permit them to fall finally , though he may suffer them to miscarry grievously for a time , to covince them of the Vanity of their Confidence in themselves and their own Strength . Sometimes God my suffer Good Men to fall , in order to their more glorious Recovery , and the greater Demonstration and Triumph of their Faith and Constancy afterwards ; which was the Case of that happy Instrument of our Reformation here in England , Arch-bishop Cranmer , who after he had been so great a Champion of the Reformation , was so overcome with Fear , upon the Apprehension of his approaching Sufferings , as to subscribe those Errors of the Chuch of Rome , which he had so stoutly opposed a great part of his Life : But he did not long continue in this State , but by the Grace of God , which had not forsaken him , was brought to Repentance ; and when he came to suffer , gave such a Testimony of it , and of his Faith and Constancy , as was more glorious , and more to the Confirmation of the Faith of others , than a simple Martyrdom could have been , if he had not fallen ; for when he was brought to the Stake , he put his right Hand ( withwhich he had signed his Recantation ) into the Fire , and with an undaunted Constancy held it there , til it was quite burnt , for a Testimony of his true Repentance for that foul Miscarriage ; and when he had done , gave the rest of his Body to be burnt , which he endured with great Courage and Cheerfulness to the last . So that he made all the amends possible for so great a Fault ; and the Goodness of God , and the Power of his Grace was more glorified in his Repentance and Recovery , than if he had never fallen . But what shall we say , when notwithstanding these Promises of extraordinary Comfort and Support , in case of extraordinary Sufferings , so great Numbers are seen to faint in the day of Trial , and to fall off from their Stedfastness ? Of which there were many sad Instances , among the Primitive Christians , and have likewise been of late in our own Times , and n places nearer to us . This I confess is a very melancholy Consideration , but yet I think is capable of a sufficient Answer . And first of all , let this be establish'd for a firm and undoubted Principle , that God is faithful to his Promise ; and therefore we ought much rather to suppose in all these Cases , that there is some Default on our part , than any Failure and Unfaithfullness on God's Part. Thus St. Paul , determines in a like Case , when the Promise of God seemed not to be made good to the Jews , he lays the Blame of it on their Unbelief , but acquits God of any Unfaithfulness in his Promise , Rom. 3. 3 , 4. For what if some did not believe , shall their unbelief make the Faith ( or Fidelity ) of God without effect ? God forbid : Yea , let God be true , but every man a lyar . This I confess does not answer the Difficulty ; but yet it ought to incline and dispose us , to interpret what can fairly be offer'd for the Removal of it , with all the Favour that may be on God's side . I say then , Secondly , That when good Men fall in Case of extraordinary Temptation , and recover again by Repentance , and give greater demonstration afterwards of their Constancy and Resolution , in the Cause of God and his Truth , the Faithfulness of God in his Promises is sufficiently vindicated , as in the Cases I mentioned : Because the Promise of God is not absolute , that good Men shall be preserv'd from falling ; but that the Temptation shall have a h●ppy issue , and that they shall not finally miscarry . For Promises of this Nature are to be interpreted by us , and understood , as we do our Saviour's Prayer for Peter before his Fall , that his faith should not fail finally ; but though he fell through too much Confidence in himself , he should , through the Grace of God assisting him , be enabled to recover by Repentance . Thirdly , The Sincerity or Insinc●rity of Men in the Profession of the true Religion , is a thing which we cannot certainly know , because we do not see into Mens Hearts ; but he who knows the heart , and trys the Spirits of Men in a Ballance , cannot be deceiv'd in this Matter ; and where men are not sincere , the Promise of God is not concerned to hinder them from discovering themselves ; and the Fall of such Persons , is no Reflection upon the Faithfulness of God. And it is reasonable enough to presum● , that this may be the Case of not a few , and that ( like Simon M●gus ) after they have made a very solemn Profession of Christianity , their hearts may not be right in the sight of God. Fourthly , If we put the Case at the hardest , that some that were very sincere , after they have h●ld out a great while , under the Extremity of Torments , have at last fainted under them , and yielded to the Malice and Cruelty of their Persecutors , and in this Amazement and Distraction have not long after expired , without any Testimony of their Repentance ; In this Case , both Reason and Charity ought to restrain us from passing any very positive and severe Sentence upon the State of such persons . For what do we know , but God whose Goodness will certainly make all the Allowance to Human Frailty that Reason can require ; ( For he knows whereof we are made ; and remembers that we are but dust ; he mercifully considers every Man's Case , and weighs all the Circumstances of it in an exact Ballance ; ) I say who can tell , but that in such a Case as I have mentioned , God may graciously be pleased to accept such a degree of constant Suffering of great Torments for so long a time , for a true Martyrdom , and not expect a more than Humane Patience and Resolution , where he is not pleased to afford more than Humane Strength and Support ; and whether he may not look upon their failing and miscarriage at last , in the same rank with the indeliberate actions of Men in a Frenzy , and besides themselves ? And thus God may be said with the temptation to make a way to escape , or , to give a happy issue to it ; since they were enabled to bear it , 'till being distracted by their Torments , their Understandings wer● thrown off the hinges , and incapable of exercising any deliberate acts of Reason . And without some such equitable consideration of the Case of such Persons , it will be very hard to reconcile some appearances of things with the goodness of God , and the faithfulness of his Promise . However , it will become us to abstain from all uncharitable and peremptory censure of the final Estate of such Persons , especially 'till we our selves have given greater and better testimony of our Constancy ; and in the mean time , to leave them to the Righteous and Merciful Sentence of their Master and ours , to whose Judgment we must all stand or fall . I am sure it will very ill become those , who by the Providence of God have escaped those Sufferings , and are at present out of danger themselves , to ●it in Judgment upon those who are left to endure this terrible Conflict , and have perhaps held out as long , or longer , than they themselves would have done in the like Circumstances . Let us rather earnestly beg of the God of all grace and patience , that he would endue us with a greater measure of Patience and Constancy , if he see fit to call us to the exercise of it ; and ( which we lawfully may , after the Example of our Blessed Saviour ) that if it be his will , he would let this Cup pass from us , and not try us with the like Sufferings , lest we also be weary , and faint in our Minds . I come now to the Third , and last Enquiry which I proposed ; what Ground and Reason there is , for good Men to expect the more Peculiar and Especial Care of God's Providence in case of such Sufferings ? The Providence of God extends to all his Creatures , according to that of the Psalmist , the Lord is good to all , and his tender mercies are over all his Works . But he exerciseth a more particular Providence towards Mankind ; and more peculiar yet towards those who study to please him , by obeying his Laws , and doing his Will. He that is assured of his own heart , that he loves God , and would do or suffer any thing for him , can have no cause to doubt but that God loves him , and is concerned for his Happiness . No Man was ever afraid of God , that was not conscious to himself that he had offended him , and by the wilful breach of his Laws had put himself out of the care of his Providence . But on the contrary , if our hearts give us this Testimony , that we have made it our sincere endeavour to please him , we are naturally apt to have good assurance and confidence of his favour and good-wil● towards us . This comfort the Mind of every good Man is apt to give him , from his own Reason , and the natural Notions which he hath of God. But to free us from all doubt in this Matter , God himself hath told us so , and given us plentiful assurance of it in his word , Psal . 