FOURTEEN SERMONS Preached in LAMBETH CHAPEL BEFORE The most Reverend Father in God Dr. WILLIAM SANCROFT, late Lord Archbishop of Canterbury.  
In the Years MDCLXXXVIII. MDCLXXXIX.  
By the Learned HENRY WHARTON, M. A. Chaplain to His Grace.  
With an Account of The AUTHOR'S LIFE.  
LONDON: Printed for Ri. Chiswell at the Rose and Crown in St. Paul's Church Tard, MDCXCVII.   

  

THE LIFE OF Mr. Henry Wharton.  
MR. Henry Wharton was Born Novemb. the 9th. 1664. at Worstead in Norfolk, of which Parish his Father, the Learned Mr. Edmund Wharton, was then Vicar, and is now the worthy Rector of Saxlingham in the same County.  
His Education was under his Father; who, observing in his Son a great inclination to Learning, even in his tender years, and withal a happy Conjunction of most excellent natural Parts, gave his utmost diligence to cherish the one and improve the other; and did so throughly instruct him in the Latin and Greek, Tongues, that at his entrance into the University, he had the Reputation of an extraordinary Young man.  
On the 17th. of Feb. in the Year 1679/8●… and of his. Age the Sixteenth, he was admitted Pensioner into Gonvil and Caius College in Cambridge; (whereof his Father had formerly been Fellow;) under the Care and Tuition of Mr. John Ellys, one of the Signior Fellows of the same; a Person of eminent Learning, singular Piety and st●…ictness of Life; and one who has deserved very well of the Public, for his unwearied Pains and most exact diligence in the Education and Government of Youth.  
From his first Admission into the College he pursued his Studies with an inaefatigable Industry, (seldom spending less than twelve hours a day at them:) By the means of which, and that excellent Foundation of Grammar Learning which he had brought along with him, and the advantage of a very good Memory and Judgement, he improved himself much in a little time; having also read through most of the Classic Authors, particularly the Historians both Greek and Latin, besides divers considerable Writers in English. He attained likewise a good Understanding in the French Tongue, a large Proficiency in Philosophy, and no mean Skill in Mathematics. Which last was much increased by the kindness of Mr. Isaac Newton Fellow of Trinity College, the imcomparable Lucas-Professor of Mathematics in the University, who was pleased to give him further I●…struction in that noble Science, amongst a select Company in his own private Chamber.  
At Michaelmas in the Year 1680, he was admitted Scholar of the House, being unanimously chosen by the Fellows into one of those scholarships which had been founded by his great Uncle Mr. Matthew Stokys, formerly Signior Fellow of the said College: The profits of which he continued to receive until Michaelmas 1687, which was the utmost the Statutes could permit, and was a Favour seldom granted to non-resident, as he was for some part of the time.  
The ordinary performances of his Fellow Pupils were in no measure agreeable to his eager Endeavours; who, besides what he did in common with them, did every night (at least after two years standing in the University) make some exercise or other extraordinary, and gave his Tutor an account of some considerable Book read that day.  
As his Pains was thus very great, and above that of any of his Equals in standing, so was his Proficiency in all sorts of Learning answerably conspicuous to all, when ever he appeared in Public; insomuch that at his Commencing Bachelor of Arts in Hilary Term, 168●…/4 he had deservedly the first place given him by the then Proctor of the University, the Learned Mr. William Needham, Fellow of Emmanuel College; afterwards his dear Friend and Fellow-Chaptain at Lambeth, and now the worthy Rector of Arlesford in Hampshire.  
He continued Resident in the College till about Our Lady, 1686. When, observing no likelihood of the Vacancy of any Fellowship therein; or if any should fall, that there were always several of his Seniors continuing there who had just Pretences before him, he entertained thoughts of retiring to some other place; whither we will immediately follow him, after having only observed, that during his stay here, he was in all his Conversation exemplary for Sobriety and good Government of himself, and innocent and obliging in his Behaviour, daily observant of College Orders, and constant in frequenting the Prayers and Sacraments in the Chapel.  
His worthy Friend the Reverend Doctor Barker, then Signior Fellow of the same College, (afterwards Chaplain to the late most Reverend Archbishop Tillotson, and now Rector of Brastead in Kent,) being acquainted with his design of withdrawing from thence, thought the greatest kindness he could do him, was to help him to the Conversation of the best Men and the best. Books, which he very well knew him so admirably prepared for.  
A happy Opportunity therefore quickly offering itself, he recommended him to the Reverend Doctor Cave, a Person whom the Learned World, both at home and abroad, deservedly has in great Veneration for his excellent Writings. Here was now the noblest opportunity of Improvement for this young Man, that himself could have desired, or his Friends could have wished. For, besides the advantage of a free access to a Library full of the choicest and best Books, and the benefit of so Learned and so Communicative a Conversation, this Learned Person was then employed in compiling that elaborate Work of his, called Historia Litoraria. A Work which required such vast Pains in reading, digesting and reducing into order such an infinite number of the ancient Monuments of Learning, as it could hardly have been brought to the Perfection wherein it now appears, in the Age of any one Man, without the assistance of Friends, of whom therefore the Learned Doctor thought it not in the least Derogatory from his own performance to make a most grateful mention in his Prolegomena. Wherein also he is pleased to observe, with its due Praise, the more than ordinary assistance which he received from Mr. Wharton in composing that Work: And then acknowledges the Appendix of the three last Centuries, to be almost wholly owing to him, which do therefore deservedly bear his Name; himself being then afflicted with a dangerous Sickness, which hindered him from prosecuting his Design any further at that time.  
While he lived with this Excellent Person, partly that he might be further assisting to his Great and Learned Friend, and partly for the satisfaction of others, that were very desirous of having him enter into Holy Orders, who was likely to prove so great an Ornament of the Church, in the Year 1687. he went into the Holy Order of a Deacon.  
At the Commencement in July following, he proceeded Master of Arts by the help of a Proxy; which Favour was by the University indulged to him, he at that time laying ill of the Small Pox at Islington, which danger he very hardly escaped.  
About this time, the Reputation which he had gained upon several Accounts, recommended him to the particular notice of Doctor Tenison, the then worthy Vicar of St. Martin's, and now most Reverend Archbishop of Canterbury: Who having in his hand a Manuscript concerning the incurable Scepticism of the Roman Church, written in Latin, and after a Scholastical manner by Mr. John Placet of Hamburgh, desired Mr. Wharton to Epitomise it in a plain way of Argumentation, and to translate it into English, which was in a very short time performed by him.  
Not long after this, he was by the same Eminent Person recommended to the Lord Arundel of Trerice, as a fit Tutor for the Education of his only Son. In which Trust he acquitted himself to the great satisfaction of that Noble Lord, who gave him a very honourable Allowance while with him, and ever after retained a particular Esteem for him as long as he lived; though he was pleased, at the request of the most Reverend Archbishop Sancroft, to part with him to be his Chaplain.  
Next came forth a Treatise called Speculum Ecclesiasticum, writ by a Papist Soldier, which Mr. Wharton considered, and refuted the false Reasonings and Quotations of it, with that quickness, that in the space of one day only, he both begun and finished that Discourse: Adding thereto, by way of Preface, two further Answers; the First to the Defender of the Speculum, (for having got a view of the Defence while it was in the Press, his Answer to it came out as soon or sooner than the Book itself;) and the Second to the half sheet against the Six Conferences.  
Time's now grew warm, and the Papists began to be very confident of their Cause, insomuch that there was a fear, and accordingly Care taken about some Choice Manuscripts, lest they should unhappily fall into the Enemy's hand. Hereupon in November, 1687. Mr. Wharton was requested by several eminent Divines in London to go down to Cambridge, and transcribe such Manuscripts as were of better Note: Which, so far as the time permitted, he performed by the assistance of the Worthy Mr. Cory and Mr. Sagg, two of the then Fellows of Corpus Christi College, and of the Learned Mr. John Laughton the University Library-Keeper.  
At his return from thence he Printed one of them, Entitled, The Rule of Faith, writ before the Reformation (about the Year 1450.) by Reginald Peacock Bishop of Chichester, to which he joined a large and learned Preface, proving the Holy-Scriptures to be the adequate Rule of Faith.  
After these came out his own Treatise, Of the Celibacy of the Clergy, wherein he showed such sharpness of Wit, clearness of Reasoning, and vastness of Reading, as mightily raised his Esteem among all. The Learned especially had extraordinary thoughts of him, that a Person so young, having hardly yet exceeded Twenty three years of Age, should be able to compose such exquisite Works, and to write such excellent Discourses as he had done.  
This and his other ingenious and learned Performances extorted Commendations of him even from the Romanists themselves, who took no small Pains to bring him over to their side. To this end, Mr. Matthews the Priest (who privately said Mass in Windsor Castle) had a Conference with him, and was, or at least might have been convinc●…d, by his Discourse, that he was not likely to make him a Proselyte.  
Others in like manner tried their Skill, and the most excellent of the Popish Pieces were sent him out of France, in hopes to prevail upon him, but he remained immovable. For, (to use his own Expression) Quo magis, says he, Pontificiorum Scripta pervolvi, eo leviora ac futiliora illorum argumenta mihi semper visa sunt; the more I have read their Writings, the more weak and vain, the lighter and more trifling did their Arguments always appear to me.  
What their weaker Arguments failed in, his own more solid performed, reducing one of excellent Parts to our Communion, which he had in his younger Years been unhappily prevailed upon to desert; who, in Testimony of the reality of his Conversion, received from his hands the Blessed Sacrament at St. Martin's Church, leaving a Schedule of his Abjuration of Popery, in the hands of the Reverend Doctor Tenison, than Vicar there, with whom it may, possibly, still remain.  
But to return to his Works. In the forementioned year he translated out of French into English Monsieur Dellon's History of the Inquisition of Goa, giving an account of the horrid Cruelties exercised therein.  
About the same time also it was, that he turned some Homilies of St. Macarius, the Prologue and the Epilogue of Eunomius his Apologetic Treatise (formerly transcribed by him out of a Manuscript of the Reverend Doctor Tenison) with a Treatise of Pseudo-Dorotheus, found by the Learned Mr. Dodwell in the Bodleian Library, out of Greek into Latin; and the famous Bull in Caena Domini out of Latin into English, annexing a short Preface, containing some Reflections upon the Bull, and Annimadversions on the late account of the Proceedings of the Parliament of Paris.  
He offered his assistance likewise to a new Edition of Dr. James' Corruption of the Scriptures, Councils and Fathers by the Prelates of the Church of Rome for the maintenance of Popery, which, being a bad Cause, was not to be supported by fair and honest Methods. And at the request of Mr. Watts, He reviewed the Version of Philalethe and Philirerre, fitting it for the Press.  
Immediately after these he published his Enthusiasm of the Church of Rome; wherein from the Examples of some of her most Illustrious Saints, and more especially of those Three, from whom Three of the chiefest Orders among them have their Denomination, of Jesuits, Dominicans, and Franciscans, he does most evidently make it appear, that their great Founders, whom they so much admired while living, and now highly reverence when dead, were in truth no other than wild and extravagant fanatics.  
