〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; OR A DISCOURSE, Touching the EXCELLENCY and VSEFULNESS OF THE CHRISTIAN RELIGION, Both in its PRINCIPLES and PRACTICES.  
Chief designed by the AUTHOR, for the Benefit of his PARISHIONERS.  
By STEPHEN KAYE, M. A. and Rector of Manton in Lincolnshire.  John. 3.16. God so loved the World, that he gave his only begotten Son: that whosoever believeth in him, should not perish, but have everlasting Life. 
YORK, Printed by Jo. White, for Robert Clerk at the Angel and Bible in low Owsegate. M.DC.LXXXVI.   

Imprimatur.  
Ro. Altham, R more. P. D more. Johan. Archiep. Ebor. à sacris Domesticis.   

To the Right Worshipful Sir JOHN KAYE, Of Woodsome Baronet, one of His majesty's Deputy Lieutenants for the West Riding of the County of York.  
Honoured SIR,  
'TIs not the apprehension of any Worth or Excellency in this Discourse, (except what its Subject Matter imports) that could tempt me to the Publication of it: Nor am I so vain as to think, that any thing of mine should find such Acceptance in a learned and critical Age, but that the Dread of its severe Censures would rather deter me from appearing in public, than the Opinion of my own Performances could encourage me thereunto; save, that I hope by committing my well intended, tho' slender Labours to Your worthy Patronage, I shall be secured at least (however otherwise treated) from open Reprehension or Calumny, by sheltering myself under the tutelar umbrage of Your great Name. A Name indeed deservedly great; if Your exemplary Piety and Virtue; Your Loyalty to our Gracious Sovereign, and Integrity to the present Government; if Your strict and impartial Administration of Justice; Your charitable Temper in composing Differences, to the singular Benefit and Satisfaction of the neighbouring Country; if Your excellent Pattern of Household Government in all the Relations and Circumstances of it; and Your particular Respect and Deference to all the truly loyal and Orthodox Sons of the Church of England, but the Clergy especially: If all these I say, and Your other innumerable Acts of Charity and Beneficence may add any thing to Your Character; no Person of Your Rank has more improved the Patrimony of Honour, (derived from Your truly Religious and Loyal Ancestors) nor advanced a Family to an higher Pitch in the general Esteem of All. But I would not offend Your Modesty with more particucular Enumerations and Eulogies of Your Merits: And indeed, the Transactions of Your whole Life are so obvious to a considerable Part of the Nation, that 'twould be very incongruous to enlarge this Dedication with needless Panegyrics. To whom then could I dedicate this Discourse with that equal Respect of Choice and Duty, as to Yourself; who, (besides Your Integrity and Success in those public Administrations) have not only been a Friend and Patron, but even a Parent to the Author; 
Beneficioorum memoria senescere non debet Sen. Lib. de Beneficiis.  both whilst Your domestic Chaplain, and always since: So that the sincerest Gratitude and Service in my private Devotions are too small a Tribute, for those many and undeserved Favours Your Bounty has bestowed on me and mine. And therefore, as my Book in Duty desires Your Patronage; so, for many considerable Reasons I have ventured it abroad in the World under Your Protection. But 'tis not expedient, nor do You expect that I should acquaint the World with the Particulars that I own You: Besides, those verbal Acknowledgements (as they are often censured; so they) are but unsuitable Returns for real & great Favours. 'Tis Love and Duty that's payable from Your Votary; and I have no other Way at present to discharge my Obligations, 
Primitias Cordis & Oris.  than by a humble Dedication of my Labours to the Memory of Your Name and Family, which I desire to do with all possible Respect and Observance: And may it prove (as 'tis sincerely designed) a lasting Monument to Posterity of Your courteous Beneficence, and my real Gratitude.  
I hope, (Sir) You'll find in the candid Perusal, 
Quod scriptum habetur sempet vacat ad legendum, cum vacat legenti. Ne onerosum sit praesens, quod come voles sumitur, cum voles ponitur, Aug. Ep. 1.  that this Discourse does carry in it the Stamp and Impress of Truth and Holiness: And as I could not have chosen a Subject more Excellent and Beneficial in itself, so neither, (I am well assured) more acceptable to You; which will minister the hope at least, that the Dignity and Usefulness thereof, may atone for the want of Elegancy in the Composure.  
Such as it is (good Sir) be pleased to accept it, as the humble Messenger of my Duty and Respect; that by the Favour of Your Patronage, my Endeavours herein may be more kindly interpreted: Nor need I fear a Reprimand for the Boldness of this Attempt; since Your Goodness will pardon, and your Candour bear with more Indiscretions, than I would willingly be guilty of.  
God Almighty bless You in Your ready and loyal Intentions to serve Your King and Country, in the faithful Management of that honourable Trust reposed in You by both: and may You persevere in your pious and zealous Resolutions to serve the King of Kings sincerely and affectionately, in the Communion of this best of Churches. And that You may be every way happy in Your incomparably prudent and pious Lady, those hopeful Cions Your Children and grandchildren, and all Your Worthy Relations; (whereby You and They may prove Ornaments to Your Country, Instruments of God's Glory here, and Possessors of it hereafter) shall be the daily Prayer of,  
Worthy SIR, Your most humble, most obliged, and most faithful Servant, S. K.   

To my worthy Friend, Mr. GEORGE JOLLAND Of Glamford-Briggs in the County of Lincoln; and to all and every of 'em, who are or have been my PARISHIONERS.  
SIR,  
THere are many cogent Reasons which induce me to prefix your Name to this Epistle: For, besides those personal Obligations which I am not able to recount, and the Relation you bear to the Parish wherein I was several Years Incumbent; (and wherein your good Example and Authority have had no small Influence, for the Advancement of the Interest of the established Religion and Government,) I say, besides all these, I could instance in many Particulars of your singular respect Kindness to all honest orthodox Clergymen, your Charity to the Poor, but especially poor Scholars, and your Hospitality to all; not to mention your pious Beneficence in repairing and beautifying God's House at so great a Charge: But, I would neither offend you nor my Reader, with that unpleasing and fantastical Method of Flattery and Ostentation.  
Yet (Sir) I shall never be wanting in my Wishes, and hearty Prayers for you; that you may persevere in your Endeavours to preserve and propagate that Order and Uniformity in God's Worship, which you have hitherto prosecuted with so much Zeal, Success, and Integrity. So, that by your Proficiency in Grace and Virtue, you may not only erect a Monument to yourself, but transmit a Blessing (with a plentiful Estate) to your hopeful Posterity.  
AND now my most kind and respective Parishioners, (for whom this small practical Discourse is chief intended) you are not insensible of the Occasion of my Removal from you, and the Inconveniencies which I then suffered by it, which I am now unwilling to repeat, save that I do unfeignedly pardon the unhappy Instrument of it. And tho', I hope my Pastoral Care and Affection for you (in my Absence) did not fall much short of my Obligations; yet, because I could not personally discharge my Duty, I then resolved to compose this Treatise chief for your Use, and do now present it to your candid Acceptance. Wherein I've endeavoured to remind you of those Truths which I have formerly taught, and wherein (I hope) you are now established. Whereunto I have added some Forms of Prayer, for the Benefit of private Persons and Families; which I hearty beg (not only for my Satisfaction, but your own) that you would sincerely, fervently, and constantly make use of, Morning and Evening, both with your Families, and in your Closets. Yet so, that (when Opportunitie's present) you do not neglect the more solemn and public Service of the Church, for the wilful Omission of this important and necessary Duty of Religion, as 'tis highly dishonourable to God, a Scandal to our holy Profession, and of very dangerous and damnable Consequence to all, but to Masters of Families especially, who have the chief and immediate Charge of, and Inspection over the rest; so, if it be sincerely and devoutly performed, this will entitle you to, and qualify you not only for the Comforts and Blessings of this, but a future and better Life: Nor have I the least cause to doubt, but that my well meant Endeavours herein, will meet with a ready and kind Acceptance, from you especially. And may your hearty Compliance with the Truth and Duties herein recommended, bring you by degrees, to the perfect Knowledge and Practice of true Wisdom and Holiness; and make you abound still more and more in all the Virtues and Graces of the inner-man, to the Praise and Glory of our infinite Creator and Redeemer.  
This Discourse (I hope) will prove so agreeable to the primitive Institution of the Christian Religion, that the Excellency and usefulness thereof, (as the Title imports) are in a great Measure represented, both in its Principles and Practices. A Religion, which shows the Dignity of Christ's Person, the Sufficiency of his Merits, and the faithful Administration of his Offices; by virtue whereof, he is made unto us Wisdom, Righteousness, Sanctification, and Redemption. A Religion, which above all things teacheth us to be godly and honest, pure and peaceable, and to abound in all the Fruits of Piety, Justice, Charity, Sobriety, Loyalty, etc. and in all and every one of these without partiality, without hypocrisy.  
And herein I have endeavoured to be serious and practical, rather than make use of any vain glorious Digressions of Wit and Eloquence; and have not failed to beg the Assistances of God's Grace and holy Spirit to direct me in the Composure. Besides, the private Satisfaction I have experienced already, and the Benefit which (I hope) you'll reap by it, will not only compensate all the hard Measures I can meet with; but sufficiently countervail all my Pains and Fatigues herein. Nor am I concerned for any more in this World, then to discharge the Duties of my Calling with a good Conscience, and leave behind me a good Example. I have not much troubled my Reader, with the Quotation of those Authors I have made use of. And the Faults which have escaped the Press are neither very many nor material; yet there are some, which I desire he will either candidly censure, or correct.  
And now, let us all endeavour (as we are obliged by the many powerful Motives of Duty and Interest) to adorn this most excellent Religion of the holy and eternal Jesus, by our unshaken Faith in its Principles, and hearty Compliance with all its just and reasonable Commands and Constitutions whatsoever. So that we may reap in this World Satisfaction and Peace of Mind, and in the World to come Life everlasting. And if this Discourse, (now that 'tis made public,) may any way conduce to the magnifying of God's Glory, and the Interest of his Church; (which is the Argument of it) I shall return him most hearty and unfeigned Thanks for the Success, and my Friends for the Encouragement in the Publication. Now, to God's merciful Guidance, Protection, and Blessing I commit you: And as the Assistance of your Prayers, to enable me the better to discharge my Duty in the Ministerial Office, is not the least Part of my Happiness; (for the Duties of Minister and People are reciprocal,) so I doubt not, but 'twill be Comfort and Satisfaction to you, to have this Assurance from me, that I am in all Sincerity,  
Your truly affectionate Pastor, and faithful Servant in Christ, S. K. York, January 23. 1685/ 6.   

THE EXCELLENCY, and USEFULNESS Of the Christian Religion, etc.  

The INTRODUCTION.  
THe Knowledge of the Christian Religion is justly preferred to the knowledge of any other Religion or Institution in the World: Not only in respect of the external Evidence, which we have of the Truth of it, and the Divine Authority of its Doctrine; but likewise as to those internal Excellencies, which no other Religion can pretend to. For all the Principles, and Precepts, and Duties of the Gospel, are not only most excellent and ravishing in themselves; but highly advantageous and beneficial to us: And so calculated to our Nature on Purpose, as to make us wiser, and better, holy and virtuous here, and Eternally Glorious hereafter.  
'Tis too obvious, That the whole Race of Mankind by the Fall and defection of our first Parents, (in violating the first Covenant) have not only obscured the Light of Reason, and Divine Knowledge, whereby they might perfectly have understood their Duties both to God and Man; but have so depraved their Wills, and impaired their strength, that such an impotency has seized our Faculties, both as to the Knowledge of God's Will, and the Power of performing it; That 've now the greatest want imaginable, as of a clearer Light to discover our Duties to us with greater certainty, whereby we might know what is the good and acceptable will of God; So of more powerful Encouragements and Assistances, that by the gracious Influences of God's holy Spirit, we might be enabled to conduct our Lives, in a sincere and steadfast Conformity to the Divine Will and Wisdom.  
And to this End, God Almighty was pleased to institute the Law of Moses, as a more perfect Rule and Transcript of our Obedience, than that of Nature (as now depraved,) and writ it himself in Tables of Stone that it might last the longer. Yet this Law in process of Time was so falsified and corrupted, by the erroneous and incongruous Interpretations, and false Glosses of the Jewish Doctors, that thereby it became so impracticable and obscure, that 'twas neither obeyed nor understood.  
But because Mankind should not be left for ever destitute of a suitable and sufficient Remedy, to repair those miserable Defects, which we had contracted by our Sin and Disobedience; nor of reasonable Assistances to buoy us up, and support us under the Temptations, and Pressures of a calamitous World; and at last by the saving Methods of his Grace, to bring us to the Enjoyment of his Kingdom and Glory: God was pleased (for several Reasons best known to himself) in this last Period of the World, when all other Means and Methods proved ineffectual, to extol and magnify his Mercy in sending his own Son; and by a clearer and more perfect Revelation of his Will to mankind, 
2 Tim. 1.10.  (which he determined from all Eternity) has now brought Life and Immortality to light, through the Gospel.  
Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Gospel, is a Term appropriated to signify the glad Tidings of our Salvation, purchased by the Blood of Christ. This was the Subject of the Angel's Song to the Shepherds; 
Luke 2.10  the Desire and Happiness of all Nations, God manifested in the Flesh, to concilate the difference and make up the Breach between offending Man, and an offended God; to rescue us from the Power of our sins by his Grace; and from the punishment of 'em by his blood; and that by the Belief & Practice of this most excellent, holy, and innocent Religion all his sincere Proselytes might become holy here, and happy eternally.  
And this is that Religion, which by God's assistance I design to make the Subject of my ensuing Discourse. But that we may proceed with some competent Assurance in a Business of so great importance; I shall premise something (by way of Introduction) concerning the Truth and Excellency of the Christian Religion: 
The Truth and Excellency of the Christian Religion fully represented.  And tho' 'twould be needless to multiply Arguments for the Confirmation of a Truth which has been so generally owned, yet these following Topics may prove of considerable Advantage to illustrate, and recommend this admirable Doctrine to the serious and impartial Considerer. And  
(1) God the Father has testified the truth of it from Heaven by an audible Voice, 
By Gods own Testimony. Mat. 3.17.  This is my beloved s●n in whom I am well pleased. And has confirmed it by the miraculous and Visible descent of the Holy Ghost; a double sensible Evidence three times repeated; which were the strongest and most convictive Demonstration our humane Nature is capable of.  
(2) All the Prophecies of the old Testament concerning Christ the Saviour of the World, 
By fulfilling of all the Prophecies concerning him.  as to all the Punctualities of his Life, Death, Resurrection, and Ascension, and every Circumstance of Time, and Place, when, where, and how he should be manifested, had their completion in him. So, that there was not the least Title or jota failed concerning him, from the first instant of his Conception, to the last period of his Glorification.  
(3) The Truth of this excellent Doctrine which he delivered, 
By Miracles.  was confirmed by real & inexceptionable Miracles; such as neither the Devil, nor any of his Agents, either Sorcerer or Magician were able to counterfeit. And this evidence by Miracles was necessary for the conviction of the Jews, who had received their Law by Signs and wonders from Heaven: Nor could it be imagined they would lay aside their own, or admit of any other Institution, (how specious and excellent soever) unless it were confirmed, and recommended by as powerful Arguments and Demonstrations as the former. Now the Miracles which were done by our blessed Saviour, and his Apostles could be no less than the Product of an omnipotent Arm, either as to the things themselves, or the manner of producing 'em; being such as were never done by any finite Creature either before or since. To instance in some Particulars; As in raising the dead Body of Lazarus, 
John 11.  the restoring him to life and to the exercise of all his Faculties, after he had laid four days in the Grave. The curing the blind, the lame, and the sick, and diseased, not only without, and above, but even contrary to means. The feeding of so many thousands of men and Women, 
Matt. 14.19, 21.  with a few Loaves, and some small Fishes, (even to satiety) besides the Surplusage of several Baskets full. 
John 2.  The turning of Water into Wine, and that far more excellent than could be produced by the most generous Grape. 
Acts 5.  The sudden Death of Ananias and Saphira, at the Apostle's Word, for lying to the Spirit of God. 
Acts 9  The miraculous Conversion of St. Paul, who in a few days (far beyond any Metamorphosis we read of in the Poets) was changed from a malicious, virulent, and fierce Persecutor of Christians and Christianity, to be a zealous Professor of this excellent Religion; and at last testified the Truth of it (after he had suffered many years' persecution for it) by dying its Martyr. And all these and many other Miracles, which would be endless to repeat, (for the whole Lives of our Saviour and his Apostles, were a continual Series of Miraculous Achievements) were not done clancularly in a blind corner of the World; but openly and visibly, every where about Judaea, in the Temple, Synagogues, and all public Places: Insomuch that his professed Enemies were convinced of the Truth and Reality of it, tho' Prejudice and Passion had prevailed so with them, that they were unwilling to comply with it. Besides, there was something of Piety, and and Charity in all the Miracles which our Saviour and his Apostles did; For they were of special Use and Advantage, either for the curing of men's Bodies, and the Conversion of their Souls; or the promoting of God's Glory in the Establishment of the Christian Religion. All which Omnipotent Productions are not only a most certain and undeniable Evidence of the Truth of our Saviour's Doctrine; (For the Divine Providence would not suffer so many Miracles for the confirmation of a Superstitious and erroneous Opinion) but of the Power of his Divinity; and that he is the true Messiah, the Son of God, and Saviour of the World, which was promised by God; predicted by the Prophets; and is already come to accomplish the great Work and Business of our Redemption.  
(4) There was never any Religion but this, neither Mahometism, Paganism, etc. 
By the Means and manner of its establishment in the world.  that could ever be propagated by any other Means, than either force or Violence; or by indulging its Votaries, in a sensual and brutish Liberty, which might influence their Appetites, and Affections into a sinful and slavish compliance with it. But our Heavenly Lawgiver has recommended the Christian Religion to our Belief, and Practice, by other Motives and Credentials; and has settled it in most of the known Parts of the World, by other Means and Methods: For a few days before his Ascension into Heaven, he gave Commissions to, 
Matt. 28.19, 20.  and invested his Apostles, and Disciples with Power, and inspired them with Abilities to Preach this Doctrine of Salvation to, and propagate it in the World. And this was not the least Miracle in it; that a few Persons of the lowest Extract, slender Education, and armed with no external Power, (the most of 'em being poor Mechanics, as Tent-makers, Carpenters, Fishermen, and such like) should be able to withstand all the Authority, Wit, Learning, Policy, and Eloquence of the greatest Monarches, Politicians, and Philosophers on Earth, and all the Devils and damned Spirits in Hell, which were combined against them; and in despite of Malice itself, to establish a Religion which did so much check and control the Ambitions, Interests, Pleasures and Appetites of the greatest Princes, and their Adherents; and was so directly Opposite to the then Temper and Inclinations of Mankind; that they must offer Violence to their dearest Lusts, and deny themselves the sensual Enjoyment of their most ravishing and transporting Pleasures, ere they could become Proselytes to it.  
And yet notwithstanding all these Obstacles, the Apostles and Disciples of our Lord had wonderful Success in Establishing the Gospel; triumphing over and trampling upon the greatest Oppositions; and did defend it, and its Excellent Author, with the highest Manifestations of Zeal, and Integrity; tho' continual Reproaches, and Contumelies, Racks and Prisons, Flames and Martyrdoms, did await 'em in every place where they came: For 've a certain account from Ecclesiastical History, that eleven of the twelve Apostles, and many Thousands of the Primitive Christians suffered violent Deaths, by the hands of those who persecuted them, merely for their Religion.  
And what rational Motive could carry 'em through such an hazardous Employment; that Christians alone should seem so fond of sufferings, that they forgot Humanity itself, endured Torments, and abode the Flames not only with Patience, and Magnanimity, but with joy? For tho' this Christian Courage was looked on by the most, to be either the folly or Frenzy of a distempered Brain; yet doubtless it could be no less than the absolute conviction of their Minds and Consciences of the Truth and certainty of the Doctrine which they delivered; with a comfortable Prospect of those inconceivable Rewards which should await 'em in another World.  
Thus, Christianity has been always hitherto, and shall be ever propagated by Arguments rather than Arms; by submission and sufferings, rather than force and Violence: And has (far beyond all humane conceit) been attended with such wonderful Succcess and Prevalency, without any kind of Power or Earthly Authority to back it, and not so much as one Sword (except that of St. Peter, 
Matth. 27.52, 53.  for which our blessed Saviour severely reproved him) has been drawn in the defence of it: Insomuch that 'twas impossible that any thing but Truth itself, which has an Omnipotent and overruling force in it, could (by such weak and improbable Means and Methods) have so soon subdued mankind to the Faith, and obtained a Victory over the hearts of Men in so great a part of the World.  
And thanks be to God our Religion has not only captivated a few of the Meaner sort; but the greatest of all Ranks and degrees, even Kings and Emperors have submitted to Christ's Sceptre, and many of 'em have become nursing Fathers of his Church. The greatest Philosophers, Orators, Rhetoricians, etc. (such were Justin Martyr, Athenagoras, Tertullian, Origen, Clemens Alexandrinus, and many others) who neither wanted Wit, Learning, Eloquence, nor Authority, to defend and maintain their Heathenish Principles and Opinions, yet became Proselytes to the Christian Faith, and zealous Preachers and Defenders of it, with their very Lives, and Fortunes. And to our great comfort and satisfaction, our Religion rides on prosperously still to conquer Nations far remote; and there have been few Ages since our Saviour's Exhibition in the Flesh, wherein the Boundaries of his Church have not been enlarged with new Productions.  
(5) The Truth, and Excellency of the Christian Religion is evicted and confirmed, 
By the Miraculous Effusions of God's holy Spirit upon the Apostles etc.  by the Miraculous Effusions and gracious Influences of God's Holy and Blessed Spirit: (according to Christ's promise concerning it) Not only on the Day of Pentecost, but in many thousand instances besides, to the wonder and astonishment of all Beholders. And tho' the most of the Apostles and Disciples of our Lord, were men of very obscure Fortunes, mean Capacities, (as I hinted before) and altogether unskiled in humane Learning; yet they were furnished in a moment with such an extraordinary measure of inspired Wisdom and Knowledge, 
Acts 2.2. etc. Acts 10.44.  that the greatest Doctors among the the Jews, and Philosophers among the Gentiles stood in a Maze at them; were baffled and overcome by the Dint of their Arguments; and afterwards became zealous Champions for the Defence, and active Instruments in the Propagation of the Gospel. All which Gifts were bestowed by the Spirit of God, for their perfect Guidance and Instruction; for their Support and Comfort, in the great Temptations, and Pressures which they underwent; and to enable 'em to convince the obstinate and unbelieving Jews, and Gentiles, of their Legal, and Heathenish Superstitions; and to convert them from their Sins and Errors, to the Belief and Practice of this Excellent Religigion of the holy and Eternal Jesus.  
(6) Upon the first publishing and promulgation of the Gospel, 
By silencing the Heathen Oracles, at our Saviour's coming into the World.  all the Heathen Oracles were silenced. cleombrotus, Demetrius, etc. (as Plutarch relates) tho' they had been formerly very zealous Champions for them, yet at Christ's coming in the Flesh, they neither could, nor durst speak one Word in the defence of them.  
Ablata est Pythii Vox haud revocabilis ulli  
Temporibus longis: Eternim jam cessit Apollo:  
Clavibus occlusus silet: ergo ritè peractis  
Discedens Patriae, redeas ad lumina sacris.  Porphyr.  citatur Lib. 5. Cap. 8. Eus. de Preparat. Evangelicâ. 
Vltima Cumaei venit jam Carminis aetas,  
Magnus ab integro seclorum nascitur Ordo  (Virg. Eccl. 
Sibyls Oracles than drew their last breath, and in them all others. On which the same Poet sweetly,  
Jam redit & Virgo, redeunt Saturnia Regna;  
Jam nova Progenies Coelo demittitur alto.  
And the Devil himself, who was the Father and Founder of all those illusive Dreams and false Prophecies, received a deadly Blow: so that not only Christ himself has obtained an absolute Victory over him; But all sincere Christians (of which more fully afterwards) through the assistance of his Grace, are more than Conquerors over him, and all his Agents.  
(7) The Christian Religion in the New, 
Omnia quae Scriptae sunt ad unum Christum referuntur, nec saepit vet●● scripturae nisi Christus in ea intelligatur. Aug. in Ps. 51. Id. in joan. Tract. ●.  is the same for substance with that of the Ancient Jews under the Old Dispensation. The Patriarches, and Prophets had the same Faith, Religion, and Worship common with us Christians; Nor did they expect then, or do they inherit eternal Happiness now upon any other Terms, then by a sincere and steadfast Belief of the purchased Redemption by their promised Messiah.  
(8) And last; 
By many other Arguments summed up in this Paragraph.  To these Topics many others might be added, (if it were necessary) to testify the Divinity, and Excellency of our Saviour's Doctrine: As the Purity of his Life; the Sublimity of his Religion; the Perfection of its Laws; the Force of its Arguments; the Testimony of his holy Spirit in men's Consciences; the Operation of his Grace; the Fruits and Comforts of the Christian Devotion, etc. And in a word, the whole Contexture and Design of it can be no other, then to glorify God; and to make us Holy and Virtuous here, that we may be eternally Glorious hereafter.  
Seeing then, we have the most convincing Attestations that can be given, to confirm us in the Belief of the Christian Religion in General; and since there's nothing in the whole Constitution, (as will more fully appear in the Sequel of this Discourse) but what's most worthy of God, and consentaneous to the rectified Reason, and Interest of Mankind; We must hence necessarily infer, that it derives its Original from Heaven, and can be no less than the Contrivance and Product of an infinite and eternal Wisdom, and Goodness. Thus much concerning the Truth and Excellency of the Christian Religion in General.  
PAss we on now to Particulars; Wherein I shall endeavour to give you the clearest Account I can of God's infinite and Inconceivable Love to Mankind; and what admirable Means and Methods the Divine Wisdom, 
Col. 1.20.  and Goodness was pleased to make use of to reconcile the World unto himself. And in treating of this great Mystery of Man's Redemption; We shall consider  
1st. 
The Partition of the Boo●●.  The several Names and Appellations which are promiscuously ascribed to our blessed Saviour in Holy Scripture, the explication whereof will give great Light to, and make the Doctrine of the Gospel much more intelligible.  
2dly. We shall Discourse distinctly of his Divine, and Humane Natures, and their Hypostatical Union in the Person of Christ. And proceed to assign some special Reasons, why the Mediator of the New Covenant must be God; Why he must be Man; and why God and Man in the same Person, to constitute him a fit Mediator between both.  
3dly. We shall inquire Particularly into the Nature of Christ's Offices, and the Manner of their Administration: All which will clearly illustrate the great End and Design of our Blessed Saviour's Incarnation; and what great things he has done, and suffered for us, that we should live comfortably here, and be happy for ever. To Treat of all which, we now proceed distinctly, and in Order.   

CHAP. I. Of the Names and Titles ascribed to our Blessed Saviour in Holy Scripture.  
OF those sundry Names and Appellations ascribed to the Eternal Son of God and Saviour of the World in Holy Scripture; some have respect to his Person, others to his Offices: And are variously distinguished into Proper, and Figurative Denominations agreeable thereto.  
As to his Divine Nature, (in the greatest propriety of Speech) He is called God, 
●●iles relating to Christ's Godhead.  Isa. 9.6. The true God, 1 John 5.20. The great God, Micah. 5.4, 5. The Son of God, Mark 15.39. and Luke 8.28. And the only begotten Son of God. John 3.16. And in the same respect he is said to be (tho' Figuratively) the Word of God, John 1.1, 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image of the invisible God, Col. 1.15. or the Character of his Person.  
As to his Humane Nature, 
To his Manhood.  he is properly termed the Son of Man, Luke 9.56. A Man of Sorrows, Isa. 53.3. The Son of Abraham, the Son of David, etc. Luke 3.23, 24, etc. And upon the some account (tho' Figuratively) he is said to be the Seed of the Woman, Acts 13.23. The Seed of Abraham, the seed of Isaac, the Seed of Jacob, etc. Gen. 17.19. Mat. 1. the righteous Branch, and he shall be called the Lord our Righteousness, Jer. 25.5, 6.  
As to his two Natures Hypostatically united in the same Person of the Son of God, 
And to both as united in the same Person of Christ.  he is called Emmanuel, Mat. 1.23. The Lord of all things, Col. 1.16, 17, 18, 19 The King of Kings, and Lord of Lords, Rev. 19.16.  
Again, in Relation to his Offices in general, 
Titles relating to his Offices in general.  he is called Jesus, Mat 1.21. which is an Hebrew word (and always written in the Syriack, Translation of the New Testament) signifying to Save, and therefore's a Name most agreeable to his Mediatorship. He is also called Christ. John 6.69. Which is a Greek word signifying to Anoint: From which two Names it may be reasonably conjectured, that he is the anointed Saviour of the whole Race of Mankind; of the Hebrews, and Greeks, both of the Jew, and Gentile. To which may be added the Titles of the Messiah, the Saviour, Acts 5.31. Salvation itself in the Abstract, Luke 1.69. and Luke 19.9. The Mediator of the New Covenant, Heb. 12.24. The Redeemer of the World, Tit. 2.14. The hope and expectation of the Gentiles, Mat. 12.21. The Desire, and Delight of all Nations, Isa. 2.2. And properly speaking he is all and every one of these. And in the same respect (though in a Figurative Sense) He's entitled the Bridegroom, Mat. 9.15. The Head over all things to his Church, Eph. 1.22, 23. The Foundation of a Building, 1 Cor. 10.4. A Lion, Rev. 5.5. Bread from Heaven, John 6.48.50. The Sun of Righteousness, Mal. 4.2. Light itself, Joh. 1.4, 8, 9 The Morning Star, Num. 24.17. A Vine, John 15.1. The Tree of Life, Rev. 22.2.  
But more Particularly, 
And to his several Offices in particular.  and with special reference to his Offices. As  
1st. 
To his Priestly Office.  To his Priestly Office; He is called our High Priest, Heb. 3.1. The Priest, Heb. 7.3, 11. Oblation, or Sacrifice, Heb. 9.26, The Lamb of God, Job. 1.29, 36. The Paschal Lamb, Exod. 13.13. Comp. Rev. 13.8. The Passover itself, 1 Cor. 5.7.  
2dly. As to his Prophetical Office, 
To his Prophetical Offices.  he is said to be our Pastor, and great Shepherd, John 10.14, 16. Rabbi, M●ster, Mark. 10.17. John 1.28. Apostle, Heb. 3.1. Minister of the Circumcision, Rom. 15.8. etc.  
3dly. As to his Kingly Office, 
To his Kingly Office.  he bears the Titles of King, Luke 23.2, 3. Prince, Acts 5.31. King of Peace, Heb. 7.2. Captain of our Salvation, Heb. 2.10. The Ruler of all things, Micah. 5, 2. Phil. 2.10, 11. and Judge of all men, Acts 10.42. 
Titles derived from his Types.  And sometimes his Titles are derived from the Types, as the Second and Last Adam, from the First, 1 Cor. 15.22, 45.  
Lastly, That General Name of Christians, 
His Name Christ, whence we are called Christians, comprehends all his other Titles.  (by which we are distinguished from all other Religions in the World) is derived from his Name Christ: In which all the Names and Appellations attributed to him in holy Scripture, are eminently comprehended.   

CHAP. II. Of our Saviour's Godhead.  
HAving treated thus distinctly of the Quid Nominis, 
Of Christ's Divine Nature.  of the Names and Titles of Christ, for the prevention of all future Mistakes which might occur concerning 'em. We shall proceed to discourse in the next Place of our Saviour's Divine Nature; which (being an Article of our Christian Faith) is most demonstratively evinced from Scripture; the Truth whereof will evidently appear in these following Particulars. As  
1st. 
Arguments for it.  He is dignified with the same Titles, and Appellations equal with God the Father, (which I've hinted before) and is often styled in Scripture, The great God, The true God, The Lord Jehovah, The Son of God, and the only begotten Son of God. From whence we must necessarily infer; That our Lord Jesus Christ is the true God as the Father is, and hath the same Nature, Essence, Will, and Power with him.  
2dly. The same Attributes, and Properties of God are frequently ascribed to him: For he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 6.8.  and doth clearly discern all the Thoughts and Imaginations of Men. 
Heb. 13.8.  He was from Eternity without beginning, and shall continue to Eternity without end. 
Mat. 28.20.  By the Immensity of his Power, and Presence, He is Omnipotent, and Omnipresent. 
Joh. 1.3. Col. 1.16. Mat. 8.25. Joh. 0.19.  All the Works of the Deity; as the Works of Creation, Providence, Sanctification, Illumination, Justification, and the Remission of Sins are attributed to Him. All the Creatures, even the most boisterous and unruly, the most malignant and Rebellious, contrary to their Natures, and against their Wills did obey his Commands. All the Miracles done by Him, were real Demonstrations of his Divinity, and to them he appeals to evict the reality of His Godhead. 
joh. 14.11.  Believe me (saith he) that I am in the Father, and the Father in me, or else believe me for the very Works sake. And in his Answer to John the Baptist's Disciples. 
Mat. 11.3, 4, 5, 6.  Go (saith he) and show John again those things which ye do hear, and see; the blind receive their sight, and the Lame walk, the Lepers are cleansed, and the Deaf hear, the Dead are raised up, etc. The only Argument which he made use of at that Time to convince 'em, That he was the true Messiah and Saviour of the World.  
3dly. Divine Worship and Honour are every where given unto him: 
joh. 3.16. Acts 7.55, 59 Matth. 28.18. Phil. 2.9.10.  For in him we Believe; to him we Pray; in his Name we are Baptised; and God has given him a Name above every Name; that at the Name of fesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth.  
4thly. We have the undeniable Testimony of God himself, and the concurrent Suffrage both of Good and Bad Angels to confirm us in the belief of this important and saving Truth. 
Matth. 3.17, and 1.27. Mark 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen. ad Locum.  In him (saith the Apostle) dwelleth the fullness of the Godhead bodily; that is, really and substantially. See to this Purpose. Col. 2.9. 1 Tim. 3. 1●. Heb. 1.3, 8. 1 John 5.20. Hence 'tis fully Evident from the undoubted Testimony of holy Scripture, that Christ is God truly and properly so called; even one and the same God, coessential, coequal, and coeternal with the Father.  
Thus the Doctrine of our Saviour's Divinity, Equality, and Consubstantiality with the Father being sufficiently evicted, and confirm'd: We shall now seriously apply this Point, by considering what Influence this saving Doctrine should have upon the Lives and Practices of Men. And  
1st. We may learn from the Consideration of our Saviour's Godhead, and the Excellency of his Divine Nature, 
What Influence this Doctrine should have upon Practice.  what Honour, Respect and Reverence is due to him. Even the same Homage is to be given, and the same Adoration to be paid jointly and equally to the Father, and the Son: For all men should honour the Son, 
joh. 5.23. 1 joh. 2.23.  even as they honour the Father: And whosoever denieth the Son, the same hath not the Father. Again, the eternal Son of God is not only preserved in Scripture, to Abraham, Moses, David, etc. but to the holy Angels themselves, being much better, 
Heb. 1.4, 5, 6.  and having a more excellent Name than they; and therefore he saith, let all the Angels of God worship him. These Considerations lay a sure Foundation for our Duty; do justify our Practice in worshipping our Lord; and may exceedingly animate and encourage us to be faithful, and zealous, devour, and constant, in all the Instances of Pretty and Religion: For 've full Assurance from the Premises, that our blessed Redeemer knoweth all our Necessities; and he neither wants Will, nor Power, to save, supply, and bless us to the uttermost, if we Believe in, Worship and Obey him.  
2dly. Hence we may be encouraged to have Recourse unto Christ, and be comforted in all the Straits and Difficulties of this Life; and hereon we may ground our steadfast Hope, that God for his sake will supply all our Wants, with the Abundance of his Grace and Favour: 
joh. 3.16. Rom. 8.32.  For he that gave us his only begotten Son, will not be unwilling to bestow whatever to his Wisdom shall appear needful, and convenient for us. Seeing then we have a great High Priest that is passed into the Heavens, Jesus the Son of God, 
Heb. 4.14, 16.  let us hold fast our Profession, and come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need.  
3dly. Let us always bear in Mind those important Obligations the great Majesty of Heaven and Earth has laid upon us, in sending his own Son into the World to mediate a Peace for us, that we who were Enemies by wicked works should be reconciled unto Him. 
Col. 1.21.  How should this consideration affect our hearts with a passionate Sense of his Goodness? How should we Love him who has been so exceeding gracious and meeciful to us? What thankful Acknowledgements with our Mouths; and what a dutiful Observance in all our Actions do such wonderful Expressions of Majesty, and Mercy deserye and require from us? And lastly, Let our Faith, and Hope, etc. in the eternal Son of God, be sounded in Humility, (of all which more fully in the following Chapters) with a Suitable Behaviour, and awful sense of Mind most becoming his gracious, yet dreadful Presence. And therefore  
4thly. We should be extrèmely careful above all things, lest we wilfully despise or dishonour that high, and holy Name whereby we are called. God's Honour in Christ our anointed Saviour, is a Prerogative He's exceeding jealous of; and therefore whosoever shall arrogate that Glory to themselves, or subtract that Obedience which is due to the Eternal Son of God, shall certainly feel the Power of his Godhead. 've a great many sad Instances upon Record of God's Justice and Vengeance, on purpose to deter us from the like Offences. How conspicuous are the tragical Memoirs of the fallen Angels; of Herod, Pontius Pilate, Judas, and many others; who would have set themselves in God's stead? What shall I tell you of the whole Jewish Nation, that derided, betrayed, condemned, and Crucified the Lord of Life. Not one of all these could fly from Justice; but suffered the severest Punishments (in proportion to their Crimes) for their wretched Profaneness, Cruelty, and Irreligion. What might I add of the later Heretics, as Arrius, Nestorius, Eutyches, Servetus, etc. whose Lives, and Deaths are, and shall be for ever infamous to all Posterity.  
Seeing therefore that God will be worshipped in Spirit and in Truth; and that he will by no means endure that his Glory should be given to another: And seeing we have such a Cloud of Witnesses before us, who have suffered by the Contempt, and Neglect of his Worship; it stands us in hand to be very prudent and circumspect in our Demeanour and Deportment towards him; lest we wilfully blaspheme his Name; derogate from his Glory; abuse and trample upon his Word, and Sacraments; despise his Servants; neglect our Duties; transgress his just and reasonable Commands; or continue in any one unlawful Act of Sin or Disobedience unrepented of, unreformed. 'Tis our Saviour's own Rule, and confirmed by every day's Experience, 
joh. 2. Ep. ●.  He that loveth God will keep his Commandments: And what heinous Ingratitude (as well as Disobedience) must we Christians be guilty of, if we make not our Lives the Transcript of his Divine and Excellent Doctrine; and with the highest Expressions of Love, Joy, and Thankfulness recognize his inconceivable Goodness and Mercy to the Children of Men. But if on the contrary, we should render him evil for good, and hatred for goodwill; this Abuse and Contempt of his Grace and Clemency, shall not be able to escape the just Resentments of his Wrath and Vengeance. And judge what a miserable Condition those poor Wretches will be in, who not only trample under foot the Son of God; but have so disregarded the Sanctions of his Laws, and the Charitable Tenders of his Grace and Goodness, that Salvation itself cannot save them.  
Thus much concerning our Saviour's Godhead. I have been the longer about it, because the Devil has been more sedulous in his Endeavours to corrupt and undermine this, than any other Article of our Christian Faith; Which every Man will readily grant, that has the least Acquaintance with Ecclesiastical History, and Decrees of Councils. Wherefore no Person of any Candour, or Christianity, can think my Time, or Pains misemployed, and misspent; in explaining, and confirming this Article of our Faith; wherein the Excellency and Dignity of the Person of the Son of God, and our own present, and eternal Welfares, are so Emimently concerned.   