11. 7. The Righteous Lord loveth Righteousness , his countenance doth behold the upright ; that is , he will be favourable unto them . Psal . 33. 18. Behold , the eye of the Lord is upon them that fear him ; upon them that hope in his mercy . The eye of God , signifies his watchful Care and Providence over good Men. So that besides the sure and well-grounded Reasonings , from the Essential Perfections of the Divine Nature , the mercy and goodness of God ; we have a more sure word of Promise , in ●the express declarations of God's Word , and more particularly in the case of great Temptations and Sufferings . For can we think , that the Scripture saith in vain , Wait on the Lord , and be of good courage , and he shall strengthen thine heart ? M●ny are the afflictions of the Righteous , but the Lord delivereth him out of all ? The steps of a good Man are ordered by the Lord , and he delighteth in his ways ; tho' he fall , he shall not utterly be cast down , for the Lord upholdeth him with his hand ? The Salvation of the Righteous is of the Lord , he is their help in time of trouble . The same Promises we find in the New Testament . All things shall work together for good , to them that love God. God is faithful , who hath promised , that he will not suffer you to be tempted above what ye are able , but will with the temptation make a way to escape . And to mention no more ; Hold fast the Profession of your Faith without wavering , he is faithful that bath Promised ; viz. to support you under Sufferings , and to reward them . Thus much for the first Point , namely , that when Men do suffer truly for the Cause of Religion , they may with confidence commit themselves to the more Peculiar Care of the Divine Providence . The Second SERMON ON 1 PETER IV. 19. Wherefore , let them that suffer according to the will of God , commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . FROM these words I proposed to Consider these three Points . First , That when Men do Suffer really and truly for the Cause of Religion , they may with confidence commit themselves ( their Lives , and all that is dear to them ) to the peculiar and more especial Care of the Divine Providence . Secondly , This we may do always , provided that we be careful of our Duty , and do what is required on our Part ; and that neither to avoid Sufferings , nor to rescue our selves out of them , we do any thing contrary to our Duty and a good Conscience ; for this is the meaning of committing our selves to God in well-doing . Thirdly , To shew what Ground of Comfort and Encouragement the Consideration of God , under the Notion of a Faithful Creator , does afford to us , under all our Sufferings for a good Cause and a good Conscience . The First of these Points I have treated on at large in my former Discourse . I proceed now to the Second , Namely , when in all our Sufferings for the Cause of Religion , we may with Confidence and good Assurance , commit our selves to the peculiar and more especial Care of God's Providence● This is to be understood , always provided that we be careful of our Duty , and do what is required on our part ; and that neither to avoid Sufferings , nor to rescue our selves out of them , we do any thing contrary to our Duty and a good Conscience . And this I told you was the meaning of committing our selves to God in well-doing ; for if we either neglect our Duty , or step out of the Way of it , by doing things contrary to it , the Providence of God will not be concern'd to bear us out in such Sufferings . So that in our Sufferings for the Cause of God and Religion , to commit our selves to him in well-doing , may reasonably comprehend in it these following Particulars . 1. Provided always , that we neglect no lawful Means of our Preservation from Sufferings , or our Deliverance out of them : In this Case Men do not commit themselves to the Providence of God , but cast themselves out of his Care and Protection ; they do not trust God , but tempt him , and do as it were try whether he will stand by us , when w● desert our selves ; and bring us out of Trouble , when we would take no Care , would use no Endeavours to prevent it . If we will needlesly provoke Trouble , and run our selves upon sufferings ; if we will neglect our selves , and the Lawful Means of our preservation ; if we will give up , and part with those Securities of our Religion , which the Providence of God , and the Laws of our Country have given us ; if we our selves will help to pull down the Fence which is about us ; if we will disarm our selves , and by our own Act expose our selves naked and open to Danger and Sufferings ; why should we think in this Case , that God will help us ; when we would not help our selves , by those lawful Ways , which the Providence of God had put into our hands ? All Trust in God , and Dependance upon his Providence , does imply , that we joyn Prayer and Endeavour together ; Faith in God , and a prudent and diligent use of Means : If we lazily trust the Providence of God , and so cast all our Care upon him , as to take none at all our selves , God will take no Care of us . In vain do we rely upon the Wisdom , and Goodness , and Power of God ; in vain do we importune and tire Heaven with our Prayers , to help us against our Enemies and Persecutors , if we our selves will do nothing for our selves : In vain do we hope that God will maintain and defend our Religion , against all the secret Contrivances and open Assaults of our Enemies , if we , who are united in the Profession of the same Religion , and in all the Essentials of Faith and Worship , will for some small Differences in lesser Matters , which are of no moment , in Comparison of the things wherein we are agreed : I say , if for such slight matters , we will divide and fall out among our selves ; if when the Enemy is at the Gates , we will still pursue our Heats and Animosities , and will madly keep open those Breaches , which were foolishly made at first ; what can we expect , but that the common Enemy should take the Advantage , and enter in at them ; and whilst we are so unseasonably and senselesly contending with one another , that they should take the Opportuity which we give them , to destroy us all . 2. Provided likewise , that we do not attempt our own Preservation or Deliverance from Suffering , by evil and unlawful Means : We must do nothing that is contrary to our Duty , and to a good Conscience ; nor comply with any thing , or lend our helping Hand thereto , that apparently tends to the Ruin of our Religion , neither to divert and put off Sufferings for the present , not to rescue our selves from under them ; because we cannot with Confidence commit our selves to the Providence of God , but in well●doing . This is an Eternal Rule , from whence we must in no Case depart , That men must do nothing contrary to the Rules and Precepts of Religion , no not for the sake of Religion it self : We must not break any Law of God , nor disobey the lawful Commands of lawful Authority , to free our selves from any Sufferings whatsoever ; because the Goodness of no End can sanctifie Evil Means , and make them lawful : We must not speak deceitfully for God , nor lye , no not for the Truth ; nor kill men , though we could thereby do God and Religion the greatest Service . And tho' all the Casuists in the World should teach the contrary Doctrine , ( as they generally do in the Church of Rome ) yet I would not doubt to oppose to all those the single Authority of St. Paul , who expresly condemns this Principle , and brands it for a d●mnable Doctrine , that Evil may be done by us , that Good may come . Rom. 3. 8. And not as we be slanderously reported , and as some affirm thas we say , let us do evil , that good may come , whose damnation is just . St. Paul it seems looked upon it as a most devilish Calumny , to insinuate that the Christian Religion gives the least Countenance to such damnable Doctrines and Doings as these ; and pronounceth their Damnation to be just , who either teach any such Principle as the Doctrine of Christianity , or practise according to it . Let those look to it , who teach , That a right Intention , and a good End , will render things , which are otherwise evil and unlawful , not only lawful to be done by us , but in many Cases meritorious ; especially where the good of the Church , and the Extirpation of Heresie are more immediately concerned . Of this Nature are the Doctrines of Equivocation and Mental Reservation , and the Lawfulness of such Artificial ways of Lying , to avoid the Danger of the Law , when they are brought before Heretical Magistrates ; and this is the common Doctrine of the most learned Casuists of all Orders in the Church of Rome : And such likewise are their Doctrines , of the Law●ulness of extirpating Hereticks , by the most barbarous and bloody Means , and of breaking Faith with them , tho' given by Emperours and Princes , in the most publick and solemn manner ; both which are the avowed Doctrines of their General Councils , and have frequently been put in Practice , to the Destruction of many millions of Christians , better and more righteous than them●elves . But we have not so l●arned Christ , who have heard him , and been taught by him , as the truth is in Jesus . They who are rightly instructed in the Christian Religion , are so far from thinking it lawful to do any thing that is evil , to bring others under suffering , that they do not allow it in any Case whatsoever , no not for the Cause of God and Religion , and to free themselves from the greatest Sufferings that can be inflicted upon them . 