Upon the 12th. of April, 1688. the then most Reverend Archbishop of Canterbury, Dr. Sancroft, sent for him to Lambeth, and put into his hand Archbishop Ushers Dogmatical History of the Holy Scriptures in Manuscript, with a Command to transcribe it and publish it; which he in a few Months performed; bestowing great Pains thereon, in supplying what was imperfect, digesting into Order what was confused, and amending what was less accurate; the iniquity of those timès not having permitted the Learned Author to put his last hand to it. And then added thereto a large Supplement, wherein he produces innumerable Testimonies for the same Argument, from the first Ages of the Church successively and in Order, to the Year 1520.  
In May following, by the Advice of Dr. Tenison, he put out Bishop Ridley's Treatise concerning the Eucharist, togethèr with some choice Excerpta out of Bishop Poinets Diallacticum.  
In June the same Year, though as yet no more than Deacon, he was honoured by the Archbishop with a Licence of Preaching through the whole Province of Canterbury, a Favour vouchsafed to none but himself during the Continuance of that most Reverend Prelate in that See; who was pleased to have him begin his Preaching on Whitsunday, June the 3d, which he did with a Discourse on that Text, S. John 14. 25, 26. the first of the following Sermons.  
In September following, the Archbishop admitted him into the number of his Chaplains, at the same time, (as his Custom was,) giving him a Living; his Institution to which being deferred a while, till he should be of full Age, in the mean time the Vicarage of Minster in the Isle of Thanet fell void, to which he was Collated, Novemb. the 12th. of the same Year, and afterwards to the Rectory of Chatham, Septemb. the 19th. 1689. He having first conferred on him the Holy Order of Priesthood, with his own hand, on his Birthday, Novem. the 9th. 1688.  
Now it was, that by the Advice and Encouragement of his Noble and Learned Patron, he addressed himself to the composing of his Great Work, called by him Anglia Sacra. A Work of incredible Pains, as must needs be acknowledged by any one who considers the uncommonness of the Subject, never before so treated of by any one, the scarcity and obscurity of the Materials from whence it was to be Collected, and these too not to be had but in several places, and at vast distances; yet all these Difficulties were overcome by his own unwearied Diligence a●…d Patience, and the kind and generous ●…sistance of Friends. Among whom particularly must always be mentioned with Honour the profoundly Learned Dr. Lloyd, the then Right Reverend Bishop of St. Asaph, and now of Litchfield and Coventry, who freely imparted to him many things worthy of Notice out of the curious Treasury of his incomparable Collections; and did also several other ways animate him in the Prosecution of his Design.  
Nor ought here to be forgotten the Reverend and Learned Dr. John Battely, Archdeacon of Canterbury, his dear and worthy Friend; who, with those two Learned Persons Dr. William Hopkins, and Dr. Matthew Hutton, the former Prebendary of Worcester, and the Latter the Worthy Rector of Ayno in Northamptonshire, communicated to him many things worthy of Public Noticem the two first from the Archives of their respective Churches; and the last out of his own private Collections.  
A Work this was of such excellent Design, that for it alone, though he had given no other instance of his Industry and Zeal for the cause of Religion and Learning, (as he had many,) the Name of Mr. Wharton ought always to be dear to the Learned World; for the benefit and advantage whereof, so many Ancient Monuments of our Nation, relating to Church Affairs, have been brought to light and retrieved from perishing in that Obscurity and Darkness, wherein they had lain hid for many Ages. Which (methinks) should have inclined a Learned Gentleman, in the Preface to a late Book, to reflect upon some of his Discourses with a little more Tenderness and Respect.  
The whole Work was designed to exhibit to us a complete Ecclesiastical History of England until the Reformation. Two Volumes in Folio were by himself published in his Life time: (1691.) A Third in Octavo is since his Death come out, giving an account of the Bishops and Deans of London and St. Asaph, from the first Foundation of those Sees to the Year 1540 His account of which may perhaps by some be thought small, and the performance not considerable; tho' to them who know how very little the helps in such Matters are, and the many tedious hours it must cost even to search them out, it will, I doubt not, appear to deserve another sort of Judgement, and the Consideration thereof reflect a due Commendation upon his unwearied Endeavours.  
He intended the like for all the other Sees, if God had granted Life; but the infinite Allseeing Wisdom hath other ways disposed of him, and in the midst of his great Designs called him to himself, to receive an early Reward for his well-deserving Labours.  
In 1693. He put out Venerable Bede's Commentaries on Genesis, and on the Song of Habacuc, together with Aldhelmus his eloquent Book of the Praise of Virginity.  
There are several other Pieces for which the World is in some measure, and upon some account indebted to him. As. the Life of Cardinal Pool. The Disceptation between the Ambassadors of England and France, in the Council of Constance about Precedency. Mr. Stripe's Life of Archbishop Cranmer, which he reviewed, adding some critical Observations thereon in a large Postscript. With some others also.  
But that which he himself more especially rejoiced in, and which, to use his own words, He accounted the most fortunate Transaction of his whole Life; was the Honour which his late Lord, the most Reverend Archbishop Sancroft did him upon his Deathbed, in committing to his Trust the Papers of that Blessed Martyr Archbishop Laud, and to his Care the Edition of them. The most considerable among which (containing the Troubles and Trial of that great Person) he published in the Year 1694.  
These we●…e the Works of Mr. Wharton, which the Author of this Account has thought sufficient almost barely to Name, without pretending to pass any Judgement concerning the Performance; for that indeed is rendered altogether needless by the Universal Approbation and Applause wherewith they were constantly received, as well in Foreign Countries as in our own; by the Engagements which they always drew upon him from the greatest and most Learned, of entering upon something else as soon as any one was finished; and Lastly, by the Esteem and Value they procured to him from Persons of all Degrees and Qualities.  
Besides those which he published in his Life-time, he has left several Pieces behind him, both Manuscript and others, about which he has bestowed great Pains. Among the former are several English Historians never as yet published; which he hath with exact Care and Faithfulness transcribed and collated with the Originals, sitting them for the Press, and which possibly sometime or other may be made public, viz.  
Benedictus Abbas de Gestis Henrici Secundi Regis Angliae, A. D. 1170.  
Chronicon Nicolai Tribetti (vulgo de Trebeth) Dominicani, ab An. 1136. ad An. 1307.  
Chronicon Petri Ickham, Compilatio de Gestis Britonum & Anglorum.  
Stephani Birchington Monachi Cantuariensis Historia de Regibus Angliae post Conquestum.  
Liber Nonus de Miraculis Anglorum.  
In some of them are contained vast Collections out of Ancient and Modern Records relating to Church Affairs.  
As to his Sermons, which are here presented to the Reader, there is one thing which he is desired to take notice of. There was a Sermon, which ought to have accompanied these; to wit, that Preached before her late Majesty of Blessed Memory; but being by some accident left imperfect, it has not been thought fit to be Printed among the rest, which 'tis hoped will be entertained with no less. Applause now appearing together in public, than the Satisfaction they were heard with when delivered apart in private Auditories. So much however happily remains of that aforesaid imperfect Sermon, as is sufficient to declare what Worthy thoughts he had of the present Government, and thereby clear his Memory from the unjust Aspersions of some, who have been pleased to represent him as one who had not a sincere Affection for it. In one place he has these words; If to defend the Fatherless, Orphans and Widows, be so acceptable to God; how noblc an Act must it be accounted, to vindicate a whole Nation from Inju●…tice and Oppression, to defend and maintain the Cause of the Church of God? In a●…ther place these; It is undeniable that the Profession of the true Religion is maintained in this Nation under the happy Government of Their Majesties, as well as it was of old among the Jews in the Reign of Hezekiah. In another place he speaks thus, which are most remarkable. But that other part of the Promise, for my Servant David 's sake, never had any People greater reason to apply to themselves; than we of this Nation, at this time, have. God hath Blessed us with Princes of eminent Virtue and Piety; who, not content to employ their Authority in the support and defence of Religion, endeavour to retrieve the Power of it in the Lives of their Subjects by the Lustre of their own Example; who have delivered this National Church from the Oppression of her professed Enemies, and the apparent Dauger of sudden Ruin, and have thereby become to us what Constantine was to the whole Catholic Church, in the early Ages of Christianity, and what Queen Elizabeth of Blessed Memory was to this particular Church in the last Age. God hath Blessed us with a King, who to complete the Deliverance which he wrought for us, and to settle us in Peace and Tranquillity, hath spared no Pains, and continually hazarded his own Royal Person; and is at this day acting with unwearied Vigour and Courage against the Common Enemy of our Nation, and the Oppressor of the Christian World, for the Vindication of Justice, the relief of afflicted Innocence, the Security of this Church and Nation.  
But among his Manuscripts, there is one especially, which ought by no means to be passed by in silence, as giving such an instance of his wonderful diligence, as cannot easily be paralleled; which is his Account of the Manuscripts in Lambeth Library; Wherein, besides giving a most exact Catalogue of them, he has under every Book transcribed all those Treatises contained in them which are not yet published: And what are, he has compared with that exactness, as to take notice of the words that are otherwise spelled in the Original than in the Print. That Catalogue purchased by the present Archbishop, together with many other of his Manuscripts may, when occasion shall serve, see the Light.  
Among the Printed Books, towards a new and more Correct Edition of which, whenever it shall be thought convenient, he hath considerably contributed, are these following, Histo●…ia Matth. Parker Archiepiscopi Cantuar. De Antiquitate Britannicae Ecclesiae, etc. enlarged with Notes, Collections, and Additions, partly made by the most Reverend Author himself, and partly by others, and several by Mr. Wharton himself; together with the Life of the said Archbishop, as also that of St. Austin of Cant. written by George Acworth.  
Franciscus Godwinus de Praesulibus Angliae, with some Notes.  
Florentius Wigorniensis, and Matthaeus Westmonasteriensis, both enlarged with many Notes, Corrections and Additions.  
He had likewise made Notes on several of his own Books already published by him, which 'tis like were designed for Additions to those Books, when ever they should receive a New Impression.  
For these his Performances for the Cause of Religion and Learning, as he was admirably fitted by the Excellency of his Natural Endowments, a quick Apprehension, solid Judgement, and most Faithful Memory; so were these raised to a great Perfection by his Industry. An Industry never sufficiently to be commended, though in this (alas!) to be lamented, that it too much hastened his Death and our Loss.  
Nor were his Moral Accomplishments inferior to his Natural and acquired Perfections. He was Modest, Sober, and Pious; in all things sbewing himself to be acted by a truly Christian and Religious Spirit. Of which those two Instances, to name no more, may not unfitly be given. The one, That he never undertook any Matter of moment, without first imploring the Divine Assistance and Blessing thereupon. The other, That in all those Journeys, which his Learned Designs engaged him in, he was ever wont so to order his Affairs, as not once to omit being present at the Monthly Sacrament where ever he came. And then, of his Zeal for Religion, and the Honour of God, those excellent Discourses which he has published, in defence of the best and purest part of the Christian Church now extant upon the face of the Earth, in Opposition to the Corruptions of Popery (those Scandals to Christian Religion, so highly dishonourable to God, and so injurious to the Blessed Author of it, and an offence to all that truly love and fear him,) will always be a constant and standing Evidence.  
