THE CREDIBILITY OF THE Christian Revelation, FROM It's intrinsic Evidence; IN Eight Sermons, preached in the Cathedral Church of St. Paul, being the Lecture for the Year 1699. Founded by the Honourable ROBERT boil Esq; With a Ninth Sermon, as an Appendix, in Reply to an Objection. By Samuel Bradford, Rector of St. Mary le Bow, and Chaplain in Ordinary to his Majesty. LONDON: Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chapel, 1700. The Qualifications requisite, towards the Receiving a Divine Revelation. A SERMON preached in the Cathedral Church of St. PAUL; January the 2nd. 1698/ 9. Being the First, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, M. A. Rector of St. Mary le Bow. LONDON, Printed for Tho. Parkhurst, at the Three Crowns and Bible in Cheapside, near Mer●●rs chapel, 16●●. 〈…〉 the Christian Revelation, that it may appear by it's own Light, and by that means, as far as may be, to prevent Objections, before they are raised. And because I am fully persuaded, that the true Cause of Infidelity, where the Gospel is published, is some vicious Indisposition in the Minds of men, I thought it expedient to begin with laying down the Qualifications, which are necessary for such Persons, as shall concern themselves about this Subject. I am very sensible of my want of Ability, proportionable to this Undertaking: but I humbly befeech that God and Saviour, in whose Cause I am engaged, to enable me in some measure to promote the pious and generous Design of our Honourable Founder, a Person who convinced the World, that Christianity is consistent with excellent natural Parts, and great Learning; as well as with noble Birth, and good Breeding. After this I have nothing farther to do, but to rely upon that Goodness which so freely employed me, favourably to interpret the Endeavours of, Most Reverend and Honoured, Your most obliged and humble Servant, Samuel Bradford. JOHN vj. 45. It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heardy and hath learned of the Father, cometh unto me. THE Honourable Founder of these Lectures having appointed them for proving the Christian Religion against notorious Infidels, viz. Atheists, Deists, Pagans, Jews, and Mahometans, my design is, by God's Assistance, to direct my following Discourses principally against the second sort of these Adversaries to our Profession, the Deists I mean, properly so called, those who are not sunk so much below human Nature, as to call into question the Author of their Beings, or to deny that Providence by which the World is governed, and themselves and all things in it preserved and taken care of: but yet pretend to disbelieve, or at least doubt concerning the Christian Revelation. It must needs seem strange to those who are thoroughly convinced of the Trutho of Christianity, and discern very plain and strong Evidence for the confirmation of their Faith in all the parts of it, that there should be any, who being educated where this Religion is professed, should either remain or become Infidels; especially if at the same time they seriously own the Principles of natural Religion, to which those of revealed are so very agreeable. How far such men are in good earnest, is best known to God, and to their own Consciences: but if there be any such, 'tis certainly worth the while to convince them; and I should hope it would be no great difficulty to do it, provided they may be prevailed upon to do what is absolutely necessary, and highly reasonable on their part, in order to their receiving and owning such conviction. For which reason I have chosen to begin with these Words, wherein we are informed by our Lord himself, what sort of Persons those are, who are qualified for receiving him and his Doctrine, viz. such as are taught of God, such as have heard and learned of the Father. The occasion of the Words was this. Our blessed Saviour had been saying, ●er. 38, that He came down from Heaven; at this some of the Jews murmured, saying, 41, Is not this Jesus the son of Joseph, whose Father and Mother we know? 42, How is it then that he saith, I came down from Heaven? To which our Lord replied, not by proposing at that time any Arguments to convince them, that he really did come down from Heaven; but by hinting to them the true cause of their unbelief, and letting them understand, that considering their temper, which he very well knew, Ver. 43, 44. he was not at all surprised at their rejecting him. Murmur not, saith he, among yourselves. No man can come to me, except the Father, which hath sent me, draw him. But may not the Father draw men, and they not follow him? Yes certainly, Ezek. 24.13. as well as he might be said to have purged Israel, and yet that Israel was not purged; and therefore it follows in the next Words, It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. It is written in the Prophets, that is, this is a Prediction you may find in divers places in the Books of the Prophets, in the Old Testament; They shall be all taught of God, that is, in the days of the Messiah, the World shall be blessed with more plentiful Instruction from Heaven, there shall be a greater measure of Divine Knowledge imparted by God to Mankind, together with a larger Effusion of the Divine Spirit upon the Members of God's Church, whereby they shall be taught the Will of God more plainly and fully, than in times past. Particularly the Prophet Isaiah, foretelling the state of the Church in the days of the Messiah, hath these very words which our Lord citeth, All thy children shall be taught of the Lord. Isa. 54.13. Every man therefore that hath heard, and hath learned of the Father, cometh unto me; as if he had said, Whosoever therefore will come unto me, that is, receive me for the Messiah, and aclowledge my Doctrine to be of God, must be taught of God, according to the prediction of the Prophets; and on his part he must both hear and learn of the Father, he must attend, that is, to his Instructions, and comply with them. For if he shall refuse to hear the Father, he can never aclowledge me, who came from him: but if he will hear and learn of him, and consequently be taught by him, he will readily come to me also. So that the Words contain, as I have already observed, the Character of those Persons, who are qualified and disposed to receive the Christian Doctrine, when it is published to them. And this I judge a proper Argument to begin with. For should I be able to produce never so convincing proofs of the Truth of Christianity; yet if those who hear me should be utterly indisposed to consider and receive them, all my discourse must be necessary lost upon such men. And therefore 'tis remarkable, that our Saviour, in divers other places as well as this, doth ascribe the Infidelity of his Hearers to the Indisposition of their Minds, as the true cause of it; and that too an Indisposition proceeding from some fault either in their Tempers or Practices: as on the contrary he declareth who were in a fair way to become his Disciples, namely, such as were of a Temper capable of considering and receiving Truth, when it should be proposed to them. Thus, Joh. 8.47. He that is of God, heareth God's words: ye therefore hear them not, because ye are not of God. And again, To this end was I born, Joh. 18.37. and for this cause came I into world, that I might bear witness to the Truth. Every one that is of the Truth heareth my Voice. Neither is this asserted by our Lord, without evident Reason, as will appear to any one, who considers this matter fairly. Christianity lays it's claim to a Divine Original. Both our Lord himself, and all who call themselves his Disciples, affirm that it is a Revelation from God. The Adversaries of this Reliligion say on the contrary, that it is the Product of Superstition or Design, and consequently that both its Original and Progress are wholly owing to human Weakness, or Policy, that is, Wickedness;( for such would a Policy to invent and propagate a false Religion, and thereby to impose upon the Understandings and Consciences of men, be justly reputed.) How then must this controversy be decided? Why by such Evidence as a matter of this nature is capable of; by such Proofs as are fit to be alleged for the truth of a Divine Revelation, and proper to convince the judgement of a reasonable Creature. But who shall Judge of this Evidence? Why every man must be allowed to judge for himself, and every man to whom such Evidence is proposed, is without question obliged, at his utmost peril, to judge impartially. But the Man that is ignorant of Almighty God, or estranged from him, especially whosoever is an Enemy to God, as being of a disposition and temper opposite to that of the Divine Nature, must necessary be unfit to judge of this kind of Evidence. If this Religion should prove to be divinely revealed, as it pretends, such a man would probably think it his Interest, to be sure it would be his Inclination, to make all the Objections, and to raise all the Cavils, that he could possibly invent, to invalidate the Proofs of it. At least he would not easily, nor clearly discern the force of the Arguments alleged for it. Whereas on the other hand, Whosoever hath been taught of God, whosoever hath heard, and learned of the Father, whosoever hath attained to right conceptions of him, and is reconciled in his Mind to him, such a Man is well prepared to attend to whatsoever it shall please God farther to make known to him, he will easily and clearly discern the force of any good Evidence which shall be produced for a Revelation which is truly Divine, and will be naturally ready and forward to embrace it. But to come to the Words themselves, in treating of which, it will be proper to consider these three particulars. In what way and manner God may be said to teach Men, in order to their receiving any new Revelation from him. Who they are, that may be said to have heard, and learned of the Father, in order to the same end. What Qualifications are requisite both to the hearing and learning of the Father, and coming to the Son. Let us consider in what way and manner God may be said to teach Men, in order to their receiving any new Revelation from him. It is written in the Prophets, They shall be all taught of God. The teaching of God which the Prophets, and particularly Isaiah, in the place before-cited, refers to, seems, as I have already hinted, to be that more plain and plentiful Instruction, which was to be communicated to Men, in the days of the Messiah. But our Saviour, in applying this prophesy, seems also to take in all that previous Teaching of God, whereby he had prepared Men for the receiving him, when he should come. For the same God, who by his Providence had reserved so large a communication of Divine Knowledge, for the times of the Messiah, had from one Generation to another, been disposing the World for such farther communications as he should think proper for it; not having in any age or place, left men without witness of himself. It may be reasonable therefore upon this occasion, to consider the several ways, in which men might be said to be taught of God, in order to their receiving any farther Revelation from him. And I shall name these four. Men were taught of God, in order to this end, by the Works of Creation and Providence. By the Suggestions and Dictates of their own Consciences. By some extraordinary, Persons raised up by Providence, and qualified to teach others. By the secret Motions and Influences of the Divine Spirit upon the Minds of Men. I shall only take a short view of each of these. Men may be said to have been taught of God, by the Works of Creation and Providence. From that vast number of Beings, which have been formed by God, their Variety, Excellency, Beauty, and Order, together with the constant care he taketh of all that he hath formed, and the abundant Provision he hath made for every Being, suitable to it's Nature there are plain Intimations and Instructions given by the Deity, to those Creatures whom he hath made capable of observing and contemplating his Works. And this I may take for granted, without any farther proof, will be allowed by those, for whose use I principally design my following Discourses, such I mean as seriously own the Being and the Providence of the Almighty. And I need not labour to express myself farther upon this head, than in the Words of the Psalmist, which a Deist will subscribe to as true, though not as spoken by an inspired Author. Psal. 10.1, The Heavens declare the Glory of God: and the Firmament sheweth his handy work. 2. Day unto day uttereth speech; and night unto night sheweth knowledge. And this is a way in which God hath taught all Mankind at once; for as it there follows, Ver. 3, There is no speech nor language, where their voice is not heard. 4. Their line is gone out through all the earth, and their words to the end of the World. And therefore the Apostle justly pronounces them inexcusable, who have not by this way of instruction attained to the knowledge of God. That which may be known of God, Rom. 1.19. saith he, is manifest among them, that is, among the Heathens; for God hath shewed it unto them. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse; those namely who do not by this instruction from the visible World, discern the invisible things of God. God hath taught men also by the Suggestions and Dictates of their own Minds. Nor will this be denied by any, who seriously own a God and a Providence; viz. that there is in man a power of Understanding and Reasoning, which he hath received from God in the very frame of his Nature, whereby he is enabled to discern the Being, and in some measure to know the Will of his Maker; as also a Conscience, whereby he reflects upon his own behaviour, and is either pleased or displeased with himself, and filled with Hopes or Fears, according as he acts agreeably or disagreeably to the judgement of his own Mind. Whether there are innate Ideas in the Souls of Men; or whether only we are capacitated in the use of our Faculties to form such conceptions as these, and so framed that we naturally do it, is not material, as to the subject I am now upon. It is enough, if this be any way the result of our Frame and Constitution; for then it must be one of the ways in which God, who is the Author of our Beings, hath given us Instruction. And this again cannot be expressed better, than in the words of St. ●om. 2.14, Paul; When the Gentiles, says he, which have not the Law, do by nature the things contained in the Law, these having not the Law are a Law unto themselves, Ver. 15. which show the work( or matter) of the Law written in their hearts, their Conscience also bearing Witness, and their thoughts between themselves accusing or else excusing one another. God may be said farther to have taught men, by some extraordinary Persons raised up by Providence, and qualified to instruct others. Such we Christians believe the patriarches, together with Moses and the Prophets to have been, namely Persons raised up on purpose, and some of them sent with a special Commission from God, to teach men. But because in these Discourses we are to take no more for granted, than those we have to do with will allow, I shall assert no more under this head, than what will be acknowledged by every serious Deist, viz. that there have been in all ages Persons of more enlarged and improved Understandings, and more refined Morals than the Vulgar, who have both by their discourses, and writings, and practices instructed other men with respect to Divine and Spiritual Matters. Such particularly we know there were, not inconsiderable for their Number, and of very great Reputation, both among the Greeks and Romans, some of which have by their Writings transmitted to us their conceptions concerning God and Providence, and the difference between Moral Good and Evil, as also the spirituality and immortality of the human Soul, and at least the high probability of a future state of retribution, of all which they have discoursed admirably well. And of this rank we may at least reckon the patriarches mentioned in the Old Testament, who practised, and taught the Worship of the One true God, the Maker of Heaven and Earth, and gave an Example of Virtuous Lives and Conversations; as also Moses, the great Law giver among the Jews, who particularly inculcated this prime Doctrine of Religion, that there is but one God, the Creator and Governor of all, and gave abundance of Excellent Moral Precepts, besides the Ceremonial, to that People; as likewise the Prophets which appeared in that Nation, and made it their business to preach up the Doctrines of Piety, and Virtue. Whoever owns a Providence, and allows the difference between Moral Good and Evil, must and will grant that such men as these, wherever they were to be found, were the Instruments of Providence, for instructing and improving their fellowcreatures, and consequently that this was another way of God's teaching men. God may also be said to have taught men, by the secret Motions and Influences of his Holy Spirit upon their Minds. This I am well satisfied the Holy Scriptures do assert throughout, and 'tis, in part at least, this kind of teaching, which those passages in the Books of the Prophets, referred to by our Saviour in the Text, seem to mean; neither is it any more than what I think those whom we have to do with in this controversy will allow. There is indeed nothing more reasonable to be believed of God, even without a Revelation, than that he who formed our Spirits, which are finite, and entirely dependant upon their Maker, should be at all times ready to influence them in a way proper to their make, conversing himself intimately with them, enlightening those understandings which he hath given us, by rays darted from himself, the Fountain of Light, secretly admonishing and assisting our Souls, according as they apply themselves to him, and become capable of receiving Influences from him. This is well expressed by Elihu in Job, who being supposed not to have been of the race of Israel, may be reckoned to have spoken in the person of a Deist; Job 32.8. There is, says he, a spirit in man, and the Inspiration of the Almighty giveth them understanding. But we need not search nicely for a Proof, that this has been the sense of those, who have been only under the dispensation of mere Nature, and nor enlightened by Revelation. 'tis well known to all that are acquainted with the Writings of the Philosophers, that this is frequently acknowledged by them. Cic. de nat. dear. l. 2. Nemo vir magnus sine aliquo afflatû divino unquam fuit, is a famous saying of Cicero's, There was never yet any great Man, but who had something of divine Inspiration, in which he delivered not his own sense only, but that of Mankind. Socrates 〈◇〉 likewise famous for his pretending to a constant, at least very frequent direction and influence from the Deity, who I think, if any other among the Pagan Philosophers, may be fairly allowed such a pretence. And it is no Objection against this way of God's teaching, that we cannot tell in what manner he influenceth our Spirits, any more than it is against his having made us, that we are wholly ignorant how we were formed by him. This may suffice to be spoken to the first particular I proposed, I proceed to the next, viz. to consider, Who they are, that may be said to have heard and learned of the Father, in order to their receiving any new Revelation from him. Every man therefore that hath heard and learned, &c. To this I answer in the General, Those men have heard and learned of the either, in order to this end, who have attended to the Instructions given them by God, in any of the four ways above-mentioned, and have improved them to the benefit of their Spirits. But more particularly they may be reduced to these two following sorts. Those who have attained to worthy apprehensions concerning God and natural Religion. Those who have together with these apprehensions fixed in their Minds an honest purpose and resolution to act agreeably to them. By taking a short view of these two particulars, we shall easily perceive, both that these are the results of God's teaching men, and that they are each of them preparatory to the receiving farther communications from him. Such men have heard and learned of the Father, who have attained to worthy apprehensions concerning God and Natural Religion. By worthy apprehensions of God, I mean, that they should conceive of him, as a Being infinite in all Perfection, and particularly in those we call the Moral Perfections of the Divine Nature, commonly expressed by the general term of Holiness● comprehending the Truth, the Justice, and the Goodness of God; that they should think of him, as the Original of all Being, the great Maker and Preserver of the World, and the Supreme Lord and governor of it; that they should look upon him as the great Parent of the intellectual part of the Universe, who hath a tender care of and concern for this his Off-spring; that they should apprehended him to be a Being infinitely good to all his Works, and especially propitious to those his Creatures, who have always retained, or are willing to return to the temper of dutiful and obedient children; who, as on the one hand he will not suffer his Laws to be violated, and his Authority contemned, without making the Transgressors sensible and afraid of his displeasure; so on the other hand also he will be ready to compassionate in all compassionable cases, and to make all such allowances as are proper to be made by a Creator to his Creatures. By worthy apprehensions of natural Religion, I mean, that they should see and aclowledge the eternal and immutable difference between moral good and evil, together with the necessary and indispensible Obligation a reasonable creature is under to choose the one, and refuse the other; that they should discern the fitness of yielding Reverence, and Love, Worship, and Obedience to our Maker; of exercising Justice and Charity one towards another; of subjecting our Flesh to our Spirits; and reducing our Appetites and Passions under the direction and government of Understanding and Reason; of improving our Min●s, as our principal part, and using our several Faculties according to the nature and design of each of them. These I take to be worthy apprehensions of God and natural Religion, and such as will be entertained by all those, who are taught of God, and have not only heard, but learned of the Father. And whosoever hath these Apprehensions well settled in his Mind, will be always ready to embrace a Doctrine which comes from God, and approves itself to be worthy of him; he will be apt to entertain a Revelation as Divine, which renders all the Attributes of God conspicuous and illustrious; he will diligently listen to, and easily believe a fair account of the Goodness of God to the apostate children of men, reconciled with his Wisdom and Justice in governing the World; and he will hearty approve an Institution, which ●●ghly explains and heightens the Obligations which reasonable Creatures are under to all that is truly good and praise-worthy; that is, he will be well disposed to become a Christian, these being( as I hope hereafter to show) the just Characters of Christianity. Upon this ground it was, that our Lord gave his approbation to the judgement of the Scribe, upon his saying there was one God, Mark 12.32, 33, 34. and that for a Man to love this God with all his heart, and to love his Neighbour as himself, was more than all whole burnt-offerings and sacrifices. The Text says, that when Jesus saw that he answered discreetly, i.e. when he discovered so just apprehensions of God, and the nature of Religion in general, he said unto him, Thou art not far from the Kingdom of God; as far as his judgement went at least, he was almost a Disciple of Christ, being well disposed to entertain the Doctrine which he taught. But then, There must be added to this, that those who have heard and learned of the Father, have together with these Apprehensions fixed in their Minds an honest purpose and resolution to act agreeably to them. The perfection of a reasonable creature consists in the regularity of his Will and Affections, as much at least, if not more than in the improvement of his Understanding. Nay the very use of any information given to the Understanding is, that it may direct and influence the Will and Affections of the Man; and consequently the great design of all God's teaching, which is without question intended to perfect our Natures, is to improve the temper and disposition of our Souls; so that no man can be said to have heard and learned of the Father, till he have formed his temper by the knowledge which is imparted to him from God, and reduced his Notions to practise. All the Truths of God are to be received in the love of them, and the end of their communication is, that we may yield ourselves to be directed by them; and he that is arrived thus far, has heard and learned of the Father, in the full sense of that Expression; and after this, can want nothing more towards the entertaining any new Revelation from God, than a fair proposal of it to him. This is agreeable to what our Saviour hath told us, and what is evident from the nature of the thing, that If any man will do the will of God, Joh. 7.17. he shall know of his Doctrine, whether it be of God, or whether he spake of himself. And this 'tis likely was wanting in the Scribe before-mentioned, whom our Saviour declared not to be far from the Kingdom of God. Had he added to his just apprehensions of Divine truths, a full purpose of mind to yield to their influence, he would not only have approached, but entered into the Kingdom. And here in truth lies the main difficulty with most men. Their Apprehensions would be more easily set right, if their Wills and Affections were but subdued: but this latter requiring some pains, they too often make their Judgments comply with their Inclinations, and suffer their Wills and Affections to conduct their Understandings. It may therefore be worth the while ●●nquire once more, What Qualifications are requisite, both to the hearing and learning of the Father, and coming to the Son, which was the last particular I proposed to be considered. I shall mention only the three following. A serious and composed temper of Spirit. A good degree of Humility. Purity of Heart. A serious and composed temper of Spirit. This is a Qualification necessary in order to proficiency in any other sort of learning, that is of considerable use; and much more is it so, where God is the Teacher, and Religion the Subject of the Enquiry. God is a great Being, infinitely above us; the thoughts of his Majesty are sufficient to strike an awe into our Minds. He is perfectly pure and holy, he hath full Authority to command us, and an irresistible Power, as well as an undoubted right to govern and control us; and our Happiness depends entirely upon his favour. Religion is the solemn Obligation we aclowledge ourselves to be under to this excellent Being, whereby we are instructed in his Will, and engaged to comply with it; and the Christian Religion in particular pretends to be an improvement of that which is natural. Now these are matters of the greatest Weight, and highest Concernment to us, and consequently such as require the most sedate temper of Mind in those who are conversant about them. Besides that the ways in which God teacheth men are such as make a very serious attention necessary. 'tis remarkable, that when our blessed Saviour had in the Text mentioned hearing and learning of the Father, he adds in the very next words, Not that any man hath seen the Father, intimating thereby that we do not learn of God, as one man learns of another. No, 'tis by serious contemplation of his Works; by frequent retiring into our own Souls, exercising and consulting the best of our Faculties, those I mean of Understanding, and Reason, and Conscience; 'tis by looking out for those who are wiser and better than ourselves, and attending to what they shall impart to us of their knowledge in Divine matters; and finally 'tis by cherishing and improving the secret Motions and Influences of the good Spirit of God, and in a due exercise of our Faculties, together with a serious application to God, preparing ourselves for the reception of his communications. How then is it likely, that a man of a fantastical, airy and unthinking temper, should hear and learn of the Father, or come to the Son! 'tis not in the least probable, that such an one should apply himself to the consideration of these serious Subjects, or give that attention of Mind which is proper; nor can it be thought, that the Holy Spirit of God should attend such light and unsettled minds. Another Qualification for hearing and learning of the Father is, a good degree of Humility. It becomes a Learner in general to give ●●●eference to the judgement and authority of those who instruct him; much more is it fit that those who would learn of God, should attend to his Instructions with the greatest Humility that is possible. They should have those mean thoughts of themselves which become Creatures, when they are learning of their Maker. They should remember that their Minds are finite and narrow, that their apprehensions of things are very imperfect at the best, that they are fallible, nay exceeding liable to be mistaken of themselves, and consequently do stand in need of the constant direction and guidance of the first and great Mind. They should consider farther, that they are altogether unworthy of such a favour, as to be taught of God, forasmuch as they cannot but be conscious of very great disorder in their Natures, too much indisposition to do, and consequently to know the Will of God. All these considerations will be apt to make them humble, and thereby dispose them to hear and learn of the Father. For by this means they will be brought to aclowledge the reasonableness of those great duties, which natural Religion enjoins, viz. submitting and resigning their Wills entirely to the Will of their Sovereign Lord; being well contented with his disposal, and fully satisfied with that share of the good things of life, which he is pleased to allow them; depending upon him, and acknowledging him in all their ways; as also demeaning themselves towards other men with a regard due to those of the same nature with themselves, however they may differ from them in some accident respects. And by the same means they will be disposed also to come to the Son of God, whose Institution lays before us abundance of humbling considerations, drawn from the weakness and corruption of human Nature, as well as from the guilt we have contracted; and gives us in charge such Precepts as cannot possibly consist with pride or haughtiness of spirit, such as condescending to those of the lowest rank for their good, bearing affronts, forgiving injuries, returning good for evil, and the like; upon which account our Lord saw it fit to forewarn those that pretended to be his Disciples, that one necessary condition of being so, was to humble themselves, Mat. 18.3, 4. and become as little children. Nay farther, this Humility will dispose those who are endowed with it, to allow, that God may possibly reveal to us some Truths of concernment and use, which we could not have found out ourselves, and which when discovered in part, we may not be able fully to grasp and comprehend; as well as he may oblige us to some Duties, which may lye across to certain inclinations and propensions that we may have contracted, which duties may notwithstanding be very reasonable in themselves and good for us. A competent degree of Humility will dispose us to think on this manner; and consequently will render us capable of Divine Instruction. Which it will yet farther do, by qualifying us to partake of the Illumination and Assistance of the Spirit of that God, who, as we are assured both by Scripture and Reason, Pet. 5.5. resisteth the proud; but giveth Grace to the humble. The last Qualification I mentioned was Purity of Heart; by which I mean, not only a freedom from guile and hypocrisy, but also, in a good degree from all those other vicious habits, that defile the Soul, and particularly a being so far dis-entangled from sensual and worldly inclinations, that the mind may be tolerably at liberty in it's searches after truth, having no strong bias upon it to incline it the wrong way, nothing whereby the Understanding must be unavoidably blinded, or the judgement distorted. 'tis acknowledged by every serious Deist, that as God is a pure and holy Being, so the design of true Religion is to render us like to him, and consequently to refine and purify our Spirits, by raising us above the things of sense and this present life. And this we Christians affirm to be the great design of that Religion which we profess. Now nothing can make us more indisposed to hear and learn either of the Father or the Son, than strong habits of 'vice indulged by us, or, which comes to the same issue, being deeply immersed in the sensual and animal life. This was the reason why Aristotle pronounced young men unfit to hear Lectures in moral Philosophy, namely because of the vehemency of their sensual inclinations and passions. Christianity, in confidence of its reasonableness, together with the assistance and strength it offers, proposes itself to every age, as well as each condition of men: but still this must be owned, that by how much the more sensual or worldly-minded any man is, by so much the more he is in danger of having his Understanding byas'd in his inquiries after the truths of Religion. 'tis an uneasy thing to own a truth, which directly opposes itself to the bent of our inclinations; and therefore a man that is resolvedly vicious, will rather choose to have his understanding mifled, and his judgement bribed, than yield his assent to such truths, as he very well knows would prove a constant vexation to his Spirit. Besides, that as in the former instances, so here also, it cannot be expected that the Holy Spirit of God, by whom the minds of all good men are illuminated and assisted in their searches after divine knowledge, should co-habit or co-operate with a soul grossly impure and vicious. Thus I have dispatched the three particulars I at first proposed, and the sum of what I have been saying is in short this; That whosoever will take upon him to judge of the truth of revealed Religion, or that which pretends to be so, ought to be a man, who has first well considered, and yielded to the convictions of that which is natural; and that there are certain Qualifications necessary in order to the considering and entertaining either natural Religion, or revealed. The application I would make of the whole shall be only in two words. I infer that if any person, who is not furnished with the Qualifications above-mentioned in a good degree, and for want of them hath not been taught of God, shall yet take upon him to deny the truth of the Christian Religion, he is to be neglected as one that is no competent Judge in this dispute. Jesus Christ may be the Son of God, and the Saviour of Mankind, and his Religion may have had its original from Heaven, as we Christians profess hearty to believe, for any thing such a man knows, or can know to the contrary. 'tis therefore remarkable what I hinted in the beginning of this discourse, that our blessed Saviour doth upon all occasions ascribe the unbelief of his Hearers to the indisposition of their tempers, to their pride and vain-glory, their sensuality and love of the present World, their ignorance of God and of the nature of Religion in general, to their affencted blindness, and the wilful hardness of their hearts; and the Apostles likewise do the same. And in like manner, if Infidelity has prevailed in a high degree in the Age and Nation in which we live, we may by a very little observation find out the true grounds and reasons of it. A considerable number of those who reject Christianity, do at the same time openly express their contempt of all Religion in general; and not only so, but even of every thing that is serious and of weight in human life. They are men of light and inconsiderate tempers, who very hardly admit of any serious thoughts even about the common affairs of the World; Such whose time is wasted in sport and luxury, who have never improved or exercised their higher Faculties, according to the design of their Natures, nor furnished their Heads with any solid materials to think upon. There are others who are not it may be altogether so airy and unthinking; but yet being thoroughly vicious, violently addicted to the gratifying their sensual Inclinations, or deeply engaged in the love and pursuit of this vain World, however serious and composed they may sometimes be, when they concern themselves about secular affairs, they put the thoughts of God and Religion far from them; as creating uneasiness to their Minds, disturbing and interrupting them in their Enjoyments, and raising continual scruples and doubts and fears within them. There are some few besides, not to be reduced to either of the former ranks, who yet by their supercilious, and scornful way of treating revealed Religion, discover such a degree of haughtiness and self-conceit, such a vain opinion of their own Understandings and ways of thinking, and such a scorn and difdain with respect to all that shall presume to differ from them, as plainly shows them not at all to be under the government of that Religion which is natural. Now whenever the Question is concerning the truth of Christianity, it cannot with any show of reason be referred to these mens Judgments. They are either wholly unconcerned in the matter, or too evidently prejudiced to judge impartially; so that there lies an Appeal from them to the more serious, modest, humble and honest part of Mankind. BOOKS Printed for Thomas Parkhurst, at the Bible and Three Crowns in Cheapside, near devil. FOrty Nine Sermons on the whole Epistle of the Apostle Paul to the Colossians by Monsieur Daille, Minister of the Reformed Church in Paris. Folio. A Treatise of Knowledge and Love in Two Parts. By Mr. Richard Baxter, Quarto. The Poor Mans Help, and Young Mans Guide. Octavo. An Argumentative and Practical Discourse of Infant Baptism, in which the Lawfulness is demonstrated, Objections answered, Usefulness asserted, the Sinfulness of Rebaptizing manifested, Nonnecessity of Dipping evidenced, and the Practical Use of Infant Baptism Urged and enforced. Both by William Burkitt, M. A. of P●mbrook Hall in Cambridge; now Vicar of Dedham in Essex. Octavo. Sermons and Discourses on several Divine Subjects. By the late Reverend and Learned David Clarkson, B. D and sometime Fellow of Clare-Hall, Cambridge. Folio. Apostate Men fit Objects of Divine Care and Compassion. A SERMON preached in the Cathedral Church of St. PAUL, February the 6th, 1698/ 9. Being the Second, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, M. A. Rector of St. Mary le Bow. LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM. I. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World, to save Sinners,— THESE Words are the more remarkable to our present purpose, because they were written by one, who, as himself tells us, had been before a Blasphemer, Ver. 13. and a Persecutor, and injurious; that is, he had bitterly inveighed against the Christian Profession, and 'tis very probable had spoken ill of its divine Author; 'tis certain he had vexed and persecuted the Disciples of Jesus in a most grievous manner: and yet after all this was thoroughly convinced of the Truth and Excellency of the Christian Revelation, and was not only so honest as to own this his Conviction upon all occasions, but endeavoured also to make what reparation he could to the honour of our Lord, and his injured Disciples, by a zealous preaching and promoting this Religion in the World. Where by the way it may not be unseasonable to remark, that whatsoever injuries he had done to our Lord, his Doctrine, or his Followers, had been the Effect of Ignorance and Unbelief; nay, he verily thought with himself that he ought to do what he did, Acts 26.9. being strongly prejudiced from the Principles he had imbibed by his Education. He was not a man that acted against the present judgement and Conviction of his own Mind: on the contrary, as he elsewhere tells the great Council of the Jews, Acts 23.1. he had lived in all good Conscience before God. His Conscience indeed had been grossly misinformed, with respect to the m●tter of Christianity, and in that respect not good; but what he means is, that he acted according to his then present persuasion; and therefore he says, he obtained Mercy; because he did it ignorantly, Ver. 13. in unbelief; which I take notice of partly as an Admonition to all of us, to beware how we indulge any kind of Prejudices, whereby our Judgments may be biased in our Inquiries after Truth; seeing this otherwise welldispos'd Man was, merely from the force of Prejudices unwarily received, kept off from embracing Christianity, nay put upon doing very unwarrantable and evil things: but especially I mention this as a serious Warning to such, as shall in any degree act against their Consciences, those who knowingly and wilfully allow themselves in any 'vice, presuming to contradict the plain Rules of Natural Religion, even such as they cannot but allow to be so. Had St. Paul done thus in his state of judaisme, we have reason to conclude, from what he says of himself, that in all likelihood he had not obtained that Mercy, whereby he became a Christian. But to proceed. St. Paul being a Person, on whom God thought it fit to bestow a Miracle, to conquer the Prejudices he lay under, and being by that means thoroughly convinced of his former Error, and of the Truth of Christianity, he had from that time forward a very warm sense of the Goodness and Mercy of God, both to himself in particular, and to Sinners in general, in appointing this admirable Method for our Salvation, which he expresseth very emphatically in the words of my Text, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save Sinners; of whom, says he, I am chief. And were we all but as deeply sensible of the evil and danger of Sin, and of the wretchedness of our state considered as Sinners, as our Apostle was, we should have the very same apprehensions concerning the Salvation offered to us by Jesus Christ, which he had. This is a faithful saying, {αβγδ}, 'tis a true saying, of which we have certain and unquestionable Evidence of various kinds; and worthy of all acceptation, {αβγδ}, that is, 'tis not only evidently true; but 'tis moreover what we ought to receive with all readiness and thankfulness, admiring and adoring the divine Goodness therein expressed towards the Children of Men, and congratulating one with another upon account of the Benefits we receive thereby, entertaining what God hath thus revealed to us with most grateful and joyful hearts. That Christ Jesus came into the world, to save Sinners; This is the saying which the Apostle so highly magnifies, and recommends to our acceptance, and which is the sum of the Christian Revelation, that the only-begotten Son of God appeared in human Nature, in order to the saving the apostate Children of Men; that is, to the delivering them from the guilt and the power of their Sins, and the confering upon them all that Happiness which their Nature is capable of. My business in treating on this Argument will be, by God's assistance, to make good this Assertion, by such Evidence as is fit to be offered to one who antecedently believes the Being of God, and his Providence, and hath his internal sense exercised to discern Moral good and evil. Now the Truth of this saying, and its Worthiness to be received by us must appear, either by the intrinsic Evidence which it carries along with it, I mean the Credibility of the thing itself: or the external Attestation which hath been given to it, both which are included in this Expression, Faithful, and worthy of all acceptation. 'tis highly worthy of God, and exceedingly Beneficial to us his Creatures, and upon both accounts credible: 'tis also sufficiently attested from without, which still increases its Credibility. The Attestation it hath received from without, viz. from Prophecies compared with Events; from Miracles wrought in confirmation of it; from the surprising success of its being published to the World, is of great use, both for the exciting Men seriously to consider it, and the persuading them to believe it; and that the rather, because it must be owned, that there are some particulars within the compass of the Christian Revelation, and some circumstances attending it, which we could not have thought of ourselves, and which we are not able fully to comprehend or to account for, even after they are in part discovered; but must submit our Faith to the Declaration of Almighty God, as it is very fit that a Creature should submit itself in all things to its Maker. Besides that there may be some Doctrines which may thwart the commonly received Prejudices of Mankind, and may therefore require something more than their mere internal Evidence, at least at first, to awaken Men to a thorough and impartial Consideration of them. But yet forasmuch as I am verily persuaded, that God never did, and that he is so Good, that he never will or can give any external Attestation to what directly contradicts the Faculties he hath given us by Nature, nay not to any thing, but what if thoroughly and impartially considered will in the main appear in its own nature reasonable and credible, I shall therefore begin with the intrinsic Evidence of the Assertion in our Text, showing from the Nature and Reason of what is here affirmed, that it is a credible Saying, every way worthy of God, and very fit to be most readily entertained by us, that Christ Jesus came into the World to save Sinners. In doing this, the Text will led me into a proper Method, by offering to our Consideration these three general heads, viz. Who the Persons are, whom Christ Jesus came to save. What kind of Salvation he proposeth to them. In what way and manner he hath, by his coming into the World, wrought out this Salvation for them. The last of these will take up a considerable part of my following Lectures, wherein I shall endeavour to show the admirable contrivance and suitableness of this Method of our Salvation. But as a foundation to this, I think it necessary to discourse first of the other two, and that as briefly and plainly as I can. I begin with the first, viz. to consider who the Persons are, whom Christ Jesus came to save. The Apostle calls them Sinners; that is in other words, They are Men, Creatures composed of reasonable Souls, and Bodies of Flesh, who were formed after the Image of God, and were innocent and upright as they came out of his hands; but had apostatised from their Maker, violating their Allegiance to him, and thereby disordering their Natures, and exposing themselves to the just displeasure of God, with the miserable effects and consequences thereof. Now I think it may very much conduce to our present Design, to show that these Creatures were really fit Objects of that exceeding great Concern and Tenderness expressed towards them by their Maker, through his Son Jesus Christ; that considering their original Constitution, together with the manner and the effect of their falling from it, it was highly becoming the good God thus to appear in their behalf. It must be acknowledged, and why should we be shy of owning it? Nay we Christians justly glory in it, that the Method of our Salvation by the Gospel is the most surprising thing that falls within the compass of human thought. 'tis what, before its Revelation, Eye had not seen, 1 Cor. 2.9. nor Ear heard, neither had it entered into the Heart of Man. 'tis what the Prophets, before our Lord's Incarnation, enquired and searched diligently into. 1 Pet. 1.12. 