3. Provided also , that we do trust the Providence of God , and do indeed commit our selves to it ; relying upon his Wisdom and Goodness , and entirely submitting and resigning up our selves to his Will and Disposal , both as to the Degree and the Duration of our Sufferings ; believing that he will do that for us , which upon the whole matter , and in the final issue and result of things , will be best for us . That Blessing , wherewith Moses the Man of God blest the People of Israel before his Death , doth belong to good Men in all Ages : He loveth his People , and all his Saints are in his hand : Deut. 33. 3. Innumerable are the Pro●ises in Scripture concerning the merciful Providence and Goodness of God , towards those who trust in him , and hope in his Mercy . Psal . 32. 10. Many sorrows shall be to the wicked : But he that trusteth in the Lord , mercy shall compass him about . Psal . 33. 18● 19 , 20 , 21 , 22. Behold , the eye of the Lord is upon them that fear him : Upon them that hope in his mercy : To deliver their soul from death , and to keep them alive in famine . Our soul waiteth for the Lord : he is our help and our shi●ld . For our heart shall rejoyce in him : Because we have trusted in his holy name . Let thy mercy , O Lord , be upon us , according as we hope in thee . Psal . 34. 22. The Lord redeemeth the soul of his servants : And none of them that trust in him shall be desolate . Psal . 37. 39 , 40. But th● salvation of the Righteous is of the Lor● , he is their strength in the time of trouble . And the Lord shall help them and deliver them : He shall deliver them from the wicked , and save them because they trust in him . Psal . 31. 19. O how great is thy goodness , which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the Sons of men ! Psal . 55. 22. Cast thy burden upon the Lord , and he shall sustain thee : He shall never suffer the right●ous to be moved . Psal . 125. 1. They that trust in th● Lord shall be as mount Zion , which cannot be removed , but a●id●th for ever . Esa 26. 3 , 4. Thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trus●eth in thee . Trust ye in the Lord for ever : For in the Lord Jehovah is everlasting strength . 4. Provided yet further , that we pray earnestly to God for his Gracious Help and Assistance , for his merciful Comfort and Support under Sufferings ; that he would be pleased to strengthen our Faith , and to encrease and lengthen out our Patience , in proportion to the Degree and Duration of our Sufferings . All the Promises which God hath made to us , are upon this Condition , that we earnestly seek and sue to him for the Benefit and Blessing of them . Psal . 50. 15. Call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . Ezek. 36. 37. After a great Deliverance , and many Blessings promised to them , this Condition is at last added , Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them . And this likewise is the tenor of the Promises of the New Testament , Mat. 7. 7. Ask , and it shall be given you : seek , and ye shall find : knock , and it shall be opened unto you . And in this very Case that I am speaking of , God expects that we should apply our selves to him , for Spiritual Wisdom and Grace , to behave our selves under Sufferings as we ought : Jam. 1. 2 , 3 , 4. Where speaking of the manifold Temptations that Christians would be exercised withal ; he directs them to pray to God for Wisdom to demean themselves under Persecutions , with Patience , and Constancy , and Chearfulness , My Brethren account it all joy , when ye fall into divers Temptations ; ( meaning the Temptations and Tryals of Suffering in several kinds ) Knowing this , that the trying of your faith worketh patience . But let patience have its perfect work . And because this is a very difficult Duty , and requires a great deal of Spiritual Skill , to demean our selves under Sufferings as we ought , therefore he adds in the next words : If any of you lack wisdom , let him ask of God , that giveth to all men liberally , and upbraideth not ; and it shall be given him . And this earnest application we are to make to God , for his grace and seasonable help in time of need ; not to put him in mind of his Promise , but to testifie our dependance upon him , and expectation of all good from him . And we must likewise use great importunity in our Prayers to God , to assist us and stand by us in the day of Trial , and the hour of Temptation . And therefore our Saviour heaps up several words , to denote the great earnestness and importunity which we ought to use in Prayer , bidding us to ask , and seek , and knock . And to shew that he lays more than ordinary weight upon this Matter , and to encourage our importunity , he spake two several Parables to this purpose ; the first , Luke 11. 5. of the Man who by meer importunity prevailed with his Friend to rise at midnight to do him a kindness , which our Saviour applies to encourage our importunity in Prayer , ver . 9. And I say unto you , ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you . The other is the Parable of the importunate Widow , and unjust Judge , related by the same Evangelist , Luke 18. 1. with this Preface to it ; and he spake a Parable unto them to this end , that Men ought always to pray , and not to faint . And to speak the truth , they seem at first sight two of the oddest of all our Saviour's Parables , if the design of them were to insinuate to us that God is to be prevailed upon , by the meer importunity of our Prayers , to grant our Requests : but our Blessed Saviour , who best knew his own meaning , tells us , that all he design'd by it , was only to signifie , that we ought always to pray , and not to faint ; that is , to continue instant in Prayer , and not to give over after once asking , as if we despaired of prevailing . Not that meer importunity prevails with God to give us those things which he is otherwise unwilling to grant ; but because it becomes us to be fervent , and earnest , to testifie our Faith and Confidence in the goodness of God , and the deep sense we have of our own weakness , and wants , and unworthiness ; and likewise that we set a true value upon the Blessings and Favours of God , as worth all the earnestness and importunity we can use : And in this decent and sober sense , the success of our Prayers may truly be said to depend upon our importunity ; not that it is necessary to move God to grant our Requests , but that it becomes us to be thus affected , that we may be the more fitly qualified for the Grace and Mercy which God is willing to confer upon us . I have been the longer upon this , to give us a right notion of this matter , and that we may the more distinctly understand the true Reason why our Saviour does require so much earnestness and importunity of Prayer on our part ; not at all to work upon God , and to dispose him to shew mercy to us ( for that he is always inclinable to , when ever we are fit for it ) but only to dispose and qualifie us to receive the grace and mercy of God , with greater advantage to our selves . Fifthly , Provided moreover , that we be not confident of our selves , and of the force and strength of our own Resolution . We know not our selves , nor the frailty and weakness of our own Resolution , 'till we are tried . 'T is wise Advice which Solomon gives us , and never more seasonable than in the day of trial , Prov. 3. 5 , 6 , 7. Trust in the Lord with all thine heart , and lean not to thine own understanding ; in all thy ways acknowledge him , and he shall direct thy paths ; be not wise in thine own eyes ; that is , be not conceited and confident of thine own wisdom and strength , or ability in any kind ; there is a secret Providence of God , which mingles it self with the actions and spirits of Men , and disposeth of us unknown to our selves ; and what we think to be the effect of our own strength and resolution , of our own wisdom and contrivance , proceeds from an higher Cause , which unseen to us , does steer and govern us . So the Wise Man observes , Prov. 20. 