It has not been thought convenient to add any instances of his Charity, though many might be given; because agreeable to his own Desire, which always was to be as private therein, as possibly he could. This one only may (its presumed) not improperly be mentioned; viz. That by his Will, whereof he appointed his Father the Reverend Mr. Edmund Wharton, the Reverend and Learned Dr. Thorp, one of the worthy Prebendaries of Canterbury, and his dear Friend Mr. Charles Battely the Executors, he has ordered the greatest part of that Small Estate which he left, to be disposed of to a religious use in the Parish of Worstead in Norfolk, where he was born.  
As to his Person, He was of a middle Stature, of a brown Complexion, and of a grave and comely Countenance. His Constitution was vigorous and healthful. In Confidence of the Strength of which, he was too little regardful of himself, and too intent upon his Studies. Insomuch, that he did often deny himself the Refreshments of Nature, because of them. And sometimes in the coldest weather would sit so long at them, and without a Fire, as to have his hands and feet so Chilled, as not to be able to feel the use of them in a considerable time. His too eager Prosecution of th●…se; together with a weakness contracted in his Stomach, by the too violent Operation of an unhappy Medicine which he had taken, so far broke the Excellency of his Constitution, that no Art nor Skill of the most experienced Physicians could repair it. The Summer before he died he went to the Bath, in hopes to have retrieved his decaying Nature by the help of those excellent Medicinal Waters. Some benefit he found by them; but at his return from thence to Canterbury, falling again to his Studies immoderately, and beyond what his Strength could bear, he quite undid all that they had done. So that after a long and lingering decay of Nature, he was brought at length to the utmost extremity of weakness; under which languishing for some time, at last, in the Thirty first Year of his Age, on the 5th. of March (that sad day, whereon that never sufficiently to be lamented Princess, our most incomparable QUEEN was interred) about Three of the Clock in the Morning, he with an humble Patience submitted to the stroke of Death, cheerfully resigning his departing Soul into the most Holy hands of his gracious Redeemer.  
The loss of so extraordinary a Person in the Flower of his Age, and one from whom the learned World had justly conceived such great Expectations of most admirable Performances from his indefatigable Labours for the advantage of it, was very much lamented by Learned Men, both at home and abroad. 
* See Acta Erudit. Lips. Anno 1696. Pag. 425. Idem omnium, quae sunt in Angliâ, Ecclesiarum Cathedralium Historiam moliebatur; verùm, quod non modò Anglis, ad quorum antiquitates eruendas natus & factus videbatur, sed omnibus bonas literas amantibus dolendum est, immatura morte praeventus, quam trigessimo aetatis anno subiit, specimen rantum magni illius, quod animo conceperat, operis reliquit.  The Clergy, in particular, as a Testimony of that value which they had for him, did in great Numbers attend at his Funeral. Here ought by no means to be passed by in silence that singular Honour which was paid to him by the Right Reverend the Bishops: Many of which, and among the rest, the most Reverend Archbishop himself, and the Right Reverend Bishop of Litchfield, who had both of them visited him in his last Sickness, being present at it; while another of that venerable Order, the Right Reverend the Bishop of Rochester performed the Funeral Office.  
All sorts of Persons were willing to show their Respect for him in the best manner they were able. The Reverend the Dean and Prebendaries of Westminster, not only caused the King's Scholars to attend him to his Grave, (an uncommon respect, and the highest they can show on such an occasion) but did also each for himself remit their Customary Deuce for Interment in their Church, as the last and most proper Testimony they could then give of the high Esteem in which they held Mr. Wharton and his learned Labours: The Choir likewise committing his Body to Rest with Solemn and Devout Anthems composed by that most ingenious Artist Mr. Henry Purcel.  
He lies Buried in the South side of the Cathedral Church of Westminster, towards the West end. Near whereunto in the Wall is erected a small but decent Monument of White Marble; whereon is the following Inscription,  
H. S. E. HENRICUS WHARTON, A. M. ECCLESIAE ANGLICANAE PRESBYTER, RECTOR ECCLESIAE DE CHATHAM, NECNON VICARIUS ECCLESIAE De MINSTER IN INSULA THANATO, IN DIAECESI CANTUARIENSI; REVERENDISSIMO AC SANCTISSIMO PRAESULI  
WILHELMO ARCHIEPISCOPO CANTUARIENSI A SACRIS DOMESTICIS.  
QUI MULTA AD AUGENDAM ET ILLUSTRANDAM REM LITERARIAM, MULTA PRO ECCLESIA GHRISTI CONSCRIPSIT, PLURA MOLIEBATUR.  
Obiit 30. Non. Mart. A. D. MDCXCIV. Aetatis suae, XXXI.   

THE CONTENTS.  
SERMON I. On Whit-Sunday. 
JOhn XIV. 25, 26. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your Remembrance, whatsoever I have said unto you, Pag. 1  SERMON II. 
Philip. II. 5. Let this mind be in you, which was also in Christ Jesus, p. 51  SERMON III. and IV. 
1 Pet. III. 15. Be ready always to give an answer ●…to every Man, that asketh you a reason of the hope that's in you, with Meekness and Fear, p. 108, 144  SERMOM V. 
Rom. II. 4. Not knowing that the Goodness of God leadeth thee to Repentance, p. 172  SERMON VI 
1 Corinth. I. 23. We preach Christ crucified, unto the Jews a Stumbling-block, and unto the Greeks Foolishness, p. 227  SERMON VII. 
Hebr. IX. 27. It is appointed unto Men once to die, but after this the Judgement. p. 261  SERMON VIII. 
1 Tim. I. 17. Now unto the King, Eternal, Immortal, Invisible, the only wise God, be Honour and Glory for ever and ever, Amen. p. 287  SERMON IX. 
Psal. XCV. 7, 8. To day if ye will hear his Voice, harden not your hearts, p. 313  SERMON X. and XI. 
Luk. XIII. 5. Except ye repent, ye shall all likewise perish, p. 337, 365  SERMON XII. 
Acts X. 34, 35. Then Peter opened his mouth and said, of a Truth I perceive that God is no respecter of Persons. But in every Nation, he that feareth him and worketh Righteousness, is accepted with him, p. 394  SERMON XIII. 
Coloss. III. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, p. 417  SERMON XIV. 
John XIV. 1. Let not your bearts be troubled, ye believe in God, believe also in me, p. 439    

The First SERMON ON WHITSUNDAY. Pr●…ach'd at Lambeth Chapel.  John XIV. 25, 26. These things haué I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 
THese words (being part of the Gospel for this Day) ●…o not only contain the Promise of that infinite and wonderful benefit, the completion of which we this Day comme●…orate; But also declare the nature and intention of it; and thereby most fitly not only excite us to a grateful remembrance of the Divine beneficence, but also teach us to form true apprehensions and a just veneration of so great a Mystery. A Mystery which was promised by Christ to his Apostles as the greatest of all Benefits, Which might alone supply the otherwise irreparable loss of his Presence, and entirely dispel their grief arising from the melancholy apprehensions of his approaching departure. A Mystery which was reserved for the ultimate consummation of the Christian Religion and Divine dispensation of the Gospel; Which being designed by the Father, and Founded by the Son, was at last brought to perfection by the Mission and Descent of the Holy Ghost.  
No wonder therefore if the promise of so great a benefit was so mightily insisted on by Christ, as a sufficient remedy to his Disciples for all afflictions, and the last and greatest Legacy which he could bequeath unto them; If the performance of it was so earnestly expected by the Apostles; and the remembrance of it with an uninterrupted solemnity Celebrated by the Church in all Ages, more especially by the Ancient Church; in which all Christians used to stand continually in time of Divine Service from Easter to Whitsunday, thereby testifying the impatient expectation wherewith they attended the Descent of the Holy Ghost as upon this Day.  
The declaration of this promise made in the words of my Text, was occasioned by the great anxiety which the Apostles expressed at the news of our Saviour's departure; and their wonderful ignorance of the true nature and design of the Christian Religion, after so long and so excellent instruction from their Divine Master.  
The former is related in the end of the preceding Chapter, which therefore Christ endeavours to remove by a vehement exhortation to a steady Faith in the beginning of this. Let not your heart be troubled; ye believe in God; believe also in me. Assuring them that his departure was for no other end than to prepare a place for their reception into those Mansions, of which they had been by him sufficiently informed. At this, Thomas far from acknowledging any suchinformation, complains in the 5th. verse that they were ignorant, both of the place and the way to it.  
Our Saviour answers, that the place was no other than the Society of his Father, whom they had sufficiently known by conversing with Him.  
This far from removing the mistakes of the Apostles, gave occasion to the discovery of a far greater ignorance in them.  
For in the 8th. verse, Philip desireth him to show the Father to them, thereby manifesting how widely he had hitherto mistaken the Doctrine of Christ, and what gross notions of the Father he entertained.  
So strange an ignorance drew a sharp expostulation from our Saviour. Have I been so long time with you, and yet hast thou not kno●…n me Philip? ver. 9  
Thereupon declaring unto him what sufficient means he had already given them of knowing the Father; and promising to enable them yet further to a more perfect knowledge of him, by sending the Comforter, the Spirit of Truth. He assureth them of a more clear and express Revelation of this matter at his Resurrection, by manifesting himself, and consequently the Father, to piously disposed Persons, who loved him and kept his Commandments. Although he intended not to manifest himself in the same degree and manner to the whole World.  
At this Judas Lebbaeus seems to be astonished, and in a passionate exclamation, which includeth somewhat of despair in it, saith unto him, ver. 22. Lord how is it that thou wilt manifest thyself unto us, and not unto the World! as imagining this illustrious manifestation to be no other, than taking possession, in a solemn and magnificent manner, of that Glorious Worldly Kingdom, which himself with the other Apostles in vain expected to be founded by their Master.  
Such strange mistakes, of which the meanest Christians would be ashamed in the present Constitution of the Church, might justly be admired to have proceeded from those, who were the familiar attendants of Christ through a Triennial Preaching, Acquainted with all his Discourses, and honoured with a familiar Conversation, if we enquired not more narrowly into the causes of things and reasons of the divine dispensation.  
OurSaviour himself seems not in the least to be surprised at it. But only after a short answer to Lebbaeus his question, hence taketh occasion to renew the promise of that remedy, which he had ever designed, and often before promised, I mean the Mission of the Holy Ghost, in these words: These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. As if he should say:  
These answers I have briefly given to your doubts and scruples, such as the shortness and necessity of the time would permit, which still remains to me to be spent in your company.  
I had before sufficiently explained all these Mysteries to you, Provided your minds, by removal of all prejudices by ordinary endowments of right apprehension, and using due diligence, had been rightly disposed to receive them.  
But since you still continue ignorant of those great Truths, and infinitely mistake my Doctrine; And not only so, but suffer yourselves to be possessed with terror and amazement at the news of my departure, I will not forsake you, or leave you destitute of the means, either of consolation or better instruction; but abundantly provide for both, by sending to you after my Ascension another Comforter, Even the Holy Ghost; whom the Father at my Intercession, and for my sake will send unto you.  
He shall erect your drooping Spirits, and remove your grief by administering consolation to you: And dispel your Ignorance, by enlightening your minds with clear notions, and true Interpretations of whatsoever I have Taught unto you; and recalling into your mind all those Doctrines and Lessons of mine, which you may have forgotten.  