'tis what, since the Incarnation, the Angels themselves with great curiosity and admiration desire earnestly to prie into. 1 Cor. 2.14. 'tis what the mere natural Man doth not receive, and is not at all disposed to know; nay what he is apt to account foolishness. 'tis what even to the Saints, or real Christians, hath its breadth and length, and depth and height, Eph. 3.18, 19. expressing and testifying a Love which passeth knowledge. We may as oft as we think of it, in a just sense of our infinite distance from God, well cry out with the Psalmist, Lord! what is Man, Psal. 8.4. that thou art mindful of him; and the son of Man, that thou thus visitest him! The truth is, there is nothing which at first view renders Christianity so incredible, as the boundless and unconceivable Condescension and Love of God expressed thereby. But if on the other hand we take into Consideration, that the Goodness of God is infinite, like his other Attributes; if we remember that his thoughts are not our thoughts, nor our ways his ways: Isa. 55.8, 9. but that, as the Heavens are higher than the Earth, so ●re his ways higher than our ways, and his thoughts th●n our thoughts; if we call to mind what he himself hath told us in his Word, and what our own Reason readily subscribes to, Psal. 103.13, 14. that like as a Father pi●yeth his Children, so the Lord pitieth us his Creatures; that he knoweth our frame, he remembereth that we are dust; if we take in all that is proper to be thought of upon this Argument, both concerning God and Man, we shall then be forced to aclowledge, that Sinners were a proper Object of the Divine Care and Compassion in this extraordin●ry manner. Let us therefore take a distinct view of the Pers●ns to be saved by Jesus Christ, both as they are Men, and as they are Sinners. As they are Men. 'tis an unworthy thought of God, to suspect that he should disregard any thing which he thought fit to make. The giving Being to Creatures was without all doubt the effect of his mere ●ounty, because he is Good, and taketh pleasure in doing Good; and the very same motive which induced him to make any Creature, must in all Reason be supposed to prevail with him, to take care of it according to the Nature he hath given it. Now of all the Creatures in this lower World, there are none that pretend to vie with Man, for excellency and dignity of Nature: nay if we consider human Nature thoroughly, we shall find it endowed with such Faculties, as that we cannot conceive there are any Creatures more excellent in kind, though in degree there may, in the Regions above. Men have Bodies indeed formed out of the Dust of the Earth, like the other Animals that dwell upon Earth, though in Shape and Portraiture more noble much than any of them: but with respect to their Souls, Psal. 8.5. they are made a little lower than the Angels, being created in the Image, Gen. 1.26. and after the likeness of God, as Moses expresseth it. And of this we may be satisfied, besides the Testimony of Moses and the Psalmist, by viewing ourselves, and observing the present Ruins of a once more stately fabric. The Resemblance of our Maker appears evidently in our Natural Faculties, and much more in our Moral. Our Souls are invisible indeed, but evidently manifest their Being by their various Operations. They inhabit these Bodies in such manner, as to influence and govern every part of them. They do at pleasure move each Joint and Limb, nay the whole Body at once, without difficulty, in a moment, and by the power of a single thought. They not only manage the Tab●nacles they dwell in, but by their means also have communication with a world of Beings without them. By the mediation of the Senses they take in continual Notices from all the material Objects within a certain Sphere. They see, and hear, and feel whatsoever makes a near approach to them, nay they reach to things at a vast distance from them. They do not confine their Observations to the Earth and Air; but view at once the vast circumference of the Heavens, and prie into the Bodies that are placed in those distant Regions. They not only receive and take in Notices by the mediation of the Senses; but form Ideas of their own of various kinds, inventing, compounding, dividing, either according to the nature of things, or at their own pleasure. They can reflect upon what is past, nay recollect what they have forgot, and foresee things yet to come. They can stretch and extend their thoughts till they are quiter lost in the oceans of Immensity and Eternity. They acquaint themselves not only with the material part of the World, but the immaterial also. From contemplating themselves, they enlarge their thoughts to other Beings of the same kind. They discern the Spirits of other Men through the veil of their Bodies, and find out and contemplate an unknown and innumerable number of Spiritual Natures, till at last they ascend to God himself, that infinite Spirit, who was the Maker and is the Preserver of all. And here we are arrived at the top of their knowledge. Not that the Souls of Men are able to comprehend the Nature of that first and most excellent Being; but they can make such discoveries of his Divine Perfections, as will naturally produce in them an high Admiration, a profound Reverence, and an ardent Love towards the Deity, and will incline and dispose them to adore and serve him, to resign themselves to him, and to yield a ready obedience to his Commands. And what those Commands are, the Soul is in some measure also capacitated to discern, infering its Duty from the consideration of its own nature, and the relation it stands in to God, and to its fellow-creatures. And, which is yet an higher Perfection than mere Knowledge, the Souls of Men can perceive the Will of God, and consequently their own Duty, from certain secret inclinations and propensions which they feel within themselves, and of which they are apprehensive even in this degenerate state. That natural regard to God, and looking towards him upon all Emergencies, that approbation of Justice and Kindness between Man and Man, especially that gratitude for benefits received, and unavoidable commiseration towards miserable Objects, which are to be found in most Men, not debauched in a more than common degree, are plain and undeniable Instances of this kind, which will not be controverted by those to whom I am offering these Considerations, and for which I may be allowed to appeal to the far greater part of Mankind. And I question not, but the like might be observed, as to most other plain and considerable instances of Moral virtue. For which reason it is, that the Consciences of Men do so naturally and universally either accuse or excuse them, according as they contradict or comply with, not barely the reasonings, but the natural apprehensions and inclinations of their Minds. And this indeed I take to be the Perfection of the human Soul, as it came out of the hands of God, that it had a capacity not only of knowing God, and itself, and of inferring its Duty by exercising its Reason: but that it was also made to resemble the Divine Nature in its inclinations and propensions to all that is good; which inclinations and propensions, had they been cherished and improved, as they might and ought to have been, would have fully discovered the dignity of human Nature, and made Men to have appeared, what God by their make designed them to be. There is yet one Ability more, with which the human Soul is endowed, not to be past over, when we are considering the excellency of its Nature, and that is Freedom or Liberty of choosing, and a Power consequently of acting according to such choice, without which its Liberty would have been given to it in vain. But shall I call this a Perfection, or an Imperfection? As it is a Power of freely choosing that which is good, and as freely pursuing that choice, it must be thankfully acknowledged to the praise of our bountiful Creator, that it is a Perfection, even whereby we are made to resemble God himself, who always freely chooseth and acteth according to the eternal and immutable Laws of Goodness. 'tis a Talent of great worth, with which Mankind is entrusted, and which may be improved to very great advantage. It gives us an Ability of offering to God a free-will Offering, of voluntarily doing that which is acceptable to, and rewardable by our Maker. 'tis that which indeed makes us, strictly speaking, capable of a Reward. But then as Men can at the same time choose that which is Evil, and pursue the unhappy choice, it must be owned to be an Imperfection; but such an one as seems necessary to result from the condition of a Creature. Absolute Perfection belongs to God only; his Nature is too good ever to choose or act amiss: but the condition of a Creature is to be defectible of its self; so that if it be made capable of choosing aright, it must at the same time also be capable of choosing wrong. Liberty implies a Power to determine its choice one way or the other; and there is no such absolute Perfection in a Creature, as can always necessary oblige it to determine itself the right way. Experience and Use may produce strong and confirmed Habits of Virtue; and the Grace of God may at any time put a Creature out of all Danger: but I cannot see, how 'tis possible to frame an Idea of a created Agent left at Liberty, but it must at the same time be fallible and mutable. But this may suffice to show the dignity of the human Soul with respect to its Liberty, that it is made capable of choosing and acting freely by the same Rules by which God himself chooseth and acteth. And had Men always acted, according to the design of their Beings, the excellency of their Nature would have plainly appeared in a whole world of intelligent and reasonable Agents, exercising all the Faculties before-mentioned regularly and orderly; acknowledging, adoring, magnifying, and serving their Maker; admiring his wonderful Works, and rendering to him with one consent the Praises due upon the account of them; living in perfect Amity one with another; discharging readily all the Offices of Beneficence; performing and enjoying all the Benefits and Pleasures of mutual Society; and deriving from Heaven all those Blessings which would have rendered their abode here perfectly easy and comfortable; and if God should have thought it fit to have translated them to any superior Regions, as a reward of their Obedience here, they would there also have spent a happy Eternity, in the Enjoyment of their Maker, themselves, and one another. I mention their translation to some other Regions, because all those Powers of Soul which I have been discoursing of, imply nothing but what is immaterial and spiritual, and consequently immortal; and if Men had used their Liberty aright in this state of trial, it is not to be conceived, that God would have permitted the corruption of the Body; but rather have preserved for ever that Union which himself had given to the two constitutive parts of human Nature, and have assigned them such places of residence as might have been fit for Men improved and confirmed in Virtue and Goodness. What I have hitherto been discoursing concerning the Nature of Mankind, appears to me in itself highly reasonable, and I think will do so upon serious consideration, to such a Deist as I am arguing with: and if so; I would then proceed to ask, whether such Creatures as these are not fit Objects of the Divine Care; and if they are fallen, of the Divine Compassion also, supposing any of them capable of a Recovery from their lapsed Estate? Will it not appear very worthy of the infinitely good God, to concern himself in some extraordinary way, for the restoration and salvation of Beings, whom he had formed after this excellent manner, to whom he had imparted so many of his own Perfections in such a degree, and whom he had made capable of being for ever happy in his Favour? But for the farther illustration of this matter, we may in the next place consider the Persons whom Christ Jesus came to save, as they are in their fallen state, Sinners, as our Text calls them, and see whether under that denomination also, they are not proper Objects of the Divine Compassion, even in such a degree as it is expressed by the undertaking of our Redeemer. The Method of our Salvation by Jesus Christ is so contrived( as I hope to show hereafter) as not only to testify the Compassion of God towards Sinners; but also his Hatred of Sin: To make it appear therefore that such a Method was agreeable to the Divine Nature, we shall do well to consider the condition of Men, as Sinners; to which purpose it may be proper, To take into consideration the nature of Sin. To observe the miserable consequences of it to Mankind. And, To inquire how Men were drawn into the commission of it. To take into consideration the nature of Sin. I doubt not but those, who undervalue our blessed Saviour's Undertaking for the recovery of Sinners, have at the same time very slight apprehensions of the evil of Sin. They are apt to account it a matter of no great consideration or consequence, for so inconsiderable a Creature as they would have Man to be, to gratify( suppose) the inclinations of his fleshly part, though against the Dictates of his Mind, and the Laws of his Maker. But this proceeds from their want of a due sense of the nature and reason of things. For to sin against God, is for a Creature to rebel against his Creator and Preserver; 'tis to oppose his Will to the Will of the supreme Lord and Sovereign of the Universe; 'tis to disturb that excellent Order, which is appointed and settled by him who made all things very good; 'tis for a Man to assume to himself a Liberty of doing that which God will not allow himself to do, namely to vary from the eternal and unalterable Laws of Truth and Goodness, those Laws which result necessary from the Nature of God, and the condition of created Beings; 'tis resisting the highest Power; contradicting unerring Wisdom; disobliging infinite Goodness; making disingenuous and ungrateful Returns to the most endearing Obligations; 'tis in a word thwarting the true judgement and perverting the natural bias of a Man's own Mind, and acting contrary to the very frame and design of his Nature. Now whatsoever is absurd or monstrous in Nature, we are apt to conceive an abhorrence at the first appearance of it: and whosoever is endowed with Moral Principles ought in like manner to feel a detestation arising in his Soul, when he considers the nature of Sin, as I have here represented it. Doth not every ingenuous and well-disposed Mind severely censure and detest the untoward behaviour of a graceless Child towards a wise and tender Parent? The unworthy carriage of a rebellious Subject, towards a just and kind Prince, one who is truly the Father of his Country? Especially when the Rebel not only dishonours his Superiors, but at the same time disturbs the Peace and good Order of the whole Community? Do not all Men of good sense and honest disposition abhor him who shall make spiteful or ungrateful returns to a Benefactor, or a Friend, to whom he has been extremely beholden? Who is there that does not despise the Man that degrades and vilifies himself, by doing things altogether unworthy of his Birth, and Education, or Profession? Why all this, and infinitely more is in the nature of a Sin voluntarily committed against Almighty God. And is it not credible then, that so holy and good a Being as God is, should be inclined to save such of his Creatures as are capable of Salvation, from so great an Evil? and that he should effect it in such a way, as may convince them at once both of his compassion towards them, and his abhorrence of their evil doings? But to render this the more evident, we may in the next place observe the miserable consequences of Sin to Mankind; and that, either in any single Sinner apart, or in the mass and bulk of Mankind in general. The state of every particular Sinner is extremely miserable. A Man has no sooner consented to Iniquity, but he is naturally filled with great uneasiness of Mind, arising from shane and Fear, from a consciousness of having done an unworthy act, and an apprehension of the Mischiefs that may follow. The very first Act is a mighty Disorder, as being an abuse of that Liberty with which he was entrusted, and a contradiction to that natural inclination with which he was endowed by his Maker. By this means the tone of his Spirit is( as it were) immediately relax'd; the Will corrupted; the natural propension of the Soul towards God and Goodness weakened, and a contrary disposition perhaps introduced; the Appetites and Passions, which were made to be ruled, having once broken loose from the Government they were placed under, are apt thence-forward to become impetuous and arbitrary; the Understanding having been once misled or over ruled, is for the future less able to discern clearly, or to judge Impartially; in a word, Innocency and Integrity are lost. Every repeated Act strengtheners the evil Habit, and increases the disorder which is thus unhappily begun in all the Faculties. If the Man continues to be a Sinner only in a lower degree, he will find a perpetual struggle and conflict within his breast, his Understanding, and Reason, and Conscience directing and leading him one way, whilst his Appetites and Passions hurry him the other, Rom. 7.23. the Law in his Members warring against the Law in his Mind, and for the most part bringing him into Captivity; he neither approving what he does, nor finding himself at all disposed to do what he approves; wretched Man that he is! And if he be grown a hardened Sinner, he is still the more wretched, because more incurable; though at the same time less sensible of his evil condition. And all this while he is exceedingly estranged and alienated from God, the Author of his Being, and the Fountain of all Good; he is ashamed and afraid to approach to him, upon whom he entirely depends, or to address himself to him whose aid he stands in need of every moment; he is conscious of having given him offence, and therefore justly apprehends his displeasure. This is livelily represented by Moses, in the case of our first Parents, Gen. 3.8, 9, 10. who immediately upon their disobeying the Command of God, hide themselves from his face, being ashamed and afraid to see or hear of him, whom just before they had conversed with to their great satisfaction and comfort. And every Sinner, that is not past feeling, may find something very like this within himself. This is the natural state of Sin; besides the consequences which may also follow from the displeasure of Almighty God, who, we see, even in this World hath made us sensible of his displeasure, by the many Evils we are necessary exposed to, during a short Life, such as Disappointments, Wants, Sickness, Pain, Sorrows and Miseries of various kinds; and at last Death itself, with the very fear of which most Men are all their life time subject to bondage. All these Evils the Scriptures assure us are the results of Sin; and even without Revelation, upon the mere Principles of Morality, I cannot see how we can judge otherwise. And besides all this, the Soul( as I took notice before) being apprehensive of its own Spiritual and Immortal Nature, cannot but forebode the perpetual continuance of its present infelicity, with the additiono f it knows not what Evils in some future state of things, the very forethought of which must be very terrible to it even in this Life. And if we can observe so much Misery in the condition of a particular Sinner, how much more shall we discover, if we enlarge our thoughts to the whole mass of Mankind? If we might be allowed to take our view from the History of Moses, it would give us a very melancholy prospect. The very first Man that was born into the World fell into no less a Crime, than that of imbruing his hands in the blood of his innocent Brother. Ge●●. 8. From that time forward Wickedness of all sorts increased apace, till it seemed good to Almighty God to cut off at once the whole race of Mankind, excepting Noah and his Family, declaring this as the reason of his severe proceeding, that God saw, that the wickedness of Man was great in the Earth, Gen. 6.5. and that every imagination of the thoughts of his heart was only evil continually. In the sequel of that History we find that soon after the Flood, the World was again corrupted in a prodigious manner, in so much that in the time of Abraham, within little more than Four Hundred Years, Idolatry had spread itself so universally, as to have infected even the Family of Shem, so that God thought fit to call forth Abraham from his Country and his Kindred, in order to the preserving him and his Posterity in the Worship of the one true God, the Maker of Heaven and Earth. And if Idolatry had thus prevailed, we may conclude that other Crimes were no less rife; forsaking of God being the foundation of all other Evil. If, laying aside the History of Moses, we should consider the state of Mankind, according to all other accounts given of it, it will still come to the same issue, namely that the generality of Men were soon degenerated into the most unreasonable and unnatural practices that can be thought of. The representation which St. Paul makes of the Pagan World, was undoubtedly true, Rom. 1.21, that they were become vain in their imaginations, having their foolish hearts darkened; 23. that they had changed the glory of the uncorruptible God, into images made like to corruptible Man, and to birds, and four-footed beasts, and creeping things. Nay, which is yet more to be detested, they paid their religious Adorations to Devils themselves; for, as St. Paul truly pronounces, 1 Co●. 10.20. the things which the Gentiles sacrificed, they sacrificed to Devils, and not to God. The Prince of the power of the Air, with all his accursed attendants, had assumed the Title and style of Gods, and so far tyrannized over the Children of Men, as to reduce them to a slavish dread, and vile Worship of these wicked and infernal Spirits. And what after this could be expected, but that as we are again told in the place before-cited, they should fall into the most unnatural and brutal Lusts also? For this cause, says he, Rom. 1.26. namely their having thus forsaken God, he gave them up to vile affections, &c. We cannot better describe them, than in the elegant Expressions of the same Apostle; Eph. 4.17, 18, They walked in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; 19. Who being past feeling gave themselves over unto lasciviousness, to work all uncleanness with greediness. They were, as he elsewhere says, 〈◇〉. 3.3. foolish, disobedient, deceived; not only serving divers lusts and pleasures, but moroeover, living in malice and envy, hateful, and hating one another. This was the state of the Pagan World, when our Saviour appeared in it. There were indeed some few to be found, even in the midst of all this Corruption, who had not forsaken God, and degenerated into 'vice, in so heinous a degree; the Principles of natural Religion having in some measure prevailed with them: but these were very rarely to be met with. There was, it's true, a small Body of Men, the Jews I mean, whom God had by an extraordinary Providence taken out of the mass of Mankind, in order to instruct and educate them in better manner. But even these were very hardly kept to the observance of those Laws which God had given them. They easily and frequently degenerated into Idolatry, and the other evil practices of their Neighbours; and when after a tedious Captivity they were at last cured of their Idolatry, yet after all they generally attained to but very mean apprehensions either of God, or of the nature of Religion; they contented themselves for the most part with the observance of the ritual part of their Law, whilst the two great Commandments both of their Law, and of all true Religion, the Love of God and their Neighbour, were grossly neglected by them; in so much that when our Saviour appeared amongst them, he found the greater part of them as indisposed to receive him and his Doctrine, as the Gentiles themselves were. 'tis true, God had not left Mankind, not the rest of the World, much less the Jews, without various means proper for the preserving of them from these Corruptions. He taught all Men divers ways, as I shew'd in my former Discourse, though they did not hear and learn of him. But this was still an aggravation of their Misery, that all the Methods of Divine Providence for their good had been frustrated and rendered ineffectual by them. And was not this a deplorable state, and such as might well move a God of infinite Goodness to find out and appoint some more effectual Method, for the recovery of this his ruined Creation? Could he, do we think, look on, and behold the great Enemy both of himself and his Creation, thus insulting and triumphing; the most excellent Creature he had in this lower Region thus abused and spoiled; and as the consequence thereof the whole inferior Creation in disorder and confusion; and not interpose in some extraordinary and surprising manner? But this will still appear more becoming the Divine Nature, if we inquire, in the last place, How Men were drawn into the commission of Sin. The case, as represented by Moses, which is what the Christian Revelation takes for granted, was certainly very compassionable. That our first Parents were set upon, whilst they were as yet unexperienced, by a subtle and malicious Enemy, who made his attacks first upon the weaker Sex, and by her prevailed upon the Man, inveigling them by a sly and false Suggestion, artificially represented, making use of their sensitive Powers to bafflle their intellectual, imposing upon their Understandings by craft and confidence, and persuading them on a sudden, without consulting either God or their own Reason, to do a rash and dangerous Act, by which they exposed both themselves and their Posterity to all the evil consequences, which either naturally or judicially followed. But waving this( though without considering it as a Divine Revelation, it is most reasonable to suppose that the general Corruption of human Nature began in some such way) waving this I say, and taking human Nature as it appears, the circumstances of Sinners will still seem very compassionable. For although Man was without Question made upright, yet being endowed with Liberty, he must at the very best,( as I before observed) be fallible and mutable. His immaterial Spirit is joined to a Body of Flesh, and placed in the midst of abundance of sensible Objects, that it may be capable of a trial; and though it might have many advantages in its uncorrupt state, which at present it wants, yet still it was liable to be imposed upon and drawn in. Those who first sinned may very well be supposed to have done it, before their good Habits were confirmed by Experience and Use, and that consequently there was somewhat of surprise, as well as some degree of inconsiderateness and rashness in the action. And those who have since grown up,( as all but our first Parents must have done) from a state of infancy, are still in harder circumstances. Their Bodily Tempers, which have a great influence upon the Mind, can be no better than what their Parents could communicate. Their Senses are for many years busily exercised, before their Reason is thoroughly awake. They are surrounded with all manner of Temptations; and they see abundance of dangerous Examples in a degenerate World. They are for a long time weak and unexperienced; and many of them over and above betrayed by an untoward or a careless Education. 'tis true, not one of all these Considerations will excuse the Sinner, and that for this plain Reason; because the first Sinner, whoever he was, being supposed to be made upright, 'tis not to be conceived he could have fallen, but by neglecting to depend upon his Maker, and apply himself to him. For an intellectual Creature not to depend upon God, and apply itself to him upon all occasions, is an inexcusable fault; and had those who first consented to Iniquity done but thus much, 'tis very reasonable to believe, that the God who made them, would have afforded them his assistance. Nay( as I hope to show in the progress of these Discourses) even now, under all the disadvantages we are born into the World and brought up with, God hath made such provision through Jesus Christ, that nothing but a wilful and unaccountable neglect of God can ruin us. Here began the apostasy and the Misery of Mankind, and in the same way they are still continued, viz. in Mens neglecting to depend upon and look up to that God who never forsakes any of his Creatures, till they first forsake him. So that what I have alleged under this last head, does not excuse the Sinner: but yet( which is what I alleged it for) it renders his case exceedingly compassionable to a God of infinite Goodness and Mercy. The sum of all I have said upon this Argument is, that this is a credible saying, that Christ Jesus came into the World to save Sinners. For if Sinners be such Creatures as I have represented them, both before and since their apostasy, it cannot but be credible, that he who made them should appoint some way for their Recovery. And though we could not be fully assured of this without a Revelation, much less could have thought of the Method which it hath pleased God to take; yet as we might naturally hope, that God would extend his compassion to us; so we have all the reason in the World readily to accept a Revelation which assures us, that God hath done it. What the Way and Method of our Salvation is, our Text tells us, and this will fall under Consideration in my following Discourses. I am sensible there is one Objection, which, upon hearing the present Discourse may arise in the Minds of Men who think seriously, and are not disposed to cavil, viz. If the case of human Nature be so deplorable and compassionable, how comes it to pass, that so small a part of Mankind have received benefit even from the Christian Revelation? This Difficulty I would have considered in this Lecture, if there had been room for it; but being prevented, I shall not forget it; but assign it some fit place, if God please, before my Lectures are finished, intending in my next, to proceed in considering the nature of that Salvation, which our Saviour hath wrought out for us, and the manner in which he hath done it, whereby the Credibility of this saying in the Text may yet farther appear. FINIS. BOOKS Printed for Thomas Parkhurst, at the Bible and Three Crowns in Cheapside, near devil. FOrty Nine Sermons on the whole Epistle of the Apostle Paul to the Colossians, by Monsieur Daille, Minister of the Reformed Church in Paris. Folio. A Treatise of Knowledge and Love in Two Parts. By Mr. Richard Baxter, Quarto. The Poor Mans Help, and Young Mans Guide. Octavo. An Argumentative and Practical Discourse of Infant Baptism, in which the Lawfulness is demonstrated, Objections answered, Usefulness asserted, the Sinfulness of wrong manifested, Nonnecessity of Dipping evidenced, and the Practical Use of Infant Baptism Urged and enforced. Both by William Burkitt, M.A. of pembroke Hall in Cambridge; now Vicar of Dedham in Essex. Octavo. Sermons and Discourses on several Divine Subjects. By the late Reverend and Learned David Clarkson, B. D and sometime Fellow of Clare-Hall, Cambridge. Folio. A Discourse concerning Meekness and Quietness of Spirit; to which is added, a Sermon on Acts 28.22. showing that the Christian Religion is not a Sect. By Mat. Henry. Octavo. Mr. John Howe's John Spademan's Mat. Sylvester's Dan. Chadwick's John Whitlock's John Barret's Sermons concerning Reformation of Manners. Mr. Bradford's Sermon preached before the King, Jan. 30th, 1698/ 9. Theological Discourses, in Two Parts: The first containing Eight Letters and Three Sermons concerning the Blessed Trinity: The second, Discourses and Sermons on several Occasions. By John walls, D. D. Professor of Geometry in Oxford. 4o. A Calm and Sober Inquiry concerning the Possibility of a Trinity in the God-head, in a Letter to a Person of Worth: With certain Letters formerly written to the Reverend Dr. walls on the same Subject. A Letter to a Friend, concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity; relating to the Calm and Sober Inquiry on the same Subject. A View of that part of the late Considerations addressed to H. H. about the Trinity; which concerns the Sober Inquiry on that Subject. All three by Mr. John Howe. Octavo. An Account of the Blessed Trinity, argued from the Nature and Perfection of the Supreme Spirit, coincident with the Scripture Doctrine in all the Articles of the catholic Creed. By W. burrow, Rector of Chenis in Bucks. Quarto. Convivium Caeleste: A Plain and Familiar Discourse concerning the Lord's Supper. The second Edition with Additions. A Sermon Preached before the King and Queen, Nov. 5. 1692. Both by Richard Lord Bishop of Bath and Wells. Mr. BRADFORD's SERMON, Preached at St. Paul's, March the 6th. 1698/ 9. The Nature of that Salvation, which the Gospel offereth; and the Method of obtaining it, by a Mediator. A SERMON preached in the Cathedral Church of St. PAUL, March the 6th, 1698/ 9. Being the Third, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, M. A. Rector of St. Mary le Bow. LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM. I. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World, to save Sinners,— IN treating on these Words, I proposed, by God's Assistance, to make good the apostles assertion, viz. that the Saying mentioned by him is both certainly true, and fit to be entertained by us with all readiness and thankfulness; and that, whether we consider the intrinsic Evidence it carries along with it, or the external Attestation which hath been given to it. I began with its intrinsic Evidence, viz. its credibility from its manifest agreeableness to those Notions which we naturally have concerning God and ourselves. And to make this appear, I proposed the following Method. First, To consider who the Persons are, whom Christ Jesus came into the World to save. Secondly, What kind of Salvation he proposeth to them. Thirdly, In what way and manner he hath, by his coming into the world, wrought out this Salvation for them. The first of these I have dispatched, showing, that the Persons, whom Christ Jesus came into the World to save, were both Men and Sinners, under each of which denominations, I endeavoured to make it appear, that they were fit Objects of the Divine Care and Compassion to be exercised in some extraordinary manner. I proceed now to consider in the second place, what kind of Salvation Christ Jesus proposeth to these Creatures, concerning which I shall not need to add much, after what hath been discoursed upon the former head. For by a little reflection upon the condition of Sinners, 'twill be easy to discern, what kind of Salvation they stood in need of, which is the very same, which our Saviour hath proposed to us in his Gospel, his design in coming into the World being to provide for the necessities of fallen Men; with reference to which Necessities Salvation must imply both a Deliverance from those many Evils, to which Sin had exposed them; and a Restitution of those many Blessings, which by their transgression they had forfeited. Thus for Instance; The Salvation of Men by Jesus Christ consists in his delivering them from the just displeasure of their Maker, and all the terrible Effects of it; together with a complete Restoration of them to the Divine favour, and giving them a Title to all those Blessings which are proper for human Nature, when accepted of God; in the setting them free from all that disorder and irregularity which had been introduced into the several Faculties of their Souls, together with the dissatisfaction and uneasiness of Mind which necessary followed, as also from those inconveniencies and miseries to which their Bodies likewise were exposed, either as a consequence or a punishment of the corruption of their Minds; in restoring perfectly that frame and temper of Spirit, which is natural to an intelligent and reasonable Creature, together with that healthful and vigorous state of Body, that sound constitution of the whole Man, which would have been the Effect or the Reward of Innocency and Integrity. In a word, Salvation consists in reconciling God to Men, and Men to God, and in all the blessed Fruits of such a Reconciliation; which how many and how great they will be, we are not able in this imperfect State so much as to conjecture. This will be best understood, by such as shall partake of this Salvation, when it shall be fully accomplished: In the mean time, it may satisfy and encourage us to believe, that they will bear a proportion to the Bounty of God, and the Capacities of Men. And as this is the Salvation, which the Gospel offereth to every particular Man to whom it is preached, so it assures us, that all those who shall embrace the offer, shall be thus saved; and that the consequence of this will be a Renovation of this part of the World, which has been so miserable disordered by the Sins of Men, a Restitution of whatsoever has been decayed in it, the expelling sin and misery out of it, the subduing and confining the great Enemy of God and Man, who has so long usurped dominion over it, Rom. 8. 2●, the delivering the Creature itself, even this whole lower Creation, from that vanity and bondage of Corruption, 21, to which it is at present subjected, and under which it groans and traveleth in pain, 22. into a glorious Liberty; in a word, ● Pet. 3.21. the creating New Heavens and a New Earth, wherein nothing but Righteousness shall dwell; and finally the complete and everlasting happiness of an innumerable company of intelligent and reasonable Creatures, who by the craft of their subtle Enemy, and through their own weakness and folly, had once fallen from God, and the state in which he had placed them, and been in imminent danger of utter Perdition. All this is so evidently proposed by the Gospel of our Saviour, as the design of his Undertaking, and so expressly and fully declared thereby, that I need not spend time in producing any particular Proofs. And all this is without question highly worthy of so great and so good a Being as God is. Had the Christian Revelation told us, that Almighty God had sent his only-begotten Son from Heaven, only to secure to us the pleasures of the Elysian Fields, or a Mahometan paradise, to provide for us a full and perpetual Enjoyment of Sensual Entertainments and Delights; whosoever had any just thoughts of the divine, or human Nature, might reasonably have disputed, nay boldly denied the divinity of such a Revelation. But when on the contrary it assures us, that our Saviour came into the World with such noble and generous designs as these, to cause the displeasure of God to cease, to heal the diseases of immaterial and immortal Spirits, to repair the divine Image in them, to restore both them and the Tabernacles they sojourned in to their primitive Integrity and Soundness, to repair the ruins of Nature, to make the Beauties of the Creation in this lower World conspicuous, to destroy the Works of the Devil, to recover such of God's Creatures as should be found capable of a Recovery, to introduce and settle Everlasting Righteousness and Peace, and finally to make a considerable number of the children of Men Eternally happy in the Enjoyment of their Maker; these are all of them things so well becoming the Majesty and the Benignity of the Everlasting Father, and his only-begotten Son, and at the same time so beneficial and grateful to human Nature, that we have all the reason in the World to harken to such a Revelation as this, and to be well disposed to receive it as coming from God. And this again renders the Saying in the Text still more credible, when we thus consider what kind of Salvation that is, which Christ Jesus offereth to Sinners. But because the main stress, with respect to the intrinsic Evidence of this Saying, will lye upon what I have to offer upon the third general Head I proposed, I therefore proceed to that, designing to insist more largely and particularly upon it, viz. to consider in what way and manner Christ Jesus by his coming into the world hath wrought out this Salvation for Sinners. The Nature of Man, and the condition of Sinners, as you have heard, make it credible, that God should concern himself for their Recovery. 'tis also credible, that if Almighty God should offer Salvation to Men, it would be such a kind of Salvation as I have been describing: But besides all this, the Method in which our Lord hath obtained this Salvation for us is so excellent in itself, so suitable to the nature of things, so agreeable to all just apprehensions both concerning God and ourselves, so well accommodated to our necessities and our reasonable desires, that I am verily persuaded, nothing but a want of understanding it can occasion any reasonable man to hesitate at the belief of it. I am very sensible, before I enter upon this Argument, that we ignorant and weak Creatures are not able to account for the Works of our Maker. Even the least of his Works in Creation and Providence infinitely exceeds our Comprehension; and much more the wonders of our Redemption by Jesus Christ. We are not capable of diving into all the depths of this admirable Dispensation, nor of spying out all the reasons and excellencies of it. But yet so much we may discern, as may cause us justly to admire and adore the divine Perfections displayed therein, and may strongly incline us to believe the Divinity of this Revelation, even before we come to consider the external Attestation which it hath received from God. This therefore is next in order to be done, viz. to contemplate the Method in which Christ Jesus by his coming into the world saveth Sinners, and with Modesty and Reverence to inquire into the Way and Manner of our Salvation by the Gospel. Now the most comprehensive Notion we can frame to ourselves of our blessed Saviour's Undertaking is, that he acted as a Mediator between God and Men; and therefore by considering what the Office of a Mediator is, and how our Lord executed that Office, we shall be the better able to understand the Method of our Salvation by him. That our Lord sustein'd the Character of a Mediator, is evident from the account we have of his Undertaking, throughout the Scriptures. Those Persons, who in the Old Testament are mentioned as Types and Representatives of the Messiah, were divers of them a sort of Mediators between God and the People of Israel. Moses the great Lawgiver of the Jews was apparently a Figure of Christ in this respect; as he managed all affairs between God and that People, receiving and delivering Messages from God to them, and again presenting their Addresses to God, and frequently making supplications on their behalf. And therefore the Apostle gives him this Title, Gal. 3.19. when he says, that the Law was ordained by Angels, in the hands of a Mediator, meaning Moses. The Levitical Priests were so many Types of our Lord, as they were a sort of Mediators between God and the Israelites, being appointed to expound the Law of God to them, to bless them in his Name, and to offer up Sacrifices together with Prayers and Praises to God upon their account. Their High-Priest had in an eminent manner this Character, exercising the Mediatorial Function, as a special representative of the Messiah, when he went alone once every year into the second Tabernacle, Heb. ●. 7. or holy of holies, upon the great day of Expiation, not without blood, which he offered not only for himself, but also for the errors of the People. As to the New Testament, it may seem superfluous to recite from thence any particular Proofs, that our Saviour acted as a Mediator between God and Men; 'tis his Character throughout that Volume. 1 〈◇〉 2.5. There is, saith St. Paul, One God, and one Mediator between God and Men, the Man Christ Jesus. The Author to the Hebrews making a comparison between the High-Priests under the Law, and our great High-Priest under the Gospel, saith of him, Heb. 8.6. that he hath obtained a more excellent Ministry than theirs, by how much also he is the Mediator of a better Covenant. He calls him again more than once, chap. 9.15. chap. 12.24. the Mediator of the New Testament, or Covenant. And to add no more, St. Paul, though he does not there use the Word Mediator, yet he expresses the sense of it very emphatically, where he says, 1 Cor. 8.6. There is but one God, the Father, of whom are all things and we {αβγδ} for, or to him: and one Lord Jesus Christ, by whom are all things, and we {αβγδ} by him; in which words he evidently opposeth the one Lord or Mediator of Christians, to the many Lords, or Mediators of the Gentiles, mentioned in the preceding Verse; and in saying that all things, particularly we Christians are by him, he plainly gives him the Character of a Mediator. What the Office of a Mediator is, we all know, viz. to make up a difference between two Parties, and in order to that, equitably and impartially to consider the real Interests and the just pretensions on each side, and to transact matters so, that both may be satisfied; that if any injury has been done, it may, as far as 'tis possible, be repaired; that whatsoever displeasure has been conceived may be removed; that whatsoever mischief has been produced, it may be prevented for the future; in a word, that all things may be managed suitably to the condition, and agreeably to the expectation of the Parties concerned. But before we come to consider the particular way and manner in which our great Mediator hath discharged this his Undertaking, it may not be amiss first to show in the general, that it was perfectly agreeable both to the nature of God, and of fallen Man, that there should be a Mediator to transact this great affair of reconciling this Apostate Creature to his Maker. That this hath been the general Apprehension of Mankind, that it becomes us to approach to God by a Mediator, is fully evident from all the Records of ancient and almost universal practise. The Distinction between {αβγδ} and {αβγδ}, the superior Gods, and Daemons, among the Pagan Theologers is well known, and how they made the latter a sort of Mediators between the Gods and Men. Plutarch is very express to this purpose, where he mentions the {αβγδ}, and he only makes it a Question, Plutarch. {αβγδ}. whether those who asserted this Doctrine derived it from Zoroaster and the Magi, or from Orpheus and the Thracians, or whether it had an Egyptian or Phrygian original; but he takes it for granted it was of the utmost Antiquity, and venerable upon that account, as well as reasonable in itself. And even those Pagan Philosophers, who conceived most worthily of the Divine Nature, and acknowledged one Supreme God over all, yet at the same time allowed and practised the worship of inferior Deities, as a kind of Mediators between the Sovereign God and mortal men, as it were easy to show from the School of Plato. As to the original of this Notion, and particularly whether it became so universal from a primitive Tradition, ever since the Promise made to our first Parents, Gen. ●. 