CHAP. III. Of our Saviour's Manhood.  
THis is another Fundamental Article of our holy and excellent Religion. 
The Humane Nature of Christ constdered.  that the Eternal Son of God became true and real Man for our sakes. That he assumed the Humane Nature into the reality of his Person, tho' in a manner most incomprehensible: And yet he was fully invested with it, (and precisely at the time appointed of the Father, and predicted by the Prophets) was really conceived in the Womb, and born of the Virgin Mary. He was made, that he might be a perfect Man, (not begotten) of the Seed and Substance of the Woman, as all other Men are; differing from Us only in the Miraculous Conception by the Power of the Holy Ghost: And 'twas necessary that it should be so, that he might be free from all sin Himself, especially since He came to suffer for Ours. For indeed all other Men being conceived by natural Generation, must needs be tainted with the Gild, and Slain, of Adam's first Sin; which has been thus transmitted to, and propagated by his miserable Posterity.  
But tho' Christ the Eternal Son of God was conceived by the Holy Ghost, yet he was made of the Flesh of the Virgin; 
Gen. 3.15. Gen. 22.18. Mat. 1.1.  otherwise he could not have been (what he really was) The seed of the Woman, the seed of Abraham, the seed of David. Besides, this was absolutely necessary, to qualify him for, nor could he've been otherwise capable of that Mediatorship, whereby he was to procure, and establish a Peace between God and Man. Thus he took our Nature, and therefore no Starry Substance, as the Marcionites, cerdonians, and Manichaean Heretics vainly dreamed; nor yet a Spiritual, or Elementary Body, as Valentinus, and others conjectured. And tho' those several Heresies were censured, and exploded by the Decrees of Councils in the four first Centuries; yet there's still a Spawn of those Errors amongst us: And therefore for the Conviction of those that have espoused them; and to confirm others in the steadfast Belief of this important and saving Truth; I shall make it fully evident; That our Lord Jesus Christ did not only assume our Flesh, but our whole Nature. That is  
1st. 
Arguments for it.  A true Humane Body, and a rational Humane Soul.  
2dly. He suscepted in that real Body, and reasonable Soul, all the Properties, and Infirmities of both.  
First he took our whole Nature, 
Christ assumed a real humane body.  viz. (I) A real Humane body, figured, and circumscribed as ours; which had all the Parts, and Members of a true Body; compounded of Flesh and Blood; was visible, and tangible; did eat, drink, sleep, increase in strength, and stature; sensible of pain, and want; and was at last subject to a conspicuous Death for the conviction of the obstinate and unbelieving World. The Holy Scripture has confirmed, and fortified this Truth with variety of Arguments; for Christ is said to be of the Seed of Abraham, the Seed of Isaac, 
Rom. 1.3. Rom. 9.5.  the Seed of Jacob, and particularly of the Seed of David; For Christ (saith the Apostle expressly) descended from David, and the Father's according to the Flesh. And again, when the sulness of time was come, 
Gal. 4.4.  God sent forth his Son, made of a woman, etc. and in the likeness of sinful flesh, 
Rom. 8.3. Eph 4.16.  that he might condemn Sin in the flesh; by which means he became the Head of his Body the Church. For as much then as we are partakers of Flesh and Blood, He also likewise himself took part of the same, 
Heb. 2.9.  that he might taste Death (which he could not otherwise have done) for every Man; and therefore he took not on him the Nature of Angels, but the seed of Abraham. 
Heb. 2.16 17.  Thus it behoved him to be made like unto his Brethren, that he might be a merciful and faithful Highpriest in things pertaining to God, that he might make Reconciliation for the Sins of the People. And upon St. Thomas the Apostle's Doubting of the reality of his Humane Nature, our blessed Saviour to convince him of his Error; and to confirm the rest of the Apostles, and (in them) all succeeding Christians in the belief of this necessary Point of Faith; 
Luk. 24.39.  He said unto them, handle me, and see, for a Spirit hath not Flesh, and Bones, as ye see me have. Now what can be more evident (since the Scripture is every where full to this purpose) than this, that the Son of God assumed the true Nature of Man, and the very substance of his Mother, and that he was not only made in her, but born of her. To which the Testimony of all Antiquity might be added, to confirm us in the Belief of it. But Theodoret, and Gelasins present us with a Collection of excellent. Arguments (out of the Councils and Fathers) to this purpose, whither I refer the judicious Reader, if he require further satisfaction in this Point.  
Secondly, The Humane and real Body of Christ was informed, 
And a rational Humane Soul.  actuated, and enlivened, with a perfect, rational, and immortal Soul. And as He had all the Members, Organs, Dimensions, and Properties of the one; So He assumed all the Powers, Faculties, and Functions of the other; as Understanding, Will, Memory, Affections, Passions, etc. Which I could easily make out, 
Heb. 1.17.  (if't were necessary) by an Induction of Particulars. For he was made like us in all things, Sin only excepted; and therefore could not be deficient in the most minute, and much less in the primary and most constituent Part of his Manhood; and besides he that was to be Mediator between God and us, must needs be a perfect Man: Of which hereafter. Again, 
Mat. 26.38.  He complained a little before his Passion, saying, My soul is very sorrowful and heavy even unto Death. And in his last Agony he said, Father into thy hands I commend my Spirit. This Truth is every where so evident in the History of our Saviour's Incarnation, that I need not multiply Instances to prove it. But yet for all this, though Christ was really invested with all the Members, and Faculties, and all the Essentials of the Soul, and Body of a Perfect Man. Yet  
2dly. In this true and real Body, in this reasonable and immortal Soul, he assumed took upon him all the Properties, and Infirmities of both, Sin only excepted. 
He assumed all the sinless infirmities of both.  His Birth, manner of Life, Death, Burial, Resurrection, and Ascention are full and perfect Demonstrations of the reality of his Manhood. But with reference to our Infirmities, he was subject to Cold and Heat; Hunger and Thirst; Sweeting and Bleeding; Weariness and Weakness; Pain and Sorrow; Heaviness and Fear; Passion and sinless Anger; yea Torment and Death itself. All which Arguments are so cogent and convictive, that neither the Heretics of Old, nor the Socinians and Libertines of our Age, ever were, nor ever shall be able to elnde the Power and Energy of them. Let us now endeavour to make some practical Improvement of the Point under Consideration. And  
(1) In the Incarnation of our Lord, 
Application of this Point; by considering its Influence on Practice.  we have an admirable Instance of God's tenderest Love and Compassion to poor sinful Man: For what kindness could parallel this, that the Father should send, and the Son condescend to come from his Bosom and Bliss, upon that great Embassy of making our Peace, even then, when by our sin and Disobedience we had violated his just Laws; broken the Covenant between God and us, and put ourselves into a state of Hostility and Rebellion against him? But besides all this, 'tis an evident matter of Fact, (as will fully appear afterwards) that Christ the Son of God, and Heir of eternal Majesty, did not only descend from those Regions of Bliss, and assumed our whole Nature with all its Properties and Infirmities: But he also underwent the Burden and Smart of all our sins, and sorrows; and having finished his innocent Life, he submitted to all the Tortures, and Indignities of a painful and ignominious Death for our sakes. And these were all such Tokens and Evidences of Love and Bounty, as both the Hierarchy of Angels, and the whole Race of Mankind stood amazed at: And that the Son of God should lay down his dearest Life for his most daring and bitter Enemies, (even for the Salvation of those who were the immediate Instruments in his Condemnation, and Crucifixion) is such a Mystery as no Humane Reason is able to comprehend. O the ineffable and infinite Love and Mercy of God in Christ! How should this consideration affect our Souls with Love, Joy, and Wonder! Has he given us his Son whilst we were Enemies unto him; 
Rom. 5.10.  How much more will he bless us with the Abundance of Grace and Glory, (if we live as the redeemed of the Lord) being thus reconciled? Indeed this Love was beyond all possibility of Parallel; and if we seriously consider our Interests and Obligations, we can do no less than devote our Souls and Bodies entirely to his Service through the whole course of our Lives. We should hate all things in respect of him; that is, 
Matth. 10.37.  so far as they stand in Opposition to him, or pretend an equal share of Affection with him. Let us then follow the Lamb whithersoever he goes; in doing and suffering for him, and his: And if any that bears the Name of Christian should be so ungrateful as not to love the Lord Jesus Christ with the greatest intenseness of Gratitude and Affection, 
1 Cor. 16.22.  Let him be Anathema, Maranatha.  
(2) We can no less admire, and should be as careful to imitate his singular and unparallelled Humility; who came down from the highest Pinnacle of heavenly Grandeur, and vertical point of Sovereignty, to become incarnate in the obscure Womb of a poor Virgin. And therefore well might the Evangelist prefix an Ecce to the Mystery, behold a Virgin shall conceive: This was a Miracle indeed; Faith must assist Reason in it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 1.15.  'Tis a faithful Saying, that Christ Jesus came into the World to save Sinners. 
Quanto pro me vilior tanto mihi Charior. Bern. Ser. 1. de Epioh.  Now that the Ancient of Days should abase himself to become a little Child; and the Word and Wisdom of the Father not be able to utter a word, was such a wonderful Instance of Humility as can never be sufficiently admired. How then should we Christians study and endeavour to be like Him: As in all other Instances of Piety and Virtue, so particularly in this; and I'm sure there can be no Inducement either Internal, or External, to persuade us to be, or do otherwise. And indeed 'tis the greatest Honour we can do him, 
Phil. 2.5, 6, 7, 8, 9  to endeavour to have the same mind in us which was in Christ Jesus, and by all means possible to transcribe his Pattern, who was the great Exemplar of Meekness and lowliness of heart.  
Thus, if we walk (as we are obliged) in his Steps; 
1 Pet. 2.21  and patiently bear (as he did) with Meekness and Humility, those Injuries and Affronts, which are usually the Portion and Pattimony of the best Christians in this School of Affliction: If we account and esteem Honours, Riches, Pleasures, Wit, Beauty, Strength, and all the other enticing Allurements of this World (as they are indeed in themselves) Loss, and Dung, 
Phil. ●. 8.  Emptiness and Vanity compared with the Exellencies of Christ Jesus our Lord 〈◊〉 and do humbly acknowledge that God i● Christ is the Proprietor, and Dispenser 〈◊〉 'em: If we be careful to manage the● Subsidia prudently and discreetly, to God Glory, and the mutual Comfort and Benefit of ourselves and others; if we cheerfully submit to God's unerring Will and Wisdom, in disposing of us and our Concernments; and patiently bear every cross Accident which may happen to us, and Ours; upon these Conditions (I say) we shall in some proportion resemble our blessed Saviour's innocent Life, in Grace and Goodness here, a temper of mind and Spiritmost acceptable to him; and we need not doubt, but upon these hearty Compliances he will accept of us and reward us, when he comes again in his glorious Majesty hereafter.  
(3) We must yield our unfeigned Assent to, and stead factly Believe this great Mystery of our Saviour's Manhood; that he was conceived without Sin in the Womb, and born of a pure and immaculate Virgin by the Operation and Influence of the Holy Spirit; that he voluntarily assumed our Nature, and has (by the Merits of his Active, and Passive Obedience) fully satisfied God's Infinite Justice for all our sins; which (as I hinted before) could not be atoned for by any other Means, then by Suffering the severest Resentments of God's just Wrath and Vengeance in that Nature which had sinned against him. But because the Gild, and Punishment of our Sins were a Burden too insupportable for Flesh and Blood; therefore we must also believe, that our frail Humanity was supported by his Omnipotent Divinity; of which more fully in the next Chapter.  
Let us therefore seriously apply this Point, by the exercise of a true and lively. Faith: That as Christ was conceived by the Operation of the Holy Spirit in the Womb of a Virgin, and became Man for Us; So we may conceive him Spiritually by a true and saving Faith; and bring forth the Fruits of Evangelical Obedience, in a holy, virtuous, and innocent Conversation.  
4. We should be always mindful to offer up upon the Altars of our Souls, that reasonable Sacrifice and Service of Praise and Thanksgiving for the Incarnation of our Lord. Can ever Tidings be more welcome, or any Report so grateful to mortal Ears as this was? All the Inhabitants of Heaven were ravished with joy, breaking forth into Hymns of Praise and Congratulation for the Redemption of Mankind; and how should we Christians most especially (who inherit all the blessed Privileges of the Gospel) bear a part in that Heavenly Chorus? praising the Lord incessantly for his Goodness, and declaring the Wonders which he hath done for the Children of Men. 
Psal 107.8, 15, etc.   
To shut up this Point. I've been the more express in the handling of it, not only because 'tis the great Foundation on which our Christian Religion is built; but because our restless Adversary the Devil, and his wicked Agents and Emissaries have (in all Ages) used their utmost endeavours to corrupt and undermine it. And tho' this Doctrine be an impregnable Fortress and Bulwark; (under which we may securely defend ourselves, and against which all the Powers of Hell shall never be able to prevail) yet we are not ignorant of Satan's devices, nor of his malicious Stratagems and mischievous Designs against us, and our Religion. And how active, and successful he has been hitherto in his Temptations and Allurements is most notoriously evident. For this great & implacable Adversary has endeavoured (by all means possible) to extinguish the Knowledge of Christ the Messiah of the World, both before, and since his coming in the Flesh. And  
(1) Before his coming into the World, 
How restless the Devil has been hitherto, in his Endeavours to undermine & destroy this Doctrine.  he used all imaginable Means to extirpate the whole Jewish Nation, whence 'twas prophesied the Messiah should descend. He studied to ridicule, and enervate all the Prophecies, and Promises of Holy Scripture concerning him. He made it his business to possess the World with gross Conceits and Apprehensions of Christ's Kingdom at his Coming, And his Suggestions were so prevasent and successful; that 'twas generally expected that the Messiah should appear in great State and Grandeur; that he would bestow Crowns and Sceptres; and the greatest Immunities and Privileges upon his Subjects: Which conceit doubtless, (our Saviour appearing in so mean and despicable a Condition) was not the least cause of the Jewish Infidelity, and did in a great measure obstruct their embracing of the Gospel. It seems the very Apostles of Christ were tainted with this Prejudice, by their being so inquisitive about the Restitution of the Kingdom again to Israel. They expected (doubtless) to be Grandees in it, as may be gathered from that request of the Mother of the two Sons of Zeledee, for whom she was so importunate with our Saviour, 
Marth. 20.21.  that one of them might sit on his right hand, and the other on his left in his temporal Kingdom, for so the Words must be understood. Thus far had Satan's Stratagems prevailed to prejudice Mankind against the Messiah of the World, Before his coming.  
(2) When he was come, from the Cradle to the Cross, his whole Life was an entire Series of Sorrows and Persecutions. How did the Devil inflame the Scribes and Pharisees with a fiery and impetuous zeal and eagerness, not only to defend and maintain all the Laws and Constitutions, Rites and Ceremonies which they received from Moses, with their own erroneous Comments and heterodox Opinions concerning 'em: But to oppose and stifle (with all imaginable Vigour, and Policy) our excellent Religion, (as it were in the very Embryo) ere it had got any considerable footing in the World. And tho' this was beyond the reach of their Power and Malice (God having decreed to establish it by his own Omnipotent Arm;) yet he persecuted its excellent and innocent Author to Death, by the severest Methods of Cruelty and Injustice. And tho' the Devil received then a deadly blow, yet he has not been wanting (to his power) ever since to persecute and ensnare his Members; and he is restless still in his endeavours to prevail with them, to make Shipwreck of Faith, and a good Conscience; and makes use of all his Stratagems to make 'em turn Heretics, if not Apostates. And that his Projects have been too successful, will evidently appear if we consider the many Heresies which have been broached in the Church, concerning the Natures, Person, and Offices, of our blessed Saviour. Which I should be sorry to conjure up, and therefore I hope my Reader will excuse me, if I rather desire to have 'em buried in the darkest Shades of Oblivion.   

CHAP. IU. Of the Union of the Divine, and Humane Natures in the Person of Christ.  
WE shall not be too curious in enquiring into the Manner of this Hypostatical Union: 
Of the union of the two Natures.  For my design is rather to edify the sober and conscientious, than humour the captious, or Sceptical Reader. The perfect Knowledge of this Mystery is a Sacred Reserve for the contemplation of the holy Angels and Saints glorified; and it would cease to be admirable if we could comprehend or express it. But we Christians may conceive (tho' not by the energy of Reason, yet) by the eye of Faith, that the Messiah of the World is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Manhood is taken into the Godhead, and by the singular virtue and operation of the Holy Ghost, (without the intervention of an Earthly Father) the blessed Virgin became impregnated and did conceive. And this was the most suitable way of accomplishing that so necessary Conjunction of the Divine, and Humane Natures: That he might be perfectly Sanctified as Man; and that the Nature which he assumed might be free from all stain and pollution. Thus God and Man make one Person.  
Yet So, that the two Natures are preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire without Confusion, as the Councils, and Fathers defined against Eutyches. And the Person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Si quis non confitetur carni secundum Subsistentiam unitum Dei Patris Verbum Anathemisit. Cyril. in Ep. Alex. Concil. Anath.  without Division against Nestorius. But they were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and perfectly, without Confusion of Persons, without Commixture of Natures; and yet they were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Personal and real Union. Thus the eternal Son of God took our Nature upon Him, which being united to his Divine Nature, hath now the same Subsistence which he hath: so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word assuming, and the Nature assumed make but one Person; God and Man one Christ. I would not confound my Reader with Metaphysical and School. Notions concerning the Hypostatical Union; 'tis like God himself better understood by its Properties, and Effects, than in its own Nature. 'Tis sufficient that all our Creeds, and all Antiquity do confess it and unanimously concur in this great Article of our Faith: Namely, that altho' Christ has two Natures, the Word, and the Flesh; yet do these two make but one Person; one Son of God, one Saviour of Men. We pass from the Manner of this Union, to consider in the next Place.  
(1) The Necessity of it. (2) The Benefits which we Christians do receive by it. And (3) We shall make some Practical Improvement of the Point in hand, by way of Application. And  
1st. 'Tis by virtue of the Union of these two Natures, that our Lord Jesus Christ has reconciled us to God and works all things for us in the great Business of our Redemption. We have considered already what a deplorable Estate and Condition mankind was in, by the Disobedience and Fall of our first Parents; And no expedient could've been more suitable to unite those two distant (and otherwise irreconcilable) Extremes, an offended God, to offending Man; than the Interposition of a Person consisting of both Natures, which were so much at variance. For  
(1) By virtue of that Agreement between the Father and the Son, 
The Necessity of this Union.  'tis implied that the Saviour of the World should be God: since no other expedient could mediate a Peace, nor make a plenary satisfaction to God's Justice for us. Besides our Transgressions being committed against an infinite God, and attended with the most heinous aggravations of wickedness and villainy; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price paid for our Atonement must be suitably great, otherwise God's Justice would be still unsatisfied. But the Blood of the whole Creation could not redeem one Soul from Death. Wherefore he must be God, that should undergo this Wrath; and God that he might overcome and not sink under the Punishment.  
More particularly; if we consider the Price which was to be paid for the Purchase of our Redemption; the many and great Obstacles which were to be removed; the potent and numberless Enemies which were to be conquered and subdued, as Satan, Death, Hell, etc. the Justice of God (as before) which must be fully satisfied for Man's Delinquency and Disobedience; the intolerable Burden of our Sins; and the shattered Condition of our Nature, which was to be rectified and restored to its primitive Innocence and Integrity; If (I say) we consider all these Particulars impartially: We must necessarily infer, that 'twas not mere Man that could achieve our Reconciliation; but 'tis the immense Merit of the eternal Son of God, that must conciliate the difference and reconcile sinful Man to an offended Justice.  
Secondly, 
Why Christ must be Man.  The Saviour of the World must be Man also, to constitute him a Redeemer of Men. And this was absoutely necessary upon several Accounts.  
(1) Because he must be subject to the Law, and perform all the Conditions which the Law required at our Hands; in making up all our Defects by his Active, and satisfying for all our Obliquities by his Passive, and unsinning Obedience: That as Man had deeply offended, so he should highly please God and procure his Grace and Favour.  
The Apostle is very express to this purpose. As by the Disobedience (saith he) of one Man, 
Rom. 5.19.  many were made Sinners: So by the Obedience of one many shall be made Righteous; that is, they shall be absolved from Gild; rescued from Punishment; and be restored (by degrees) to the full enjoyment of their lost Innocence and happiness. But the Deity being impassable, and Christ our Surety having Covenanted to do this sore us; 'twas necessary therefore that he should assume Our Nature; 
Heb. 2.9, 10.  that he might be made perfect through sufferings, and taste Death for every Man.  
(2) 'Twas requisite that the same Nature should conquer the Devil, that was overcome by him; and propitiate for our Pardon, which had caused the Enmity between God and us: Otherwise the Promise That the seed of the Woman should bruise the Serpent's head had been covenanted to no purpose. 
Gen. 3.15.  It was the Nature of Man in the first Adam that made the Breach; and 'tis the same Nature in the second Adam that must satisfy God's Justice and make our Atonement. This was the Nature, which was tempted by Satan; and this is the same Nature which shall for ever triumph over him.  
(3) This New Covenant of Peace and Reconciliation by Christ, must be sealed in Blood: 
Heb. 9.22.  For without shedding of Blood there's no Remission to be expected. Now 'tis not the Blood of Bulls, 
Heb. 10.4.  nor of Goats that could atone for our Sins, and the Deity being impassable, (as before) therefore Christ by his own Blood entered once into the Holy Place, 
Heb. 9.12.  having by his Obedience and Sufferings (if we faithfully apply 'em) purchased our Peace, and ratified and Sealed our Pardon.  
(4) He must be Man also; that being touched with our Infirmities, He might be sensible of our Wants; tender of our Welfare; merciful and compassionate in bearing with our Weaknesses; solicitous for the Pardon of our Sins; and the comforts of God's Grace to support us under the burdensome Asslictions which spring and flow from 'em; and finally that he might bear with all the Imperfections of our Nature, and repair the Breaches of our declining Faith. For as he must be unskilful in instructing others to bear Afflictions patiently, who has not been passive himself; So 'tis as difficult for any to apply seasonable and successful Remedies to the Afflicted, who is a stranger to their Sufferings. Wherefore, (saith the Apostle) That the High Priest of our Profession might be more apprehensive and sensible of our Infirmities, he became like unto his Brethren in all things, that he might be a merciful High Priest in things pertaining to God, 
Heb. 2.17.18.  and intercede effectually, and make Atonement for the sins of the People: For in that he suffered being tempted, he knows how, and is willing to secure those that are tempted. Having then such a compassionate Advocate and Intercessor with the Father, we may be encouraged to come with bolduess to the Throne of Grace; where we shall meet with a comfortable return to our Prayers, and the favourable Acceptance of our Persons in time of need. Thus we have seen that the Saviour of the World must be God, and that he must be Man, to constitute him a Redeemer of Men; But neither of these two Natures distinct from the other were proper Instruments to make up the Breach: Therefore  
Thirdly, 
Why Christ must be God and man in the same Person.  There must be a Conjunction of the Godhead and Manhood, by an Hypostatical and real Union in the Person of Christ. To evince and illustrate this Point.  
6. If God in his Justice had rooted out Mankind from the Earth, his Mercy could not have been manifested in pardoning Trespasses and Offences. If he had created a new Generation pure and spotless without sin, which by Sufferings were to satisfy for the Offences of the former; it would have been severity in God to have punished the Innocent for the wicked. If God had appointed an Angel to have taken upon him the Nature of sinful Man, the Justice of God could by no means have been satisfied with the finite Obedience of a Creature. If God had pardoned Man's Apostasy without satisfaction, Justice had still been violated, and the Decree broken which was issued out against him, 
Gen. 2.17.  In the day that thou eatest thereof thou shalt surely die.  
Almighty God therefore out of his inconceivable Love to Mankind, whom he had so wonderfully created; and withal so jealous of his own Honour, that he would neither violate the great Attribute of his Justice, nor yet obscure the Glory of his Mercy; was pleased to appoint his only begotten Son, the express Image and Character of his Father's Person, to take our Nature upon him, 
Gal. 4.4, 5.  and be made of a Woman under the Law to redeem us from the curse of it, and that we might receive the Adoption of Sons.  
Thus Christ the Saviour of the World is God and Man in the same Person; and this Union was necessary, that he might be a fit Mediator between both; to compose the difference and solicit a Peace between God and our Souls; and by the merit of his obedience and sufferings make our Access to the Throne of God's Heavenly Grace more tolerable and easy. Christ is God to speak to the Father for us; and he became Man that he might declare God's Will to us, in a more familiar, less amazing, and more obliging Way then otherwise it could have been: Hereby showing us an Example (by his own wonderful condescension) how we should submit to the meanest condition, and entertain the worst Events with a Patience and Courage suitable to the submissive, yet Magnanimous Spirit of Christianity. Thus much of the Union of the Divine and Humane Nature in the Person of Christ: Which the Heavens do admire, all the Inhabitants of the Earth may be astonished at; and the Devils in Hell are afraid to think of. We pass forward  
2dly. To discourse of those admirable Benefits and Privileges, which result from this blessed Union of the Divine, and Humane Natures in the Person of Christ, to the unspeakable Comfort and Happiness of all true Believers. And  
(1) Our Nature is wonderfully Ennobled & exalted since it became a Temple for the Divinity of Christ to dwell in. No Creature but Man, did ever arrive at that pitch of Honour to be personally united to, and be adorned with the Godhead. And that our Nature is thus dignified, I have clearly evicted from the Premises. To which may be added ex abundanti, these two remarkable Passages from Antiquity: The one is of Saint Austin in these Words, Whosoever (saith he) shall despise, 
Aug. de Verb. Dom 2 Joan. Serm. 38. Luke 1.71.72. Neque tamea creaturam adoramus absit, sed Dominum rerum Creatam incarnatum verbum Deum adoramus. Athan. Or, 5. contra Arianos.  or refuse to worship Christ with Divine Worship, shall undoubtedly suffer the Pains of Eternal Death. The other is of St. Athanasius, who writing against the Arrians, vindicated the orthodox Christians from the imputation of Idolatry, (which these Heretics endeavoured to brand 'em with) God forbidden (saith he) that we should worship the Creature; but we do worship the Lord of all the Creatures, God the Word Incarnate, etc. But concerning the Communication of Properties, and whereas God is said to have purchased our Redemption; that he redeemed the Church with his own Blood; and that the blessed Virgin is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God, etc. These are all inconceivable Mysteries; yet do fully import the Exaltation of our Humane Nature: But tho' we should not too curiously pry into them; yet are obliged hereby to admire and adore God's infinite Goodness and Mercy, who has thus advanced our Nature from the very dregs of Corruption, to a State of absolute Perfection and eternal Bliss.  
(2) And as our humane Nature is thus wonderfully dignified by its Union to the Godhead; 
Gal. 3.22. Luk. 4.18.  So we who were Enemies to God by wicked Works, are again restored (by the Power and Efficacy of Christ's Mediatorship) to God's Grace and Favour. He has broken the Shackles of Universal Gild; subdues and destroys all his and our Enemies; rescues us from the slavery and dominion of Sin and Satan; has taken away the Sting of Death; and does effectually revoke that fatal Curse, by which we were exiled from Paradise, and bound over to everlasting Punishment. And having (by the immense Sactifice of his precious Blood) paid so dear a Price for our Redemption; all our Debts are now fully discharged; God's Anger appeased; his Justice satisfied; an eternal Peace between Heaven and Earth fully ratified; and all true Believers in Christ are reinstated in a Condition of Hope, and an undoubted capacity of being for ever happy.  
(3) The Sun of Righteousness (thanks be to our gracious God) is risen upon our Horizon, 
Luk. 1.78, 79. Isai. 60.1.  diffusing his pleasant Light and saving Influences over the whole Body of the Creation; dispelling by his radiant Beams, the Nignt and dark Clouds of Ignorance and Error, which (before his coming) had overspread the face of the whole Earth. Christ is the Way, 
John 14.16.  the Truth, and the Life; He keeps his Residence in, and exerts his Power in the defence and protection of all pious Souls; he enriches his Members with that pure and perfect Wisdom which is from above, and kindles Charity, Joy, and Comfort in their Hearts, by the powerful Influence and Operation of his Grace and Spirit; he raises their Affections above transitory Things, and does inspire and qualify 'em with such holy and heavenly Dispositions, as will sweeten and sanctify all the Cross Providences which are incident to them in this Life; and will finally advance them to, and put 'em in Possession of a State of ravishing, and uncompounded Pleasures at God's right hand for evermore.  
(4) Christ Jesus the righteous governs his Church with perfect Love and Clemency, preserves his Servants in Peace and safety; and 'tis impossible (saith Irenaeus) to recount the number of those great things which are done through the World by the Wisdom, Power, and Goodness of Christ; for the Succour of the Nations, and the Salvation of Mankind: For as he lived, so he died, and rose again for us to cure all our Maladies; and to restore us to a more happy condition than we lost by the Fall and defection of the first Adam. And now (to our unspeakable comfort) he is sitting in Majesty and triumph at the right hand of God, of which more fully afterwards) pleading his infinite Merits, and interceding power fully with the Father for us: That all these Blessings and Privileges, and many more than we can either conceive or think of, may be seasonably applied for the comfort and Benefit of all true Believers. Hence we proceed  
3dly. 
The Application of this Point; importing its influence upon Practice.  To the Application of this Point, and shall consider what Influence this important and saving Doctrine should have upon the Lives and Practices of Men. And  
(1) This is a Subject which may ravish our Souls with Joy, and Wonder: A Mirror which the holy Angel's delight in and desire to contemplate. God and Man in the Person of Christ, was the hope and expectation of the Fathers; whom the Patriarches foresaw, and rejoiced at, and whom the Prophets in such magnificent strains did predict and presignify, whose presence makes glad the City of our God. But the perfect understanding of this Mystery transcends all Humane Knowledge, and in this Valley of Ignorance we can but attain to a small measure of it. His Name is Wonderful, and who can understand it? Councillor, and who can find it? The mighty God, and who can comprehend it? How he being God, should be begotten of God, and yet but one God still? Or how he could be born of a Woman without a Man, and she continue still a Virgin?  
That Almighty God out of the Virgin Earth created man, and breathed into his Nostrils the Breath of Life, was indeed a great Miracle: But that a Virgin should conceive and bear a Son that was both God and Man was far greater. That God without a Woman should form Eve out of Man was a strange Wonder; but 'twas much more prodigious that a Woman without a Man should bring forth a Son that was both God and Man.  
For Iron to swim above the Water; a Fountain to flow out of a dry Jawbone; an Ass to speak; an old Woman to Conceive; Manna to be reigned down from Heaven; a withered Rod to yield both Blossoms and Fruit; Rivers to flow from a flinty Rock; Waters to be turned into Blood; Ravens to feed a Prophet; Jordan to turn his stream backward; the Red Sea to be divided; etc. These are Miracles to be extremely admired: But in the Incarnation of our blessed Redcemer 've a greater Miracle than all these; for a Maid is made the Mother of God; a great Sphere is drawn into the Centre; the great God of Heaven and Earth was conceived in the narrow Womb of a Virgin. This is indeed a Miracle which humane Reason's not able to comprehend: 
Miraoulum Mirabiliter Miraculosum. 1 Tim. 1.15.  And therefore (saith the Apostle) 'tis a faithful saying, That Jesus Christ came into the World to save sinners; We may as well doubt of the reality of our Being and Existence, as suspect the Truth of it. This is the Lord's doing, and 'tis marvellous in our Eyes.  
Man is naturally inquisitive after Curiosities, and very desirous to know strange Accidents. Now here's a Subject for the most contemplative Curiosity to be exercised about. A Mystery indeed, and the more we pry into it, the more miraculous we find it. The more we know of it, the more we shall be inflamed with the desire of comprehending it; and shall be still more and more happy in the improvement of this excellent Knowledge. 
Si Christum discis, nihil est si cae●era nescis. Si Christum, &c  All other Wisdom without the Knowledge of God in Christ, is as bad, if not worse than Ignorance itself: For tho' (with the wisest Solomon) we could understand all the secrets of Nature; the several Motions and Influences of the Stars; all the Intrigues and Policies of State; all the Mysteries of Traffic, Arts and Sciences; and whatever can be imagined to be within the reach of humane Understanding: Yet without the saving Knowledge of our Lord Jesus Christ, all our Wisdom is but Foolishness, and to no purpose.  
Let the Son of God therefore, made Man for our sakes, become the Subject of our devoutest Meditations. 
1 Cor. 2.2.  The Holy Apostle determined to know nothing else, and I am sure 'tis both our Interest and Duty to concur with him in this Opinion. We read in the Gospels, that Christ was sometimes in the Cratch, sometimes in the Garden, sometimes in the Synagogue, sometimes in Egypt, sometimes at Jerusalem, sometimes at a Marriage, sometimes amongst Publicans, conversant with both Sexes, and among all sorts of Persons, high and low, rich and poor, noble and ignoble, and at last died between two Thiefs. There can be no Place then, no Person, no Estate, no Condition of Life, which does not continually present us with one Object or other to renew and resume our Meditations; and may minister some Occasion or other to think on Christ. And this would prove the most absolute Catholicon to support us under, and to encourage us to conflict with the Sorrows and Miseries of a troublesome World. Let us therefore at all Times, in all Places, amongst all Persons, and in every condition of Life, lift up our Eyes unto Christ. Let the strong defend him in the Weak, and the Weak honour him in the strong; let the Rich give him Alms in the Poor, and the Poor love and admire him in the Rich; let all Persons of all Ranks and Conditions so love and honour him, that when the Veil of our Mortality is taken away, we may not only know him and see him as he is; but be known of him, received by him, and eternally enjoy him.  
(2) The Consideration of this no less gracious than wonderful Union of the Godhead, and Manhood in the Person of Christ our Redeemer, should raise our Minds to a true sense of the Dignity of our Nature; That the Disposition of our Hearts, the Frame and Temper of our Spirits, may rise in some considerable Proportion to that State and Condition which he has been pleased to ennoble us with. We are now of the Blood Royal of Heaven; 
Psal. 8.5. Heb. 2.7, 8. and 1 5 and 2.16.  and he has made little lower than the Angels, to Crown us with Glory and Honour: Our Minds and Affections than should be suitably great and noble, and chief conversant about those excellent things, which are the Joy, Delight, and Wonder of the Holy Angels, and Saints glorified. It would be strangely incongruous, and infinitely below the Dignity of our Heavenborn Souls, to be employed and busied about the base Cares, unmanly Desires, and ignoble Designs of this vain and transitory World. 
Luk. 6.35 Heb. 2.11 Rom. 8.17.  We are now the Children of God, and Brethren of Christ; Heirs and coheirs with him of the same eternal Inheritance; To be brutish and sensual then, would not only be a great Indignity and Affront to our Illustrious and Omnipotent Relations, and a Disparagement to ourselves; but it would be a cutting off the Entail, and an absolute Forfeiture of our Title to all the Blessings and Privileges of the Gospel. Besides, As the Profane and Dissolute, the Unbelieving and Disobedient Christians, would be incapable of relishing or delighting in the Joys of Heaven; So they may assure themselves that if they live and die in those Sins unrepented of, 
Gal. 5.21.  they shall never enter into that Kingdom.  
(3) The spiritual and pious Reflections of sincere Believers on this gracious Union of our Nature to the Godhead, may fill their Hearts with heavenly Joy and Comfort, and their Mouths with Praise and Thanksgiving. And doubtless there could never be greater Cause of rejoicing to Mankind; nor should any Tidings be more grateful to Mortal Ears than this Evangelium; that the eternal Son of God for us Men, and for our Salvation came down from Heaven. Were the glorious Angels in Heaven transported with such an Exstacy of Joy as caused them to break forth into triumphant hallelujahs? And did they warble forth Hymns of Praise and Congratulation when they beheld that wonderful Spectacle of Majesty, 
Luke 2.13 14.  Mercy and Humility in the Incarnation of our Lord? What reason then have we Christians to exult and leap for Joy, and bear a part in that heavenly Chorus, since we (above all the Creatures) are so signally happy, as to reap the Benefits and Privileges of that unparallelled and boundless Charity? Let us therefore never cease to chant forth his Praises, in the Words of the holy and devout Virgin in her Magnificat saying, 
Luke 1.46, 47, etc.  My soul shall magnify the Lord, etc.  
(4) The Consideration of the Union of these two Natures in the Person of Christ, should not only beget in us a correspondent esteem of him; oblige us to be faithful and obedient to Him. Has he done and suffered so many things for us, that we should live comfortably here, (in the participation of those excellent Privileges which I've mentioned) die happily, and reign with him eternally? 
Phil. 2.9, 10.  And is it not than most fit and reasonable, that he should rule and govern us, and exact the highest Veneration and Reverence from us? Now, the only Evidence and Testimony which can be given of the Truth and Sincerity of our Obedience to Christ, is the keeping his Commandments. 
Joh. 14.15.  And to enforce this Obligation, it will be necessary to consider; 
Heb. 1.14.  That the Good Angels in Heaven are his ministering Spirits to do him Service, and cheerfully obey him; 
Mark. 5.10. Luk. 8.28  and the Devils in Hell are subject to his Authority. All the sensitive and inanimate Creatures (which are guided by no other Genius than that of mere natural Instinct) do submit to the Laws of his Providence, and are not backward in paying that just Tribute of Fear and Obedience to the eternal Son of God made man for our sakes: How much more should we, who are not only Men but Christians, and actuated by an higher Intelligence than that of Nature, be conformable in all things to the Wisdom and Will of God in Christ? Has the Eternal Son of God divested himself of that infinite Honour, Wealth, Joy and Happiness, which he might have triumphed in for ever at the right hand of God? Did he willingly submit to an ignoble and inglorious Obscurity under the Veil of our flesh merely for our sakes? And shall we be unwilling to do or suffer any thing for him? That would be such an Instance of Injustice and Disingenuity, as well as Disobedience, as might deservedly render us obnoxious to the severest Resentments of his Divine Wrath and Vengeance. 
Mat. 25.30.  He will cause such unprofitable Servants to be bound hand and foot, and give 'em their just Portion in the Horrors and Sorrows of a sad and miserable Eternity.  
(5) The Personal Union of these two Natures in Christ, may encourage us to have a steadfast Confidence in, and a cheerful Dependence upon him, 
Quia quod ex me mihi deest, usurpo ex visceribus Domini.  for the supply of all our Temporal and Spiritual Wants, and for Support and Comfort in all our Straits and Difficulties whatsoever: For we have all things in Christ, and Christ's all things in us. If we be sick with Sin, Christ is our Physician to save us; if we be Hungry or thirsty, he is the Bread of Life, 
Joh. 6.35 Joh. 7.38.  and the Fountain of everliving Waters; and whosoever eateth him (that is Spiritually by faith) shall never hunger, and whosoever drinketh of him shall never thirst; if we be naked, he will  us with the Robes of his Virtue, and the Garments of his Righteousness, 
Psal. 45.8. Gen 27.27.  which smell of Myrrh, Aloes, and Cassia, and are like the smell of a pleasant Field which the Lord hath blessed; if we be simple or ignorant, he's our Wisdom to instruct us; if we be sinful, he's our Righteousness to save us; if we desire to be holy, he is our Sanctification to bless us, 
Acts 3.26.  in turning us away from our Iniquities, 
Tit. 2.14.  and purifying to himself a peculiar People zealous of good Works; if the Devil tempt and allure us to sin, he is the Captain of our Salvation, who has not only (in a great measure) countermanded Satan's Commission but dissolved his Authority. 
1 Joh. 3.8.  Now as all sincere Believers are thus abundantly supplied with all things needful and convenient, an hundred fold in this Life, and in the World to come Life everlasting. 
Luk. 18. 3●   
So on the Contrary, All the pompous Delights of this visible World, (tho' they be seemingly never so specious or profitable) unless they be sanctified to us by the Grace of Christ's holy Spirit, instead of being a Comfort and Blessing, they will become our Plague and Punishment. In like manner all our Wisdom, Righteousness, Learning, etc. which are not derived from this Fountain, and purified by the Blood of Christ, are but as a menstruous Cloth, or filthy Rags; and neither pleasing to God, nor beneficial to ourselves, as might be instanced (if 'twere needful) in many Particulars. Those outward Accomplishments may indeed make us appear Great; but can never make us Good: They may puff us up with Pride and Self-conceit; but they seldom or never make men more holy and virtuous. 
John 15.5.  Without Christ we can do nothing; but by the Assistance of his Grace and Spirit we are enabled to do all things. 
2 Cor. 9.8.  Our Sufficiency is of him, and we must ascribe all our holy Performances (not to any Endeavours of our own, but) to the Riches of God's Grace in Christ. And whatever we do that is Holy or Virtuous, 'tis no more We, but Christ, who by the Power and Presence of his Holy Spirit dwelleth and worketh in Us.  
In a Word, We hold all that we have in Capite from him, and 'tis the best Tenure too. We are his by Purchase, he has paid a dear Price for us, and therefore how dear and precious should he be to us? We are Obliged to forsake all and follow him: 
Matth. 19.27. 1 Cor. 6.19, 20.  This is the most effectual Plea against Satan's Stratagems, that we are not our own, for we are bought with a Price; and therefore entirely at his, not our own Disposal. This is that seasonable Expedient which will vanquish this, and all other Enemies, even our Faith in Jesus Christ, God and Man in the same Person.  
(6) And last; This Point of Doctrine duly considered, will remind us of the State and Condition of other Men as well as ourselves. Has God set such an inestimable Value upon men's Souls as to purchase 'em at so dear a Price? Can nothing less than the Blood of the eternal Son of God pay a sufficient Ransom for the Redemption of them? How should we then, respect honour and indulge Christ's Humane Nature in the poorest and meanest of his Servants? And since Good has been pleased to think us worthy of so much Care and Indulgence, 've Reason to use all possible Endeavours, to keep these precious Jewels pure and unspotted, both in ourselves and others. Have we contracted such an honourable Alliance with, and do we stand so nearly related to the holy Trinity, and our fellow Christians by the Union of our Nature to the Person of Christ? How then should our Thoughts, Desires, Dispositions, Words and Actions be conformable to the Nature, Laws, and Dignity of such Relations? How should we be afraid to submit to any thing that's base or ignoble, lest we reflect Dishonour upon God, and that Nature of ours, which he has so much dignified by his Incarnation?  
Let us therefore endeavour (as we are obliged both in Duty and Interest) in every justance, and Circumstance of our Lives to be, and to do good; to avoid all things evil in themselves, and of evil Report; That we may thereby glorify God in our Bodies and in our Spirits which are his. This would prove the most certain Expedient to bring this excellent Religion of the Holy and Eternal Jesus into Repute and Credit, with those that differ from us; and (by our hearty Compliances with all its reasonable Constitutions) we cannot fail both of the present, and future Rewards which spring and flow from it.  
Thus I have treated distinctly on the first Branch of this great Mystery of Man's Redemption; and herein Particularly of the Names, and Natures of Christ, and that wonderful Union of 'em both in the same Person. I have alleged several important Reasons why the Saviour of the World should be God; why he should be Man; and why God and Man in the same Person of Christ. I have considered those special Advantages and Privileges resulting from this heavenly Doctrine, with the peculiar Influences which it should have upon the Lives and Practices of all Christians. God Almighty give us all Grace so to believe these Truths faithfully, and practise them conscientiously, That the whole frame and contexture of our Lives may be truly conformable to the Kingdom and Gospel of our Lord Jesus Christ. Amen.   