24. Man's goings are of the Lord , how can a Man then understand his own ways ? And therefore we have reason every one to say with the Prophet , Jer. 10. 23. O Lord , I know that the way of Man is not in himself , it is not in Man that walketh to direct his steps . Our feet will soon slip , if God do not uphold us by his hand . Remember how shamefully the chief of our Lord's Disciples miscarried , by too much confidence in himself , I mean St. Peter ; in whose fall we may all see our own frailty ; if God do but permit the Devil to have the winnowing of us , there will be a great deal of chaff found in the best of us . What St. Paul said of himself , 2 Cor. 12. 10. When I am weak , then am I strong , we shall all find true , when it comes to the trial ; we are then strongest , when , in a just sense of our own weakness , we rely most upon the strength and power of God. Sixthly , Provided furthermore , that according to our ability we have been much in the exercise of Alms and Charity . For well-doing , or doing good , is sometimes taken in a narrower sense , not improper here to be mentioned , tho' perhaps not so particularly intended here in the Text , for works of Charity and Alms. As Heb. 13. 16. But to do good , and to communicate ( that is , to the necessities of the Poor ) forget not , for with such Sacrifices God is well pleased . This kind of well-doing is a special Preservative in times of Evil ; there is no kind of Grace or Virtue to which there are in Scripture more special Promises made , of our Protection and Preservation from Evil and Suffering , of Support and Comfort under them , and Deliverance out of them , than to this of a Charitable and Compassionate Consideration of those who labour under want or Suffering . Psal . 37. 3. Trust in the Lord , and do good , so shalt thou dwell in the Land , and verily thou shalt be fed : And ver . 19. speaking of Righteous or Merciful Men , They shall not be ashamed in the evil time , and in the days of Famine they shall be satisfied . Psal . 41. 1 , 2. Blessed is he that considereth the Poor , the Lord will deliver him in time of trouble ; the Lord will preserve him , and keep him alive , and he shall be blessed upon the Earth ; and thou wilt not deliver him unto the will of his Enemies . There are likewise in the Apocryphal Books Excellent Sayings for the encouragement of Charity , as that which will be particularly considered and rewarded to us in the times of Danger and Distress , in the days of Affliction and Suffering , Tob. 4. 7 , 8 , 9 , 10. Give Alms of thy substance , and turn not thy face from any Poor Man , and the face of God shall not be turned away from thee ; if thou hast abundance , give Alms accordingly , if thou hast but a little , be no● afraid to give according to that little , for thou layest up for thy self a good treasure against the day of necessity , because that Alms do deliver from death , and suffereth not to come into darkness . Ecclus . 3. 31. Speaking of him that gives Alms , and is ready to do Kindness to others , He is mindful of that which may come hereafter ; and when he falleth he shall find a stay . And , Chap. 29. 11 , 12 , 13. Lay up thy treasure according to the Commandment of the most High , and it shall bring thee more profit than Gold , shut up alms in thy store-houses , and it shall deliver thee from all affliction , it shall fight for thee against thine Enemies , better than a mighty shield , and strong spear . I have often said it , and am verily perswaded of it , that one of the best ●igns of Gods Mercy and Favour to this poor Nation , is , that God hath been pleased of late years to stir up so general a disposition in Men to works of Alms and Charity , and thereby to revive the Primitive Spirit of Christianity , which so eminently abounded in this Grace , and taught those who believed in God , to be careful to maintain and pract●se good works . And nothing gives me greater hopes that God hath Mercy still in store for us , than that Men are so ready to shew Mercy ; there are great Objects to exercise our Charity upon in this time of the general suspension of Trade and Business , from an apprehension of approaching troubles ; by reason whereof , both the numbers and the necessities of the Poor are greatly and daily increased among us ; and besides the Poor of our own Nation , God hath sent us great numbers from abroad ; I mean those who are fled hither for shelter , from that violent storm of Persecution which hath lately fallen upon them for the Cause of our common Religion . According to the compassion we shew to them , we may expect that God will either preserve us from the like Sufferings , or graciously support us under them . What do we know , but that God is now trying us , and hath purposely put this opportunity into our hands , of preventing , or mitigating , or shortning our own Sufferings , according as we extend our Charity and Pity to those who have suffered so deeply for the Cause of God , and his truth . Seventhly , Provided in the last place , and above all , that we be sincere in our Religion , and endeavour to be universally good , and holy in all manner of Conversation , and to abound in all the fruits of righteousness , which are by Jesus Christ , to the praise and glory of God. This is the largest sense of well-doing , and the most necessary of all the rest , to prepare us for Sufferings , and to give us Courage and Constancy under them ; and likewise to engage the Providence of God to a tender care of us , and Concernment for us , if he shall ●ee it fit to bring us into a State of Suffering . But if we live in open Contempt and Violation of God's Laws , if we make no Conscience of our Ways and Actions , we cannot possibly have any well grounded Trust and Confidence in God , for he hates all the workers of iniquity , and his Providence sets it self against them for evil . Bad Men draw many Mischiefs and Inconveniencies upon themselves , as the Natural Consequence of their Actions ; but besides this , the Vengeance of God haunts and pursues Evil-doers , and his just Providence many times involves them in many Difficulties and Dangers , besides and beyond the Natural Course of things : Upon the wicked ( says David ) he will rain snares : So that as ever we expect the comfortable Effects of the Divine Care and Providence , we must live in a dutiful Obedience to God's Holy Will and Laws . Bad Men may make a Profession of the true Religion , and may in some sort believe it , tho' they do not live according to it ; and yet perhaps for all this , out of meer Generosity and Obstinacy of Mind , they cannot bear to be threatned and terrified out of the Profession of the Truth ; and will endure a great deal of Trouble and Inconvenience , before they will renounce it ; knowing themselves to be so far in the Right , that they stand for the Truth , and hoping perhaps thereby to make some amends for their bad Practice . But when all is done , nothing gives a Man true Courage and Resolution , like the Testimony of our own Hearts , concerning our own Sincerity , and the Conscience of well-doing . And on the contrary , he that hath not the Resolution and Patience to mortifie his Lusts , and to restrain his Appetites , and to subdue his irregular Passions , for the sake of God and Religion , will not easily bring himself to submit to great Sufferings upon that Account . There is considerable Difficulty in the Practice of Religion , and the resolute Course of a Holy Life ; but surely it is much easier to live as Religion requires we should do , than to lay down our Lives for it ; and ( as I have told you upon another Occasion ) he that cannot prevail with himself to live like a Saint , will much more hardly be perswaded to die a Martyr . I proceed to the Third Point , namely , what ground of Comfort and Encouragement the Consideration of God under the Notion of a faithful Creator , does afford to us under all our Sufferings for a good Censcience and a good Cause . Let them that suffer according to the will of God , commit the keeping of their Souls to him , in well-doing , as unto a faithful Creator . And in this I shall be very brief . And this is a firm ground of Comfort and Encouragement to us , under all our Sufferings for God , to consider him as the Author of our Beings , or as it is exprest in the Text , as a faithful Creator ; one that is not fickle and inconstant in his Affection and Kindness to his Creatures ; but is true to his own Design , and will not abandon and forsake the Work of his own Hands : So great a Benefit as that of our Beings , freely conferr'd upon us , is but an earnest of God's further Kindness to us , and Future care of us ; if by our ill Carriage towards him , we do not render our selves unworthy and incapable of it : That we are God's Creatures , is a Demonstration that he hath Kindness for us ; if he had not , he would never have made us ; as it is excellently said in the Wisdom of Solomon , Cap. 11. 