15. of the seed of the woman, and the appointment of expiatory Sacrifices( as is probable) at the same time, I shall not venture to determine; tho' to such with whom the Scripture Records have their just weight this appears most likely. But be that as it will; what I at present insist upon is, that this is agreeable to the natural Apprehensions of Mankind; insomuch that though the Pagan Theologers exceedingly erred in appointing to themselves Mediators, whom God never intended, nor could approve; yet they had good ground for conceiving a Mediator necessary, at least highly expedient, between the divine Majesty, and the sinful children of Men. It ought not to pass for a Mistake or a Prejudice taken up without reason; but for a natural and just apprehension, as will plainly appear, if we contemplate the Perfection of the divine Nature, or the Imperfection of our own. We conceive of God, as a pure Spirit, Eternal, Incomprehensible, Infinite in all Perfection: We feel ourselves dependant, indigent, weak Creatures, at an infinite distance from him who made us. And although, if we had retained our Native Integrity, the consideration of the divine Goodness, and our own Innocency, might have emboldened us to approach to him with freedom: yet being farther apprehensive of his infinite Purity, and intimately conscious of our apostasy from him, and the impurity and disorder we have contracted thereby, we must needs be ashamed and afraid to approach to him of ourselves, and we cannot but wish that we could meet with some Person worthy and fit to mediate between him and us, who would be so kind as to offer us his Assistance, and introduce us again into his Presence and favour. This was that,( as I took notice in my former Lecture) which, according to the account of Moses, Gen. 3.8. caused our first Parents to hid themselves from the face of God, and tremble when they heard his voice, as soon as ever they were conscious of having transgressed his Law, and thereupon felt themselves naked. And 'tis the very same thing, which makes every Sinner, instead of repenting and returning to God, be apt still to run farther from him; his guilt, as well as his corrupt inclination, rendering him shy of approaching to him, or hoping in him. For although, what I have before observed is true, viz. that 'tis both natural and reasonable to hope, that so good a Being as God is, would find out some way, for the Recovery of such Creatures as fallen Men are; yet 'tis as natural and reasonable to be filled with shane and Fear, in the sense of having offended this great and good Being, and to wish that some one might be found out to interpose between him and us. And therefore Job speaks the language of Nature, who, though he were as apprehensive as any Man of the divine Goodness, and conscious of his own Integrity in the main; yet considering the greatness of God's Majesty, and his own weakness, both as a Man, and a Sinner, and at present in great distress, Job 9.32, 33. he makes this a part of his complaint, He is not a Man, as I am, that I should answer him, and we should come together in judgement; neither is there any Days-man( the Septuagint uses the very word {αβγδ} Mediator) between us, who might lay his hand upon us both. That this is really the sense of Nature, may yet farther appear, in that amongst Men it is always reputed fit and decent, and the properest Method for attaining our end, that an Inferior, who has injured or disobliged his Superior, should attempt a Reconciliation, by the interposal of some third Person well known to them both. If a Child by gross Neglect or wilful Disobedience has incurred the displeasure of a Parent, notwithstanding his knowledge and experience of his Parents Affection and Tenderness, 'tis very natural for him to desire some good Friend, who has an Interest in his Parent, and is more his equal, to mediate in his behalf. If a Subject has rebelled against his Prince, and thereby dishonoured and offended him, be the Prince never so famous for his goodness and clemency, yet the Rebel is naturally afraid to approach him, without the intercession of some prevalent Friend at Court. And in each of these Cases, both the Father and the Prince judge it to be more fit and decent, they better like and approve this manner of proceeding, than if the undutiful Child or Subject should boldly and confidently intrude themselves into their presence. And it is looked upon by all, as more for the Honor of the Superior, as well as the satisfaction of the Inferior, that this course should be taken. It doth right to the one, by rendering his Authority more aweful for the future; as well as it relieves the other, by affording him assistance suitable to his distress, and agreeable to his wishes. And if it be thus amongst Men, why should it not much more be thought a reasonable way of proceeding between the great and holy God, and his apostate Creatures; when the universal Parent hath been disobliged by his Offspring, and the Supreme Lord of all disobeyed by his Subjects? There is not indeed upon all accounts the same use of a Mediator between God and Men, as between one Man and another. A Mediator between Men may be often necessary to remove unreasonable Prejudices; to rectify Mistakes and Misapprehensions, which may have been taken up without cause; or to alloy inordinate Passions, which may have been raised on one side as well as the other. But in God, none of these things can be conceived; He can have no unreasonable Prejudices against his Creatures; no Misapprehensions concerning them; no inordinate Passions with respect to them: but still it may be for the honor of God, and consequently to his satisfaction; as well as for the benefit of the Sinner, that a Mediator should interpose between them, as I shall presently endeavour to show more fully. Thus much I thought fit to premise with respect to this Method of our Salvation in the general, viz. to show the agreeableness and fitness of our Saviour's sustaining the Character of a Mediator, both with respect to God and Man. I proceed now to consider more particularly, the way in which our Saviour hath executed this Office, according as the Gospel represents the matter, and to evince, that upon this account also, This is a faithful Saying, &c. According to the account I have already given of the Office of a Mediator, there must be these two general Designs, which our Saviour must be supposed to have carried on in the Execution of it. To do whatsoever might satisfy Almighty God, in order to his being reconciled to fallen Men. And To do also whatsoever should be found necessary in behalf of fallen Men, in order to the reconciling them to God. To do whatsoever might satisfy Almighty God, in order to his being reconciled to fallen Men. Almighty God, both as he is a Being infinitely greater than his Creatures, and as he was the Person offended, ought first to be considered in the Mediation, which was to be transacted; and if any thing should be found necessary, or highly expedient to be done, in order to the giving him just Satisfaction in the case, this in all reason should be a principal part of the Mediator's care. Now as to this, some perhaps might be apt to think, that nothing more could be requisite towards the giving Satisfaction to God, than the bringing the fallen Creature to Repentance and Amendment. For what can in reason be expected from a weak and fallible Creature, such as Man is, who was drawn into Sin in the manner I have before expressed, but that he should become thoroughly sensible of his folly and guilt, humbly make his acknowledgements to his Creator, and for the future endeavour to behave himself better? And how can we suppose, that a God of infinite Goodness, should not take this as full Satisfaction from his Creature? This by a first and superficial view of the case, some men may be apt to imagine: but if they would look more thoroughly into it, and consider the matter to the bottom, they might easily see reason to alter their Judgments. I readily allow, that this is all that can be expected from the Sinner, 'tis all he can do on his part, and a God of infinite goodness will no doubt approve of such his behaviour: but notwithstanding all this, there may be something farther necessary, or at least highly fit to be done for the honor of Almighty God, and which he may therefore determine shall be done for his Satisfaction, before he will enter upon new Terms with his Apostate Creature. For instance; There are two of the divine Attributes, to which more especially Honor ought to be done in this case, namely the Holiness of God, and his Justice as Governor of the World. The Holiness of God. The Epithet Holy is frequently annexed to the sacred Name of God in Scripture, under which are comprehended all the Moral Perfections of the divine Nature, particularly his entire love of goodness, and his irreconcilable hatred of all Evil, or Sin. Hence he is said by the Prophet, to be of purer Eyes than to behold evil, Habak. 1.13. and that he cannot look on iniquity. He is frequently represented as hating sin, 〈◇〉. 5.4, 5. and even the workers of iniquity, for their works sake; as being offended, troubled, and, to speak after the manner of men, Gen. 6.6. grieved at his heart, at the folly and wickedness of Mankind. All which denotes, although no passion in God, nor ill-will to his Creatures, of both which the Perfection of his Nature renders him uncapable; yet a fixed contrariety and aversion in the divine Nature to all Moral Evil, and on the contrary a full approbation of, and inexpressible love to all Moral Good. And Reason, as well as Scripture, assures us this must be so. For if there be so much unworthiness, baseness, and deformity in Sin, as I have shew'd in my former discourse; if it be so opposite to the nature both of God and his Creature; and the occasion of so much disorder and confusion in the whole Creation, as I then observed; it cannot possibly be otherwise than the object of the divine hatred and displeasure. The better any Creature is, the more he abhors an unhandsome, a dishonest, or a wicked action; and the more he approves and takes pleasure in Virtue and Goodness of all kinds; all which is nothing else but a faint Image of God in his Creature. From the consideration of all this it will appear very reasonable, that if a Mediator should interpose between God and Men, he should provide for the honour of this divine Attribute; he should take effectual care that the Holiness or Purity of God should be rendered conspicuous to all the World, even in the manner of receiving his offending Creatures to Mercy; and that the Method in which God should declare himself reconcilable to Sinners should be such as might consist with, nay fully testify and express his abhorrence of their sins. Just as when a tender Parent determines to forgive his repenting Child, he will choose to do it in such a way, as at the same time to discover his real displeasure upon account of the Offence he had given, and that in some proportion to the nature and quality of the offence. The Justice of God, as Governor of the World, was also to be regarded in this Case. This Attribute is necessary joined with that before mentioned. The supreme Lord and Governor of the Universe must, from the purity of his Nature, be just and righteous in his Government. And therefore Abraham, in his pleading with God for Sodom, takes it for granted, that the Judge of the World would do right, and infers from thence, that he would certainly distinguish between the Righteous and the Wicked. Gen. 18.25. That be far from thee, to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee. Shall not the Judge of all the Earth do right! And as it is the part of a righteous Governor, to make a difference between the righteous and the wicked; so it is another effect of the same Righteousness, in showing Mercy to repenting Offenders, to make them thoroughly sensible of the heinousness of their Offence. Thus earthly Princes are used to do, and 'tis esteemed an instance of Justice in their proceedings: and why should it not in like manner be a proper instance of Justice in the great Governor of Heaven and Earth; especially where the Offence had so much of obliquity and malignity in it, and so much disorder and mischief consequent upon it, as in the apostasy of Mankind? The Multitude of Offenders still adds weight to this Consideration. The whole race of Mankind being corrupted, there was so much the greater necessity of their being made sensible of their Maker's displeasure, lest they should have been encouraged to go on in their rebellion, by an easy indemnity; lest from the silen●e of God in this case, they should have been so vain as to have thought him altogether such an one as themselves; 〈…〉 and because sentence against their evil works was not speedily or thoroughly executed, Eccles. 8.11. their hearts should have been fully set in them to do evil. And if we might be allowed to add, what we Christians take for granted, as being assured of it by the Word of God, Gen. 2.16, 17. that God had given our first Parents a strict charge, together with a special admonition and warning, as to the instance in which they transgressed, adding a positive and severe threatening, that in the day in which they transgressed, they should surely die; this still makes it more requisite, that the Justice of God should be publicly vindicated, before he should offer terms of Reconciliation; and that if he should in Mercy forbear to execute the threatening in its utmost severity, yet he should however make the Sinner thoroughly sensible of his desert. I might have added here, that it was very fit, that the Wisdom of God, as well as his Justice in governing the World, should be regarded by our Mediator; it being evidently an instance of Wisdom in a Governor, to render his Authority aweful and venerable to his Subjects, and never to appear so soft and easy as to pass by notorious disobedience, without making some severe remarks upon it. I might farther have observed, that there was no way so likely to recover the Sinner to repentance, as by thus manifesting the divine Purity, Justice, and Wisdom, in order to the awakening in him a sense of his fault and his danger, and the engaging him to take greater care for the time to come. But this may come into consideration more properly in another place. It may suffice here to have observed, that it was very agreeable to the conceptions we have both of the divine Nature and our own, that something should be done by our Mediator, by way of satisfaction to Almighty God, for the dishonour which had been done to his Attributes by the apostasy of Men. What remains upon this Head is to show, that the particular Method which our Media or hath taken, did eminently tend to these purposes. 'tis true, that all the Evils, which have befallen the children of Men, since their apostasy from God, have been so many expressions and testimonies of God's hatred of Sin, and his love of Holiness, as also of the Justice and Wisdom of his Government; but upon serious and impartial consideration of our blessed Saviour's undertaking, we shall be forced to confess, that greater honor hath been given thereby to God, than by all the Sufferings which any of the rest of the children of Men have undergone; and that if we do but thoroughly lay to heart what he, so great and excellent a Person, hath voluntarily done and suffered upon our account, it will tend more effectually than any other Method we can think of, to the making us sensible of the evil and danger of offending so holy and righteous a Being as God is. For Our Mediator gave honor to these Attributes of God, by asserting, and publishing, and explaining the Law of God which had been violated by Men; I mean the great Law of Nature, divided into two Tables, requiring the Love of God and Man; which, as they were the two constitutive parts of the natural or moral, so they are also of the Christian Law. What our Lord declared over and above the mere Law of Nature, namely concerning the Mercy of God in forgiving Sinners upon their Repentance and Faith in him, was become necessary by reason of transgression; and even in making Repentance and Faith the conditions of acceptance, he hath in an eminent manner done right to God and his Law. For Repentance implys an acknowledgement of our unworthiness in offending God by violating the Law he had given us; and Faith in God through a Mediator implys our sense of guilt, and need of Mercy. But besides this, our Lord did openly declare the Righteousness of the divine Law, as first given to Man, by explaining it fully, and inculcating it afresh upon us, and insisting upon the absolute necessity of a sincere Obedience to it, even in this imperfect State, in which we are not capable of yielding that which is absolutely perfect. This appears by the Answer our Saviour gave to the Lawyer, Matth. 22.37, 38, 39, 40. telling him that the Love of God and our Neighbour were the two great Commandments of the Law, and that these were indeed the Sum of the Law and the Prophets: but especially by his admirable Discourse upon the Mount, Mat. 5.17, &c. wherein he vindicates the Natural or Moral Law of God, from all the false Glosses which the Jewish Doctors had put upon it, declaring the necessity of regarding even the least of its Precepts, by those who hoped to partake of the Kingdom of Heaven; expressly assuring them, that he came not to destroy the law, but to fulfil it, {αβγδ},( one way of doing which was by interpreting it in its fullest latitude and extent;) and finally, that till heaven and earth pass away, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled; as much as to say, that the reason of it is immutable, and consequently the obligation everlasting. But of this I may have occasion to discourse more at large, when I come to consider what our Mediator hath done towards the relieving our necessities; 'tis enough in this place to have mentioned it, as one instance whereby the righteousness of the divine Law was vindicated, and consequently honor given to the Purity, and Justice, and Wisdom of God. Our Mediator gave honor to these Attributes, in complying strictly and fully with the Law of God in his own Person, and thereby giving a complete instance of Obedience in that Nature which had transgressed. This was to vindicate the Law of God in a remarkable manner, by showing the agreeableness and fitness of it to human Nature, when the Son of God, appearing in this Nature, made it the Rule of his Life, and thereby not only testified his approbation of it; but also shew'd the capacity of human Nature, whilst innocent and untainted, and attended with the Grace of God to comply perfectly with it. This was in truth a glorious ●riumph over Sin and Satan, when our Nature assumed by the Son of God, appeared in that instance like itself, as it came out of God's hands, perfectly pure and obedient; and our Saviour might well say as he did, 〈…〉. when he was leaving the World, Father, I have glorified thee on Earth, I have finished the work which thou gavest me to do. He had done so, both as Man, and as our Mediator. But of this also, viz. the life of our blessed Saviour, as it was an example for our imitation, I shall have occasion to discourse hereafter, and therefore do but just mention it here, as another instance wherein our Mediator glorified the Attributes of God, by his coming into the World. But He did so in the highest degree, by all the Sufferings which de underwent upon our account. It was not it seems sufficient for our Mediator to declare and publish the divine Law afresh; nor to give an instance of perfect Obedience to it in his own person: but it was judged requisite also, that he should submit to an afflicted and suffering condition, and at last yield himself to be offered up as a Sacrifice upon the across, to testify, in the most significant manner that was possible, the fixed love of God to Righteousness, his unalterable hatred of Sin, his impartial justice in governing the World, the excellency of the Laws which he had given to Men, and the danger of transgressing them. Such was the nature of the Offence given to God by Man's apostasy, and so bad were the circumstances of Mankind, that it seemed expedient to the great Father and Lord of all, that our Mediator should voluntarily humble himself in this extraordinary manner. The Son of God was admitted to be our Mediator, upon no lower Terms than these; as is plainly intimated by the Author to the Hebrews, when citing a passage out of a prophetical Psalm, he applies it to our Saviour, and represents him as saying to his Father, when he came into the World, Sacrifice and Offering thou wouldst not: Heb. 10.5, 6. but a Body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo I come( in the Volume of the Book it is written of me) to do thy will O God; by which will( as he adds a little after) we are sanctified, 〈…〉. through the offering of the Body of Jesus Christ once for all. And upon our Mediator's thus suffering for us, new terms of Mercy and Reconciliation were offered to us, upon which account he himself calls his blood, M 〈…〉. the blood of the new Covenant; viz. that blood in the shedding of which the new Covenant between God and Man, for acceptance upon Repentance and Faith, was made and ratified. The Sufferings of our Lord are throughout the Holy Scriptures represented, as making expiation for the Sins of Men; and particularly his death upon the across, as it is made to answer all the expiatory Sacrifices under the Law, so it is itself frequently Styled, a Sacrifice and Offering for Sins, and represented as the means of God's being reconciled to us; and so it evidently was, in as much as by this means the Sins of Men were so openly condemned, the Righteousness of God's Law so notoriously declared, and by consequence the Holiness and Justice of God so conspicuously honoured in the view of the World; which certainly may be reasonably called, giving Satisfaction to God. This Doctrine of our Saviour's offering up himself as a Sacrifice for the Sins of the World, and thereby giving Satisfaction to the great Lord of all, is so fully declared throughout the New Testament, and particularly in one whole Epistle, Written, as it should seem, to that very purpose, I mean that to the Hebrews, that I knew not how to do right to Christianity, without thus plainly asserting it. I know, that according to the Will of our pious and charitable Founder, I am not to descend to any Controversies that are amongst Christians themselves, and therefore I shall not make this a controversy, but take it for granted, as what is not only fully asserted in holy Writ, and agreeable to the sense of the most primitive Christian Antiquity, as well as the judgement of the main Body of Christians throughout every age; but what belongs to the true Christian Scheme, and is necessary to render it entire and of a piece. And though I would be very loth to deny the Title of Christian, to any man who seriously lays claim to it, and in so sceptical an Age as this, to lessen the number of Christian Professors: yet I must not, for the sake of such as desert the Christianity which we are taught by the Scriptures, over look so prime a branch of it as this is. Let those, who call themselves by this Name, and yet deny that satisfaction was made to God by the Sufferings of Christ for the sins of Men, reconcile their Title and their opinion as well as they can: My business is to assert and vindicate the truth of the Christian Religion, as exhibited to us in the Gospel; and I am so far from thinking the Doctrine of Expiation, and Satisfaction made by the Death of Christ, an objection against the Christian Revelation, that I have judged it necessary to insist upon it, as one admirable instance of the Excellency of that Mothod, in which our Mediator hath obtained Salvation for us. The Sum of what I have said upon this Argument is, that our Lord, when he came into the World, took upon him the Character of a Mediator, and that he executed his Mediatorial Office, partly by doing that which was greatly for the honor of his Heavenly Father, the Person offended, and consequently well-pleasing and satisfactory to him, making this the first step in procuring Reconciliation between God and Men. The business of my next Discourse will be, to proceed to show how our Lord hath farther executed the same Office, by providing for the Necessities of Men. I shall conclude at present with two short Inferences from what has been now offered. If what I have said upon this Subject be true, it shows us how little Christianity is beholden to those, who attempt to lessen the Person of our Mediator. This inference will appear just, if we do but observe, that by how much the greater and more considerable the Person of our Mediator is, by so much the better qualified he must also be for the obtaining Salvation for us; and particularly by so much the greater will that honor be, which is done to the Attributes of God by his Doctrine, and especially by his Actions and his Sufferings. It must certainly, in the account of any reasonable Man, be a more full and ample declaration of the Holiness and Justice of God, for a Person so near to the Father, as the Scriptures represent our Mediator to be, first to condescend so low as to assume our Nature, and then to do and suffer so much upon our account; than for one that was {αβγδ}, a mere Son of Adam, to have done it. The dignity of the Person transacting this affair, must needs add weight to all that was done by him. If this be true, what aweful thoughts ought we to have of Almighty God! what regard to his Purity, and Justice, and his Authority over us! what fear of dishonouring and offending so Excellent a Majesty! what a dread of wilfully violating any of his known Laws for the future! When he thought fit, notwithstanding the infinite Goodness of his Nature, not to offer us Terms of Mercy, but in the Method of the Gospel; when he would not treat with us at all without a Mediator; and when, having appointed his own Son to that Office, he was pleased to found and ratify a New Covenant with us in his blood. The reasoning of the Apostle is unanswerable, both with respect to the former part of this Discourse, and the latter. How shall we escape, Heb. 2.3. if we neglect so great Salvation! And, If we sin wilfully, Chap. 10.26, after we have received the knowledge of the Truth, i.e. if we either apostatise from our Christian Profession, or which comes to the same issue, live in plain contradiction to the Profession we make; ver. 27. there remaineth no more Sacrifice for sins;( no greater can be made) but a certain fearful looking for of judgement, and ●ery indignation, which shall devour the adversaries; Heb. 10.29. this, as he adds, being to tread under foot the Son of God, and to count the blood of the Covenant, wherewith he was sanctified, an unholy thing, besides, doing despite to the Spirit of Grace. May Almighty God preserve us all from such apostasy, in this degenerate Age; may he, if it be possible, recover such as be fallen; and may he give us all Grace, not only to adhere to the Profession of Christianity, but also to bring Reputation to it, by a suitable practise; through Jesus Christ our only Mediator and Advoeate, to whom, with the Father, and the Eternal Spirit, our great Creator, Redeemer, and Sanctifier, be ascribed all Honor and Glory now and for ever, Amen. FINIS. The First SERMON. The Qualifications requisite, towards the Receiving a Divine Revelation. The Second SERMON. Apostate Men fit Objects of Divine Care and Compassion. The Third SERMON. The Nature of that Salvation, which the Gospel offereth; and the Method of obtaining it, by a Mediator. These three by Mr. Bradford, and Printed for Tho. Parkhurst. Mr. BRADFORD's SERMON, Preached at St. Paul's, April the 3d. 1699. The Excellency of the Christian Revelation, as it Removes the Guilty Fears of Sinners, and their Ignorance of God. A SERMON preached in the Cathedral Church of St. PAUL, April the 3d. 1699. Being the Fourth, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, Rector of St. Mary le Bow, and Chaplain in Ordinary to His Majesty. LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM. I. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World, to save Sinners,— IN treating on these Words, I have endeavoured to show the Credibility of the Saying in the Text, and its Worthiness to be received by us, from the intrinsic Evidence, which it carries along with it, viz. its manifest agreeableness to those Notions, which we naturally have concerning God and ourselves. To make this appear, I proceeded in the following Method. First, To consider who the Persons are, whom Christ Jesus came into the World to save. Secondly, What kind of Salvation he proposeth to them. Thirdly, In what way and manner he hath by his coming into the World obtained this Salvation for them. I have done with the two former of these Heads, and have entered upon the third, in discoursing of which, my design is to make it evident, that the Method in which our Lord hath obtained Salvation for us is so excellent in itself, so suitable to the Nature of things, so agreeable to all just apprehensions concerning God and ourselves, so well adapted to our Necessities and our reasonable Desires, that the Saying in the Text is highly credible, and worthy of all acceptation upon this account also. To this purpose I first observed, that the most comprehensive Notion we can frame of our blessed Saviour's Undertaking is, that which the Holy Scriptures plainly teach us, that he acted as a Mediator between God and Men; and that it is perfectly agreeable both to the Nature of God, and of fallen Men, that there should be a Mediator between them. I then proceeded to consider the Office of a Mediator, and to show, that the way in which our Lord doth execute this Office, is altogether agreeable to our most just and reasonable Conceptions. There must be, as I then observed, these two general Designs, which our Lord must be supposed to have carried on, in the execution of his Mediatorial Office. First, To do whatsoever might satisfy Almighty God, in order to his being reconciled to Men. Secondly, To do also whatsoever should be found necessary in behalf of Men, in order to the reconciling them to God. The first of these I considered the last time, and now proceed to the second, viz. to show how our Lord hath executed the Office of a Mediator, in providing for the Necessities of fallen Men, and doing whatsoever might be found requisite, in order to the reconciling them to their Maker; and I doubt not but that upon serious consideration it will appear, both that there was very great need of the assistance of a Mediator upon Man's account; and that no Method we can possibly think of could have so fully answered this end of providing for our Necessities, as that which our Lord by his coming into the World, hath been pleased to take. It might have been imagined indeed, that the main difficulty had lain, in obtaining the favour of an offended God to his Apostate Creatures, and that, as immediately upon the first apprehension of the Divine displeasure, sinful Men should have been ready to implore the Mercy of their Creator; so upon the first intimation of Mercy, they should have been forward to receive it: but upon Examination we shall find, that there was really much greater difficulty in recovering Men to God, than in reconciling God to Men. For such is the Divine Goodness, that nothing was necessary on God's part, but only to make it fit for him to forgive his Creatures, and to receive them to Mercy. The tender compassion of our Heavenly Father was moved towards his disobedient Children, as soon as ever he beholded them miserable through their own Folly; and because his Holiness and Justice and Wisdom made it highly requisite( as I have observed in my last discourse) that an Expiation should be made for the dishonour done to these Attributes by the Sins of Men, his Goodness therefore moved him to find out and to appoint an Expiation, which should be entirely Satisfactory to him, and to sand his only begotten Son into the World to this purpose. For which reason the Scripture so often magnifies the Love of God, 〈◇〉 4.9, 10. in giving his Son for us. In this, saith St. John, was manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. After which there could be no place left for a suspicion of his readiness to accept the Satisfaction, which was offered to him by this Mediator of his own appointing. But with Men the case was far otherwise. There was much indisposition and inability in them, likely to obstruct their returning to God, and being reconciled to him. It was no light Undertaking to remove the Suspicion and jealousy, which Siuners had entertained, with respect to the divine Goodness, which they were Conscious they had so unworthily disobliged; and to take off that aversion of Mind from God, which naturally followed upon such a jealousy. A new discovery of Divine Truth, and a fresh supply of Spiritual Strength became necessary, upon account of the ignorance and weakness which Men had contracted; and particularly the interposure of Supernatural Grace to Conquer the perverseness and obstinacy of their Wills. And after all much Power and Wisdom were requisite for removing all the remaining inconveniencies and mischiefs, which the Sins of Men had exposed them to, and the completing that Salvation which they stood in need of. That therefore which we have to do, is to take a particular and distinct view of the various Necessities of fallen Men, which were to be provided for by a Mediator, in order to the reconciling them to God, and conferring Salvation upon them; and to show that Jesus Christ, by his coming into the World, hath so abundantly provided for all these Necessities, and that in a manner so far surpassing any other Method, which our thoughts are able to suggest to us, as thereby farther to recommend his Institution to our Belief and Acceptance, as worthy of God, and fit for us. And this we may do under the following Heads. First, Men by their apostasy had fallen into a Suspicion and jealousy, with respect to the divine Goodness, and an alienation of Mind from God, as the Consequence thereof. Secondly, They were degenerated into an ignorance of God, and of themselves, and of the several particulars of their Duty. Thirdly, They had contracted an indisposition and inability to comply with the divine Will, when fully and clearly manifested to them. Fourthly, After all they were under an incapacity of removing many other evil and mischievous consequences, which their Sins had exposed them to, and obtaining for themselves that complete Salvation which they stood in need of. Of each of these I shall by God's Assistance discourse severally, and show, as I go along, how our Lord in executing his Mediatorial Office hath provided for all these Necessities. First, To begin with that Suspicion and jealousy, with respect to the divine Goodness, which Sinners were fallen into, and that Alienation of Mind from God, which was consequent thereupon. This I formerly took notice of, when I mentioned the Case of our first Parents, as represented by Moses, how they discovered their dread of Almighty God, and the Estrangement of their Minds from him, immediately after their fall, by declining his Presence, and hiding themselves from him, as soon as they had any intimations of his approach. I observed likewise, that this is in some measure the case of all Sinners, that have not hardened themselves by a long Custom in doing evil. And if we take a view of Mankind, antecedently to any known declaration of God's Mercy to them by some express Revelation, we shall find that 'tis true in experience, that there arises an awe and dread from the Consciousness of Guilt, together with a dissatisfaction as to the Ways and Means of appeasing the divine displeasure, the consequence of which must be, according to the frame and constitution of human Nature, a want of that filial Reverence and Love, which is due to the great Father of all. And this I take to have been the apparent ground of those many superstitious Practices in the Pagan World, whereby they attempted to atone their supposed Deities, even by very unnatural Methods, sacrificing to that purpose, not only all sorts of Animals, but even those of their own kind, offering up human blood, the blood even of their Sons and Daughters, for the expiation of their Sins. For, although I doubt not, but sacrificing had its Original from a divine Institution, and that Tradition had spread the practise throughout the World; yet this Tradition being by degrees corrupted, Men fell into the use of such Sacrifices, not as God had at first appointed, but as to their own vain and foolish Imaginations, which varied in different Regions, seemed most likely to appease the wrath of their incensed Deities. It was from their mistaken and corrupted apprehensions of the divine Nature, that they invented Expiations, which it was neither fit for the divine Majesty to accept, nor for reasonable Creatures to offer: but it was their consciousness of guilt, conspiring with an ancient Tradition, which did naturally and reasonably move them to think some Expiation or other requisite; and forasmuch as they did not well know, what might be acceptable, there still remained a dissatisfaction and uneasiness, after all their attempts that way. But not to look so far abroad. I dare appeal, for the truth of this, to the inward sense of our own Minds. Let but any man faithfully consult his own Conscience, and recollect the thoughts which have arisen within his Breast, whenever he has been Conscious of having done an ill thing, I doubt not, but if he will ingenuously own what he finds there, it will be to this purpose; that his guilt has made him not only ashamed, but afraid too, it has possessed him with a just apprehension of the displeasure of the Almighty, it has more or less estranged his Mind from that excellent Being, rendered him shy of addressing himself to him, and doubtful of his acceptance; if he was not formerly habituated to acts of Devotion, he became upon this more averse to them; if he had been accustomend to address himself seriously to the Almighty, his Devotion henceforward became cool and flat, his Faith and Hope in God were apparently abated, and he was in danger of contracting an habitual estrangement from him, unless from the encouragement which the Gospel gives to Repentance, he quickly bethought himself, and recovered his temper again. Insomuch that I doubt not, but it is much more difficult for a man deeply sensible of any guilt that he has contracted, either to forgive himself, or to believe firmly that God hath forgiven him, than it is for God to do it. It requires both a great sense of the divine Goodness founded upon the doctrine of the Gospel, and a temper like to that of God therein represented, for a Man that knows and feels what it is wilfully to have transgressed the Laws of his Maker, firmly to believe and hope in him. And all this seems to arise from the make and constitution of our Souls. It hath pleased our Creator wisely and graciously to order the matter so in our very formation, that this uneasiness and dissatisfaction, this fear and dread should be the consequence of our doing amiss, from a kind of natural Instinct, as a restraint and check upon us, that we might not only apprehended the malignity of Sin from reasoning and inferring, but might also be sensible of it by inward feeling; insomuch that he who wants such a sense, after any sin knowingly and wilfully committed by him, is one who either never yet had his Mind awakened to an apprehension of divine things, or who has stupefied his Conscience by a long Custom in Evil-doing. 'tis true, as I before observed, we have implanted in us natural apprehensions also of the divine Goodness and Mercy: but forasmuch as the Holiness and the Justice of God( concerning which I had occasion to discourse in my last Lecture) are as evident to our thoughts as his Goodness is, there is a foundation of Fear, as well as of Hope, laid in our Minds, and such a Fear, as will be apt to keep the Sinner at a very uneasy distance from his Maker, till he shall be pleased some way or other to reveal his Mercy to him. God hath indeed given many intimations of his kind Intentions towards the Children of Men, all along since their first apostasy, by sparing, preserving, and providing for them, by bestowing innumerable Blessing upon them, Acts 14.17. by doing them good, and giving them rain from Heaven, and fruitful seasons, filling their hearts with food and gladness, thereby not leaving himself without witness, as the Apostle speaks. Nay he hath, as we Christians believe, laid a sure foundation for the hope of Mankind, Gen. 3.15. by his gracious Promise made to our First Parents, of the Seed of the Woman, which to the Nation of the Jews was still farther explained and confirmed by following Predictions, and might by the help of an obscure Tradition be the occasion also of reviving Mens Hopes in God, even in other Nations, all which was but an imperfect Edition of the Gospel Revelation. But by this only we have the ground of our Fear wholly removed, and our Hopes rendered clear and lively. For nothing certainly can be conceived of equal force for restoring the Faith and Hope of Mankind in their offended Creator, with the consideration of his having sent his only begotten Son into the World to become our Mediator. This is a Declaration of the Goodness and Philanthropy of God, 〈◇〉 4. such as we could not have in the least expected, nor can possibly desire or imagine any that should equal it. We may fairly from hence argue with the Apostle, R●m. 8.32. He who spared not his own Son, but delivered him up for us all,( who first spared him not, but gave him from his own Bosom, and again spared him not, but gave him up to all those grievous Sufferings, to which he was exposed in our Nature, and for our sake) how shall he not with him also freely give us all things? The condescension of so great and excellent a Person, one so near to the Father of all, in coming into this lower World, clothed with our Nature, by the designation and appointment of God, was such a Demonstration of the Care and Concernment of the Almighty on our behalf, as upon our first belief of it must necessary create in us a lively Hope, that he had gracious and merciful Designs for our good. But if we add to this, what our Lord declared, and did, and suffered for us in our Nature, there can be no farther place left for Suspicion or jealousy for the future. This was one main Design of our Saviour's Preaching, to declare the good Will of his Heavenly Father toward the Children of Men, and his readiness to receive them, upon their return to him. They are his own words, Joh. 3.16, 17. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Life. For God sent not his Son( as he justly might have done) to condemn the world, but that the world through him might be saved. When in the Synagogue he took the Book of the Prophets into his hands, opening his Commission, and declaring to what purpose he was anointed of God, it was by applying those words of Isaiah to himself, The Spirit of the Lord is upon me, Luk. 4.18. because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the Captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. His whole Conversation was one continued declaration of the divine Goodness and Compassion to Sinners, he doing all he did in the Name, and by the Authority of the Father, Heb. 1.3. of whose Person he was the Express Image or Character. To the end that he might revive the hopes even of the worst of Men, if they could but be prevailed with to repent of their evil ways, he did, as we know, frequently converse with Publicans and Sinners, assigning these as his Reasons for doing so, that the whole need not a Physician, mat. 9.12, 13. but they that be sick, and that he came not to call the righteous, but sinners to repentance. mat. 11.28, 29 The weary and heavy laden, those who laboured under the burden and sense of their Sins, he kindly invited to come to him, promising them Rest, and encouraging them by that meekness and lowlin●ss of heart which he was ready to exercise towards them. Such indeed was his Meekness, 〈◇〉 12.2. as never to break the bruised reed, nor quench the smoking flax, not in the least to discountenance any who were honest and well-meaning, but to encourage their first applications to him. Such we know his practise was with respect to Zacheus, Mary Magdalene, and the Syrophoenician Woman, making these Examples and Instances of his readiness to accept the Repentance and Faith of Sinners, whether Jews or Gentiles. And least all this should not be sufficient, that he might render Mens Faith and Hope in God firm and unmovable, he laid down his life for them, 〈…〉 shedding his blood( as himself declares) for the remission of Sins. Mankind in general were apprehensive of the need of a Sacrifice to be made for Sins, being lead into this apprehension( as I have already observed) partly by an ancient Tradition, and partly by a sense of guilt, and as the consequence thereof great doubts and fears concerning the divine acceptance; and the Jews had been admonished of the need and use of Sacrifices, by the Law of Moses; our Mediator therefore once for all offered up such a Sacrifice, as might for ever put an end to the use of that Rite, and yield full satisfaction to the minds of Men, that complete Expiation was now made to God for their Offences. Heb. 9.13. The blood of Bulls and of Goats could sanctify only to the purifying of the flesh, that is, could make a man legally clean, according to the Prescription of the Law of Moses: But it was the blood of Christ, Ver. 14. who through the Eternal. Spirit offered himself without spot to God, which alone could purge the Conscience from dead works. For, as the same Writer again argues a little after, It is not possible that the blood of Bulls and of Goats should take away sins; Heb. 10.4. Ver. 10, No! but we are sanctified through the offering of the Body of Jesus Christ once for all; and by this Offering, 14, he perfecteth for ever them that are sanctified, both expiating the guilt of their Sins, and giving full satisfaction to their doubtful minds; so that we now have boldness, 19, or liberty, to enter into the holiest by the blood of Jesus, 20, by a new and living way, which he hath consecrated for us through the Veil of his Flesh; 21, and under the Patronage of this High Priest we may draw near with a true heart and full assurance of Faith, 22. having our hearts sprinkled from an evil Conscience. And here by the way, we may take notice of the Wisdom of God, in disposing the Method of our Reconciliation in such manner, that by one and the same Act, viz. that of dying upon the across as a Sacrifice for Sin, our Mediator gave entire Satisfaction both to God and Man; to God, upon account of the dishonour done to his Holiness and Justice, as I shew'd in my former Discourse; and to Men, upon account of the fear and dread with which their Minds were possessed by reason of Guilt. And thus I have done with the first of those Necessities, for which our Mediator provided, by his coming into the World. I proceed to the next. Secondly, Men by their apostasy were likewise degenerated into gross Ignorance of God, and of themselves, and of the several particulars of their Duty. What knowledge of God, and of matters relating to our Spiritual Welfare, Men are capable of in this lapsed State, if they would seriously attend to the Suggestions and Reasonings of their own Minds, and diligently use the Faculties which God hath given them, need not be disputed. If we would know what need the World stood in of instruction from God, 'twill be proper to examine, into what degree of Ignorance it was degenerated, when our Lord came into it, and how the Case stands at this time, wheresoever the Gospel is not yet divulged. They were not only false, but monstrous Opinions, which the Pagans had generally entertained concerning the Deity. They had either totally lost, or notoriously confounded the Notion of the one true God, Maker of Heaven and Earth, introducing a multitude of Gods, concerning whom they had no settled apprehensions, but abundance of foolish and absurd Opinions, according to the variety of their loose and wanton Fancies. They changed the truth of God into a lie, Rom. 1.25. as the Apostle excellently expresseth it, and worshipped and served the Creature, more than( at least 〈…〉. beside, over and above) the Creator, who is blessed for ever. They were for the most part insensible of the Spiritual Nature of God, which they plainly discovered by the multitude of their ridiculous Images, as well as by the whole Order of their Worship. They had gross misapprehensions with respect to the Moral Perfections of the divine Nature, ascribing those Qualities to their Gods, which would be a dishonour to any reasonable Creature, as appears not merely by the Writings of their Poets, but more undeniably by their impious and unclean Rites of Worship. Nor were the Vulgar only misled into these gross Errors; Rom. 1.22. but men of all Ranks and Orders amongst them, even those who professed themselves to be wise became fools in this respect; and although some of their Philosophers attained to wiser and better apprehensions themselves, yet they generally complied with the Vulgar Modes of Worship, which, howsoever they might endeavour to accommodate to their own apprehensions, by certain interpretations they put upon them, were extremely unworthy of the Majesty of the true God. And if they thus mistook and prevaricated with respect to God, and the Worship which they performed immediately to the Deities they owned, no wonder if at the same time they had very false Notions also with respect to other parts of their Duty; especially considering that they were not only ignorant of God, but of themselves too. They knew not their Original; they had lost the Tradition of being descended from one Common Stock, as likewise of the institution of Marriage by God himself in the instance of our first Parents. They were unacquainted with the History of Man's body being formed out of the Dust of the Earth, and inspired with the breath of God, and consequently did not so clearly discern the difference between the two parts of which themselves were constituted. They were very uncertain at the best, as to the Spiritual and Immortal Nature of their Souls, and altogether at a loss as to the condition of a future State, if there should prove to be any. They were sensible by Experience of impetuous and disorderly Appetites and Passions; but could give no tolerable account how this disorder was introduced into human Nature, nor did they generally apprehended the necessity they lay under of returning to the temper and state from which they were degenerated, or of that Supernatural Aid, which was become necessary to this purpose. In fine, they knew not well for what purpose they were made, nor to what end they ought to direct their Lives. All this Ignorance of themselves they too plainly discovered, in allowing divers practices contrary to the design and Law of God in Nature; such as I shall at present take for granted were Polygamy, Divorce upon slight Occasions, private Revenge of Injuries, not to mention the gratification of unnatural Lusts. In a word, they not having a just sense of the difference between Soul and Body, and of the Relation this present state of Life bears to a future, did not think themselves obliged to lay that restraint upon either their Appetites or Passions, which is fit for a reasonable Creature, designed to five in this World in order to a better. If we will judge by the Practices into which the generality of Pagans were degenerated, this will appear beyond controversy. So that St. Paul might well give that Character of them, that they were dead in trespasses and Sins, Eph. 1.1, that they fulfilled the desires of the flesh and of the mind, finally, 3, that they had no hope, 12. and were without God in the world. And though there were some few to be found here and there, who had attained to better apprehensions of things, and laid down stricter Rules of Life and Manners, than others; yet as their apprehensions were very imperfect, and for the most part wavering and uncertain, so they did not express themselves in that plain, perspicuous, and authoritative manner, which was likely to render what they said useful to the generality of Mankind. And as this was the state of the World before the Revelation of Christianity; so it is much the same, wheresoever this Revelation is not entertained, as appears from all the accounts we have of those Countreys which are still Pagan. I think I need not here take into Consideration, how far the Mahometan Religion has improved Men in divine Knowledge, where it has been introduced in the room of Paganism. For though 'tis readily acknowledged that it has made a Reformation in that one great Point, the confessing one God, the Maker of Heaven and Earth; yet considering the ridiculous Fables with which its Alchoran abounds, whereby God himself is very unworthily represented; the looseness of its Precepts with respect to divers instances of Morality; not to mention the apparent Ignorance and Lewdness of its pretended Prophet, I am sure no serious Deist will make any comparison between that and the Christian Revelation. The Jews indeed had a fuller Revelation concerning God, and themselves, and the particulars of their Duty, that the rest of the World had; but as these were a very inconsiderable People, compared with the rest of Mankind, so their Revelation and Rule of Life was in many respects imperfect, God in Givers instances considering the weakness and rudeness of that People, and therefore not giving them such Precepts as were best in themselves, but such as they could bear, designing the Revelation which he made to them, only as preparatory to that more excellent and perfect Revelation which he should make of himself and his Will, by the coming of his Son Jesus Christ. To the consideration therefore of this we are now to proceed, and I doubt not but it will easily appear, that our Mediator hath made a gracious and plentiful provision for this Necessity of fallen Men; and that whether we consider his Doctrine or his Life, the former as an Instruction, the latter as an Example to us, to make us perfectly acacquainted with God and his Will concerning us. I begin with the Doctrine of our Lord. When he was examined by Pilate, upon the Accusation of the Jews, his Answer is remarkable, To this end was I born, 〈…〉 saith he, and for this cause came I into the World, that I should bear witness unto the Truth. Every one that is of the Truth, hearith my Voice. And his whole Doctrine is evidently worthy of that Title, its Truth being discernible by its own Light. All that our Lord taught may be reduced to these two general Heads; either what God had before taught Men by the Light of Nature and Reason, but they had in a great measure forgot; or something which it became farther necessary for them to know, upon account of their apostasy from God, and in order to their recovery to him, and which they could not have known but by express Revelation. As to the former of these, I dare upon the nicest Examination appeal to the judgement and Conscience of those Deists, to whom I direct these Discourses, whether the Doctrine of our Lord, and that of right Reason do not perfectly agree. I will not say, that in this degenerate State, in which we now are, men did or could easily arrive at a just apprehension of all those Truths relating to Religion, which are truly natural, and agreeable to Reason, when once discovered. We find by Experience, as I have already observed, that where Revelation was or is wanting, men have generally fallen into very gross and vile mistakes; and even the wisest and best of Men have come very far short in their Account. But 'tis enough to our present purpose, if when any Truth is laid clearly before us by Revelation, it then appears evidently agreeable to natural Reason; and this I affirm to be the Case with respect to most of the Doctrines of Christianity. And it ought not by any means to be allowed as an Objection against Christianity, that our Lord hath superadded some Doctrines, which were not taught by the Light of Nature and Reason, provided always they be such, as do not contradict plain and evident Reason, and as when we thoroughly consider them, will appear highly useful to us, with respect to the state in which we now are. If Almighty God do exercise a Providence towards his Creatures, if he have that tender Care of and Compassion towards Men and Sinners, of which I have already discoursed, if he was graciously pleased to concern himself for us after our fall, and to reveal himself to us in order to our recovery, it cannot be thought otherwise, but that he should teach us some Truths relating to our present Circumstances, which we could not have known, but by immediate Revelation from him. 'tis very becoming the Wisdom of God, when he revealeth himself to his Creatures in an extraordinary manner, to instruct them in what they knew not before, nay to teach them something, that according to their ordinary ways of thinking would not have entered into their Minds; and it must needs be a delightful entertainment to our Understandings, as well as a worthy Improvement of our Minds to contemplate and embrace such Truths. It is therefore a recommendation of the Christian Revelation, at the first hearing, that it pretends to discover such Truths to us. But that I may treat this matter distinctly, I shall reduce what I have to offer as to our Saviour's Doctrine to these three particulars. I. What it teacheth us concerning Almighty God. II. Concerning ourselves. And, III. The Rules which it gives us for the directing our Tempers and our Lives. I. To begin with the Doctrine of Christianity concerning Almighty God. Now the Sum of the Christian Doctrine touching this Point is to the purpose following, viz. That there is but one God; that he is a Spirit, Eternal, Incomprehensible, and Unchangeable, Infinite in Power, Wisdom, Holiness, Justice, Goodness, and in all Perfection; that he gave Being to the World, and to every Creature in it; that his Providence is extended to all which he hath made, preserving and providing for every Being according to its nature; that he particularly concerns himself in the Affairs of Mankind; that there is nothing which relates to us, that either escapes his Knowledge, or is below his Care; that he observes all our ways, and that as he hath given us intimations of his Will, so he expects we should be observant of them; that he is wellpleas'd with us, when we do well, and displeased when we do otherwise; that he is full of Good-will towards us and truly desirous of our Welfare, of which he hath given us many Testimonies, in order to excite and establish our Faith and Hope in him, as well as to engage our Obedience and Submission to him. And thus far I presume our Deist will go along with us; I am sure 'tis fit he should, there being nothing of what I have hitherto mentioned, but what is perfectly agreeable to the best reasonings of Men, and what has been acknowledged accordingly by those who have exercised their Reason in the best manner. 'tis true, some have made it a doubt, whether it were fit to suppose Almighty God to extend his Providence to so many and so minute Particulars, as the Christian Revelation plainly represents him to do; when we are assured for Instance, that a Sparrow falls not on the ground without our Father; 〈…〉 and that the very hairs of our head are all numbered. But if we reflect upon the infinite Knowledge and Goodness of God; and consider that it cannot be below him to concern himself for the good of whatsoever he hath made; that the very same reason which moved him to give Being to any Creature, and to give it such a kind of Being as it hath, may well be supposed to move him also to take care of its well-being; and that it can be no manner of trouble or disquiet to him, to regard all the Affairs of the Universe at once; if I say we reflect upon all these things, we shall easily get above this doubt, and aclowledge, that what our Lord hath declared concerning the particulars before mentioned, is perfectly agreeable to the dictates of sound reason, worthy of God, as well as comfortable to men. As to what Christianity hath farther revealed to us concerning God, 'tis to the following Purpose, vi●. that the Father of all hath actually concerned himself for the recovery of sinful Men, and that he hath done it by sending his only-begotten Son into the World to redeem us, and by giving his Holy Spirit to sanctify us, which is indeed more than we could have known concerning God without an express Revelation. Now as to the more general part of this Revelation, namely, that God hath actually concerned himself for our Recovery, this is highly credible and worthy of our acceptation upon the grounds I have hitherto proceeded. For if, as I have already proved, it be a reasonable apprehension concerning God, that he would in some way or other provide for the recovery of such of his reasonable Creatures as were capable of it, it must certainly be reasonable to harken attentively to a Revelation, which assures us that he hath done so. This is to be disposed to believe, what we before hoped might be; and to embrace a Doctrine, which we thought would be credible, whensoever it should be revealed to us. As to the particular way in which God hath done this, namely, by the Father's sending his Son to redeem us, and giving his Holy Spirit to sanctify us, this as it is a matter of pure Revelation, so it must be owned, that it will led us into some apprehensions concerning the Deity, which we could not have formed of ourselves. For in our reasoning concerning the divine Nature, our thoughts would have stopped at the Father of all, and reached no farther. Upon which account I cannot but reckon that the Notion of the Platonists, which bears so great a resemblance to that of the Christian Trinity, was by no means the result of their mere reasoning; but the remains of an Ancient Tradition. Which by the way is no small confirmation of the Truth of this Christian Doctrine, when something so very like it, and which there appears no plausible pretence for ascribing to human invention, was yet embraced by the very best among the Pagan Philosophers, and that so hearty, as to be made an essential part of their Philosophical Scheme. I remember whose Lectures I am reading, and therefore will not transgress the Laws of our Founder, by entering upon this controversy as managed amongst Christians. 'tis sufficient to my present purpose, that, as I have already expressed it, it is universally owned as a Christian Doctrine, viz. that the Father hath redeemed Mankind by his Son, and Sanctifieth them by his Spirit; and if this Doctrine, which is unquestionably Christian, and our being Baptized according to it, in the Name of the Father, and of the Son, and of the Holy Ghost, when we enter upon our Profession, do necessary led us, as I said, into some apprehensions concerning the Deity, which we could not have taken up without Revelation, I ask, why this should be any Objection against Christianity. After all the Controversies which have been started amongst Christians, upon this sublime Theory, 'tis agreed and stood to by all, that there is but one God, and that however the Christian Trinity is to be explained( if it be fit to attempt the explaining it at all) it must ever be supposed consistent with this Fundamental Article of all true Religion. Our Lord himself repeating, and confirming the Law of Moses, saith, Hear O Israel! The Lord thy God is one Lord; Mark 12.29. and all Christians positively assert the same; even those, who either through mistake or ill-will are accused of asserting a plurality of Gods, utterly deny and abhor the Charge, declaring, that if any such consequences could be fairly drawn from the premises they have laid down, they would freely retract what they have said. Now this Principle, of the Unity of the divine Nature, being thus secured amongst Christians, what if after this we should not be able to Explicate the Doctrine of the Trinity, or to tell in what manner the Father, the Son, and the Holy Ghost are distinguished, and yet but One God? I would ask; why should any one take it for granted, that God may not intimate to us something relating to his own Nature, which we could not have thought of ourselves, any more than we can fully comprehend it, when it is thus intimated to us? Canst thou, O vain Man!( to speak in the words of an ancient and honest Deist, recorded in the book of Job) Canst thou by searching find out God? Job 11.7, 8, 9. Canst thou find out the Almighty unto perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? The measure thereof is longer than the Earth, and broader than the Sea. Which words, though they may immediately relate to the divine Providence, may be as fitly applied to the divine Nature. How should we come to know, that it is impossible there should have been Eternally, of and with the Father of all, a Son, and a Spirit, not Created, but necessary partaking of the divine Nature, and Essential to it? I dare boldly affirm, that no Man can demonstrate the Impossibility of this; and if he cannot, he ought not to make it an Objection against the Christian Revelation, that in making known to us the Method of our Salvation it hath instructed us in this Doctrine. 'tis certainly as worthy of God, to reveal to us concerning himself more than we could have thought of without such a Revelation, as it is for him to do such great and kind things for us, as could not have entered into our hearts, if he had not assured us of them; especially since, though we are not able fully to comprehend all that this Doctrine implies, yet what we are taught concerning it by the Holy Scriptures is of great use to us, to make us understand and admire the Method, in which it hath pleased God to save Sinners; and it appears indeed to have been revealed to us for this very end. Thus I have summed up the Doctrine which the Christian Revelation hath taught us concerning Almighty God, which whosoever will take the pains impartially to consider, as it is more fully and particularly represented to us in the New Testament, will find reason to aclowledge, that our Mediator hath made ample Provision for the relief of our Necessity in this Instance also. To which I shall only add, that what the Sacred Writings contain upon this Subject, is expressed there in such manner, as to instruct the Illiterate, as well as the Learned part of Mankind; insomuch that wheresoever the Christian Religion is entertained, great Numbers even of the Common People have more true, more solid, and more useful apprehensions of Almighty God, than the Learned and Wise Men amongst the Pagans did ordinarily attain to; and surely this is a great Commendation of our Holy Religion, and a farther proof, that This is a faithful Saying, &c. I should now have proceeded to consider, what our Lord hath taught us concerning ourselves; and especially the Excellent Rules which he hath given us, for the direction of our Tempers and our Lives; but this I must reserve for the following Lecture. FINIS. The Heads of the Sermons. The First SERMON. The Qualifications requisite, towards the Receiving a Divine Revelation. The Second SERMON. Apostate Men fit Objects of Divine Care and Compassion. The Third SERMON. The Nature of that Salvation, which the Gospel offereth; and the Method of obtaining it, by a Mediator. The Fourth SERMON. The Excellency of the Christian Revelation, as it Removes the Guilty Fears of Sinners, and their Ignorance of God. These Four by Mr. Bradford, and Printed for Tho. Parkhurst. Mr. BRADFORD's SERMON, Preached at St. Paul's, May the 1st. 1699. The Excellency of the Christian Revelation, as it teacheth us to know ourselves, and our Duty. A SERMON preached in the Cathedral Church of St. PAUL, May the 1st. 1699. Being the Fifth, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, Rector of St. Mary le Bow, and Chaplain in Ordinary to His Majesty. LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM. I. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save Sinners,— I Have been considering the intrinsic Evidence of this saying, which St. Paul recommends, from the apparent excellency of the Method in which our Lord and Saviour Jesus Christ hath obtained Salvation for us; to which purpose I have been treating of his Mediatorial Office, in the two great branches of it, viz. As he hath done whatsoever might satisfy Almighty God, in order to his being reconciled to Men; and also whatsoever was found necessary in the behalf of Men, in order to the reconciling them to God. As to the latter of these, I reduced the Necessities of Fallen Men to these four Heads. First, A suspicion and jealousy of Mind concerning God, and an alienation from him, as consequent thereupon. Secondly, A Gross Ignorance of God, and of themselves, and of the several particulars of their Duty. Thirdly, An indisposition and inability to comply with the Divine Will, although it should be clearly and fully revealed. Fourthly, After all, an incapacity of removing those other evil and mischievous Consequences, to which their Sins had exposed them, and obtaining for themselves that complete Salvation, which they stood in need of. Of the first of these I discoursed the last time, and entered upon the second. I then considered how gross and universal the Ignorance of Men was, before the coming of our Lord, and began to show how our Mediator hath provided for this necessity of Mankind, both by his Doctrine and his Life; by the former, as an Instruction; by the latter, as an Example to us, to make us thoroughly acquainted with all, that it is fit for us to know, as to the several particulars before-mentioned. I began with the Doctrine of our Lord, and observed that whatsoever he hath taught may be reduced to these two General Heads; Either what God had before taught Men, by the Light of Nature and Reason; but they had in a great measure forgot: Or something which it became farther necessary for them to know, upon account of their apostasy from God, and in order to their recovery to him; and which they could not have known but by Revelation. I then proceeded to consider the Doctrine of our Saviour more distinctly; I. Concerning Almighty God. II. Concerning ourselves. III. As it gives us Rules for the direction of our Tempers and our Lives. In each of these Instances I proposed to make it evident, by God's assistance, that our Saviour's Doctrine is most worthy to be taught by God, and to be received by us, and consequently that upon this account, It is a faithful saying, &c. I have done with the first of these, viz. our Saviour's Doctrine concerning Almighty God, and now proceed to the II. Viz. What our Saviour hath taught us concerning ourselves, which I shall dispatch in a few words, that I may come to that which is of main Consideration with respect to the Doctrine of Christianity, namely its Rules for our Tempers and our Lives. Now with respect to ourselves, as well as with respect to Almighty God, the Doctrine of our Saviour hath either illustrated and confirmed to us what the Light of Nature and Reason, if duly used, might have discovered concerning human Nature; or else hath added something beyond what we could have known that way. Thus for Instance, That we were produced into Being by God the Creator of all, and made such a kind of Creatures as we find ourselves to be, viz. composed of Immaterial and Immortal Spirits, as well as Bodies of Flesh; that consequently we are capable of, and designed for a Future State, our Spirits not being obnoxious to Death from any Principles which we can discern in them, although as Experience tells us, our Fleshly Tabernacles are liable to dissolution; that we are intelligent and reasonable Creatures, and for that Reason accountable to our Maker for our Behaviour. Moreover, that by some means or other we are disordered in our whole frame, forasmuch as we find, not only that we are exposed to Diseases of Body, and at last to Death itself; but also that our Appetites and Passions are apt to rebel against our Understanding and Reason, which must needs be a corruption and degeneracy in our Nature, it not being at all credible, that so good a Being as God is, should have originally formed us in so disorderly a state. Such Apprehensions as these the best of Men amongst the Pagans were apt to entertain, from the mere Light of Reason; they inclined to think that this in general was the state of human Nature; though, as it is very apparent by their Writings, their Apprehensions of these things were very imperfect and uncertain. But all this the Doctrine of our Saviour hath fully assured us of, in plain and express terms, and such as leave no room for doubt; adding thereunto,( if we take in what Christianity always supposes and takes for granted, viz. the Revelation of God by Moses,) a much more particular and exact account of human Nature, than we could possibly have received from mere Reason. The account indeed which we have of ourselves, by the Jewish and Christian Revelation joined together, is such as lets us into the perfect Knowledge of the Original, and the Design of our Beings; what we were, as we came out of God's hands; how we have abused ourselves; and consequently what is necessary to be done either by or for us, in order to our Recovery. Neither is there any thing therein, but what, if duly considered, will appear, after it is thus revealed, perfectly reasonable to be believed, so far from contradicting, that it exceedingly confirms and improves our natural Apprehensions concerning ourselves. Thus for Instance, That God having formed this Earth, and furnished it with a great variety of Creatures, fitted for the use or delight of such Beings as we are, produced the first Man, appointing him and his Posterity to be the Inhabitants of this Region, and assigning to them the use and government of all the Creatures below them; that he formed the Body of Man out of the Dust of the Earth, and breathed into his Nostrils the Breath of Life, thus making him related, by the two constitutive parts of his Nature, both to the upper and the lower World; that he formed a Companion for him, like to him, making but one of each Sex, and joining them together by the strictest alliance, that they might be mutual Helps and Comforts to each other, and might become the common Parents of Mankind, who, by thus descending from the same Stock, might be taught to look upon themselves as near of kin; that this first Man and Woman were placed in easy and happy Circumstances, endowed with the Image of God, both in the Intellectual and Moral Powers of their Souls, and enjoying his Favour, blessed with Innocence of Mind, and Health of Body, naturally disposed and greatly obliged to obey the Commands of their great and good Creator; but that being tempted and deluded by a malicious Enemy both to God and them, and giving way to their Appetites and Passions, without duly consulting the Reason of their Minds, or invoking the assistance of Heaven, they disobeyed their Maker, and rendered themselves obnoxious to his just Displeasure; that these first Sinners were upon this dismissed from that happy place and state, in which they had been created, and turned out into a World of Misery and Sorrow; that having weakened and depraved their own Nature by misusing it, they conveyed the Weakness and Corruption to their Posterity, the Blood which their Off-spring derived from them being tainted in its original; that partly as the natural Consequence of what they had done, and partly by the just Appointment of their offended Maker, Sickness, and Pain, and Death, were the effects of their Disobedience, and this their first Sin was the Beginning of all those Evils, to which they and their Posterity have been since exposed, and the Occasion of all that Disorder which is to be found in this lower World; and consequently, that if ever we hope to be happy, it must be by having the Image of God repaired in us, by being restored to his Favour, by having our Souls recovered to their due Temper by the communication of Divine Grace, by having our Bodies also, after their dissolution, re-united to our Spirits by the Almighty Power, that so we may be perfect and entire, according to our primitive Constitution; and finally, by having perfect Health and Vigour restored to the whole Man. This is plainly the substance of what the Christian Doctrine teacheth us concerning ourselves, whereby, as it greatly illustrates and confirms what was before but imperfectly and confusedly guessed at by Men of the best Understandings and Morals; so it adds several particulars of great moment, which, although they are either what we had lost the tradition of, or what we could not certainly have known without Revelation, yet being revealed, can I think by no means shock the Reason of any serious Deist. On the contrary, as this Scheme is infinitely more rational, than any thing that has been produced upon this Subject by the Authors of any other Religion; so it is exceedingly agreeable to all the present Phaenomena of human Nature, yielding the most satisfactory account of the Original, the present Condition, the Design and End of Mankind, and laying a good foundation for those Rules which the Christian Doctrine hath given us for the government of ourselves; and this brings me to the next particular I proposed to be considered, viz. III. Those Rules which the Doctrine of our Saviour hath laid down for the management of our Tempers and our Lives; which, as I am now to show, do yet farther recommend to us the Method in which our Mediator hath obtained Salvation for Sinners. Had the Christian Institution failed in this point, there had lain an unanswerable Objection against it, especially since it pretends to bring us the last and fullest Revelation of the Divine Will, and to correct or perfect whatsoever went under the name of Religion before: but this we Christians justly glory in, that it hath fully made good this Pretence, and that even its Adversaries cannot plausibly object any thing against it upon this account, unless it be that its Rules seem to them too strict, too perfect for the present state of human Nature; which, whether it be a reasonable Objection, will fall under Consideration hereafter. In confirmation of this Point, I might insist upon those passages of our Saviour, which I had occasion just to recite in a former Discourse; as where our Lord replies to the Lawyer, Mat. 22 36, &c. asking him, Which was the great Commandment in the Law? Jesus said unto him, as it follows in the Text, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; This is the first and great Commandment: and the second is like unto it; Thou shalt love thy Neighbour as thyself. On these two Commandments hang all the Law, and the Prophets. Where our Lord not only explains the Law both of Moses and of Nature in their full extent; but also plainly enough insinuates, that these two great Rules should be the fundamental Laws of his own Institution; for in the place parallel to this in St. Mark's Gospel, Mark 12.34. upon the Scribes approving this Answer of our Lord, and repeating it in other words, 'tis said, that when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the Kingdom of God. For which Reason in that admirable Discourse upon the Mount, where in express terms, and most solemn manner, he delivered his Precepts to his Disciples, he plainly tells them, Mat. 5.17, &c. that he came not to destroy the Law or the Prophets, but to fulfil them, {αβγδ}, one way of doing which was, as I before observed, and as appears undeniably from the Discourse immediately following those words, by interpreting them in their fullest extent; and accordingly in the prosecution of that Argument, he commandeth his Disciples to aim at the highest degree of Virtue and Goodness, Ver. 48. even to be perfect as their Father which is in Heaven is perfect. I might add to this, the Declaration which St. Paul makes of the general design of the Gospel-Institution, viz. that it teacheth all men, Tit. 2.11, 12. that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present World; this being, as he says, the very end of our Saviour's giving himself for us, 14. that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. I might in the last place allege that comprehensive Exhortation of the same Apostle, Phil. 4.8. Finally Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. These general Rules and Precepts are so very full, as evidently to include the whole of Morality; insomuch that a Christian may fairly challenge a Philosopher, or a Jew, or any other person whatsoever, who seriously believes a God, and embraces the Principles of Natural Religion, to name that Virtue which is not comprehended under them. And whosoever will carefully peruse the New Testament, shall find not only many more such general and comprehensive Rules therein contained; but also abundance of particular Directions and Precepts agreeable thereunto. So that although there be not, throughout the Writings of the Evangelists and Apostles, a system of Morality drawn up according to the Model of the Schools;( which had not been suitable to the nature and design of those Writings, nor adapted to the use of those for whom they were intended;) yet a Man that way disposed might easily form from thence the most perfect and admirable Scheme of Moral Discipline, that ever yet was produced. But for the rendering this more evident, it may be proper to descend to particulars, and to view the Precepts of Christianity, according to the usual distinction, as they concern our demeanour towards God, our Neighbour, or ourselves, in doing which, I shall not stand to city particular Texts, but only give the sum of the Christian Doctrine, upon each of these Heads. 1. As they concern our demeanour towards Almighty God. Here the Precepts of true Religion should begin, the Authority of God being the great Basis of all particular Laws of Religion, and our Reverence and Love towards him being the genuine Principles of every other Grace or Virtue. And accordingly here our Christian Institution lays the Foundation, endeavouring to raise up our Thoughts to the supreme Being, and to possess our Minds with the deepest sense of him. This therefore is the sum of the Precepts left us by our Lord, and his Apostles, with respect to God; That we should fear and reverence him as the greatest and best of Beings; that we should excite and cherish in our Souls a pious Affection towards him as our Heavenly Father; that we should depend constantly upon him for whatsoever we stand in need of; that we should be deeply sensible of his Goodness to us, in all the Blessings we enjoy, and put our trust in him, for whatsoever he shall see truly good for us; that we should willingly resign ourselves to him, and perfectly acquiesce in all the dispensations of his Providence towards us; that we should esteem his Image as our highest Perfection, and his Favour as our chief Happiness, and therefore above all things endeavour to resemble him, and to be accepted of him; that we should make his Glory our ultimate end, and subordinate all our other designs to that of bringing Honour to his Name; that as we should be thus inwardly affencted towards God, so we should take all Opportunities of expressing the sense of our Minds, both by our Words and Actions; that we should therefore frequently address ourselves to him, as to our God and Father, offering up our devout acknowledgements of his Infinite Perfections, and of our entire dependence upon him, our unfeigned Thanks for all the expressions of his Goodness, and our humble Petitions for a supply of all our Wants; and above all, that we should testify our regard to him, by readily obeying all the Intimations of his Will, which he hath any way given us; thus worshipping and serving him all our days, with Integrity of Heart and Life. All that I have hitherto mentioned are Instances of Natural Religion towards God, and such as will be approved by every one, who seriously owns such a Being. For as for those few who call themselves Deists, and yet place the Almighty at such a distance from his Creatures, as to reckon it below him to concern his Providence about their particular affairs, and to account it an Indignity offered to God, and an impertinent Presumption in Men, for such inconsiderable Creatures as they are to make their applications and addresses to him upon all occasions, I think them hardly worth our consideration in this case. They contradict the sense not only of the generality of Mankind, but of the wisest and soberest of Philosophers among the Pagans; they err from not considering the Nature of God and Man; and I shall take no farther notice of them, than by proposing to them this single Consideration, which I have in a former Lecture already suggested, That it cannot be unworthy of God, to concern himself for every Creature which he hath given Being to, according to its Nature; and that it is certainly fit for every Creature to demean itself towards its Maker, according to the Nature which he hath been pleased to give it. I shall therefore take it for granted, that whosoever acknowledges a God, and knows what he means by that acknowledgement, and at the same time considers the several Faculties with which Mankind are endowed, will allow that all the above mentioned Instances, are parts of Natural Religion. And that they are more particularly and fully expressed and urged by the Christian, than ever they were by any other Institution, cannot be denied by any who have red the New Testament. To which I might add, that the Gospel farther teacheth us, unfeignedly to repent of all our Offences committed against God, and to express this our Repentance by an humble acknowledgement, an hearty sorrow, firm resolutions and faithful endeavours of amendment; all which, upon supposition of our being Sinners, are farther Instances of Natural Religion towards God; and they are what the Christian Revelation, upon that supposition, very much insists upon, withal encouraging us to hope for the Mercy and Favour of God, through the Mediation of our Redeemer, upon these terms. And here is the transition from Natural Religion to revealed. Christianity comes in here to the relief and assistance of Nature. For whereas from the Light of mere Reason, we could only have thought it our Duty to repent of our Sins, and so to have thrown ourselves upon the undeserved, but infinite Goodness and Mercy of our Maker; but must have remained utterly uncertain how far, or in what way and manner he would have accepted our Repentance: the Gospel hath taught us to address ourselves to the great Father of all, in the Name, and through the Mediation of his only begotten Son, clothed in our Nature, dying for our sakes, and living with him to make intercession for us. It hath eased our Minds in their searching after ways of expiating our Transgressions, and looking for Mediators to introduce us into the Presence and Favour of our offended Creator. It hath declared, that no other Expiation is necessary, but that which our Redeemer hath made for us; no Sacrifice for Sin acceptable, but that which he offered up upon the across once for all; and no other Intercession to be made use of, but that which he continually makes in Heaven on our behalf. It assures us, that all that is expected from us, is Repentance; and sincere, though imperfect Obedience; and that upon the exercise of these, we may surely depend upon the Mercy of God through this great Mediator. It accordingly enjoins us hence-forward to offer up all our Services, and to make all our Addresses in his Name, and to expect all good things from the Hands of our Heavenly Father, by the Mediation and Intercession of his Son Jesus Christ. After which our Religion hath thoroughly discharged us from all those external, ritual, and burdensome observances, which either the Law of Moses had enjoined the Nation of the Jews, or the Superstition of the rest of Mankind had imposed upon themselves, John 4.24. commanding us to worship God, who is a Spirit, in Spirit and in Truth, and appointing only two external Rites, both of them plain, easy, and I had almost said natural, being such as may be complied with, without the least difficulty, and are at the same time very proper to the purposes for which they were instituted; viz. one of them, the washing with Water in the Name of the Blessed Trinity, at our admittance to the Christian Profession, representing that inward Purification which we profess to aim at; and the other, partaking of Bread broken, and Wine poured out, as a perpetual Memorial of the great Sacrifice which our Mediator offered up for the remission of our Sins. Thus the Gospel hath instructed us, as to our demeanour towards God; and all these its Instructions I dare venture to recommend to the serious Consideration of any one who in earnest pretends to the Religion of Nature and Reason; for altho', as I have already owned, Christianity hath exceeded the bounds of mere Natural Religion; yet all its Precepts are highly reasonable with respect to our present circumstances, since our apostasy from God, as I think will fully appear from a due reflection upon what I have formerly urged, as to the necessity and use of a Mediator between God and fallen Men. I proceed in the next place, 2. To those Rules which the Christian Revelation hath given us, as to our demeanour towards our Neighbour; that is, towards all of the same Nature with ourselves; Luke 10.36. for so far our Lord hath extended the signification of that word. Now as to this point, the Gospel having enjoined, as I have already observed, the loving our Neighbour as ourselves, it enjoins by a necessary consequence, whatsoever can be expected from one Man towards another, according to St. Paul's way of arguing upon this Subject; Rom. 13.8, 9. He that loveth another hath fulfilled the Law; for whatsoever Commandment there is, it is briefly comprehended in this saying, Gal. 5.14. namely, Thou shalt love thy Neighbour as thyself. And therefore lest any one should vainly pretend to love his Neighbour, without showing his Love by the natural effects of it, our Lord enjoined his Disciples the Act, in as plain and extensive terms, as he did the Principle; Matth. 7.12. All things whatsoever ye would that Men should do to you, do ye even so to them; telling them, that this is the Law, and the Prophets. We may add, This is the Gospel likewise. For if we should run through the whole New Testament, we should find no Precepts more plainly, or more plentifully dispersed throughout every Book of it, than those which require the strictest Truth, the most exact Justice, and the most enlarged Charity of all kinds. There we are particularly instructed how to carry it to each other, in all the variety of Conditions and Circumstances of human Life, in every Relation and Capacity which we can be in; as superiors, or inferiors, or Equals; as in a private or in a public Station; as Friends, or even towards those who will be without cause our Enemies; in all which Instances, we are taught to behave ourselves both inoffensively and usefully; doing no manner of Evil; but all the Good that lies in our Power. And though I will not say that the Christian Institution hath herein imposed upon us any thing new, any thing but what is truly natural, and therefore reasonable, if all things be duly considered; yet it must be owned that it hath raised our Duty towards our Neighbour to an height, above what has been thought necessary under any other Institution whatsoever. For through Weakness or Prejudice, the generality of Mankind, even those of the wiser and better sort, before the Revelation of the Gospel, did not discern the extent of our Obligation to some kinds of Charity, as is evident in the Instances of bearing Affronts, forgiving Injuries, loving of Enemies, and doing Good for Evil, in which the Gospel is so very express, and of which we meet with so little said to the purpose, even by the greatest Moralists. Nay, even the Jewish Law itself, though given by God, yet did not so expressly declare his Will, in these Instances, as the more perfect Law of Christ hath done; 'tis certain the Jews had not that sense of their Duty in these cases, which our Saviour endeavoured to give them. For thus the Divine Author of our Religion discourseth to them upon this Argument; Ye have heard that it hath been said, Matth. 5.38, An Eye for an Eye, and a Tooth for a Tooth: 39, But I say unto you, that ye resist not evil. Again, 43, Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy: But I say unto you, 44, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you: And all this, 45, That ye may be the Children of your Father which is in Heaven; for he maketh the Sun to rise on the evil and on the good, and sendeth Rain on the just and on the unjust. 