CHAP. IU. Of the Offices of Christ in general.  
BY discoursing of the Offices of Christ, and the Manner of their Administration, we may understand (more particularly) the great End and Design of our Saviour's coming into the World: And the many great things which he has done and suffered for the Redemption and Happiness of lost Mankind.  
The Name of Christ (as we noted before) is a Title which imports Office and Dignity. 
The Name Christ imports his Offices.  'Tis a Greek word in the Original, and answereth to the Hebrew Messiah; both which signify our Anointed Saviour. Historians tell us, that 'twas an ancient Custom in the Easten part of the World to Anoint their Public Officers (Kings and Prophets especially) with material Oil; denoting and symbolising thereby, the liberal and plentiful Effusion of extraordinary Endowments, such as might qualify them for, and presignify the hopeful and happy success of their Administrations.  
But our Christ the eternal Son of God (coming into the World to manage that great and important Office of Mediator between God and Man;) must be sanctified, 
Christ's unction differed from all others.  and set a part in a more peculiar manner than any of the Ancients were: For they were only anointed with material Oil, but he was Sanctified and filled with the Holy Ghost; they were set apart by Men, but he was confirmed by the Father in this Office; they were invested with Authority and Ability to save for a Time; he for Ever.  
Therefore, 
A Concurrence of all the three Offices in Christ.  that he might be every way suitably qualified for the Charge and Burden which he underwent, he became Prophet, Priest, and King; all which Offices were never conferred on any but on Christ: For 'tis observed, that Melchisedec was King and Priest, but no Prophet; David was King and Prophet, but no Priest; Samuel was Priest and Prophet, but no King: But there's a Concurrence of all these three Offices in Christ, and he was furnished from Heaven with a sufficiency of Power, Holiness, Wisdom and Goodness to dispense them for the Comfort and Benefit of all that believe in, and obey Him. And to this End 'twas necessary  
(1) That he should be a Prophet, 
The absolute Necessity of Christ's being a Prophet.  to cure that gross Ignorance which we derived from the Loins of the first Adam; to reveal and expound God's Mind and Will to us; to teach us how to apply his Merits by the exercise of a true and lively Faith; and to direct us how to walk more conformably to God's Will in doing our Duties and avoiding Sin for the future; that so the Devil and our Lusts should not have the Rule and Dominion over us.  
(2) It was necessary that he should be our Anointed Priest, 
And Priest  Altar, and Sacrifice; that he might propitiate and make Atonement for all our Offences; free us from the Gild and Punishment of them; reconcile us to God's Grace and Favour; and translate us from a state of Sin and Death, to a State of Righteousness and eternal Life.  
(3) But since this Peace and Happiness could not be obtained for us, 
And Xing.  not applied to us, but by an absolute and  Power, (considering the many Enemies and Impediments we have to conflict with in our Christian Course;) therefore 'twas necessary that he should be a King: That having sufficiency of Power and Authority, he might enable us to resist and overcome all those Difficulties and Oppositions which might hinder our Return, from the Chaos of corrupt Nature, to a state of Grace and Glory. And to this End, God has been pleased to raise him far above all Principalities and Powers; that he might effectually apply the satisfaction which he made, and the Ransom which he paid for the Salvation of Mankind.  
Thus much of Christ's anointing in General (by God's holy Spirit) to those three great Offices, which he received as the Head, and conveyeth to his Members the Church: By instructing us as a Prophet; satisfying for us as a Priest; and protecting and governing us as a King. We pass on to Particulars.   

CHAP. V Of his Prophetical Office.  
THere are several other Titles synonimous to his being a Prophet, which are ascribed to our blessed Saviour in holy Scripture. He is called the Pastor, the Apostle of our Profession, Rabbi, Master, a Teacher from God, a Lawgiver, the Author and Finisher of our Faith, a Minister of the Circumcision, a Teacher of the Gentiles; that he might be a Light to them, as well as the Glory of his People Israel. All which several Titles and Appellations do import, that he was a Prophet sent from God to instruct his People and to guide them in the Way of Salvation.  
And without all controversy, 
Christ the Prophet  this is he whom God the Father promised to send into the World; whom the Prophet Isaiah tells us should be anointed to Preach the Gospel: And being comed into these lower Regions, was confirmed in this Office by an audible Voice from Heaven, three times repeated, (as before) with this peremptory Command annexed to his Commission, Hear ye him. His Mission was also confirmed by many notable Signs and Wonders; by the Testimony of his Harbinger John the Baptist; and many other infallible Proofs which would be needless to mention here. But besides, the Disposition and Temper of his Mind was every way suitable to his Office and Authority: For, his Wisdom and Discretion, Purity and Holiness, 
His Particular Qualifications  Courage and Constancy, Meekness and Patience, Sweetness and Goodness, Power and Majesty (conspicuous in all his Discourses and Demeanour) are so many unanswerable Topics to prove, that our Lord Jesus Christ was anointed with the holy Spirit, and with Power; that he might be every way qualified for the due Administration of this high and extraordinary Office of a Prophet.  
Which Office (in the most strict sense) denotes, that the Person invested with it should be inspired with extraordinary Abilities to Prophesy of and foretell things to come. And tho' our Anointed Saviour, could not be deficient in this; (since his Wisdom and Knowledge are infinite) yet his Prophetical Office is to be understood in a larger Acceptation; and does import a Person endued with the extraordinary Gifts of Divine Wisdom and Authority; to interpret God's Mind and Meaning, and to reveal his whole Will to the Sons of Men, so far as it may concern his own Glory, and their present and eternal Welfare.  
Thus we have seen, how Christ our great Prophet is every way suitably disposed and qualified for the Management of this weighty Office. We shall inquire in the next Place into the manner of its Administration: 
The Admistration of this Office.  And for the better understanding of this Point, We shall consider  