These words being thus explained represent to us,  
I. The promise of sending a Comforter.  
II. The Person to be sent, the Holy Ghost.  
III, The Office to be performed by the Holy Ghost when sent. Which however, various is perfectly included, Either in the divers significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comforter, (which may be taken as an Advocate, a Monitor, or a Consolator.) Or in the annexed action of Teaching th●…m all things, and bringing all things into their remembrance, whatsoever Christ had said unto them.  
At present I shall consider no more than the latter branch of the Third Point; that is, the Office of Teaching the Apostles, which was to be performed by the Holy Ghost.  
And in handling this  
I shall in the first place inquire what were the Causes and Reasons of this prodigious Ignorance of the Apostles, after so long and so excellent Instruction.  
Secondly, I shall prove that the permission of this Ignorance till the sending of the Holy Ghost, was not in the least repugnant to the Divine Wisdom, or the design of the Gospel.  
Thirdly I shall draw some few conclusions from both.  
First then, the Causes and Reasons of this so long continued Ignorance of the Apostles.  
Of these I take the chief and most fundamental one to have been their Ignorance of the true sense of Scripture.  
For the better explaining of this Cause, I will premise some few Observations.  
As 1. The Conformity of the Life and Actions of Christ, to the Prophecies of the Old Testament, was to the Jews the best and principal Argument of the Divinity of Christ, of his Divine Mission, and the Truth of his Revelations.  
Miracles indeed might create a great probability of the truth of these Articles. But such a conformity alone could demonstrate it, since Miracles were common to infer●…our Prophets, and sometimes even to false Prophets. But an entire agreement of the precedent Prophecies was appropriated to the sole Person of the true Messias.  
This appears from the nature of the Old Testament, and end of writing it, which taken in all its parts, is chiefly designed to point out the future Messias, by certain plain Notes and Indications, whereby he might easily be discovered to the Jews.  
The Historical Books are employed in describing his Genealogy. The Psalms and Prophets in foretelling the time of his coming, the manner of his Life, his Passion, Resurrection and Doctrine.  
Now it would be highly injurious to the Wisdom of God, that he should professedly cause so many Books to be written, chiefly to design the Messias; And yet design him by such Characters, as should not be proper to him alone, but might be common to other Persons. So that the agreement of those Prophecies to the Person of Jesus Christ, was to the Jews a most demonstrative proof that he was the true Messias.  
Miracles indeed were in their respect also necessary to him. But that chiefly, because it was before Prophesied of the Messias, that great and wonderful Miracles should be wrought by him. And some such extraordinary Actions were required to excite the Jews to a serious consideration of the Quality and Character of the Person who wrought them.  
If the Actions of Christ had been deficient in any one point of Conformity to the precedent Prophecies, it had been irrational as well as unlawful for the Jews to have admitted his Revelations, altho' confirmed by the greatest Miracles imaginable; Since they must have owned thereby the falsity of those Prophecies, of the truth of which they were abundantly convinced, as being confirmed to them by an equal Authority of Miracles.  
But not only doth the Reason and Nature of things demonstrate this Truth; The Practice and Example of Christ and his Apostles evidently manifest it.  
The first, while yet on Earth, constantly asserted his Divine Mission and Quality of Messias from the Scriptures of the Old Testament, which had Testified of him. And his Disciples after his Death carried on the same Argument.  
He performed indeed greater Miracles than any ever had done before him. But in Disputing with the Jews he commonly waved that Argument, and appealed to the Scripture; As well knowing, That if they would not hear Moses and the Prophets, neither would they be persuaded, though one rose from the Dead. By which words he plainly insinuates, that the greatest of his Miracles, his Resurrection, was a less valid proof, and inferior to the Testimony of Moses and the Prophets.  
This he often thought alone sufficient to propose, as a necessary motive of belief to the Jews. And such a motive as could not be rejected, without disowning and destroying the Authority of the Old Testament.  
For thus he Disputes in the Vth. of St. John, Verses 39, 46, 47. Search the Scriptures, for in them ye think ye have eternal life, and they are they which Testify of me. For had ye believed Moses, ye would have believed me: For he wrote of me. But if ye believed not his writings, how shall ye believe my words.  
No other Method did he make use of to convince his Disciples walking to Emmaus, that all those Calamities, which had befallen his Person, ought necessarily to be inflicted on the Messias.  
All those Glorious Miracles, of which themselves had been witnesses, proved unsuccessful; and could not secure their Faith from a shameful fluctuation. Until Christ, beginning at Moses and all the Prophets, expounded unto them in all the Scriptures the things concerning himself, and opened their understanding, that they might understand the Scripture, that it was thus written, and that it thus behoved Christ to suffer, and to rise from the Dead the Third Day.  
If the constant Companions of our Saviour's Life, could be drawn to the true knowledge of him, by no other Argument, than a full and plain Interpretation of the Prophecies of the Old Testament; In vain do we hope that any other Arguments could convince the remaining Jews, who were less acquainted with the Holiness of his Life, and greatness of his Miracles.  
In the next place, we may observe that the Apostles were chosen by Christ, and used as the inseparable Companions of his Life. Not so much to be instructed in the Mysteries of the Christian Faith, or trained up in the necessary qualifications of Preachers, who might propagate the Gospel after the departure of their Master; As to be Witnesses and Spectactors of his Actions and Conversation; which they might afterwards Testify to the World, and thereby convince Mankind, that they were entirely conformable to the Ancient predictions of the Prophets.  
That the former could not be the end or intention of their accompanying Christ through the whole discharge of his Prophetic Office, appears plainly from their Ignorance, both of the Mysteries of Religion, and their own Duty at the time of our Saviour's Crucifixion.  
Yet can we not suppose, but that Christ obtained his chief aim, which he proposed to himself, in selecting certain Persons for the Companions of his Life.  
This end therefore could indeed be no other, than that which I have already assigned, of witnessing and publishing to the World the Actions of Christ, whose reasonableness and agreement to the predictions of the Mosaic Law, was to be judged and determined by every private Man.  
For we no where find, that the Apostles, from the Authority of their Miracles, which were not inferior to those of Christ himself, pretended to set up themselves for infallible Judges, or exercise an arbitrary command over the judgements of other Men.  
They might indeed much more justly have claimed such a privilege, than any ever since their times; As being personally infallible, and endued with the power of working Miracles. Yet they never endeavoured to command the assent of their hearers, before they had informed and satisfied their Understandings. But proceeded in a more rational method; and following the example of their Master, chose rather to convince their judgement with Arguments, whose attention they had before excited by Miracles.  
These Arguments, when directed to the Jews, were chiefly taken from the Old Testament: Whose Prophecies they demonstrated to have plainly soretold and described the Actions and Sufferings of Christ, of which Actions themselves were witnesses.  
Thus we find St. Peter in his Sermon made to the Jews upon this Day to have used no other Method. And not so much to have urged the Illustrious Miracle of the gift of Tongues newly conferred on them, as the conformity of that, and all other Actions of Christ to the Ancient Predictions of the Prophets.  
His Sermon in the following Chapter, proceeds from the same Foundation. And St. Stephen in the VII. Chap. St. Paul in the XIII. use no other Argument, when Disputing against the Jews.  
From a clear Interpretation of the Prophecies in Scripture, concerning the Messias, Philip convinced the Eunuch, who was a Jewish Proselyte, of the Divinity of Christ, Acts VIII. and Acts XVIII. Apollo's is said to have mightily convinced the Jews, and that publicly, showing by the Scriptures, that Jesus was Christ.  
St. Paul pleading before King Agrippa, endeavoured before all things, to prove that he stood there to be judged for the hope of the Promise made by God unto the Fathers, Acts XXVI. 6. And ver. 27. appealed to the Prophets, and asked Agrippa, whether he believed not them, insinuating that if he truly believed the Prophets, and understood their genuine Sense, he could not but embrace the Christian Religion.  
Lastly, to say no more, his Disputes with the Jews at Rome were employed in expounding and Testifying the Kingdom of God: Persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from Morning till Evening, Acts XXVIII. 23.  
It appears then, That the chief reason of the choice of the Apostles to a familiar conversation with our Saviour, before his Ascension, was no other than that they might thereby be enabled to Testify and publish to the World his Actions, Miracles and Sufferings; which being received from them, might then by every private Man be examined and compared with the Ancient predictions of the Prophets, concerning the Messias.  
And if so, than it was not necessary that Christ should carefully instruct his Disciples before his Ascension, in the true sense of Scripture, and the ancient Prophecies concerning him, or elaborately explain to them the Mysteries of his Incarnation, Passion and Ascension. Since this conduced not directly to the end before mentioned, and might more conveniently be effected, when it should become necessary after his Ascension, by the Descent of the Holy Ghost. And accordingly we find not our Saviour in all his private Discourses and Instructions to his Apostles, professedly explaining the Scriptures to them, before his Resurrection.  
He frequently admonished them of the dangers and afflictions they should undergo, in executing their Mission; of the Courage, Patience and other Virtues, wherewith they ought to be endued, and the perpetual assistance which they might expect from him; but seldom inculcated the consideration of those Prophecies, which might bring them to a right apprehension of the nature and design of his coming into the World. Or if at any time he mentioned and explained such Prophecies to them, it was only by way of proposal, without any such extraordinary illumination of mind, and infused capacity of understanding them, as was afterwards bestowed on them, by the Mission of the Holy Ghost. He never denied to them indeed that ordinary Grace and Assistance, which he is wont to give to all well disposed Persons, who rightly ask it; but the efficacy of that ordinary assistance, was overthrown and stifled by the more potent resistance of inveterate prejudices, and false preconceived Opinions concerning the Messias.  
But if the Apostles received no extraordinary Instructions of the Holy Scripture from their Master, before his Resurrection, we cannot hope that they should obtain any competent knowledge of it by their natu●…al Strength, or acquired Learning. M●…ny reasons had induced our Saviour to choose to him Disciples, rather out of the meanest of the People, than from the Learned Doctors and Expositors of the Law. And at that time, in the Jewish Church, by an i●…tollerable corruption of Discipline, the common People were by their Doctors and Teachers Studiously deprived of the means of an exact and accurate knowledge of Scripture.  
They were deterred from a diligent search of Scripture, by many artifices and pretences: by amplifying the difficulty of their undertaking, the obscurity of those Oracles, and rashness of enquiring into those sacred Mysteries with unwashen Hands, that is, as themselves explained it, without a tedious preparation of Learning and Education.  
By these arguments the Scribes and Pharisees had engrossed the Study of Scripture to themselves; and taking away the Key of Knowledge, had suffered none to enter into a disquisition and examination of those sacred Prophecies. Upon account of this Ignorance in the common people, the Scribes and Pharisees, in the VI St. John. ver. 39 pretended that they were no competent Judges of the true Messias, who could be known no otherwise than from Scripture. But this people, who knoweth not the Law are cursed. We cannot imagine the Apostles to have been exempt from this common calamity, but rather more deeply engaged in it than others; if we consider the meanness of their condition, the nature of their employments, their gross and perpetual mistakes of our Saviour's Doctrine, and till the reception of the Holy Ghost, their insuperable slowness of understanding.  