48. Be ye therefore perfect( or merciful) even as your Father which is in Heaven is perfect. Here is Charity raised to its just height, even to a resemblance of that which is in God himself, whom to imitate must needs be the Perfection of a reasonable Creature. To conclude this Head, Let any one carefully red over the Writings of the Evangelists and the Apostles, and he will find, that every particular Man is there taught to look upon himself as a Member of the universal Body of Men, and as in the first place to make the Glory of God his ultimate end, so next to that to aim at, and to promote as much as in him lies, the Good of Mankind; always to prefer the public Interest to his own Private Advantage; to entertain all possible Good-will, and to exercise all possible Kindness towards every Person of the same Kind and Nature with himself. All which Precepts so evidently tend to the benefit of the World, and the advantage of every particular Man, as well as to the peculiar satisfaction and comfort of those who comply with them, that they must needs recommend the Institution which enjoins them; as would appear to all the World beyond dispute, if we might once see them exemplified in a general practise. But to render this Argument complete, I proceed to consider, 3. The Rules which the Christian Revelation hath given us, with respect to the due government of ourselves; and if these likewise prove as reasonable and useful as the former, we shall have a farther confirmation of our Christian Faith. Now the sum of these is, that we should make it our daily care to improve our Spirits, and in order to that end should keep our Bodies in due subjection to them; that we should reduce our Appetites and Passions under the direction and government of Understanding and Reason; that we should be modest and humble, as it becomes Creatures and Sinners; meek and patient, not apt to be discomposed with Events which are out of our power to appoint, or to be dissatisfied, and very uneasy, under any Circumstances in which Providence shall think fit to place us; but to maintain a cheerful, at least a contented temper of Spirit, in every state and condition of Life; that we should be temperate and chast, as those who are sensible that our Perfection and Happiness doth not consist in sensual Enjoyments, but in those which are spiritual; that we should entirely abstain from all the unnatural and unlawful Pleasures of Sense, and should be moderate in the use of such as are natural and allowable; that we should eradicate all our corrupt Inclinations, resisting the first motions within us to Evil, and never in the least allowing that desire, which it is unlawful to bring into act; that we should disentangle and loosen our Affections from this lower World, and all its Enjoyments, and raise them up by degrees to the things which are above, the Enjoyments of that superior World for which we are principally designed; that to this purpose we should frequently exercise ourselves in acts of Self-denial and Mortification, by this means subduing our Flesh, and refining our Spirits, and so preparing and qualifying ourselves for the Company, the Employments, and the Pleasures of the Heavenly Regions. All these are so evidently the Precepts of Christianity, with respect to the management of ourselves, that whosoever is conversant in the Holy Scriptures must be sensible that they are so. And indeed the Adversaries of our Religion are so far from denying it, that some of them, as I took notice, make it their grand Objection against the Christian Profession, that it obligeth all who adhere to it, to such strict Rules, which, as they imagine, are too severe for human Nature, restraining and confining it within too narrow bounds, and not permitting it to enjoy its natural and reasonable Liberty. This they object in general against the Christian Precepts of Temperance and Chastity, especially of Self-denial and Mortification; and I question not but this is at the bottom the most prevailing Reason, why in a loose and corrupt Age so many have gone over to the part of Infidelity, namely, because they cannot persuade themselves hearty to comply with the Rules, which they plainly see the Gospel lays down in these Instances, and therefore judge it to be more decent before the World, as well as more easy to themselves, to reject this Revelation at once, than to live in open contradiction to what they should profess to believe. There is one notorious Instance of this kind, which it may be proper here to take notice of, I mean the Christian Precepts which relate to Marriage, whereby one Man is restrained to one Woman, and these two joined together in so strict an Union, that it may not be allowed to either of them to forsake the other upon any Reason, but the Violation of Conjugal Faith. This some Men esteem a great Hardship; or, to speak in the Language of a Prophet of their own, Vid. A●salom and Achitophel. p. 1. a cursed confinement, pronouncing boldly that Polygamy was no Sin, till it had the hard fortune to be made so, at the very same time when Priest-craft began. But I think it no hard matter to give a full Answer to this whole Objection. As to the Christian Precepts of Temperance and Chastity in general, I doubt not to affirm, that they are really for the Good of Mankind even in this Life, as well as in order to the next, Experience sufficiently testifying, how much they conduce to the Health and Vigour of the Body, as well as the Ease and Satisfaction of the Mind, insomuch that a Wise Man, if he loves Life, and would see good Days, would choose to be managed by them as convenient Rules of Life, although they were not backed by any Divine Authority. As to the exercises of Self-denial and Mortification, which we find so frequently enjoined us by the Gospel, these also must be owned to be sometimes absolutely necessary, very often highly expedient in this present state, in order to the rendering us Masters of ourselves. For considering the violence of some Mens Appetites and Passions, which they have raised to an exorbitant degree by long indulgence, it will be impossible for them ever to keep them within tolerable bounds, without offering some Violence the other way. And therefore the best Moralists amongst the Pagans, do in the main agree with Christianity in this Point, making it the part of a wise and good Man, to govern his Appetites and Passions, and to use all fit and proper means to that end, placing the very essence of Virtue in so doing. And if the Christian Institution hath carried this matter farther, or pressed it closer, than the Moralists have ordinarily done, if it speaks of crucifying the Flesh with the Affections and Lusts, of cutting off a right-hand, and plucking out a right-eye, of being dead to the World and its Enjoyments, in fine, not only of denying ourselves in general, but of taking up our across, and following our Lord, if it insists frequently and with some vehemency upon these Subjects; it still justifies itself fully, by founding these Practices upon such Principles, as will thoroughly support them. For it proceeds upon such suppositions as these following, viz. That the Soul of Man is undoubtedly immortal; that there will be certainly another Life infinitely more considerable than this is; that this is our state of trial, in which we are to be trained up, and fitted by degrees for that state to which we are passing; that the true way of preparing for the Future Life, is by improving our Spirits, subduing our Flesh, and loosening ourselves from this vain World; that we shall be fully recompensed hereafter for whatsoever pains it may cost us in thus managing and disciplining ourselves here; that it is profitable for us, Matth. 5. 2●. that one of our Members should perish, and not that our whole Body should be cast into Hell; that as on the one hand, it cannot in the least profit a Man, Mark 8.36. though he should gain the whole World, and lose his own Soul; so on the other hand, Whosoever shall have forsaken Houses, Mat. 19.29. or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for Christ's sake, shall inherit everlasting Life; that the sufferings of this present time are not worthy to be compared with the Glory which shall be revealed; Rom. 8.13. and to add no more, that according to our Difficulties, such also shall be the Assistance we shall receive from Heaven; 1 Cor. 1●. 13. that God is faithful, and will not suffer us to be tempted above that we are able; but will with the Temptation also make a way to escape, that we may be able to bear it; that his Grace is sufficient for us, and his Strength will be made perfect in our Weakness. ● Cor. 12.9. Now these things being taken for granted, I dare appeal even to the Adversaries of our Religion themselves, to judge whether any thing can be more reasonable, than to comply with the Rules and Precepts which the Christian Institution hath given us, in the Instances I am now upon. As to that part of the Objection, which more particularly relates to Marriage, a plain Answer may likewise be given to it, upon the Principles of Christianity. For supposing the History of our first Parents being formed, and joined together by God himself, as Moses relates it, to be true, which the Christian Revelation takes for granted, we have a plain Argument, that our Maker from the beginning designed and appointed all that the Gospel requires in this Instance. Our Saviour urgeth this Argument in the case of Divorce, when the Pharisees asked him, Mat. 19.3, Whether it were lawful for a Man to put away his Wife for every cause; He immediately referred them to the primitive Institution of Marriage, which may as well be urged against Polygamy, as against causeless Divorce. Have ye not red, saith he, 4, that he who made them at the beginning, made them male and female; and said, 5, For this cause shall a Man leave Father and Mother, and shall cleave to his Wife, and they twain shall be one flesh. 6. Wherefore they are no more twain; but one flesh. Thus the Argument runs; God at the first made one Man, and one Woman, and he himself joined them together in so strict an Union, as to declare them thence-forward to be but one. Why did he make no more Wives for Adam, than one; but that he intended it as a Pattern to all Posterity? And why did he so expressly declare the strict Union of these two; but in order to the preventing either the taking in a third, or the causeless separation of these? And therefore 'tis remarkable, that Lamech, of the Posterity of Cain, is the first Man taken notice of as a Polygamist, it being said of him as a thing observable, Gen. 4.19. because singular, that he took unto him two Wives. Neither is it unlikely, that this was the beginning of degeneracy in the Family of Seth likewise, which seems to be intimated in that passage of Moses, Gen. 6.2. The Sons of God saw the Daughters of Men, that they were fair, and they took them Wives of all which they choose. The Posterity of Seth, who had hitherto been worshippers of the true God, and adhered to his Institutions, now broken loose, and joined themselves in affinity with the Posterity of Cain, choosing them Wives as their humour and fancy lead them, for their Beauty, not their Virtue, and probably more than one, forsaking in this, as well as in other Instances the ancient Rule; upon which immediately follows a farther account of their degeneracy into all manner of wickedness. And hence we may learn the true Reason, why Polygamy prevailed so generally throughout the World; namely, because the generality of Mankind were unacquainted with this ancient History of Moses; and the Tradition of the Primitive Institution of Marriage, was soon lost after the Flood. The Jews indeed had it in their sacred Records, transmitted from Moses; but they did not thoroughly consider it; Matth. 19.8. and Moses on account of the hardness of their Hearts, their untractableness that is, and utter indisposition to comply with the Design and Law of God in Nature, did not particularly insist upon it. Tho' after all, the Prophet Malachi seems to refer them to the Pattern of Marriage in paradise, when he accuses them of being unfaithful to the Conjugal Vow; Did not he make one, saith he, Mal. 2.15. yet had he the residue of the Spirit: and wherefore one? that he might seek a godly seed. Therefore take heed to your Spirit, and let none deal treacherously against the Wife of his youth. This, Vid. Dr. Pococke, Comment. on Mal. after all the Interpretations of the Hebrew Text, seems the most natural and easy one, and accordingly to contain this plain sense; That God, who could as easily have made more Wives for Adam, yet gave him but One, that their mutual Affection and Care of their Off-spring might be the greater; and that he designed this as a Pattern for Posterity. But however that may be, our Blessed Saviour, who came to fulfil the Law, by giving it its true sense and full scope, revived this Sacred Institution, and reduced it to what it was from the beginning, obliging his Disciples thence-forward to comply with it. And indeed there is another plain Intimation of the Divine Pleasure concerning this matter, and that is the near Equality of the number of Males and Females born into the World, according to the best Observations that have been made, the advantage,( tho' not great) being on the side of the Males; which being a mere act of Providence, a matter that can be ordered by no other than Divine Appointment, seems a standing Declaration of the Will of God against Polygamy, and a confirmation of the Primitive Institution, as interpnted and urged by our Lord. Besides all this, let but any Man weigh impartially, how much it conduces to the Felicity of human Life, that this Institution, both with respect to a single and indissoluble Marriage, should be observed, he will need no farther Argument to convince him. Nothing certainly can equally contribute to that entire Friendship and Confidence, which ought to be between a Man and his Wife, and the Comfort and Satisfaction which follows from thence, nothing so much to the careful and wise Education of their Off-spring, nothing so much to the Peace and good Order of the whole Family, and consequently nothing so much to the Welfare of the public, which is begun in and founded upon that of each Family in particular. To conclude this whole Argument. There is no Precept which the Gospel gives us relating to the good government of ourselves, but what is either apparently reasonable at the first view, or must necessary appear so, as soon as ever the Suppositions and Principles of Christianity are taken in and considered. Doth it, for Instance, require a greater degree of Humility, Meekness, Contentedness and Patience, than other Institutions of Religion, or than mere Philosophy hath done? 'tis because at the same time it makes us more thoroughly sensible of our own meanness and vileness; because it more fully represents to us the vast difference between this Life and that which is to come; because it more undoubtedly assures us of our entire dependence on the Divine Providence, and the certain and particular care it takes of us. Doth it again carry its Rules of Temperance and Chastity, of Self-denial and Mortification, to a greater height? 'tis because it more effectually convinceth us, that our Happiness consists in Spiritual Improvements and Entertainments, and more plainly sets in our view the Pleasures and Enjoyments of the Future Life. Doth it finally lay a greater Restraint with respect to the Conjugal Bed, than the generality of Mankind have hitherto apprehended necessary or expedient? 'tis because it hath given a fuller account of the Designation of our Creator in this Instance, and because moreover it designs, whilst we are passing through this State, to prepare us for another, Matth. 22.30. in which we shall neither mary, nor be given in Marriage, but be as the Angels of God. So that the true Reason why any Man objects against these Precepts must be, because he considers things by halves, and does not take in the whole Scheme of Christianity at once. If we would but join its Principles and its Precepts together, we should be forced to aclowledge that all its Precepts, whether relating to God, our Neighbour, or ourselves, are holy, just, and good, reasonable in their own Nature, fit for us in our present Circumstances, apparently conducive to the Good of Mankind in general, as well as to the Benefit and Satisfaction of every particular Man, both in this Life, and in order to that which is to come. May we, who profess to own their Authority, take care also to make them the standing Rules of our Tempers and our Practices. So shall we resemble our great Lord and Master, whose Life, as it was a Pattern for our Instruction and Imitation, will fall next under Consideration; and by this means also we shall most effectually recommend our holy Profession to Unbelievers, forcing them, upon observing the good Fruits of it, to confess, to the Honour of God and our Mediator, that This is a faithful saying, &c. FINIS. The Heads of the Sermons. The First SERMON. The Qualifications requisite, towards the Receiving a Divine Revelation. The Second SERMON. Apostate Men fit Objects of Divine Care and Compassion. The Third SERMON. The Nature of that Salvation, which the Gospel offereth; and the Method of obtaining it, by a Mediator. The Fourth SERMON. The Excellency of the Christian Revelation, as it Removes the Guilty Fears of Sinners, and their Ignorance of God. The Fifth SERMON. The Excellency of the Christian Revelation, as it teacheth us to know ourselves, and our Duty. These Five by Mr. Bradford, and Printed for Tho. Parkhurst. The Excellency of the Christian Revelation, as it proposeth to us a perfect Example. A SERMON preached in the Cathedral Church of St. PAUL, September the 4th. 1699. Being the Sixth, for this Year, of the Lecture, Founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, Rector of St. Mary le Bow, and Chaplain in Ordinary to His Majesty. LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save Sinners,— IN my former Lectures upon these Words, I have made it my business to show, that the Saying here recommended by the Apostle, carries with it an intrinsic Evidence; the Method, in which our Lord Jesus Christ hath undertaken the Salvation of Sinners, being suited to the most just and reasonable Apprehensions of Mankind. He took upon him the Office of a Mediator between God and Men, in the execution of which Office, and in order to the reconciling Men to God, it was requisite, as I have observed, that amongst other things he should perfectly instruct Men in the Knowledge of God, and of themselves, and of the several particulars of their Duty. That he hath done this by the Doctrine which he taught, I have already proved, and am now farther to show, that he hath added to his Doctrine an exact and perfect Example, thereby more fully to instruct us in all the particulars before-mentioned, as also to excite and encourage us to a practise agreeable to our Knowledge. Had our Blessed Saviour left us only the Instructions and Precepts recorded in the New Testament, this had been a sing●●ar advantage to the Professors of Christianity, in order to the settling our apprehensions and judgments about divine things: but when we find recorded in the same Book a particular account of the circumstances of his Life, and how he managed himself suitably to the Instructions and Precepts which he left us, this must needs be a farther advantage to us, both for the enabling us to understand, and the engaging us to comply with his excellent Institution. There was in truth since the general Corruption of Mankind both in their Tempers and Manners, very great need of some Pattern to be set us, of a Person in our own Nature, demeaning himself in all things according to the Will of God, and agreeably to the design of that Nature which he hath given us. Now such a Pattern is proposed to us in the Person of our blessed Saviour, who left us an Example, 〈…〉 that we should follow his steps. In treating on this Argument, I must necessary take my Idea of the Temper and practise of our Saviour, from the History of the New Testament, and more particularly of the Evangelists, who, 'tis evident, wrote on purpose, that they might leave to the World a particular and standing Record thereof. And who indeed could do it so well, as they who conversed intimately and constantly with him, or received their information immediately from them who did so? And in whom may we more reasonably confided, than in those, who as they appeared men of great Simplicity and Integrity whilst they lived, so upon all occasions exposed their lives in Testimony of the Truth of what they preached and Wrote? But I think I need make no Apology for proceeding upon their History, since it was not denied by the most Learned Adversaries of Christianity, when it first appeared in the World, nor will be I presume by the Infidels of the present Age, that the Condition and Manner of our Saviour's Life were such as the Evangelists have declared. If I were to insist upon his Miraculous Conception, with all the extraordinary Circumstances which attended both that and his Nativity, or upon the several Miracles affirmed to be wrought by him during the time of his public Ministry, or his Resurrection from the dead, and Ascension into Heaven, it would then be necessary for me to vindicate the truth of those matters of Fact: but forasmuch as my present business is to consider either the external Circumstances, or the Moral dispositions and actions of our Saviour, whilst he dwelled upon Earth, I may I think take it for granted, that the Truth of the History will be thus far allowed me; especially, since the Adversaries of Christianity pretend to make their advantage from the meanness of our Saviour's Circumstances, and some of them endeavour also to improve some passages of his behaviour, as related by the Evangelists, into objections against the truth of his Religion; but how justly, will appear when we have more thoroughly considered the Argument we are upon. There are therefore as I have already hinted, these two general heads to be considered with respect to the Life of our Saviour. First, The External Condition and Circumstances of his Life. Secondly, The manner of his behaviour in these Circumstances, viz. his Moral Dispositions and Actions; the former, as an act of the Divine Wisdom in so ordering the condition of our Saviour's Life upon Earth, as that it might prove an Instruction and Example to Mankind; and the latter, as an instance of our Saviour's Wisdom and Goodness in demeaning himself so, as might best serve to the same purpose. The former of these I shall consider more briefly, and the latter more at large. First, Let us take into Consideration the External Condition and Circumstances of our Saviour's Life. Now as to this, 'tis agreed on all hands, that his Condition of Life was in the esteem of the World extremely mean and obscure. He was born of a poor Woman, who was Espoused to a Man of an honest, but mean occupation. His first lodging was in a Stable, ●uke 2.7, 8. neither Joseph nor Mary being thought considerable enough to have room made for them in the Inn. His first Visitants were a company of poor Shepherds. The country in which he had his Abode and Education, during his private Life, was Galilee, out of which it was thought no Prophet could arise, John 7.52. John 1.46. much less the Messiah. His Town was Nazareth, concerning which Nathanael made it a question, whether any good thing could come out of it. His Condition through the whole course of his Life was without either Wealth or secular Honour, nay attended with Poverty and Disgrace. He did, for the first Thirty years of his Life, live, as far as appears, with Joseph, or, if Joseph died within that space, with Mary, following the Occupation of his supposed Father, insomuch that the Jews styled him, not only the Carpenters Son, Matth. 13.55. Mark 6.3. but the Carpenter. When he entered upon his public Employment, he took no State upon him. He had no settled Habitation, nor certain Provision. Mat. 8.19, 20. He told one who offered to follow him, that the Foxes had holes, and the Birds of the air had nests; but the Son of Man had not where to lay his Head. He lived upon the Charity of his Friends; for so we red of certain Women, Luke 8.3. who were wont to minister unto him of their substance. He was moreover continually despised, maligned, and Persecuted, and at last suffered a cruel Death, as a Malefactor, with all the Circumstances of Indignity. 'tis true, we Christians say, and firmly believe, that our Lord was amply recompensed for submitting to these mean and despicable Circumstances, by favours conferred upon him by the Divine Providence even in this Life, and much more by his Exaltation in Heaven after his Resurrection. As for instance, that although his Mother was a poor Woman, yet she was a Person of Exemplary Prudence, Virtue, and Piety, which are of much greater account with God, than Wealth and Honour; that he was conceived and Born of her, whilst a pure Virgin, by the immediate Influence of the Almighty; that he was constantly under the special Care and Conduct of the Divine Providence; that there were several Divine Messages and Oracles relating to his Conception, his Nativity, and his following Management; that the Shepherds which visited him were sent by Angels; that some Learned and Inquisitive, and 'tis likely Honourable and Wealthy Persons, were by the Guidance of an extraordinary Star conducted from a Foreign country, to pay their respects to him, as a King; that he was not only attended by Angels upon all extraordinary Emergencies, but received special Communications and Influences from God himself; that his human Nature was endowed with the Divine Spirit without measure, John ●. 34. and he thereby enabled to speak and act so, as never any other Man did; and finally that he was declared to be the Son of God with Power, Rom 1.4. by his Resurrection from the dead. These are such things as, if believed by the Adversaries of the Christian Faith, would even in their judgement entirely take off the reproach of his External Circumstances. But forasmuch as my Method forbids me to consider these particulars, I wave them all, and do assert that the very Obscurity and Meanness of our Saviour's Condition, during his sojourning upon Earth, was designed as a proper means for our Instruction. It was in truth a most severe censure past upon the Pride and Luxury of men, and a powerful Argument to convince us of the Vanity and Emptiness of this World, for the Son of God to accept of no better entertainment in it. Mankind were sunk into an animal and sensual Life, and degenerated into a very inordinate admiration and love of the World. An high Birth, eminent Rank and Quality, Honour, Wealth, and Pleasure, these were become the Idols of Men, whereby not only their Affections were entangled, but their very Judgments also corrupted. So that nothing could be more expedient, than that He, whom Providence designed for an Instructor and Example to Mankind, He who was sent to rectify both their Judgments and their Dispositions, should by the very manner of his appearance amongst them, openly testify his disregard to all these things, being not only destitute of those Enjoyments, in which depraved Men are so apt to place their Felicity, but moreover exposed to those Hardships and Sufferings, which they falsely account the worst of Evils, thus confirming by his own Example, what he taught by his Doctrine. 'tis a known and memorable Passage of Plato, {αβγδ}, &c. Plato de Rep. l. 2. That to the completing of a Righteous Man, and making him thoroughly such, he must be Scourged, tortured, Bound, have both his Eyes burnt out, and having suffered all sorts of Evils, to Crown all he must be at last impaled or Crucified. It was indeed this Condition which rendered our Blessed Saviour capable of exemplifying those admirable Virtues, which otherwise he could not have had occasion or opportunity to exercise, such as were most directly opposite to the Vices into which Men were degenerated, such as were most useful and necessary for Men to exercise in this present life, and such as it is most difficult for us in this degenerate and corrupt Estate to attain to; viz. a firm Faith and Trust in God, an entire submission, and Resignation to his Will, Contentedness under all the Dispensations of his Providence, Meekness, Patience, Firmness and Constancy of Mind under great Provocations and severe Sufferings, together with a large and diffusive Charity, even in the midst of want. Nay allowing what we Christians assert, that the Son of God voluntarily took upon him our Nature, and freely submitted to this condition of human Life, our Saviour did hereby farther express his utmost contempt of this vain World, ●o●●ther with a wonderful Condescension and 〈…〉 doing all this for our good. By which 〈…〉 became not only a very useful, but, also a general Example to all sorts and conditions of Men. The greater part of Mankind are placed in a low and mean Condition, and stand in need especially of those Virtues which are proper to such a state. So that our Saviour by exemplifying the Virtues requisite to that Condition, became in the first place a Pattern to the greatest number of Men; and if we take in the consideration which I just now mentioned, of his voluntary submission to this State for our sakes, he at the same time proposed himself as an eminent Pattern to the Great and Rich Men of the World likewise. Thus the Apostle argues, improving this Example of our Lord, to persuade to Humility and Charity. Phil. 2.5, 6, ●, 8. Let this mind be in you, which was also in Christ Jesus, who being in the form of God,— emptied himself, taking upon him the form of a Servant, being made in the likeness of men, 〈◇〉 8.9. &c. And again, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. I should now pass to the other general Head which I proposed; but that I may leave no difficulty in the way, it may be proper first to obviate an Objection that may be raised with respect to the account which the Evangelists have given us of our Saviour's Life; viz. That a considerable part of it is past over in silence, there being very little left upon Record concerning him till the Thirtieth Year of his Age, when he entered upon his public Ministry, Luke 3.23. in which he is supposed to have continued no longer than Three Years and an half: whereas, had he been designed as a Pattern to Mankind, we might rather have expected a full and particular account of all that was said or done by him, from his Birth to his Death. To this I reply in the following particulars. If we were not able to assign the just Reasons for this proceeding, it ought not however to pass for a reasonable Objection in this Case. For allowing( what is undeniably true) that the Adversaries of Christianity have nothing to lay to our Saviour's charge during his private Life, and( what I shall prove hereafter) that when he did appear in public, his practise was highly Exemplary; 'tis sufficient. God might design him for a public Example, for what space of time he pleased, and that for very wise and good Reasons, which we may not be able to guess at. And although, if we had all his Actions recorded from the beginning of his Life to the end, there would be more instances for our Instruction and Imitation; yet during that time in which he exercised his public Ministry, there might be enough to answer these ends. I add, that from the short and general account which the Evangelists have given us of the more private and retired part of our Saviour's Life, we have reason to look upon him, as a great Example of divers eminent Virtues, even during that State. He went down( from Jerusalem) with Joseph and Mary, and was subject to them, as St. Luke tells us. This at first view was a Life of Innocency and honest Industry, Luke 2.51. spent in the constant exercise of Humility, Contentedness, Submission and Resignation to his Heavenly Father, and Obedience and Subjection not only to his real, but also to his reputed Earthly Parent; Virtues all of them necessary for the greater part of Mankind, and, as Experience teaches us, not easily attained and exercised by them. And if here again we take in the consideration of the Dignity of the Person, who,( as we Christians affirm) voluntarily subjected himself to this way of living, we shall still discover, that even this part of our Saviour's Life was farther Exemplary to us. For what could be a greater instance of wonderful Condescension and Goodness( as I observed before) than for the Son of God, for our sakes, to cloath himself with human Flesh, not to abhor the Virgins Womb, to pass through the States of Infancy and Childhood, to grow and improve by degrees, and, in a word, to accommodate himself to all the inconveniencies and infirmities of innocent Humanity? And how could he more effectually have expressed to us his contempt of this vain World, than by submitting freely to all those mean Circumstances, with which this part of his Life was attended? I observe farther that there were not wanting Instances, which all along discovered him to be an extraordinary Person, such as were sufficient to attract the Eyes of Men towards him, and to prepare them by degrees for an acknowledgement of him, when he should make a more public appearance. I shall not insist upon those Oracular Dreams, and Angelical Apparitions, by which the Evangelists tell us he was made known to the blessed Virgin, to Joseph, and to the Shepherds, Luke 2. 1●. all which things Mary is said to have kept, and pondered in her heart; but shall only take notice of such passages recorded of him, as were the occasion of his being more publicly known and observed, both in Bethlehem, Nazareth and Jerusalem itself. St. Luke relates of the Shepherds, that after they had visited him, Luke 2.17, 18. they made known abroad the saying which was told them concerning this Child. And all they that heard it, wondered at those things which were told them by the Shepherds. St. Matthew informs us, that when the Magi came to Jerusalem, Mat. 2.1. &c. they made so public an enquiry concerning the Birth of the King of the Jews, as to create jealousy in Herod, and trouble to all Jerusalem; Herod upon that occasion first consulting the Chief Priests and Scribes, about the place of the messiahs Birth; then sending for the Magi, and charging them to give him a particular account both of the occasion and the effect of their search, and at last, when he found himself disappointed by them, exercising an unparalleled Cruelty upon the Infants of Bethlehem. All this must necessary have excited the curiosity of many to inquire after and to observe this Child, as he grew up. We are farther informed, Luke 2.22, &c. that when his Mother brought him to Jerusalem, to present him to the Lord, according to the Law of Moses, there were two Persons of good Note in the City, old Simeon, and Anna, who coming into the Temple at that instant, spake of him in very remarkable Terms, to all them that looked for redemption in Israel, so that Joseph and his Mother( and no doubt many more who were present) marvell'd at those things which were spoken. At the Age of Twelve Years, we are again told that he accompanied his Mother and Joseph to Jerusalem, 〈◇〉. 42, &c. to attend at the Feast of the Passover, after the Custom of their Nation, and as others of his Age were used to do; but( which was singular at those years) he tarried behind them of his own accord, and was found in the Temple, sitting in the midst of the Doctors, not only hearing them, but also asking them questions, in such manner, that all that heard him were astonished at his understanding and answers. And when Mary expressed her concern, for his having tarried without their knowledge, he gave her a remarkable answer, which together with the other passages mentioned she is said to have kept in her heart, How is it that ye sought me? Wist ye not that I must be about my Fathers business? or, as the words may be well rendered, {αβγδ} in my Father's house? declaring himself thereby the Son of God, or the Messiah. Both before and after this passage, all that the Evangelist farther says of him till his entering upon his public Ministry is, that upon his first going to Nazareth, 〈◇〉 3●4. the Child grew, and waxed strong in Spirit, filled with Wisdom, and the Grace of God was upon him; and again upon his return thither at Twelve Years of Age, that he increased in Wisdom, and in Stature, ver. 52. and in favour with God and Man; both which expressions plainly signify, that as he grew up from a Child to a Man, there appeared a singular and eminent degree of Wisdom and Goodness in him, something so extraordinary, as to mark him out for an especial favourite of God, and to render him admired and beloved by all that conversed with him. It is generally assigned as a probable account of our Saviour's forbearing to exercise his public Ministry, till he entered upon his Thirtieth Year, that this was in correspondence with the Law of Moses given to the Levites, Numb. 4.3. by which though he were not obliged, yet it was agreeable to his practise in other cases, thus to fulfil all righteousness, Matth. 3.15. namely beginning his Ministry at the Age, at which the Ministers of God in that Nation were appointed to begin theirs. But, As a closer Answer to this Objection I add, that an apparent, and a sufficient Reason why our Lord did not expose himself to more public view and observation for a longer space of time, than we are told he did, and consequently the just account, why we have not any particular Record of the former part of his Life, is this, that the time of his public appearance and Ministry was full as long as that untoward Generation could bear it. The Life which he was designed to live was not what they expected in their Messiah, viz. a Life of secular Pomp and grandeur; but a serious, humble, self-denying, a devout, and truly good Life, directly contrary to the Manners, as well as the Notions of that Age, and therefore he no sooner began to make himself publicly known, but they presently maligned and persecuted him, insomuch that he was forced often to withdraw himself from them, and by many instances of prudent management to decline their fury, till he knew their hour was fully come. So that had he appeared sooner, he had been so much the sooner cut off. It was therefore the natural consequence of the evil temper of that generation of Men, which God did not think fit miraculously to over-rule, that our Saviour's Example was of no longer standing. To take off this Objection entirely, I add, that the Example which he hath left us, and which is recorded in the New Testament, was such as abundantly to answer the design and end of it, as will I hope fully appear from the other general Head I proposed to be spoken to, and to which I now proceed, viz. Secondly, To consider the manner of our Saviour's behaviour, or the Moral dispositions and actions of his Life, with the several Virtues which he exemplifyed to us thereby. And here I am sensible I have a very copious Subject; but I shall reduce what I have to offer upon this Argument to as narrow a compass as I can. I shall begin with observing that the Life of our Blessed Saviour was truly human, I mean, such as was suited to the frame and condition of human Nature, and therefore fit to be proposed as a Pattern to Mankind. As he was made in all things like unto us, sin only excepted; so abating only those instances, in which he acted as a Prophet, or rather as the Messiah, he acted just as it becomes us to do, affecting no Singularities, running into no Extravagancies, doing nothing but what was perfectly agreeable to human Nature, as it is of God's Creation. He did not pretend to a Stoical Apathy; but as he had, so he freely discovered the several innocent Affections and Passions, which are in other Men. He not only Hunger'd and Thirsted, was Weary and Faint; but he also loved and pitied, rejoiced and Sorrow'd and Wept, and was angry too upon Just occasion. John is often styled, John 13.23. the Disciple whom Jesus loved. He loved the rest of his Disciples, as we are assured by the same Evangelist; v. 1. but that Disciple with a singular and special affection; and the same is said with respect to Laz●●●s, John 11.5. and his two Sisters. At the return of the Seventy Disciples, and their relating the success which they had, we are told that Jesus rejoiced in Spirit. Luke 10.21. When he went with a full resolution to raise his friend Lazarus from the dead, John 11.33. yet seeing Mary and the Jews which were with her weeping, 'tis said, that he groaned in Spirit and was troubled; and when he came to the place where he was laid, he so far sympathiz'd with the Company, as to weep also, 35, which caused some of them to say, Behold, how he loved him! 36. His Compassion is frequently made the occasion and the motive of his doing good both to the Souls and Bodies of Men. For so the Evangelist observes, that when he saw much people, Mar. 6.34 &c. he was moved with compassion towards them, because they were as sheep not having a shepherd, and began first to teach them many things, and presently afterward wrought a Miracle to feed them. It was from the same Motive, that he raised the Widow's only Son, when he met his Body as it was carried out of the City to be butted, and beholded the Mother weeping. Luke 7.13. Luke 19.41. When he beholded the City of Jerusalem, and considered the evils that were many years after to befall it, he was so tenderly affencted as to weep over it, and in very pathetical words to express his Grief for the Obstinacy and the Misery of its Inhabitants. Nay he did not take upon him to be insensible of his own Sufferings. He had very quick and pungent Apprehensions of them before-hand, with a mixture of all the innocent Passions which are wont to accompany such apprehensions; he owned his natural aversion to them, and uttered very affecting complaints und●● them, as all the Evangelists assure us; by all which, provided he retained a just firmness and constancy of Mind, together with a becoming Submission and Resignation( as it will hereafter appear he did) he became so much the fitter Example to us, who by the frame of our Natures are unavoidably liable to the like Affections and Passions. Nor did he only accommodate himself to us in expressing these more tender passions of human Nature; but he thought it not below him to be sometimes angry also. 'tis expressly said, that he looked round about upon the Pharisees with anger, Mark 3.5. being grieved for the hardness of their hearts; and upon divers other just occasions, we find the same Passion moved in him, towards that Hypocritical and malicious Generation of Men. Nay in a lower degree, he was sometimes angry with his Disciples also, as particularly with Peter, Matth. 16.23. when he would have tempted him to decline the Sufferings appointed for him. As a farther proof of our Saviour's Life being truly human, 'tis observable that he had nothing peculiar in his way of living, in his Diet, his Habit, or the manner of his Conversing in the World. Our Lord himself takes notice of this, when he compares his own Life with that of John the Baptist, and mentions the Remarks which the Jews made both upon the one and the other. Matth. 11.18.19. John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous and a wine-bibber, a friend of Publicans and sinners. As the Habit of John was peculiar, so his Diet was singular and spare, and his Conversation reserved. On the contrary our blessed Saviour appeared, and eat and drank, and conversed, as other grave and sober Men did, he frequented the usual places of resort, walked publicly through their Villages and Cities, talked freely with all sorts of people, eat with Publicans and Sinners, to the great offence of the Pharisees; and with the Pharisees too, Luke 5.29. who, as he assures us, were much more unworthy of his Company. He accepted invitations, chap. 19.5. nay sometimes invited himself to their Houses. He led indeed a single Life, as that which was most suitable to his high vocation; but he gave no other Precept to his Disciples, with respect to their choosing that state, but only in those Words, Matth. 19.11, 12. He that is able to receive this saying, let him receive it, having said just before, that all men cannot receive it, save they to whom it is given. And to show how far he was from censuring or despising those who lived in lawful and chast Wedlock, he accepted an invitation to a Marriage, and wrought his first Miracle in favour of the Bridegroom and his Company. John 2.2, 11. To which might be added the special Notice he took, and the tender Affection he expressed to young Children, Mark 10.13. taking them up in his arms, putting his hands upon them, and blessing them, and being much displeased with his Disciples for judging them unworthy of his regard. To conclude this particular, He did not retire from the World, nor leave the Society of Mankind under the pretence of Devotion, but as he withdrew at convenient times, Matth. 14.23. Luke 6.12. usually in the Evening or at Night, for the more private exercises of Piety, so he commonly spent the day in doing good to Men, esteeming Charity one of the best and surest Testimonies of Piety, as will appear farther hereafter. We red indeed of his retiring into the Wilderness, and abiding there forty days: but this was once for all, by an extraordinary impulse of that Spirit, which had newly anointed him to his high Office, and in order to the preparing him for the due discharge of it; and therefore as in this instance he is not proposed to us as our Pattern, so in all that part of his Life in which he is so proposed, we meet with nothing like it; but as his Instructions and Rules of Life were plain and intelligible, so the instances of his Piety and Virtue were natural and imitable. But to proceed, Although the Life of our Saviour was thus human, yet it was perfectly innocent and inoffensive; nay according to true reason, notwithstanding the perverse judgement of the Pharisees, the more inoffensive, for being human, nothing being more apt to offend Persons of sound judgement and honest meaning, than needless and affencted singularity, or a vain pretence to something that is truly unnatural. He did no sin, 1 Pet. 2.22. saith one who was well acquainted with him, and who laid down his life for his sake. He was holy, harmless, undefiled, Heb. 7.26. separate from sinners, saith another, who had reason to know his Character. But these were his Friends; had his Enemies nothing to lay to his Charge? He was so conscious of his Innocency, that he durst make his open appeal to the worst of them, all at once. John 8.46. Which of you convinceth me of Sin? They frequently laid wait for him, seeking to catch something out of his mouth, that they might accuse him; but all in vain, Luke 11.54. his words being as unblamable as his actions. 'tis true, they sometimes laid to his Charge the worst of Crimes, representing him as a Blasphemer, a Deceiver, a loose and profane Man, dangerous to the Government, and guilty of Treason against Caesar. But all this, when the grounds of their Accusation are considered, appears evidently, the result either of gross Ignorance, or perverse Malice. He was no otherwise a Blasphemer or an Impostor, but as he took upon him to be the Messiah, or Son of God, John 5.36, 39. for the proof of which he appeals both to their own Scriptures, and to the Works which he wrought amongst them. The instances of his looseness and profaneness were, his doing Works of Charity and Mercy on the Sabbath day, and his conversing with Publicans and Sinners, in order to the making them better Men; as to which he vindicates his practise unanswerably in several Discourses with them, wherein I am sure any serious Deist will allow him to have argued with great Wisdom, and to have been much too hard for his Accusers. For he plainly shows them, that they had not considered the practise of the best and most considerable Members of their own Church, Mat. 12.3, &c. in the like cases; nay that they did not reflect upon their own practise, and therefore would not allow him to do as much for a Man, Luke 13.15. as themselves would do for an Ox or an ass, on the Sabbath day; that they did not understand the reason and design of the Sabbath's being Instituted; that they were wholly Ignorant of the distinction between Moral and Positive Precepts; Matth. 9.13. and finally that they had not yet learned the meaning of that passage in their own Scriptures, I will have Mercy, and not Sacrifice. As to his being dangerous to the Government, or guilty of Treason against Caesar, he ever carefully declined what might but look that way. He would not upon any occasion intermeddle in Secular Affairs, and therefore when one desired him but to speak to his brother to divide the inheritance with him, Luke 12.13, 14. he replied, Man who made me a Judge or a Divider over you? When he perceived the People, apprehending him to be the Messiah, John 6.15. would have set him up for their King, he immediately withdrew from amongst them. When his Enemies put a Question to him, concerning paying tribute to Caesar, with a design only to ensnare him, though for that reason he gave them an answer only in general terms, such as they could lay no hold on to his disadvantage, Luke 20.25. yet it was such as seemed evidently to favour the paying it; and he did at another time pay Tribute for himself and Peter, Matth. 17.27. at the expense of a Miracle, which whether it were to the use of the Temple, or to Caesar, was however an instance( as our Saviour himself makes it) of his care not to offend. When Pilate examined him about his being a King, he tells him, John 18.36. that his Kingdom was not of this world, and assigns that as the Reason why his Servants were not to fight for him. To conclude this particular; as during the appointed time of his Ministry, he escaped falling into their hands, because they could find nothing whereof to accuse him; so when they were at last determined right or wrong to cut him off, we are told, that they sought false witnesses against him, Matth. 26.59, 60. Mark 14.59. but found none: yea, though many came, yet found they none that could agree in their Evidence. But this is said by his Friends. Be it so; but the thing speaks itself. The matter alleged by the two that appeared against him, was a manifest misinterpretation of his Words, they applying to the Temple, John 2.21. what he spake of his own Body. And after all, the High-Priest was able to find nothing to charge him with, but what he owned himself, Matth. 26.63, 64, 65. out of Reverence to the Name of God, by which he was adjured, namely, that he was the Son of God, or the Messiah. As for Pilate, he openly declared his Innocency, in most full and emphatical Terms. Luke 23.13, 14, 15. For when he had called together the chief Priests, and the Rulers, and the People, he said unto them, Ye have brought this Man unto me, as one that perverteth the people; and behold, I having examined him before you, find no fault in this Man, touching those things whereof ye accuse him; no nor yet Herod, 〈◇〉. 