1. What it is that God has been pleased to make known and communicate to us by the Spirit of his Son.  
2. What Returns of Duty and Obedience he expects from us. For the   
1st. 
What God has been pleased to reveal to us, by the Spirit of his Son.  Christ our great Prophet has (by his Grace and Spirit) revealed God's will to Mankind; hereby declaring what he will have us believe and do, that we may be happy here, and for ever. And to this end he has been graciously pleased to take away the Veil, and has fully explained those Laws of Nature and Morality which were never understood before; 
Mat. chapters 5.6, 7.  he has also corrected the Mistakes, and supplied the Defects of all former Dispensations; 
Concerning the Law which he was rectified and improved.  and added some excellent Principles and Precepts, most conducing to the Interest and Satisfaction of Mankind; which do far transcend all former Laws and Institutions whatsoever. For in the Doctrine of the Gospel, we have anexact Specimen of all those Truths which concern the Salvation of Christians; wherein the Terms of our Reconciliation are fully and clearly expressed; all the Doctrines, Commands, Counsels, Conditions, Covenants, Threaten & Promises; (which respect the present, and future Happiness and Misery of our Souls and Bodies) are so throughly stated, that he who runs may read. And the excellent Design of this great Embassy; the Privileges and Immunities of this Gospel Covenant, are not limited to some few Kingdoms and Countries; but extended to all Persons in all Ages, through the most remote and distant Parts of the World. The sound thereof is gone into all the Earth; discovering such Truths, and instituting such Laws and Precepts as were never known before. For  
(1) Christ our Prophet has presented us (in the Doctrine of the Gospel) with a clearer and more distinct Notion and Character of God himself, 
The Nature Attributes, etc. of God, more clearly revealed  than ever was known before;) as to his Nature, Persons, Unity, Attributes, Properties, etc. and also concerning all his Works of Creation, Providence, Redemption, Sanctification, etc. All which (seriously considered) describe him to be a God of infinite and immense Power, Wisdom, Truth, Justice, Mercy, Goodness, etc. (of which more fully hereafter) and in a Word, a Being which consists of all possible Holiness and Perfection.  
(2) He has made a full discovery of those fundamental Truths which concern his Divine, 
The fundamental Truths of the Gospel fully discovered.  and Humane Natures, as united in the Person of our blessed Redeemer: Intimating hereby, what he has done and suffered for us; and the consequent Benefits which result from his meritorious Death and Intercession, to all such as apply 'em; as the Sanctification of their Persons, the Pardon of their Sins, and the hopeful Assurance of a blessed Resurrection to eternal Life for Christ's sake.  
(3) Christ (as Prophet) has enacted such Laws for the Government of the Actions, 
Rules for the religious conduct of our Lives adapted to our Capacities.  Words, Thoughts, Affections, Inclinations, Appetites, and Passions, both of the outward and inward Man, as are highly rational and ingenuous, plain and easy to be understood and practised; and so universally Good and Beneficial in all Respects, that (as the like was never known before; so) 'tis beyond the Capacity of Men and Angels to conceive any thing better, or so perfective of the Nature, Reason, and Interest of Mankind: For 'tis plain in in all the Particulars, that our blessed Lord has prescribed no other Conditions for the Attainment of eternal Happiness, then what are most consentaneous both to our Rational Nature, and present Interest in this World: And would certainly have been best for us to have done if they had not been commanded: whereby He has evidently declared, that he is so far pleased with our Services and Duties to him, as they are advantageous and beneficial to ourselves; that we may take one Blessing in the Way to another; Grace, Peace, and Contentment here, in the Way to Glory hereafter.  
(4) All the Duties of Christianity are of the same Stamp and Character with its Principles and Precepts, 
The Duties tafie to be performed.  and every way so correspondent to the Rules of universal Rectitude; that there's no Person that's truly regenerate, can assign any Difficulty in Praying unto God, or in Praising of him, in Hearing, Reading, and Meditating on his Word, in receiving the holy Sacraments, in holy Conferences, pious Ejaculations, etc. Yea even those more austere Duties of Religion; as Repentance, Mortification, Self-denial, Self-resignation, taking up the Cross, Patience in Afflictions, etc. which (tho' they be most afflictive to Flesh and Blood, yet) are so far from being troublesome and uneasy to the rational Powers of the Soul; that (doubtless) if there be any Elixir or substantial Pleasure in this World, it must result and flow from a serious, devout, and conscientious Performance of the Duties of Religion: And therefore the Church of England (upon well grounded Experience) declares, That the Service of God is the most absolute and perfect Freedom. And this will more evidently appear, if We consider  
(5) Those Motives and Arguments which the Christian Religion propounds, 
And enforced by powerful Motives & Encouragements.  to encourage us in the doing of our Duties: Which are neither few nor inconsiderable. For if we be faithful herein, we have an Assurance of the Pardon of all our sins past; the Promise of the most plentiful Supplies of God's preventing, restraining, exciting, assisting, and sanctifying Grace; to enable us to avoid all Sin, resist all Temptations, and to inspire us with such a holy Frame and Temper of Mind and Spirit, as may dispose us to serve God sincerely and affectionately (in all the Instances of Duty,) through the whole Course of our Lives. To which considerable Advantages and Privileges, he has added ex abundanti, the Promises of the Blessings of this Life; 
Mat. 6.33.  as Health, Wealth, a good Reputation, Peace, Prosperity, etc.  
But lest all these should not prove Motive sufficient to enforce the Practice of those most pleasant and profitable Duties of our Religion; he has further assured us that (upon the faithful discharge of those necessary and important Duties) we shall liv● for ever with him; in whose Presence is fullness of joy, 
Psal. 16.11.  and at whose right hand are pleasures for evermore. Now, if all these powerful Incentives to Duty do not charm and allure us to be holy and virtuous, devout and serious in our Religious Addresses; it will be requisite to consider on the other hand, 
Rom. 1.18  that the Wrath of God is revealed from Heaven, against all Ungodliness, etc. And as the impious and profane, who contemn, or neglect the Service of God and the Duties of Religion, seldom escape punishment, even in this Life; so there's a dismal. Time approaching, 
Psal. 9.17.  when the Wicked shall be turned into Hell, and all the People shall forget God. If then such Arguments as these do not persuade us to be holy and religious, I know not what will! If these Menaces do not force us to fly from the Wrath to come, and sue for our Reconciliation, I know not what can! And 'tis most just and reasonable, that those who despise or neglect the Riches of God's Grace and Mercy propounded and promised in the One; should feel eternally the Tragical Effects of his Justice and Vengeance denounced and threatened in the Other.  
Thus, the whole Tenor of that Religion which Christ our great Prophet has so clearly revealed to us, and propagated in so considerable a part of the World, is a lively Transcript and Pattern of God's eternal Wisdom and Goodness. Wherein the Divine Pleasure (in what concerns our happiress and dependence upon him, in this and a future State) is so plain and obvious to be known, possible and easy to be performed, and recommended to us by such powerful Motives and Encouragements; that if we be not wanting to ourselves in the faithful Performance of those incomparably pleasant Duties which the Gospel prescribes, 'tis impossible we should fail of the Blessings and Rewards of it.  
And to convince us that neither the Terms of our Reconciliation are difficult, 
The Duties of Religion are inforet and recommended.  nor the Duties of our Religion impossible to be performed. Our blessed Saviour (this great Prophet) has left us his own, and 've the Examples of many thousands of his Saints and Servants on Record as Patterns to walk by, who have confirmed the Truth of this Excellent Doctrine and sealed it with their Blood: So that 've no cause to be discouraged in the stictest Compliance with all the Conditions and Duties of the Gospel, because they have been done effectually by Others: Nor can we doubt of the success Recompense herein; because the Saints in Heaven (who were formerly in the same Circumstances with us) do now, and shall eternally inherit the comfortable and saving fruits of them. And  
1st. Christ our great Prophet was strictly conformable to his own Laws and Constitutions, 
By his own Example.  in all the Instances both of his Active and Passive Obedience; having imposed nothing upon his Proselytes and Followers, but what he first practised himself in our own Nature; leaving us hereby an Example, that we should follow his steps. 
1 Pet. 2.21.  And indeed 'tis plain and obvious, that the Gospel is rather a Narrative of his holy and exemplary Life, than a Systeme of his Precepts: For the Doctrine of the One is mostly comprehended in the Graces and and Virtues of the Other: For  
(1) Christ was a Partern to us in all the Instances of an Active Obedience; 
And by his Active Obedience.  as will fully appear in these following Particulars. And  
First, 
To the Ceremonial Law. Luke 2.21. Mat. 3.15.  he was most exact and uniform in his Obedience to the Ceremonial Law: For he was Circumcised the eighth day; and submitted to Baptism (a Rite substituted in its stead) that he might be a Pattern to others (for he had otherwise no occasion to be Baptised) to the end of the World. He kept the Jewish Passover, and all their other solemn Feasts, and Sabbaths; he frequented their Temple, and Synagogues, at the Hours of Prayer, and taught publicly in both; he was subject to every Ordinance of Man, for the Lord's sake; and became in all things conformable to the lawful Customs of his Country, and the regular Constitutions of that Church, under whose Polity he was born and educated.  
Secondly, 
The Moral Law. Math. 5.17  He was uniform in his Obedience to all the Precepts of the Moral Law, in the strictest sense and meaning of it. And altho' there be some Actions of our blessed Saviour's Li●e upon Record, (particularly those Maracles which he wrought, wherein he asserted and vindicated his Divine Power and Authority) which were never designed for our Imitation; yet in all such Instances (as 'tis well observed by most modern Divines) wherein the Evangelical Doctrine is to be our Map and Rule, his holy Practice and Obedience are to be our Guide and Precedent to walk by.  
Thirdly, 
In all the Duties of Piety to God.  His Piety towards God (inconformity to his own Doctrine) was even and constant, not affected with high Transports and Raptures in Devotion, but such as was meet and easy for Mortals to imitate: For all his Addresses to God were secret and serious; free from all appearances of Hypocrisy and Ostentation; most calm and candid in themselves; and always conducted with Reason and Sobriety: He forsook his earthly Parents, lest they should be Hindrances unto him in doing the Will and the Work of his heavenly Father.  
Fourthly, 
And in his whole Conversation towards Men.  His whole Conversation amongst Men was innocent and candid, free and ingenuous; he resisted not Evil with Evil, but treated his most fierce and implacable Enemies with Courtesy and Kindness. He paid Tribute where it could not be exacted, to testify his Loyalty and Subjection to earthly Powers. He was just and charitable to all Men without partiality; nor was there any Guile found in him. 
Joh. 8.46.  All the Sermons which he preached, and the many Miracles which he wrought, were so many melting and compassionate Expressions of his immense Goodness and Mercy to the Souls and Bodies of Men: For whose sake he was most active and industrious in all the Instances of Charity and Beneficence, and made it his whole Business to do good. 
Act. 10.38. His whole life is an Example of Virtue and Goodness.   
Fifthly and Lastly, What a divine Light and Lustre did his admirable Virtues send abroad into the World! Even those which were more peculiar and private to himself, became eminent and conspicuous to others. How many Instances of his Humility, Meekness, Patience, Candor, Constancy, and Perseverance in well-doing are yet upon Record for our Example and Imitation? And in a Word, there was not one Passage in the whole Course of his Life, but Odours of Grace and Virtue did thereby break forth from him, to the wonder and astonishment of Jew and Gentile.  
But God having appointed the Gospel Dispensation to be a State of Sufferings, and Sorrows and Afflictions to be the Portion and Patrimony of Believers; so that we cannot expect (ordinarily) to be happy hereafter unless we be afflicted here: Therefore our blessed Saviour to encourage us in our Warfare, was made perfect through Sufferings. 
〈◊〉 10.  And as he because a Pattern for us to exemplify (as before) in all those Instances of an Active, 
He became also a Pattern to us in his Passive Obedience. Mar. 4. 1●  so likewise  
2dly. of a Passive Obedience: To instance in some Particulars. And  
(1) Tho' our potent and politic Adversary the Devil did frequently assault him with various Temptations, and so attempered and gilded his Baits that no less than an untainted Innocence, and invincible Power could have been able to resist them: Yet our blessed Lord did effectually countermine and defeat all his Projects by Grace and Virtue; by Prayers and Tears rather than force and Violence.  
(2) How many thousands of the Jews were every where in Combination against him to take away his Life? Yet with what Patience, Meekness, and Humility did he submit to all those Indignities and Affronts, which those his restless and malicious Adversaries put upon him? For though he was Scourged & Buffered, Spit upon and Reviled, Arraigned, Condemned, & Crucified; & that in a most infamous manner too, between Thieves: (of which more fully hereafter) yet for all that he went as a Lamb to the slaughter, 
Isai. 53.7.  and as a Sheep before the Shearers is Dumb, so he opened not his mouth, unless it was to pity and pray for his Persecutors.  
(3) That he might be sensible of, and more deeply affected with our Infirmities and Afflictions, he did not only voluntarily submit himself to all the lawful Appetites, Affections, Passions, Desires, Necessities, and natural Inclinations of the Flesh; but he most cheerfully underwent all other acute and perplexing Agonies of Mind and Body, with a patiented and entire Submission of himself to his Father's Will; designing hereby to teach us Patience, Meekness, and Condescension by those things which he suffered.  
Hence therefore we may learn, (for the prevention of all Discouragements and Despondency) that tho' the way to Heaven be difficult and troublesome, 
We are taught that the way to heaven is passable.  yet 'tis passable; and we have no cause to murmur against God, nor be dejected, tho' we meet with cross Accidents, and perplexing Impediments in our way thither: For the Captain of our Salvation was not advanced to the Crown of Glory at his Father's right hand, 
By the example of himself.  till he had completed all his Agonies, and received his Consummatum est upon the Cross. By which Means he has made our Ingress into that state of eternal Happiness more feasiable, and certain. Wherefore, it should be matter of the greatest Joy to us when we bear his Cross, and suffer Persecution for Righteousness sake; especially if we consider, that this light Affliction, which is but for a Moment, 
Cor. 4.17  shall work for us a far more exceeding and eternal weight of Glory; and this wet Seedtime of Sorrow shall be recompensed with a Harvest of Joy: If we now go on our Way weeping (and bear it patiently) we shall return with Joy, 
Psal. 126.5.6.  and bring our Sheaves with us.  
Besides, if our innocent Redeemer endured so many Troubles and Tortures, not for himself but us; how should we willingly and cheerfully submit to the Wisdom of divine Providence, when we suffer most justly for our manifold Transgressions? Was he Meek and Patiented under those many Injuries and Affronts, which he every where met with in his Life, and at his Death? 'Twas doubtless for this very end and purpose that we should be so 〈◊〉 Did the intolerable Burden of the Cross ●●●ce him to Sweat both Water and Blood? 
Joh. 19.34  He has taught us hereby to take up ours, (which are less burdensome and afflictive) and follow him, that by Suffering with him we may be also glorified together. 
Rom. 8.17, 18.   
But to convince us throughly of the Practicableness of this Doctrine; 
And the Example of his Followers.  and to encourage us to be earnest and affectionate, zealous and uniform in our active and passive Conformity to the Laws and Example of Christ: We have a Cloud of Witnesses; as Prophets, Apostles, Martyrs, Confessors, and holy Men in all Ages of the Gospel, who by their virruous Lives, and innocent and patiented Sufferings have tracked the Way before us. 
Rom. 2.7.  Who are now all entered into Bliss, and shall eternally inherit the comfortable and saving Fruits of their Christian Patience, and Perseverance in Welldoing. All which divine and excellent Examples may influence our Spirits, with the most powerful Encouragments and Incentives to Goodness: For we are most certain that we may be eternally happy upon the same Terms that they are; if we Fight this good Fight, 
2 Tim. 4.7, 8.  finish our Course, and keep the Faith, henceforth (without all peradventure) is laid up for us a Crown of Righteousness, 
We may be certainly happy upon the same Terms.  etc. Let us ride on prosperously then, because of this Word of Truth and Righteousness: For there's nothing in our Religion but what's possible to be performed; and the greatest Difficulties which attend it, may be conquered and overcome by Diligence and Endeavour.  
Now it would be of singular Use and Advantage, to have the heroic Virtues, and pious Examples of those holy Men often in our Thoughts, which are gone to Heaven before us. For these have commonly a greater, and more lasting Influence than their Precepts and Counsels; we are not so easily convinced by men's Words and Reasonings, as their Lives and Actions: But when their Conversations are answerable to their Callings, 'tis beyond dispute they are earnest; and the most conclusive Argument to persuade others, that their Doctrine is true.  
To conclude this Point; 
Christ has taught us all things which are necessary to be known and practised. 2 Cor. 4.3.  There's nothing can be more evident than this, That Christ our great Prophet has taught us all the Truths which are necessary to be known and practised, with that undeniable Evidence and Satisfaction; that if this Doctrine be hid, 'tis hid to those that are lost. Again he has enforced the Belief and Practice of this excellent Religion (so clearly revealed to the Sons of Men) by his own Example and Authority, in all the Instances of his active and passive Obedience, and in compliance with all the Laws and Constitutions of the Gospel. Whereunto might be added the Experiences and Success of all his faithful Servants in all Ages: By all which, (without any further Enlargement) we may in a great measure understand what it is that God has been pleased to reveal to us by the Spirit of his Son; that we may live comfortably, die happily, and reign with him eternally. Which brings me to the  
2d. Branch of our Saviour's Prophetical Office; Which imports the reciprocal Returns of Love and Duty which he Expects and requires from Us:  
Our blessed Saviour (herein complying with the Frailties of our Nature) has reduced all the Fundamental Principles, 
The Returns of Duty which Christ expects and requires from us.  and Duties of Christianity to these two Common Heads of Repentance, and Faith. Both which, are not only the necessary Conditions of our present and future happiness; but do eminently comprehend all those Gospel-Graces and Virtues which must qualify and dispose us for the regular discharge of all the Duties of our Religion, in the Rewards consequent to 'em. And for the prevention of future Mistakes, these may be considered either generally, or particularly. And  
1st. 
In general. As Repentance.  By Repentance in general, we must understand the Conversion of the whole Man from Darkness unto Light, 
Acts 26.18.  and from the Power of Satan unto God: Or 'tis a passing from Death unto Life, 
& 11.18. Rev. 20.6.  that we may have part in the first Resurrection, over whom the second Death shall have no power.  
But more particularly, This Duty of Repentance consists in the Conversion of a Sinner unto God. That is, when the Penitent is truly humbled by a hearty sense of, and a well grounded sorrow for all his Sins, he applies himself wholly to the Mercies of God, and the Merits of Christ, by the exercise of a true and lively Faith for their Pardon and Forgiveness: And hereupon he resolves (by the assistance of God's Grace) to use his utmost Endeavours against all Sin and Temptation for the future; and to obey all the Commandments of God in every Action and Circumstance of his Life. This Duty of Repentance must be often repeated, 
This Duty must be often repeated.  not only before, but after our Conversion; and 'tis a necessary Principle and Ingredient in the whole Series of a Christian Conversation; since there's something of Obliquity and Defect in every Work and Duty which we do.  
2dly. 
Faith, which comprehends all other Duties.  The other Head of Evangelical Doctrine is Faith, a most comprehensive Term, and often used in Scripture for the whole of Christianity. But the holy Apostle describes it to be a vital and active Principle of Grace, which worketh by love: 
Gal. 5.6.  And in this sense all the Duties of Christianity (are by our blessed Saviour) reduced to this Head: Thou shalt love the Lord thy God (saith he) with all thy Heart, 
Matth. 22 37, 38, 39  with all thy Mind, with all thy Soul, and with all thy Strength; and thy Neighbour as thyself. Hereby implying, that we should make that Return of Duty unto God, as to Love and Honour, Worship and Obey him with all the Powers and Faculties of our Souls, and Members of our Bodies: That we should so love our Neighbours, (viz. the whole Race of Mankind,) as to be just and charitable to 'em, in our whole Intercourse and Deal with them: That we should have that tender Regard to our own present and eternal Welfare, 
1 Cor. 6.20. Jam. 1.17.  as to glorify God both in our Souls and Bodies, and to keep our Selves unspotted in this world.  
These are the indispensible Duties of Religion which God expects and requires from us; and the certain Conditions of our Happiness, which (being faithfully and conscientiously performed) will dispose and qualify us for all the Blessings and Privileges of the Gospel. I shall therefore treat of these Duties severally and distinctly; by which I hope to acquit and discharge myself of that Task I've undertaken. And we begin  
1st. 
More particularly. Of true saving Faith.  With our Duty to God. And hereby we are obliged to Believe and Confess That there is but one God, and that there's no other besides Him; That he is an infinite and immortal Spirit, without Beginning and without End; That by his infinite Power, Wisdom, and Goodness, he has made all things, visible and invisible, the Heavens, the Earth, the Sea, and all that in them is. We must believe also, that he that made 'em doth preserve them in this excellent Beauty and Order wherein they do now consist; that they might all minister to his Glory, and the mutual Benefit of one another. We must believe, That he knows all Things; and is intimately present in all Places; and that he is the Fountain and Original of all Happiness and Perfection, of Grace and Glory; That he is a God of infinite Power, Justice, Mercy, Truth, Goodness, etc. and therefore abundantly able, and freely willing to protect our Persons, and reward all our Endeavours with Temporal, Spiritual, and eternal Blessings.  
But we are obliged (more particularly) to believe and confess, That God has made us Men by Creation; Christians by Redemption; and Candidates of Grace and Glory by Sanctification; Father, Son, and Holy Ghost, three distinct Persons in the Unity of the Divine essence, after a secret and inconceivable Manner, which we must believe, but cannot understand. Again we must believe and confess, That all things contained in the Holy Scriptures of the Old and New Testaments are the Word and Will of God, revealed to the Sons of Men by his holy Spirit; That all the Affirmations thereof are true, both as to the Doctrinal and Historical parts of them; and we must acknowledge 'em to be so tho' they be above our Reason, and beyond the reach of our humane Capacities; that all God's Commandments are holy, just, and reasonable, and necessary to be observed and obeyed, tho' they may seem opposite to our natural Tempers, and visible Interests in this World; That all the Promises and Threaten in Scripture, which concern the present and future Welfare and Misery of Mankind, (upon the performance or neglect of the Duties and Conditions on which they are grounded) shall most certainly and inevitably come to pass: For our God is of infinite Veracity, faithful and just in his Deal with us; Heaven and Earth shall pass away, 
Mat. 5.18.  but not one jota of his Word shall fail, till all these things be fulfilled.  
But herein we must be cautious, that we do not mistake a naked Assent to the Truth of these Mysteries, for a Principle of saving Faith: 
Jam. 2.19.  For the Devils do believe all these things to be true, and tremble to think of it. But that Faith by which we Christians (through the infinite Mercies of God, and the alone Merits of Christ) do expect Salvation, 
The Properties of a saving Faith.  must appear in the powerful Effects, and excellent Fruits of it; 'tis a lively active Faith (if it be sincere) most ready to comply with, and willing to obey the whole Will of God. 
And the effects of it will appear.  And this is the first Instance of Duty which we own unto God: Namely to believe in him.  
2dly. (As a necessary and natural Result of a justifying and saving Faith) We are obliged to Love him above all things, 
1. By our love to God.  This is another Branch of Christian Piety, and an indispensible Condition of our supreme Happiness: For if we do not love God sincerely and devoutly with our whole Hearts, Wills, and Affections in this Life, 'tis morally impossible that we should enjoy him in the other. Now the Motives by which we are induced to love the things of this World, with any competent Delight and Satisfaction; are either the excellent Qualities of the Things themselves, or 'tis for the sake of the Benefits and Advantages which we receive from them, and by them: But we are most especially obliged to love God in both Respects. 
Whom we must love. For the sake of his own Exlencies.  And  
(1) Because he is most amiable and lovely in himself: For all the scattered Excellencies which we are apt to love and admire in the Creatures, are but Emanations from, and imperfect Adumbrations of that infinite Perfection, which the boly Angels and Saints glorified do contemplate in God; a Happiness which above all things we should aspire to, and desire to enjoy: How should our Souls be charmed and delighted with the incomparable Excellencies of the Divine Nature! how should we be ravished and transported with Exstasies of Joy and Wonder, since we may (upon certain easy Conditions) more fully comprehend, and perfectly enjoy all those wonderful Endearments of Love and Beauty hereafter, which (even now) shine so conspicuously in all God's glorious Attributes and Actions?  
(2) God is not only infinitely lovely in himself; 
And for the Benefits bestowed  which should oblige us to love and admire him (even for the sake of his own Excellencies) above all the transitory Delights, Riches, and Honours of this World: But we must love him above all things because he is most beneficial and bountiful to us, 
Psal. 100.3.  in bestowing his innumerable Blessings and Benefits upon us. To instance in a few amongst many Particulars. And  
First, 
On our Bodies.  Man is the Epitome of the whole Creation, a Compound of Heaven and Earth; 
Psal. 139.14.  little lower than the Angels; and yet far transcending all the rest of the Creatures: 
Psal. 8.5, 6.  He is fearfully and wonderfully made, as to the curious and admirable Structure of his Body, for which the divine Providence has made a liberal Provision for its support and comfort; not only for its Being, but also for its Wellbeing. And we of this Nation especially, have been most signally happy in the enjoyment of public Peace and Plenty for several years: Our Lot is cast in a good ground: We have the Advantages of a fruitful and generous Soil, which affords all things necessary and convenient for Food and Raiment, for Physic and Delight. We are blest with a temperate Air; fruitful Seasons; Conveniencies for Traffic, yet secure and free from Invasion; a well constituted Government; a wise and merciful Prince, whom God long preserve; good Laws, and duly administered, for the Peace and Benefit of the Subject. But than  
Secondly, 
And our Souls.  We are far more transcendently happy in our precious and immortal Souls, if we consider those admirable Facuities of Understanding, Will, Memory, Affections, etc. and all their excellent Tempers and Dispositions which God Almighty has stamped with the Signature and Impressions of his own Divinity; the love of Goodness, and the knowledge of the Truth. And tho' our Faculties were extremely obscured and depraved by our miserable Fall in Adam; yet God has been wonderfully gracious to us, in sending his dearly beloved Son into the World; (as we have seen at large before) thereby repairing all our Defects, and making up the Breach between God and us, upon the gentle and easy Conditions of Faith and Repentance. And to enforce all the saving Methods of Grace and Mercy, he is pleased to vouchsafe unto us the bountiful Assistance of his holy Spirit, by whose Operation and Influence we are preserved (in a great Measure) from Sin and Temptation; and enabled to perform all our Duties to God's Glory, and for the mutual Comfort and Benefit of ourselves and others. We have all the blessed Advantages of his holy Word and Sacraments; and he has instituted and appointed an Order of Men to minister in Christ's stead, and to be Ambassadors to solicit our Peace, and reconcile us unto his Grace and Favour. And besides all this, we are certain (if we be good Christians) that we shall not only live comfortably here; but our Souls th●ll be kept in safe Custody after Dea●●● that our Bodies united to our Souls; and that God will bestow on us that glorious Kingdom which he has prepared and purchased for us; where we shall perfectly enjoy all those never failing Pleasures (without the least Alloy or Discomposure) which our Hearts can desire or hope for.  
Thus, the Divine Providence has made a wonderful Provision for our Souls and Bodies; that we may live comfortably here, and (if we be not wanting to ourselves) be happy for ever: And what could our gracious God have done more for his Vineyard then he has done for us? 
Isai. 1.4.  Can any heart then be so callous and impenetrable, as not to be influenced and affected with such admirable Endearments and Charms of Beauty, Love, and Mercy as these are? How should we study therefore and endeavour (as we are most strictly obliged in Duty and 〈◊〉) to please him in all things, and conform the whole Man to his gracious and reasonable Commands? How should we love him with the greatest fervency of Affection, so as to desire (above all things) to enjoy him in all the Dispensations of his Grace and Glory? Especially if we consider, that there can be no Duty, nor Virtue, nor Grace acceptable to God, unless it be founded in, and flow from a Principle of Love.  
Since then, 
The sincerity of this Duty examined  our Love to God is a Duty of so great Importance; let us a little examine the Sincerity of it, which may be understood by such Properties as these: For if our Love be sincere, we shall hate every thing that he hates; and make it our chief Business and Delight to have a holy Intercourse with him, in all the Duties and Offices of Religion; and we shall study to avoid all those Sins and Temprations (as the very Plague and Firebrands of Hell,) which shall at any time interrupt or hinder us in our Duty: We shall be more zealous for God's Glory, than our own Interest; and be careful in all our Ways to do the Will and the Work of our Heavenly Father: We shall be ready and disposed to forsake all things that are most dear to us in this World for his sake, and the whole Bent and Tendency of our Lives will be a full Demonstration of the sincerity of our Affection to him.  
A Mistake herein would prove of infinite Consequence to us, (which has caused me to be more express in the handling of this Point) so that we are highly concerned to be very inquilitive about the Nature and 〈◊〉 of our Love to God in Christ. which to the natural and necessary Effect or a 〈◊〉 Faith, and the very Source and Foundation of all Religion: For if we have these worthy thoughts in our Minds concerning the Essence and Artributes of God. and his Benefits to us, which become the Perfection of the Divine Nature, his Sovereignty over us, and our Dependence upon him; if we love him as the Author of all that Happiness which we enjoy and hope for, then  
(3) We shall esteem and Honour him, 
2. By the 〈…〉 we 〈◊〉 to him.  for his Majesty and Mercy, his Power and Goodness, etc. not only inwardly in our Hearts, by conceiving always worthy Troughts of him in our Minds, (where all true Love is grounded) 〈◊〉 also outwardly in our Demeanour and Carriage towards him, in all our Words and Actionse viz. By acknowledging our whole Dependence upon him, and Praying unto him for the supply of all our Temooral and Spiritual Wants; by paying him the just Fribure of Thankfulness for his manifold 〈◊〉 and blessings bellowed upon our Sovis and Bodies; in Hearing, Reading, and Meditating on his Word, with a serious 〈◊〉 of Mind, and fervency of Affection, in receiving the holy Sacraments with a Disposition of Soul, and a Posture of Body correspondent to those stupendous Mysteries; in Sanctifying his Sabbaths, and keeping with due Observance the Festivals of the Church; in allowing a competent Maintenance, & a dutiful Respect and Obedience to all his Ministers and Viregerents; in promoting holy Conferences with his Children and Servants, for the mutual Edification and Comfort of one another. And in a Word, by being zealous in the whole Course of our Lives for the Enlargement of the Boundaries of his Kingdom of Grace and Righteousness, as it becomes his dutiful and Obedient Children.  
(4) This Temper of Mind will oblige us to depend upon him, 
3. By our Trust in, & Dependence upon him.  and to repose our whole Trust and Confidence in his All-sufficiency in general; and in his Wisdom, Power, Goodness and Mercy in particular. Always praying unto him earnestly and devoutly for the supply of all our Wants, (as before) and depending entirely on him, for protection in, and deliverance from all Temptations, Sin, and Danger; and humbly submitting ourselves to the determination of his Wisdom and Providence, for the disposing of us and our Concernments to his own Glory, and our Good. In which holy Confidence we shall rest secure and safe, and nothing shall be able to disturb or interrupt our Quiet: And whatever our Condition be in this Life, we shall enjoy a Heaven upon Earth in the Peace of a good Conscience, which to an upright man) is more precious than Rubies, and much more valuable than all the Treasures of the East.  
(5) Our pious Reflections upon those infinite Expressions of God's Love and Bounty, 
4. By our filial Fear of offending him.  etc. should possess us with all awsul Regard to, and Fear of offending Him. And we have many powerful Enforcements to persuade us to a strict Performance of this Duty: For the infinitely wise God observes all our Actions, 
Psal. 139.1 to 12.  hears and considers all our Words, and sees our very Thoughts and Inclinations; they are all registered in his Book, and will infallibly be brought to Account, either to our Consolation, or Condemnation at the day of Judgement.  
But, where the Fear of God is truly fixed, 'tis the Spring of all other Duties; the Watch-port and Centinel of the Soul to keep out Temptations; and in Scripture Language comprehends the whole Duty of Man. 
Ecc. 12.13  This Duty is of that absolute Importance, that the Christian who truly Fears God, has no cause to be afraid of any thing besides: For God can restrain the Power and Malice of Devils and wicked Men, when and how he pleases; and make our greatest Enemies to be at Peace with us. 
Prov. 16, 7  Those temporal Afflictions which the righteous suffer, are but fatherly Chastisements; for the trial and improvement of their Graces, or the Punishment of their Sins for a time, that they may not perish for ever. Hence it is, that our blessed Saviour exhorts us not to Fear those that can kill the Body only, (for that's the worst they can do, since our Souls are out of their reach,) 
Mar. 10.28.  But rather fear him that can kill both Soul and Body in Hell  
'Tis no matter then, whether the World smile or frown on us: For if we fear God as Sons, out of a true Principle of Love and Obedience, 
Rom. 8.1 Psal, 25.23.  it will exempt us from all other Fears; our Souls shall dwell at ease, and if God be with us, who can be against us.  
From all which it may be reasonably inferred, 
Heb. 10.31.  (on the contrary) That 'tis a dread full thing to fall into the hands of the living God: For who shall stand before the Lord when he is angry, 
Psal, 76. 7●  or be able to conflict with everlasting burn? What cause then have the Atheists, and all impenitent Persons to be afraid? especially if they consider that Vengeance does every where await them, nor can they be secure one Moment from Destruction. Those that will not repent of their Sins, and reverence their heavenly Father as Sons; shall be cast out of his Presence as Slaves, and have their eternal Portion assigned 'em with the Devil and his Angels. 
Matth. 25.41.   
Wherefore let the best of Men tremble at God's Judgements, and fly from all Occasions and Temptations of Sinning: For since to live and die in the least Sin unrepented of is damnable, and if the righteous Man departed from his Righteousness, 
Ezek. 3.20.  all his former Piety and Virtue shall stand him in no stead; but the heavy Wrath of God must fall on him for his wilful Apostasy and Disobedience: What cause have we then to be watchful over ourselves, and serve the Lord with fear all the days of our Life, that we may not be afraid of his Judgements at the hour of Death, or in the great day of Account?  
(6) And last, 
8. By our stead fast Hope in him  If God's Spirit witness with our Spirits that we have thus Repent of our former Sins, and do sincerely resolve to abandon 'em for the future; if we steadfastly believe all those necessary and saving Truths, which God has been pleased to reveal to us by the Spirit of his Son, and testify the sincerity of our Faith by the genuine Fruits and Effects of it; if our Love towards God be attended with those necessary and excellent Properties which I have mentioned; if we Pray devoutly and humbly, and patiently submit to God's wise and gracious Disposals; if we be afraid to offend him, and be willing to quit all our Interests in this World, and die a thousand Deaths rather than wilfully transgress the least of his Commands; we may undoubtedly (upon these Conditions) cheerfully and comfortably expect and hope for the happy Accomplishment of all the Promises of the Gospel, to our endless Joy and unspeakable Felicity. Yet here I must note to you, that we must by no means depend upon the Efficacy of the Duties themselves; (tho' they should never be neglected) but on the infinite Mercy of God in Christ, for the comfortable success of all our pious Endeavours. These are the Principal Duties of Piety we own unto God, which he indispensibly requires of all Christians, and must be carefully and conscientiously performed by all those, who expect and hope for the admirable Blessings and Privileges of the Gospel. And as these excellent Duties must by no Means be neglected. So  
On the contrary, 
The Opposite Sins most dangerous and damnable.  we are obliged under the severst Penalties of Hell and Damnation, to avoid and abandon the Sins of Atheism, Polytheism, Blasphemy, Idolatry, profane Swearing, Lying, Sacrilege, Covetousness, the neglect or contempt of God's Worship: Word, Sacraments, Services, Days, groundless Presumption, Distrust, Dispair, etc. All which scarlet Sins are highly dishonourable to God; reflect a Scandal upon our excellent Religion; will deprive those Miscreants of all the rational Pleasures of the Soul; and without a sincere Repentance and Reformation of Life, they'll forfeit their Tittle to eternal Happiness: And those Penalties (which I mentioned before) shall be their just Portion and Punishment in another World. We pass forward to the  
2d. 
The Ditties relating to ourselves.  Duty, which our blessed Saviour has enjoined and recommended for the Attainment of his Grace and Glory: Namely, that which has a peculiar reference to ourselves: Which Duty consists in the prudent and virtuous Conduct of our Lives; especially in the Affairs and Business of Religion: And since this must needs highly concern us, 'twill admit of a serious and impartial Consideration.  
Now Christian Prudence (of which I shall give you an account in the first Place) will be of necessary use and advantage to direct and further us in this Duty. 
Prudence of general and necessary use for the Government of the whole Man.  This Virrue will teach us to govern ourselves according to God's Word, and the Dictates of sober Reason; and prevail with us by degrees to conform all the Actions, and Affections both of the outward, and inward man to the Pattern of Christ, that we may not only be morally virtuous, 
John 1.16.  but receive of his abundant fullness grace for grace. He that is truly prudent in the government of himself, will use his utmost endeavour to abstain from all Sins, of all sorts; and study (in every undertaking) to make choice of the best Ends and most effectual Way and Means of obtaining them: He will be careful not only to improve every Opportunity for the bettering of himself; but studiously avoid every Occasion and Temptation of sinning which may interrupt his Progress and Proficiency in Grace and Virtue. Now by this discreet Procedure in the prudent Conduct of our Selves, we shall in some degree resemble the infinitely wise God, who acts and contrives all things according to the Dictates of Wisdom and Prudence; and are hereby distinguished from all sublunary Being's, who have no other Light nor Laws to direct 'em but those of natural Instinct.  
Thus in general as Creatures endued with Religion and Reason, we are obliged (that we may proceed to the Acquest of Virtue, and perform all the Duties of Christianity cheerfully and vigorously, without any considerable Let or Distraction) to subject all the Appetites, Affections, Passions, and Inclinations both of the Soul and Body to the Empire of Reason; and by the prudent, deliberate, and conscientious guidance thereof, we shall be able to correct and subdue the Extravagancies of corrupt Nature, and grow more manly in the Government of our Selves, as sober Judgement, and God's infallible Word shall direct us.  
Thus, when we have reduced the superior Faculties of the Soul to this Order and Harmony; so, that our Understandings dictate aright, and our Wills are conformable to those Laws and Rules which are prescribed by an unbyass'd and unprejudiced Understanding; when our Affections and Appetites are subject to our Reason, and have a direct Tendency to these Objects, in the Enjoyment whereof true, real and substantial Satisfaction can only be expected; then it is that we govern ourselves prudently, and all is calm and quiet within us: Then we act regularly, as it becomes Men and Christians who are in the pursuit of generous Ends by rational Means and Methods, and make it their chief Business and Delight to live holily and vermously here, that they may be glorious and happy for ever. And thus much of Christian Prudence, which is of general and necessary use for the government of the whole Man in the Ways of Religion. We descend to the particular Virtues which spring and flow from it.  
The Souls and Bodies of Men are the constituent Parts of themselves; which by the Laws of Nature and Christianity, we are most especially obliged to love and take care for. And this must be done, (1) by repelling all Injuries and Inconveniencies which may tend to the Ruin or Prejudice of either: And this imports an Abstinence from, and a hearty Abhorrence of all Sin. (2) By consulting and enforcing all the prudent and rational Means and Methods which may conduce to our comfortable subsistence in this World, and will dispose and qualify us for the Employment and Happiness of that State which we hope for in a better.  
Now, these virtuous and vicious Dispositions, are either such as respect the Happiness and Misery of the whole Man; as Sobriety and Moderation: Or they have a more peculiar respect; some to the Souls, others to the Bodies of Men distinctly. We shall treat of all these severally, and in Order. And we begin  
First, 
The Virtue of Sobriety of necessary Us, for the Government both of coul and Body.  With Sobriety or Moderation. These twin-Virtues (which we shall handle together) are of special use and importance for the Government of all the Faculties, Affections, Desires, and Appetites of the whole Man; that we may be able to confine them to those due Bounds and Measures, which Christian Prudence has assigned them.  
And if we be truly sober and moderate, we shall not be studious to indulge and please those Appetites and Passions, which are always ready to comply with every Sin and Temptation, to the great disquiet and prejudice of our rational Powers: For if we study to please and gratify our Palates with delicate Meats and Drinks; the Touch with Softness and Effeminacy; the Eye with fair and gaudy Shows; the Ear with harmonious and pleasant Sounds; the Smell with fragrant & costly Perfumes: etc. Such Allurements as these do so influence and bewitch the sensual Appetites and Passions, that the Reason and Judgement will be forced not only to quit their Dominion and Authority; but they become subservient to all the base Ends and Designs, which these imperious and domineering Usurpers shall desire 'em to comply with. And what can be expected in this Discomposure, but a fruitless variety of Expectations and Disappointments? If then we set a greater value on these Things than they are capable of, 'tis impossible that we should be satisfied with 'em whenever we enjoy them: For 'tis most notoriously evident, That no man has that gust and pleasure in the Acquest of worldly Delights, which he propounded to himself and so eagerly expected whilst he was in pursuit after them. Besides 'tis considerable, that all the things of this World are flitting and transitory; and in a few Years (perhaps in a few Minutes) we shall be stripped naked of every thing we possess, except the good or bad Qualities and Dispositions of our Souls: Now if it should happen when we come to die, that our Souls should be hankering after the Pleasures of Sense, we should carry our Affections into another World, and leave their Objects behind us. And judge ye, in what a miserable state and Condition those poor Creatures will be in, who depart this Life with such Appetites and Affections as these.  
Therefore, (upon these Considerations) how should we proportion our Desires and Inclinations to the value of those things are delighted and pleased with. And the Enjoyments of this World should only affect us so far, as they become subservient to the things of God, and the rational and intellectual Pleasures of the Soul; and till our Affections be thus cultivated by Grace and Virtue, we can have no true Relish of Spiritual and Heavenly Delights: For if we devote ourselves to the Pleasures of Sense, they cannot satisfy the Desires of the Soul, but do only comply with and indulge the boundless and extravagant Appetites of the Body.  
Hence than it must needs follow by the Rule of Contraries; that the state and condition of wicked and intemperate Men in this World (who being enslaved by their Lusts and Appetites) are like a Vessel in the midst of a rugged and tempestuous Sea, which is in danger to be shipwrackt by every Wind and Wave, by every Lust and Temptation: A thousand cross Accidents (both within and without) do continually perplex and torment 'em, which Flesh and Blood are not able to encounter nor endure; and to add to their Misery they are always attended with a succession of new and unexpected Mischiefs. This is the worst part of Hell, and far more perplexing than whole Legions of infernal Fiends without them: Since then, these brutish Passions have such a mischievous Influence, to turn Angels into Devils; how can any Man hope to be happy, so long as he suffers such Furies to rule and reign over him? There's no way therefore to be at Peace with God, and Man, and our own Consciences; but by subduing our sensual Appetites and Passions; and reducing 'em by Sobriety and Moderation under the Empire and Sovereignty of rectified Reason and Religion: Otherwise, if 'twere possible that we should be in Heaven with such uneasy and troublesome Companions, we should find nothing there to please us; but be rather desirous to return into the lower World, to react these sensual Pleasures which are most correspondant to our brutish Tempers and Inclinations.  
Thus, Sobriety and Moderation are the Harbingers, which (by the Assistance of God's Grace) do dispose and qualify a Christian for all other Virtues; and there must be a concurrence of 'em all to make as truly wise and truly good. We shall now descend to Particulars: 
Partieular Virtues relating more peculiarly to the Soul. As  And treat distinctly, (1) Of the Virtues which do more immediately respect the Soul. And (2) Of those which are most peculiar to the Body. Those of the former Rank are  
1st. 
1 Heavenly-mindedness.  Heavenly-mindedness. The Soul of Man has a direct and natural Tendency to the Place from whence it derives its Original: And tho' our Bodies be polluted with sin, and the Faculties of our Souls chained and fettered by the sensual Appetites and Passions here below; yet they'll (now and then) endeavour to disentangle themselves from those Confinements, especially when prompted thereunto by the Motions of God's holy Spirit and the Assistances of Religion.  
Our own Experience will inform us, That the Things of this World (which are usually esteemed and valued by worldly minded men) are not easily got, difficult to keep, and do often procure so much Malice, Envy, and Danger to those that possess them, that the Worldling's life can be no other than a continued Series of Trouble and Discomposure: But those who have no other Aims than the necessary Supplies of Nature, and are not affected with the fruitless Vanity of being rich or honourable in this World; but place their whole Desires and Delights in the exercise of Piety and Virtue, and in Contemplation of the Riches of God's Grace in Christ, and that future Happiness which we aspire to: Those heavenly minded Christians (I say) who have arrived at this divine Frame and Temper of Mind, do trample upon all the little Projects and Fooleries of this World; enjoy a Heaven upon Earth; and live little less than the Life of glorified Angels and Saints, whilst by a Mind content with little, they imitate their want of nothing.  
Now, this Heavenly Disposition is most suitable and correspondent to the Genius and Spirit of Christianity, and the Doctrine and Example of our blessed Saviour: Who commands us to pray, not for Delicacies and Superfluities to pamper and please our wanton Curiosity; (and if they are not to be prayed for, they are not worth the having) but for daily Bread, and such Accommodations of Life, as may keep our Bodies in Health, that they may be fit for Action, and more serviceable to the Soul. When 've raised our Faculties to this Pitch of Purity and Holiness, 'twill be no difficult Task to part with our Fathers, Mothers, Wives, Children, the dearest Friends and Relatives, Houses, Lands, and whatever else may be esteemed valuable in this World, if they should come in Competition with Christ, and the interest of our precious and immortal Souls. In a word, this heavenly Frame and Temper of mind and Spirit, will teach us to bear with Aequanimity all the cross Accidents which may happen to our Persons and Possessions: For there's nothing can fall amiss to that Person that is divinely disposed. And if it should so happen that our Enemies break open the Cages of our Bodies, (which is the worst they can do) they will make the more safe and expedite Passage for our Souls, into those peaceable Regions of Bliss and Immortality. Thus as the Soul is in, but not of the Body; so Heavenly minded Men may be in, but not of the World: But with passionate Groans and Cries, (yet always submitting to the Will and Wisdom of God) they desire to be dissolved and to be with Christ, 
Phil. 1.23.  which is far better.  
2dly. 
Humility.  The next Virtue which is of necessary use for the conduct of our Souls in the ways of Religion, is Humility. I have touched that Branch of it already which relates immediately to God: I shall consider it here, as it has more peculiar reference to our Selves. Now this Virtue consists in having a lowly and modest Opinion of our Persons, Acquisitions, Merits, and Endowments both of Body and Mind, and being content that all others should have so to; resolving all, what we are, and what we have, into the Grace and Mercy of God in Christ. This Humility will teach us to dwell at home, and converse more familiarly with our Selves: And indeed if we seriously reflect upon, and consider all the Deficiencies, Follies and Indiscretions in our best Performances; the Ignorance and Errors of our Judgements; the Perverseness of our Wills; the Defects of our Manners; the Ommissions of our Duties both to God and Man, which we are incessantly guilty of; we shall have sufficient Grounds to correct and subdue the proud and insolent Conceits our haughty and ambitious Spirits, and submit to the meanest Offices and Employments, 
Rom. 12.10.  in Honour preferring one another.  
To enforce the Practice of this excellent Virtue: We have the concurrent Examples of our blessed Saviour and his Apostles; which are written every where in the New Testament in such lively and legible Characters, that I need not instance in Particulars: We have the holy Angels also for our Patterns; who (though they be advanced to the highest Pinnacle of Honour and Happiness, 
Heb. 1.14.  yet) are ministering Spirits to the Sons of Men, for their Weal and Preservation. To which may be added the admirable Examples of the Church of Christ in all Ages; and what her Members have done and suffered for God's Glory in the Defence of, and for the Establishment of the Christian Religion. Now, if we apply these things seriously to ourselves; we shall appear like so many Lamps in the Sight of the Sun; and those little remains of Wisdom, and the fond Conceits which we are so apt to admire in ourselves, and undervalue in others, would expire and vanish: A modest Humility and Self denial would take Possession of our Minds and Spirits, and the Effects of it would appear in our whole Intercourse with, and deportment towards one another.  
Again 'tis reasonable to consider; that whatever we are, and whatever we have, (our Being's and Well-beings) are the immediate Product and Pensions of God's Bounty; who can in a moment dispossess us of our dearest and most pleasant Enjoyments: He is the Proprietor, we are but his Usu-fructuaries: And for this Time of our mortal Life; and all these Talents which he has entrusted us with, we must be strictly accountable at the Day of Judgement. How then should the sense of our real Wants, Infirmities, and whole Dependence upon God, (with those great Examples of Humility which I have mentioned) cast us down like Balls upon the Earth, that with a comfortable and happy Rebound we may mount the higher in Glory: 
Ma●. 23.12.  For he that humbleth himself shall be exalted.  
But on the contrary the Sin of Pride is destructive of all other Virtues; it makes Men overvalue those little Pittances of Grace and Virtue in Themselves, and undervalue the far more worthy Gifts and Endowments of other Men: And whilst they are under the Transports of these towering Fancies and Conceits, the utmost Honour attainable in this Life, falls many Degrees short of their imaginary Deserts and Expectations. This Pride was the Sin of the fallen Angels, 
Ep. Judas 6  for which they lost their first Estate; and for this Cause our first Parents were cast out of Paradise. 
Gen. 3.23, 23, 24.  And 'tis certain, that whilst Men live under the Prevalence of amb●ious and self-conceits, they can have no Title to the Happiness either of this, or a better Life.  
Let the Reader therefore seriously consider the Arguments propounded already against this capital Sin. To which may be added, the serious Thoughts of our approaching Mortality, which (if seasonably made use of) would prove a notable Expedient to levelly and subdue our proud and aspiring Humours: For what has vain man to boast of? And shall not these stately Fabrics of our Bodies within a few years be crumbled into Dust? Where are the Coesars, Plato, Aristotle, and all those mighty Princes and Philosophers we read of? 
Job 34.15. Gen. 3.19.  That inevitable Sentence, Dust thou art, and to Dust thou shalt return, has levelled all their Wit, Power, Learning, Policy, and Grandeur; and the Bowels of the Earth (that common Urn and dark Region of Oblivion) doth, and shall comprehend them and us, till the Judgement of the great Day. Go into a Charnel House, and there you'll see the Mysteries of Humane Nature unveiled in the liveless Skeletons of your once famous Ancestors: where also you may read a Lecture of Mortality to yourselves. Why then should vain Man so proudly boast of, and delight himself in those Dreams and Shadows which last but for a Moment? Besides, a proud and self-conceited man, as he has so far a near resemblance to the Devil; So whilst he continues under the Power and Dominion of this Sin, he renders himself odious and abominable both to God and Man. We proceed  
3dly. 
Watchfulness.  To the Virtue of Watchfulness, which (considering the State and Conditition we are placed in, during our Warfare in this World) must be of great and necessary Use and Importance to us. Now this Virtue or Duty does consist in a prudent Circumspection over our Souls and Bodies, and all the necessary Concernments of both: But 'tis more particularly conversant in the cautious and discreet Management of our Thoughts, Words, and Actions. And  
1st. 
Watchfulness over our Thoughts  We are highly obliged to be Watchful over our Thoughts: For they are as it were the Key which unlocks and opens the Soul; and are always evil when we desire any thing that's sinful; but worse, when we comply with, connive at, or consent to it. And tho' we should not proceed to speak or act what we think amiss, yet these very Thoughts do tincture and pollute the Soul; and are very prompt and forward to interrupt us in every good and virtuous Action or Duty which we do.  
Now for the prevention of those Mischiefs, 
To prevent and cure ill thoughts  which are the natural and necessary Result and Consequence of evil Thoughts; 'Tis adviseable to consider, that God sees them afar off, will bring them to Account; and unless they be repent of and reformed, they shall be all laid open to the view of Men and Angels at the day of Judgement. Again, 'tis beyond dispute, that evil thoughts are Indications of a corrupt and unregenerate Heart; they are often suggested by the Devil; and always the Springs of Confusion and Disorder. But for the Cure of this dangerous and destructive Malady of the Soul, 'tis incumbent upon us to be watchful over our Thoughts: Obsta Principiis should be our constant Motto: For that Christian that dares not conceive nor foster an ill Thought, will be afraid to speak or act any thing contrary to his Reason and Conscience. Have the Quatuor No vissima, Death, Judgement, Heaven, and Hell Often in your Thoughts; meditate seriously thereon; and this will bring them under a due Restraint, and confine them within the proper Boundaries of rectified Reason and Religion. Let us be truly sorry for the vain and sinful Excogitations of our Lives past; be diligently watchful over our Thoughts for the future; and this will prove the most certain Expedient to keep 'em within their due Limits, and become most conducive to the Peace and Happiness both of the outward and inward Man.  
2dly. 
Watchfulness over our Words.  This Duty of Watchfulness consists in seeing to our Words: For tho' men's Pretensions to Religion be never so smooth and specious, 
Jam. 1.26.  yet if they bridle not their Tongues, their Religion is vain. All profane, uncharitable, and filthy Speeches; as Blasphemy, idle and vain Swearing, profane Ribaldry, Lying, Backbiting, Slandering, Detraction, and all sorts of filthy, frothy, and impertinent Communication, are highly offensive to God; a Scandal to Religion; a Snare to the weak Christian; and most dangerous Symptoms of an impious and unsanctified Heart: From whence proceed all that hellish brood of Murders, Adulteries, etc. (which our blessed Saviour speaks of; and) for which the wicked and unrepenting Sinner must be severely accountable at the Day of Judgement. 
Matth. 12.36.   
But to prevent the mischievous Effects which issue from that unruly Member the Tongue; we are obliged to set a Watch always before the Doors of our Lips; 
Psa. 34.13. Psal. 39.1. Epn. 4.29.  and enter into a Covenant with ourselves, that no corrupt Communication proceed out of our Mouths: Let yea, yea; and nay, nay; 
Matth. 5.37.  Truth and Integrity be the Rule and Standard of all our Discourse and Deal with one another: And to this End, we should pray unto God devoutly and incessantly, that he would be pleased so to sanctify our Speech, that it may minister to his Glory, and the mutual Comfort and Benefit of ourselves and Others.  
3dly. 
Watchfulness over all our Actions.  We are obliged to be truly circumspect in, and Watchful over all our Actions. Herein always proposing God's Glory, the Happiness of ourselves and Others as the End, and his holy and infallible Word, and the Dictates of sober Reason, as the Rule and Standard to steer and manage our Affairs by: For without this our best Endeavous, (even our religious Performances) will prove either sinful or unprofitable. There is always indeed some Tincture of Obliquity or Defect in every thing we do; but if our Intentions be sincere in the Main, God is pleased to pardon our Infirmities and Indiscretions; and will interpret our Endeavours (tho' imperfect) according to the general Frame and Tendency of our Lives: Yet nevertheless, we are obliged by the Laws of our holy Profession to set ourselves against all sin in general, and every one in particular; especially against those to which our Tempers are the most prone and incident, and which we take the greatest Pleasure and Delight in: These darling Lusts are the right Eyes which must be plucked out, 
Matt. 5.29, 30. Heb. 12.1  and the right Hands which must he cut off, These are the Sins which hang so fast on, and cling about us; and require the greatest Diligence and Watchfulness to overcome and subdue them.  
But then we are not only obliged to be watchful over our most open and beloved, but even over our most secret and private sins. 
Job 24.15.  Do not think when you commit them, that no eye sees you: For David's Sins were committed with all possible Privacy, (and there are many thousand such like Instances besides) yet did they not escape the strict scrutiny of the divine Omniscience. 
Prov. 15.3.  The Eyes of the Lord are in every place, beholding the evil and the good; nor can the most minute Sin which we commit in our most private Retirements, (unless repent of) fly from Justice. Therefore, 'tis dangerous to indulge any one Lust, or continue in the least Sin with delight and approbation: 
Ne Consideres igitur quod parva sune peecata, sed quod magnus est Deus, etc. Aug. de Paenit. vera & falsae Cap. 8.  For tho' they may appear inconsiderable in themselves, yet 'tis advisable to consider, that he's an infinite God against whom they are committed. Besides, Sins of the smallest size are always Incentives and Decoys to greater: For profane, uncharitable, and unclean Thoughts (if indulged in our Bosoms) proceed to Words, Words to Deeds; and in this Progress of Wickedness, Men are trained on by degrees from Sin to Sin, and from one degree of sin to another; till they be plunged at last, into the bottomless Inundation or Abyss of Eternal Misery and Torment. That we may be wise then as Serpents, and innocent as Doves, 
Mat. 16.  (in the true sense and meaning of the Gospel) we must be strictly watchful over ourselves: Studying always to avoid the tempting and cursed Society of Drunkards, profane Swearers, unchaste Men and Women, etc. Fly all Occasions of Sinning, and reject every Temptation with Indignation, and Scorn, which may prove an Enemy to Virtue, or a Friend to Vice: Resist 'em in the very first Assault, and the Conquest will be easy and certain. Consider your past Fa●lings; implore the Assistances of God's Grace and Spirit to enable you (in some measure) to repair the former Defects of your Lives, by a more steady watchfulness over yourselves and Ways for the Future. The best and most certain Means to avoid greater Sins, is to make Conscience of the less: Christ died for our very Slips, (as the Original imports) and therefore those sins cannot be accounted little or cheap, for which the eternal Son of God paid so dear a Price as his own Blood. When the Work of Regeneration is wrought in you, beware of relapsing; consider the dangerous and mischievous Consequences of Apostasy; keep close to your Duty; 
Mark. 13.37.  and what I say unto you, I say unto all, Watch.  
4thly. 
Patience and Meekness.  And lastly, There are two other Virtues yet behind, namely Patience and Meekness: Which conduce much to the Peace and Happiness of our Souls, and are of special Use and Advantage in the whole Course of our Christian Conversation. But since these two Sister Graces do always go hand in hand: Therefore (for brevity's sake) I shall treat of them under this same Head of Discourse. Now these Virtues do peculiarly consist in bearing, and suffering meekly, and patiently, all the cross Accidents which may befall us in this Life; not only without fainting and fretting, but with such an evenness and composedness of Mind and Spirit, as is most consonant to the mild and gentle, yet gracious and magnanimous Temper and Spirit of Christianity. Besides Meekness and Patience are perfective of, 
Jam. 1.4.  and the Compliment of all the other Virtues of God's holy and blessed Spirit. For if all be well within, we are safe from all Troubles whatsoever: By this Means we secure to ourselves the comfortable Enjoyment of what we have; and if we bear and suffer Injuries meekly and patiently, God will give us more strength, and contrive a speedy and happy issue out of all our Troubles.  
Therefore, why should any Affliction in this World dissuade us from our Duty, or abate our Zeal and Courage in the doing of it: For the Instruments of our Torture (saith Tertullian) are the Ensigns of our Honour and Happiness; 
Tert. Apol. Cap. 5. p. 39  the Habit of our Victory; and the embroidered Garments wherein we must ride to Heaven. A state of Sufferings on a good Account is the most lively Transcript of his Doctrine and Example, 
Matth. 11.29.  who commands us to learn of him, not because he is wise, rich, or honourable, but he enforces the Obligation from the Pattern of his own Meekness and Humility. To suffer Persecution for Righteousness sake (in some degree) has been always the Portion and Patrimony of Believers under the Oeconomy of the Gospel. And we Christians know no other than this straight and narrow Way, which must through much Tribulation lead us into the Kingdom of God. 
Acts. 14.22.   
But then to balance our present Miseries and Sufferings (which are perfective of the Virtues under Consideration) with our future Hopes and Expectations: The Troubles which we suffer in this World are light and inconsiderable, compared with the Torments of Hell; and if we bear them patiently they'll dispose us for a brighter Crown, when these Clouds and Storms are blown over. Let us but hold out a little longer, till we come within the Fortifications of the new Jerusalem, and there we shall have a total Exemption both from sinning and suffering. Besides, if we be considerable Proficients in these Virtues, They'll make our present Sufferings less burdensome and afflictive: For we shall neither be timorous in Danger, envious in Want, impatient under Troubles, angry and restless at Reproaches and Contempt; nor malicious and revengeful under Injuries and Persecutions; the truth whereof is as clear as the Sun Beams, from the Experience of all sound Christians. But to be angry and impatient at our Sufferings, will but fret and torment us; and make the Burden of them far more grievous and insupportable: Whereas, by a patiented Submission to the Will and Wisdom of God under the manifold Pressures of this Life, they will become far more tolerable and easy to be endured. Especially to those who have a well grounded Assurance, that their Sufferings in this World shall be infinitely rewarded with the Favour and Plenty of a heavenly Country.  
Thus, if we bear with Patience, and Meekness, those sundry Pressures (and almost infinite Sufferings) of this Life, we shall not only reap the Comfort and Benefit ourselves, both in this, and a future State; but by this Means Christianity would be restored to its ancient Purity and Splendour; we should bring out excellent Religion into Repute and Credit (as the first Christians did;) and persuade others to embrace it, tho' to the utmost hazard of their Lives and Fortunes. Hitherto of those excellent and admirable Virtues, which are most peculiar to the Souls of Men, with their Opposites. We pass on  
2dly. 
Virtues relating to the Body.  To the other Branch of Duty, which concerns our Bodies. Now we are obliged by the Laws of Nature, and Christianity, to make use of all suitable and convenient Means, to preserve our Bodies (as well as our Souls) in a state of health and safety, till Providence be pleased to dismiss them into the other World. And the best Expedient which God's holy and infallible Spirit directs us to for this End, is the comprehensive Virtue and Duty of Sobriety: 
Sobriety as it relates to the Body. The Species of i● are Temperance.  Which, (in a more limited sense) as it relates to the Body, does consist in the moderate use of Meats, Drink, Sleep, Apparel, and Recreations; both as to the Quantity and Quality of them; and this is Temperance: Or in the Moderation of the Lusts and Desires of the Flesh; which is Chastity: 
Chastity.  Or in the sober and moderate use of Riches and Honours; and that is Contentedness. 
Contentedness.  In practising all these Virtues, and avoiding the contrary Vices, we act like men endued with Reason and Religion; and are hereby distinguished from bruit Beasts, who know no other Measures than their sensual Appetites. Of all these (as they are of special and necessary use to conduct the Body in the ways of Religion, that it may be a fit Mansion for the Soul) distinctly and in Order. And I begin  
1st. 
Temperance  With Temperance in the moderate use of the Creatures, in Eating, Drinking, etc. And we are obliged to be temperate  
(1) In Eating. 
In Eating.  'Tis beyond Dispute that our gracious God doth allow us the moderate Use of the Creature; and we are confined to no other Measures, either as to the Quantity or Quality of Meats, than what may consist with the Health and Preservation of our Bodies. But tho' we have no positive Law to restrain our Appetites to a certain Rule; nor is it possible that it should be so, because Men's Appetites are of different Proportions, some require more, and some are satisfied with less: Yet our blessed Saviour has expressly forbidden all manner of Excess in Eating, in these words, 
Luk, 21. 3●.  Take heed that your Hearts be not overcharged with surfeiting. And he insinuates the Danger in that Instance of the rich Glutton; 
Luke 16.  so that every Man has sufficient cause to make Laws to himself, to restrain and put Bounds to his Appetite. Besides, 'tis highly observable, that intemperate Eating and Sin were coetaneous and had the same Original: And in the very infancy of the World, Esau would quit the Interest of his Birthright, and make Shipwreck of his Honour too, rather than offer Violence to his greedy Desire of Eating. And the Sins which brought sudden Destruction upon the once flourishng Cities of Sodom and Gomorah, were Idleness, and fullness of Bread. Intemperate Lust is always the miserable Companion of intemperate Eating; and other Sins are indulged and thrive by this kind of Excess.  
'Tis the Duty and Interest then of all Mankind, to use moderate and wholesome Diet; to live always temperately, and soberly according to the Rules of sound Reason and Religion: For they that do so, sleep sweetly and quietly, and are seldom troubled (as the intemperate are) with ill Humours, or deprived of the Comforts and Benefits of Health by violent and raging Distempers. Their Understandings are clear; their Constitutions firm and unshaken; their Bodies are active and fit for Business; and this is the most certain Expedient (through God's blessing) to preserve Mentem sanam in Corpore sano, a vivacious and brisk Soul in a sound Body. Now if the great Advantages of this Branch of Temperance on the one hand, and the infinite Mischiefs of the opposite Vice on the other, were seriously weighed and considered; they would not fail in persuading Men to be more sober and moderate in their Diet; and avoid that excessive Gluttony, and the Vanity of pampering their Appetites, which is every where too obvious in the World.  
2dly. 
In Drinking.  We should use the like Measures of Temperance and Moderation in Drinking; for the Health and Preservation, for the Sustenance and Refection of our Souls and Bodies, both as to the Quantity and Quality of Liquors. The very Heathens who had no other Light nor Laws to direct 'em then those of Nature, were highly strict in the Practice of this Virtue of Temperance in Drinking, and avoiding the Sin of Drunkenness. Even the Cretians (who were much addicted to Gluttony,) made a Law against Drunkenness and inforc'd it by inflicting the severest Penalties upon Offenders. 
Tit. 1.12. Plato de Leg. Lib. 7. Sen Ep. 84.  Senecae was of an Opinion, that Intemperance in Drinking is a voluntary Madness; and he that doth accustom himself to guzle from day to day, till he be drunk, is possessed with an absolute Frenzy. Fabricus, and many of the most moderate Heathens were great Proficients in this Virtue; and declaimed against those (who know no other Measure to bond their Excess by than their Appetites) as Beasts and Monsters, rather than Men endued with Reason and Judgement.  
What a shame than must it be to Christians, and a Scandal to our excellent Religion, that any Man amongst us should drink more than he is able to bear; But 'tis the highest Aggravation of Wickedness and Villainy to become the Devils Factors for Damnation, (as too many do) in striving not only to debauch themselves, but to overcome others. We that are of the Day, and directed by the Light of Evangelical Grace and Truth, 
1 Thes. 4.8. 1 Cor. 9.25. Rom. 13.12, 13.  are more especially obliged to be sober and temperate in all Things; to walk honestly as in the Day, not in Rioting and Drunkenness, etc. The Creatures are only to be used as necessary Supplies, and convenient Accessions to our present abode: for we should neither make Food our Business, nor pleasures our Aim; but rather study and endeavour to wean our Appetites and Affections from all Excess; that we may have the stronger Gust and Relish of that Spiritual Food, on which we should desire to live for ever. And thus the Primitive Christians denied themselves the Delicacies of this World, that their Souls being weaned from them, they might be taught beforehand to live on the Delights of beatified Spirits; and never desire to return again to their Bodies, till they come to be glorified together in the happy Resurrection to the Life Eternal.  
And here 'twill be necessary to consider on the contrary, 
The Mischiefs of this Sin.  that all manner of Excess in Drinking is extremely pernicious to, and destructive of the Weal and Happiness of the Body, both in this, and a future Life: For intemperate Drinking is the Fuel of all sensual and filthy Lusts; it makes Men's Bodies sottish and unwieldy, and disposes them rather to Sleep and Idleness, than a prudent Watchfulness and a religious Care over themselves. In these extravagant Fits, 
Jerem. 5.8. Rom. 13.13.  'tis no wonder to see Men like said Horses neigh after their Neighbour's Wives: For St. Paul adds Chambering and Wantonness, as the necessary Consequence and Effect of Rioting and Drunkenness. And 'tis notoriously evident, that the most Drunkard's Blaspheme, Swear, Lie, Rail against and Backbite their innocent Neighbours; engage many times in irreconcilable Quarrels and do often kill one another: so that in this Carrier of Drunkenness Men (I should rather say Beasts) seldom stop at any Sin which falls in their Way. This is the most compendious Method for spending their Estates; and ruining their Reputations; and hereby they seldom fail of contracting an ill habit of Body, and laying a sure Foundation for all linger and mortal Diseases.  
But that which is yet more fatal and mischievous, an habitual Drunkenness doth so dull the Edge, impair the strength, and cloud the discerning Faculty of their Reafon and Judgement; that 'tis impossible for the customary Drunkard to practise any Virtue or Duty aright, or resist the power and prevalence of any evil Appetite or Temptation. Besides, this sort of Extravagance is wholly inconsistent with the Gifts and Graces of God's holy and blessed Spirit; and 'tis utterly impossible (saith St. Hierom) that a Man should be filled with strong Drink, and God's sanctifying spirit at the same time. The Holy Ghost has always put them as Opposites in Scripture; be not Drunk with Wine (saith the Apostle) wherein is excess, 
Eph. 5.18.  but be filled with the Spirit: And how is it possible that any Man should serve these two arbitrary Masters, whose Commands are so contradictory to each other. To all which we might add, the Consideration of those future and eternal Torments, which must certainly be the Portion of intemperate and debauched Persons in another World. See, and consider those apposite Texts of Scripture Luke 21.34. Gal. 5.21. etc.  
Since than Temperance and Moderation in Eating and Drinking is a great Step to all other Virtues; and seeing the Consequences and Effects of this kind of Excess are so pernicious and destructive to the Souls and Bodies of Men, both in this and another Life: How are we obliged to keep our Appetites within the due bounds of Sobriety, that we may enjoy the Benefits of the one, and be exempted from the Inconveniencies and Mischiefs of the other?  
And to this End, I would advise my Reader to consider that short Rule of Pythagoras. Above all things (saith he) be sure that you make yourselves Masters of your Bellies: And that you may do it to the purpose, cut off all the unnecessary Supplies of Meats and Drinks, and the Siege cannot last long. Avoid and abandon the Conversation of debauched and intemperate Persons: Let neither their smooth Language, nor their Scoffing and Rail against you, allure or persuade you to a compliance with their inhuman and beastly Immoralities, lest they persuade you to run with them to the same Excess of Riot: 
1 Pet. 4.4.  These are the Devils Engines which he frequently sets on Work, to precipitate inconsiderate Men from the Throne of Grace and Virtue. And alas! how many thousands have complained in their last Agonies, that these Enchantments have decoyed them into those Sins, which they must eternally smart for?  
Again, it will be of great Use to consider, how acute those Twinges of Conscience are, which will rack and torment the Drunkard, (that has any Conscience at all of the Sin) if he should outlive the extravagant Fit. How must he who is so grievously perplexed (as the most Drunkards are) with a yesternights Debauch, be racked and tormented, (if ever in a sober Mind) with the dreadful apprehensions of those future and approaching Judgements? How shall those brutish Sensualists who have wallowed in a Sea of delicate Liquors, brook the peremptory refusal of a Cup of cold Water to cool their Tongues? 
Luk. 16.24  Consider impartially those Woes denounced against this Sin by the Prophet: 
Isa. 5.11, 12.  And if neither the fear of God; nor the Pleasures, nor Advantages of this Virtue of Temperance can influence you into a compliance with it, and persuade you to the practice of it; yet let the consideration of those present and future Mischiefs oblige you to fly from the Wrath to come: 
Matth. 3.7  and if all these Arguments will not awake you from your senseless Stupidity, you must perish in your Sins; and the Blood be upon your own Heads.  
3dly. The next Branch of Sobriety which concerns our Selves, is the temperate and moderate Use of Apparel; which is indispensably required in both Sexes. 
In the moderate Use of Apparel.  And if we consider the Ends for which  are ordained; I see no reason why Men and Women should be so curious, and make use of so many strange Artifices to deck and beautify their Bodies. For (1) the Original Institution of Apparel after the Fall of Man was to cover their Nakedness, and preserve them from the Violence and Extremity of Wind and Wether. Which Consideration should rather humble us, than by decking our Bodies imprudently and sinfully, 
Act. 25.23.  to glory in those things which are the Ensigns of our Shame and Sorrow. (2) In the use of Apparel, there must be a Distinction (according to the Law of Nature, and the Custom of all Nations) between Men and Women: That there be no design of Levity, nor incentive to Lust in our Habiliments, when we meet together. (3) That both Men and Women should keep within their Faculties and Callings: And tho' there be some difference allowed between Persons of a higher, and lower Rank; yet there should be that Sobriety in the Habits of both, that there be nothing of Novelty, or Vanity, or Superfluity, which may tempt themselves, or others to Lust, or Pride, or vain Glory.  
Hence we may remark; that 'tis most unbecoming Christians (especially) to use those disingenuous, and unlawful Arts of Patching, Painting, and Perfuming their Bodies; a vanity too much practised by those of the weaker Sex, to the great scandal of our Religion and Government. These Arts of Leger-demain are expressly forbidden in Scripture; and are particularly censured in jezebel as a Badge of her Whorish Impudence. 
2 King. 9.30.  The Idolater is compared by the Prophet to an Adultereres who Paints her face, to tempt and ensnare her Lovers. See the Prophet Isaiah more fully to this purpose, chap. 3. from the 16, to the end. The ancient Fathers declaim passionately against it, as most offensive and dishonourable to God; and a scandal to the Modesty of Christians. Tertullian boldly affirms, 
Tertul. de cultu Mulich.  That Women by their artificial Dress, as Painting, Patching, Persuming, etc. do allure and invite Men to Lust, and open a Door to those Temptations which should rather be shut out: And since (saith he) God did not create them in those Forms which they so unwarrantably assume, it would be enquired whether they be willing to appear in this Disguise (that God should not know them for his) at the day of Judgement. Again, this is not only a defileing of God's Temples, and a correcting of his handiwork, for which he has threatened to destroy them; 
In Ep. ad Furcam de vid. Servand. In Epist. ad Possid.  but the foremention'd Arts (saith St. Hierom) are certain Signs of an unchaste mind, and incentives to Lust. St. Aug. is yet more express upon the point; where he tells us, That the wearing of Gold and precious Stones, or the putting on of Costly Apparel, are not forbidden to Persons of the best Rank and Quality of the female Sex: But for Women to paint, and patch, to colour or discolour their Faces, or to make 'em either more or less white or red, than the God of Nature has formed them, is a fallacious kind of Adultery; from which it may be reasonably inferred, that they will not be backward (when a fit Opportunity presents) to make Shipwreck of their Virginity, or betray their own Husbands.  
To avoid the Scandal then, and dangerous Consequences of those Sins which are inseparable from pompous and immodest Apparel; look back to the forecited Passage of the Prophet Isaiah, 
Isa. 3.16, 17, 18, etc.  and there you'll see God's dreadful Resentment of it in plain and legible Characters: Besides, what Reason has any Man or Woman to be proud of or glory in that, which is the Badge and Cognizance of their Sin and Slavery? But on the Contrary, how should we rather study to beautify our Souls, with the precious and lovely Ornaments of Grace and Virtue; which can only stand us in stead, when all the pompous and fantastical Gaieties of this World do expire and vanish. These are the rich Wedding Garments which (through the imputative Righteousness of Christ) will render our Persons and Performances acceptable to God; 
Rom. 13.14. 1 Pet. 3.3, 4, 5.  and so become the chiefest Ornaments to us, and our Religion. We proceed  
4thly. To those Virtues of Moderation required in our Sleep, and Recreations: And because the Excess in both is expensive of that precious Talon of Time, which should: be dearer to us than all things in the World besides; therefore we shall treat of them under the same Head of Discourse.  
Now, there's no Man who subscribes to the Truth of the Christian Religion, but he will readily acknowledge, 
The Prudent Management of our Time. 1 Tim. 6.19.  that the great Business we have to do in this World, is to lay up for ourselves a good Foundation against the Time to come, that both our Souls and Bodies may be happy for ever. This is the great Task which lies upon our Hands; and if it be not diligently and discreetly managed, we are eternally undone. But alas! we have but a short Time for the accomplishment of this great Work; our hands are very slow in the doing of it; and the infinite Justice of God will take a strict and severe account of our Administrations: Therefore, it must highly import us to be industrious and vigilant in the conscientious Management of all the Duties of our Christian Calling, that we may be able to appear before his just and impartial Tribunal, with Joy and not with Grief.  
But the Time of our present Life is so uncertain, that there's no one part of it that we can call our own but the present, which is yet scarce in our power to dispose of: For the Time past cannot be recalled; and how God will be pleased to shorten the remaining part of our Days, we are not able to prognosticate: Princes, and Monarchies have their Periods and Revolutions, as well as private Persons and Families. What's become of the Assyrian, Persian, Grecian, and Roman Monarchies? Where are those famous Conquerors, Cyrus, Alexander the great, etc. and where are their triumphant Wreaths, and their other Enfigns of Honour? devouring Time has swallowed 'em all up: And our Being here is so transient and uncertain, that (for any thing we know) the next Morning may waft us hence and determine our final Doom; and that Eternity which 've now in our hands, may slip through our Fingers before to morrow morning. Who then dares be so bold and imprudent, as to adventure his eternal Salvation on such a fortuitous Contingency? And why should any man neglect that Work one Minute, which all will acknowledge is necessary to be done? But besides, 'tis highly considerable, that we are now contesting with our potent, subtle, and mortal Enemies of all sorts; and we are fight for an immarcessible Crown of Glory, which cannot be obtained without great Diligence, Prudence, and Watchfulness, as well as Courage: It behoves us therefore, if we desire and hope for the comfortable Success of our Endeavours in this pious Adventure, to be temperate in all things; 
1 Cor. 9.25.  and to spend as little of our precious Time as possible, either in immoderate Sleep, or unnecessary Recreations. And  
1st. We are under many pressing Obligations to be very moderate in our Sleep; 
Temperance in Sleep.  nor should we desire any more than may fit us for our civil Callings, and dispose us for the Business of Religion. We must not comply with our Appetites and Passions, but consult our Reason and Conscience as to the Measures of our Repose. And tho' some Tempers may require more Sleep than others; yet in passing our Judgements we must always have an eye to the great Concernments of Eternity. This will be the best Expedient to keep both our Souls and Bodies awake; and whilst careless and inconsiderate Men are lulled fast asleep upon the Bed of carnal Security, those that are truly watchful (having their Lamps burning and Lights shining) will be in a fit Posture to meet the Bridegroom with joy at his coming; 
Matth. 25.1, 2, etc.  either by his private Messenger Death, or in a general Judgement. And as we are thus obliged to be moderate in our Sleep: So  
2dly. 
And in our Recreations.  In our Recreations. There's no question but seasonable Refreshments are allowed us, for the Diversion and Reparation of our weary Thoughts; as well as the Support and Comfort of our Bodies. Religion is no Enemy to moderate Pleasures; nor does it infringe the Privileges of humane Nature, in the Use of innocent Divertisementt. But then we are obliged to observe such Measures in our Recreations, as not to make our Sports our Business: We should use them as we do Sauces to our Meat, to set an edge upon our Faculties, and revive our Spirits, that we may be the more vigorous and active in all the Works and Duties, both of our Callings, and Religion.  
Again, Covetousness should be no Ingredient in our Pastimes. And we must also see to 'em that they be not evil in themselves; or if lawful, that they become not otherwise by the undue Circumstances of Time and Place; as on the Lord's Day, on Days of Humiliation, etc. All Violence, Passion, Anger, Fury, Quarrelling, Cursing and Swearing, must be utterly abandoned in all our Sports and Divertisements; For these Irregularities instead of refreshing, will discompose us, and become vexatious both to ourselves and others. Lastly our Recreations should be short, so that they encroach not on our necessary Business, or Religion in a fruitless Expense of that Time which might be employed to better Purposes: For indeed no prudent Man has so much Time lying upon his hands, but he knows better how to employ it, then to spend it vainly about Trifles. Thus, all our Merriments should be bounded with the necessary Rules of Reason and Sobriety; and if we keep ourselves within these Bounds; Religion does not only connive at our Mirth, but commends and approves of it.  
2dly. 
Chastity, or Abstinence from bodily Pleasut cs●  This Virtue of Sobriety (as it relates to the Body) consists in the Moderation of the Lusts and Appetites of the Flesh; which (properly speaking) is Chastity or Abstinence from bodily Pleasures. The Laws of Nature and Christianity do expressly forbid all sorts of Uncleanness, as Adultery, Fornication, Self-pollution, and all the other kinds and degrees of Effeminacy; and do put an absolute Restraint upon all the concurrent Motions, Affections, Desires, & lustful Appetites, both of the Soul and Body: For, if any of these be indulged and complied with, they will set on fire the whole Course of Nature, and suddainly plunge the whole Man into unavoidable and irreparable Mischiefs. We should therefore rather fly from this Sin, then dispute against it: And to this End 'twill be necessary to consider  
(1) That all sorts of Venery and Vnclenness, 
The Dangers attending this Sin. Hos. 4.11.  do not only suppress and stifle all the divine and spiritual Operations of the Soul, but do effectually draw them away from God and his Worship. This was notoriously remarkable in the Case of Solomon, 
1 Kings 11, 12.  who (tho' otherwise a Prince of unparallelled Wisdom and Prudence, yet he) tells us from his own miserable Experience, that when inconsiderate Men have plunged themselves into the Pit of Filthiness, 'tis very difficult for them to retreat: For they are led (saith he) by the contrivances of their wanton Prostitutes, as an Ox to the slaughter, 
Prov. 7.22, 23.  or as a Thief to the Correction of the Stocks, till a Dart strike through their Livers; or as a Bird hasteth to the Snare, and knoweth not that it is for his Life. 
Pro. 23.27.  And, a Whore is a deep Ditch, and a strange Woman is a narrow Pit: All which imply the unavoidable dangers and Mischiefs which lustful Persons run upon, who give way to, and indulge their sensual and brutish Appetites and Passions.  
(2) The Sins of Uncleanness are usually attended with Poverty and an infirm Constitution. 
Prov. 6.6.  This has been too remarkable in the decayed Bodies, and shattered Estates of too many sad and miserable Instances, especially of late years in this sinful Nation; to the great scandal of our pure and undefiled Religion, and has been no small Disparagement to the excellent Constitutions of our Government, both in Church and State: But, tho' perhaps a vicious Libertine may (which is very rare) escape these temporal Punishments; yet the just Vengeance of God will certainly overtake him in another World: For 'tis express from Scripture, that God will judge Whoremongers and Adulterers; and whosoever shall live, and die under the Power and Prevalence of these sins unrepented of unsubdued, shall never enter into the Kingdom of God.  
(3) These Deeds of darkness cannot be hid from God's allseeing Eye: For whither can we go from his Spirit, or whither shall we fly from his Presence? 
Psa. 139.7.  He beheld David's Adultery (as before) tho' committed with the greatest Secrecy; 
1 Sam. 12.12.  and our blessed Saviour knew the practice of the adulterous Woman of Samaria; 
Joh. 4.18  It must needs then be a great Fallacy and Cheat which Whoremongers and Adulterers put upon themselves, whilst they endeavour to conceal those Works of Darkness from the Eye of the World. For the infinitely wise God registers all these Offences in the black Book of his eternal Memoirs; and will bring them all to a sad Account at the Day of Judgement, (unless they be sincerely repent of) to the unspeakable Shame and Horror of those that commit them.  
Give no way then to your Lusts, and hold no Parley with your sensual Appetites; for if you do, you are in great danger of being overcome. Solomon, tho' the wisest of Men, did prostitute his Wit, Learning, Honour, Experience, and all, to gratify a lustful and wanton Appetite. It stands us in hand therefore to be always upon our Guard, and the best way to be so is, to be watchful over our Thoughts; to make a Covenant with our Eyes; and to keep our Hearts with all diligence, 
Matth. 23.26. Prov. 14.23.  from whence all these Abominations flow and derive their Original: For if we keep the Fountain incorrupt, the Streams will be so too; and if the Fear of God, and the serious Apprehension of Death and Judgement dwell in our Hearts, like a strong Porter they will keep the Door against, and dislodge all vain and sensual Desires. This was Joseph's Security against all the lustful Dalliances of his wanton and importunate Mistress. And this will effectually guard all the Ports and Avenues of the Soul, against the incursion of carnal Temptations; so, that if they should creep in by surprise or unawares; such Apprehensions as these, will not suffer 'em to fix there, but either cast them out, or kill 'em.  
Again, set a strict watch over all your Senses, lest they be charmed and allured by the delicate and soft Embraces of forbidden Objects: Have no Communieation with lustful Persons of either Sex. Alexander the great would not see the Wife of Darius, lest by the Charms of her admirable Beauty he might be tempted and overcome. And certainly, he that dares not look on a beautiful Woman to please his eye, cannot come within the danger of Wantonness and Folly. And 'tis better for a man (saith Solomon) to be Master of his own Passions, than to conquer an Army.  
Temperance in Eating and Drinking, with Fasting and Labour, are powerful Expedients to subjugate the Flesh, and bring under the Body. St. Paul made use of 'em to subdue his own Appetite, and recommends the same Duties to us, as the best instruments to further us in the great Work of Mortification and Self-denial. To which we should not fail to join our earnest Prayers to God for the Assistance of his Grace and Spirit, that we may obtain this comfortable Victory and Conquest over ourselves: For our blessed Saviour (who best understood our Frailties) recommends this Duty to us, as the most successful Expedient; and without which all our other natural and moral Endeavours, will prove ineffectual and to no purpose.  
Now, if all these Means will not secure our Chastity, but that our Appetites are still headstrong and unruly; then 'twill be necessary to make use of lawful Marriage, which God has been pleased to institute and allow, to pair off the Excrescencies of corrupt Nature, and to secure us from the Gild and Punishment of our fleshly Lusts: Yet herein we must consider, that there's a Temperance and Moderation to be used even in the Pleasures of lawful Wedlock; and as all Embraces and Contact are simply forbidden with others, so we must not abuse our own Allowances; but preserve our Vessels in Sanctification and Honour, 
1 Thes. 4.4.  and keep ourselves within the due Bounds of Justice and Modesty. By these Hints we may understand, how much this Virtue of Chastity will conduce to the Interest and Satisfaction not only of the outward, but the inward Man; (for no man shall ever repent that he has lived chastely and virtuously) as the Contraries are most pernicious to, and destructive of both. My designed brevity will not suffer me to enlarge further on these Heads: And therefore I must leave it to your Prudence, and Conscience to collect the rest.  
3dly. The last Virtue which concerns the Body, is the sober and moderate use of those Riches and Estates, which the divine Providence has been pleased to allow us, for our Support and Accommodation in this Life, which is known by the name of Contentedness.  
Which Virtue consists, in the inward, voluntary, and universal Submission of our Wills and Desires, to God's gracious and wise Disposal of us, in every Estate and Condition of Life: For if our Condition be prosperous, this true Christian Contentment will oblige us to rest satisfied with what we have; without the trouble of an anxious Care, and carking Desire of getting more: If we be poor, this will teach us to be satisfied with that little Portion which God has given us; without coveting of, or murmuring and repining at the flourishing Estate and Condition of other Men. But, this peaceable and innocent Composure of Mind and Spirit, is only peculiar to the sound Christian: For tho' the Heathens did pretend to it, yet they were not Masters of it. They could indeed comport with the want of Riches, and were sometimes affected with a simple Poverty: But if they happened to fall into Disgrace or Contempt, than they esteemed it an heroical act to kill themselves; (which in such Cases they usually did) and a Demonstration of a magnanimous Spirit. 
Lib. de Civit. Dei Cap. 10.  But St. Aug. (in the Case of Cato Vticensis and Lucretia) detects the folly and madness of this Conceit; and fully shows, that this Fool-hardiness does rather proceed from an impotent and cowardly Spirit. And doubtless 'tis the greatest Fortitude to be Masters of ourselves; to conquer our own Passions; and to entertain all Events with a submissive Patience, Contentedness, and Aequanimity, Especially if we consider, that God Almighty has been pleased to appoint a state of sufferings, to be the more suitable Dispensation for the promoting of his own Glory, and our Good.  
Therefore it must hence follow, that the chief and adequate Object of our Christian Contentment (in which the Mind of Man can only be satisfied, and without which all the Enjoyments of this World will prove empty and evan●●d) is the alone infinite and immutable God, and the full enjoyment of him by Faith and Love in Christ our Mediator: 
John 17.3  For, that pious and gracious Soul that makes God his only Substance and Portion, rusts fully satisfied in his Mercy and Goodness, tho' the things of this World should fall cross, and run counter to his natural Desires and Expectations. The Truth whereof will more evidently appear, if we consider these few Things. And  
(1) Nothing ●ess than this infinite and Universal Good (which fills all the Faculties) can terminate the Desires and Aspirations of the Soul, after an endless and blissful Immortality. Pleasant sounds may delight the Ear, but not the Eye; beautiful Colours may please the Eye, but not the Ear: But that divine and excellent Spirit which enjoys the Favour of God in Christ, has an Universal Satisfaction, and shall abound with the perfection of Parts in this Life, and Degrees in the future to his unspeakable and endless Comfort. 
1 Pet. 1.8.  Whom having not seen they love, etc.  
(2) This Universal Good must be powerfully impressed upon, and have its residence in the Cabinet of the Heart, which is the Fountain and Principle of all rational, and religious Thoughts and Actions. Now, all the Pleasures, Riches, and Honours of this vain and transitory World do only rove and fluctuate in the Fancy, and have no Communication nor Intercourse with the Soul; for they are like the Armour of Saul to David, too wide and unfit for it: But the true sense of God's Love in Christ does replenish every Corner of the Heart with Grace and Truth, and gives that substantial Pleasure and Contentment; that there's no Joy on Earth, like that of resting satisfied with the Enjoyment of God the Supreme Good.  
(3) This only, is the Compliment and Perfection of all other Virtues, but especially of this Christian Contentment. Nothing less than the Supreme Good can replenish the Soul; and in the midst of all temporal Enjoyments, there's still a plus ultra, something to be desired and pursued, which is yet superior & far more excellent. Moses could not be satisfied till he came to the Top of Pisgah, that he might see the beauty and fruitfulness of the promised Land: But a Believer's Rest and Contentment is only in Heaven, and without a certain Prospect of, and Title to those future Rewards, all the puny Delights on Earth will prove nauseous and unsavoury to him.  
(4) 'Tis the Property of this supreme Good (which can only afford the rational Powers of the Soul plenary Contentment) to be permanent and of everlasting continuance. For tho' we should enjoy all things, even to our wishes, yet the very apprehension of a future change (as we see in the more favourable Intervals of chronical Distempers) would stifle or diminish our present Ease and Contentment. All the Delights of this World are as the Summer's Rain, or Morning Dew, which are presently dried up: But the Favour and Mercy of God in Christ, are as the Sun Beams, which shine out more and more to the perfect day, to which there succeeds no Darkness. Tho' our Accommodations be mean and course in these Tents of Kedar; yet, the enjoyment of the Favour and Mercy of God, (that infinite and Supreme Good) will supply all these Defects; when we come to be satisfied with the fullness of his house, 
Psa. 16.11  and drink abundantly of the riches of his pleasures.  
Since than our infinitely wise and gracious God has assigned us our Portion in this Life, 'tis but just and reasonable we should be content with it. And tho' it be the bitter Cup of Affliction which he has put into our hands, yet in Conformity to Christ and his followers we must cheerfully drink of it: Which if we do, 'twill turn to good Account at the last. If we moderate our Desires, and be content with such things as we have, our Souls will not only live at ease, and be free from all distracting Cares and Despondency; but God will bestow a greater Measure of his Blessings upon us, if he see it convenient: And if it should fall out otherwise, we have still cause to submit to his wise and gracious Determinations. Abraham being content with, and desirous that Ishmael (only the Son of his Concubine) should live, and God blessed him with an Isaac, who was many Degrees better and more worthy. Solomon desired Wisdom only, and being satisfied with it, God was pleased to add Riches and Honours as the farther reward his Contentment and Moderation. Having therefore Food and Raiment let us be therewith content. 
1 Tim. 6.8.  Many thousands better than we are forced to truckle under a narrow Fortune. The Heir of eternal Majesty and Lord of all things, was content with barley Bread, and a few small Fishes; nor had he a Bed of his own whereon he could lay his head: Showing us hereby, that Nature is satisfied with a little; 
2 Cor. 8.9.  and therefore he became Poor for our sakes, that we through his Poverty might be made Rich; whose Grace and Mercy are a full Compensation for all our other wants. We have no cause therefore to distract our Thoughts with an anxious Care and Despondency, but should rather be content with that Dividend which God's Providence has assigned us: For he that spared not his own Son, 
Rom. 8.32.  but delivered him up for us all: how should he not with him also freely give us all things?  
Hitherto of those divine and admirable Duties of Piety towards God: and of those of Christian Morality, which do most immediately concern our selves, and have the greatest Influence on men's Practices in the great Business of Religion. We proceed now  
3dly. and Lastly, to treat of those several Duties which concern our Deal and Intercourse with other Men. And these must be considered, either (1) in general, as they belong to the whole Community of Christians. Or (2) and more particularly, as they relate to our Persons, and Offices, in all the Civil, and Religious Transactions of Humane Life. And  
1st. Those which concern all the Members of the Christian Brotherhood in general are universal Love and Beneficence to all and every one of them; (without respect of Persons) of what Country, Calling, Sect or Party soever they be. And herein we should endeavour to imitate the divine Benignity who causeth the Sun to shine, and the Rain to descend, 
Mat. 5.54.  upon the Persons, and Possessions, both of the just and unjust. And this is most consonant to the admirable Doctrine and Example of our blessed Saviour, who made it a necessary Duty and Principle of Life, for Christians to Love one another. 
Joh. 15. 1●. 1 Cor. 14.1 Col. 3.14.  To be earnest in the pursuit of Charity; and above all things to put on Charity which is the Bond of perfectness; which Duty is recommended to us by this noble Enforcement: For he that dwelleth in Love dwelleth in God, 
1 Joh. 3.16  and God in him. This is the new Commandment and that Universal Law, 
Joh. 13.34  which all believing Christians are willing to be governed by; even that which our Saviour has ratified and confirmed by the admirable Sanction of his own Authority and Example. So that there can be no dispute now (under the Gospel Oeconomy) concerning the just Bounds and Measures of our Love and Charity to others: For the whole Tenor of the Christian Law doth oblige us to love as Brethren, 
1 Pet. 4.8.  to have fervent Charity among ourselves, and to be kindly affectioned one towards another: 
Rom. 12.10.  And our eternal Lawgiver has made this one Duty, the Criterion and Cognizance of the Sincerity of our Faith and Obedience; for by this (saith he) shall all men know that ye are my Disciples, 
Joh. 15.35.  if ye have love one to another.  
But to illustrate this Point more fully: wherever the Christian Religion is sincerely believed and complied with, it begets in its Proselytes such a gracious Temper of Mind and Spirit, as will make its Votaries humble, courteous, affable, candid, ingenuous, tender and compassionate; and as sensible of, and zealous for other men's Good as their own. This will dispose them for all Offices of Humanity and good Neighbourhood; and so cultivate and sweeten their Tempers, that they'll find themselves hereby obliged to perform all the mutual Offices of Charity and Duty to others which their present State and Condition of Life require and call for.  
Again, the Gospel Dispensation obligeth us to be obedient and submissive to our Superiors; courteous and civil to our Equals; and to treat our Inferiors and all we converse with, with a pleasant Look, civil Language, and an obliging Deportment. We are obliged also to be kind and grateful to our Benefactors, to pity and pray for our Persecutors; and tho' we should suffer as Christians, yet even herein we must exercise Forbearance and long suffering Patience, abstracting from all Malice and Revenge; being most kind and gentle and easy to be entreated, forgiving Injuries, enduring Affronts, and being forward and easy to be reconciled. And we should be so charitable in all doubtful Cases, as to take hold on the right Handle; interpreting all the Words and Actions, even of our most inveterate and malicious Enemies, favourably and candidly; rather excusing, or extenuating, than proclaiming their Errors and Miscarriages; unless it be in some important Cases, wherein the Interest of Religion, or the Reputation of ourselves, or others may be eminently concerned. This is that heaping of Coals upon their heads, 
Rom. 12. 2●  (which the Apostle speaks of) and if this sovereign Medicine will not melt their rugged Tempers and Dispositions, into a friendly and amicable Compliance with us; they have just cause to be afraid, that God's infinite Justice reserves 'em to be Fuel for those inextinguishable Flames, which are prepared for the Devil, and his Angels. This charitable Frame and Temper which I've thus recommended, will dispose and qualify us for Heaven; wherein we shall enjoy the freest Intercourse with the holy Angels, and the Souls of just men made perfect: And upon these Terms, we need not doubt to be received into their holy and innocent Communion, where we shall be inconceivably happy and rejoice with 'em for ever.  
But, as this Universal Love and Beneficence will be every way so comfortable and advantageous, both to ourselves and others: So on the contrary, a froward, rugged, and uncharitable Disposition, and those base Effects which spring and flow from it, (as Hatred and Revenge, Pride and Insolence, Injustice and Oppression, Whispering and Backbiting, Railing and Slandering, Faction and Rebellion, with all their other cursed Accomplices) are not only inconsistent with that pacific and charitable Temper of Christianity; but they are the very Bane of, and Scandal to all civil and sacred Societies, as well as a continual Disturbance to those that commit them. And whosoever shall leave this world, whilst he's under the power and prevalence of these insolent, mischievous, and domineering Passions, is fitted only for the Society of Devils and damned Spirits; who having sinned with 'em by Compliance, must expect to be punished for ever by Sympathy. And thus much of that Universal Love and Beneficence, which all Christians are obliged to practise one towards another. We pass on  
2dly. To the Particular Duties incumbent upon us, in all our Intercourse and Deal with other Men. And they are such as concern, either (1) the Persons, or (2) the Possessions, or (3) the Private, and Public Peace and Happiness of all Christians. And I begin  
1st. With that Love, Mercy, and Charity which respects the Persons of our Christian Brotherhood: Which for Method's sake must be considered under a double Reference. And (1) with respect to their Souls: And (2) to their Bodies. But  
(1) men's Souls being of infinitely more value than their Bodies, become the primary objects of our Care; and 'tis certainly the highest Instance of Christian Charity, to rescue a Soul from Death, and from the Peril and Punishment of Hell Torments. 
Levit. 19.17.  Therefore, to this End we are obliged to discountenance Sin in all Persons we converse with; (since that's the Cause of all the Maladies we suffer) and we should use our steadfast Endeavour to reclaim and reform the Sinner, by mild and serious Entreaties; and if these will not do, by severe (yet seasonable) Reproofs; always aiming at the Conviction and Conversion, not the Disgrace of the Offender. And herein we exert our Zeal for God's Glory; our just hatred against Sin; and our hearty Concernment for the Salvation of our fellow Christians. Indeed, all our Discourses should be seasoned with something of Religion; that they may minister Grace unto the Hearers. St. Bernard complained in his Time, (and I am afraid 'tis too applicable to ours:) Nihil de Scriptures, 
Bern.  nihil de salute Animarum agitur, sed Nugae, & Risus, & verba proferuntur in ventum. Christians now a days (the more's the pity) discourse little or nothing of Religion, that they may edify one another: But of Toys and Trifles; and so their Communication becomes either sinful, or frothy and impertment; whereas holy Conferences (well timed) would conduce much to the Credit and Interest of Religion. And doubtless it would be of singular Advantage, to communicate our Experiences to one another, concerning the Power, Mercies and Goodness of God to us, in all the Straits and Exigencies which 've met with in this Life; prescribing also such Rules and Methods herein for their Support and Comfort, as we have found most useful and beneficial to our Selves. 
1 Pet. 4.10  As every Man hath received the Gift, so let him minister to another, as it becomes a Steward of the manifold Grace of God.  
Again, that we may be happy Instruments in the promoting of God's Glory and our own Good, by the practice of fervent Charity to the Souls of others; 
Ur malus sermo inducit Peccarum, sic malum silentium reli●quit in Peccato, Aug.  we must be careful to instruct the ignorant, satisfy the doubtful, strengthen the weak, encourage and confirm the strong, persuade sinners to Repentance, comfort the comfortless, and reprove the scandalous Offender: Studying hereby to make all men as happy as ourselves; by convincing them of the necessity of making their Peace with God through Christ; and assuring them, that there's no Repentance to be expected beyond the Grave; (for the Concernments of the other World are fixed & , as the Tree falls so it lies, and as Death leaves us so will Judgement find us) that without a true Faith in God the Father, Son, and Holy Ghost, with a sincere Endeavour to be and to do good, and a hearty Repentance for all our sins past, there can be no certain Hope of the comfortable Presence of God's Grace here; nor any well grounded Expectance of his Glory hereafter; 
Heb. 10. ●7.  but a fearful looking for of Judgement, and endless Perdition.  
Now, if we desire to enforce these Methods, and render 'em successful to others; ourselves must be uniform (so far as it may consist with the infirmities and indiscretions of humane Nature) in the devout and serious practice of all the Duties of Religion: We should study and strive to be pure and innocent in our whole Conversations, and be extremely careful that we partake not of other men's sins; either by conniving at, consenting to, complying with, or vindicating of them in their vicious and ungodly Courses: For unless we practise those Things ourselves, which we press on others; 
●ox & praeterea ●ihil.  our most witty say, closest Reasonings, and all other Means which we can possibly use for the Conversion and Salvation of their Souls, will have little or no Influence upon, nor Authority to prevail with them.  
And when we have thus conscientiously discharged our Duty, and yet our most pious and charitable Endeavours prove insuccessful; then we should mourn for their sins in secret; pray earnestly and importunately for their Conversion; and (by a just complaint to their lawful Superiors) we should see to the execution of Justice, that they may suffer due and deserved Punishment for their Offences in this Life; that their Souls and Bodies may be saved in the day of our Lord Jesus.  
Since then the faithful Discharge of this Duty is a Business of such Advantage, Necessity, and Importance both to our own, and the Souls of other Men; and since the Glory of God, and the Interest of Religion, are so highly concerned in it: Then, what account shall wicked Men be able to give for the total Neglect, if not absolute contempt of this Duty? And what extreme Punishments shall those ungodly Miscreants endure, who by their vile and abominable Examples, are so far from saving a Soul from Death, that they lead them headlong to Hell; and become the Devil's Factors to plunge 'em into temporal Misery and eternal Condemnation. These are certainly of the number of those unprofitable Servants who shall be bound hand and foot, and suffer the ignominy and torture of those Pains, which are easeless endless and remediless. But as we are obliged to be extremely solicitous for the welfare of men's Souls. So  
(2) Their Bodies are as suitable Objects of our Charity and tenderest Compassions: 
And to their Bodies.  And we are obliged by the Laws of our holy Profession, to minister all things needful for the relief of their Wants, who are not able to provide for Themselves. For the Poor are the Treasuries and Ornaments of the Church, and by being charitable to 'em, they become as it were Bills of Exchange, by which we make a wise and frugal Purchase in Heaven, and transmit our Estates into the other World. And it can be no matter of scruple to us, whether we give Money, or Money worth to those that want; since all Christians are left to their own Prudence and Discretion, to dispense their Charity and Beneficence, as may seem to 'em most meet and convenient.  
Now, the particular Instances, wherein we must express our Charity to the Bodies of our fellow Christians, are such as these. Namely, the poor Widows, and Orphans, the Blind, Lame, Aged, Impotent, Sick and Diseased should never go from our Doors empty, if we have wherewith to supply their Wants: We must give them something for Food, and something for Raiment; and protect and defend (if we be able) their Persons & Possessions, from the Oppression and Injury of Merciless and unrighteous Men. More particularly yet, our Religion obligeth us to recruite the Spoilt, to redeem Captives and those that are in Bonds; to entertain Strangers, relieve the Sick, and those that are in Prison; and to be careful to bury the dead Bodies of our Brethren in honour and safety. And thus we are bound (in all those Instances which I have mentioned) to be charitable to all Persons; but especially to those who are unblameable in their Lives, and (according to their Abilities) painful in their Callings, modest in their Behaviour, and to such (most particularly) who being really indigent, are yet ashamed to beg.  
To enforce this Duty: God has placed the Safeguard of our Lives in the mutual Assistances of one another: And then we rejoice most suitably for God's Mercies received, when by our bounty others have cause to rejoice with us. If we be not able to give much yet we must give what we can, and where there's a willing Mind and Disposition to do Good, God has promised to accept it & reward the Widow's Mite, 
Si nihil babes da Lachry mulam magnum enim est solatium afflicto Misericordia. Naz. Or. 16  and a Cup of cold Water with the Comforts and Blessings, both of this and a future life. And tho' we cannot relieve the Distresses of our poor brethren by our Purses, yet we may assist them with our Persons and in our Prayers, which (in many Instances) may be comfortable and advantageous to them. And to encourage us further herein,  
Our Charity to Men is always rewarded with Mercy from God. And this will be a certain Expedient (if it be seasonably made use of) to secure both our Persons, and Possessions from injury and violence. (1) Our Persons will be safe under the conduct of a wise and gracious Providence: The wicked indeed may rage's against, and persecute the charitable and merciful Man, but God will hold him in the hollow of his hand; preserve him from violence under the shadow of his Wings, and he shall be safe under his feathers in the time of trouble. 
Psa. 51.1. Acts 10.4.  God will hear his Prayers and grant his Desires; and either give what he asks, or something equivalent if not more advantageous. Deal thy Bread then to the hungry, 
Isa. 58.7, 8, 9 etc.  and bring the Poor that are cast out to thy House: when thou seest the naked cover him, and hid not thyself from thine own Flesh; then shall thy light break forth as the Morning, (thy Soul shall be enriched with all spiritual and heavenly blessings) and thine health shall spring forth speedily: and thy righteousness shall go before thee, the Glory of the Lord shall be thy Rearward. And as our Benevolence and Beneficence to others, is a certain Expedient to preserve our Persons in peace and safety. So  
(2) 'Tis of great use and importance (1) to improve, and (2) to secure our Estates and Possessions, to us and ours. For the  
First, The liberal Soul shall be made fat, 
Pro. 11.24.  and he that watereth shall be watered himself. For he that hath pity on the Poor, 
Pro. 19.17.  dareth to the Lord, 
Deut. 15.10. Mat. 7.2.  and that which he hath given will he pay him again, and bless him in all that he putteth his hand unto. The same Measure that we meet to others, shall be measured to us again: To the merciful, 
Ps. 18.25.  God will show himself merciful, 
Psa. 112.9.  and the righteous (that is the charitable Man) shall be had in everlasting Remembrance. 
Eccl. 11.1  Thus if we cast our Bread upon the Water, (without hopes of Retribution from those whom we relieve) we shall find it after many days: 
Luk. 12.33  This is to make to ourselves friends of the Mammon of unrighteousness, and to provide Bags which wax not old; a treasure in heaven that fadeth not, where no Thief approacheth, neither Moth corrupteth. 
Habet sem● per unde dat qui habet pectus plenum Charitatis.  And doubtless the more we communicate to others (out of a true Principle of Charity) the more will God communicate to us: For in St. Austin's opinion) they shall never want Abilities, nor Opportunities to give, who are thus piously and charitably disposed. And as our Charity and Bounty to the Poor, is of singular Use and Advantage for the Improvement of our Estates and Possessions, (as has been noted from the experience of many charitable Persons, even in our Memories) So,  
Secondly, This will prove the best Expedient to increase and improve what we have got, and to preserve them too: (1) For the benefit of our Selves, and (2) of our Posterity.  
(1) Our diffusive Charity will be of great Use and Expediency to preserve and improve our Possessions for the Benefit and Comfort of our Selves. No Extortioner, no Tyrant, no Oppressor shall be able to seize them out of our Hands. The strongest Locks and Bolts, Banks and Exchequers, and the surest Mortgage in Lands may fail; (for Riches do often take to themselves wings and fly away) but that Money, 
Prov. 23.5.  and those Goods which we give to the Poor, are transmitted to, and laid up in those Heavenly Treasuries, 
Mat. 6.20  where neither Moth nor Rust doth corrupt, and where Thiefs shall not break thorough and steal 'em; God having promised that they shall be kept in safe Custody for us till the great day of Account, 
Mat. 25.34, 35, 36, 40.  When the King shall say to them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World: (And he assigns these Acts of Charity as the Motives and Reasons inducing him, to advance 'em to this Honour and Happiness) For I was an hungered, and ye gave me Meat, I was thirsty and ye gave me Drink, I was a Stranger and ye took me in, naked and ye clothed me, I was sick and ye visited me, I was in Prison and ye came unto me: For verily I say unto you, forasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me. He interprets all those Acts of Bounty and Charity bestowed on his poor members as done to himself.  
(2) By Acts of Mercy and Charity we entail our Estates with a blessing upon our Posterity; whereof they shall enjoy the Comfort and Benefit when we are dead. The Widow's Child was blest with the Fruits of his Mother's Charity to the Prophet. 
1 Kings 1● 22. 2 Sam. 9.3, etc.  The Son of Jonathan was plentifully rewarded for his Father's Beneficence to David. And 'twas the Observation of that Kingly Prophet (from a well grounded experience) that he never saw the righteous (that is the charitable Man) forsaken, 
Ps. 37.25.  nor his Seed begging their Bread. All which might be further confirmed (if 'twere necessary) by innumerable Instances, both ancient and modern. And if Parents would be careful to put something into God's hands for their Children, which they might do by relieving the Poor and Indigent; (for God acknowledges it as a Debt due from himself, which he will certainly pay and with advantage) whatever becomes of the rest of their Estates that part will be safe.  
Thus by being merciful to others, we shall obtain God's blessing for our Selves and our Children, both in this and a future Life. Therefore, for the sake of our indigent Brethren, for God's sake, for Christ's sake, (and if not for theirs, yet) for our own, and the Happiness of Ours, let us be tender and affectionate, charitable and compassionate to all Men, of every Nation and Country, Sect or Party whatsoever, (for the Command is indefinite) if they be in Misery and Distress. And all our Aims and Intentions of doing good to others should be sincere, without any mixture of Pride, Passion, Interest, Hypocrisy, Ostentation or Vain-glory. What we give to the Poor, must be without grudging, murmuring, or repining: And Deeds of this nature must be done cheerfully, freely and bountifully, from the Conscience of our Duty to God, and with a charitable Intention to do Good.  
Since then this Duty of Charity and Mercy to the Poor is every way so beneficial to us, and ours; and can by no means be omitted without manifest Prejudice, both to our present and future Concernments, in this and another World: And seeing we neither want Objects to relieve, nor Opportunities of doing good; (for the Poor shall be always with us) let us therefore endeavour to make unto ourselves Friends (whilst we may) of this Mammon of unrighteousness; that when we are stripped naked of all these temporal Enjoyments, our merciful and gracious God may receive us into his everlasting Habitations.  
Now, if the Case stands thus with the Charitable and Merciful Christian, (which indeed it does) as 'tis fully and clearly represented, (for God is pleased with Mercy, but inexorable to those that shut up the Bowels of Compassion against the Poor:) Then what shall become of those merciless, cruel, and uncharitable Men, who have most wickedly spent their Estates in superfluous and intemperate Eating, Drinking, Gaming, sumptuous Buildings, costly Furniture of Houses, gorgeous Apparel, troublesome and vexatious Suits in Law, Horses, Dogs, numerous Attendants, and in many other Instances of Luxury, and Debauchery; which are every where obvious, and God knows too common in this sinful Nation? By which irreligious and wicked Extravagancies, Charity to the Poor (as well as Hospitality) are dwindled into nothing; and if the importunate Beggar does now and then squieze a Penny out of their Pockets; (to be freed from his Clamours) yet they seldom give without some smart, or scurrilous Reflections upon his Person and Condition; whilst they can spend whole Lordships on their Luxury. We have alas! (which is very sad) too many deplorable Instances of Men of uncharitable Minds and unmerciful Dispositions; that have ruined their Estates, Honours, Reputations, Bodies, Souls, and all by intemperate Living; who by a frugal and careful Management might have made themselves and their Families (whom they have utterly undone) both happy here, and for ever.  
But there are another sort of griping Mammonists, (in the other extreme) who have raised their own Fortunes by Fraud and Oppression, upon the Ruins of other men's. But these Cormorants have little or no Enjoyment of what they have thus basely got; and therefore it cannot be expected that they should be charitable to others. Here and there one perhaps, will dedicate some part of his ill begotten Estate to pious and charitable Uses, to atone for those crimson and crying Sins, which they have so wickedly and wilfully committed: But, as these specious Pretences to Piety and Virtue, are no other than gross Hypocrisy, 
Non remittitur peccatum nisi restituatur ablatum Aug.  and abominable in the sight of God; so they'll find that (without Repentance and Restitution) all these Projects will prove fruitless and stand 'em in no stead at the great Audit.  
To conclude this Point. Let all unmerciful Men consider, that if they continue so, their Doom is already determined; for they shall all go away into everlasting Torments: 
Matth. 25.41. Jam. 2.  And there's nothing but Judgement without Mercy to be expected by those that will show no Mercy. All their Prayers, and Tears, etc. without Charity are to no purpose: 
Pro. 21.13  For whoso stoppeth his Ear to the cry of the Poor, he shall also cry himself and shall not be heard. Thus much of that Instance of Duty which respects the Persons of our fellow Christians. We proceed  
2dly. To that other Branch of it, which concerns their Possessions, which is Justice and Honesty. Now, Justice is a comprehensive Term, and in its full latitude implies the Conformity of the whole Man to the whole Will of God: Or, 'tis more Particular, and restrained to the Persons; (of which already) or the Possessions of our Neighbours. And those are either their Wives, Children, and Servants; (as before) or their Gold, Silver, Houses, Lands, and that which may be as dear to 'em, as all the rest, viz. their Credit and Reputations. But I shall treat of this Virtue or Duty, now under Consideration, with respect (1) to the Estates, and (2) the Reputations of our Christian Brotherhood. And for the better understanding of this Point,  
1st. 
Justice respecting the Estates of Others, is either  That Justice which has a peculiar Reference to the Estates of other men, is either (1) Commutative, or (2) Distributive Justice. Both which do necessarily imply a constant Will, Desire, and Endeavour to give to every One, Superiors, Equals, Inferiors, what by a just Right and Title becomes their due; whether they be Friends or Enemies, virtuous or vicious; all Persons whatsoever are comprehended in it, and have a right to it. We begin  
(1) With Commutative Justice; 
1. Commutative.  which is wholly conversant in the ordinary Transaction of Business between Man and Man. This obligeth all Men mutually to consult their own, & Neighbour's Advantage in their Commerce and Conversation with them. That fundamental Law of Nature, which our blessed Lord has adapted into the Christian Religion of dealing with others bona fide, as we desire to be dealt with ourselves, must be kept inviolable in our whole Intercourse with one another. Every Man's Conscience should be a private Chancery and Court of Equity in his own Bosom. And unless we make this Golden Rule the Standard to regulate our Affairs by, all other acts of Piety, etc. are no better than painted Hypocrisy, 
Mic. 6.11.  and most abominable in the sight of God and all good Men.  
Those Gentlemen have been no great Friends to the Christian Religion, who so eagerly dispute against Morality, (as they pretend) for the advancement of free Grace. As if both sides of this Contradiction could be true, that a Man might be godly and dishonest at the same time; and be a pure Disciple of the first, whilst he's an open Enemy to, and transgressor of the Commandments of the second Table; so that no man (in their sense) can be Evangelically righteous, unless he be Morally unrighteous. But if they would examine the whole Christian Doctrine impartially, they may be satisfied (if they please,) that an honest upright Carriage, speaking Truth to our Neighbour, the keeping of a Man's Word; performing Oaths and Promises; the acting sincerely and conscientiously in all our Deal with other Men, is a considerable part of that Religion, which our blessed Saviour came to preach and propagate in the World.  
But I would studiously avoid all Controversy, and shall only desire them, and all Christians to consider; that this excellent Religion which we profess does oblige us to be candid and ingenuous, to measure all our Words by our Meaning, so, that we neither pretend what's false, nor conceal what's true; but make Truth and Equity, Justice and Honesty the Common Basis and Standard of all humane Transactions: For to lie, and swear, and dissemble, for the promoting of men's Interests in this World, are Stratagems which the Devil has always made use of, to allure and entrap all inconsiderate and worldly-minded Men. And indeed, 'tis highly incongruous, and most inconsistent with the Genius and Spirit of Christianity, to dissemble and deny the Truth; and every sincere Christian will abhor and abandon those Methods, of maintaining his secular Interests by Lies and Falsehood.  
Again, this Justice does oblige us to perform all our Promises and Contracts, (which are neither unlawful, nor impossible to be kept) tho' to our greatest prejudice; and unless these be faithfully observed, as the Government we live under may be endangered: So no Man can be safe, either in his Person, or Possessions. Nor should we wilfully transgress any of those Laws of Justice and Sincerity; nor make use of any Man's Necessity, Ignorance Passion, etc. to enrich ourselves, or advance our Estates in this World. Thus I have given you a short Specimen of this positive part of Commutative Justice; wherein we should be as tender of other men's Interests, as our own.  
But our Obligations herein will more evidently appear, if we consider the Negative part of this Duty; which forbids all Entrenchment on other men's Rights, in taking away their Cattle, Money, Houses, Lands, etc. either by Fraud, or Violence. And this Injustice is either (1) of the Heart, which is extended to all those several Objects mentioned before, which we should not Covet nor desire; and a Sin expressly contradictory to, and forbidden in the tenth Commandment. (2) There's the Injustice of the Mouth: As in using deceitful Words and false Pretences to cheat and overreach one another in buying and selling, or in persuading an Heir by false and flattering Speeches to quit his Interest in all, or any part of his Estate; or when a Widow is wrought on by Fraud or Force, to transfer the Title of that Inheritance, which of right belonged to the Children of the first, to those of her second Husband. Or lastly, when Schismatical and Seditious Persons, by their smooth and deceitful Language, do not only allure and persuade others to subtract their Obedience from their lawful Superiors; but do decoy them by degrees to join with 'em, in all their vile and unwarrantable Practices of Faction and Rebellion. (3) There's the Injustice of the Hand, which consists in taking away the Estates of other Men, (or any part of them) by Fraud or Injustice; or in detaining the just Wages of Labourers or Servants; or in not restoring the Pledge upon the payment of the Money for which that was the Lender's Security; or in defrauding the Prince of his Honour and Tribute; or in corrupting the Justice of the Nation for Bribes; or lastly, when a man appropriates those things to himself, which have been dedicated (by his pious Ancestors) to the service of God, and the maintenance of his Ministers: As in the detention of Tyths, and Offerings; or in the selling of Ecclesiastical Live, etc.  
All which several kinds of Injustice are expressly contradictory to, and forbidden by the Law of Nature, the Law of Nations, and the positive Laws of God, both in the Old and New Testaments. And whosoever offends in all, or any of these Instances, without Repentance, and Restitution (in most Cases,) and a thorough Reformation of Life, seldom escape Punishment even in this World; 
De male quaesitis vix gaudet tertius hares.  and do with their ill got Estates entail a Curse on their miserable Posterity, (of which we have seen many lamentable Instances in our Days:) But if they should hold whilst they live, what they have basely got by their Deceit and Rapine; God's Justice and Vengeance will certainly meet with them in the other World. Know ye not (saith the Apostle) that the unrighteous shall not inherit the Kingdom of God? 
1 Cor. 6.9.  Be not deceived; neither Fornicators, nor Adulterers, (who violate the Chastity of their Neighbours Wives and Daughters, the greatest injustice that can be committed,) nor Thiefs, nor Covetous, nor Extortioners, shall inherit the Kingdom of Heaven: For the wrath of God is revealed from Heaven against all unrighteousness of men: 
Rom. 1.18.  Thus all those several kinds of Injustice (which I have given you an account of) are censured and condemned by the just Laws of God, and the infallible Decree of Heaven, from whence there can be no appeal. We pass on from this Head of Commutative.  
(2) To Distributive Justice. This is peculiar to the Supreme and Subordinate Magistrates in every Nation; who are God's Vicegerents and Representatives on Earth, and invested with Power and Authority from above to protect and reward the Innocent; and to inflict Punishments on Offenders, in proportion to the Crimes committed against the Laws of God, and the King. But tho' the great Majesty of Heaven and Earth, has devolved his Authority upon them, yet they are to exempted from Rule; being obliged by the Laws of God, and their Country, (in their respective Capacities) to be impartial in the Administration of Justice: Therefore, they should be always ready to hear the Complaints of those that are oppressed and injured; and be severe and terrible in inflicting due and deserved Punishments upon all wilful and open Transgressor's. And 'tis required of 'em that they be impartial and unbiast, in their Determinations of Matters of Law, or Fact, which may concern either the Poor or Rich. Justice knows no Friends, no Relatives, no Bribes; and is equally at Leisure to hear the Complaints of all Persons, of all Ranks and Qualities whatsoever.  
It must needs then be heinous Impiety in any man, who is entrusted with the Managemenr of the Affairs of Government, either in Church or State, to take Bribes; or out of any by-ends or private respect, to wrest and corrupt the public Justice of the Nation; or to proceed in Judgement contrary to the Merits of the Cause: For tho' ill Magistrates may, and (many times) do escape Punishment in this World; yet there's a God above who is higher and greater than they (and with whom there's no respect of Persons) that will take a strict and severe account of their Administrations; 
1 Pet. 1.17  and reward, or punish 'em accordingly. 
Rom. 2.6.  This exact and impartial Administration of Justice, would be a great means to reduce Christianity to its ancient Dignity and Perfection: and doubtless those should be most careful and conscientious in doing Justice themselves, who are entrusted with Commissions from God and the King, to distribute it to others. But 'tis not my Province to prescribe Rules to my Superiors. I have done with that Branch of Justice which concerns the Possessions of our fellow Christians. My Method leads me  
2dly. 
Justice respecting the Credit and Reputation of others.  To consider that which relates to their Credit and Reputation. And 'tis unquestionable, that all Men have a natutural Right and Title to a good Reputation in this World, unless they shall forfeit it by some gross Miscarriages: Whosoever therefore shall go about to attaint an innocent Man's Credit by false Witness, public Slanders, private Whisper, or any other clandestine and disingenuous Means and Methods; is not only guilty of the Sin, but shall incur the Penalties of downright Knavery and Injustice.  
Therefore, in common Charity and Justice we are obliged to be as tender of every Man's Reputation as our own. And doubtless upon this Account, our blessed Saviour has forbidden all sorts of Lying, Backbiting, Slandering, Railing, Detraction, Censoriousness, virulent and uncharitable Invectives, and all other false and politic Devices; whereby the Repute and Credit of our Neighbour may be impaired and injured. Besides, these uncharitable Practices, are the spawn and issue of the Devil, who is the Father of them; and therefore, whosoever doth maliciously lie and dissemble for his own Advantage, or to the prejudice of others, he is of the Devil his Father, 
Joh. 8.44.  whom God has threatened to destroy.  
Again, these Methods of evil Speaking have a double Tendency to do Mischief: Either public, as Slander; or private, as Detraction. Peevish and passionate Men do make use of the open way to hurt; but those who are more politic and reserved, (and yet envious) are more close and subtle in managing their Designs of Mischief and Wickedness; an tho' the Credit and Reputation of good Men be usually wounded both ways; yet private Whisperers are the most dangerous Enemies; because the injured Person does seldom or never meet with an Opportunity to vindicate himself.  
Now, for the Prevention, and Cure of this uncharitable and unchristian Humour, (which God knows is every where too common, especially amongst those of the precise Party who esteem themselves considerable Proficients in Christianity) give me leave to make these few remarks. And  
(1) The holy Scripture has denounced a severe Woe against the Haters and Revilers of their Brethren; 
1 Cor. 6.10 1 Joh. 2.9.  esteeming 'em no better than Children of Wrath, 
Prov. 6.16, 18, 19 Ps. 101.5.  and Vessels fitted for Destruction. In which they nearly resemble our great Adversary the Devil, who is a cruel Enemy to, and merciless Accuser of God's dearest Saints and Servants.  
(2) Uncharitable Invectives are certain Evidences and Indications of a corrupt and unsanctified Heart: and are said by the Ancients to be caninos dentes Diaboli, the devouring Teeth of the old Serpent. Upon which Saint Bernard expressly, Detrahere aut detrahentem audire, 
Bern. Lib. 2. de Confided, ad Eugen.  utrum horum damnabilius fit, non facile dixerim, so vile and mischievous are these uncharitable Practices; that those who can hear their Neighbours reproached with pleasure and satisfaction, are as much to blame, and must expect to share with the Detractors themselves in their due and deserved Punishments.  
(3) The Slanderer and Detractor add sin to sin, and iniquity to iniquity; For he always despiseth and hates those whom he so unwarrantably rails against. We shall conclude this Point with that remarkable Distich of St. Aug. which he writ over his Table; and I wish it were written in legible Characters in the Practices of all Christians:  Quisquis amat dictis absentem rodere Famam, Hanc Mensam vetitam noverit esse sibi. 
For, 'tis very unmanly and disingenuous as well as unchristian, in any one to abuse his Neighbour, especially in his Absence. And I am confident it would conduce much to the Interest of Religion, and the Peace of our Civil Government, if such Cannibals were interdicted all humane Society: and indeed, they are more fit to be herded up with Beasts, then have the Privilege to converse with Men. Thus much of those Duties which relate to the Persons and Possessions of our Christian Neighbourhood. We pass forward  
3dly. 
Concerning the practice of Peace and Unity amongst Christians.  To the last Branch of our Duty to Others, which imports the public Peace and Quiet of the whole Community of Christians. 'Tis most observable, that before, and at our blessed Saviour's coming into the World, the Jews and Gentiles were so much at odds, that they denied the common Offices of Civility to one another; they would have no Intercourse nor Deal together; but did prosecute each other by such barbarous Methods of Cruelty and Injustice, that their Inhumanities' were scarce ever equalled, but could not be outdone by the most savage Heathens. But when our everlasting Prince of Peace came into these lower Regions to make up the Breach between God and Man; he broke down the Partition Wall; proclaimed an universal Peace by his Doctrine, and confirmed it by the Example of his own Life, and the peaceable and quiet Deportment and Demeanour of his Followers. Hereby fulfilling that Prophecy, of breaking Swords into Ploughshares, etc. And the whole Contexture and Design of our Christian Religion (as is most evident from all the Particulars of it) can be no other than to reconcile God and Man, Jew and Gentile, and to reduce the whole World into one Community.  
Now to enforce the Practice of these Duties not only of public but private Peace; 'twill be of singular use and importance, to consider the Force and Energy of these following Arguments. For (1) We are Members of that mystical Body, whereof Christ Jesus is the Head: 
Eph. 3.15. Heb. 12.14 1 Thes. 5.13. Eph. 4.3.  Who commands us to be at peace with all men; to practise Peace among ourselves; and to use out utmost endeavours to preserve the Unity of the Spirit in the Bond of Peace; which if we be careful to do, 
2 Cor. 13.11.  the God of Love and Peace will be with us.  
(2) We are all Descendants from the same common Parents, Adam and Eve ● and therefore it would be most unnatural to hate, 
Eph. 4.6.  rail against, and quarrel iwth our own Flesh. We have all the same God to our Father; and since we are Brethren, how should we love, and be at Peace one with another. Especially, since nothing can be more pleasant in this World, 
Ps. 133.1.  then for Brethren to live together in Unity.  
(3) We have all one blessed Lord our Redeemer, who purchased us all at one and the same Price; that we might be at Peace with God, and amongst ourselves. He has given us all one Gospel, and one Faith, which is perfected in us by one and the same Spirit: Since than we are united in our Minds in believing the same Doctrine, it would be highly incongruous to be divided in our Affections; this would be to pull down with one hand, what we are endeavouring to set up with the other.  
(4) We are all Temples of the same holy Spirit the Sanctifier; by whose powerful Operation and Influence (if we stifle not his Gifts and Graces by our Sins) he will unite us to Christ our Head, and in the mutual Bonds of Love, Peace, and Unity to one another.  
(5) We have all one Calling to Piety and Holiness of Life; and we have the same Hope of our Calling in Christ Jesus: we all aspire to, and hope for the same Happiness, and upon the same Conditions; why should we therefore differ on Earth, since we do all expect to be united in the same Society in Heaven? where there shall be an absolute End of all Feuds and Contentions.  
(6) We are all of us united in one Body by Baptism, and herein admitted to all the Privileges thereof, as Members of the same Christian Brotherhood: If we separate therefore from the Body, we unchurch ourselves; make void the Terms, and cancel the Bonds of our Peace and Reconciliation.  
(7) and last, we do all partake of the same Elements in the Sacrament of Christ's Holy Supper: We mystically eat the same Body, and drink the same Blood of Christ: And certainly this Pledge and Assurance of his eternal Love to us, should be the most powerful Motive to persuade us to love one another.  
By these and many other Arguments, Examples, Precepts, and Counsels, we are not only obliged to preserve and maintain Peace in our Christian Community; but to avoid (as we would do the most Pestilential Disease) all Factious, Schismatical, and turbulent Behaviour in all Societies both Sacred and Civil, whereof we are Members. The Mischiefs of Factions and Seditions are innumerable; nor can we preserve Peace and Unity, but by mutual Forbearance, and Condescension; and indeed, 'tis impossible that there should be any such thing as Unanimity, amongst fiery, fierce, and contentious Spirits.  
Now, for the better Establishment of this Peace, which I've recommended to you by such cogent and convincing Arguments; which our greatest Adversaries by all their Malice, and Sophistry shall never be able to elude. It concerns all Persons, in every Capacity, both public and private, to use their utmost endeavours to promote and maintain it. And therefore  
(1) Those that move in the highest Sphere of Government, 
Superiors.  have cause to consider how much they are obliged to study the Peace and Quiet of the whole Community. And this cannot be accomplished by any other Means, then by the Punishment of those Offences which are inconsistent with the public Weal and Tranquillity of the Government; and by the Encouragement of those Persons, who are tractable and submissive. That both Superiors and Inferiors may lead peaceable Lives, 
1 Tim. 2.2  in all Godliness and Honesty.  
(2) Those that move in a lower Orb, 
Inferiors.  and live (as we of this Nation do) under the happy Influences of a peaceable Government, both in Church and State, should use their utmost Endeavours to propagate, and preserve it. And to this End, all the Subjects of this Kingdom are obliged to behave themselves towards their lawful Governors, with all Modesty & Respect, Deference and Submission, both to their Persons and Offices; paying them that Tribute which is due to them; and submitting their Persons and Fortunes to be disposed of by their just and reasonable Commands. The Contraries to these are usually attended either with Confusion or Tyranny; and which of them soever prevails, the Consequences must be mischievous.  
Thus, 
The whole Community of Christ's, a●s are concerned in it.  all Persons of all Ranks and Conditions (who are Christians indeed) will study to be unanimous and compliant one with another, for Peace and Righteousness sake; they'll be careful to do their own Business, study the mutual Satisfaction and Delight of all they converse with; and endeavour to practise all those Virtues which are most conducive to the Peace and Interest of Mankind: for, we must acknowledge, that we are all concerned in the Blessings and Comforts of public Peace, and in the Miseries of War and Discord: And therefore if we crumble and divide ourselves into Sects and Parties, we shall be less able to repel the force of our Adversaries, defend our own Interests, or assist one another: Nor can it be expected, (if our Humours, and Interests clash) that we should enjoy Peace, and the comfortable Fruits of it under the same Government.  
But then, since we must of Necessity converse with, and live amongst those that are Enemies unto Peace: our blessed Saviour exhorts us to endeavour to quell and overcome the unruly spirits of Men; by bearing Reproaches, suffering Injuries, practising Meekness, Patience and Condescension, curbing and restraining our extravagant and unruly Passions, which (being indulged) will undoubtedly prove the Springs and Incentives of Confusion and Disorder. And indeed, if Christians did but really believe what they outwardly profess, they would not incur the Hazard of Hell fire (which they certainly do) to gratify a domineering Passion, or please a petulant Humour for a few Moment's; but would rather practise those things which make for Peace, (though contrary to the Bend and Tendency of corrupt Nature) that they might inherit the Comforts and Rewards of it. And as we lie under these pressing Obligations to promote and maintain Peace, in all those Instances I've mentioned. So  
On the Contrary, 
The opposite Vices forbidden.  Our eternal Lawgiver does every where in Scripture expressy forbidden all manner of Discord, Unpeaceableness, Emulation, Provoking of one another, Pragmaticalness, meddling in other men's Matters, Tale-bearing, Censoriousness, Backbiting, Revenge, Bitterness, Wrath, Anger, Clamour, Detraction, Suits in Law for Trifles; etc. and he brands these and all the spurious Brood of them, as the Bane and Plague of all Humane Societies; and he commands us further to hate and avoid all those turbulent and uncharitable Practices, as being most agreeable to the Tempers and Dispositions of those factious Fiends, who were excluded Heaven for their Mutinies and Disorders, and shall live eternally in Broils and Variance with one another.  
Let all Christians then, of all Ranks and Conditions, study and endeavour to promote and propagate public and private Peace in Church and State, in their Neighbourhood, in their Families, and in their whole Intercourse and Conversation with one another. By which Means, they shall not only please God and Man, and discharge a good Conscience by endeavouring (what in them lies) to preserve Peace and Unity with both; but this divine and excellent Frame of Spirit, will dispose and qualify 'em for the Society of the holy Angels and Saints glorified; who do all unanimously concur in the same common Interests and Affections, of praising and adoring the God of Purity and Peace, in a perfect and harmonious Uniformity; and are as sincerely one, as if they were animated with the same Soul and Spirit.  
Thus it will evidently appear from the Premises; that Christ our great Prophet has not only rectified the Mistakes, and repaired the Defects of all former Dispensations; but has (in great mercy to our Souls) made a perfect Discovery of the eternal Will of God, in what concerns his own Glory, and our Good. He has told us plainly what he has done already, what he will do for us, and what returns of Gratitude he expects from us in this Life, that we may be for ever happy in a better. And to enforce these saving Methods of Grace and Mercy, he vouchsafes unto us the Assistances of his holy Spirit, to restrain us from Sin; to encourage us in, and enable us to perform the Duties of Religion. He has been pleased likewise to institute an Order of Men, and invested them with Power and Authority to minister in holy Things, and to be Ambassadors in his stead; and has furnished them with Abilities to instruct and govern his People, and to guide them in the Ways of Salvation. And to obtain an honourable Respect and Deference to their Persons and Offices: (that they might discharge their Duties, and manage the Business of their Callings with Comfort to themselves, and Success to others) He tells the World; that he will interpret the Respect given 'em, and the Injuries done to them as if they were done to himself, and to encourage them in the pious Administration of the Offices of their holy Function; he has promised to assist 'em with his Grace and Spirit here, and to recompense their holy Performances with a Crown of eternal Glory hereafter.  
Hence we may understand by the Premises, what a Miserable Estate and Condition we were in, and should have continued so had he not appointed this new and living Way for our escape and rescue. Therefore, we are indispensibly obliged (not only in Duty but Interest,) to believe and practise that Heavenly Doctrine, which has so many admirable Sanctions, and powerful Motives to recommend and enforce it. And indeed, unless our Lives be the real Transcript of Christ's holy Example and Institutions, and sincerely correspondent to what we profess, the Title of Christianity will prove an empty sound: nor can we expect to be dignified by that, whilst we dishonour him that gives it.  
Let every Man therefore, 
2 Tim. 2.19.  that names the Name of Christ, and expects Salvation by his Merits, depart from Iniquity; otherwise he undermines what he should endeavour to propagate and uphold: And it would be a difficult Task to persuade others to believe that Doctrine, which our own Lives and Practices are a flat Contradiction to: For our Religion does not consist in the specious Pretences, or the formal Appearances of being holy and devout; 
Matth 7. 2●  'tis not every one that saith, Lord, Lord, shall enter into God's Kingdom; but he that doth the Will of our Father which is in Heaven. The most profound Knowledge of all the Principles and Duties of Christianity, abstracted from the real Belief and Practice of 'em, will prove a Scourge to, and highly aggravate the Condemnation of the dissolute Christian: 
Luk. 12.47.  For he that knoweth his Master's Will, and doth it not, shall be beaten with many Stripes. Our whole Lives then, should be a Constellation of all those Gospel Graces, which are recommended under this Head of Discourse. And tho' there may be some mixture of Weakness, and Imperfection, and perhaps of Sin, in all the Actions and Duties which we do; yet if they be not impenitently lived and died in, and if we use our utmost Endeavours to overcome and subdue 'em; the imputative Righteousness of Christ our Highpriest will effectually interpose, and accomplish our Peace and Pardon for all our Sins, if we faithfully apply it.   