23. 24. Thou hast mercy upon all , for thou lovest all the things that are , and abhorrest nothing which thou hast made : For never wouldst thou have made any thing , if thou hadst hated it . And ver . 26. Thou sparest all , for they are thine , O Lord , thou lover of Souls . To whom then may be with so much Confidence commit our selves , as to him who freely gave us our Being ? From whom may we expect so tender a Regard and Consideration , of our Case , and all the Circumstances of it ; as from this great Founder and Benefactor ? For he that made us knows our Frame , and whereof we are made , and how much we are able to bear ; he considers our Strength , or rather our Weakness , and what Courage and Resolution he hath endued us withal , and what Comfort and Support we stand in need of in the day of Tribulation . And as they who make Armour , are wont to try that which they think to be good and well temper'd , with a stronger Charge , not to break and hurt it , but to prove and praise it . So God exerciseth those whom he hath fitted and t●mpered for it , with manyfold Temptations , that the tryal of their faith , as St. Peter expresseth it , 1 Pet. 1. 7. being much more precious th●n of gold tried in the Fir● , may be found unto praise , and honour , and glory , at the appearing of Jesus Christ . So that this Consideration that we are God's Creatures , does ( as I may say ) oblige him in Faithfulness to his own Act , and in Consequence of his bringing us into Being at first , to be concern'd for us afterwards , so as never to abandon us , nor quite to take away his loving-kindness and Mercy from us ; till we are good for nothing , and do in a manner cease to be what he made us , that is Reasonable Creatures . A Person or People must have proceeded to the utmost degree of degeneracy , when God will consider them no longer as his Creatures , nor shew any Pity or Favour to them ; things must be come to extremity , when God deals thus with us , as he threatned the People of Issr●el , Isa . 27. 11. When the boughs are withered , they shall be broken off , and set on fire : for it is a People of no understanding : therefore he that made them , will not have mercy on them , and he that formed them , will shew them no favour . And now I have done with the three Points which I proposed to handle from this Text , and the Discourse which I have made upon them , does all along apply it self , by dir●cting us how we ought to commit our selves to the Providence of God , in all Cases of Danger and Suffering , especially for the Cause of God and his Truth , viz. in the faithful discharge of our Duty and a good Conscience , and by a firm Trust and Confidence in the Wisdom and Goodness of the D●vine Providence , not doubting but that he who made us , and knows our frame , will have a tender Care of us , and not suffer us to be tempted above what we are able . And as to our present Danger , and that Terrible Storm which threatens us , let us pray to God , if it be his will , to divert it ; but if otherwise he hath determined , to fit and prepare us for it . And let us be fervent and earnest in our Prayers to him ; not that he is moved by our importunity , but that we may thereby be qualified and made fit to receive the Mercy which we beg of him . And let us take this Occasion to do that which we should have done without it , to brea● off our Sins by Repentance , and to turn every one of us from the evil of our ways● that hereby we may render God propitious to us , and put our selves under the more immediate Care and Protection of his Providence ; that we may prevent his Judgments , and turn away his wrath and displeasure from us , as he did once from a great and sinful City and People , upon their sincere Humiliation and Repentance , Jonah 3. 10. where it is said of the People of Niniveh , That God saw their works , that they turned from their evil way , and God repented of the evil that he had said that he would do unto them , and he did it not . Above all , let us be sincere in the profession of our Religion , and conscientious in the Practice of it ; nothing will bear us up under great Trials and Sufferings , like the testimony of a good Conscience , void of offence towards God and Men. I will conclude this whole Discourse with those Apostolical Blessings and Prayers , Colos . 1. 10 , 11. That ye may walk worthy of the Lord , unto all pleasing , being fruitful in every good work , strengthned with all might , according to his glorious Power , unto all patience , and long-suffering , with joyfulness . And 2 Thes . 2. 16 , 17. Now our Lord Jesus Christ himself , and God even our Father , who hath loved us , and hath given us everlasting Consolation and good hope through Grace , comfort your hearts , and stablish you in every good word , and work . To him be Glory and Dominion , for Ever , and Ever , Amen . A SERMON ON JOHN IX . 4. I must work the works of him that sent me , while it is day : The night cometh when no man can work . THese words our Blessed Saviour spake of himself , whilst he was upon Earth ; in which he tells us , that he was sent by God into the World , and had a certain Work and Imployment appointed him during his Abode in it . A great Work indeed ! to instruct , and reform , and save Mankind . A Work of great Labour , and Pains , and Patience , not to be done in a short time ; and yet the time for doing it was not long after he came into the World : It was a good while before he began it , and after he began it , the time of Working was not long , before the Night came and put an End to it : I must work the works of him that sent me , while it is day : The night cometh when no man can work . But this which our Saviour here speaks of himself , and which properly belongs to him , and no other ; may ye● be accommodated to every Man , with some Allowance for the Difference and Disproportion . For tho' every Man be not sent by God into the World , after so peculiar a manner , and upon so particular and vast a Design : Yet upon a general Account , every Man is sent by God into this World , and hath a Work given him to do in it , which he is concern'd vigorously to mind and to prosecute with all his Might . And tho' every Man be not sent to save the whole World , as the Son of God was , yet every Man is sent by God into the World , to work out his own Salvation , and to take Care of that in the first Place , and then to promote the Salvation of others , as much as in him lies . So that every one of us may , in a very good Sense , accommodate these Words of our Saviour to himself : I must work the works of him that sent me , while it is day : The night cometh when no man can work . I shall therefore at this time take the Liberty to handle these words according to this moral Accommodation of them , and apply what our Saviour here says of himself to every Man that cometh into the World : And this I shall do , by shewing these three things . First , That every Man hath a Work assigned him to do in this World , by him that sent him into it ; and may in some Sense say , as our Blessed Saviour did of himself , I must work the works of him that sent me . Secondly , That there is a certain and limited time for every Man to do this Work in . While it is day . Thirdly , That after this Season is expired , the●e will be no further Oportunity of working . The Night cometh when no man can work . First , Every Man hath a Work assigned him to do in this World , by him that sent him into it ; and may in some sense say , as our Blessed Sav●our did of himself ; I must work the works of him that ●ent me . God who made man a reasonable Creature , and hath endowed him with Faculties , whereby he is capable of knowing and serving him ; hath appointed him a Work and Service suitable to these Faculties : And having infused an immortal Soul into this Earthy Body , hath certainly designed him for a State beyond this Life , in which he shall be for ever happy or miserable , according as he useth and demeans himself in this World. So that the Work which every one of us hath to do in this World , is to prepare , and fit our selves for that Eternal Duration which remains for us after Death : For the Life which we live now in this World , is a time of Exercise , a short state of Probation and Tryal , in order to a durable and endless state , in which we shall be immutably ●ixt in another World. This World , into which we are now sent for a little while , is as it were God's School , in which immortal Spirits , clothed with Flesh , are trained and bred up for Eternity ; and therefore the best , the only sure way to be happy for ever , is , so to improve the short and uncertain time of this Life , that we may approve our selves to God in this World , and enjoy him in the next ; or ( as St. Paul expresseth it ) that having our fruit unto Holiness , our end may be everlasting Life . And this Work consists in these three things . First , In the Care of our own Salvation . Secondly , In doing what we can , to promote the Salvation of others . Thirdly , And in order to both these , in the careful Improvement and good Husbandry of our time . First , In the Care of our own Salvation . And this consists in two things . 