20, 22. &c. And he repeats it a second and a third time, expostulating the matter with them, Why, what evil hath he done? I have found no cause of death in him. And at last, when he was prevailed upon against his Conscience, to give him up into their hands, to show that it was his settled judgement, that he was Innocent, Matth. 27.24. he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just Person: see ye to it. And what could have been a fuller vindication of our Lord, than this was? But it may be objected, that there are some Passages related by the Evangelists themselves, which seem liable to exception, such as these following, viz. Our Saviour's allowing and justifying his Disciples, in their deviating from what may seem an innocent Custom, taken up from the Tradition of their Fathers, and generally practised by the Jewish Nation, namely, to wash their hands before eating; and not only so, but severely rebuking and upbraiding the Scribes and Pharisees upon that occasion. Likewise his riding in a kind of Triumph into Jerusalem, and when he came thither taking upon him Authority, and by force driving the Buyers and Sellers out of the Temple. furthermore, his speaking opprobriously of King Herod, saying, Go and tell that Fox. And lastly, his putting his Disciples in Mind of providing themselves with Swords, a little before his being Apprehended. These are all the Passages which I can recollect, which can with any pretence be Objected against what I have been alleging, of the Inoffensiveness of our Saviour's Life; of each of which I shall give a plain account in few words. As to the Three first, I take them to be so many instances, in which our Saviour acted not as an ordinary Person; but as One who had received a special Commission from God, as he was a Prophet, nay, much more than a Prophet, the Messiah and Son of God, and as such he used a Freedom, and exercised an Authority, which might indeed prove offensive, but yet very well became his Character. When he allowed his Disciples in their transgressing the Tradition of the Elders, Matth. 15.2. not washing their hands when they did eat bread, 'tis plain, that he did not account the practise of the Scribes and Pharisees in that instance to be innocent. They used that Ceremony superstitiously, laying a great stress upon it, as if it had been expressly commanded by God, nay as if it had some Moral Goodness in it, and to eat with unwashen hands really defiled a man. ver. 10, 11. For this Reason our Lord is said to have called the multitude, and said unto them, Hear and understand. Not that which goeth into the Mouth defiles a Man: but that which cometh out of the Mouth, this defileth a Man. Nay, they did not only urge this, and other of their Traditions, as necessary to be observed, teaching for Doctrines, the Commandments of men; ver. 9. but as he farther tells them, they transgressed even the plainest and most indispensible Commands of God, by their Traditions; ver. 3, &c. for which he chargeth them with gross hypocrisy, and rebukes them severely. And certainly it very well became him, if he were the Messiah, to rectify the Peoples Apprehensions in a matter of this great importance, and to teach them wherein Purity or Holiness did consist; as likewise openly to expose the Ignorance and the hypocrisy of those blind Guides, ver. 14. as he there calls them. And therefore when his Disciples upon that occasion said to him, ver. 12, 13. Knowest thou that the Pharisees were offended, when they heard this saying? He answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. We never red, that either he did himself, or allowed his Disciples to transgress any Divine Law, rightly understood; so far from that, that he complied with all human Institutions, that were truly innocent. We meet with no Objection made against his Behaviour in the Temple, or in the Synagogues, to which he constantly resorted, though there were many Usages in both those places, which had no other foundation but human Institution or Custom. John 10.22. He celebrated the Feast of Dedication, which is known to have been appointed by Men, not by God. Nay he else-where admonished his Disciples and the multitude, Matth. 23.1, 2, 3, 4. that since the Scribes and Pharisees sat in Moses's seat, all therefore whatsoever they bid them observe,( viz. as far as it was agreeable to Moses, whose Interpreters they were, or should have a fair probability of being so, even though they imposed heavier burdens than Moses ever intended, as the Words following seem to imply, yet if it were within the bounds of innocent practise) that they should observe and do, though not do after their works; for they said, and did not; where he carefully distinguished between the Men, and their Office, commanding respect to be shown to the one, when it was not due to the other. As to our Lord's Riding in a kind of Triumph into Jerusalem, a little before his Crucifixion, Mat. 21.1, &c. 'tis evident, that he then owned himself the Messiah, by taking upon him to fulfil a prophesy relating to him: but he did it in such manner as to show plainly, that he prerended not to an Earthly Kingdom, nor designed to give the Civil Power the least distusbance. Thus the Text sufficiently intimates, as the Evangelist eitus it from the Prophet, ver. 4, 5. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, How! Not as the Kings of the Earth, in Pomp and grandeur; but meek( or lowly) sitting upon an ass, and a colt the fool of an ass; not ushered in with Guards of Souldiers; but with the Acclamations of the well-meaning and unarmed Multitude. And when he was come into the City, all the Authority he there exercised, was, where it was proper for him to do it, in his Father's house, ver. 12. driving out of the Temple those that had profaned it, which he must reasonably be understood to have done, as he was the Son of God. And indeed from the Success he had, in their leaving the Temple without resistance, both upon this and a former occasion, when he exercised the same Authority, it may well be inferred, John 2.14. that both his Commission and his Power were in these instances extraordinary. As to his styling Herod, that Fox, Luke 13.32. it admits of the same answer. Whosoever is sent with a special Commission from God, is in the execution of that Commission greater than the greatest Prince upon Earth. This no reasonable Man will deny; and that our Lord in this instance took upon him to be thus commissioned, is evident from the account which the Evangelist here gives. Luke 13.31, 32, 33. When the Pharisees bad him depart thence, because Herod would kill him, he said to them, Go ye and tell that Fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected: Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a Prophet perish out of Jerusalem. Where he styles himself a Prophet, lays claim to a Miraculous Power, and declares himself appointed to discharge an Office, which he should continue to do till the time determined of God was come. As to the remaining Instance, whosoever will consider the Text fairly, will easily be satisfied, that our Saviour's meaning was not to put his Disciples upon providing Swords for his defence, Luke 22.36. but only by a Symbolical way of speaking, to forewarn them of the distresses to which they were presently to be exposed. For he had no sooner said, He that hath no Sword, let him sell his Garment and buy one; but he immediately adds, 〈◇〉. 37. For I say unto you, that this which is written must needs be accomplished in me, And he was reckoned amongst the Transgressors; for the things concerning me have an end; whereby he plainly enough intimated, that he knew it was determined, that he should be then given up into his Enemies hands, and consequently could not desire them to attempt his rescue in vain. And accordingly when they said, v●● 33. Lord, behold here are two Swords, he replied, It is enough. Had he designed to make use of their assistance for his defence, it had not been enough to have had two Swords; but by this short answer, he intimated, that he meant no such thing; as 'tis certain he did not, by his commanding Peter to sheathe his Sword, ver. 50, 51. as soon as he had drawn it; and his healing the Wound which it had made. So that notwithstanding the several Objections above mentioned, we may justly affirm, that our Saviour's demeanour was truly Innocent and Inoffensive. There was farther observable in the Life of our Saviour perfect Simplicity and Integrity, mixed with exact Prudence. I join these together, as being rarely found in the same Person; but in our Blessed Saviour they were so perfectly joined, as neither of them in the least to entrench upon the other. His Simplicity and Integrity appeared, in his free and open Conversing with all sorts of people, without any other design but the doing good to their Souls or Bodies. Whosoever came to him with an honest desire to be instructed, he readily admitted them, and discoursed plainly with them, in order to the informing their Judgments or directing their practise. He instructed his Disciples upon all occasions, in such Truths as might be useful to them, resolving their doubts, and explaining to them what they did not well apprehended at the first hearing. He never flattered them with vain hopes of Secular Preferments; but often forewarned them of his own and their Sufferings. He treated them with that Freedom, which, as he himself told them, was used towards Friends, not Servants, John 15.26. discovering to them as much of the Will of God, as they could bear to know. When at any time they misbehav'd themselves, he admonished and reproved them, always kindly, but more or less sharply according to the occasion. In conversing with his Enemies, he freely rebuked them for their Vices, detected and exposed their hypocrisy, and told them the Truth so plainly, that for that reason they sought to kill him. 〈◇〉 4●, 45. He very often said enough to convince them, that he owned himself the Messiah, and they apprehended as much, though he did it usually in such Terms, as they could 〈…〉 hold of, till he had finished his Ministry; and then, when he knew that the doing so would immediately expose him to their Malice, 〈…〉 yet being adjured by the High-Priest, he plainly owned himself the Christ, 〈◇〉 18.33, 3●. the ●on of God, and as freely confessed to 〈◇〉, that he was the King of the Jews. So conscious was he, that his Life had been all of a piece, that when the High-Priest asked him of his Disciples and of his Poctrine, John 1●. 1●. he could make his Appeal in those words, ve●. 2. ●. I spake openly to the World, I ever taught in the Synagogue and in the Temple, whither the Jews always resort, and in secret have I said nothing, Why askest thou me? Ask them which heard me what I have said unto them. Behold, they know what I said. He knew so assuredly that he could not be charged with the least falsehood throughout the course of his Life, that he could say to Pitate, ver. 37. To this end was I born, and for this cause came I into the world, that I should bear witness 〈◇〉 Truth. His 〈◇〉 ●udence appeared as evidently in disciplining his Disciples, gradually as they were able to hear. To which purpose he considered their Pre●●●●●, and revealed that to them by parcels and 〈◇〉, which they could not receive all at once. His being appointed to suffer, and their obligation to imitate him, were Truths necessary to be known by them, but hard to be received; therefore he often gave them hints thereof, without insisting long at a time upon them, making them still more sensible of them, as the time drew near. He tells them, that he had forborn to say divers things to them from the beginning, because he was with them, John 16.4, which yet he thought fit to impart before he left them; he delivered to them in Parables, what they could not bear in express terms. ver. 25, At the very last he referred some things to the Revelation of the Spirit, after his Resurrection, because they could not bear them then, ver. 12, 13. And for the same reason he did not put them upon some Exercises, that of fasting in particular, Matth. 9.14, 15, 16, 17. not only as being unseasonable whilst he was with them, but because they were not yet sufficiently prepared and disposed for the Severities of Religion. But more especially the great Prudence of our Saviour's Life was evidenced, by his managing himself in such manner, as that notwithstanding all the Craft and Malice of his Enemies, he did not fall into their hands, till he had finished the work which God had given him to do. To which purpose, when at any time he perceived their designs against him, he immediately withdrew to some other place, and thereby escaped, of which the Evangelists give us many instances. Nay, when sometimes they appeared more favourably inclined towards him, yet he did not commit himself to them, John 2.23, 24. because he knew what was in them. Upon the same account, he sometimes forbade those whom he had cured, Matth. 8.4. to divulge his Miracles, Matth. 16.20 and at other times charged his Disciples not to say that he was the Christ. When his Adversaries of all sorts came to tempt him, by putting captious Questions to him, Mat. 22.15, &c he gave them such Answers, as they could not possibly make any advantage of. Mat. 21.23. When they demanded of him by what Authority he acted, he replied by asking them another question, which he knew they durst not Answer. Mat. 2●. 21, 22. When they asked his Opinion about giving Tribute to Caesar, he return'd such an Answer, as sent them away with Silence and Admiration. And this may serve as a Third Instance, wherein the Life of our Blessed Saviour is an Instruction and Pattern to us. The main Instances are yet behind, which I must reserve for my next Lecture. FINIS. Mr. BRADFORD's SERMON, preached at St. Paul's, October the Second, 1699. The Excellency of the Christian Revelation, as it proposeth to Us a Perfect Example. A SERMON preached in the Cathedral Church of St. PAUL, October the 2d. 1699. Being the Seventh for this Year, of the LECTURE, Founded by the Honourable ROBERT boil, Esq; By SAMUEL BRADFORD, Rector of St. Mary le Bow, And Chaplain in Ordinary to His Majesty. LONDON: Printed by Tho. Snowden, for Tho. Parkhurst, at the Bible and Three Crowns, the lower end of Cheapside, near Mercers Chapel. 1699. 1 TIM. I. XV. This is a faithful Saying, and worthy of all Acceptation, that Christ Jesus came into the World, to save Sinners,— IN my last Lecture upon these Words, I endeavoured to show the Credibility of this Saying recommended by St. Paul, from the Excellency of that Pattern, which the Christian Institution proposeth to us, in the Life of our blessed Saviour, this being one Part of that Method, in which Christ Jesus saveth Sinners, Viz. That he did not only instruct us in the Particulars of our Duty by his Doctrine, but moreover hath left us an Example for our Imitation. In treating on this Argument, I observed, First, That the very Manner of our Saviour's Appearing and Dwelling upon Earth, the External Condition and Circumstances of his Life, whilst he sojourned amongst us, were very instructive and exemplary to us. Secondly, That the Manner of our Saviour's demeanour in these Circumstances, his Moral Qualifications and Actions, did in an especial manner exemplify to us those Virtues which we are concerned to imitate. Under this Head, I observed, That the Life of our Saviour was truly human, every way suited to the Condition of human Nature, as it was of God's Creation, and consequently fit to be proposed to us as our Pattern. That it was a Life perfectly Innocent and Inoffensive. That it was Remarkable, for an unusual Conjunction of the greatest Simplicity and Integrity, with an exact Prudence. Thus far I have proceeded, and now go on to what remains, viz. to enumerate divers other Moral Qualifications, which were exemplified to us in an Eminent and Conspicuous Manner, in the same Life, such as these following; a genuine and substantial Piety; a large and disinter ested Charity; a spotless Purity; a profound Humility; an unparalleled Meekness, Gentleness, and Patience; and lastly, a true and sedate Courage, accompanied with an unshaken Resolution and Constancy of Mind. The Consideration of each of these will be the Business of the present Lecture. In the Life of our blessed Saviour we have an Example of a genuine and substantial Piety, by which I mean a great Sense of, and Regard to Almighty God, testified by all such Expressions, as are suitable to the Nature of God, and the Relation between God and Man. Thus for Instance, 〈…〉 as he ever professed that he came from God, and was sent by him; so he constantly acknowledged God in all his Ways, assuming nothing to himself, but as derived from, and depending upon the Father. ●oh. 5. 1●, &c. He declared, that the Son could do nothing of himself, but what he saw the Father do. He ascribed both his Doctrine and his Works to the Father. 〈…〉 10. The Word● that I speak unto you( saith he) I speak not of John 10. myself: but the Father, that dwelleth in me, he doth the Works. Upon the return of the Disciples, whom he had sent abroad, and their giving him an Account of their Success, he ascribed it all to God, saying, Lu●. 10. 21, 22. All things are delivered to me of my Father; joining to this acknowledgement, as his Custom was upon other the like Occasions, a pious and devout Ejaculation to God, lifting up his Eyes to Heaven, and owning the wisdom and Goodness of God, in the Dispensations of his Providence, for so the Evangelist there tells us, that Jesus rejoiced in Spirit, and said, I thank thee, O Father, Lord of Heaven and Earth, that thou hast hide these things from the Wise and Prudent, and hast revealed them unto Babes; even so Father, for it so seemed good in thy sight. As he discovered a deep Sense of God upon his Mind, by such occasional Devotions, so he had also his Seasons of addressing himself to his Father in more solemn Manner, both publicly and privately. John 2.13, 14. chap. 5.1. chap. 7.10. ch. 12.12. Luk. 4.16. He attended the public Worship of God in the Temple upon all solemn Occasions; and his Custom was to frequent the Synagogue on the Sabbath-Days. He frequently retired by himself, for the Exercise of a more secret Devotion, between God and his own Soul. Thus we often red of his withdrawing into a Mountain, Mat. 14.23. Luke 5.16, Mark 1.35. ch. 6.46, &c. Luke 6.12. or his going apart into some desert Place, to pray; which he used to do either in a Morning, rising up a great while before Day; or in an Evening, after he had spent the Day in Works of Charity, continuing sometimes a great part, sometimes the whole of the Night, in these Exercises. Very remarkable Instances we have of his Devotion, both in his solemn Prayer recorded by St. John, John 17. full of the most pious and devout acknowledgements of God, and also in his Agony in the Garden, Ma●. 26.39, 42, 44. ch. 27.46, 50. and during his suffering on the across, when he applied himself with the utmost intenseness and fervency of Spirit to his heavenly Father, in the time of his greatest Distress. He always expressed a very great Regard to whatsoever was any way related to God. His Word he ever mentioned with the highest Respect. Matth. 5.17, 18. Think not, says he, that I am come to destory the Law or the Prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till Heaven and Earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. His Custom was to city the Scriptures upon all Occasions, both for his own Direction and Support, and for the convincing and confuting his Adversaries; and the Application he made of them was always so apposite, so close, and so clear, that his Adversaries had nothing to reply, as might be made evident in abundance of Instances. In like manner, he often expressed his Regard to the Temple, John 4.21. as to God's House, and altho' he told the Woman of Samaria, that the Worship of God was not to be long confined to that, or any other particular Place, yet whilst it was employed by God's Appointment in his Service, he not only attended it constantly himself, but upon two several Occasions, expressed a very extraordinary Zeal against the Prophaners of it, John 2.16.17. Matth. 21.12, 13 rebuking them vehemently for turning his father's House, which had been appointed by him for an House of prayer, into an House of merchandise, and a Den of Thieves. All the Institutions of God were likewise Sacred to him. As in his state of Infancy, all things relating to him were, 〈…〉 by the Piety of Joseph and Mary, performed according to th● Law of the Lord; so when he was grown up to Man's Estate, he did for himself fulfil all Righteonsness. 〈◇〉 ●. 15. For as much as John's Baptism was from Heaven, he freely offered himself to be baptized by him, though( as St. John in●imates) he was far from needing it. He was made and the Law, 〈◇〉 4 4. and therefore readily submitted to it. He attended at the several Festivals, according to its Appointment; he eat the Passover with his Disciples; he observed the Sabbath, tho' not with a Pharisaical Superstition, yet according to the True Design of the Institution; he admonished those whom he healed of the leprosy to offer the Gifts which Moses commanded. He attended at the Synagogue-Service, Matth. 8.4. Luke 5.14. according to the Direction of the Governours of the Jewish Church, and the laudable practise of the Nation. He ever maintained a firm Faith and Trust in God,( one of the chief Instances of a Solid Piety, and the Root of all other Virtues.) Not to mention his Miraculous Works, Mat. 17.20. John 11.41, 42. which were all wrought by Faith in the I ower of the Almighty; his whole Life, from the beginning to the end, was spent in a constant Dependence upon a special Providence, especially during the time of his public Ministry, when he went about doing the Work which was appointed him, and committing himself entirely to the Care of him who had sent him. It may seem too small an Instance to insist upon, that of his Unconcernedness in a Storm, Mat. 8.23. when the Vessel he was in was covered with the Waves, and his Disciples apprehended themselves in danger of perishing; seeing he reproves his Disciples, as having but little Faith upon that Occasion. We have indeed far higher Instances of his Faith in God, under much greater Trials, both when his Sufferings were approaching, and when he was actually under them. When his Disciples discovered their unwillingness to go into Judea, John 11.8, 9, 10. as apprehending the Danger he would be exposed to there, he tells them what was the Principle upon which he acted; Are there not( says he) twelve Hours in the Day? If any Man walk in the Day, he stumbleth not, because he sees the Light of this World, &c. As if he had said, Whatsoever dangers might threaten him, he could safely commit himself to the Divine Protection, which would certainly preserve him till he had finished his Work. In his Discourse with his Disciples, a little before he was apprehended, as he gives many Instances of his Faith, so particularly in those Words, Joh. 16 32. Behold, the Hour cometh, yea, is now come, when ye shall leave me alone: yet I am not alone; because the Father is with me. When his Enemies had seized him, and upon that occasion Peter drew his Sword, our Lord rebuked his irregular Zeal, by declaring his belief, that he could have obtained an Army of Angels to rescue him, Matth. 26.53, 54. had it been a thing fit for him to ask, or for God to grant. When he hung upon the across, he comforted the Penitent Thief, by assuring him, Luk. 23.43. that he should be that Day with him in Paradise. In the midst of his most grievous and pathetical Complaint, he still gave evidence of his Faith, by calling God his God twice in the same Breath; Mat. 27.46. and presently after expired, with an Expression full of Trust in God, Luk 23 46. saying, Father, into thy Hands I commend my Spirit. In Virtue of this Faith, he always made the Glory of God his great End. He could truly profess to the Jews, that he sought not his own Glory; 〈◇〉 7 18. 〈◇〉 8.49.50. but the Glory of him that sent him; which he did both living and dying; and therefore could say to his Father, when he was going to offer himself upon the across, Joh. 17.1, 4. Father, the Hour is come; glorify thy Son, that thy Son also may glorify Thee. I have glorified thee on Earth, I have finished the Work which thou gavest me to do. This indeed is the true Way of glorifying God, by yielding, as our Saviour had done, a ready, a diligent, and a constant Obedience to his Will. Joh. 8.22. He always did those things, which pleased God, and this, not as we are apt to do, with Reluctancy; No, it was his Meat, the pleasure of his Life, 〈◇〉 4.34. to do the Will of God, and to finish his Work. Nor was his Diligence less remarkable than his Willingness. Luke 21.37, 38. In the Day time he was teaching in the Temple, whither the People came early in the Morning to hear him, and he usually spent the whole Day, either in instructing the Minds, or healing the Bodies of Men. Nor did he testify his Piety only by Doing; but, which is yet more difficult, by submitting in all Cases to the Will of his heavenly Father. His coming into the World, his appearing in such mean Circumstances, especially his suffering so many hard things both living and dying, were sufficient Evidences of an entire Resignation of his own Will to the Will of God. When he spake of his approaching Sufferings, Now( saith he) is my Soul troubled, and what shall I say? John 12.27, 28. Father, save me from this Hour: But for this Cause came I to this Hour. Father, glorify thy Name. How full of devout Submission was his Prayer in his Agony, Mar. 14.33, 34. when his Soul was seized with amazement and anguish, when it was exceeding sorrowful, even unto Death, when the anguish of his Spirit caused him to sweat as it were great Drops of Blood falling down to the Ground, Luk. 22.44. when he had all the Sense of, and felt all the Reluctancy to his Sufferings, which innocent human Nature was capable of, falling on his face, and saying, O my father, Mat. 26.39. if it be possible, let this Cup pass from me; nevertheless not as I will, but as thou wilt, repeating the same Words a second, and a third time! The same resigned Temper he again testified to Peter, when he said, Joh. 18.11. The Cup which my father hath given me, shall I not drink it? And hereby all the Reluctancy of his human Nature is justified, as perfectly innocent and blameless; since as it was no more than what was truly Natural and human, so it was accompanied with an entire Resignation to the Divine Will. For this is all that God doth or can require of a Creature, not to desire, not to be fond of Sufferings, nay, not to be insensible of them, or unaffected with them; but if it be his will to inflict them, willingly to submit to, and acquiesce in his disposal. 'tis this indeed which renders Submission a Virtue, that in exercising it, our wills are resigned to God's; and it was this, which exceedingly enhanced the Virtue of our Saviour's Submission, that he appears to have had so quick and tender a Sense both of his approaching and present Sufferings, and yet submitted. His Nature recoyled, but did not rebel. His Will, if it had been fit, would have chosen otherwise; but not being so, it yielded. To conclude this Head; Our Saviour's Piety appeared, in his making it his Business to excite the same Disposition in others. This was the Design of his public Preaching, and of his more private Conversation, to instruct Men in the Knowledge of God and his Will, and to persuade them to a suitable practise; to which purpose he laid hold of every opportunity and Occasion of discoursing to those that were with him, Joh. 4.10. ch●p 6.27. Luke ●4. 41, 42. ch. 11.27 ch. 14.37, 12, 15.16. on Divine and Spiritual Subjects, as will appear in abundance of Instances to any one who carefully peruses the Evangelists; such a sense had he of God and Divine Things upon his Mind, that out of the abundance of his Heart, his Mouth was always thus speaking. There was further exemplified to us, in the Life of our blessed Saviour, a large and disinterested Charity. His Piety and Charity were in Truth so intermixed, that the very same Instances may be very often produced for both, he having made, as we should do, his Love to Men the Effect and Proof of his Love to God, and the Acts of his Obedience being for the most part so many Instances of Beneficence also. Charity was the Motive; and the Exercise of it, the great Design of his coming into the World. This is that faithful Saying, recorded in our Text, that Christ Jesus came into the World to save Sinners. And whilst he was in the World, his Business was, Acts 10.38. to go about doing good. It was his daily Employment, throughout the Course of his public Ministry, to do good to the Souls and Bodies of Men. Thus the Evangelist tells us, Jesus went about all the Cities and Villages, Mat. 9.35. teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every Sickness, and every Disease among the People. He spent his time, as appears by the Account the Evangelists give us throughout their History, in instructing the Ignorant, reproving the Guilty, inviting Sinners to Repentance, encouraging the Penitent, and restoring Health and Strength to the Diseased and Infirm. I mention the Cures he wrought, because it is impossible to represent the Life of our Saviour truly, without taking Notice of those Actions, which filled up so considerable a part of his Life, and consequently of his History, and which were indeed so notorious, as that the Jews themselves, together with the most Learned of the Ancient Infidels among the Pagans, such as Julian and Celsus, acknowledged them, tho' they did not own the Power by which he did them. However, I insist not now upon the miraculous Power by which he wrought his Cures; but only upon the Charity which he exercised therein, all the Miracles, which are ascribed to him, being also so many Instances of Kindness and Beneficence. Moreover, he did good, like his heavenly Father, to all sorts of Men, to the Evil and to the good. He did not despise or overlook any for their Poverty, or the Meanness of their Condition; nay, for their Ignorance, or their past Faults, if they were but willing to be instructed, and to amend for the future. He conversed with the worst of Men; both those that were esteemed so, and those that really were so, as a Physician with his Patients, in order to the curing their Spiritual Diseases. He particularly encouraged repenting Sinners, declaring often, Luk 19.10 that he came to seek and to save that which was lost. He applied himself first indeed to the lost Sheep of the House of Israel: Mat. 15.24. But to show that he did not intend to confine his Charity to the Jews only, he extended it to the Samaritans, verse 22. John 4.10, 40. and to the Gentiles also, as there was occasion offered. He readily laid hold of every opportunity of being kind and useful, nay, he sought opportunities that he might be so. He kindly received those who came to him privately for Information; Joh 3● &c nor do we ever red, that he refused to give either Instruction or Relief to any one that seriously asked it of him. He did indeed at the first seem to deny the Woman of Canaan; Matth 15.24, &c. but, as it appears, it was only to try her, and thereby to have an occasion of doing what was most grateful to him, commending and encouraging her Faith. When he was willing to retire, Luk. 9.10, 11, 12, 13. yet if the People followed and prest upon him, his Compassion moved him to entertain them kindly, to teach, to heal, and to feed them. Nay, he did not always stay till he was asked; but often prevented the miserable, and saved them the trouble of petitioning, by kindly offering his Assistance, whenever he beholded a compassionable Object. When he beholded a poor Man lying at the Pool of Bethesda, Joh. 5.6, 7. infirm and helpless, knowing that he had laboured under his Infirmity many Years, and had waited there a long time in vain, he asked him, Whether he would be made whole? and immediately restored his Strength to him; and again finding him a little after in the Temple, he made his first Kindness the Occasion of a second and a greater favour, admonishing him to improve the Blessing he had received: Behold! saith he, verse 14. thou art made whole; sin no more, lest a worse thing come unto thee. His raising the Widow's Son, Luk. 7.13, was another Instance of the same kind, when his Goodness moved him to surprise the sorrowful Mother with an unexpected Favour. Moreover, Whatsoever good he did, he did it freely, having no other Reward but the Satisfaction of doing it. Nay, he persevered in doing good, in spite of all the many Provocations he met with to the contrary. He did, as his Gospel hath obliged his Disciples, Good for Evil. Even when his Enemies exercised the utmost of their Malice and Fury against him, he ceased not to pity and to pray for them. How pathetically did he express himself towards Jerusalem, a little before his Suffering, declaring the desire he had, and the Pains he had taken to prevent its ruin! O Jerusalem, Mat. 23.37. Jerusalem! How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and ye would not! Even when he was nailed to the across, and felt the worst that they could do to him, he made the best Apology for them, Luk. 23.34. that Charity could invent, with his dying Breath recommending those that crucified him, to the Mercy of God. Nay, he died for them, who thus used him, as well as for the rest of Mankind, who had grievously offended both his Father and him. And herein was Love, the greatest that ever any other Man could be supposed to have for his very best Friend; Joh. 15.13. Rom. 5.6, 8, 10. but Jesus exercised it towards his Enemies, towards ungodly Men and Sinners, after which I need not, nay, I cannot add any thing, whereby to set forth the unbounded and disinterested Charity of our Saviour. I proceed therefore to consider, That spotless Purity, in which also our Lord made himself an Example to Men; by which I mean, that his Soul was not in the least defiled by dwelling in a Body of Flesh, nor corrupted by conversing with material and sensible Objects; but the reasonable and the divine Life prevailed and triumphed over the Animal. They were but few of the Pleasures of Sense which he vouchsafed to partake of, and those also very sparing. He was so wholly taken up with the Works of Piety and Charity above-mentioned, as to show no other Regard for his Body, than what was absolutely necessary for the rendering it serviceable to his Mind, very often neglecting it, and denying it even its innocent and lawful Refreshments, whilst he was busy in the Assairs of his great Employment. Mark 3.20. Joh. 4.6.7, 31, 32, 34. He was frequently exposed to hunger, and thirst, and weariness, whilst he went about preaching the Gospel, and administering Help to the Needy. He had not sometimes leisure to cat his Bread, nor was he solicitous about it, having, as he told his Disciples, Meat to eat, which they knew not of. He refused not indeed, when invited, to be present at Entertainments, and sometimes accepted the Respect of being anointed with costly ointment; but in neither of these Instances was there any thing justly liable to censure. He always made the Entertainment an opportunity, not only of obliging such as invited him, but moreover of discoursing piously and usefully to the Company there present, of which we have divers remarkable Instances. Luk. 5.29. chap. 14.3, &c. chap. 19.9, &c. In permitting himself to be anointed with a very costly Ointment( which seems to have been upon two distinct Occasions, and by two several Persons) he allowed in both Instances a Respect to be paid to him, Mat. 26.6. Joh. 12.3. Luke 7.37. which was justly due, and very seasonably paid; and in one of them particularly an Occasion to be given for recording the Repentance and the Gratitudue of a reclaimed Sinner, as an Example and Encouragement to future Generations. Our Lord did not indeed withdraw from the World, as I have already observed, that he might place himself out of the reach of sensible Objects, by which Men are so apt to be ensnared; nor did he, that we red of, use any unnatural and uncouth Methods for mortifying the Flesh, nor exercise any of those foolish Austerities, for which some fanciful Religionists have been famous;( all which in Truth looks either like a cowardly forsaking the Station which Providence hath assigned us, in order to keep out of harms way, doing little or no good, in order to the doing no evil; or else like a vain Ambition to appear singular and extraordinary; or seems at the best but the result of Ignorance and Superstition:) but he preserved himself innocent and pure,( as we ought to do) in Ways and Methods suitable to the Condition of human Nature, and the Design of this present Life, always keeping his Body in that perfect Subjection to his Spirit, that it might be a ready Instrument either in doing or suffering the Will of God. And therefore, when by God's Will he was exposed not only to the more tolerable Inconveniencies and Hardships of Life, but to very grievous Sufferings also, Isa. 50.5, 6. he was not rebellious, as the Prophet speaks in his Name, neither turned he away back: but gave his back to the Smiters, and his Cheeks to them that plucked off the Hair; he hide not his Face from shane and spitting. As he had subdued his Flesh before, 1 〈◇〉, 1, 2. so then he suffered in it, instructing us thereby to arm ourselves with the same Mind, ceasing from sin, and living the rest of our time in the Flesh, not to the Lusts of Men, but to the Will of God. The next Instance I name, in which our blessed Saviour became an Example to us, was his profound Humility. I have already observed, That his voluntary assuming our Nature, and submitting to all the Circumstances with which his Incarnation was attended, were Instances of a wonderful Condescension; as likewise that in the more private part of his Life, he was an eminent Pattern of Humility: and when he took upon him his public Employment, notwithstanding the real Dignity of his Person, and the singular Nature of his Commission, yet his Temper and his Carriage were not altered. He took no worldly State upon him. He choose for his immediate Attendants, Men of the meanest Rank and Education. John 6.15. He ever declined the Offers of Secular Power and Honor. When he once accepted the Respect and Applauses of the People, it was, as the Evangelist observes, Matth. 21, 9, 16. from the Multitudes, and as himself expresses it, out of the Mouth of Babes and Sucklings, and this too not till he knew that the time of his leaving this World drew near. John 8.49, 50. He honoured his Father, as he told the Jews, not seeking his own Glory; so far from that, that he lived in those Circumstances, and continually did those things, which he certainly knew would, though unreasonably, cause him to be despised by that evil Generation, sacrificing his very Reputation to the Honour of God, and the Benefit of Mankind. When one called him, Mat. 19.17. good Master, he replied, that no one was good, but God; not thereby denying himself to be good, or that he was really God; but making this Reply to one that spake to him in the Style, which the Jews used towards their Doctors, looking upon him as a mere Man, according to the Form, which he had taken upon him. He complied, as I took Notice before, with Institutions which he had no need of, that he might be an Example to others. He condescended to converse with the meanest, and the worst of Men, that he might be useful to them. He made a general and an earnest Invitation to Sinners, Matth. 11.28, 29. to come to him, if they were but touched with a Sense of their Sins, and were desirous to be delivered from the Burden of them, assuring them for their Encouragement, that he was lowly in Heart. His Disciples marveled, when they saw him talking with the Woman of Samaria, John 4.27. which he readily condescended to do for her Instruction. Mat. 19.13. ch. 18.2, &c. He took great Notice, as I have observed, of the young Children which were presented to him, and testified an especial Regard to all such as should be found like to them, in simplicity and humility of Temper, however little and inconsiderable they might appear in the Eyes of the World. He declared, Mat. 12.48. that whosoever should do the Will of his heavenly Father, without any regard to his Quality or Circumstances in the World, was to him as his his Brother, his Sister, and his Mother. Luk. 22.27. Towards his Disciples he carried it not only as a Brother and a Friend, but sometimes also as a Servant. Nay, a little before he left them, he took the Habit of a Servant upon him, Joh● 13.4. &c. and washed their Feet, telling them, that he, their Lord and Master, did this, to give them an Example, that they might do likewise. And again elsewhere, proposing himself as their Pattern, Matth. 20.10, ●. 28. he declared, that the Son of Man came not to be ministered unto, but to minister, and to give his Life a ransom for many. And this indeed was the greatest Expression and Testimony of Humility, that was possible, that after having lived an humble and a despised Life, he should submit to an accursed death, attended with the most ignominious Circ●mstances; 〈◇〉. 12.2. that he not only endured the pain of 〈◇〉 across, but despised the shane also; that as he had made himself of no Reputation, by taking upon him the form of a Servant, being made in the likeness of Men; so being found in fashion as a Man, he yet further humbled himself to the very lowest degre● becoming obedient to Death, even the Death of the across. The next Instance I named was our blessed Saviour● great Meekness and Gentleness towards all forts of Men. This was the Natural Effect of his Humility, and therefore he joins his Meekness and Lowliness in He●●t, M●● 11. ●. when he invites and encourages Sinners to con●● to him. 〈◇〉 12. 1●.20. It is cited by St. Matthew as a Prophe●y which related to him, and which he exactly fulfilled, that he should not strive nor cry, neither should any Man hear his Voice in the Streets; a bruised Reed he should not break, nor quench the smoking Flax, importing, that by his meek and gentle behaviour he should encourage& strengthen the humble& weakhearted. He calls himself, for the same reason, Joh. 10.14. the Good Shepherd, because of his tender Care towards such, as should come under his special Conduct. Accordingly he managed, his Disciples with great tenderness, instructing them( as I have observed) as they were able to receive Instruction; bearing with their Ignorance, and Indisposedness to understand and remember what he said to them; reproving them faithfully, but in most friendly manner, usually in such soft Terms as these, Mat. 16.9. ch. 8.26. Do ye not yet understand, neither remember? Why are ye fearful, O ye of little Faith? Nay, when in the time of his Agony he had desired three of them to watch with him, and they suffered themselves to be overtaken with Sleep, he only said, applying himself particularly to Peter, who had expressed the greatest Confidence, What, Mat. 26.40, 41. could ye not watch with me one Hour? Watch and pray, that ye enter not into Temptation. The Spirit indeed is willing: but the Flesh is weak. But his Meekness appeared most eminently in his Carriage towards his Enemies, Heb. 12.3. whilst he endured the Contradiction of Sinners against himself. When the Pharisees, the worst of Men, reproached and upbraided him for his good Works, accusing him as a profane and loose Man, nay, as an Impostor, and a Magician, he often condescended to argue the Case with them, giving them unanswerable Arguments, Mat. 9.3, 11 ch 12.3, 11, 24. and very mildred Words, in his own Vindication, in order, if possible, to have satisfied and convinced them, of which we have divers observable Instances in the Evanglists. 'tis true, he did sometimes take another Course with these Men, accusing and upbraiding them in a very severe manner, telling them they were Hypocrites, Mat. 23.13, 17, 33. Mat. 12.39. Joh. 8.44. Fools and blind, an evil and an adulterous Generation, Serpents, and a Generation of Vipers, and finally Children of the Devil, which may seem an Objection against the Meekness of his Temper and Behaviour. But if the Matter be thoroughly considered, this admits of a very fair Account, and such as is altogether consistent with what I have said upon this Head. Supposing the Scribes and Pharisees to have been of such a Temper as the History of the Evangelists represents them( of which there can be no reason to doubt) there's nothing said of them by our Saviour, but what was strictly true. Malice and hypocrisy mixed together make the very worst Constitution, that human Nature is capable of, which cannot be better represented, than by resembling it to that of venomous Creatures, or accursed Spirits, and is in truth so exquisitely bad, that hardly any thing bad enough can be said of it. 'tis true, after all this, it might not have become every private Man to have told them the truth so openly, and so plainly; and that partly for want of a certain Knowledge of the inward Temper and Disposition of others; and partly for want of a special Authority to rebuk all sorts of Sinners with freedom: but our blessed Saviour, who, as we believe, thoroughly knew the Hearts of Men, and was come into the World with a special and extraordinary Commission from God, might well be allowed, to tell them their own, in the plainest Terms. John the Baptist, by Virtue of a Divine Commission, did the like; Matth. 3 7. and much more might He, whom St. John acknowledged to be so much Greater than himself, do it. Especially if we add, That he had taken the gentler Course first, mildly arguing with them, with Great Strength of Reason, as I have already observed. To conclude this Particular; Our Saviour's Meekness was then most Conspicuous, when he met with the utmost personal Provocations: When one of his own Disciples vilely betrayed him, upon his approaching to give him the traitorous Kiss, he said no more, but Friend, Mat. 26.50. Luke 22.48, 52, 53. Wherefore art thou come? And again, Judas, betrayest thou the Son of Man with a Kiss? To the Chief Priests, and Captains, and Elders, that came with Judas, he addressed himself in this mildred Language, Be ye come out as against a Thief, with Swords and Staves? When I was daily with you in the Temple, ye stretched forth no Hands against me: but this is your Hour, and the Power of Darkness. Not one passionate or indecent Expression in all this; nor when he was presently after brought upon his trial; nor under his Sufferings themselves. But that leads me to another Instance, nearly allied to this of Meekness, Viz. The Great Patience of our Lord, under the sharpest Sufferings of various kinds. That he quietly underwent many Inconveniencies and Hardships, through the Course of a mean and poor Life, may be rather called Contentedness than Patience; that he bore with the Weakness of his Friends; and the perverseness of his Enemies, during the space of his public Ministry, may be properly reduced to the last Head of Meekness; but his Patience appeared in his quietly sustaining those severe Sufferings which befell him, both immediately before, and at his Crucisixion, during all which time, it is observable, that not one froward or impatient word proceeded out of his Mouth. When he stood before the Council, and they laid many grievous things to his Charge, which he knew to be false, Mat. 26.63. he held his peace. When an Officer insolently stroke him, without any Order from the Council, Joh 18.23. he only said, If I have spoken evil; bear witness of the evil: But if well; why smitest thou me? When Pilate ordered him to be scourged, and when the Soldiers spit upon him, Matth 27. 