CHAP. VII. Of Christ's Priestly Office.  
THat Christ Jesus the righteous might be suitably qualified for the great Work and Business of our Redemption, 'twas absolutely necessary (as 've seen) that he should be a Prophet; to dispense and accomplish that Part of his Mediatorship. We shall proceed now (according to our propounded Method) to give you an account of the Importance of his Priestly Office: Which does eminently consist, in the offering up himself a real and perfect Sacrifice, for the sins of the whole World; and in his meritorious Intercession at God's right hand: that the infinite Merits of that Sacrifice may be accepted and applied, for the Comfort and Benefit of all sincere Christians that believe in, and obey him.  
Now, by the Merits of this great Propitiation, he has fully satisfied God's infinite Justice for Man's Delinquency and Disobedience; obtained our Pardon and Peace with God, delivered us from the Gild, Pollution, and Punishment of all our sins; and we are certain (that upon some tolerable and easy Conditions) he will vouchsafe unto us the powerful Assistances of his Grace and Spirit, and enable us to comply with 'em, to our comfort here, and Salvation hereafter. I shall endeavour to be very express in the handling of this Point, that I may inform and affect my Reader with the saving Truths, and important Duties contained in it. In order whereunto, I shall observe this Method. And  
1st. 
Titles Synonimous to his Priestly Office. Heb. 5.10. Heb. 2.17. Heb. 9.11. 1 John. 2.2. 1 Tim. 2.6. Rev. 13.8. 1 Cor. 5.7. Rom. 3.29 Eph .2.14.  We shall consider the several Titles ascribd to our blessed Saviour in holy Scripture, which are synonimous and correspondent to his Priesthood: wherein he is said to be the great Highpriest, the merciful and faithful Highpriest, the Highpriest of good things to come, the Highpriest over the House of God, our Advocate with the Father, the Price of our Redemption, the Lamb slain from the beginning of the World, Christ our Passover, and the Propitiation for our Sins. All which Passages and Compellations do necessarily imply, that Christ our Highpriest assumed our Nature, that he might perform absolute unsinning Obedience to the whole Will of God; and thereby fulfil the Conditions of the first Covenant which we had wilfully violated in Adam: and yet being faultless, to undergo (and that voluntarily) a shameful and painful Death for us upon the Cross, to make our Atonement. Who (having sealed this new Covenant of our Redemption in his Blood) is now ascended into the Heavens, where he sits at the right hand of God, 
Heb. 7.25.  (as we noted before) pleading his own Merits, and Interceding powerfully for our Reconciliation. We pass on  
2dly From his Titles, to his Office. And this great Mystery of our Saviour's Priesthood will (I hope,) be fully stated and considered, by treating plainly and distinctly of these two Particulars. (1) Of the Satisfaction which he made for us on Earth (2) Of his powerful Intercession for us in Heaven. The former of these is purchase by his Merits: the latter is applied by his Mediation. He satisfied for our Sins upon the Altar of the Cross; and so became a Priest and Sacrifice for us according to the Order of Aaron: he applies that Satisfaction, and intercedes for us at the right hand of God; where he becomes a Priest for ever, (by the Laws of an unchangeable Priesthood) according to the Order of Melchisedec. 
Heb. ●. 6.  Both these do plainly refer to, and directly point at our blessed Jesus, the true Priest of the New Covenant; 
Heb. 7.3. 〈◊〉 10.1.  though the Order of Melchisedec is far more excellent and honourable than that of Aaron, both in respect of the Person, and Office. But to return. I begin  
First, With the Satisfaction which he made for us on Earth. 
Of Christ's Satisfaction on Earth.  In the handling whereof, and for the better understanding of this necessary Point of Faith, we shall do these two Things. (1) We shall prove that God's Justice is fully Satisfied for Man's Sin and Disobedience; and we thereby restored to God's Grace and Favour. (2) We shall consider by what Methods this great Business was brought to pass. For the  
(1) Christ breathed forth his Soul, 
God's Justice fully satisfied.  and offered up his dearest Life in Satisfaction to God's Justice, for the Sins and Transgressions of lost Mankind. For all the Projects and Contrivances of Men and Angels were insufficient for this Purpose; and all those imaginary Sacrifices of Bulls and Goats, etc. under the Law, (though of God's immediate Institution and Appointment) were of little Significancy: 
Heb. 10.  For (being only Types and Adumbrations of that real Sacrifice of Christ) they could not purge the Conscience from Sin; much less were they able to satisfy God's Justicie, or make our Atonement: But the Merits of Christ's Death were every way commensurate to those Ends, as will most evidently appear, if we consider  
1. The Dignity of the Person by whom the Atonement was wrought; being no other than God's most dearly beloved Son: Who (as we have fully proved) is God, coessential, coequal, and coeternal with the Father.  
2. This Truth will be fully made out, from the Consideration of those grievous Punishments and Indignities which he suffered for us from his Cradle to his Cross: his whole Life being an entire Series of Miseries and Persecutions. Of which more particularly hereafter.  
3. That God's Justice is fully satisfied by the Propitiation of Christ's Merits, is most obvious from his own Acknowledgement and Approbation of 'em: who has declared himself well pleased, both with the Excellency of his Person, and the Sufficiency of his Obedience and Sufferings. Consult at your leisure these several Scripture Arguments, which are very apposite to our Purpose. Viz. Rom. 6.9. Heb. 9.12, 25. Heb. 10.10, 14. 1 Pet. 3.10. And to enforce the Belief of this necessary Point of Faith. See John 1.29. Isa. cap. 53. 1 Cor. 15.22. 1 Tim. 2.6. and 1 Tim. 4.10. 1 John 1.7. and 1 John 2.22. To which may be added the Energy of the Union of his Active and Passive Obedience. All which being put together, are a clear Demonstration of that full and undeniable Satisfaction, which Jesus Christ the righteous has made to God's Justice for the Pardon of our Sins, and for the Purchase of our Peace and Reconciliation.  
This important Truth (being so firmly grounded) must obtain and challenge our Belief and practical Assent to it; notwithstanding the Cavils of some, and the unreasonable Objections of others which have been framed against it: for if Christ has not made a plenary Satisfaction for the sins of all Mankind, than 'twould follow, that the Privileges of the Gospel are not extensive to all: and if this Hypothesis should be granted; then the Gild of Adam's Sin is of a larger Extent than Christ's Merits; which is such a blasphemous Conceit as can never enter into the Thoughts of a sober Christian. Again, it would be Injustice to damn the Wicked for their Unbelief, if Christ have done and suffered nothing for them: which would also be dangerous to affirm. But to put the matter out of Dispute; 'tis evident from holy Scripture, that Christ died even for those that perish. 
Rom. 14. ●● Heb. 6.4, 5, 6. 2 Pet● 2. ●●  And St. Peter complains that there were Heretics in his time, who denied the Lord that bought them. Therefore, whosoever shall appropriate these Texts of Scripture to believing Christians only, must be guilty of great Mistakes, in perverting the genuine Sense and Meaning of 'em, for the defence and mentainance of their own erroneous and heterodox Opinions. Thus much may suffice for the Confirmation of this Point; namely, that our blessed Lord and Saviour Jesus Christ has fully satisfied God's Justice, for the Sins of all Men indefinitely without exception; and has put all Mankind in an undoubted Capacity of being saved.  
(2) We shall inquire by what Methods and after what Manner this Atonement and Propitiation was wrought; 
By what Means this great Propitiation is wrought.  that we may the more seasonably apply it, for the Comfort and Benefit of our Souls. And this could not be accomplished (as we have hinted before) by any other Means whatsoever, than the Merits of Christ's Death: By which 'tis fully made out, that God's Justice is wholly satisfied, and our Offences punished in the Humane Nature of Christ: Which is the Point now under Consideration.  
If we make a particular Enquiry into our blessed Saviour's Sufferings and Sorrows, in his Life, and at his Death, we shall be more fully satisfied touching the reality of his Merits; and of the Certainty as well as the Manner of our Atonement, by that dear and unvaluable Price which he paid for it. For, he endured all the imaginable Tortures which humane Nature could be subject to; not for his own Sins, (for there was no guile sound in him) but ours; and did bear in his own Person the Iniquities of us all. He was smitten for our Offences, and wounded for our Transgressions, the Chastisement of our Peace was upon him, 
Isa. 53.  and by his Stripes we are healed: For having assumed the same Nature that had sinned, he must suffer for the Gild which we had contracted, and bear the heavy Wrath of God which pursued our Sins, after the same manner that ourselves should have done. Nor can we be ignorant of that which he endured for us, by the Twinges and Agonies we sometimes feel in our own Consciences, when God is pleased to awake 'em. But to come nearer the Point:  
Our Saviour's whole Life was a black Scene of Sorrows; and Miseries, and Persecutions did await him in every Place where he came. The Nature of my Subject does oblige me here, 
A Narrative of our Saviour's Sufferings; in his Life, and at his Death.  to present my Reader with a particular Narrative of the pungent Miseries which our compassionate Highpriest underwent for our sakes in his Life, and at his Death: Insomuch, that 'tis a received Maxim, that Christ and his Cross were never parted. For  
His first Entertainment in the World was in a Stable amongst the , and on a Cratch; which were very mean and slender Accommodations for the Son of God and Saviour of the World. On the eighth day after his Birth, he endured the Pain and Peril of Circumcision; and immediately after, his Parents were forced to take a long and tedious Journey in the midst of Winter, to preserve their Son's Life from the Assassinations of a cruel and butcherly Herod. After his return from Egypt to Galilee, he lived in a mean Obscurity, to secure himself from the Rage of Archelaus Herod's Son, and an inheritor of his Father's Pride and Passions, as well as Patrimony. But, at his appearing more publicly in the World, the Devil his inveterate Enemy carried him into the Wilderness, where he endured a forty Days Fast, 
Mat. ●.  (doubtless a most severe Penance) and was tempted all the Time to blaspheme God and become Satan's Proselyte. He had no sooner achieved a Victory over this infernal Fiend; but he set his Agents, the Scribes and Pharisees on work to blast his Reputation; and if that Project failed, to take away his Life. In a Word, Distress and Poverty, Hunger and Thirst, Weakness and Weariness, reproach and Slanders, Miseries and Persecutions did await him in every Place where he came.  
But more particularly, Judas one of his own Disciples and Family betrayed him, and delivered him into the hands of those wicked Conspirators; who (as if he had been some notorious Malefactor) bond him, and carried him away. 
Ps. 38.11.  Then were these Prophecies fulfilled concerning him; I will smite the Shepherd, and the Sheep shall be scattered abroad: 
Zech 13.7.  for at that dismal and dreadful Sight, his very Disciples (notwithstanding their manifold Obligations to the contrary) were so amazed, that they forsook him and fled from him; and in that juncture too, when he had most Occasion to make use of them. But alas! these were but the Beginnings of Sorrows.  
For, being thus apprehended, bound, and forsaken, his Enemies delivered him up to Caiaphas the Ecclesiastical Judge; before, and by whom he was strictly examined concerning his Doctrine and Disciples; and though he answered discreetly and modestly; yet the High-priest's Servant (with Disdain and Insolence) struck him violently on the Cheek; nor did he return the least Reproof to that hard Usage and Incivility. By this Time his Enemies were assembled, and make up a full Court; and the suborned and perjured Witnesses were ready to act their Parts on this bloody Theatre. Die he must, that was resolved on ere he came to his Trial. the Depositions being taken, the Highpriest charged him with Blasphemy, and told the Court that the Matter of Fact was so evidently proved against him, that they needed no more Witnesses; for by the Law he deserved Death: the whole Assembly (nemine contradicente) concurring with this merciless and unjust Judge, did pronounce him guilty of the Crimes laid to his Charge.  
Whereupon, they committed him to the Sergeants and base Soldiers, there to be kept (in arctâ custodiâ) as a condemned Malefactor. These Villains (to pass away the Night) did contemptuously and inhumanely spit in his Face, ridiculed and mocked him; and said scornfully, and (as themselves thought) in Disgrace to him, Prophesy who it is that smote thee. Then they struck him with the Palms of their Hands, buffeted and bruised his Face; which was so besmeared with Blood and Spittle, 
Isai. 53.  that there was neither Form, nor Beauty, nor Comeliness in him. But all these harsh Words and harder Blows, came far short of those Tortures which are yet behind.  
For the Jews having no Power to condemn and execute him judicially, (the Roman Governor alone, being at that time invested with the Power of Life and Death) when they had troubled and tortured him as long as they pleased, than they sent him bound to Pontius Pilate the Roman Deputy, and Governor of Judea; before whom he was indicted upon new Articles: Wherein they charged him  
(1) With Impiety; as teaching false Doctrine against the Law, Traditions, and Liberties of the Jewish Nation; and that he was a Profaner of the Sabbath: Which being all notorious Untruths, and such Allegations too as were not under his Cognizance; therefore Pilate took little Notice of them. But to enforce their Malice, and exasperate the Judge against this innocent Person,  
(2) They charged him with Treason against Cesar's Person, and Sedition against the civil Government: Because said they, he refused to pay Tribute, and declared himself to be the King of the Jews. This indeed Pilate was very much startled at, being tender of the Honour and Interest of Cesar; and chief because 'twas the Stay and Security of his own: But to incense and enrage him still more against the Prisoner, they further complained, that this Sedition was begun in Galilee, a Place most notoriously infamous for Faction and Rebellion; where Judas Galilaeus, Theudas, and several others had frequently disturbed the Peace of the civil Government. Upon which Suggestion, Pilate (being conscious of our Saviour's Innocence, and unwilling to have any hand in his Blood) sent him to Herod, who was then Tetrarch of Galilee, another Province in Judea. This was very acceptable to the Jews; for Herod being a fierce and bloody Man, they supposed, that Innocency itself would be as little Security to him, as 'twas to his Harbinger John the Baptist. Being convened before Herod, (who had desired of a long Time to see him) he was questioned about many things, and answered all their Interrogatories (for he expected no Justice there) with a profound Silence. Then Herod and the Soldiers set him at naught; clad him in a gorgeous Coat; and when they had exposed him to all the Obloquy and Contempt they could invent, he was remanded to Pilate.  
This egregious Politician is now put to all his Shifts: for he was fully convinced in his Conscience of our Saviour's Innocency, and the Injustice of their Proceed against him. He was afraid of the Jews Displeasure, and yet desires to save the Life of the Prisoner: and therefore he must endeavour to find out an Expedient (if possible) to satisfy their Importunities, and indemnify himself from the Gild of innocent Blood. Now, having fully considered these things, and to extricate himself out of this Mass of Contradictions; he makes use of this politic, tho' severe Project: For he commanded him first to be stripped naked, 
Hierom.  and then to be whipped (saith my Author) by six merciless and cruel Ruffians, who beat him with at least three hundred Stripes, till there was scarce any Skin left on his Body; and having thus inhumanely scourged him, they plaited a fantastical Crown of Thorns, and put it on his Head; 'twas a Crown to deride him, and made of Thorns, on purpose to torment him: For the Blood gushed out where the Pricks went in, and now streamed as fast down his Face in the Palace, as it did down his back and shoulders at the Pillar.  
But yet for all this, neither the piteous Sight of this miserably distressed Object, nor Pilat's Shifts, nor Arguments, nor Importunities could prevail with these desperately wicked and malicious Sons of Belial; still die he must, nor could any Engines of Cruelty satisfy their Revenge, till they saw him breath out his last. They would by no means remit the Punishment, nor commute for his Life. Crucify him, crucify him, was their constant Cry: He is guilty of Blasphemy against God, and Sedition against the King; and therefore he that goes about to save his Life is no Friend to Cesar. And to enforce their Plea beyond all Contradiction, they would take the Gild on themselves if the Sentence were unjust; and they, and their Posterity would answer it at the Peril of the Prisoner's Vengeance, if he should really prove what he pretended to be; and his Blood be upon them and their Children. Pilate was no longer able to resist the Dint of their Arguments; and hereupon resolved that he would rather crucify a thousand Christ's, than disoblige one Cesar.  
Now we come to the Catastrophe of his dismal and Bloody Crucifixion. The eternal Son of God and Saviour of the World, O horrendum nefas! was (for our sakes) sentenced to die an accursed, shameful, and painful Death upon the Cross. And that cruel inhuman Method, which these vile Wretches proceeded in against that meek and innocent Person was this, viz. In his way to Calvary they took off his purple Garment, (put on him in Scorn before) and clothed him with his own. Then they loaded him with a heavy Tree, and forced him to undergo the Burden till he could bear it no longer: and when they perceived that he was ready to faint, and fall under it, they commanded one Simon a Cyrenian (a Gentile) to assist him in the bearing of it, till he came to Golgotha, the Place appointed for his Execution: Which must needs be a stinking and dreadful Place; where the Skulls of dead Men, and the putrified and rotten Limbs of Malefactors were dismal to the Eye, and nauseous to the Smell. Here it was that the Cross (being a tranverse Piece of Wood) was erected, and the Son of God, the saddest Spectacle that ever mortal Eye beheld, nailed unto it.  
Thus I have given my Reader a Specimen of the Manner (tho' we cannot comprehend the Measure) of our Saviour's Sufferings in his Life, and at his Death: All which he patiently underwent for our sakes, by a submissive Condescension to his Father's Will, and the satisfying of his Justice for our manifold Transgressions: and therefore, as those Pains and Pressures must needs be terrible and afflictive to him; so they should be a Monument of the greatest Sorrow and Compunction to us. Especially in these two Respects.  
1st. Because (for our sakes) he underwent a shameful and accursed Death; 
Gal. 3.13.  which was ordained for Slaves and Malefactors only, and unworthy of any free Man, though the greatest Criminal. And now, the People who before were the greatest Admiters of his Person, Doctrine, Example, and Miracles, were scandalised at his infamous Death; so that tho' the most of them could not look on him but with Pity, yet also with Scorn and Contempt. This Shame then, and Scandal of the Cross must needs add to the Bitterness of the Cup, and the Loathsomeness of the Affliction. And yet for all this, he (considering the Glory of God, the happiness of all Mankind, which was so eminently concerned in his Death, and that future Crown of rejoicing which he should shortly enter upon,) He (I say,) upon all these Considerations, patiently submitted to the Torment, and cheerfully underwent the Ignominy of that accursed Death for us; that we might recover that Life, Liberty, Honour, and Happiness which we had forfeited and lost, by our enormous Sins and Transgressions. But  
2dly. As he suffered a most cursed and shameful, so a most bitter and painful Death: For his Limbs being stretched out like Cloth upon the Tenters, and his Hands and Feet (the very Centres where all the Sinews met) being pierced through with massy Nails, must needs make the Tortures more exquisite and cruel. Besides, he did hang there three long Hours; and because he could not die of Hunger in that time, the Blood must distil Drop by Drop, till it was all drained out of his Body. And to render his Death still more bitter and painful; he not only suffered by all these Engines of Cruelty in his Body, but by a worse and more afflictive Agony in his Soul: For, as those sensible Tortures which he felt in his Body were most pungent to him; because 'twas of all other Bodies the most tender, being formed only out of the Substance of his Mother, without any commixture of the Male Nature: So his Soul being proportionably delicate, and his Spirit more apprehensive; the Impressions of Pain and Sorrow must be so much the more severe and intolerable. Again, he was to grapple with, and undergo the Fierceness of God's Wrath, 
Psa. 76.7. and 18.7, 15.  and the heavy Burden of our Sins; which must needs press him down with almost insupportable Anguish. No wonder then, that he swear great Lumps of Blood; 
Luk. 22.44  and well might he cry out in the great Bitterness of his Soul, (God having also withdrawn the Beams of his gracious Presence for a time) Eli, Eli, etc. Upon which Jeremiah prophetically complained, that there was never any Sorrow (either of Men, or Martyrs) like unto his Sorrow. But because 'tis impossible to recount the Number, and express the Quality of those Torments which he suffered, both in Body and Soul: We will conclude this Point with that rapturous Petition inserted into the Litany of the Greek Church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By thine unknown Sorrows and Tortures felt by thee, but imperceptible to us; have mercy upon us, and save us O Lord our God.  
Hitherto of the real Sacrifice which our faithful and most merciful Highpriest offered up for our Sins; and of the Means and Methods which he used, (both by his active and passive Obedience) to perfect the great Work and Business of our Redemption: We shall consider in the next Place, the Benefits resulting from this great Propitiation; and then deduce some Inferences from it by way of Application. And  
(1) Christ our Highpriest, 
Benefits of this Propitiation.  by the infinite Merits of his Obedience and sufferings, has purchased the Remission of our Sins, the Sanctification of our Nature, the Justification of our Persons, and (upon the tolerable and easy Conditions of Faith and Repentance) we shall be restored to that Holiness and Freedom, which we lost by the Fall and Defection of our first Parents. But then, we must be careful to perform the Conditions on our Part, ere we can expect the Benefits of Christ's Mediatorship. And if we seriously consider the sad Effects, and mischievous Consequences of our original Apostasy, we shall be more truly apprehensive of the Benefit and Necessity of a Redeemer; and use all possible Endeavours to be Sharers in that Pardon and Peace, which he has purchased for us (as 've seen) at so dear a Price.  
(2) By the infinite Merits of his Obedience and Sufferings, he has razed out the Handwriting, and delivered us from the Curse and Condemnation of the Law. We cannot be insensible of our manifold Transgressions both original and actual; and that we have been guilty of the Breach of God's holy, just, and reasonable Commands in many thousand Instances, both by Thought, Word, and Deed: For all which, 'tis impossible that we should make our Atonement, either by satisfying of God's Justice for the Offences of our Lives past; or by our perfect and unsinning Obedience to his Laws for the future. And therefore, 'twould be but just with God to inflict the severest Punishments upon us, and judge us according to those Laws which we have so wickedly and wilfully violated.  
But, our gracious God was pleased in great Mercy and Compassion to undone Sinners, to send his own Son (as 've seen) in the fullness of time, 
Gal. 4. ●.  to satisfy the Law for us, and has thereby purchased Indemnity and Impunity for the Transgressor's of it. And we are hereby delivered, not only from the burdensome Yoke of all the Mosaic Performances, by nailing 'em to his Cross; but he has so mitigated the Penalties, and limited the Obligations of the moral Law; that tho' we fail in our Duties and Obedience to it, yet if we do not wilfully continue in a State of Impenitency; but be truly sensible of, and hearty sorrowful for the Offences of our Lives past; if we exercise a true Faith in Christ our Redeemer; and be watchful over ourselves in the more pious and prudent Conduct of our Lives for the future: Then (I say, upon our sincere Endeavours, and hearty Compliance with these Conditions) he will make up all our Defects, and by his imputative Righteousness satisfy the Law for us: For there's now no Condemnation to those which are in Christ Jesus; 
Rom. 8.1.  who walk not after the Flesh, but after the Spirit.  
(3) By the efficacious Merits of Christ's Obedience and Sufferings, we are delivered from the Sting and Terrors of Death. Now Death is the Stipend and Wages of Sin, which is due to every Man since the Fall of the first Adam; and he that labours the whole day diligently and painfully in his Calling, has not a more just Title to his Wages, than the wilful and impenitent Sinner hath to temporal and eternal Death: But the second Adam has conquered the Grave, pulled out the Sting of Death, and given us a certain Title to a blissful Immortality: So that tho' the Dissolution of our Bodies, may be above all terrible Things most dreadful to Flesh and Blood; yet through the Merits of Christ's Death 'twill be sanctified and made easy to us: And the worst Office that Death can do to a sincere Believer, is only to send his Body to the Grave, a Place of Ease and Silence; and his Soul to eternal Bliss. Besides, all its Harbingers and Concomitants, as Afflictions, Infirmities, Diseases, etc. will not only prove tolerable and easy for a good man to bear, but will turn to Advantage, and become Matter of our greatest Triumph and Exaltation.  
(4) Christ our Highpriest has conquered the Devil and all his infernal Powers, by the wonderful Efficacy of his Obedience and Sufferings. This politic, potent, and malicious Enemy was such, from the beginning, and all the Sons and Daughters of Adam must expect the same Measures from him, to the end of the World. He knows that Christ (the Seed of the Woman) shall pronounce and execute that dreadful Sentence against him; and therefore, so many of his Friends and Relatives as come within his Clutches shall smart for it.  
But, the Son of God and Highpriest of our Profession, tho' he has not absolutely destroyed, yet very much limited his Power and Authority. Those idolatrous Religions which he so much gloried in heretofore, are since his Coming, crept into some private Corners of the World. His Oracles are silenced, and he seldom possesses the Bodies of Men, or appears in their Shapes as formerly. But seeing he is not yet bound up in those Chains of Darkness which shall eternally confine him; he will lose no Opportunity in setting all his Engines and Instruments on Work, to entrap and ensnare poor Sinners, that he may make us (if possible) as unhappy and miserable as himself.  
But this is our Comfort and Happiness, that tho' the Devil may now and then tempt us to Sin; yet our blessed Lord's so exceeding tender of our Welfare, that he will cither countermine his Stratagems, (if we be good Christians) or furnish us with a Sufficiency of Grace and Power to resist and repel them. We have indeed some Instances in Sacred History of those 've been yielded a Prey to him for a time; yet for that very End and Purpose, that their Victories over him might become more illustrious: And their Examples are left us on Record, (as in the Case of holy Job, etc.) that they might be lasting Monuments of God's Grace and Power, and of their Patience and Magnanimity to all succeeding Generations.  
Let no sincere Christian then be discouraged, though he be now and then obnoxious to Satan's Temptations: For if he hold out vigorously, the Power and Malice of the Devil shall not only be much abated by the Opposition of good Angels, (who are much more able and active to preserve and protect us, than Devils and wicked Men can be to mischieve and hurt us:) But the Spirit of God is also greater in us, 
1 Joh. 4.4.  than he that is in the World; and he who is God over all, has prescribed such Bounds to our Enemies of all sorts; that they are now confined like those turbulent (and otherwise uncontrollable) Waves of the Sea, 
Job. 1. 1●.  that they can only move so far, and no further than he pleases. But this is to be understood of Believers only: For the sinful and disobedient, 
Eph. 2.2, 3.  the unbelieving and impenient are led captive by him; become his absolute Slaves and Vassals, and are forward to commit all those Villainies which he doth persuade and tempt 'em to, though never so dishonourable to God, or mischievous to themselves, and others.  
But here I must note to you; 
Absolute Conquest over Sin not att●●able in this Life.  that we cannot expect an absolute Conquest over Sin and Satan in this Life, by the Sacrifice of Christ's Death: And therefore we had need to stand continually upon our Guard; and pray incessantly for the Assistances of God's Grace and Spirit, to help our Infirmities, and enable us to resist them; yet this we are certain of, (which may encourage us in the Conflict) that when we come within the Fortifications of the new Jerusalem, we shall reap the blessed Fruits of this great Expiation; and have a total Exemption from all Temptation, Sin, and Suffering whatsoever.  
Then shall our Bodies shine as the Brightness of the Sun Beams, and as the Stars for ever and ever; and our Souls shall be clothed with an immaculate and spotless Dei-formity. Then shall all those Laws which are now so difficult to be performed, be either cancelled and repealed, or our merciful Highpriest will furnish us with a Sufficiency of Will and Power to obey them. Then will all our Desires, Inclinations, and Affections cheerfully concur (without any by-respects to our private Interests or Passions) in the promoting of God's Glory, and the mutual Joy and Happiness of the whole Community of holy and beatified Spirits. Then shall all Labour and Travel, Sorrow and Sickness be at an end; and Death itself which is now so terrible to Flesh and Blood, shall be swallowed up in absolute and perfect Victory. Then shall the Devil our most malicious and inveterate Enemy, and all his Agents be cast into the Lake of Fire and Brimstone; and shall be confined eternally to those Flames and Tortures, which are prepared for him and his Angels.  
There are several other Benefits resulting from this great Propitiation; 
More particular Benefits  (which I have touched already) and therefore shall only name them here: as, the Conquest which Christ has obtained over the World, with all its vain Pomp's, 
1 Joh. 5. ●  Honours, Beauties, Pleasures, etc. which the Apostle did so much glory in, and rejoice at. 
Eph. 2.15, 16.  He has put away the Enmity between God and Man; between one Man and another; and between every good man and his own Conscience: He has ratified and confirmed the new Covenant between God and us, 
Heb. 10.29.  in his own Blood; repaired God's Honour which had been so much obscured and violated by our Disobedience and Rebellion against him; and has restored us to all those just Rights and Privileges, which we thereby forfeited and lost. He has raised and advanced us to the Honour and Happiness of God's own Sons; thus mystically uniting us to himself, and elevating us above the World. In a Word, he has fully satisfied God's Justice, which had been so often affronted by our Iniquities; and perfectly made up the Breach between God and Man, (as we have proved before) to the advancement of his own Glory, and the unspeakable Comfort and Happiness of all true Believers.  
Thus, our most faithful and compassionate Highpriest has made our perfect and plenary Atonement with God, by that infinite Sacrifice, and unsinning Obedience which he performed in his Life, and has perfected at his Death. Which Propitiation of his is fully correspondent to God's determinate Counsel, and all the Prophecies and Types in holy Scripture concerning him. We have seen likewise what a happy State and Condition Mankind is in, by his Assumption of our Nature; and what Blessings and Privileges he has purchased for us, and will certainly bestow on us, if we endeavour to make our Lives the Transcript of his Doctrine, and Example. We shall Apply this Point, by considering what practical Inferences may be drawn from it. And  
(1) The serious and impartial Consideration of this great Mystery, 
The Influence which this Doctrine should have upon Practice.  should affect our Souls with the highest Transports, and oblige us to make the most affectionate Returns of Love and Duty towards him. No Imagination could devise any thing beyond this! That the Lord of eternal Life should stoop from the Top of Heaven, and under the Veil of our Flesh, endure the Pain and Infamy of an accursed Cross; not only to rescue his Enemies from Death, but to exalt them to eternal Life. What infinite Obligations are these? and how unworthy should we be of those Favours, if the effects in our Hearts and Lives do not bear some considerable Proportion to those wonderful Emanations of his Love and Bounty? And how should we Love him above all things, who has thus loved us?  
(2) This is a most solid Foundation for our Faith, 
Rom. 8.32  our Hope, and Confidence to rest upon, amongst all the distracting Cares and Sorrows of a miserable World. That we live under the Providence and Protection of an all-powerful and merciful God; and have the Plea of Christ's infinite Merits to secure and confirm to us, our present and eternal Peace, upon such reasonable & easy Conditions as are propounded in the Gospel. If these things were duly weighed and considered, they would prove the best and most absolute Catholicon, to cure all the melancholy Suggestions of Distrust, and Infidelity.  
(3) Our serious Reflections upon that black and tragical Scene of Christ's Sorrows and Sufferings for our Sins, may give us a true Representation of the damnable Nature, heinous Aggravations, and dreadful Consequences of 'em; and inspire us with the greatest Dread against, & Detestation of those Enemies, which are so dishonourable to God, and mischievous to ourselves: For our Sins alas! have been the Betrayers and Slanderers of the most innocent Son of God (our best Friend and most compassionate Redeemer) and the immediate Authors too, of that painful and infamous Death, and all the precedent Cruelties which he suffered for us. How should these Considerations, then affect our Souls with a deep Compunction, and a hearty Contrition for our bypast Offences? And how should we hate and aband on even the very Appearances of all Sin and Wickedness for the future? More especially if we consider, that  
If God did so signalise the severe Rensentments of his Wrath, in the Punishment of his own most dearly beloved Son; what then shall be the Doom of the impenitent and contumacious Offender? What dreadful Impressions should this great Exemplar of God's Justice and Vengeance make upon our Lives? How should we study and endeavour to mortify our Flesh, 
● Pet. 4.1, 2.  and crucify our Lusts, which have been the immediate Causes of all those barbarous Cruelties and merciless Persecutions which he suffered? How should we renounce all the superficial and extravagant Fooleries of this World, according to the Example of Christ and his Followers? 
Col. 3.3, 5. Rom. 6.5, 6.  And indeed, unless we thus crucify the old Man, and become conformable to Christ in trampling upon all the sinful Delights of this vain and transitory Life, we have no real Title to the Blessings and Privileges of this great Propitiation: For, if we Sin wilfully under the Gospel, we crucify the Son of God afresh, 
Heb. 6.6.  and react that dreadful Tragedy which we lately heard of. This would be to despise and reject all his charitable and merciful Endeavours for our Peace and Welfare; and if we continue in any one wilful Act of Sin and Disobedience unrepented of, 'twill render all his bitter Sufferings for our sakes, not only vain and fruitless, but destructive and pernicious. Let us therefore fly from all Sin, as the most deadly Contagion; and when by a through Mortification of our Lusts and Appetites, we have made our Peace with God; we should dread the Danger, Shame, and Scandal, of returning with the Dog to the Vomit, or with the Sow that is washed, 
2 Pet. 2.22  to her wallowing in the Mire.  
(4) We are strictly obliged by the Laws of Gratitude, Interest, and Duty, to conform our Lives (so far as we are able) to the Doctrine and Pattern of Christ: And our Respect and Reverence to the eternal Son of God our faithful Highpriest, should be attested with a sincere Obedience to all his holy Institutions. He submitted to his Father's Will, in bearing the heavy Yoke, 
Phil. 2.8.  and drinking the bitter Cup for our Sakes: How should we then study to imitate his holy and innocent Life; always looking unto Jesus the Author and Finisher of our Faith, etc. 
Heb. 12.2.  For our pious Conformity hereto, will not only recommend us to the Regard and Admiration of future Ages, but will effectually dispose and qualify us, for all the blessed Privileges and Advantages of his Grace and Glory. In a word, the Life and Death of Christ are an Enforcement and Recommendation of Patience, 
Mat. 11. Math. 5.10.  and Perseverance in well doing and suffering for his sake, to the Glory of God, and the Interest of Religion: We should devote ourselves therefore entirely to his Service, and become most active Instruments in the promoting of his Glory; and than 'twill be impossible that we should fail of the Comfort and Benefit of our holy and virtuous Endeavours.  
(5) And last, Christ's infinite Love to us (in all those Instances which I have mentioned) should be a powerful Motive and Argument to persuade us to be kind and charitable to Others. 
1 Joh. 4.11.  Did the eternal Son of God set such an infinite value on our Souls, as to lay down his Life for them? How then should we love those lively Images of his, for whom he has paid so dear a Ransom; and do always bear the Signature, and visible Characters of his Grace and Favour? Has he done and suffered so many things for us? and cannot we prevail with ourselves, 
Rom. 15.1 Eph. 5.2. 1 Joh. 3.16  to dispense with a petty Neglect, bear some small Injuries from, and Infirmities in our Brethren for his sake; who has pardoned us a Debt of more than ten thousand Talents? Let all these things be duly considered and applied, that we may behold our Lord (by the Eye of Faith) standing upon the Cross; not only as a resolute Sufferer, but a glorious Conqueror, to the infinite and unspeakable Joy and Comfort of our Souls in this, and their infinite & eternal Happiness in another World. I have done with the first Part of our Saviour's Priestly Office, namely, the Satisfaction which he made, and the Ransom which he has paid for the Purchase of our Redemption here on Earth, which brings me to the  
2d. Branch of it, viz. his meritorious Intercession for us in Heaven. 
Christ our Highpriest intercedes for us in Heaven.  Jesus Christ our most merciful Lord and Saviour is now entered into the Heavens, where he is executing and administering his Melchisedekian Office, for the Interest and Benefit of his Church and People here on Earth; most especially in these two remarkable Instances. (1) By interceding for us. (2) In Blessing of us. And  
1st. Christ our faithful Highpriest, 
For the supply of all our Wants.  Intercedes powerfully with the Father, for the supply of all our temporal and spiritual Wants; that we may live comfortaby here, and be glorified with him eternally hereafter. And to this End, he is now presenting the Merits of his Blood, and Obedience to his Father's Acceptance; representing all the Wounds & Marks of his Sufferings; and pleading 'em in full Satisfaction, 
For the pardon of our Sins. Heb. 12.24 1 Pet. 1.2  for all the Sins and Offences which his Votaries have committed. The Blood of Christ supplicates in Heaven for Mercy and Compassion for us: And the sprinkling of it now, is as necessary for the Sanctification of Believers, as the shedding it upon the Cross was for the Salvation of them: For altho' one Drop of it might be sufficient to save ten thousand Worlds, yet it becomes efficacious only to those on whom 'tis sprinkled. This is that precious Blood which speaks better things to us, then that of Abel; and it has such a rinsing and cleansing Property in it, 
For sanctisying Grace  as to purify the Souls and Bodies of those who truly believe and apply it, from all the Contagion & Filthiness both of the Flesh, and of the Spirit. This only can render our Persons and Performances, Sacrifices and Services acceptable to God: So that when he beholds the Wounds and Sufferings of Christ, he will think nothing too dear for us.  
More particularly: That our Hearts may be truly affected with a real Sense of the Comforts and Benefits of his meritorious and powerful Intercession, 'twill be of necessary and important Use, to consider these following Instances of it. For  
(1) He offers up his own Prayers to God the Father for us; 
He offers up his own Prayers to the Father for us.  and stands like Aaron, (being truly sensible of our Wants, hearty zealous for, and extremely tender of our Welfare) with the Censer of his own Merits in his Hand to stop the Plague; and apply sovereign and saving Remedies to our wounded and languishing Spirits. He prays most affectionately, and incessantly for the Pardon of our Sins, for the pity and care of our Infirmities, 
Rom. 8.33 34. 1 Joh. 2.1. Heb. 4.14, 15, 16.  for the relief of all our Necessities, for the defence of our Persons, for victory over Temptations, for the Sanctification of our whole Nature, for our nearer Union with him and the Father, 
Joh. 14.16. Joh. 17.1, 2, 9, 15, 17, 20, 24.  even in this World, and for our future Glorification with him in Heaven, and that eternally. And this is our great Comfort and Happiness, that (if we be good Christians) his Prayers will be successful for us; and he will be no less concerned for his Votaries now, then formerly, for the Shepherd of Israel doth neither slumber nor sleep; 
Ps. 121.4.  but is the same merciful Intercessor for his Servants, yesterday, this day, and for ever. And as he prays effectually for us; So  
(2) He is graciously pleased to offer up all our Prayers and holy Performances to God the Father for us; 
And presents our Prayers to him. Tota congregatio Societasque sanctorum offertur Deo, per sacerdotem magnum. Aug. de Civit. Dei Lib. 10.  and Intercedes powerfully for their Reward, and Acceptance. All our spiritual Sacrifices; as Confessions, Petitions, Thanksgivings, Intercessions, voluntary Restraints, Self-resignations; all our seasonable Words and Actions, our pious Thoughts and Inclinations, our virtuous and gracious Dispositions, our Passions and Sufferings, are continually offered up, with all Earnestness and Importunity for their Acceptance, (by our compassionate & faithful Highpriest) at the Throne of God's heavenly Grace. And to encourage us herein tho' we sometimes fail in our Duties to God, or Man, and are drawn into Sin unawares, by Infirmity or Surprise, yet he pities and prays for our Pardon; 
1 Joh. 2.1, 2.  and (if we be humble and penitent) his redundant Merits will atone for the Pardon of our manifold Defects. And indeed, if we consider the many Slips and Infirmities we are daily guilty of, and the great Neglects even in our best Performances; 've needs of such a Highpriest, to intercede continually to the Father for us.  
But here we must remark, That Christ prayeth not for the World; not for those who are wilfully disobedient & impenitent, 
Joh. 17.9. Rev. 6.10 1 joh. 5.6  or who live in an habitual Course of Sin and Wickedness: But does rather deprecate the Father against those wretched Enemies of his Church, and Religion. And as this may be a Terror to the wicked and dissolute, so it may be the greatest Encouragement imaginable, to the conscientious and upright Christian. It must therefore nearly concern us, to be very prudent and circumspect in all our Duties both to God and Man; lest (by our Disobedience and Unbelief) we lose our Propriety and Interest in those merciful Intercessions and omnipotent Prayers, whereby (if we be faithful & obedient) 'tis impossible we should miscarry.  
(3) By his meritorious Intercession (if we comply with the recited Conditions) he procures us a free Access by the Spirit unto the Father, that we may present our Petitions ourselves, for all things we stand in need of, if we ask them in his Name: For 'tis by Christ only, 
joh. 16. 2●, 24, 26, 26 Rev. 8.3.  that we come with Boldness to the Throne of Grace, and have Admission into the holiest of all. And if our devout and earnest Prayers be sprinkled with his Blood, and perfumed by the Grace of his Merits and Intercession; we need not doubt of their Reward and Acceptance with the Father, for the sake of his dear Son. Wherefore, all our Prayers, Thanksgivings, etc. must be concluded (according to the Church's Prescription, which is grounded upon Apostolical Practice) in his Name. To whom be ascribed all Honour and Glory, now and for ever.  
Now, as Christ our most merciful Highpriest, doth powerfully and effectually intercede for us; for the Acceptance of our Services; and disposes us by his Grace, to pray successfully for our Selves: So  
2dly. 
He blesseth us. Ps. 84.11.  He does sanctify and Bless us both in our Souls and Bodies, with the Abundance of his Grace and Glory: For, he blesseth us in our many temporal, and spiritual Deliverances, from the Temptations and Tyranny of Devils and wicked Men. He blesseth us in turning away every one of us from our Iniquities; 
Acts 3.26  in sanctifying our whole Nature, by the lively Influence and Operation of his holy Spirit, and by the wonderful Effusions of his exciting, preventing, and restraining Grace; whereby he keeps us back from Sin, and makes us holy here, (as before) that we may be happy for ever. 'Tis very observable since our blessed Saviour's Exaltation, that his true and faithful Converts are far more expert in the Knowledge of Divine Mysteries, more religious and circumspect in their Words and Actions, more seraphic and affectionate in their Devotions: And those very Slips and Indiscretions they are guilty of, do seldom escape without some Regret and Reluctancy; and are therefore (doubtless) consistent with the Sincerity of their regenerate State. And that he will bless us immeasurably after this Life, is most certain and evident from holy Scripture: But we cannot yet comprehend the Degrees of that Blessedness; and therefore 'tis rather our Duty to Hope and wait for it with Patience, then by a wanton Curiosity, to pry too eagerly into that boundless and inconceivable Mystery. 
1 John 3.2 1 Cor. 2.9.   
Hitherto of the Intercessory Part of our Saviour's Melchisedekian Office, which he is now transacting in Heaven for us. Let us now apply this Point in two or three Instances. And  
(1) We have not an absolute Title to the Privileges of our Saviour's Mediation in Heaven for us; 
The Application of this Point.  for all the Promises of the Gospel (as 've noted at large in this Treatise) are Conditional: If we believe, we shall be saved; if we die with him, we shall also live with him; 
2 Tim. 2.11, 12, 13.  if we suffer with him, we shall also reign with him, etc. And (so on the contrary) if we deny him, he will also deny us, etc. Therefore, we are obliged by the Laws of that New Covenant which Christ's now mediating in Heaven for us; to believe, repent, pray, read, and meditate on the holy Scriptures; hear God's Word, receive the holy Sacraments, and endeavour to be sincere in all Duties both to God and Man: And that general Term of Godliness whereby we are rendered capable of the Blessings of this, and a future Life, does eminently comprehend all these; nor have we any real Title to the Benefits of Christ's Mediatorship in Heaven, but by our sincere Endeavour to observe and comply with these tolerable and easy Conditions. Besides there can be no Justification without Sanctification: For he gave himself for us, 
Tit. 2.14.  not only to redeem us from all Iniquity; but to purify unto himself a peculiar People zealous of Goodworks. 
Heb. 14.14 16.  Seeing then we have a great Highpriest that is passed into the Heavens for us, Jesus the Son of God, let us hold fast and adorn our Profession, by our strictest compliances with the Conditions; and our uniform Obedience to all the reasonable Commands and Constitutions of the Gospel. And therefore  
(2) We have sufficient Motives and Encouragements to persuade us to be vigorous and active in the prudent Conduct of our Lives in the ways of Religion, if we look back to the Premises: But besides, to enforce those Obligations, we have a Friend and Favourite in Heaven; who (being sensible of our Infirmities) is able and willing to present and recommend, 
Mat. 21.2, Mat. 7.72 8.  and (if they be seasonably offered) he will prevail for the comfortable Success of all our pious Endeavours. And what can be more argumentative, to persuade us to be faithful and diligent, in our most devout Attendance on all the Duties of Religion; then such a well grounded Assurance of the Success of our Performances, and the Acceptance of our Persons before God?  
(3) what returns of Love and Gratitude, do such wonderful Instances of Mercy and Bounty require from us? These are the last Overtures and Tenders of Grace and Mercy, which shall ever be made to the Sons of Men; and therefore to be embraced with the highest Regard, & most endeared Expressions of Love, Joy, and Thankfulness: But if we reject and trample upon, 
Heb. 1.2. and 2.1, 2, 3, 4. Heb. 10.26 27.  or neglect and undervalue these glad Tidings of our Peace; our other Sins will receive a mighty Aggravation, and our Gild will be hugely increased: Insomuch, that it had been comparatively well for us, if we had been born in India amongst Pagans, who never heard of Christ nor his Religion; rather than in England, where the Gospel has been publicly and purely preached for many years: And it shall be more tolerable for Sodom and Gomorrah at the Day of Judgement, 
Mat. 10.15  then for the dissolute and debauched Christian.  
Thus 've seen at large, that when the whole World was involved in the sad Catastrophe of Adam's Sin and Gild; and laid under the dreadful Decree & Condemnation to eternal Misery and Death: And when all the legal Sacrifices could not satisfy for the least Offence, nor procure a Minute's Reprieve from God's justly incensed Wrath and Vengeance: 'Twas in this great Strait that mercy interposed; and God was pleased to provide a Sacrifice worthy of his own Acceptance. A Sacrifice so pure and excellent in its own Nature, and so precious in its Value; as becomes every way satisfactory to God's Justice, and a sufficient Ransom for the Sins of the whole World. 've seen likewise the highest Proposals of Grace and Mercy, which could be offered to the Sons of Men; in that the eternal Son of God is pleased to intercede so effectually for our Pardon and Peace; and has put us into such a feasible Way of obtaining them; that nothing but our wilful Stubbornness can make us miserable. What remains now, but that we proceed by the Assistance of God's Grace, to the last Branch of Christ's Mediatorship: In which we have the assured Confidence, that he will preserve us in the Enjoyment of Peace; protect us from all the Enemies of our Welfare; and establish and confirm us in the Enjoyment of those temporal and spiritual Blessings, which he has purchased and prepared for us.   