If then, a right knowledge of Scripture was absolutely necessary to a perfect understanding of the Nature and Office of the Messias; if the Apostles were naturally devoid of this knowledge, and not extraordinarily endued with it by Christ, before the descent of the Holy Ghost, all which we have already proved; it must needs follow, that the Apostles, before the reception of that extraordinary knowledge, were ignorant of the Mysteries and Designs of their Masters Mission. And accordingly if we look into the History of the Gospel, we shall find their ignorance of Scripture to be assigned as the chief cause of their mistakes in all other points. So that what our Saviour said to the Jews, Ye err, not knowing the Scriptures, was perfectly true of them. Thus John XI. 22. Our Saviour promising to raise up the Temple of his Body in three Days, if it should be dissolved, his Apostles understood not the true meaning of his words, but when he was risen from the Dead, than they at last remembered, that he had said this unto them; and they believed the Scripture, and the word which Jesus had said. They before, even from their Infancy, believed the Scripture in general, that it was the Word of God, and divinely inspired; but now they understood and believed the true sense of Scripture, the Ignorance of which had before caused them to fall into Error. Again S. John XII. 16. These things understood not his Disciples at the first, but when Jesus was glorified, (that is after his Ascension) Then remembered they that these things were written of him, and that they had done these things unto him.  
Here the promise made in the Text is fully accomplished by a twofold Operation of the Holy Ghost, the one recalling into the remembrance of the Apostles, the Actions and Sufferings of Christ, of which they had been witnesses in his Life time, the other clearly proposing to them the entire conformity between those Actions and the precedent Prophecies which were written of him. In like manner our Saviour reproving the Disciples of Emmaus for their amazement and despair of their Master's Resurrection, upbraids to them their Ignorance of Scripture: O fools, and slow of heart, to believe all that the Prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? Luc. XXIV. 25, 26. They doubted not of the Truth of those Prophecies, but affixing false interpretations to them, had perverted their sense, and thereby in believing them, assented not to the true Prophesies, but to the fictions of their own Brains, and thereby were hindered from understanding the necessity of Christ's Suffering these things, and entering into his glory.  
I have now dispatched the first and chief reason of the Apostles Ignorance. I proceed to assign some other causes of it; and among these, the false notions and prejudices which they had received by their Education, deserve more especially to be considered.  
The Jews had ever, even from the time of Moses, lived in expectation of a glorious Messias, who should be the Author of the most Illustrious benefits to their Nation, rescue them from their afflictions, and settle them in an exte nal State of Happiness. This was typified by all their Rites and Ceremonies, foretold by their Prophets, and Celebrated in their public Offices; in the firm expectation of this, their forefathers died, and themselves continued their hopes under their greatest afflictions. But then by false Interpretations of the Ancient Prophecies, the Doctors of the Jewish Law, had long before the coming of our Saviour, entertained and propagated mean and unworthy thoughts of the Messias. They had form to themselves mighty expectations of an external pomp and secular greatness, wherewith their Messias should enter upon his Office, and which he should communicate to the whole Nation. They thought not of spiritual Blessings, reformation of Manners, removal of Errors, proposal of a pure and rational Religion, and assurance of a spiritual Happiness in another Life; but mighty Armies, and continual Triumphs, wide Conquests and ines●…imable Spoils. They expected to be freed from the Roman Yoke, by the Victorious Arms of the Messias, and by an uninterrupted success, at last be enabled to give Laws to the whole World.  
These fond conceits were now entertained by the whole Jewish Nation, and tenaciously maintained by the Apostles, who all along believed indeed their Master to be the true and great Messias, but withal, even to his Ascension, continued to believe that he had not yet entered upon the execution of this glorious Office. Not all the premonitions of his future Sufferings, not the experience of his present Poverty and Disgrace, or the sight of his Crucifixion and Burial, could remove this inveterate Error from their minds, or create in them a right apprehension of our Saviour's Doctrine and Office: But after all, when he was ready to Ascend up into Heaven, they asked him by common consent; Lord, wilt thou at this time restore again the Kingdom to Israel? Wilt thou now commence that glorious Reign, which we have so long expected?  
The want of this external Pomp, and appearance in a State of such extraordinary humility, totally hindered his Brethren, that is, his Kindred from believing on him, as is expressed St. John VII. 5. and could not divert the Apostles, who believed him to be the Messias, from nourishing vain hopes of a future greatness in this World. Insomuch as immediately after Christ had foretold them, in the X. of St. Mark, that he should be betrayed, delivered to the Gentiles, Buffeted, Scourged and Crucified; the two Sons of Zebedee, not discouraged by all these calamities, which they imagined to be the entrance into a greater Temporal glory, requested of him, That One might fit on his right hand, the other on his left, in his Kingdom. And the Disciples of Emmaus far from considering the past sufferings of Christ, and reflecting on the circumstances of his Passion, and precedent admonitions of it, which might justly have refuted and defeated their foolish expectations, began to suspect this was not the true Messias, since he had not brought the hoped for external redemption to the Jews. We trusted that it had been He, which should have redeemed Israel; but those hopes are vanished; and he yet continues in his Grave.  
Since then the Apostles continued to retain these prejudices & preconceived Errors, and were thereby hindered from conceiving the spirituality of Christ's Kingdom, which is the first and greatest principle of the Christian Religion; it was impossible they should rightly understand the Doctrine of Christ, until these prejudices were removed, and true Notions of the nature of his Kingdom introduced. Till then, they could not but grossly mistake the meaning of all those many Revelations, which he imparted to them, and constantly wrested them to their own false notions and apprehensions. This not only disabled them from understanding the true sense of what Christ was pleased to reveal to them, but also hindered them, while continuing in that State, from receiving any more clear and express Revelation. This our Saviour plainly tells them, John XVI. 12, 13. I have yet many things to say unto you, but you cannot bear them now. Howbeit when he the Spirit of Truth is come, he will guide you into all Truth. I have yet greater Mysteries to reveal to you, and which will seem more astonishing to you; but the indisposition of your understanding, at present clouded with Prejudices and Errors, would defeat the benefit of them. These therefore I leave to be revealed by the Holy Ghost, whom I shall send unto you, who by an extraordinary operation assisting your understanding, will prepare it for a ready reception of all those Truths.  
A Third reason of this Ignorance of the Apostles, at that time, when our Saviour spoke these words of my Text to them, may be, that the greatest and most Illustrious Actions of our Saviour's Life, the Mysteries of which created in them the greatest perplexity, remained yet to be performed. I mean his Crucifixion, Resurrection and Ascension. Before they saw these things effected, they could not imagine, that he, whom they had represented to themselves as a Triumphant Messias, and Earthly King, should undergo them; and therefore all our Saviour's premonitions concerning them, were no less dark and obscure, than surprising to them; but afterwards the real performance of them awakened their attention, and gave them occasion to reflect more seriously upon the reasons of these things.  
They then plainly perceived the true meaning of every prediction of Christ, when they saw the event of the thing foretold; and viewing the circumstances of all these Actions, could not but discover that they were all manifestly foretold of the Messias by the Prophets, and were consequently to be necessarily performed by him. Not to say that the Resurrection being the far greatest and most Illustrious Miracle, might reasonably be supposed to have produced a greater effect upon their minds, than any precedent Action. And how the subsequent performance of Actions and Mysteries foretold by Christ, contributed in the Apostles to a right understanding of the predictions and Mysteries themselves, appears from the whole History of the Gospel, more especially from those two passages, which I before produced, John II. 22. When therefore he was risen from the dead, his Disciples remembered that he had said this unto them, and they believed the Scriptures, and again John XII. 16. These things understood not his Disciples at the first, but when Jesus was glorified, then remembered they that these things ●…ere written of him.  
Nay so much did Christ himself attribute to the cogency of the proof which might be drawn from the Miracle of his Resurrection; that to the Jews, desiring a convictive proof of his divine Mission, he assigned no other, than that as Ionas was in the Whale's Belly three Days and three Nights; so the Son of Man should continue no longer a space of time in the Heart of the Earth. And however his other Miracles, and the Testimony of the Prophets, abundantly demonstrated the Divinity of his Mission to unprejudiced Persons; yet in some places, he seems willing to pardon their suspension of assent, till they should see this grand and final Miracle performed. Thus in the words preceding my Text, assuring his Apostles, that though he departed for a while, he should Live again: He tells them, that at that Day, (the Day of his Resurrection) ye shall know that I am in my Father, and you in me, and I in you. And John VIII. 28. Disputing with the incredulous Jews, and not being able to convince their obstinate stupidity, he saith unto them: When ye have lift up the Son of Man, then shall ye know, that I am Herald And this in some measure mitigates and excuseth the present ignorance of the Apostles, that they had not yet seen the completion of the last and greatest Acts of Christ, particularly his Resurrection.  
Lastly, To say no more, the extraordinary Gifts and Graces of the Holy Ghost, were not yet poured forth. Of these Gifts, none of the least was a due preparation of Will, and penetration of Judgement, to conceive rightly the sense and meaning of all Divine Revelations and Mysteries. This was afterwards plentifully poured down upon the Apostles, as upon this Day; but before that time, was not conferred on them. That the want of this extraordinary assistance of the Holy Ghost, was a main cause of their Ignorance, is plainly insinuated by all those Texts, wherein Christ promiseth to the Apostles the Mission of the Holy Spirit to dispel their Ignorance, and enlighten their understandings, as in the words of the Text, and John XV. 26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall Testify of me; and when He, the Spirit of Truth, is come, He will guide you into all Truth. The ordinary assistance of the Divine Spirit, had indeed all along accompanied the Apostles, which had been abundantly sufficient (when added to the Motives of Faith, and advantages of Instruction, which they received from Christ) to inform them in all things necessary, considered as private Persons, if they had removed all prejudices, and used due attention and reason; but the extraordinary Inspiration of the Holy Ghost, being not necessary, was not yet conferred on them: For the Holy Ghost was not yet given; because Jesus was not yet glorified. St. John VII. 39  
These were the principal causes of that Ignorance of the Apostles, which we proposed to inquire into; of that misapprehension of the Nature of our Saviour's Office and Design, which so eminently appears in the context, as we before explained it, which disabled them from considering the consequence of his Miracles, For their heart was hardened, Mark VI 52. by reason of which, They understood none of these things, (his Passion and Resurrection) and this saying was hid from them, neither knew they the things that were spoken, Luc. XVIII. 34. which caused the words of the women, relating to the Resurrection of Christ, to seem to them as idle Tales, and incredible Fables, Luc. XXIV. 11. and the indignation of which drew from Christ that sharp Exprobration, O ye of little faith, Matt●… VIII. 26.  
That this Ignorance ought not in the least to surprise us, or induce us to entertain any thoughts prejudicial to Christianity itself, appears from the Reasons, which I have already assigned to it; but will more fully be manifested in considering the second Head proposed; which was  
To show, That the permission of this Ignorance, till the sending of the Holy Ghost, was not in the least repugnant to the Divine Wisdom, or the design of the Gospel. This will evidently appear from these two Considerations.  
I. That it would be incongruous to the Divine Wisdom, to use any extraordinary methods in removing the Ignorance of the Apostles, and perfectly informing their Understandings, until such Information, not being possible to be obtained by the ordinary methods of Instruction, should become absolutely necessary to the being of the Church.  