1. In the Worship of Almighty God. 2. In the careful and conscientious Practice and Obedience of his Holy Laws . 1. The Care of our own Salvation consists in the pious and devout Worship of Almighty God ; that we honour him , and pay him that Homage and Respect , which is due from Creatures to him that made them , and is the great Soveraign , and Judge of the World ; that we have an inward Reverence and Esteem of him , and that we express this by all solemn externalacknowledgments of him ; as by praying to him for the supply of our Wants ; by praising him for all the Blessings and Benefits which we have received at his Hands ; and that we set apart constant and solemn times for the Performance of these Duties ; and that when we are employed in them , we be serious , and hearty , and attentive to what we are about , and perform every part of Divine Worship with those Circumstances of Reverence and Respect , which may testifie our awful Sense of the Divine Majesty , and our inward and profound Veneration of him , with whom we have to do . And this is that which is directly and properly Religion . 2. This Care of our own Salvation , does consist likewise in the conscientious and constant Obedience and Practice of all God's Holy Laws , in the Conformity of our Lives and Actions to the Laws which he hath given us , whether they be natural or written upon our Hearts , or made known to us by the Revelation of his Word ; that we govern our Passions by Reason , and moderate our selves in the use of sensual Delights , so as not to transgress the Rules of Temperance and Chastity ; that we demean our selves towards others , and converse with them with Justice and Fidelity , with Kindness and Charity . These are the Sum of the Divine Laws , and the Heads of our Duty towards our selves and others ; all which are more powerfully enforced upon us , by the Revelation of the Gospel , and the plain Promises and Threatnings of it ; the Faith of Christ being the most firm and effectual Principle both of Piety towards God , and of Universal Obedience to all his particular Commands . And this is the great work which God hath sent us to do in the World ; so the Wise Man sums up our Duty , Eccl. 12. 13. Fear God , and keep his commandments , for this is the whole duty of man. The Fear and Reverence of the Divine Majesty , is the great Foundation and Principle of Religion , but Obedience to God's Laws is the Life and Practice of it . God does not expect that we should spend the greatest part of our time , in the immediate Acts of Religion , and in the solemn Duties of his Worship and Service , but only that we should allot a fitting Proportion of our time to these , according to the Circumstances of our Condition in this World , and the Example of Holy and Good Men that are in the like Circumstances with our selves : For such is the Goodness of God , that he does not only allow us to provide for the Necessities and Conveniencies of this Life , but hath made it our Duty so to do . It is one of the Precepts of the Gospel , which the Apostle chargeth the Bishops and Teachers of the Gospel to inculcate frequently upon Christians , that they which have believed in God , should be careful to maintain good works ; that is , to employ themselves in the works of an honest Calling for necessary uses ; that is , for the support of their Families , and the relief of those who are in want and necessity . And the Apostle lays great weight and stress upon this , as a very great Duty , Tit. 3. 8. This is a faithful saying , and these things I will that thou affirm constantly , that they which have believed in God , might be careful to maintain good works . These things are good and profitable unto Men ; that is , of general benefit and advantage to Mankind . So that no Man's Calling is a hindrance to Religion , but a part of it ; and by performing the Duties of Piety in their proper Seasons , and spending the rest of our time in any honest and useful Employment , we may make our whole Life a perpetual serving of God ; we may glorifie God in our eating and drinking , and in all other lawful and useful actions of Life ; in serving the Occasions and Necessities of Life , with Sobriety and Temperance , and in managing our Worldly Commerce with Justice and Integrity , we may serve God , and perform considerable Duties of Religion . So that provided we do nothing that is sinful , and manage the Actions and Concernments of this Life , with a due regard and subserviency to the great interests of Eternity , we may do the work of God all the while we are providing for our selves , and employed in the works of an honest Calling : For God , who hath designed this Life in order to the other , considers the necessities of our present state , and allows us to make provision for it . There are some Persons indeed , whose Birth and Condition sets them above the common Employments of Life , and the Works of an ordinary Calling : But these also have a work given them to do ; for God hath sent no Man into the World to no purpose , and only to take his pastime therein ; neque enim ita generati sumus à natura , ut ad ludum & jocum facti esse videamur ; sed ad severitatem potius , & quaedam studia graviora atque majora ; for ●e are not ( says Tully de Off. Lib. 1. ) so framed by Nature , as if we were made for sport and jest ; but for more serious Employments , and for greater and weightier business ; and those who are tied to no particular Calling , may allow so much larger portions of their time to Religion , and the Service of God ; and God likewise expects from them , that they should be useful to Mankind in some higher and nobler way , according to the publickness of their station , and influence . Such Persons may be serviceable to their Country , and the Affairs of Government , and in the care of publick Justice , and may employ their time in preparing and rendring themselves more fit for this Service . They may find a great deal of work to do in the good government of their Families , and in the prudent care and management of their Estates , and in reconciling differences among their Neighbours , and in considering the necessities of the Poor , and providing for their supply . So that besides the proper work of Religion , and the more immediate Service of God , every Man in the World , how exempt soever his Condition be from the common care an●gdrudgery of Humane Life , may find work e●ough wherein he may usefully employ all his time , and provide for his own , and for the common benefit of Mankind : And God expects it as a Duty from such , that every Man should employ himself in some work or other , suitable to the station in which God hath placed him in this World. Secondly , The work which God hath given us to do in the World , consists in doing what we can to further and promote the Salvation of others : This chiefly lies upon us , who are the Ministers of God , and to whom the word of Reconciliation is committed . We are more especially Commissioned and Appointed for this work , and are Ambassadors for Christ , to beseech Men in his stead to be reconciled to God. We are sent by God in a more peculiar manner , and appointed for this very work , to watch for Mens Souls , and to be the Instruments and Means of their Eternal Happiness . And therefore we who are sent by God in a more peculiar manner , and have this work assigned to us to do in the World , ought to be very vigorous and industrious in i●● And this , whether we consider the Nature of our Employment , or the Glorious Reward of it . First , If we consider the Nature of our Employment , both in respect of the Honour and the Happiness of it ; 't is the most Honourable work that Mortal Man can be employed in ; 't is the same in kind , and in the main end and design o● it with that of the Blessed Angels , for we also are Ministring Spirits , sent forth by God to Minister , for the good of those who shall be heirs of Salvation . We are the Messengers and Ambassadors of God to Men , sent to treat with them about the terms of their Peace and Reconciliation with God , to offer Salvation to them , and to direct them to the best ways and means of procuring it . Nay , we have the