CHAP. VIII. Of Christ's Kingly Office.  
THat Christ Jesus the righteous is invested with an absolute and  Power, to govern the whole World in General, and his Church and People in Particular, was the last thing I propounded to be discoursed of in this Treatise. Now, that I may the better inform the Judgements, and affect the Hearts of my Reader with the saving Knowledge of this necessary Point of Doctrine: I shall (for Methods sake) offer these four things to your serious and impartial Consideration.  
1st. We shall present you with some unquestionable Evidences of Christ's Kingly Power and Authority, which has been fully manifested to the World; and herein we shall consider, from whence this Right of Government is derived.  
2dly. We shall treat distinctly of the Administration of this Government; and inquire particularly how, over whom, and in what Instances he exerciseth his Dominion and Authority.  
3dly. We shall give you a Specimen of the several Benefits resulting from his supreme Power and Jurisdiction; which he does thus impartially administer for the Comfort and Happiness of his Subjects.  
4thly. We shall consider what Influence this excellent Doctrine should have upon the Lives and Practices of all Christians. Of all these severally, and in Order. And the  
1st. Imports, that Christ is an absolute King, and the supreme Monarch of all the Kingdoms of the World. 
Testimonies of Christ's Kingly Power. Ps. 2.6, 8.  Which may be fully evidenced. (1) From Scripture Testimony. The Psalmist is very express to this purpose. I will set my King (saith he) upon my holy Hill of Zion; and I will give him the Heathen for his Inheritance, and the utmost parts of the Earth for his Possession. Consonant to which, is that of the Evangelical Prophet Isaiah. 
Isai. 9.6, 7.  Unto us a Child is born, unto us a Son is given; the Government shall be upon his shoulder, and his Name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace: of the increase of his Government and Peace there shall be no end; to sit upon the Throne of David, and upon his Kingdom to order it, and to establish it with with Judgement and Righteousness, from henceforth, even for ever and ever. 
Ps. 45.7, 6.  Thy Throne O God (saith the Kingly Prophet) is for ever and ever, the Sceptre of thy Kingdom is a Right Sceptre; thou hast loved Righteousness, and hated Iniquity, therefore God even thy God hath anointed thee with the Oil of gladness above thy Fellows. And so he goes on through the whole Psalm, to exalt and magnify the Grace and Majesty of Christ's Kingdom. And that all the Prophecies concerning his Kingdom, are to be thus interpreted, is evident from the Writings of the Evangelists and Apostles. 
Zech. 9.9. comp. Mat. 2.45.  Tell the Daughter of Zion, behold thy King cometh unto the meek, etc. which is the compliment of that of the Prophet Zechariah, with many other parallel Passages to the same purpose, which would be needless to repeat. But besides, all the Works of Creation and Providence are ascribed to him, (as before;) and God the Father has given him all Rule and Authority: 
Mat. 28.18 Phil. 2.8. 1 Pet. 3.22.  For which end he raised him from the Dead, and set him at his own right hand; far above all Principalities and Powers, 
Heb. 2.9. Eph. 1 20, 21.  and every Name that is named, both in this World, and also in that which is to come: And hath put all things under his Feet, and gave him to be the Head over all Things to the Church. This is he of whom St. John makes mention, that he was clothed in a Garment dipped in Blood, 
Rev. 19.13 16. come. Isa. 63.2, 3.  (the Ensign of his Victory and Triumph over all his and the Church's Enemies) and his Name was called the Word of God; and he has on his Vesture, and on his Thigh, a Name written, KING OF KINGS and LORD OF LORDS. Many other Arguments and Authorities, might be added from Scripture, (if 'twere necessary) to confirm and illustrate this Point: 
joh. 1●. 37  But Pilate tho' a Heathen believed it upon his own single Testimony, (and may serve instead of many others) as appeareth by the Inscription set over him on the Cross; 
joh. 19.19  with the Sanction added, what I have written I have written.  
2dly. His Kingly Authority is asserted and confirmed, by the many strange and wonderful Miracles which he wrought: For he manifested his Power on Earth, in curing the Blind and the Lame, and all manner of Diseases; and in raising the dead Bodies of Lazarus, and many others at his Resurrection. He exerted it in the Sea, when he assuaged its Storms and Tempests, and walked on the Water without a Ship. He gave a Testimony of it in the Air, when he led Captivity captive; drew Principalities after him, and trampled upon them. And lastly, he exercised his Kingly Power in Hell, in his Conquest over the Devil, and all the infernal Furies: Who, in despite of all their Policy, Power, and Malice, were forced to confess that he was omnipotent; 
Act. 19.15  and therefore they must submit to his Jurisdiction.  
(3) We have the unanimous Consent of all pious and prudent Christians in all Ages, who have cheerfully submitted themselves to the Sceptre of his Kingdom: For they had their whole Dependence on his Power for their Safety; on his Wisdom for their Guidance and Direction; and on his infinite Merits and Mercy for their comfortable Living here, and eternal Salvation hereafter.  
But, as Christ our King is invested with an absolute and unlimited Power and Authority; so he has an unquestionable Right and Title to govern the whole World, and all the Creatures in it. And he holds this absolute Tenor of Empire and Sovereignty.  
(1) By Inheritance. 
Christ has an undoubted Right to this Office. Mat. 2.2. 1. By Inheritance.  This is clear from the Concessions of the Eastern Sages, who came so far to see him and do him Homage. And besides his Hereditary Power as the eternal Son of God, he was of the Royal Race, as Man. St. Matthew derives his Pedigree from fourteen Kings successively; and therefore his hereditary Title (as Man) to the Kingdom of Israel must needs be indisputable.  
(2) He has an absolute and unquestionable Right to his Kingdom, by Donation; 
2. By donation. Mat. 28.18 Psal. 8.7. Matth. 9.6. joh. 5.22. joh. 5.27. Mat. 16.27  and hence he derives his Power and Authority to rule and govern all things, to forgive us all our Sins, and to indemnify us from the Punishment of them; to pass Judgement upon Angels and Men, not only in what concerns his Kingdom of Grace here, but in determining their final Doom and Condition hereafter; and in the Distribution of Rewards and Punishments to the faithful, and disobedient.  
(3) He has obtained an absolute Right to govern all the Creatures, by Conquest: For he has spoiled all Principalities and Powers; 
3. By Conquest.  taken the Prey out of their Teeth; and in despite of the Power and Policy of Devils and wicked Men, the greatest Part of the known World have been reduced from their Heathenish and Idolatrous Superstitions in worshipping false Gods; and have cheerfully and voluntarily submitted themselves to be governed by the just Laws and Constitutions of his Kingdom.  
(4) He has a just claim to his Kingly Government by Purchase: 
4. By Purchase. Rom. 2.23 etc.  For when by our Sin and Rebellion against God, we had justly forfeited our Lives, lost our Freedom, contracted an universal Gild and Stain; and had not only deprived ourselves of all the Hope and Possibility of any future Comfort and Happiness, but were sentenced to Death; and as condemned Slaves and Villains bound over to everlasting Torments: When (I say) we were by our Sins plunged into this desperate and damnable Condition, 
1 Tim. 2.6 Act. 20.28. 2 Pet. 1.18  without the least prospect of Reprieve or Rescue: Then it was, that the eternal Son of God, (and our blessed Saviour) purchased our Peace and Pardon, by the Sacrifice of his dearest Life; and has hereby restored all his faithful Votaries to the comfortable Enjoyment of God's Grace and Favour.  
Hence 'tis evident, in all these several Respects; that our Lord Jesus Christ is the most absolute King of Kings, and Lord of Lords: A King, at whose feet all Prices and Emperors must cast down their Crowns; and a Lord, whose Authority supersedes the Power and Jurisdiction of all Earthly Princes and Monarches. They must all stoop to him, all Nations shall do him service. And thus much of the Original and Extent of our Saviour's Kingly Office. We pass forward,  
2dly. 
The Administration of Christ's Kingly Government.  To the Administration of his Government. But for the better understanding of this Point, we must consider the Government of Christ's Kingdom under a double Acceptation. And 'tis  
(1) Universal over all the Creatures; which the Schoolmen call the Kingdom of his Power: Whereby he order and disposes all things; and rules all the Creatures, visible, and invisible within this vast frame of the Universe: For he governeth the highest Heavens, and appoints the holy Angels his ministering Spirits, their several Offices and Employments. He rules the lower Orbs, causing Day and Night, Heat and Cold, Summer and Winter. He governs the Air, the Winds and Seas, Storms and Tempests, raising and calming them again, how, and when, and where he pleases. He rules the Earth and all the Inhabitants thereof; so, that those things which seem casual and contingent to us, are ordered and brought to pass by his determinate Council and Providence. He exerciseth his Power and Authority in Hell, overruling those unruly Powers of Darkness; keeping that disorderly Rout under a certain kind of Government, well known to himself, but inconceivable to us, or to them who are ruled by it. So, that from the glorious Angels, to the crawling Worms; from the highest Heavens, to the lowest Hell, all the Creatures are within the Sphere and Compass of his absolute, and indeed unlimited Jurisdiction. But  
(2) And more Particularly, He exerciseth his Dominion over the Church his Body, and every particular Member thereof. His Kingdom is founded in the Souls and Consciences of all true Believers; where he reigns by his Word and Spirit; directing them in the Ways of Godliness by his Grace, that he may dispose and qualify 'em for his Kingdom of glory. Which Government over his Church, is yet more particularly displayed and manifested, in these two remarkable Instances. (1) In the Guidance and Preservation of his, and the Church's Friends. (2) In the Confusion and Destruction of his, and her Enemies. And  
First, He exercises his Power in, and over his Church, 
1. In the Guidance and Protection of his Church. Rom. 2.16 1 Cor. 4 5  in the Guidance and Protection of his loyal and obedient Subjects. And though he sits at the right Hand of his Father in Heaven, yet he forgets not the Poor afflicted Members of his Church here on Earth. He rules men's Hearts, and sets up his Empire there; exciting 'em by his holy Spirit to be, and to do good; to avoid all things evil in themselves and of evil Report; whereby they may escape all the Mischiefs both of Sin and Punishment. He exercises his Power and Authority in making and repealing Laws; and passes Judgement upon what's expedient and lawful, or unnecessary and unlawful, as seems best to his , yet unerring Wisdom. 
Acts 17.31  He remits and retains Sins, and has an absolute Power to execute Judgement upon all Creatures; before whose impartial Tribunal we must all shortly appear to receive our final Doom, when neither the Secrets of Men, nor the Counsel of the Heart shall escape his Scrutiny. 
1 Cor. 3.13, 15.  He rules his people by his holy and just Laws; and enables them by his Grace and Spirit, to comply with, and obey them. He protects his Votaries from the Tyranny of their domineering Lusts and Passions; and preserves 'em from the conquering Power and Prevalence of all Temptations. He supports them under, and comforts 'em in all the Pressures and Afflictions of this Life; and at the last, crowneth them with an absolute Conquest over all his and their Enemies.  
Yet here we must note, That his Church and People have their tristia, as well as lucida Intervalla: For by his Counsel and Providence, the Tyrants of this World, (as the proud Assyrian, etc.) become Ministers of his Justice; Rods and Scourges to chastise his People, and reduce 'em to Obedience. And this is most signally remarkable from the Annals of the Church: For there was never any Religion in the World so severely persecuted as the Christian; nor did the Devil and wicked Men ever confederate so strongly against any Sect of religious Professors, as they have done against those who professed the Doctrine of Christ: And if all the Engines and Methods of Cruelty (as Fire, Faggot, the Teeth of wild Beasts, Racks, Wheels, Gibbets, Grid-irons, etc.) could have destroyed all the Primitive Christians) our Religion had long ere this been banished out of the World.  
But Christ has always hitherto, and ever will interpose his Power and Goodness, in the Rescue, and Defence of his Church and People. 
Psa. 2.4.  He that sits in Heaven will laugh his Enemies to scorn, and protect his obedient Subjects; so, 
Mat. 16.18  that neither the Gates of Hell nor all the Atheists, Apostates, and Heretics on Earth shall be able to prevail against 'em: For, he will ever bless the righteous, and with his loving kindness will he compass them, as with a Shield. And whom Christ is thus pleased to rule and protect, on them he bestoweth infinite Rewards: For the Lord giveth Grace and Glory; and no good thing will he withhold from them that walk uprightly. 
Psal. 84.11   
Thus Christ our King governs us here by the wisest and best Laws; and protects and defends us from all our Enemies of all sorts: And he will in his own good Time, raise us from a mortal to an immortal State, full of Glory and Blessedness. But as he manifests and administers his Kingly Power in the safe Conduct and sure Defence of his loyal and loving Subjects. So  
Secondly, 
2. In the Confusion and Destruction of his and her Enemies.  He administereth and dispenses it to the Confusion and Destruction of his and his Church's Enemies. This is a most evident matter of Fact; and we may be confirmed in the Belief of it, if we consider the Plagues of Egypt, the Destruction of Pharaoh and Amalek, the Subversion of the five Kings who were slain with Hailstones, the blindness and Destruction of the Sodomites, and the total Subversion of the Jews, (though formerly so dear to him) when they turned Rebels against him. Besides, we have an account of the most infamous Deaths of Herod, Alexander, Judas, Simon Magus, Julian the Apostate, and many other notorious Idolaters and Heretics; who being professed Enemies to his Religion and Government were most miserably destroyed. And tho' the Kings and Tyrants of the Earth be never so high and mighty, yet Christ our King is greater, and more powerful than they; and his Dominion superior to all the Princes of the World. 
Rev. 1.5. and 17.14  For as he has hitherto, and ever will infatuate the Counsels, and baffle all the Plots and Hostilities of all his, and our temporal Enemies: so he will countermine and defeat all the Projects, Stratagems, and Conspiracies of the Devil, Sin, and Death, our Spiritual Adversaries: For he will reign till he hath put all the Enemies of his Kingdom under his Feet. 
1 Cor. 15.25.   
Yet here it must be considered; 
The Enemies of Christ's Kingdom destroyed by Degrees.  that the Temporal and Spiritual Enemies of Christ's Kingdom must not be destroyed all at once; but successively and by Degrees. The Church of God is but now in her Progress to the highest State of Perfection; and Christianity is yet in her Travel towards our heavenly Canaan; in expectation only, and not fully entered into its eternal Rest. We read and do believe, that many wonderful Works and Miracles were done by our blessed Saviour whilst he sojourned on Earth; but he has accomplished far greater since his Departure: For, he is daily bringing more Sheep into his Fold, and sending out more Labourers into his Vineyard; to make the Harvest of the Gospel still more and more plenteous: Our Religion (ever since its first Plantation) has been in its Pilgrimage, travelling from one Country to another; from Asia to Africa, from Africa to Europe, from Europe to America: And he still leads Captivity captive, and sooner or later, he will conquer the whole World with the invisible Power of his Word and Spirit; and all the Nations of the Earth shall submit (by degrees) to the Sceptre and Authority of his Kingdom. 
Psal. 2.8.  In a Word, he will, and does defend and protect us from the Power of Satan, and Prevalence of our own Lusts; unless we desire to become their voluntary Slaves and Vassals. They may indeed now and then tempt us to Sin, for the Probation and Improvement of our Graces; but we are all free Agents, and Christ has put us into a capacity (if we please) not only to resist, but to conquer and subdue them: And therefore if Sin, and the Devil get the upper hand and lead us Captives to Condemnation; 'tis not imputable to any impotency in the Administration of Christ's Government, but to our own Obstinacy and Cowardice: We are not, because we will not be happy. We proceed.  
3dly. 
The Benefits resulting from Christ's Kingly Government.  To the Benefits which flow from the Powerful Administration of Christ's Kingly Office: Of which take this following Account. Now it must be extremely happy for us Christians, that we have such a King, and live under the gracious Influences of that excellent Government, which I have described to you in several Particulars. As  
(1) In respect of his Abilities: For 'tis said prophetically of our King, I have laid help on one that is mighty, 
Ps. 89.18.  and I will make him my first born, higher than the Kings of the Earth. Some indeed have a fit Capacity to dispose, but want Power and Ability to put their just Laws in Execution, for the Peace and Benefit of their Subjects. Others have Power more then enough, but want Wisdom and Discretion to contrive and manage the Affairs of Government: But 'tis said of our King, 
Colos. ●. 19  that it pleased the Father, that in him should all fullness dwell; Fullness, (in the abstract) both of Wisdom and Power, that he might dispose and order the Concernments of his Government, for the Peace and Benefit of his People. Earthly Princes may make their Subjects great, but they cannot make 'em good: But such is the Power of our absolute and supreme Monarch, that he makes his Dependants first good, and then great; he makes them gracious here, and eternally glorious hereafter. For, when he ascended on high, he led Captivity captive, 
Eph. 4.8.  and gave Gifts unto men; and the Doors of those heavenly Treasuries are still open to his Votaries and Servants. He distributes Grace in proportion to their modest Desires and Necessities; his holy Spirit leads them into all Truth; inspiring them with Love, Peace, Patience, Perseverance, Joy in the Holy Ghost, and all other needful Graces which may qualify 'em for Heaven, and make them glorious and happy for ever.  
(2) The Government of Christ's Kingdom is Monarchical, the very best of all Constitutions; in which, there's an absolute Concurrence of all Power, Wisdom, and Righteousness, without any Corruption or Diminution: For, as Christ is the Power of God, 
Psa. 45.6.7  and the Wisdom of God, so the Sceptre of his Kingdom is a right Sceptre; a Sceptre of Equity, and a Rod of Direction, say some Translations. And as he lays his Commands on his Subjects, so (which is peculiar to the Subjects of his Kingdom only) he gives them Directions, and furnishes them with Abilities to comply with, and obey all his Commands and Institutions. Besides, this Monarchical Government of Christ has these special Privileges to distinguish it from all others. (1) 'Tis Universal: For he is the Head of the whole Body; he rules the Church Militant, and the Church Triumphant; us, who are here, and those who are gone to Heaven before us. (2) 'Tis Spiritual, he sets up his Throne in the Souls and Consciences of Believers and does there effectually conquer and subdue all his and their Enemies. (3) 'Tis Perpetual; which is the greatest Privilege, and best Property, that a well constituted Government can be capable of: For he ruleth by his Power for ever. All earthly Governments have been, and are subject to many Alterations, and Revolutions: Not only from one Person to another, but from one kind of Government to another; and 'tis very uncertain how long we may continue, either under this Person or Form of Government under which we live. But the Polity of Christ's Kingdom, as well as his Person are unchangeable: For 'tis constituted and established by such an unerring Wisdom, that a better cannot be devised nor desired; and 'tis supported by such an invincible Power, that all the Grandees on Earth, and in Hell shall never be able to destroy nor dissolve it: 
Luk. 1.32.  Upon the Throne of David, and upon his Kingdom shall he sit for ever, to order and establish it with Judgement and Justice, even for ever and ever.  
(3) Christ our King has made an eminent Provision for the Weal and Safety of his Subjects: For he gives them the Assistances of the holy Angels in Heaven, and of his Ministers and Pastors on Earth: By whose Ministeries, and the concurrences of his Grace, we are supplied with a sufficiency of Wisdom to make us Wise; of Holiness to make us Good; and Righteousness to make us Just: He affords us a sure Protection, liberal Maintenance, and unspeakable Rewards, for those little Tributes and Fealties of Service which we pay him. In a word, his loyal Subjects can want nothing which may be requisite for their Support and Convenience in this Life: But if they should be at any time straitened, by the want of these, he will enrich them more abundantly with spiritual and eternal Blessings. Let them but hold out a while with Patience and Perseverance in well doing; and they shall have Kingdoms and Sceptres put into their Hands, and Crowns set upon their Heads, as Ensigns of their everlasting Triumph.  
(5) and last, It may be added as a considerable Benefit and Privilege of Christ's Kingdom; that Satan's Power (as before) is dashed in pieces, and we are safe under the defence and Protection of this mighty Monarch. The other Enemies who oppose his Authority, and do disease and trouble us, are Atheists and Infidels without, and Heretics and Apostates within the Church; and all these Adversaries have no small Advantage against us, from that innate Corruption and Concupiscence in our own Bowels: but all the hurt that Christ our King will suffer them to do us, is only by some faint Encounters (now and then) to try and advance our Graces, and prove our Integrity. And tho' that last Enemy Death may be a present torture; yet cannot deprive us of that Bliss, which shall certainly be the Reward of all his Subjects in another World: For these Oppositions will rather further than hinder us in our Journey, and bring us perhaps sooner however with greater safety) to the Haven and Happiness where we would be. We go on to the  
4th. 
The Application of this Point.  and Last Particular. Which is to make some practical Improvement of this Point, by way of Application. And  
(1) Seeing that Christ our King is advanced to this high and honourable Office: We are obliged (both in Duty and Interest) to pay that just tribute of Fear and Homage, of Love and Obedience, which is most deservedly due to so great, and so good a Monarch. And we are under the greatest Obligations to be most exact and uniform in our Services to him, since the very Angels in Heaven, and all other Creatures do not only acknowledge his Sovereignty over 'em, but do (in their several Capacities) send up Acclamations of Blessing & Praise unto him. Therefore, since we live under the happy Aspect, and most benign Influences of Christ's most admirable Government, let us renounce all other Powers and Interests whatsoever, if they come in Competition with him; and account of them as the most mischievous Enemies of our Peace and Safety: for Christ will admit of no Rivals; we cannot serve him and Belial, 
Mat. 6.24.  God and Mammon. When we obey others, it must be in Obedience and Subserviency to him. When he commands all other Obligations are superseded, which are either opposite to, or interfere with the Laws of his Government. 
Luk. 14. 3●  He is absolute Lord and King over all, and therefore must be obeyed and reverenced by all. Let us therefore cheerfully submit to the safe Conduct of his Heavenly Government; & be sincerely obedient to all his admirable Laws and Constitutions whatsoever: That his Majesty, Power, and Wisdom may be for us, and not against us; rather for our Support and Comfort, than our Confusion and Destruction. 
Psal. 2.11, 12.  Serve the Lord with fear, and rejoice unto him with reverence; kiss the Son, etc.  
(2) Our Obedience and Subjection to the Laws and Constitutions of Christ's Kingdom, may be further enforced, by considering the extreme Danger and Hazard those Rebels run upon, who hold out any disloyal Fort; or encourage their Lusts and Appetites to war against him: For, who can conceal his Sins from Christ's allseeing Eye; or withstand the  Power of his Justice and Vengeance, when he is angry? Besides, how inconsistent would it be for any Christian to dishonour him in his Practice, whom he has so often acknowledged to be his Lord? And how shall he be able to answer it to God and his own Conscience, if he should deny him, to whose Person and Government with repeated Vows in both Sacraments, he has so often and solemnly promised Fealty and Subjection? What a terrible sight then must it needs be to the Wicked to behold him (whom they have so often pierced and crucified afresh by their almost infinite Transgressions) sitting upon the Throne of eternal Majesty, 
1 Cor. 5.10  and to have their most irreconcilable Enemy their Judge? But what infinite Terror and Astonishment shall seize their desperate and distracted Spirits, when that Judge (who came into the World, and was so extremely desirous to save 'em, but they would not) shall pronounce the dreadful Sentence, Depart ye cursed, etc. And these mine Enemies that would not that I should reign over them, 
Luk. 19.27  take them bring them hither, and slay them before me. But on the other hand  
(3) The Consideration of Christ's Power and Sovereignty over us, will conduce much to the Interest and Satisfaction of all his obedient and loyal Subjects: For we are so happy under the gracious Administration of this Government, that all things are lawful to be done by us, which are not mischievous and unprofitable to us. All his Commands Counsels, Administrations, Chastisements, etc. are in some Respects beneficial to us; either in the Life which now is, 
1 Tim. 4.8  or will be so in that which is to come.  
And indeed, the dutiful Subjects of Christ's Kingdom are the only free Men in the World: 
jam. 1. 2●  Because they are the Masters of those turbulent and unruly Passions, which confine the Wicked to a worse slavery than that of Egypt. Besides, 'tis very considerable, that the King whom we serve is no respecter of Persons; 
Luk. 1.48. job. 24.19.  but has an equal Regard to, and Kindness for the meanest, (if they be holy and virtuous) as the greatest of his Subjects. We are all not only his Workmanship by Creation, but the Purchase of his dearest Blood by Redemption: and therefore without any Note of Distinction, he gives all true Believers indefenitely, the Title and Character of Friends and Brethren. 
1 joh. 3.1.  Why then should poor Men be dejected at the narrowness of their Fortune, and the meanness of their Condition? If they will but endeavour to be good Christians, they are the Friends and Brethren of Christ, which is the greatest Preferment and Dignity in the World: All Crowns, Sceptres, Kingdoms, Honours, Estates, costly Apparel, numerous Attendants, and the like, are but trivial and sordid things, compared with the Dignity and Immunities of this Relation: for the Apostles did glory in this, more than in all things besides: Were willing to endure the greatest Fatigues, and undergo the most painful Drudgeries, that they might gain Christ. And therefore, whosoever is not prepared in his mind, to quit all his Interest in this World, rather than disobey or deny him, shall be rejected, as a Traitor and Rebel to his Kingly Office and Government. But  
(4) If we do but cheerfully and obediently submit to his Authority, and the gracious Conduct of his admirable Government, we need not fear the want of any Good, or the trouble of any Evil: For he has not only a sufficiency of Power and Authority, and therefore able: 
2 Tim. 2.11, 12. Rev. 3.21.  but of Mercy and Goodness, and therefore willing to protect us, and provide for us. Nor have we cause to be afraid of any thing but God; and what can there be in the World to disease and disturb us? Christ (as we have seen) has obtained an absolute Conquest over Devils and wicked Men; and tho' they should be too hard for us, yet he's too strong for them; and we shall be more than Conquerors too, if we believe in and obey him. 
Act. 7.55, 56.  This was St. Stephen's Asylum in a Shower of Stones, nor could any thing discourage him in the Conflict; because he saw Christ standing at the right hand of God, ready to deliver him out of his Enemy's hands, and receive him into Glory.  
Are we afraid of Sufferings? Here is a certain Remedy at hand; believe in Christ, and he will not only become our King to protect us, but our Advocate to save and exalt us in due time. Are we under a suspicion of Want? Our King's the Proprietor of the whole Universe, and the Dispenser of all good Things, which pertain to Life and Godliness. Are we afraid of any future Events? All the Concernments of this World are disposed of, and managed by his gracious and wise Providence; and in his Book are all our Members written. Let our Condition then be what it will, if we be sincerely religious, (as all the Subjects of Christ's Kingdom are) our Hopes may be buoyed up with this assured Confidence, 
Rom. 8. 2●  that all things shall cooperate for our good: And if Christ be for us we are safe, tho' the whole Fraternity of Devils & wicked Men should conspire against us.   