II. That such a perfect and plenary Information was not necessary to the Apostles till after the Ascension of Christ.  
The first of these Propositions naturally follows from that known truth and received principle, that God never worketh Miracles without necessity, nor recurreth to extraordinary causes, while natural and ordinary will suffice. However, fully to evince this matter, and clear all remaining doubts, I will consider all the possible methods of perfectly instructing the Apostles before the Ascension of Christ, when the natural and ordinary means failed; and demonstrate that God could not use any one of them, without being injurious to his Wisdom and Honour. These extraordinary methods may be reduced to these three Heads.  
First, God by his Almighty power might have overruled their understanding, and without expecting the assent of the Will, violently imprinted a perfect knowledge of his Revelations in it, or even forced the Will to assent to it, although it had not yet discovered the truth of it. But nothing can be imagined more injurious to the honour of God, than a proceeding of this kind, to prepare the way for Religion, by violating those Privileges of reasoning and free will, which he at first conferred on them; which were in truth to make Mankind happy by destroying their Nature.  
Secondly, our Saviour having already abundantly convinced the Apostles of the Divinity of his Mission, and consequently of his Infallibility; might have plainly and openly revealed to them all the Mysteries of his Religion, and future Actions to be yet performed; and required their immediate Assent to them, without taking care to satisfy them at the same time of the truth, and reasonableness of such Revelations, by their Conformity to all precedent Revelations, or the Law of Nature; but this also was irrational in itself, and consequently unworthy of the Divine Wisdom, and might justly have been esteemed unsatisfactory by the Apostles.  
For as they were fully convinced, that our Saviour was a Divine Person, so were they no less, that all the precedent Revelations were delivered by inspired men, and consequently deserved the same degree of Assent, which his could do. So that if the least repugnance between the Doctrine or Life of Christ, and the ancient Prophecies could have been difcovered; they were not in the least obliged to assent unto them. Nay, to a full and unexceptionable Proof of the truth of his Revelations, it was not only necessary that no repugnance between them and the predictions of the Old Testament were discovered; but also that an entire Conformity should appear: Since the true Messias was by God designed to the Jews under those two Characters, of extraordinary Miracles, and perfect agreement of Life, Actions and Doctrine to the precedent Predictions and Revelations, and consequently could not be evidently distinguished, without the concurrence of both those Proofs.  
And indeed such an arbitrary Command of a blind Assent, to any Revelations confirmed by Miracles, without a previous Examination of the truth of them, is so absurd, and repugnant to the Laws of reasoning; that it could not be used by Christ himself, even in respect of Heathens. For such a resignation of the Understanding, could rationally be made to no other Authority, than an Authority founded upon Arguments of greater Credibility, than can be found in any other Case. But such is not the Authority derived from Miracles; for all objects of Sense and necessary Deductions from reason, include at least an equal, many a greater degree of Credibility. I mean not hereby that any truths whatsoever can have a greater certainty, than those which are revealed by God, supposing them to have been indeed revealed; but only, that any such Revelation is really made, can appear no otherwise, than by Arguments of probability.  
Thirdly, a perfect knowledge of all the Mysteries of Religion, might have been extraordinarily obtained by the Apostles, before the Ascension of our Saviour; by conferring on them the same Gifts of the Holy Ghost, as were afterwards poured on them on the day of Pentecost. But neither was this convenient to the design of the Gospel, nor the Wisdom of God. Not to the former. For the plentiful Effusion and Mission of the Holy Ghost, was an Act of the Regal power of Christ, which he commenced not till after his Ascension, when he first began to exercise that Authority which he had obtained to himself by the obedience of Death. And therefore our Saviour tells the Apostles, S. Joh. XVI. 7. Nevertheless I tell you the truth, it is expedient for you, that I go away. For if I go not away the Comforter will not come unto you; but if I depart, I will send him unto you. And in another place, this is assigned as the Reason, why the Holy Ghost was not yet given; because Jesus was not yet glorified. The Wisdom of God also was no less engaged, which might justly have been arraigned, if he had used so wonderful and signal a Miracle, as was the Mission of the Holy Ghost, for the extraordinary instruction of the Apostles, before the Ascension of our Lord; since no such Instruction was yet necessary: which was the second Point I proposed to prove: Namely,  
II. That a perfect and infallible Information of the Apostles, was not absolutely necessary till after the Ascension of Christ. For this was required in the Apostles for no other cause, than that they might thereby be enabled to teach the Doctrines of our Saviour to the whole world, and at last deliver them down in writing to succeeding Ages, infallibly and without danger of any intermixed Enrour; to the suspicion of which the Christian Religion would ever have been subjected, if they had not been endued with such clearness of apprehension concerning every Point of it, and attended by such an extraordinary assistance, as might secure them from all possible danger of mistaking the Sense of that Doctrine, which they were to deliver to the rest of Mankind.  
To create this clear apprehension in the Apostles, and convey down this assistance to them, was the chief intention of sending the Holy Ghost as upon this day, and the principal effect of that Mission, at least as far as I am at present concerned. So that since the sending of the Holy Ghost, was designed purely to enable them to the due execution of their Office of preaching, and propagating the Doctrine of Christ to the whole world; which Office was not to be commenced till after his Ascension; it manifestly follows, that an exact and infallible knowledge of the Mysteries of the Christian Religion, was not absolutely necessary to the Apostles before that time. A perfect knowledge would have been useful indeed to them, even before that time; but useful to them only as private Persons, not as bearing the public Office and Character of Apostles; whose Office before the Ascension of our Saviour consisted, as we before observed, in taking notice of the Actions, Sufferings, and Miracles of Christ; that they might be able afterwards to testify them to the whole world. This Office of observing the Actions of Christ, required no exact and perfect knowledge of all the Reasons of his Actions, and Mysteries of his Doctrine, but might be sufficiently discharged by any Persons, who were not devoid of common Sense and Honesty.  
The Mission of the Holy Ghost was necessary upon Reasons of another nature, and would have continued necessary, although the Apostles had perfectly understood all the Doctrine of our Saviour before his Ascension. For however, they might then sufficiently understand it; nothing less than a perpetual extraordinary assistance of the Holy Ghost, could infallibly secure them from all future Error, in delivering it to others; or create such a degree of probability, as might deserve the Assent and Belief of Mankind in all future Ages.  
Thus I have shown the Reasons of that Ignorance of the Apostles, which is so remarkable through all the History of the Gospels, and for which, our Saviour promiseth so extraordinary a remedy in the words of my Text; and withal demonstrated, that there is nothing in all this Conduct of the Apostles continuing under that Ignorance, till the Ascension, and of our Saviour permitting it till that time, disadvantageous to the Truth, and Divinity of the Christian Religion. It remains, that I draw some few Conclusions from what hath been said, which was the third and last Proposal.  
First then, if, as we before showed, our Saviour and the Apostles, who were unquestionably infallible, never set up themselves for infallible Judges, nor required from their Hearers a blind Assent to their Dictates; if they submitted their Doctrines to the Examination of Scripture and Judgement of all private men; in vain do any at this day pretend, in virtue of an Authority derived from them, to set up themselves for infallible Judges of Controversy; from whom lieth no Appeal, either to Scripture or Reason; and thereby exercise a Jurisdiction, which they never claimed. But I wave that Particular; and choose rather to insist on some more practical Considerations. Of which,  
The first is, That if the knowledge of the Christian Religion was so difficult to the Apostles, who enjoyed so many, and so great advantages under the Instruction, and Government of their Divine Master, the Author of this Religion; if after the sight of his Miracles, the Enjoyment of a triennial Conversation, and the constant hearing of his Divine Discourses, they continued ignorant of the true Spirit, and Nature of Christianity; this aught to excite us to great diligence in learning, and studying the Mysteries of our Religion, and enquiring the true Sense of those Revelations, which our Saviour conveyed to the world.  
It is indeed the peculiar Excellency and Glory of the Christian Religion, that its admirable simplicity hath fited it to the Understandings and Capacity of all men; that it is not such an abstruse Science, as surmounts the ordinary reach of Mankind, and must entirely be confined to the Discipline of the Schools, and knowledge of Learned men; the acquisition and understanding of it, is possible, and even easy to all men. But then God in proposing this Religion, intended not purely to supersede the Labours of men, and consult their ease. Some Conditions are also necessary on our side, that we diligently search the Truth, examine the Scriptures, harken to the instruction of our Pastors, carefully weigh the Reasons of things, and bring a mind ready disposed to assent to any Truths, which shall evidently appear to us; how contrary soever they may be to our Passions and Inclinations. For although we labour not with those prejudices, of a temporal Kingdom to be founded by the Messias, or expected from him, which so long clouded the Understandings of the Apostles, and hindered them from entertaining true Notions of that Mystery; although having the Happiness to be brought up in a Christian and Orthodox Church, we suck in true Notions of the Christian Religion in general, even from our Infancy: yet the prejudices which arise from our Passions and corrupt Affections, are no less violent, and betray us to no less fatal mistakes. These not only defeat the Benefit of that assistance of the Holy Ghost, in the Inquisition of truth, which God hath promised to all well disposed Persons, who rightly ask it of him; but also directly introduce the foulest and most pernicious Errors, by prompting us to form such Notions of Religion, as may be most adapted, and favourable to those corrupt Inclinations. And this diligence in the Inquiry, and Examination of our Religion, will be so much the more necessary, if we consider, that God had indeed provided an effectual remedy for all the mistakes of the Apostles, by the plentiful Effusion of the Holy Ghost upon them; but hath left us to the ordinary Emanations, and Assistance of the Divine Spirit; which will lead us into all necessary Truths, if our own Endeavours be not wanting: but upon defect of those, or any other due disposition of the mind, will not only, not produce this happy Effect, but also depart from us.  
II. The Sense of this great and inestimable Benefit conferred this day upon the Apostles, and then upon the whole Church, and ourselves in particular; aught to excite us to the utmost gratitude, and engage us to endeavour not to render ourselves unworthy of it, at least, not permit ourselves to be ungrateful for it. For this Benefit was not confined to the persons of the Apostles; it brings down with it many great and inestimable advantages to the Church, which continue till this day.  
By this we are assured, that the Christian Religion hath received the last degree of Confirmation; by this we know that Christ hath really ascended into Heaven, and there taken possession of his Kingdom: that however he hath removed his corporeal Presence, he still continues to be present with us, by the Influences and Operations of the Holy Ghost; that he ceased not at his Ascension, to govern and take care of the Church; but abundantly provided for the necessity and convenience of it, by sending the third Person of the ever Blessed Trinity, who might actuate and direct it; and performing the Office of a Paraclet, teach, exhort, comfort, and intercede for every single Member of it. By this the drooping Spirits of the Apostles were erected, their Fears dispelled, and their Minds enlightened; by this the truth of the Christian Religion, was put past all Dispute; and the Church invigorated with such an assurance of Divine assistance, as might secure it from all Dangers, and place it beyond the rage of men, or fury of Tyrants.  