Honour to be employed in the very same work that the Son of God was , when he was upon Earth , to see● and to save them that are lost ; and to call Sinners to Repentance ; and to carry on that work , whereof he himself ●aid the Foundation when he was in the World. And what greater Honour can be put upon the Sons of Men , than to help forward that glorious Design and Undertaking of the Son of God , for the Salvation of Mankind . And 't is an Employment no less Happy than Honourable ; 't is not to drudge about the mean and low Concernments of this Life , a perpetual toil and care about what we shall eat and drink , and wherewithal we shall be cloathed , which is the business of a Worldly Employment ; but it is a direct and immediate seeking of the Kingdom of God , and his Righteousness , and a continual endeavour to promote these . It does not consist in the labour of our Body , and in Bodily toil ; but in the delightful exercise of our Minds , about the best and noblest Objects , God , and Heaven , and Eternity ; in an earnest and faithful endeavour by all wise ways and means to gain Souls to God , and to turn Sinners from the error of their ways , and to prevent their Eternal Ruine and Destruction ; and next to the procuring of our own Happiness , to be instrumental to the Happiness of others , which is certainly the most pleasant and noble work that we can possibly be employed in ; especially if we consider , that by the very nature of our Employment , we do at the same time , and by the very same means , carry on both these designs , of the Salvation of our selves , and others . So St. Paul tells Timothy , when he exhorts him upon this very Consideration , to give hi●self wholly to this Blessed Work ; because , says he , in doing this , thou shalt both save thy self , and them that hear thee , 1 Tim. 4. 16. And when two of the greatest and best designs in the World , our own Happiness , and the Salvation of others , do so happily meet in one , and are jointly carried on by the same labour ; this ought to be a great spur and incitement to us , to be vigorous and unwearied , and abundant in the work of the Lord ; and a mighty encouragement to us to preach the word , to be instant in season , and out of season , and to be Examples to others , in Word , in Conversation , in Charity , in Spirit , in Faith , in Purity ; as St. Paul chargeth Timothy in the most solemn and awful manner , before God , and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing , and his Kingdom , 1 Tim. 4. 12. and 2 Tim. 4. 1. And then , Secondly , If we consider the glorious Reward of this work . If we be Faithful and Industrious in it , it will advance us to a higher degree of Glory and Happiness in the other World : They that be wise ( says the Prophet , Dan. 12. 3. ) shall shine as the brightness of the Firmament , and they that turn many to righteousness , as the Stars for ever and ever . They that are industrious in this work , as they are worthy of double honour in this World , so they shall shine with a double glory and lustre in the other . But tho' this work of promoting the Salvation of others , be chiefly incumbent upon those whose Office it is to attend upon this very thing ; yet we are all of us concerned in it , according to the advantages and opportunities we have for it . Every Man is concerned to help forward the Salvation of his Brother , and not to let him perish , if he can help it ; and it is in every Man's power to contribute something to this Blessed Work of saving others , by seasonable Counsel and Advice , by kind and gentle reproof , but especially by a Holy and Exemplary Conversation , by a shining Virtue , which hath a silent power of perswasion , and I know not what secret charm and attraction to draw and allure others to the imitation of it . Thirdly , And in order to both these , the saving of our selves , and others , this work which God hath given us to do in the World , consists in the careful use and good husbandry of our time ; for without this , neither of the other can be promoted and carried on to any purpose . Time is the season and opportunity of carrying on of any work , and for that reason is one of the most valuable things ; and yet nothing is more wastfully spent , and more prodigally squandred away by a great part of Mankind than this , which next to our Immortol Souls is of all other things most precious ; because upon the right use or abuse of our time , our Eternal Happiness or Misery does depend . Men have generally some guard upon themselves , as to their Mony and Estates , and will not with eyes open suffer others to rob and deprive them of it ; but we will let any body almost rob us of our time , and are contented to expose this precious Treasure to every bodies rapine and extortion ; and can quietly look on , whilst Men thrust in their hands , and take it out by whole handfuls , as if it were of no greater value than Silver was in Solomon's days , no more than the stones in the street . And yet when it is gone , all the Silver and Gold in the World cannot purchase and fetch back the least moment of it , when perhaps we would give all the World for a very small part of that time , which we parted with upon such cheap and easie terms . Good God! what a stupid and senseless Prodigality is this ! do we consider what we do , when we give away such large portions of our time to our ease and pleasure , to diversion and idleness , to trifling and unprofitable Conversation , to the making and receiving of impertinent visits , and the usual and almost inseparable attendants thereof , spiteful observations upon them that are present , and slandering and backbiting those that are absent ; ( For the great design of most People in visits , is not to better one another , but to spie and make faults , and not to mend them ; to get time off their hands , to shew their fine Cloaths , and to recommend themselves to the mutual contempt of one another , by a plentiful impertin●nce ; ) when we part with it by wholesale in sleep and dressing , and can spend whole Mornings between the Comb and the Glass , and the Afternoon at Plays , and whole Nights in Gaming , or in Riot , and Lewdness , and Intemperance ; in all which People commonly wast their Mony and their time together ! Nay how do even the best of us misplace this precious Treasure ; and tho' we do not employ it to wicked purposes , and in Works of Iniquity , yet we do not apply it to the best and noblest use , to the Glory of God , and the Good and Salvation of Men ! By thus laying out this Treasure , we might lay up for our selves treasures in heaven , and help others on in the Way thither . Thus our Blessed Saviour employed his precious time , in going about doing good , in all kinds and upon all Occasions , healing the Bodies , and enlightning the Minds , and saving the souls of men : This was his Business , and this was his delight ; it was his meat and drink , and his very Life , he spent himself in it , and sacrificed his Ease , and his Safety , and his Life to these great Ends , for which he came into the World ; he considered the Goodness and the Greatness of his work , and the little time he had to do it in , which made him incessantly industrious in it , and to run the Race which was set before him with great speed , and to work while it was day , because he knew the night would come when no man can work . And this brings me to the Second thing , I observed from the Text , namely , that there is a certain and limited time for every man to do this Work in , while it is day : I must work the works of him that sent me , whilst it is day . And this day comprehends all the Oportunities of our Life , which will soon be over , and therefore had need to be well spent . A great part of our Life is past , before the Season of Working begins ; it is a great while before the use of our Reason begins , and we come to have our Senses exercised to discern between Good and Evil ; be●ore our Understandings are ripe for the serious Consideration of God and Religion , and for the due Care of our Souls , and of the Eternal Concernment of another World ; so that this first part of our Life is in a great Measure useless , and unprofitable to us , in regard to our great Design . For Infancy and Childhood are but the Dawnings of this Day , and no fit time to work in ; and Youth , which is as the Morning of this day , tho' it is the Flower of our Time , and the most proper season of all other for the Remembrance of God , and the Impressions of Religion ; yet it is usually possest by Vanity and Vice ; the common Custom and Practice of the World , hath devoted this best part of our Age to the worst Employments , to the Service of Sin and of our Lusts . How very few are there that lay hold of this Opportunity , and employ it to the best Purposes ! And yet the following Course of our Lives , doth in a great measure depend upon it ; for most Persons do continue and hold on in the Way in which they set out at first , whether it be good or bad . And those who neglect to improve this first Opportunity of their Lives , do seldom recover thems●lves afterwards . God's Grace may seize upon Men in any part of their Lives ; but according to the most ordinary Methods of it , the Foundations and Principles of Religion and Virtue are most commonly laid in a pious and virtuous Education . This is the great Opportunity of our Lives , which setleth and fixeth most Men , either in a good or bad Course ; and the Fortune of their whole Lives does usually follow it , and depend upon it . 