The Close.  
've seen what excellent things the Son of God has done for us already; and (if we be not wanting to ourselves) we cannot fail of being eternally happy, under the gracious Influences and Conduct of his admirable Government. We lie under most pressing and infinite Obligations then, to submit ourselves entirely to the Guidance and Protection of so great a Lord; who bears to us the Bowels of a Man, and the tenderest Compassions of a Brother. 've enforced all these Obligations to Holiness of Life, and newness of Obedience, by our Vows and Covenant in Baptism; we repeat them frequently in the Lord's Supper; and do oblige ourselves still more and more by our renewed Choices and Promises, in every Duty of Religion: And we have in all these, and many other Instances, devoted ourselves, our Souls and Bodies entirely to his Service. How should we then, (in Conformity with the Design of this Treatise) make it the Scope and Aim of all our Desires and Endeavours, to be where Christ our great Prophet, Priest, and King is. And since he is gone to Heaven, to prepare a Place for us; 
joh. 14. 3●  let us make it the Endeavour and Business of our whole Lives, 
Phil. 3. 2●  (according to the Rules laid down in this Book) to dispose and qualify ourselves for that Place. By which means we may not only live comfortably here, and solace ourselves with the Peace of a good Conscience, in doing the Duties of our Christian Calling; But after this painful Life ended, we shall have the most perfect Consummation of Grace, in the possession of the Rewards of eternal Glory and Bliss. Which God of his infinite Mercy grant unto us, for our blessed Saviour's sake. To whom with the Father, and the Holy Ghost, be ascribed by us, and all the World, Blessing, and Glory, and Honour, and Power, and Thanksgiving, for ever and ever.  
Amen.    