We also at this day partake of the blessed Effects of this great Benefit; we share in the Joys of the Apostles, and experience the Influences of that Divine Spirit. By this they were enabled to convey down to us infallibly the Christian Religion; and found a Church, of which to be Members we esteem our greatest Happiness. By this Spirit we are united to the Body of the Church; to Christ our Head, and to one another. By this we are excited to virtue and the practice of our Duty, are assisted in the search of Truth, are comforted in Afflictions, and upheld in Dangers. This Spirit our Saviour promised, ver. 16. should abide with us for ever; not in that measure indeed, and abundance which was conferred on the Apostles, but according to the proportion of our necessities, and the Improvement of that present Portion, which is already conferred on us. Let us endeavour by an exact discharge of our Duty, and daily improvement in Piety, to augment our Interest in the benefits of this Day, and favour of the Holy Ghost: at least let us take care, least by our negligence and degenerate Behaviour we forfeit our Title to them both.  
Lastly, as we are obliged to admire, and celebrate the infinite Goodness of God, in bestowing upon the Church the diffusive Presence of the Holy Ghost, by his Mission as upon this Day; so are we no less engaged to be thankful for his particular Presence in the Holy Sacrament: since this not only gives us a firm assurance of the continuance of that Presence, which was at first granted, as so great a Blessing to the Apostles; but also derives down upon all worthy Communicants, as far as is necessary to them, the same Gifts and Graces, which the first Descent of it procured to the Apostles. By this means we may not only commemorate, but act anew, and experience in ourselves all the Glories of this day, by receiving into our Souls a plentiful Effusion of the same Spirit.  
But then as several previous Dispositions were required in the Apostles to qualify them for the reception of so great a Benefit; so must we prepare ourselves for the Participation of so great a Mystery, with no less diligence and caution; that as they firmly believed, and constantly expected the Promises of our Saviour, although he had removed his Corporeal Presence from them; so we should without any Fluctuation believe the certain performance of all those Graces, which are promised to all worthy Communicants, and that however his natural Body is absent from us, yet he is really present in the Elements, by the Efficacy and Operation of the Holy Spirit; that as they prepared themselves for the reception of the Holy Ghost, by an entire Resignation of their Wills to his influence and direction; so we should fit our Souls for the Entertainment of all those Graces conferred in the Sacrament, by a perfect Resignation of ourselves to God, and steady Resolution of performing his Commands. And that as they, in order to obtain the promised Mission of a Comforter, met all together with one accord in one house; so we in order to receive the mighty Benefits of this Sacrament, should be united in perfect Charity to one another. If any of these due Qualifications be wanting, we shall be so far from obtaining any share in the Benefits of this Day, or Commemorating as we ought the wonderful Mission of the Holy Ghost, that we shall forfeit our Title to all the Benefits of the Gospel, and do despite to the Spirit of Grace. Now to God the Father, God the Son, etc.   

The Second SERMON. PREACHED Septemb. 16th. 1688. At LAMBETH CHAPEL:  Philip. II. 5. Let this mind be in you, which was also in Christ Jesus. 
OUR blessed Saviour hath not only revealed to us the whole Will of God in relation to Mankind, and thereby given to us a most excellent, and truly Divine Religion; but also set us a most perfect Example of Holiness, and universal Righteousness in the whole Conduct of his Life, therein exceeding all other Lawgivers, whether Divine or Humane; who never could equal the Excellency of their Laws by the spotless Sanctity of their Lives.  
Even Moses, who had this Testimony from God, that he was faithful in all his House, did not always preserve inviolate that entire reliance on the Divine Power, which he so earnestly, and so often recommended to his People; but offended at the waters of strife, and was provoked to speak unadvisedly with his lips. As for other Lawgivers, whose Pretences to Revelation were either none or feigned, they were little solicitous to recommend the Practice of their Laws by their example; thereby giving just occasion to suspect, that they intended them rather for Politic than Religious ends: not so much to promote virtue, as to secure their own Interest.  
It is the peculiar advantage of the Christian Religion, that all the Precepts of it were exactly performed in the person of its Founder, who gave us not only a Rule, but an Example of perfect Piety. In him all Noble and Divine Virtues eminently shone forth; and yet in such a manner, as might rather attract our Imitation, than dazzle our Contemplation. Justly did he say of himself, (John IX. 5.) that while he was in the world, he was the light of the world; directing all Persons the way to Happiness, by his illustrious Example; and in the highest degree practising all those Virtues, which in other Persons were singly admired. Insomuch as we may justly apply to him, in respect of all the parts of our Duty to God, ourselves, and others, what he said of himself in respect of Humility: For, I have given you an example, that ye should do as I have done to you, Joh. XIII. 15. For it is not sufficient for us his Disciples, to admire the Greatness, and Excellency of his example; he requires farther of us, to do as he hath done: that we express our obedience to him by the constant Imitation of his Life and Practice: that we continue the remembrance of his incomparable Virtue and Piety, by proposing them as a Pattern of perfection in all our Actions: That we manifest ourselves to be his Followers by the similitude of our Conduct: in a word, that the same mind be in us, which was also in Christ Jesus.  
In treating of these words, I shall divide my Discourse into three Heads.  
I. I will show, that the Life of our Saviour was by God intended to be the Grand Example and Pattern of our Actions.  
II. That it was the best and most complete Example, which could be proposed to us.  
III. I will produce some Arguments inducing us to a careful Imitation of this Example.  
I. That the Life of our Saviour Christ was intended to be the grand Pattern and Example of our Actions. This appears not only from hence, that it is the Duty of all Christians to live up to the Rules of Piety, Temperance, and Justice, which the Gospel prescribeth, and our Saviour in the most perfect manner practised, and consequently to conform our Lives to his Example, which however indirect, is yet a most evident Argument; but also from many other direct Arguments; Of which I shall name some few.  
1. It appears from the whole Sequel, and design of the four Gospels: One great part of which is taken up in relating those Actions of our Saviour, which serve only to demonstrate his admirable Virtue and Holiness. In the whole Conduct of our Saviour, and the History of it, contained in the Gospels, we may chiefly observe four Kind's of Matters, which the Holy Ghost hath thought fit to convey to us, by the writing of inspired Persons: his Miracles; the Conformity of his Life, Death, and all the Circumstances of them, to the ancient preceding Prophecies concerning the Messias; his Doctrines; and his Actions. Of these, the two first lead us to the knowledge of Christ, the two latter direct us in it.  
By his Miracles, and the Conformity of his Life to the ancient Prophecies of the Messias, he abundantly proved himself to be a Divine Person, the Son of God, and the true Messias, Who was to come into the world. By his Doctrines and Practice, he hath taught us the way to attain the same Happiness, into which he is gone before us. Now if we observe, how great a part of the Gospels is taken up in relating Matters of the last sort; if we consider, that the Evangelists have taken no less care to acquaint us with these, than with his Doctrines, the immediate Rule of our Belief and Practice: We cannot but conclude, that they also were intended for a certain and infallible Rule of our Life and Conduct, and proposed as the Object of our Imitation.  
The Holy Ghost assureth us, That all Scripture was written for our Instruction: and although this is undoubtedly true, of all parts of the Divine Scripture; yet can it not with such evidence of Truth be affirmed of any part of it, as of the Holy Gospels; which contain the History of our Saviour's Life and Actions. These the Church in all Ages esteemed the most considerable part of that sacred Rule, which was committed to her Care, and given for her Direction. It manifestly appears to have been the design of each Evangelist apart to deliver a complete System of all things necessary to be known and done by all Christians; and yet all conspired in nothing more, than in giving a full Relation of the Virtues and Graces of our Blessed Saviour; a plain Argument, that the Holy Ghost which directed those sacred Penmen, and whose infallible Wisdom doth nothing in vain, thought nothing more necessary than it to the knowledge of all Christians. It becomes us, as to adore the admirable Wisdom and Goodness of God in this Matter; so to take Care, least by neglecting to imitate the Example so studiously and fully proposed to us, we defeat his most wise Contrivance.  
2. It is evidently manifest from the express Testimony of Scripture. Our Saviour after he had performed that stupendious Act of Humility, in washing his Disciples feet, (John XIII.) tells them (ver. 15.) For, I have given you an example, that ye should do, as I have done to you: thereby intimating, that by that Ceremony he designed nothing else than to teach them Humility; that they should not presume to retain high Conceptions of their own worth and merit, much less Pride and Ambition; when they had seen him, their Lord and Master condescend to execute the meanest Office of a Servant to them, who were his domestic Servants. And indeed the Action could be designed for no other end. It had nothing miraculous in it, tended not to the Completion of any ancient Prophecy, served not to demonstrate the Divinity of his Person, and indeed, had nothing excellent or admirable in it, but as it conduced to this end. And what greater Argument can we desire of the Life of Christ being proposed for our Imitation, than that many of his Actions aimed at no other end, than to draw us to the Practice of the most noble Virtues by the Authority of his Example, and direct us by the clearness of it?  
But this is not all. The Apostles having once converted Men to the belief and obedience of Christ; thought no Argument more powerful to persuade them to the Practice of all Christian Graces, than the Example of their Divine Master. This they urge upon all occasions, and with this they recommend their Precepts and Counsels. Particularly St Peter (1 Pet. II.) exhorting all Christians to Patience under Sufferings, and a constant Resolution to endure the most grievous Afflictions, and even Death itself, for the sake of their Religion, a Duty which may justly be accounted the greatest and most difficult of Christianity; giveth this Reason for it, (Ver. 21.) For even hereunto were ye called, because Christ also suffered for us, leaving us an Example, that we should follow his steps. By which Reason he manifestly shows, that it is the indispensable Duty of Christians to follow the Example of Christ, and that thereunto we are chiefly called; otherwise he could never have inferred from those words, that it was an Obligation incumbent upon all Christians, to be patient under Sufferings and Adversities; this being but a Consequence of that grand and more general Duty. However, that we may not doubt of it; we are told, That he who saith, he abideth in Christ, ought himself also so to walk, even as he walked, 1 Joh. II. 6. And in another place, If any man hath not the Spirit of Christ, he is none of Christ's. So that if the command and intention of our Saviour can oblige us, if the Sense of our Duty, and Exhortation of the Apostles can move us, if the desire of Union with Christ, and being accounted Members of his Body can persuade us, we have on all sides abundant Reason to apply our selves to the serious Imitation of his most holy Example.  
3. That the Example of the Blessed Jesus was intended for our Direction, may be gathered from the manner of his triennial Preaching before his Passion. This consisted not so much in revealing the Mysteries of the Gospel, and inculcating the knowledge of his Office, and the Redemption of Mankind, which he designed; as in performing illustrious Miracles, and showing in his Person, a no less illustrious Pattern of consummate Virtue, which, after his Resurrection being testified to the World by his Apostles and Disciples, the Eye witnesses of his Life and Actions, might convince Mankind, that he was in all Respects a Divine Person, and when once convinced, might engage them to the Practice of their Duty, and direct them in it by the Lustre of his own Example. That this, not the clear Revelation of the Mysteries of Faith, was the grand Design of his triennial Ministry, may be concluded from the gross Ignorance of the Apostles concerning those things, not only during that time, but even after his Resurrection: Insomuch, as they asked their Lord, being now ready to ascend up into Heaven; Lord, wilt thou at this time restore again the Kingdom to Israel? (Acts I. 6.) They laid not aside their Prejudices, and false Expectations of a temporal Mefsias, till the Descent of the Holy Ghost upon them enlightened their Minds, and dispelled their Ignorance.  