2●, &c. mocked him, and abused him in divers rude and insolent Ways, his Patience was still invincible. Acts 8.32. He was after all lead as a Sheep to the slaughter, and like a Lamb dumb before his Shearer, Mat. 27.46. Psal. 22.1. so opened he not his Mouth. Upon the across indeed he once complained; but it was in the Words of a prophetic Psalm, indicted long before, for that very purpose, making his humble Application to GOD, as to One in whom he knew he had a sure Interest, notwithstanding the Severity of his Sufferings, Luk. 23.46. in which Confidence he immediately after ●esigned his Spirit to him. And that which rendered this Patience of our Lord still the more considerable was, that he was all this while conscious of Perfect Innocency, and very sensible of the Injury done him by those who inflicted these Sufferings upon him. To this purpose St. Peter argues in this very Case, proposing our Lord, as a Pattern to us herein. This,( says he) is thank-worthy, 1 Pet. 2.19, &c. if a Man for Conscience toward God endure Grief, suffering wrongfully. For what Glory is it, if when ye be buffeted for your Faults, ye take it patiently? But if, when ye do well and suffer for it, ye take it patiently; this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an Example, that ye should follow his Steps; Who did no sin, neither was guile found in his Mouth; Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to Him who judgeth righteously. I come now to the last Instance I mentioned, wherein our blessed Saviour became our Example, and that was in a True and Sedate Courage, testified by an unshaken Resolution and Constancy of Mind. Having fixed hi● End, he pursued it resolutely, upon all Occasions bearing up against whatsoever Temptation or Opposition he met with in his way. I might begin with the Constancy which he shew'd in resisting the Temptation of the Devil, Matth. 4.1, &c. when he assaulted him by several different Methods, at his setting out upon his great Work; which to those who are his Disciples, is a Pattern to instruct and encourage them, in withstanding all the Attempts of their Spiritual and Invisible Enemy: But I rather choose to take Notice of his Constancy in resisting and overcoming all the Temptations he met with from Men, of which we have many Instances, which cannot be denied by our Adversaries themselves. To this purpose 'tis observable, that he was neither affencted with the Applauses, nor imposed upon by the Pretences, nor discouraged by the Reproaches and threatenings of those he had to do with. ●oh. 6.15. Sometimes nothing would satisfy the People, but to set him up immediately for a King; but, because he knew this was not agreeable to the design of his coming, he declined the Offer At other times, his Enemies would speak him fair, in order to betray him: But he discerned their hypocrisy and Wickedness, Mat. 22.18. and would give them no Advantage against him. For the most part they discovered their Hatred to him very openly, so that he knew that he went in danger of his Life amongst them: but neither did this deter him from pursuing his great Design. Mat. 14.13. Joh. 11.54. He withdrew indeed upon Occasion from one Place to another, to avoid their Fury: but he never deserted his Work, or neglected the least part of his Duty from fear; but was always employed in the great Business of his High Calling, wheresoever he went. If an Occasion of exercising his Charity offered itself, though upon a Sabbath-Day, and in the Presence of the Pharisees, Mat. 12.10. yet he laid hold of it, and did the thing which he certainly knew they would lay to his Charge, John 5.32, &c. ch. 10.24, 25, &c. as a Crime. He would upon all fair Occasions justify himself to their Faces, owning who he was, in such Terms as they understood well enough. Mat. 16.23. He very often discoursed with his Disciples of his Sufferings, as what he certainly foreknew and expected; and when Peter would have tempted him to spare himself, he rebuked him more sharply upon that, than ever he did upon any other Occasion. Joh. 7.7, 10 14, 25, 26. When any of the Festivals required his Presence at Jerusalem, he went thither, tho' he knew that they sought his Life; nay, he went to the Temple, and taught publicly in the midst of their most solemn Assemblies, so that some of them said upon that Occasion, Is not this he, whom the Jews seek to kill? But lo, he speaketh boldly, and they say nothing to him! Do the Rulers know indeed that this is the very Christ? But most remarkably did he do this at his last Passover, Joh. 11.7, 8, 9. when his Disciples, apprehensive of the Jews Designs against him, would have deterred him from going up, but could not prevail. As he was going up with them, Mat. 20.18, 19. he told them, plainly and very particularly, the Things which should befall him at Jerusalem, yet he entered into the City in a more public and Solemn Manner, Joh. 12, 12. than he had ever done before; and altho' he went in the Evenings to lodge at Bethany, Mat. 21.17, 18. yet he return'd in the Morning to Jerusalem, where he continued to converse freely and openly, till he was apprehended. A little before he was seized, he entertained a long and particular Discourse with his Disciples, Joh. 13.14.15.16. ch. taking his solemn Leave of them, and instructing and comforting them, with Respect to his Absence from them. When his Discourse was finished, and he had recommended himself and them to God by Prayer, chap. 17. he went with them directly to the Garden, there expecting the Traitor Judas, Joh. 18.1, 2 who knew the Place, as being that to which Jesus was wont to resort with his Disciples. When he was come thither, ver. 7, 8, 9. he met the Officers that were sent to take him, and told them, that He was the Person whom they looked for, by that means giving his Disciples an opportunity to make their Escape. When he was brought first before the Chief Priest and Council, M●●. 2●. 63.64.65. 〈◇〉 7.11. 〈◇〉 6.13. and afterwards before Pilate, he was so far from a cowardly Tergiversation, that with great Resolution and Constancy of Mind, he owned himself to be what he was, and when they wanted Evidence to convict him, gave them an opportunity of doing it out of his own Mouth, witnessing, as St. Paul expresses it, a good Confession. And as the certain and near Prospect of his Sufferings could not discourage him from thus going on, to meet and face them; so neither did the feeling of them, when they were the most sharp and severe, weaken his Resolution, or break the firmness of his Spirit. 'tis true, that both in his Agony in the Garden( as I before observ●d) and likewise whilst he was upon the across, he discovered a very quick Sense of his Sufferings, and such as some of the Adversaries of Christianity have urged as a plausible Argument, that our Saviour wanted that Courage and Firmness of Spirit, which I have ascribed to him. But in this they betray as much Ignorance as Malice, and plainly show that they not only are destitute of a Spiritual and Divine Sense, but that they want also a just Idea of the Frame of human Nature. The Virtue of Courage cannot consist in the Strength and vigour of the Animal Spirits; nor in an obstinate Resolution not to complain, or seem at all sensible of Sufferings. On the contrary the most excellent Constitution, particularly to the Purposes of Virtue and Piety, is undoubtedly that which is most tender and sensible; and such a Constitution we may therefore reasonably presume our Saviour's to have been, which as it would necessary occasion a very quick Sense both of the Pain and the Ignominy he was exposed to, so there was in his Case also a Concurrence of many other Circumstances, whereby this Sense would be heightened. He, whom we Christians believe to have been the Son of God, and to have suffered for the Sins of Men, in order to the making Expiation for them, must necessary have had a deep Sense of the Displeasure of his heavenly Father, on Account of the apostasy of Mankind; as also of the heinous Evil of Sin, and all the Misery to which it had exposed, the Children of Men. He must have been farther strongly affencted with the disingenuity and baseness of those Men by whom he was thus vilely and cruelly treated, and from thence considered the Difficulty of recovering Sinners to God, and the Misery to which a great Part of Mankind would through their own Perverseness still expose themselves, notwithstanding all he did and suffered for them. He was wise and good enough, possessed with such an ardent Love both to God and Man, as to be deeply touched with these and many other such like Apprehensions, which may not perhaps duly affect us, through our Ignorance, inconsiderateness and narrowness of Spirit. And after all, he might be left by God to feel as much from all these Circumstances concurring, as innocent human Nature is capable of feeling, that by this Means his Sufferings might be so much the more considerable and valuabe, to the Ends for which they were designed. And I doubt not, but whosoever has good Nature and Religion enough to be in any measure touched with these Considerations, will readily aclowledge, that as our Saviour's Sufferings were much greater than those of any other Man upon Earth, so his Sense of them was very well consistent with True Courage and Firmness of Spirit; since notwithstanding all their aggravating Circumstances, he persisted to the last in a submissive Resignation of himself to the Will of God. To conclude this Particular; As from the beginning of his Sufferings to the end, he uttered nothing unbecoming his Character, so whilst he hung upon the across, and his Pain and Grief must be supposed most exquisite, he said divers things, which shewed both the Clearness of his Apprehension, and the firmness of his Mind at that time. He expressed a tender Regard to his Mother, the blessed Virgin, Joh. 19.25. Luk. 23 34, 42. Joh. 19 28, 29, 30. committing her to the Care of his beloved Disciple; he kindly apologized and prayed for his Enemies; he comforted the Penitent Malefactor; and when he knew that all things were accomplished, saving one prophesy, of their giving him Vinegar to drink, he gave an Occasion for offering it, and when he had received it, he declared, that it was finished, and commending his Spirit to his heavenly Father, he bowed his Head, and gave up the Ghost, remaining thus constant and unalterable to the last, and conquering even by dying. And thus I have gone through what I proposed, briefly pointing at several Instances, in which our blessed Saviour hath given us an Example, and of which the Evangelists have given us a more full and particular Narrative; whose Writings upon this Account deserve our most serious and impartial perusual, as describing to us, in a plain, simplo, and unaffected Style, a Life to which there is nothing comparable, in the most learned and renowned Historians; a Life which none but the Son of God could have lived, and which none but those who conversed with him, or were endowed in some measure with his Spirit, could have written, as the Evangelists have done. Had our Saviour been no greater a Person, than the Adversaries of Christianity suppose him; and had the Evangelists been furnished with no greater Abilities than their Education had given them, we could not possibly have had from them, such fair Characters of True Goodness, of Solid Piety and Virtue of all Kinds, without the least Defect or Mixture, as we red in the Gospels. I shall conclude this Discourse with admonishing myself, and all that hear me, of the mighty Obligation this Example lays upon all the professed Disciples of Jesus. It is the Example of him whom we call our Lord and Master, who took our Nature upon him, that he might not only teach, but show us how to live, and who hath engaged us in the highest manner, by living and dying for our sakes 'tis, in a word, the Example of God, when he became Man, that he might restore us to the Image and the Favour of God. Then, and then only shall we represent him truly to the World, when we become like to him in our Tempers and our Practices; by this Means we may hope to convince Unbelievers, and to procure that Esteem and Honour to the Name of our Lord, which is due from all Mankind. FINIS. The Excellency of the Christian Revelation, as it promiseth Assistance, and complete Salvation to Sinners. A SERMON preached in the Cathedral Church of St. PAUL, November the 6th. 1699. Being the Eighth, for this Year, of the Lecture founded by the Honourable Robert boil, Esq; By SAMUEL BRADFORD, Rector of St. Mary le Bow, Chaplain in Ordinary to His Majesty. LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers chapel, 1699. 1 TIM 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World, to save Sinner.— IN discoursing of the Method, in which the great Mediator between God and Man, Christ Jesus, hath undertaken to save Sinners, I proposed to consider the Necessities of fallen Men, and thereby to evince both that we had very great need of the assistance of a Mediator, and that no Method, which we can possibly think of, could have so fully answered the end of providing for our Necessities, as that which our blessed Saviour, by his coming into the World hath been pleased to take. The Necessities of Men I reduced to four Heads. First, A suspicion and jealousy of Mind concerning God, and an Alienation from him, as consequent thereupon. Secondly, A gross ignorance of God, of themselves, and of the several particulars of their Duty. Thirdly, An indisposition and inability to comply with the Divine Will, although it should be fully and clearly revealed. Fourthly, After all, an incapacity of removing those other evil and mischievous Consequences, to which their sins had exposed them, and of obtaining for themselves that complete Salvation, which they stood in need of. The two former of these I have considered at large, and now proceed to those two which remain, which I shall treat of with greater Brevity, what I have to offer upon these Heads, not requiring so much enlargement, as on the former. Thirdly therefore, The next Difficulty which fallen Men are under, is this, That they find themselves indisposed and unable to comply with the Divine Will, even when it is fully and clearly revealed to them. Whosoever will impartially consider what I have offered, touching the Precepts and Example of our Blessed Saviour, and will seriously study the Writings of the New Testament, in which a particular account of each of them is contained, must aclowledge, that a professed Christian cannot want sufficient Instruction, in all the particulars of his Duty: But there is still something farther necessary, viz. to be both able and willing to comply with the Precepts, and to imitate the Example thus set before him. Christians themselves confess, and complain with the Apostle, ●om. 7.23. that they see another Law in their Members, warring against the Law of their Minds, which, antecedently to the Grace of the Gospel, brings them into Captivity. And the Adversaries of Christianity make this a great Objection against our holy Profession, and I doubt not but that it is, at the bottom, the principal ground of their Infidelity, that the Precepts of our Lord are too strict, and his Example too exact, to be complied with and imitated by human Nature. And this is evidently the Reason, why so many professed Christians act disagreeably to their Profession, viz. That their Appetites and Passions are too strong for their Understanding and Reason: they know the Will of God, and inwardly approve it, but cannot prevail with themselves to obey it: to Will, that is to have some faint and imperfect inclination to act according to the conviction of their Judgments, is present with them; Vers. 18, 19. but how to perform that which is good, they find not: So that the good which they would, they do not; but the evil which they would not, that they do, as the same Apostle emphatically expresses it. And all this is but one of those evil Consequences, which, as I observed in a former Lecture, Lect. ij. p. 20, 21. naturally follow our apostasy from God. My present Business therefore is to show, what Provision our Mediator hath made in this case; and this I shall do, in the three following Particulars. I. Our Blessed Saviour hath provided in this instance, by annexing such Sanctions to his Precepts, as do naturally tend most powerfully to influence our Minds. II. By promising the assistance of the Divine Spirit, for the enabling us to do what of ourselves we cannot. III. By settling such institutions to be constantly observed and used in his Church, as are both in their own Nature proper to excite us, and are moreover designed as Means of conveying the Grace. of the Holy Spirit to us. I. By annexing such Sanctions to his Precepts, as do naturally tend most powerfully to influence our Minds. The Precepts of Christianity are all of them so perfectly good in their own Nature, and so thoroughly agreeable to the Understanding of a reasonable Creature, that every Man to whom they are made known, would readily comply with them, if it were not for the seeming Pleasures of Sin, and the difficulties with which some instances of Virtue seem to be attended; seem, I say; for after all, the Experience of every good Christian fully satisfies him, that the present Pleasure, which attends a faithful compliance with the Precepts of the Gospel, greatly preponderates all its difficulties; as the uneasiness and the remorse, which attend a sinful Course of Life, do on the other hand render its Pleasures very inconsiderable. Prov. 3.17. The ways of Wisdom are ways of Pleasantness, and all her Paths are Peace; and to him that is become a thorough Christian, the Commandments of God are not Grievous. 1 John 5.3. But nevertheless, thus it falls out, through the Error and Corruption of Mankind, that Men are frequently misled by a present Pleasure, which they feel in complying with their sensual inclinations; and that the practise of Christian Piety and Virtue, forasmuch as it thwarts such inclinations, becomes difficult and irksome to them. Now to balance this, our Blessed Saviour hath by his Gospel proposed, over and above the present satisfaction and Pleasure which are to be found in compliance with his Laws, future rewards for our Obedience, and future Punishments for our Disobedience. The Passions of Hope and Fear were implanted in our Nature by him who made us, to be a check upon our present Sense; and they are of especial Use to us, during this state of our trial, to preserve us from being influenced by the false and deceitful appearances of present and sensible Objects. And although we cannot be said to have arrived at a Christian Frame and Constitution of Spirit, till we hearty approve the Precepts of our Religion, and choose to comply with them, on account of their own intrinsic reasonableness and goodness; yet 'tis usually by the hope of Rewards, and the fear of Punishments, that our Minds are at first awakened, and our thoughts become duly fixed; and even after we have attained to a sincere and prevalent love of Piety and Virtue upon their own account, yet still our nopes and fears are of great use to us, to excite our Minds, to quicken our Endeavours, and to turn the Scale, upon all Emergencies, against the temptations of Sense. And by how much the more considerable the Objects of our hope and fear are, by so much the greater is the influence which they will have upon us. For which reason, the Gospel hath proposed to us such Rewards and Punishments in the life to come, as to those who thoroughly believe and consider them, will appear infinitely to outweigh all the present Pleasures by which foolish Sinners are courted, and the present difficulties by which they are apt to be discouraged. For it promiseth on the one hand, all that Happiness, which human Nature completed by the union of a purified Soul with an incorruptible Body, and restored to the favour of Almighty God, is capable of; and on the other hand, it threatens all that Misery, that Men composed of Soul and Body reunited, but unregenerated, and abandoned by God, are obnoxious to; the particulars of which states are indeed such as we, cannot have a full conception of in this Life; but from the general view which the Gospel hath given us, both of the Quality, and the Duration of this future Happiness and Misery, we have all the reason in the World to infer, that nothing, but either downright disbelief of these things, or the want of representing them duly to our Minds, by frequent and serious consideration, can render them ineffectual to excite our hope and fear to that degree, as will serve to influence our tempers and our lives. For the farther promoting of which ends, the Gospel hath fully and clearly asserted the Reality and Certainty of these future recompenses, not speaking of them, as of what may possibly be, or what is only probable; but as of what we may as surely depend upon, as upon any other Truths which it hath revealed to us, leaving no room for any professed Christian to doubt or hesitate concerning them. And herein it must be granted, that the Method taken by the Christian Institution, for exciting our hope and fear, and by consequence for moving us effectually to comply with its Precepts, altogether surpasses what has been done by any other institution of Religion. It would be ridiculous to compare the dreams of Pagan Poets, or the Mahometan Fables, concerning the Rewards and Punishments of the life to come, with the Promises and threatenings of the Gospel. As to the Mosaical Institution, which we Christians aclowledge to have been Divine, it looked no farther in its Promises and threatenings, at least not in plain and express terms, than to the good and evil things of the present life. Not but that wise and good Men amongst the Jews, looking beyond the Letter of their Law, did see, tho' obscurely, into the other World. The notion of the Soul's Immortality was indeed from Nature and Reason, generally embraced by the considering part of Mankind: but yet the wisest and best Philosophers expressed themselves very dubiously with respect to a future State, of which sufficient Evidence might be produced both from Socrates amongst the Greeks, and Tully amongst the Romans, who seem to have gone as far as any others in the Expectation and Hope of Immortality; but yet could not say enough powerfully to excite the hopes of good Men, or the fears of the Wicked, to such a degree, as might suffice to balance the Temptations of the present Life, at least with the vulgar and unthinking part of Men, which is by far the greater number. Whereas the Gospel speaks so plainly, and so positively of these matters, as may be sufficient to influence all sorts of Men by whom it is believed. To conclude this Particular; The belief of the recompenses of the Life to come, as revealed by the Gospel, is that which has made so wide a difference between the Christian and the Pagan World. What the State of the Heathen was, before the publishing of Christianity, I have observed in a former Lecture. Lect. ij. p. 23. Men were almost universally and totally fallen from the Divine, and sunk into the Animal Life, estranged from God, and enslaved by the Devil and their own Lusts: But when the Gospel was Published, it awakened their Minds, causing them to look sorward towards another Life, and to consider the consequences of their present behaviour. There are indeed in this degenerate State of the Christian Church, abundance of Men professing themselves Christians, who are yet as unreform'd as the worst of Infidels: But then, 'tis because they do not hearty believe, or at least do not at all consider the Principles of Christianity. But as this is certain, that where Christianity is professed, there are far greater numbers of all Ranks of Men, who are persuaded to the practise of Piety and Virtue, than there are in other parts of the World; so 'tis as evident, that this is in great measure owing to the Principles which I am now speaking of. 'tis the belief of a future Life, which keeps bad Men in the Christian World, from being much worse than they are: 'tis that which first awakened and excited most of those, who are reclaimed from an evil Course: And 'tis that, which those who are become Christians in good earnest, hearty lovers of Piety and Virtue, are forced often to have recourse to, seriously representing to their own Minds, those future Recompenses which the Gospel assures them of, in order to the strengthening their good Resolutions, and the fortifying themselves against the many Temptations they meet with in this evil World. By all which, we may perceive the great Usefulness, and even Necessity of these Motives, which the Gospel hath offered to our Consideration. But this is not all; for II. Our Blessed Saviour hath made farther Provision against the Indisposition and Inability of Men, by promising the assistance of the Divine Spirit, for the enabling us to do what of ourselves we cannot. Every created and finite Spirit must be supposed necessary and constantly to depend upon that Spirit which is uncreated and infinite, ever standing in need of Influences from him. A state of Innocency and Integrity cannot exempt a Creature from such dependence. This, Lect. ij. p. 27, 28. as I have formerly observed, results from the Nature and Condition of a Creature, to be of itself mutable and fallible, insomuch that it can by no other means preserve its Integrity, than by adhering to its Maker, and deriving Influences from him. Much more then, upon the degeneracy of such a Creature, some special influence from God must be necessary in order to its Recovery. It was, as I have taken Notice, Ibid. from neglecting to adhere to God and depend upon him, that our first Parents apostatised, whereby they and their Off-spring became, not mutable and fallible; that they were before; but, as Experience too plainly proves, very much disordered and weakened in all their Faculties, having contracted an Indisposition to that which is Good, together with strong Habits of Sin. The Spirit, having once given way to the Flesh, lost its Authority and Government, which it cannot easily reassume. In order therefore to a recovery from this state, to effect which is the great design of Christianity, there must be a supply of new strength, some extraordinary influences from the Divine Spirit, to reduce the Soul into good Order, and to preserve it, when so reduced. And for this we are beholden to the Undertaking of our great Mediator. 'tis true, good Men in all Ages of the World, such I mean as have had a becoming sense of God, and of natural Religion, have professed their reliance upon God, and there hopes of his assistance; and I question not, but they have in some measure partaken of what they thus hoped for; which was in truth, though not clearly understood by them, the effect of God's Mercy and Grace through Jesus Christ; whose Undertaking, as we Christians believe, had its effect for the benefit of Mankind, ever since the first Promise made to Adam after his Fall. But, as the greater part of Man were left to the suggestions of Nature, and the conjectures of Reason in this case, having no express Declaration or Promise, which they knew of, upon which they might depend; so the Pious and good Men amongst the Jews themselves, who enjoyed the Divine Oracles, yet believed and hoped for the assistance of the Divine Spirit, rather upon the grounds of natural Religion, than of their own Law, the Promises of which, as I before observed, were chiefly of the good things of this life, what was beyond this being rather obscurely hinted to them, than plainly expressed. For which reason St. Paul, who very well understood the Jewish Law, and was thoroughly acquainted with the sense in which his Countrymen generally understood it, says, Rom. 7, 8. That sin taking occasion by the Commandment, wrought all manner of Concupiscence; and again, 10. That the Commandment, which was ordained unto Life, was found to be unto Death; and again, That the Law, ch. 8.3, 4. in that it was weak through the Flesh, could not effect that Righteousness in us, which it aimed at. By all which he plainly asserts, that the Law of Moses, as such, only declared Mens Duty, but brought no assistance along with it to enable them to perform it; and consequently, left them in a worse state, than it found them, without the addition of Gospel Grace. The Prophets indeed uttered many Predictions of a plentiful Effusion of the Divine Spirit: Is. 44.3. Ezek. 36.26, 27. Joel 2.28. But this was to be in the Days of the Messiah, as the Jews did, and we Christians now do understand those Prophecies to import. And they were accordingly fulfilled in the days of our Blessed Saviour; there having been a very plentiful Effusion of the Divine Spirit upon the Apostles, and first Preachers, and Professors of Christianity, to enable them to do extraordinary Works, and to capacitate them to discharge and undergo their Employments and their Sufferings: And not only so, but we have moreover, both from our Lord and his Apostles, express and clear Promises of the Communication of the same Spirit, to enlighten and assist the Minds of Christians in every succeeding Age. Our Lord to this purpose did in general declare the readiness of Almighty God, to give his Holy Spirit to all those who should ask it of him, Luke 11.13. arguing from the goodness of God, and his fatherly care of Men, infinitely exceeding that of any earthly Parent. More particularly, our Lord hath given a promise of the Divine Spirit, to all such as shall come to him, and believe in him. At a Solemn Festival of the Jews, John 7.37, 38, 39. Jesus stood and cried, saying, If any Man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, Out of his belly shall flow Rivers of living Water. And this, as the Evangelists adds, He spake of the Spirit, which they that believe on him should receive: For the Holy Ghost was not yet given,( not in that plentiful manner, as afterwards,) because that Jesus was not yet Glorified. And indeed it was after the glorification of Jesus, that this Spirit was given, first in so wonderful a manner, as on the day of Pentecost, as a pledge of his being thenceforward to direct and assist the Church of Christ in all succeeding Ages, a Promise to that purpose being given to all the Members of the Christian Body. For so St. Peter, discoursing to the Jews upon that occasion, Acts 2.38, 39. solemnly declares. Repent, says he, and be baptized every one of you, in the Name of Jesus Christ, for the remission of Sins; and ye shall receive the Gift of the Holy Ghost. For the Promise is unto you, and to your Children, and to all that are afar off, even as many as the Lord our God shall call. 'tis upon this account, that St. Paul declares so amply the Power which Christians received by the Gospel, to enable them to do what, neither by the Abilities of Nature, nor by the Assistance of the Law of Moses, they could have done. When, in the place before-cited, he had complained of the Law in the Members whereby Men are Captivated, Rom. 7.23, 24. and thereupon expressed very pathetically his Sense of the Wretchedness of Men, by reason of the Body of Death which they carry about with them, he concludes with triumphing in the Grace of the Gospel, v. 25. I thank God, through Jesus Christ our Lord; farther explaining himself in the following Words; ch. 8.1, 2, 3, 4. There is therefore now no Condemnation to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit. For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and as a Sacrifice for Sin, condemned Sin in the Flesh; that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit; as much as to say, that by embracing the Gospel of Christ, he was not only freed from Condemnation, on account either of his past Faults, or his present unavoidable Infirmities; but moreover received strength through the assistance of the Spirit of Christ, which would enable him sincerely, though not without all imperfection, to obey the Laws of God, and to attain to that Righteousness, which through the inordinacy of the Flesh, and the weakness of the Mosaical Institution, he could not attain to before. For the same reason elsewhere comparing the Law with the Gospel, he gives the pference to the latter, in very significant terms. The Law he stiles the Ministration of the Letter, 2 Cor. 3.3, 6, 7, 8, 9. which killeth; the Gospel, the Ministration of the Spirit, which giveth Life: One, the Ministration of Death, and of Condemnation, written and engraven in ston; the other, the Ministration of Righteousness, written in fleshly Tables of the Heart, with the Spirit of the living God. But 'tis needless to recite more Passages, the New Testament is full of them; this being the great Promise of the Gospel, declared throughout the Sacred Writings, that the Divine Spirit should be imparted in a free and plentiful manner to those, who should embrace the Christian Religion. And this certainly is a sufficient Provision against the indisposition and inability of Men's Minds to comply with the Divine Will, when revealed to them. Rom. ●. 12, 14. The Law of God, as St. Paul expresses it, is Ho●●, and the Commandment Holy, Just and Good; the Precepts of the Gospel are Spiritual, and Divine; whereas we are Carnal and sold under Sin: But the Spirit of God can rescue us from this Slavery, by enlightening our Minds, fixing our Thoughts, inclining our Hearts, and spiritualizing our Affections, making us not only to delight in the Law of God after the inner Man; but to walk also not after the Flesh, but after the Spirit. The Example of our Lord was exact, and altogether perfect, and we must not hope in this life to attain to the same exactness and perfection: But as it was upon account of its Perfection fit to be proposed to our imitation; so the same Spirit which dwelled in our Lord, without measure, can form us by degrees after his likeness, and make us in our measure to resemble him both in our Tempers and Practices. If it be objected, that we want instances amongst the Professors of Christianity, to verify this Doctrine, that the Divine Spirit is thus imparted by the Gospel; the Answer is easy. The primitive times of Christianity abounded with instances of this kind. Such were the Apostles, who could every one of them have said, as St. Paul did, Be ye followers of me, 1 Cor. 11.1. even as I also am of Christ. And such were abundance of the Members of the Christian Body, which lived in and near those times. Nay such, thanks be to God, even since the degeneracy of the Christian Church, there have been and are to be met with in every Age; though, God knows, too few, to the great scandal of Unbelievers, who are not willing to consider this matter thoroughly, but are forward to catch at any seeming advantage, for justifying their Infidelity. In a word, we might all of us be instances of this kind, to the honour of our Lord, and to the credit of our Holy Profession, if we would diligently use the means appointed for the attaining this Divine Spirit, and faithfully improve all his kindly motions upon our Minds; which brings me to the next particular I named, viz. III. That our Blessed Saviour hath made farther Provision in this Case, by settling such Institutions to be constantly observed and used in his Church, as are both in their own Nature proper to excite us, and are moreover designed as Means of conveying the Grace of the Holy Spirit to us. The excellency of the Precepts and Example of our Lord will not engage us to Obedience and Imitation, unless we have them much in our view: The powerful Motives of the Gospel will not affect us, unless they be seriously and frequently considered by us: And the Grace of the Divine Spirit itself, though freely offered, yet will prove ineffectual, unless it be thankfully and carefully entertained and improved. Now as the indisposition of Mens minds is great, so experience teacheth, that either the Business, or the Pleasures of Life are moreover apt to employ or divert them to that degree, that unless some farther course be taken to turn the Stream of their Thoughts the right way, all that we have hitherto mentioned may be lost upon them. Besides that the Spirit of God being invisible, and his influences, suitable to his Nature, secret and indiscernible to sensual and worldly Men( which is the reason our Saviour assigns, why the World cannot receive him, viz. John 14.17. because it seeth him not, neither knoweth him;) it may therefore be very fit, nay necessary for us, who are used so much to converse with sensible Objects, to have some stated, external, and sensible Means, for the deriving his internal Grace to our Spirits. Our blessed Saviour therefore knowing this to be our Case, hath kindly and bountifully provided for us in this instance also. To this purpose, he hath not only caused his Word to be Written by those who Conversed with him, and were commissioned and inspired by him, which we may at all times have free recourse to ourselves; but he hath furthermore appointed certain Institutions, to be constantly observed in his Church, and settled an Order of Men as his Ministers, to see them observed, and to perform their part in the observance of them. Thus he ordered the Apostles and their Successors in the work of the Ministry, to receive into the number of his Disciples, all such as should profess their Repentance and Faith in him, by the external Rite of washing them with Water, in the Name of the Father, the Son, and the Holy Ghost, thereby listing and enrolling them, as Servants of the Blessed Trinity, and engaging them by a solemn and public Profession to declare themselves such. He hath farther ordained, That all his Disciples, thus initiated, shall not only perform acts of Christian Devotion by themselves, but moreover that they shall frequently meet together, to join in the more public Worship of God through Jesus Christ, and mutually to exhort and encourage each other; particularly, that on a certain Day, every Week, besides other occasional Assemblies, they shall meet in most solemn manner, to offer up the sacrifice of Praise and Prayer to the great Father of all, in the Name of his only begotten Son; and that at the same time his Word shall be red and preached amongst them, in order to the improving their Understandings, and the awakening their Consciences, and the causing them to remember and consider the great Truths which they profess to believe. He hath farther appointed, That in these solemn Assemblies, they shall frequently commemorate the great Sacrifice which he made of himself upon the across, by partaking of that Entertainment which he hath assigned them at his own Table, thereby not only professing themselves all Members of the same Body, but at the same time also representing to God, to themselves, and to one another, the infinite love of God to Sinners, through a Mediator, and solemnly engaging themselves afresh to continue the Disciples of Jesus Christ. Now these Institutions, howsoever they may be despised by the profane, unthinking, or supercilious sort of Infidels, whosoever seriously considers them, cannot but see, that they have a natural and strong tendency to engage the Thoughts, and awaken the Minds of those that use them, and thereby to render both the Precepts, and the Example, and the Motives of the Gospel useful to the ends for which they were designed. And if we will yet farther look into the design of them, we shall find, that they are moreover appointed by our Lord, as means of deriving and conveying the Grace of his Holy Spirit to our Souls. Thus, when our Lord commissioned his Apostles to make Disciples out of all Nations, Matth. 28.19, 20. baptizing them, and teaching them to observe all things whatsoever he had commanded them, he immediately subjoins, And lo, I am with you always, even unto the end of the World; which can import no less, than his assisting and blessing them and their Successors, in the faithful discharge of their Ministry. He else-where declares in general, Matth. 18.20. that where two or three are gathered together in his Name, there is he in the midst of them, viz. by the presence and assistance of his Holy Spirit. As to the Sacrament of Baptism, St. Peter is very express, in the place before cited, where exhorting his Hearers to Repent and be Baptized, Acts 2.38, 39. he encourages them by proposing the Benefits which they should receive thereby, namely, remission of Sins, and the Gift of the Holy Ghost, the promise of which, he says, was not to that Generation only, but to their Children, and to all that were afar off, even as many as God should call. John 3.5. For which reason our Saviour himself, in his discourse with Nicodemus joined together Regeneration by Water and by the Sipirit; and St. Paul, speaking of the same Rite, says, that Christians were saved, Tit. 3.5, 6. according to the Mercy of God, by the laver of Regeneration, and the renewing of the Holy Ghost, which was shed upon them abundantly, through Jesus Christ our Saviour; implying, that Baptism with Water was the way of entitiling Christians to that Divine Gift, and a means of conveying it to them. And so likewise as to the Sacrament of the Lord's Supper, it is intended not only to exhibit to Christians the Elements of Bread and Wine in Memory of our Saviour's Passion; 1 Cor. 10.16. but according to St. Paul's Expression, the Cup of Blessing, then blessed is the Communion of the Blood of Christ, the Bread then broken is the Communion of the Body of Christ, viz. a Communion or Participation of all the Benefits purchased by breaking the Body and shedding the Blood of Jesus, of which a principal one is, the Grace of the Divine Spirit to strengthen our Souls. To conclude this particular; The Gospel is styled, Rom. 8.2. as I before observed, the Law of the Spirit of Life; 2 Cor. 3.6. the Ministers of the New Testament are said to be Ministers not of the Letter, but of the Spirit. When they perform the Offices of their Function, one is said to Plant, and another to Water, 1 Cor. 3.5, 6. whilst God giveth the increase, viz. by the Operation of his Holy Spirit accompanying these external Ministrations; and finally the Church is said to be the Temple of God, forasmuch as the Spirit of God dwelleth amongst and in the Members of it; all which passages do evidently import, that the external Ministrations of Religion in the Christian Church, are designed as so many means of deriving the internal Grace of the good Spirit to those who faithfully make use of them. And as to this, I may presume that it will not be pretended that any other institution of Religion hath afforded the like means. The Jews indeed abounded in external Ordinances; which they were commanded to observe, as the Prophets themselves intimate, and the Apostles more fully assure us, not as good in themselves, but as suited to their temper and present circumstances; which to free and generous Minds were indeed unpleasant and burdensome. Nor were they attended with that Promise of internal Grace and Assistance, which is annexed to the Christian Institutions. Heb. 9.10. For as the Author to the Hebrews at large Discourses, The Jewish service stood only in Meats and Drinks, and divers Washings and carnal Ordinances, imposed on them until the time of Reformation; ch. 8.5.6.10. all which were only Examples and Shadows of heavenly things: But Jesus hath obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better Promises, viz. such as these, that God would put his Laws into their Mind, and writ them in their Hearts; and that he would be to them a God, and they should be to him a People. Every other Profession of Religion had likewise its external Rites and Ordinances belonging to it; but I think I may fairly leave it to the judgement of any serious Deist, whether the Christian Institutions already mentioned, are not much more rational, decent, easy, and every way better adapted to the ends for which they are designed, than those of any other Religion, and consequently, whether in this instance also our Blessed Saviour hath not made the best Provision for us. There remains yet one farther Difficulty which fallen Men lay under, which I am to consider in the last place, and to show that our Lord hath in that instance likewise made due Provision for us, viz. Fourthly, An incapacity of removing those other evil and mischievous consequences, to which their Sins had exposed them; and of obtaining for themselves that complete Salvation which they stood in need of. The remaining Consequences of our apostasy from God, which I took notice of in a former Lecture, Lect. ij. p. 21, 22. are all the Calamities of this present life, concluded at last with a separation of Soul and Body by Death, and followed in a future state with all those Evils, to which an immortal Soul separated from its Body is there liable, which are more than we are able to enumerate, or so much as to conceive in the state in which we now are. That Men were of themselves altogether unable either to avoid these Evils, or to deliver themselves from them, is evident. No human Wit or Power, as Experience proves, can ward off abundance of those Calamities to which all Men are obnoxious from the present state of things in this lower World; nor can the wealth of the richest Man upon Earth purchase an Exemption from them. The wise Man must die, as certainly as the Fool; the Prince, as the Peasant; and the Rich Man, as the Beggar. Nor have any of these the least power to dispose of their Souls, when they are dismissed into the World of Spirits. Much less are they able to obtain for themselves that Salvation, which will complete their Happiness. All that is done for us in this life, even by our Blessed Saviour himself, is but the beginning of our Salvation; we are by him put into a sttate of Salvation, and guided in the way which leads directly and surely to the completion of it: But we cannot be said to be saved, till every evil disposition be perfectly rooted out of our Souls; till our Spirits are restored to their perfect Health, and all the Habits of Piety and Virtue are confirmed in them; nor indeed till our Bodies also shall be raised again and united to our Souls. For although the wisest of Philosophers, and the best of Christians have justly complained of these Bodies of Flesh, as clogs to their Spirits, and therefore may have desired and chosen to be delivered from them, in order to have their Spirits set at liberty from their present encumbrance; yet the natural abhorrence which all Men have of the separation of their two essential parts made by Death, and that ardent desire of life which is implanted in human Nature, seem plainly to intimate, that we cannot be completely happy without consisting of Soul and Body united. And the Gospel confirms this Notion to us, by causing us to wait for our complete Salvation till the Resurrection of the Body. Rom 8.19, 2●, 21, 22, 23. Thus St. Paul, having mentioned the earnest expectation which the whole Creation hath of being delivered from Vanity, and that bondage of Corruption to which it is at present subjected, he adds, And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. And to the same purpose again; 2 Cor. 5.4. We that are in this Tabernacle do groan, being burdened; not for that we would be unclothed; but clothed upon; that mortality might be swallowed up of life; intimating, that Christians will not be completely happy, till their Bodies shall be redeemed from Corruption; and till their Souls shall be clothed with such Bodies as shall be prepared for them at the Resurrection; till which time, they will not be delivered from all the effects of the Divine Displeasure, nor clearly manifested to be the Children of God. Now 'tis apparent, past all dispute, that we can do nothing of all this for ourselves; and that no other Institution of Religion, besides the Christian, hath discovered to us, how it shall be done for us. But in this instance also, our Blessed Saviour hath made abundant Provision. The Gospel hath assured us, and we Christians do firmly believe, as fundamental Articles of our Faith, that as our Lord died to made Expiation for our Sins, so he rose again from the dead; and that then, according to his own Declaration, Matth. 