A Morning Prayer for Families.  
O Most Glorious and Eternal Lord God, the Father of Mercies, and the God of all Consolations! thou art greatly to be feared in the Assembly of the Saints, and to be had in reverence of all that draw nigh unto thee. We thy unworthy Servants desire with all Humility to acknowledge our immediate Dependence upon thee: for by thy Power we were made, by thy Wisdom we are governed, by thy Goodness we are provided for, under thy Dominion we live, and we own unto thee all that we have in this World, or hope for in the next.  
And yet alas! we have made very unsuitable returns unto thy Bounty: For we have violated all thy just & reasonable Commands, not only by our mistakes and indiscretions, by our sudden, secret, and unobserved Sins; but we have set at naught and trampled upon thy sovereign Power and Authority, by our open, voluntary, deliberate, and actual Transgressions; to the dishonour of thy glorious Name, the scandal of our holy Profession, and the great increase of our shame and sorrow. Besides, such is the ignorance of our Minds, the stubborness of our Wills, and the unruliness of our Affections, that we have been either wholly negligent about, or careless and trifling in the performance of those incomparably pleasant Duties of our holy and excellent Religion: Whereby, much of our precious Time has been wickedly misspent, either in sinful Recreations, or Idleness and Vanity. And to increase and aggravate our Gild and Punishment, we have sinned against many Judgements and Mercies, Vows and Resolutions, the Light of thy holy Spirit, and the many checks and convictions of our own Consciences: by all which, we have made and judged ourselves unworthy of eternal Life.  
Wherefore holy Father, we might justly expect the severest Resentments of thy Wrath and Vengeance, in the most due and deserved Punishment of all our Sins: But thou art a God of Mercy, and with thee is plenteous Redemption; thy Promises are full in Christ Jesus to truly humble and penitent Sinners: We come with boldness therefore to the Throne of thy heavenly Grace, most humbly begging the Aids of thy holy Spirit; that with a deep Sorrow and hearty Contrition, we may steadfastly bewail all the Sins and Offences of our past-lives. Increase our sorrow, and detestation of 'em still more and more: Remove far from us all Security and Presumption, Impenitence and unbelief, and all the sad Remains of Apostasy and Disobedience; and if it be thy gracious Pleasure deliver us from temporal Punishments, however from eternal Death.  
But since there's no hope of Mercy and Forgiveness, whilst we continue in the Ways of Sin and Irreligion which lead to Hell and Damnation; let the sense of our Vileness prevail with us to forsake and abandon all our Sins; so that we may never return to them again with any consent, delight, or approbation. Forgive we pray thee whatever we have done, spoke, or thought amiss; bury all our Iniquities in the bottomless Ocean of thy own Mercy and Forgetfulness, and our Saviour's Blood; and for the sake of his infinite Merits, deliver us from the Gild and Pollution, the Dominion and Punishment of all our Offences.  
Lift up our Hearts we pray thee, above all the little and empty (yet alluring) Trifles of this vain and transitory World: Affect our Souls with a true and lively sense of our Duty and Dependence upon thee. Restore and renew in us that Health and Comfort, Joy and Peace, Freedom and Strength, Knowledge and Integrity, by the Righteousness of the second Adam, which we forfeited and lost by the Fall and Disobedience of our first Parents. Improve and cherish still more and more, those holy Resolutions of Growth and Perseverance in all Wisdom and Goodness; that neither Life nor Death, good Report nor bad Report, may obstruct our Obedience, nor separate us from thy Love. Conduct us safely through all the Changes and Varieties of this troublesome Life in Peace and safety; and dispose and qualify us with such a holy and innocent Frame and Temper of Mind and Spirit, that we may live with, and enjoy thee for ever.  
Send forth thy Light and thy Truth, and enlighten we beseech thee, all the dark Corners of the Earth, with the bright Beams of thy glorious Gospel. Bless more especially all Estates and Conditions of Men, in the Communion of thy holy Catholic Church: But we entreat thee more particularly for the increase of true Wisdom and Godliness in the Churches of these Kingdoms: We confess O Lord thou mightest justly remove thy Candlestick from us, and give it to a People more deserving than we; but as thou hast been pleased to magnify thy Mercy hitherto in the wonderful Defence of our Persons, Religion and Government, notwithstanding the malicious Designs and wicked Contrivances of those fierce, fiery, and politic Spirits, who have ill will at our Zion: So, continue we beseech thee, the present Establishment in Church and State, with a Blessing upon both, to us and our Posterity for ever. Remember not against us our manifold Provocations, neither suffer the Plagues of Atheism and Apostasy, Heresy and Schism, Sedition and Rebellion to shake the Foundation, or interrupt the Public Peace and Tranquillity of this excellent Government: But unite us all to thyself in the Bonds of true Faith and Hope, and in brotherly Love and Charity one to another.  
To this End, we entreat thee for the Health and Preservation of the King's most excellent Majesty, James the Second, etc. and all the Royal Family; bless the whole Clergy, but him especially whom thou hast appointed to watch over us in this Parish; together with all the Nobility, Gentry, and Commonalty of this Realm; that they may all become active Instruments for the Advancement of thy Glory, the Safety and Preservation of the King's Person, Honour, and Interest; and for the Comfort and Benefit of all his truly loyal, peaceable & obedient Subjects.  
Visit we pray thee with thy Grace and Blessing, all our Relations, Friends, and Benefactors; forgive the Injuries committed against thee and us, by all our Enemies: Comfort and Support all distressed Persons, with the steadfast Belief of, sure Confidence in, and a patiented Submission to thy divine Will and Wisdom in all Straits and Sufferings whatsoever.  
And now O Lord, we return thee most humble and hearty Thanks for all those temporal and spiritual Blessings, which make the time of our short abode in this Life more easy and comfortable to us: But let our Souls for ever love & adore, admire and praise thee, for thine infinite Goodness & Bounty in sending thine own Son from the highest Region of Bliss, to take our Nature upon him: Who (submitting to all the Indignities of a sorrowful Life, and the Injuries and Tortures of a painful and accursed Death) has not only delivered us from the dreadful and damning Effects of our Sin and Disobedience; but puts us thereby into an undoubted Capacity of being said; appointing the Use of such Means, and affording us those most powerful Assistances, whereby we may live comfortably here, and be happy for ever.  
We praise thee more particularly, for the Safety and Refreshment of the Night past; and since thy Providence has blessed us with the Light of another Day, keep our Souls and Bodies we beseech thee pure and undefiled; and enable us to employ it, and the whole residue of our Lives to thy Glory, and the real and mutual Benefit of of ourselves and others: So that after the few Days and Nights we have to pass in this World, we may be happily translated from the short and troublesome Enjoyments thereof, to the ravishing and immutable Pleasures of a future and better Life. Grant these our most humble Supplications, and what thou seest further needful and convenient for us we sincerely beg at thy hands, for the Merits of Jesus Christ the righteous; in whose holy Name and Words we pray unto thee,  
Our Father, etc. The Grace of our Lord Jesus Christ, etc.   

An Evening Prayer for Families.  
O Lord, the Almighty Creator of the World, and the merciful Redeemer of Mankind, who seest our down lyings and uprisings, and to whom the Darkness and Light are both alike. Thou art a God of Infinite Purity and Holiness, nor can any thing be added to thy admirable Perfections and essential Glory, by us or any of thy Creatures: for thou reprovest thy Angels of Folly, and the Heavens are impure before thee; much more might the sense of our wretched Estate and Condition make us justly ashamed and afraid to offer unto thee any Sacrifice; yet in great Mercy to our Souls thou hearest Prayer, and thy Power and Goodness are every where manifest in the visible Administrations of thy Providence. We beseech thee therefore to accept of this Evening Oblation of our Souls and Bodies, which we desire with all Humility to present a holy, living, and acceptable Sacrifice unto thee, through Jesus Christ.  
We do confess O Lord, and in great bitterness of Spirit lament and bewail our detestable Impiety, Unworthiness, and hardness of Heart; in that we have wilfully trampled upon thy Sovereign Power and Authority; by violating and transgressing thy just and reasonable Commands, rejecting all the bountiful Tenders of thy Grace and Mercy, and obstinately despising the Riches of thy Forbearance and long suffering Patience which should lead us to Repentance. But thou hast graciously spared us hitherto when we deserved Punishment, and in the midst of Judgement thinkest upon Mercy. Wherefore O Lord, thy Mercy is our Sanctuary, and unto thee do we fly for Succour. Let the sense of our Vileness possess us with an holy Indignation against ourselves; and give us Grace to look back upon the Offences of our former Lives with that horror and regret, hatred and detestation, that neither our vile Lusts, the illusions of Satan, nor the alluring Enticements of this vain and transitory World may prevail with us to neglect the great Concernments of Eternity.  
And for the perfecting of our present and future Happiness, we beseech thee O heavenly Father to be gracious and merciful unto us in the forgivenness of all our Sins. Pardon the vanity and impurity of our Thoughts; the sinfulness of our profane, idle, and impertinent Words; and the Impurity, injustice, and Impiety of all our Actions. Purge our whole Nature from the Stain and Pollution of the Old-man; not only from grosser presumptuous Sins, but even from our private Slips, and more secret Corruptions. Sanctify us throughly by thy holy Spirit and we shall be clean, wash us in thy Son's Blood and we shall be whiter than Snow: Bless all our Endeavours of Reformation; and let the redundant Satisfaction of our meritorious Advocate and Intercessor prevail for our Release and Rescue, for thy Grace and Acceptance.  
Fix our thoughts, our hopes, and desires on Heaven and heavenly Things. Make us watchful over our Ways, and enrich our Understandings and our Wills with the love of Goodness and Knowledge of thy Truth. Mortify and subdue all our lustful Appetites and Passions by the Operation and Prevalence of thy Grace; that we may submit ourselves entirely to the gracious and safe Conduct of rectified Reason and Religion. And to this end, we beseech thee strengthen our Faith, confirm our Hope, and give us a daily increase of Charity; that we may serve thee sincerely, fervently, and constantly, in Righteousness and true Holiness all the days of our Life. Enable us to increase still more & more and persevere in all the Instances of Piety & Virtue; that by adding Strength to Strength, and one degree of Grace unto another, we may have acomfortable Wellbeing in this Life, and in the World to come Life everlasting.  
We implore thy Mercies also for the Peace and Happiness of all Mankind. Bless thy Church universal, but more especially that part of it to which we stand so nearly related in these divided Kingdoms of great Britain, and Ireland. Remember not O Lord, our crying Sins, nor the Iniquities of our Forefathers, whereby these Nations have been involved in Blood and Ruin, and do still cry aloud against us for Vengeance: But out of the Bowels of thy tenderest Mercy, and for the sake of our Compassionate Redeemer, let thy heavy Wrath and Judgements be turned away from us.  
Bless our gracious Sovereign, and all the Royal Family; endue him with the Spirit of Wisdom and sound Judgement in thy Fear, and make him successful in all his Undertake, for the Advancement of the true Honour and Interest of the established Religion, his Subject's Peace, and his own Safety; Give a plentiful Portion of thy Grace and Spirit to all the several Stewards and Dispenser's of thy holy Mysteries; whether they be Arch-Bishops, Bishops, or other subordinate Priests and Deacons: but more particularly to him, whom thou hast entrusted with the more immediate Care and Inspection over our Souls in this Parish: Enable them to feed their Flocks with true Wisdom and Knowledge; that after a plentiful Conversion of Sinners from the Error of their Way, they may shine like so many Stars in thy Kingdom and Glory for ever and ever. And let the same holy Spirit we most humbly beseech thee, sanctify and direct all the King's Councillors, Judges, Magistrates, and Ministers whatsoever; that they may be all faithful and zealous in their several Stations and Callings, for the Maintenance of thy true Religion, the Encouragement and increase of Piety and Justice, and brotherly Love and Unity amongst us.  
And now O Lord, as we have prayed unto thee for the supply of all temporal and spiritual Wants; so we beseech thee to accept of the hearty Return of our most affectionate Praise and Thanksgiving, for the abundance of thy Grace and Mercy vouchsafed to our Souls and Bodies. We bless thee for our Creation, Preservation, and manifold Deliverances from Temptation, Sin and Danger; for all the comfortable Motions of thy holy Spirit, and the blessed effects thereof in our Lives and Actions; for our Health and Liberty, Peace and Prosperity: But above all, let Heaven and Earth praise thee, for thine infinite Love and Compassion to our miserable Nature, in the Incarnation of our Lord Jesus Christ; and herein we praise thee more particularly for his Merits and Intercession, his Doctrine and Example, the benefit of Repentance and promise of Pardon; for thine unwearied Patience, and passionate Entreaties to save us from Sin and Ruin: for all the blessed Opportunities of Grace and Mercy in this Life, and the assured hope of a blessed Immortality in that which is to come.  
Finally we beg the Assistance of thy good Providence, which hath watched over us, and preserved us this Day, to defend us this Night also. Refresh our wearied Bodies with comfortable Rest and Sleep, and keep our Souls and Bodies from the Violence and Malice of the Spirits of Darkness, from all evil Accidents and illusive and filthy Dreams: So, that if thy good Providence bring us to the Enjoyment of another Day, we may serve thee fathfully and sincerely; both in the business of our Callings and Religion. Take us not out of this World we pray thee, till thou hast disposed and qualified us for the happy and eternal Enjoyment of a better; and let thy merciful Kindness be our Support and Comfort in the whole remaining part of our Lives. In confidence whereof we recommend ourselves & Ours to thy gracious disposal in Christ Jesus; in whose most holy Name, and prevailing Words we beseech thee to hear us,  
Our Father, etc.   

A Morning Prayer for a Private Person.  
O Most merciful and gracious God, the Fountain of all goodness and blessing, of life and peace, of plenty and pardon; thou art greatly to be feared and had in reverence of all that draw unto thee: Wherefore I humbly beg the assistance of thy Grace at this time, to sanctify and enliven my Devotions; that I may pray with the Spirit, and pray with the Understanding also.  
For I must confess O Lord, to my great shame and sorrow, that I am a most vile and sinful Creature, less than the least of all thy Mercies, and liable to the severest of thy Judgements: All the Powers and Faculties of my Soul, and Members of my Body are polluted with the contagion and filthiness of Original Sin; I am clothed with Iniquity as with a Garment, and my Transgressions are gone over my head like a sore burden too heavy for me to bear. I have sinned in every Circumstance, in every Condition and Employment of my whole Life; not only in my youth and days of ignorance, but in my more discerning and riper years: Insomuch, that there are few sins which I have not either actually committed, or at least been inclined to, to the great increase of my present Misery, and future Condemnation. 
* Here mention your partitular sins, as  Besides, vile Creature that I am, I have been so miserably entangled in the snares of Sin and Wickedness, as to be hurried on, either to the wilful neglect of the Duties of Religion, 
† Here confess your particular Omissions of, and Failings in Duty.  or those I perform, are done with so much indifference and formality, hypocrisy and distraction, coldness and indevotion, that even my Prayers and other religious Performances are not seldom turned into sin: And to render all my Transgressions out of measure sinful, the guilt of 'em has been hugely aggravated and increased, 
‖ Here consider the circumstantial Aggravations, as when: how often, where, etc.  by the Commission of 'em from time to time, against the clearest Convictions of thy Word and Spirit, & the Testimony and many checks of my own Conscience; notwithstanding my many solemn Vows, and Resolutions to the contrary.  
Wherefore holy Father, thou mightest justly enter into Judgement with me, and if thou shouldest be extreme to mark what I've done amiss, I should not only be of all Men, but of all Creatures the most miserable: But with thee is mercy and forgivenness, and because thy fatherly Compassions fail not, therefore I am not consumed; thou passest by the Transgressions of thy Servant, and retainest not thine Anger for ever.  
Let the abundant Merits of thy Son and my most merciful Redeemer, make a full and satisfactory Atonement for the Sins and Offences of my whole Life; and for his Righteousness sake, deliver me I beseech thee from the Gild and Stain, and from the Power and Punishment of all my reigning Lusts, which I have hitherto indulged, and cling about me. 
* Here mention the Sins to which you are most inclined, and pray earnestly against them.  Enable me to subdue and overcome all those Follies & Indiscretions, the unreasonable Cares and unrelenting Affections, that remissness and indisposednes in Duty, 
† Here mention and pray against your several indispositions to Duty.  whereby I've been so miserably led captive hitherto, to the great dishonour of my holy Profession, the Scandal of others, and the extreme trouble and disquiet of my own sorrowful and afflicted Conscience. Rescue me from those many alluring Temptations, which are daily perplexing me in every Condition of life, 
‖ Here mention the Temptations which do oftenest assault you.  or give me a Sufficiency of spiritual Strength, when they assault me to overcome them; lest my Enemies prevail against me, and lead me unawares into the Pit of Destruction and endless Perdition.  
For this end, I humbly beg the Aids of thy holy Spirit, to purify my whole Nature, and dispose me for the moderate use of all thy Creatures: Inform my Judgement with the useful Knowledge of those Truths which are necessary to be believed and practised, rectify my Will, and sanctify my Affections, that I may so love and fear, trust and hope, desire and delight in thee above all Things; that all my Thoughts, Words, and Works may show forth thy praise, who hast called me from the dark Regions of Sin and Ignorance to the marvellous Light of thy pure and undefiled Religion. Give me Grace to improve every Opportunity and Blessing thy good Providence has entrusted me with; that when thy Messengers, Death or Judgement shall put an end to all the tedious Cares and troublesome Concernments of this mortal Life, I may be clothed upon with a glorious and blissful Immortality.  
Bless thy holy Catholic Church, but more especially the Churches of these Kingdoms: Bless the King's Majesty, the Royal Family, the Clergy, Nobility, Gentry, and Commonalty of this Realm. Let all my Friends, Relations, and Benefactors, particularly 
* As Father, Mother, Husband, Wife, Children, etc.  the Family wherein I live, etc. receive the Benefit of my Prayers. Bless them in their Bodies with the Comforts of Health and Peace, Liberty and Safety; and in their Souls with sound Judgements, holy Affections, and heavenly Dispositions, that their Lives and Practices may be unblameable before thee, & in the sight of all men.  
And now O Lord, I beseech thee accept of the Tender of my most humble and hearty Thanks, for those innumerable Blessings by which I live, and am provided for: Thou hast given me Food and Raiment, Liberty and Friends, 
† Here mention the temporal Blessings God's Bounty has bestowed on thee and thine.  etc. and by thy merciful Providence hast wonderfully preserved me yet alive amidst the innumerable Assaults of my bitter and malicious Enemies. But chief O Lord, I praise and magnify thy holy Name with all my Soul and all my Strength, for the miraculous Incarnation of our Lord Jesus Christ, for the Revelation of thy Will, the Satisfaction which he made, and the Ransom which he paid not only for mine, but the Sins of the whole World; for the sanctification of my Nature by the Grace of his holy Spirit, the admirable Comforts and Refreshments of his Body and Blood, the conquest over all his and mine Enemies; for his powerful Intercession, and the gracious acceptance of my Prayers and Person before God, etc. 
* Spiritual Mercies.  For which and all other temporal and spiritual Mercies my Soul shall magnify the Lord, and with the best Faculties I have, I will bless and praise him for ever.  
Finally, O Lord I beseech thee, preserve me in a perpetual Remembrance of those manifold and undeserved Favours thy Bounty has bestowed upon me and mine: And as thou hast wonderfully preserved me hitherto, and particularly from the dangers of the Night past: so keep me this Day, and for ever from all Sin and Mischief. Let the Love of Christ be always in my heart, and in my thoughts, and as he is my hope, so let him be for ever my rule and pattern to walk by: That by by a sincere and faithful Discharge of the several Duties of my Calling and Religion both to God and Man; I may enjoy a comfortable and prosperous wellbeing in this Life, and in the World to come Life everlasting. To which the Lord of his infinite Mercies bring me and all his People, through the Merits of Jesus Christ. In whose Name and Words I continue to pray unto thee,  
Our Father, etc.   

An Evening Prayer for a private Person.  
OH eternal God the Father of Men and Angels, whose Glory is far above the Heavens, and by whom the lower World is established in a Wonderful Order, making the Day and Night to succeed each other: Thou excellest the praises of all thy Creatures, and hast no need of our Services, neither can any thing be added to thy infinite Perfection; yet in great Mercy thou hearest Prayer, and thy Power and Goodness are abundantly manifested to the meanest of thy Servants, who call upon thee in Faith and Sincerity. In confidence whereof I most humbly implore the gracious Assistance of thy holy Spirit, and be pleased to accept of such Prayer and Service as thy Bounty shall enable me to perform.  
But the sense of my sinful Estate and Condition might justly make me afraid to speak of thy holy name; since I have so wilfully and wickedly abused thy Goodness, affronted thy Clemency, resisted thy Power, undervalved thy Wisdom, trespassed upon thy Patience, and stopped mine Ears against all the charitable tenders of Mercy and Salvation. In somuch, that through this senseless Stupidity and unreasonable Folly, my heart is become proud and unmortified, peevish and disobedient, lustful and intemperate; & so wholly entangled in the snares of Sin & Wickedness that I am utterly unable to resist or fly from 'em: For I am daily prevailed with, by my buitish Appetites and Passions to commit those Sins which thou hast forbidden, 
* Here confess thy particular Sins committed.  as etc. and to ommit those Duties which thou hast commanded; 
† And the Duties omitted.  even contrary to the most convincing Attestations of rectified Reason and Religion: For which beinous and innumerable Offences, thou mightest justly long ere this, have given me my portion in the horrors and sorrows of a sad & miserable Eternity.  
But thou delightest in Mercy, and thy loving kindness has been abundantly manifested hitherto, in sending thy Son and Spirit, not to call the Righteous but Sinners to Repentance. Come Lord Jesus, and say unto my Soul I am thy Salvation, and my Leprosy shall be healed. Think upon thy Mercies holy Father, consider thy Son's Blood and Obedience, and accept of my sincere Contrition and unfeigned Repentance for his Names sake. Touch my frozen heart with the Finger of thy Omniporence, dissolve it into those Tears which may so wash my pol●ited Conscience, that thy love may refresh me, that thy presence may revive me, and the Garments of heaviness will be turned into the white Robes of Praise and Exaltation. Oh let me hear the joyful News of a merciful Pardon from thy gracious Lips, that the Bones which thou hast broken may rejoice. Stretch forth thy hand O Lord, to save a poor miserable and sinful Creature from the power of Sin and Satan, and the pain and peril of hell torments: Keep me unspotted from the World: that my Thoughts and Affections may not be drawn away from thee by the deceitful Pleasures, unmanly Desires, and unworthy Designs of this vain and transitory Life. Support me under the many Temptations and Pressures, which thy good Providence may order and appoint, for the trial and improvement of my Graces, or the punishment of my Sins. Teach and enable me to be truly watchful in all my Ways, and so keep the door of my lips, that I may not offend in Thought, Word, or Deed, either against the Laws of Piety, Temperance, or Charity.  
Supply my outward wants with health, safety, and success, in my honest Calling and lawful undertake; give me true Friends, and other temporal Blessings, so far as thou seest them needful and convenient for my Support and Comfort. Guide me with thy Wisdom in the Way wherein I am to walk, clothe me with thy Son's Righteousness, and seal me with thy holy Spirit, unto the Day of Redemption; that I may not be cast out of thy gracious presence with Hypocrites and unbelievers: And since thou hast been pleased to enrich my Soul with divine and excellent Faculties, so enable me to employ 'em entirely to thy Service, that neither Death nor Judgement may overtake me unawares.  
And seeing thy Mercy O Lord is over all thy Works, I beseech thee to be gracious to all Mankind. Bless the universal Church, especially the Churches of these Kingdoms: And herein I entreat thee for all temporal and spiritual Mercies, for the guidance and safety of the King's most excellent Majesty, the royal Family, and the whole Clergy of this Realm; but particularly for the Guide and Pastor of our Souls in this Parish. Bless all the Nobility, Gentry, and Commonality, in their several Capacities and Callings. Be favourable and gracious to all my Relations, Friends and Benefactors; and extend thy Mercy and Goodness to all (even my most inveterate and malicious) Enemies. Be propitious to those who want the blessings and comforts which I enjoy: strengthen the weak, confirm the strong, instruct the ignorant, deliver the oppressed, relieve the needy, pity and support the Fatherless and Widow, and bring us all by the Waters of Comfort, & in the Ways of Religion to thy Kingdom of rest & Glory.  
The holy Angels and Saints in heaven praise thee O Lord, extol thy Power, bless thy Goodness, and are astonished at thy Wisdom; the whole Earth is full of the Riches of thy Grace and Mercy. But thou hast blest and obliged me more especially, by all the endeared Expressions of love and bounty in my Creation, Preservation, and all the Mercies and Comforts of this Life; but above all by the infinite Riches of thy Grace and Goodness, in fending thy Son to purchase my Peace and Pardon at so dear a price as the expense of his own blood: And herein I thank thee with all my Soul, for his miraculous Birth, his most holy and innocent Life, for his bitter Agony and Passion, his Glorious Resurrection and Ascension, and his sovereign Power and Authority over all the Creatures; for the sprinkling of his Blood, and his Intercession with the Father for us, and for the coming of the holy Ghost; for all the blessed Opportunities of Grace and Salvation here, and assured hope of eternal Glory hereafter. And to all thy other Mercies and Blessings thou hast graciously added the Protection of me and mine in our Persons and Possessions this Day; from all Casualties and ill Accidents, from the power & prevalence of our Enemies, and from thine infinite Wrath and Vengeance which might have deservedly fallen upon us. In like manner I beseech thee preserve my Soul and Body from all the Malice and Violence of the Spirits of Darkness, and suffer not any vain Thoughts or Dreams to disturb or ensnare me. Bless & sanctify my Sleep that it may be temperate, holy, and safe, and that I and all thine may be refreshed from time to time with wholesome and moderate Rest; that both our Souls and Bodies may not only serve thee with a never failing Duty, but that whether we wake or sleep, live or die, we may be thine in Christ Jesus.  
Our Father, etc.  
FINIS.