'T is true indeed our Day continues many times a great while longer , and we are to work while it continues ; and 't is never too late to begin to do well , and to enter upon a good Course : but there is no such proper and advantagious Season for the beginning of this work , as in our youth and tender years . This is the accepted time , this is the day of salvation . God's Grace is then most forward and ready to assist us ; and we are then least of all indisposed for the receiving of the Impressions of it ; and the Impressions of it do then go deepest into our minds , and are most lasting and durable . But if we neglect this Opportunity , we provoke God by Degrees to withdraw his Grace , and to take away his holy Spirit from us , and by degrees we settle in vicious Habits , and are every day more and more hardned through the deceitfulness of sin . It is never too late to work while the day lasts ; but the sooner we begin this work , and set about it in good earnest , the easier we shall find it ; if we defer it late , every step will be up the Hill , and against the Grain . Thirdly , After this Season is expired , there will be no ●urther Oportunity of working ; when this day is once at an end , then cometh the night when no man can work . The Night is a time unfit for work , when we can hardly do any thing , if we had never so great mind to it ; and there is such a Night coming upon every one of us , and Wo be to us if we have our work to do when the Night overtakes us . There is usually an Evening before this Night , when it will be very difficult for us , and next to impossible , to do this work ; and this is the time of Sickness and Old Age , in which men are commonly unfit for any work ; but most of all that which requires the whole force and vigour of our Minds , the business of Religion . If we attempt this work then , we shall go very heartlesly about it , and do it very imperfectly , and be forc'd to slubber it over , and to huddle it up in great haste and confusion , and so as we can hardly hope that God will accept it . For how unfit are Men to do any thing , when they are full of the Sense of their own Infirmities , and Life it self is become so great a Burthen to them , that they are hardly fit to stand under it ! how uncapable shall we then be of doing the greatest and most momentous work of our Lives , when our Faculties are almost quite spent and worn out , and all the Powers of Life ar● decayed in us ; when our Understandings are dark and dull , our Memories frail and treacherous , and our hearts hard & deceitful above all things ! When Sickness and old Age overtake us , we shall then find to our sorrow , that sufficient for that day is the evil thereof ; we shall have need then of nothing else to do , but to bear our Infirmities with patience and decency ; and it is well if we can rally together of the broken Forces of our Reason , so much as may be a sufficient Guard to us against Peevishness and Discontent ; we had need then have nothing else to do , but to be old and weak , to be sick and die . Besides , how can we expect that God should accept of any work that we do at such a time ? with what face can we put off God with the dregs of our Life ? or how can we hope that he will be pleased with the service of those years , which we our selves take no pleasure in ? if we offer the lame in Sacrifice , is it not evil ? and if we offer the blind , is it not evil ? offer it now to thy Governour , and see if he will be pleased with thee ? And Sickness is commonly as bad a time as Old Age , and usually in●umber'd with greater Difficulties , and clog'd with more Indispositions . If a violent Distemper seize upon us , it many times takes away the use of our Reason , and deprives us of all opportunity of Consideration ; it makes us both insensible of the danger of our Condition , and incapable of using the means to avoid it . And if we have neglected Religion before , and have put off the great work of our Life to the end of it , our opportunity is irrevocably lost ; for there is nothing to be done in Religion , when our Reason is once departed from us ; the night is then come indeed , and darkness hath overtaken us ; and tho' we be still alive , yet are we as unfit for any work , as if we were naturally dead . And this is no such rare and extraordinary Case ; for it happens to many ; and every Man that wilfully defers the work of Religion and Repentance to a hour , hath Reason to fear that he shall be thus surprized in his Sin , and Security , and by the just Judgment of God deprived of all the opportunity of Life and Salvation , while he is yet in the Land of the Living . But if God be more merciful unto us , and visit us with such a Sickness , as leaves us the use of our Understandings ; yet all that we do in Religion at such a time , proceeds from so violent a Cause , from the present terror of Death , and the dreadful apprehension of that Eternal Misery which is just ready to swallow us up , that it is one of the hardest things in the World , not only for others , but even for our selves , to know whether our Resolutions , and this sudden and hasty Fit of Repentance be sincere or not . For it is natural , and almost unavoidable , for a Man to Repent and be sorry for what he hath done , when he is going to Execution : But the Great Question is , what this Man would do , if his-Life were spared ? whether his Repentance would hold good , and he would become a new Man , and change his former course of Life , or relapse into it again ? And it is by no means certain , that he would not be as bad as he was before : Because we see many , who , when they lie upon a Sick Bed , give all imaginable testimony of a deep Sorrow , and a hearty Repentance for their Sins , who yet upon their Recovery return to their former Sins with a greater appetite , and make themselves ten times more the Children of wrath than they were before . So that all the work that we can do at such a time , ought not to be much reckoned upon , and can give us little or no Comfort ; because it is so infinitely uncertain whether it be real and sincere , and whether the effect of so violent a Cause would last and continue , if the Cause were removed . Therefore we should work while it is day ; for whatever we do in this Evening of our Lives , will be done with very great difficulty , and with very doubtful success . But besides this Evening , there is a night coming when no man can work ; Death will seize upon us , and then our state will be irrecoverably concluded ; after that it will be impossible for us to do any thing towards our own Salvation , or to have any thing done for us by others ; the Prayers of the living will not avail the dead , as the Tree falls so it lies ; there is no wisdom , nor counsel , nor device in the grave whither we are going ; therefore , according to the Counsel of the Wise Man , what our hand findeth to do , let us do it with our might . This Counsel concerns all Ages and Persons . I will apply it to the young , in the words of the wise Preacher , Eccles . 12. 1. Remember now thy Creator in the days of thy youth , while the evil days come not , nor the years draw nigh , when thou sh●lt say , I have no pleasure in them . To them who are in the vigour of their Age , in the words of the Prophet , Isa . Ch. 55. 6. Seek the Lord while he may be found , call ye upon him while he is near . And to them that are old , in the words of another Prophet , Jer. 13. 16. Give glory to the Lord your God , before he causeth darkness , and before your feet stumble upon the dark Mountains , and while ye look for light , he turn it into the shadow of death , and make it gross darkness . And let us every one of us , of what Age or Condition soever , apply it to our selves , in the words of our Blessed Saviour here in the Text , I must work the works of him that sent me , while it is Day : the Night cometh , when no Man can work . FINIS . Notes, typically marginal, from the original text Notes for div A62644-e20170 * Vide Serm. 1st , of the first Vol. Publish'd by the Author .