28.18. All power was given unto him in Heaven and in Earth; Eph. 1.20, 21, 22. that God, having raised him from the dead, hath set him at his own right hand in the heavenly places, far above all Principality and Power, and Might and Dominion, and every Name that is name, not only in this World, but also in that which is to come; and hath put all things under his feet; and given him to be the Head over all things to the Church: as also, that he will according to his Promise come again to perfect the great Work which he hath undertaken, and which he hath been carrying on by all the Methods I have hitherto mentioned. Now allowing all this to be true, we have a plain account, how we shall be delivered from all the remaining evil Consequences of our Fall, and be made perfectly happy, to the utmost of our desires and capacities. For hereby we are assured, That we have now a powerful Friend in Heaven in our own Nature; Heb. 4.15, 16 One who can be touched with a feeling of our Infirmities, having been in all points tempted like as we are; and One who hath such an Interest in the Father of all, that by him we may go freely to the throne of Grace, obtaining Mercy and finding Grace to help in time of need: who although he doth not think fit to deliver us at present from all the Calamities of this Life, Rom. 8.28. yet will cause all things to work together for our good; 1 Cor. 10.13. not suffering us to be tempted above that we are able, but with the temptation also, making a way to escape, that we may be able to bear it; 2 Cor. 12.9. affording us such a Measure of his Grace, as shall be sufficient for us, and causing his strength to be made perfect in our weakness: Who, although he permits us to remain liable to Death, as the just Reward of our Transgression, Rom. 14.9. yet being Lord both of the Dead and the Living, will receive our Souls at the hour of Death, and take care of them during their state of separation, reviving them with his Influences, and filling them with the comfortable Expectation of their more complete Happiness. Finally we are assured, that as he will obtain of the Father, and confer upon his faithful Servants, all that is truly good and fit for them, during this state of their trial, and preserve their Spirits which they have committed to his Custody, till his second Appearance; so that he will come again in Person, redeem their dead Bodies, and perfect their Souls, reuniting them, and fully instating them in the favour of God, and bestowing upon them the Inheritance of Children; of all which he hath given them at present his Spirit, as the sure Pledge and Earnest. This is that Provision, which our Blessed Saviour, according to the Declaration of his Gospel, hath graciously made, in this last instance of our Necessity; after which I need add no more, this being the completion of our Felicity, and of our Mediator's Undertaking. And thus I have finished what I at first proposed, with respect to the intrinsic Evidence of Christianity, showing its Credibility from considering the Persons whom Christ Jesus came to save; the Nature of the Salvation which he proposeth; and the Method in which he hath procured it. If in doing this, I have laid down a true Scheme of our holy Profession( as I am verily persuaded I have) according to the Doctrine of the Holy Scriptures, and the general sense of the Christian Church; and if through this whole Scheme there is nothing but what is highly worthy of God, and extremely beneficial to his Creatures; nay if according to this Representation of Christianity, it not only infinitely excels all other Institutions of Religion, but is such, as that we are not able to frame an Idea of any Institution comparable to it,( as I firmly believe upon impartial consideration it will appear to be) it must then be granted that This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World, to save Sinners. This therefore I hearty offer to the serious thoughts of all such Men, as have a just sense of God and of natural Religion upon their Minds, and have accustomed themselves to think seriously of matters of importance. The external attestation, which God hath given to the Gospel, by Prophecies, Miracles, and an wonderful Success in its Propagation, will tend, where duly observed, not only farther to confirm this intrinsic Evidence, but also to awaken and excite the minds of those, who are not used to serious thinking; or are strongly prejudiced against Religion in general, through the violence of their corrupt inclinations. But when all is done, here we must fix; being assured, that as no Revelation can be from God, which is not worthy of him; so whatsoever is so highly worthy of God as the Christian Revelation is, must be credible upon its own account. May we, who profess to believe the Gospel, both on account of its intrinsic Evidence, and the external attestation it hath had, and to be sensible of the excellent Method therein proposed for the Salvation of Sinners, prove to the World the reality and the steadfastness of this our Faith, by its influence upon our Spirits and our Lives. Then shall we ourselves yield a farther attestation to the truth of our Blessed Saviour's Religion, by demonstrating its Virtue and its Excellency to the unbelieving World. And may Almighty God, who hath thus graciously revea'ld himself to Mankind, by his Son Jesus Christ our Lord, sand forth his holy Spirit, to accompany the preaching of this his Gospel, so that it may be more universally received, and more thoroughly obeyed in all the Nations of the Earth, to the Glory of his Holy Name, and the Salvation of Sinners. Now to the One God and Father of all, and to our Lord Jesus Christ, the only begotten Son of the Father, with the Eternal Spirit; our great Creator, Redeemer, and Sanctifier, be ascribed, as is most due, all Honor, Praise, and Glory, forever. Amen. FINIS. Mr. BRADFORD's SERMON, preached at St. Mary le Bow, January 7. 1700. The Imperfect Promulgation of the Gospel, considered. A SERMON preached in the Church of St. Mary le Bow, January 7. 1699/ 700. Being an Appendix to the Lectures of the last Year, appointed by the Honourable ROBERT boil, Esq; By SAMUEL BRADFORD, Rector of the said Church, and Chaplain in Ordinary to His Majesty. LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside near Mercers-Chapel. 1700. JOHN 3.16, 17. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish; but have everlasting. Life. For God sent not his Son into the World to condemn the World; but that the World through him might be saved. THese are the Words of our Blessed Saviour, who, as he best understood the Extent of that Love, which moved the Almighty Father to sand him into the World, so he hath here expressed it in the fullest and most comprehensive Terms. The Love of God, not to any particular Nation, but to the World in general, was the Motive upon which he gave his Son. The Design of our Lord's coming was to save not any particular Race of Men, but the whole Race of Mankind, the World in general, without Exception. There is indeed a Condition required of those who would partake of this Salvation, viz. that all, to whom the Gospel of Christ is published, should believe in him; no other Limitation is set, but this very reasonable one, That whosoever believeth in him, should not perish; but have everlasting Life. This is indeed a Truth so plainly asserted in divers other Texts; 'tis moreover so agreeable to the Design and the Tenor of the Gospel throughout; 'tis finally so suitable to the Apprehensions which we naturally have of the infinite Goodness of God, that I shall not insist upon the Proof of it; the Purpose of this Discourse being rather to obviate an Objection, which will easily arise in the Minds even of serious Men, such as are not disposed to cavil, but are used to contemplate both the Works and the Word of God, with Sobriety and Reverence, for whose Satisfaction I thought it worth the while to take this Matter into particular Consideration. The Objection is this; If the love of God expressed in giving his only begotten Son, be so Great, and so Universal, as it is here represented; whence comes it to pass, that so small a part of Mankind seem to have received Benefit from the Christian Revelation? The Case of all Men seems to have been equally deplorable, and compassionable: If then the Love of God, testified by our Redeemer, were extended to all Men, if the coming of the Son of God into the World, were designed and fitted for the Benefit of all; is it not very strange, that four thousand Years should be run out before he came; and that since his appearing so small a Part of the World in comparison should be blessed with the Knowledge of what he hath done for them, or of what he offereth to them? Now for the easing our Minds under this Difficulty, I shall proceed gradually, laying down several Propositions, which will mutually support each other, and which being impartially considered and laid together, may suffice to silence this Objection, if not fully satisfy those that make it. And, First, If we were able to give no tolerable Account of this Matter, yet we ought not to be surprised or stumbled at it, because of the infinite distance between God and us. They are very reasonable Questions which Job's Friend put to him, when he in the bitterness of his Soul complained of his grievous Afflictions, and was at a loss with Respect to the Justice of God's Dealings with him. Job. 11 7. 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven; What canst thou do? deeper than Hell; what canst thou know? The Measure thereof is longer than the Earth, and broader than the Sea. Great is our Lord, saith the Psalmist, Psalm 147.5. and not only of great Power; but his Understanding also is infinite. And shall we finite Creatures think then to comprehend his Ways? Shall we reckon ourselves competent Judges of his Actions? St. Paul thought otherwise, when contemplating a Difficulty of Providence, of the same kind with that before us, he cries out, Rom. 11.33, 3●. O the Depth of the Riches, both of the Wisdom and Knowledge of God! How unsearchable are his Judgments, and his Ways past finding out! For who hath known the Mind of the Lord; or who hath been his counselor? It must be owned, that we are not able to account for the Methods of Divine Providence in many other Instances; and whosoever is not abandoned of all Modesty, must readily aclowledge, that it is reasonable that it should be so. For we have not the entire Scheme of Providence in our Heads at once; we cannot see from the beginning to the end of God's Ways; we know not what are the Designs, and what will be the Issues of his Counsels; and therefore ought to suspend our Judgments, till the Conclusion and winding up of Things. Which will appear to be more especially fit in this Case, if we consider, Secondly, That we ourselves may discern several Particulars, in which we are manifestly ignorant, which yet ought to be known by us, if we would pretend fully to account for the Difficulty before us. I might give many Instances; but will content myself with two plain Ones. He that would give a full Account of this Matter, must be acquainted with two Particulars, which no mortal Man can certainly know, without an especial Revelation from God; namely, Whether those to whom the Gospel is not published during this Life, shall ever hear of it in any future State: And again, What Measures God will at the last Day take with those, to whom the Gospel was not published. No Man certainly knows, whether those who never heard of the Gospel in this Life, may not in some future State have it published to them. It has been supposed by some, that those Pagans, who shall have approved themselves Honest and Sincere in this their State of trial, may, when their Souls shall be separated from their Bodies, have the Gospel revealed to them in their separate State, in order to their becoming capable of the Rewards of Christians, at the last Day. A late Learned and Ingenious Writer has essayed to make it probable, Mr. Stay●e, of Salvation by Christ alone. from a Prophetical Paragraph in the Apocalypse, that those, who shall have lived and died without hearing of the Gospel in this present State, shall, after our Saviour's return, before the final Period of this World, be raised again, and have the Gospel preached to them, and thereby be put into a new State of trial, in order to their Salvation or Damnation, as they shall then acquit themselves. Now though I will neither affirm nor deny either of these Opinions to be true, nor so much as say, that they are probable; yet this I will venture to say, That I believe it very difficult for any Man to prove that they cannot be True; and yet if either of them should prove True, the Difficulty before us would be perfectly solved. And thus much we may safely infer from these Conjectures, that if contemplative Men can think of some such possible Ways for the solving this Difficulty, there may be many more Ways of doing it known to the Divine Understanding, and which will be clear and easy to our Understandings also, when it shall please God to reveal any of them to us. And I confess, I would suppose any thing that is plausible, nay, any thing that is possible, much rather than entertain one hard thought of the Maker and the Redeemer of Mankind. But yet farther, no Man certainly knows what Measures God will take at the last day with those, who shall have lived and dyed unacquainted with the Gospel. We are certainly informed, how God will deal with those to whom the Gospel is published; He that believeth, shall be saved: And he that believes not shall be damned. Mar. 16.16. But this believing, or not, believing plainly supposes the Gospel preached to them, it being impossible, as St. Paul suggests, that they should believe in him, of whom they have not heard; Rom. 10.14 and as impossible that they should hear, without a Preacher. And how God will deal with those who were under this disadvantage, the Gospel hath not so expressly told us, it's Declarations being to them, to whom it is published. But because this will fall under consideration in another Place, I will add no more here, but proceed to my next Proposition, viz. Thirdly, We may ourselves discern very much of the Reasonableness and fitness of that Method, which Providence hath taken, both as to the time of our Saviour's coming into the World, and the way and manner in which he ordered his Gospel to be published. Almighty God, having made Men reasonable Creatures, hath all along dealt with them as such, in a way very suitable to their Nature, and their present Condition in this Life. His Providence wisely and gently orders and over-rules the Affairs of Mankind, with as little Violence as is possible, drawing and leading Men to Repentance and Amendment, rather than driving and compelling them. Accordingly ever since the Fall, it hath pleased God to use such Methods as might reasonably promote, tho' not necessitate their Recovery. Thus in the first Ages of the World, besides the Impressions which God had left of himself upon the Minds of Men in their very make, and what they might farther have learned of him by contemplating his Works, there was a plain and certain Tradition both of his first forming Man, of the Law he gave to our first Parents, of their Fall, and of the kind Intimations of the Divine Compassion towards them after their Fall; there was, I say, a plain and certain Tradition of all these and many more Particulars, easily derived down from Adam to Noah; Adam being able fully to inform Methuselah, and Methuselah to inform Noah of all that each of them knew. And this one would in reason judge had been a sufficient means of instructing and reclaiming the sinful Race of Adam. And accordingly there were some in each Generation, who were recovered from their fallen Estate to that degree, as to become acceptable to God themselves, and Instructors and Examples to others. Gen. 5.24. Thus we red of Enoch, that he walked with God, that is, pleased him by a pious and virtuous Course of Life, and not only by his Conversation reproved, judas, 14.15. but, as St. judas tells us, prophesied also against the ungodly Sinners of that Age, and was indeed so much too good for a bad World, that God took him to himself, as an Encouragement to the few Good, and a Warning to the many Bad Men of those times. Noah was such another, Gen. 6.9. of whom it is said, that he was a just Man, and perfect( or upright) in his Generations, 2 Set. 2.5. and that he walked with God; as likewise that he was a Preacher of Righteousness to the World of the Ungodly. And besides these external Means of Instruction and Reformation, 'tis intimated, that God's Spirit also was all that while striving with Men. Gen. 6.3. Indeed when none of all these Means would prevail, but the Case of Mankind was become deplorable and utterly desperate, Gen. 6.5. when God saw that the Wickedness of Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil, and that continually; then, and not till then, he determined to interpose miraculously, by destroying Man from the Face of the Earth, Vers. 7. reserving only Noah and his Family, as the Seed of a new and better World. When by this Means there was a new Beginning of Mankind, when Noah, being himself a good Man, and extraordinarily preserved and instructed by God, was able to convey to his Off-spring a ●●rtain Tradition, both of what he had deriv●● from Adam, before the Flood, and of what h● had learned of God since, and especially to ●ive them an Account of that Stupendous judgement whereby the old World was destroyed, one would have thought again, that this should have effectually secured his Race in the practise of Piety and Virtue for the future. But when his Posterity also soon degenerated, so that in the Space of somewhat more than four hundred Years, even Idolatry began to infect the purest Branch derived from him, God then by a special Providence again interposed, choosing Abraham, calling him forth from his Country and his Kindred, instructing and guiding him, and as a Reward of his Eminent Faith and Piety, appointing his Posterity to be his peculiar People, whom he preserved and governed in a miraculous Manner from one Generation to another, thereby to awaken other Nations, if they would observe the wonderful Works of Providence towards that People; or at least to preserve one Nation from the General Contagion. Amongst them God raised up a Great Lawgiver, with a Succession of Prophets, discovering still by degrees more of his Kind Intentions towards them and all the World, and promising in due time to raise up of the Seed of Abraham, One who should be the great Deliverer and Saviour of Mankind. When the fullness of the time was come, as St. Gal. 4.4. Paul emphatically expresses it, God sent forth this great Person into the World, dignified with the Title of his only begotten Son. By which Expression, The fullness of the time,( as hath been often observed by those who have considered this Point) is not only to be understood, that it was the Time to which all the Predictions relating to the Messiah pointed; but moreover, that it was the fittest Season, that ever y●● had been, for the Appearance of such a ●erson. It was then, when all other proper means, having been tried, had proved ineffectual. When the Messengers formerly sent from God, could not prevail, last of all he sent his Son. Matth. ●1. 3●. It was then, when by the disposal of Divine Providence the World was best prepared for the receiving him. It was, when he was become the Desire and Expectation of all Nations, Haggai 2. as not only the Scriptures, but some of the Roman Writers themselves do assure us, 〈◇〉. T●●●tus. which Expe●tation was probably derived partly from the Jews who were dispersed, and especially from the Divine Oracles, which about three hundred Years before our Lord appeared, had been by Order of Ptolemy Philadelphus translated into the Greek Language, and thereby the Predictions concerning the Messiah divulged. Finally, it was then, when first by the graecian, and afterward more fully by the Roman Empire, a considerable part of the World was not only conquered, but civilized also, and an intercourse between many Nations established, and thereby a Way made for the more easy Publication of the Gospel, from Judea, throughout the then known Regions of the Earth. And certainly This was the fittest Season, that ever yet had been for the Appearance of the Saviour of Mankind. If we farther proceed to consider, in what manner our Lord appointed his Gospel to be published, and what Course the first Preachers of it took to that purpose, we shall still perceive more of the Reasonableness and Fitness of the Method which Providence hath used in this Case. When our Lord commissioned his Apostles, it was to make Disciples out of all Nations, Matth. 28.19. Mark 16.15. and to go into all the World and preach the Gospel to every Creature. And the Doctrine which they were to preach, was admirably suited to this End. It was a Doctrine Rational and Pure, fit to be understood and received by every Nation under Heaven, containing nothing Singular, nothing Narrow, nothing that might separate or distinguish one Nation or Family from another; but equally adapted to the Condition of all Mankind. There was indeed an occasion here for a miraculous Interposition of Providence, and accordingly it pleased God to interpose. For because those, whom our Lord sent to preach his Gospel, were unable to speak the Languages of the several Nations, to which they were sent, and considering farther the strong Prejudices that the World lay under against this( to them) new Religion, God therefore bestowed upon them the Gift of speaking whatsoever Languages should be necessary for propagating the Crhistian Doctrine, and also a power of working other Miracles, to excite and move their Auditors, first to gain their Attention, and then to convince their Judgments; which Powers continued in the Christian Church, as long as they were necessary, that is till the GOSPEL was considerably spread abroad, and able to support and propagate itself by more Natural Means. Such indeed was the Fidelity and Industry of the Apostles and their immediate Successors, and so conformable were their Lives to the excellent Doctrine which they preached, that Christianity had incredible Success in those early times, insomuch that in about three hundred Years, it prevailed against all the false Religions, which had been so long received, and became the established Religion of the Roman Empire. This was the Course which Providence took for the dispersion of the Knowledge of our Saviour and his Religion throughout the World, which as it was the most Natural and most reasonable Means to that End, so I can hardly doubt, but that if the Christians of the Ages following had continued to recommend their Profession by the Exemplariness of their Lives, and had retained that Zeal which their Predecessors shewed for propagating it in the World, it had long before this been the established Religion of Mankind. So that if the Gospel be not published to the World universally, it proceeds not from any defect in the Provision which God hath made to that purpose; but from the Fault of those to whom God had committed so great a Trust. Had Christian Princes been as zealous to promote the Religion of our Lord, as to extend their Empire;( I mean not by Violence, but in Methods suitable to the Nature of this Religion;) had Christian Subjects been as eager to advance the Knowledge of our Maker and Redeemer in Foreign Parts, as they have been to settle Trade and Commerce there; had all of us, who call ourselves Christians, shewed forth in Christian Tempers and Practices, the Virtues of Him that called us, and the Excellency of the Religion he hath taught us; there would probably have been no Occasion for inquiring, as we now do, why the Gospel of our Lord is confined within so narrow Bounds. Fourthly, As I have just now mentioned the open and evident Cause's, of the Gospel being not farther propagated, so there may be another more secret and hidden Reason, of God's permitting some Parts of the Earth to remain ignorant of the Christian Revelation. 'tis what we cannot be sure of, in all the Instances of this kind: But 'tis what seems highly probable as to some of them, and what some Passages in Scripture seem to hint, viz. That God hath in Justice permitted this, either because, when the Gospel was first preached to some Nations, they utterly rejected it; or because he knew, what God only can know, that some Nations were so wholly indisposed to receive it, that the Preaching of it to them would have had no other effect, but to have aggravated their Condemnation. We red that St. Paul and Silas, with Timothy, were forbidden of the Holy Ghost to preach the Word in Asia; Act. 16, 6, 〈…〉. and again, When they essayed to go into Bithynia, the Spirit suffered them not; and presently after, that a Man of Macedonia appeared to Paul in a Vision, and prayed him, saying, Come over into Macedonia, and help us; upon which they immediately bent their Course that Way, assuredly gathering, that the Lord had called them to preach the Gospel unto them. Now although there might be, and probably were other Reasons, in these particular Instances, why they were diverted from Asia, and sent into Macedonia at that time; yet hence it plainly appears, that the Divine Providence did particularly direct the first Preachers of the Gospel, where to publish it; and this might sometimes be the Reason of such Direction, that in some Places they were better disposed to receive it, than in others; which may be confirmed by another Passage, a little after in the same History. It is said that at Corinth, the Lord exciting St. Paul by another Vision to preach the Gospel there, assigned this as one Reason, For I have much People in this City, Act. 18. 1●, ●●. that is, many who would, and accordingly di● readily embrace the Christian Doctrine, and accordingly the Apostle continued there a Year and six Months, teaching the Word of God among them. And who knows, but that this may be the hidd●n Cause, why God permits some Nations to 〈◇〉 in darkness; because, when they had an Op●rtunity of having the Gospel promulg'd amongst them, they obstinately rejected it; or it may be, because they have so universally and grossly sinned against the Light of Nature, despised the Dictates of Conscience, and degenerated into such vile and devilish Dispositions, that if the Gospel were preached amongst them, it would only serve to aggravate their Condemnation? This is very agreeable to the Directions, which our Lord gave his Apostles, Matth. 10.11, 14. when he sent them abroad to preach; Into whatsoever City or Town ye shall enter, inquire, Who in it is worthy. And again, Whosoever shall not receive you, nor hear your Words, when ye depart out of that House or City, shake off the Dust of your Feet, namely, Mark 6.11. as a Testimony against them, that they had the offer of the Gospel, but were so wicked as to reject it. Tis consonant also to our Saviour's Declaration, that Whosoever hath, to him shall be given, Matth. 13.12. and he shall have abundance: And from him that hath not, shall be taken away, even that which he hath; which is the Reason he assigns, Verse 10. 1●. Why he spake to the multitude in Parables, whilst he revealed to his Disciples the Mysteries of the Kingdom of Heaven, adding, Therefore speak I to them in Parables; Verse 13. because they seeing, see not; and hearing they hear not, neither do they understand, &c. 'tis certain, that this may be assigned as a Reason, why the Light of the Gospel is departed from, or at least very much obscured in divers Places, where it once shone very bright, namely, that it was not duly improved by those whom it enlightened. We know how our Lord threatened the Church of Ephesus, Rev. 2.4, 5. for leaving her first Love. Remember therefore, saith he, from whence thou art fallen, and repent, and do the first Works; or else I will come unto thee quickly, and will remove thy Candlestick out of his Place, except thou repent, which threatening has been long since remarkably fulfilled, in the prevailing of Mahometanism in those Parts; and if GOD hath not dealt as severely with others, who may have deserved it as much, his Goodness should not make them presume; but led them to Repentance. Fifthly, I have yet farther this weighty Consideration to offer in this Case, viz. That the Efficacy of our Saviour's Undertaking for Men, doth certainly extend much farther than the actual Knowledge of him doth. This must be supposed as to Infants, at least such as are entered into the Christian Covenant by Baptism, that they are capable of Salvation by Jesus Christ, without actually knowing and believing in him. This must again be allowed, as to all the good patriarches, and other pious Men amongst the Jews, who although they did believe and hope in God, for the fulfilling of the great Promise of a Messiah to come, yet did not see that Promise fulfilled, nor could actually know and believe in him, as we do. Such in truth was the Goodness of God to Mankind, as to testify his Compassion towards them immediately after the Fall, by the Promise then made of the Woman's Seed, that is, of the Messiah, which Promise as it was renewed upon all occasions, so as an Effect of his Interposition, were conferred all the Benefits which Mankind received from God, after the sin of our first Parents. It was upon his account that they were respited from present Death; and that their Posterity have been blessed with all those Favours, Temporal and Spiritual, which they have enjoyed from that time to this; insomuch that the Efficacy of our Lord's Undertaking is to bear date from the first Promise of it; nay, from the Purpose and Intention of God before his actual Promise. But more particularly yet; Sixthly, The Holy Scriptures do every where represent our Saviour, as having made Expiation for the sins of all Mankind, without Exception, as well those who were born before his appearing, as since; and those who live in the remotest and darkest Corners of the Earth, as those to whom the Gospel is published. He is the Propitiation for our sins, saith St. John; 1 John 2 2. and not for ours only; but also for the sins of the whole World. There is, saith St. Paul, 1 Tim. 2.5, 6. one Mediator between God and Men, who gave himself a Ransom for all, to be testified in due time. And the same Apostle in a set Discourse, expressly makes the Benefit of Christ's Death, in the design of it, to extend as far as the sin of Adam had done. Rom. 5 15, &c. The Author to the Hebrews affirms, that our Saviour took our Nature upon him, Heb. 2.5. that he by the Grace of God might taste death for every Man. And the same inspired Writer is very express in declaring, that the Sacrifice of the Death of Christ did in its Merit and Virtue reach backward to the beginning of the World, as well as forward to the end of it. N●t, says he, that he should offer himself often, Heb. 9. ●5, 26. as the High Priest entereth into the Holy Place every Year with the Blood of others; for then must he often have suffered since the Foundation of the World: but now once in the end of the World hath he appeared, to put away sin, by the Sacrifice of himself; whereby is plainly intimated, that this one Sacrifice had its Effect from the foundation of the World. If it be asked, wherein the effect of this Appears so extensive, I answer by my next Proposition, viz. Seventhly, That by means hereof God was so far reconciled to Men, as to give Place for Repentance, and to accept of it, wheresover it was sincere. In the first Covenant made with Adam, there was no Allowance made of Repentance after Transgression: but upon the Interposition of our Redeemer, and in Virtue of that Expiation, which he was to make, when he should come into the World, sinners were allowed and encouraged to repent and turn to God, in hopes of obtaining his favour. The very respiting our first Parents from the execution of the Sentence denounced, was an intimation that Repentance would be acceptable to God; the Promise made soon after the Fall was a Confirmation of the same thing. God's commanding and encouraging Sacrifices still farther encouraged Repentance. The Question which God put to Cain, If thou dost well, shalt thou not be accepted? Gen. 4.7. plainly signified his pleasure in this Case. The Goodness of God continually exercised towards all Mankind in so many Instances, rue. 2.4. naturally tended to led them to Repentance A●● along throughout the Old Testament, both in Moses and the Prophets, Repentance is inclucated and encouraged. That peremptory Declaration and Oath of God, tho' made to the House of Israel, Ezek. 33.11. yet is in very general Terms, and such as seem to concern all Mankind; As I live, saith the Lord God, I have no pleasure in the Death of the Wicked; but that the Wicked turn from his way and live; with much more to the same purpose, in the following Verses. In the Prophet Jonah, we find that Nineveh, a Pagan City, was spared upon the Humiliation of its Inhabitants. When our blessed Saviour came to declare the Will of God more fully, it was in these Terms, Luke 24.47. That Repentance and Remission of sins should be preached in his Name, amongst all Nations, beginning at Jerusalem. And altho' this Doctrine is preached only to those, to whom the Oracles of God are published; yet we cannot from thence fairly conclude, that if in any other part of the World there be found any true Penitents, their Repentance shall not be accepted of God, because they were not expressly told so beforehand. On the contrary, as the Consideration of the Divine Goodness will dispose us to hope the best, so there are divers Hints in the Oracles of God themselves, which may incline us to take the favourable side in this controversy. St. Peter seems to have done so, when upon observing how God had accepted the Prayers and the Alms of Cornelius, he owned himself convinced of a Mistake which he lay under before, crying out, Of a truth I perceive, Acts 10.34, 35. that God is no Respecter of Persons; but in every Nation, he that feareth God and worketh Righteousness is accepted with him. 'tis true, sometimes Faith is made the Condition of Acceptance with God, as well as Repentance, particularly in our Text, it is expressly made the Condition of Salvation: but then if by Faith be to be understood an express believing in Jesus Christ, it must be restrained to them to whom he is preached. For, as I observed before, the patriarches, and other good Men of the Jewish Nation, were accepted upon their Faith, believing the Promises of God, and obeying his Commands, before the coming of our Lord, and when they had very obscure Notions concerning him. And the Apostle to the Hebrews, in his excellent Discourse of Faith, Heb. 11.6. even that Faith which is acceptable to God, defines it in general, a believing that God is, and that he is a Rewarder of them that diligently seek him. Which indeed will include believing in God, as a Rewarder of them that seek him through Jesus Christ, where the Gospel is published: But it seems evidently to imply also, that God will accept such a degree of Faith in him, as is suitable to the Revelation he hath made of himself, be it more or less. What else can we think of such a Man as Job for Instance, concerning whom it is said, 〈◇〉 1.1. that he was perfect and upright, one that feared God and eschewed Evil? Who yet was not of that Family, which God had chosen to be his peculiar People, and to bless with his more particular Revelations; but an Arabian. What shall we again think of Abimelech, a Philistian King, in whom was likewise found the Fear of God, to that degree, that upon his Admonition, he readily eschewed that Evil which he was before in danger of, Gen. 20.6, &c. though unwittingly, and in the integrity of his Heart? And altho' I dare not profess myself assured of the State of Socrates, or Epictetus; yet I cannot but be strongly inclined to hope, that the Expiation of our Redeemer may have rendered their Repentance and Obedience in a good degree acceptable to God. And God only knows, how many more penitent and sincere Souls may be found, in the dark Corners of the Earth. It may be, for ought we know, in this Case, as in that of Elijah, who imagined himself left alone, 1 Kings 19.14, 18. when God knew of no less than seven thousand in Israel, who had not bowed the Knee to Baal. But yet farther, Eighthly, Another Effect of the Expiation made by our Redeemer, may have been, for ought any Man can know to the contrary, the secret Operation and Influence of the Divine Spirit, enlightening and moving the Minds of Men, in all parts of the World. Tis acknowledgd, that no Man can either repent, or believe in God, or obey him acceptably, without the Assistance of the good Spirit; 'tis confessed also that this Assistance is expressly promised only through Jesus Christ: but I should be very loth to affirm, that it was never imparted to any, who were not actually instructed in the Christian Doctrine There can be no doubt, with Respect to the patriarches, who were the Friends and favourites of God, and by their Faith and Piety demonstrated, that they were enlightened and moved by his Spirit. The Law of Moses did not expressly promise the Assistance of the Spirit; and yet there is no Question, but that pious and good Men among the Jews did partake of it. And shall we confine it to them only? No! I would rather hope that Job and Abimelech before mentioned, nay, that Socrates and Epictetus also, in their Measure, partook of the same; the Fruits of that Divine Spirit methinks very evidently appear in many of their Expressions and Actions. divers Pagans, as I observed in a former Lecture, have been sensible of this Truth, and openly avowed that the Inspiration of God was necessary to Virtue, and accordingly believed that such as were truly Virtuous amongst themselves, were so by the assistance of the Divine Spirit. And it seems highly worthy of God, to believe thus; at least not to believe otherwise. And indeed if we reflect upon the Notion, which was current amongst the best and most ancient Christian Writers, and which the Holy Scriptures seem to have lead them into, concerning the Dispensation of God towards Mankind by our Redeener, we shall the more easily be disposed to be of this judgement. For they looked upon our Saviour, as not only designing, but beginning his Transactions for the good of Men, from the time of their first Creation; and for the Recovery of Sinners, from the time of their Fall. They believed that divers of the Appearances, mentioned in the Old Testament, were really of the Son of God, in Angelical Form, anticipating thereby and prefiguring his Appearance at last in human Nature. They believed that it was He, who conducted the Israelites from Egypt into Canaan; that it was He, who was in the Tabernacle, and in the Temple, in the midst of the Cloud, towards whom therefore the Jews paid their solemn Adorations. And for the like Reason they believed, that it was He, who inspired all the great and good Men, that were eminent for Piety and Virtue, either among the Jews, or in any other Nations. In a word, John 1.9. they understood St John to mean as much, where he says, That was the true Light, which enlighteneth every Man that cometh into the World, not only by imparting the Powers of Understanding and Reason to them in their first Formation; but also by farther opening their Understandings, and improving their Minds, as they should become capable, by the secret Suggestions and Motions of his Spirit. So that, although he did not appear in human Form, till four thousand Years were elapsed; yet he had not neglected Mankind all that space of time; nor doth at present neglect those who have not heard of his Incarnation; but was and is in the World, even in those Parts of it, Verse 10. where they know him not, using those Methods, which to his Divine Wisdom seem meet, for the training up well-disposed Minds, which do not resist the Grace which he offers to them. There is but one Proposition more that I have to add, and it is this, viz. Ninthly, That at the great Day of judgement, all Men shall be accountable to our Lord, with due Regard had to their Respective Advantages or Disadvantages in this their State of trial. Our Lord hath expressly declared, that unto whomsoever much is given, Lake 12.48. Matth. 25.14. &c. of him shall be much required; and that ●●n shall be called to an account for the Talents committed to them, by their Lord, whether more or fewer, in so much that he that had but 〈◇〉 shall be accountable for that one only. St. Paul in a set Discourse seems to have determined this Matter peremptorily, as between Jew and gentle; so by parity of Reason, between Christian and gentle also. Rom. 2.5, ●, 9, 10, 11, 12, 14. He calls the Day of judgement, the Day of the Revelation of the righteous judgement of God, who will render to every Man according to his Deeds, to the Jew first, and also to the gentle; adding, For there is no respect of Persons with God: For as many as have sinned without Law, shall also perish without Law, and as many as have sim●ed in the Law; shall be judged by the Law: And ●●ain, When the Gentiles, which have not the La●●, do by Nature the things contained in the Law, those having not the Law, are a Law unto themselves. 'tis very true, that the Salvation of the Gospel is by the Gospel promised only to those who believe and obey it, and consequently to whom it is preached; as Damnation is therein expressly threatened to those who reject it; and we are not so plainly told what kind and what degrees of Rewards and Punishments God will dispense to others: but we are in the general assured, that the recompenses of that Day shall be all just, and carry a Respect to the Deeds done in the Body, bearing some Proportion to the different Circumstances and Conditions of Men. And therefore St. Paul a little before his Discourse just now cited, lets us know, that the Condemnation of wicked Gentiles would be very just, by Reason of their having despised the Dictates of Nature and Reason, because they withheld the Truth in Unrighteousness; for, Rom. 1.18, 19. as he argues, That which may be known of God, is manifest in them; for God hath shewed it unto them. God hath, as he there farther proves, rendered himself so conspicuous to all Men, as the Maker and governor of the World, that those who are ignorant of him must be without Excuse. verse 20. He is so near to every one of us, as the same Apostle elsewhere discourses, since in him we live, Acts 1●. 27, 2●. and move and have our Being, that we may even feel after him, Rom 2.15. and find him; and he hath written his Law in such visible Characters in all our Hearts, showing us the plain Difference between moral Good and Evil, in the chief Instances thereof, causing our Consciences to bear witness, and our Thoughts to accuse or excuse, as we demean ourselves, that he may justly call us to an Account for such our demeanour. So that the whole Matter at last comes to this Issue. Some Men have, by hearing the Gospel preached to them, far greater Advantages, than others; but then they are accountable likewise for those special Advantages: whereas such, as not through their own default, but by the mere Providence of God, want those Advantages, shall be answerable for no more, than what they have been entrusted with. God hath done more for those, than for these; and 'tis but fit, that he should freely dispose of his own Gifts, after the Counsel of his own Will: but if he doth what is abundantly sufficient for all, and will expect no more, than in proportion to what he gives, there remains no just Ground of complaint to any. And thus I have done with what I thought fit to be offered on this difficult Argument; and I hope, if what I have proposed be considered without Prejudice, it may suffice to make us humbly acquiesce in the Dispensation of God by Jesus Christ, acknowledging that the Design of our Lord's coming was to save Sinners in general; and confessing to the glory of the Almighty Father, that his love was manifested to the whole Race of Mankind, by sending his only begotten Son into the World for our Salvation. I shall conclude all with two practical Inferences, viz. first, We may infer from hence the great Obligation which lies upon us, to whom the Gospel is published, to comply with the Terms of it, particularly that mentioned in the Text as comprehensive of all others, believing in Jesus Christ. Whatever gracious Allowances God in his infinite Goodness may make to others, we cannot hope for Salvation upon any other Conditions, than a grateful acknowledgement of this infinite Love of God, a firm and steadfast Faith in his only begotten Son, together with an hearty Resignation of ourselves to his Conduct. As by these our privileges we are exalted to Heaven; so upon our abuse of them, we shall be cast down to the lowest depth of Hell. This( as our Saviour declared, Verse 19. a little after the Text) is the Condemnation, that light it come into the World; but Men loved darkness rather than light, because their deeds were evil. Secondly, If the Love of God toward Mankind be so extensive, it becomes us then, instead of caviling at the Divine Providence on account of the Gospel's not being published to all the World, to do our part towards the Propagation of it The Princes and great Men of the Earth may do very much to this purpose, as I have already observed. Others also, especially those Bodies and Societies of Men, which have Commerce with the gentle World, might contrive Methods for propagating their Religion together with their Trade. This the pious Founder of these Lectures had a great sense of, when by a Clause in his Will, he obliged those who should preach them, to be assisting to all Companys, and encouraging them in any Undertaking, for propagating the Christian Religion in foreign Parts. And all of us might contribute to this generous Design, by our earnest Prayers to God for the enlarging of his Son's Kingdom, and that it would please him to excite the Spirits of those who have Power and Interest to adadvance this Noble Work. In fine, we may all contribute towards it, by living Christian Lives; and if we have neither Power nor Interest to promote the Profession of our Religion in Foreign Parts, we may at least promote the Practise of it at Home, by our Examples. Nothing in truth would so powerfully recommend our Holy Religion to Mankind, in order both to the Belief and practise of it, as to have it fairly represented by the Tempers and Lives of its Professors. May Almighty God revive the Spirit of Primitive Christianity, in those who take upon them the Christian Name; and may their light shine so clearly and brightly, as to enlighten the darkest and remotest Regions of the Earth, to the Glory of God and our Redeemer. Amen. FINIS. ERRATA. Sermon I. p. 5. l. 2. red, into the World. p. 23. l. 8. r, misled. Ser. III. p. 9. l. 29. r. {αβγδ}. p. 20. l. 7. r. Mediator. p. 23. l. 10. r. he. Ser. VII. p. 3. l. 14. r. so it. p. 15. l. 33. blot out, his. p. 26. l. 28. r. valuable. Ser. VIII. p. 10. l. 18. r. their, ibid. l. 27. r. Men. p. 12. l. 22. r. Evangelist. p. 14. l. 25. r. be. p. 20. l. 18. r. blessing then. Ser. XI. p. 6. l. 15. r. not believing. p. 13. l. 16. r. Cause. ibid. r. Gospel's. Advertisement. THE Author of these Lectures, having in the Second of them taken notice of an Objection, which he has not been able to consider, within the compass of these Eight Discourses, without interrupting the Order which he had proposed to himself, designs, God willing, to publish a Ninth by way of Appendix to these, as a reply to the said Objection.