Now if the complete instruction of his Disciples, had been the chief design of our Saviour while on Earth, we cannot without Injury to his infinite Wisdom imagine, that he should so far fall short of his aim, and not be able to effect his Purpose.  
So that the great Intention of this triennial Office, seems to have been no other, than to give abundant Proof of his Divine Mission by Miracles, and the Completion of the ancient Prophecies, to finish the great work of our Redemption upon the Cross, and exhibit in his own Person and Example of most perfect Holiness: that so all these things being after his Ascension testified to the World by his Apostles; the former might serve for the Conviction, the latter for the direction of Mankind.  
And accordingly it may be observed, that ●…he Apostles confulting about choosing one into their number, in the room of Judas the Traitor, required, before all things, this Qualification in the Person to be ohosen, (Acts I. 21.) That he should be one of those which had accompanied with them, all the time that the Lord Jesus went in and out among them. By which phrase the Jews were wont to design the moral Conversation, Life, and Conduct of any Man.  
Even the Mira●…les of our Saviour tended no less to demonstrate his admirable Virtue, than Almighty Power; they all carry evident Characters of his Love, Beneficence, and Charity to Mankind; and were employed in curing the Diseases, healing the Infirmities, and relieving the Necessities of Men; that so his Goodness and Power might equally appear in the same Actions. And thus it appears, that one great end of our Saviour's coming into the World, was to give an excellent Example to it.  
Lastly, the Truth of this, is manifest from the Consideration of the manner, and quality of our Saviour's Conduct, which was peculiarly adapted to the nature and condition of Mankind, and thereby rendered a fit Object of Imitation to it. The Holiness and Virtue of our Saviour, which so eminently appeared in the whole Deportment of his Life, was easy, humane, and natural. It consisted not in elaborate Austerities, and rigid Acts of Mortification; aimed at no such extraordinary Flights of apparent Holiness, as might amaze rather than instruct Men, and by the Greatness of them d●…ter them from Imitation. His Deportment was grave, and composed: his Piety plain, and unaffected: his Devotion, sober and rational.  
We may discover far more evident strokes of Austerity, and Mortification in the Life of John the Baptist; not that the Virtue of our Saviour was less perfect, but more humane. Such extraordinary Acts of apparent Religion, were necessary to John the Baptist, to excite the attention of the Jews to his Message and Preaching. For since he came not invested with the power of Miracles, somewhat was necessary to him, to fix the Eyes of the world upon him, and create a Belief among the Jews, that he was a Divine Prophet. To this end it was required, That he should come in the Spirit of Elias; that is, not only possess the same Zeal for the Divine Honour, and use the same unwearied Diligence, for restoring decayed Religion among the Jews; but also practise the same Rigours and Macerations of his Body, and procure to himself respect by the same Characters of external Holiness.  
Not that these unusual Austerities had any thing excellent in themselves, or were any certain Indications of a more refined Virtue; but were absolutely necessary to him, for the end before mentioned. And therefore our Saviour, who wanted no such Recommendation (his Divine Mission being abundantly testified by his Miracles) and whose Life was to be the standing Rule of Piety and Virtue to all Ages; exercised no such wonderful Austerities, but gave us a more easy and natural Example, which might not surpass the common reach of Mankind; adapted it to our Imitation; and performed no Actions (if we except those, which plainly referred either to his Prophetic, Sacerdotal, or Kingly Office) which might not equally be performed by all orders and conditions of Men. So admirable was his Conduct, so wisely accommodated to effectuate its design, that is, to serve for an universal Example to all his Followers. A design, in which the Goodness and Wisdom of God, are equally visible; as might be showed by many Considerations. I shall instance but in two.  
First, To propose the Example of our Saviour, as an Object of imitation to all Christians, was an excellent means to allure them to the practice of their Duty, and a sure method to direct them in it. It hath been an old Observation, confirmed by the Experience of all Ages, that Men are led more powerfully by Example, than precept. Men are ordinarily induced to imitate the Actions of those Persons, for whom they retain a mighty awe and reverence; they imagine somewhat extraordinary to be in them all; and believe the only method to attain the same Greatness; is to practise the same Actions. If this natural inclination of Mankind be directed in the right Channel, nothing tends more effectually to promote the great Ends of Piety and Holiness among men. On the contrary, the bad Example of great and powerful Persons hath debauched whole Nations, and withdrawn them from their Duty.  
Thus we find in the History of the Old Testament, that Religion constantly flourished or decayed among the Jews, according to the disposition and example of their Princes. Bad Princes drew the whole Nation into Apostasy with them; and Good ones restored the Worship of the true God in the hearts of all their Subjects. Ahab's Example introduced among the ten Tribes so universal an Idolatry, that he left but Seven thousand men in Israel, who bowed not their knees to Baal. And the Piety of King Josiah, wrought such a general Reformation in his People; That from the time of the Judges, which judged Israel, there was not such a Passover holden to the Lord.  
To improve this Inclination therefore of Mankind to their own advantage and his Glory, God hath given to us the Example of his only Son; which carrieth greater Inducements along with it, than that of any earthly Princes. For if Majesty and the Greatness of Power be the chief motive of Imitation, our Exemplar is no less than God incarnate; and what Honour, as well as Perfection, must it needs be for Mankind, to imitate the Virtues and Excellencies of their Creator? If kindness, and the Sense of extraordinary Benefits can incite us to Imitation; our Saviour hath engaged us by wonders of Mercy, and the most amazing Acts of endearing Love. And in what better manner can we express our gratitude to our Redeemer, than by a perfect Conformity to his Life and Actions? If the hopes of obtaining the same Happiness can move us; our Saviour hath proposed a reward of the same Nature, a Mansion in the same place of Glory with himself, to all who labour to attain it by the exercise of the same Virtues. All these Considerations cannot fail to make the Example of Christ infinitely more efficacious, than that of any mortal Creature.  
But this is not all: it is found by the same Experience, and upon the same Reasons; that Mankind is taught more effectually by Example, than by Precept. The greatest part of Men have but dark Notions of the Nature of good and evil. They cannot easily discern what Actions are in themselves perfective of humane Nature, and pleasing to God, nor distinctly perceive the deformity of Sin. Revelation indeed might justly be supposed to supply this Defect, and enlighten their Understanding; but neither will this give them distinct Notions of their Duty, unless they see the Precepts of it applied by some illustrious Example. Precepts may be obscure, difficult and ambiguous; but the constant Practice of them, in some eminent and reverend Person, gives a full and perfect Interpretation of them. And which is most considerable, Precepts only affect the Understanding; Examples strike the Sense; and thereby in most Men make far deeper Impression than the former, although enforced with a thousand Reasons. Hence the most numerous part of Mankind have ever drawn the measure of their Duty from the Example of some illustrious Persons; who are commonly reputed and allowed to have lived up to the Dignity, and the Duty of their Nature and Religion: and esteemed all their Actions good or bad, not as they agreed to the natural Law of reason, or revealed Law of God, but as they were conformable to those Patterns, whose Imitation they had proposed to themselves.  
In vain therefore did the Heathen Philosophers make glorious Descriptions of the Excellency of moral Virtues; in vain did they recommend the practice of them to the World, by their Writings and Discourses; while they continued to represent their Gods, as guilty of the most enormous Vices, and Slaves to their Lusts and Passions. Men chose rather to follow the vicious Examples of their supposed Gods, whom they imagined to be the Fountains of all Perfection; patronised their Crimes by their Examples, and hoped for impunity from their Precedents. How wisely therefore hath God given to us Christians, the most perfect and infallible Example of our Saviour Christ, which might secure our obedience to him: and by proposing to us the utmost Pattern of Perfection, allure us to the Practice of it. By this the meanest Christians are sensibly taught their Duty, and directed in it; by this th●… wisest are enabled to understand, and interpret the Divine Precepts in their right sense and meaning.  
And not only doth this tend to direct private Christians in the Conduct of their Lives, but also to preserve Purity of Religion in the Church, and diffuse the true Spirit of Christianity into all the Members of it. A studious Care of imitating the Actions, and Graces of the Blessed Jesus, would above all other Remedies, have obstructed the entrance of Superstitions and, corrupt Opinions; which than began to creep into the Church, when men receded from this best and primitive Pattern, and out of a fond Veneration for reputed Saints, took more Care to imitate their Example, than that of their Lord and Master. This debased the Doctrines, and corrupted the Devotions of Christians, betraying them into gross Superstitions, especially in the latter Ages of the Church; when many persons obtained the repute of Saints, who were remarkable for nothing else than exorbitant Austerities, antic Devotions, and irrational Practices: when the Gospels, which contained the Relation of our Saviour's Actions, were locked up in an unknown Tongue: and nothing communicated to the People in the vulgar Language, but Legendary Stories of reputed Saints. To these abuses our Divine Lawgiver had assigned an easy and natural Remedy, in proposing the example of himself. In the Authors and followers of these Corruptions, it was the Crime of some to quit this Example, and the unhappiness of others not fully to know it, and it will be our Happiness, if we both know and do it.  
Secondly, the imitation of our Saviour's Example was most wisely proposed to all his Followers, for this end, that it might convince them, that Christianity was not a merely Speculative, but a practical Religion. Men would have been willing to have taken up with the bare Contemplation of those Divine Truths, which were by Christ revealed to the world, and imagined the bare knowledge of them to be sufficient; had not our Saviour by his own Example confuted that Opinion, and taught them, that the most exalted knowledge was not sufficient without a correspondent Virtue.  
If we view the state of the World at that time in which Christ published his Revelation, we shall find nothing to have been more necessary to his design than this method. All Mankind at that time seemed to conspire in this common Error, that the knowledge of revealed Religions drew no Obligation of practice with them. The Heathens indeed pretended to sacred Mysteries, and imagined themselves to know the secrets of Heaven: But this knowledge was so far from having any influence upon their Lives; that they believed not it ought to have any. The Jews possessed truly a Divine Religion, yet in a great measure defeated the ends of it, by the same false Opinion. They contented themselves with the satisfaction of having Abraham to their Father, and thought nothing else was required of them, than to know the Prerogative of their Nation. Even Moses' Chair, and pretended to a more strict and perfect Holiness, laboured indeed to know the Precepts, and Punctilios of the Law, but believed not themselves obliged to a Conscientious performance of it; fond imagining, that the defect of that would be abundantly supplied by the merits of their Descent from Abraham. So prone is Mankind to this fatal Error, which flatters their ease, and indulgeth them in the Exercise of their Lusts and Passions.  
This our Saviour therefore unanswerably confuted by his own Practice, giving us thereby to understand, that his Religion was designed no less to reform the Wills, than instruct the Understandings of his Followers. And how necessary this Conduct was, appears not only from the prevailing Errors of those times, but also from the depraved Inclination of Mankind in all Ages.  
Even in our Age, there are not wanting unreasonable men, who pretend that Christians are not obliged by the Law of Nature, nor bound to the Practice of it. An Error than which none can be more directly contrary to the Spirit of Christianity, and the whole design of the Gospel. Our Saviour more than once assureth us, That he came not to destroy, but to fulfil the Law, which since it cannot be understood of the Mosaic, must necessarily of the Moral Law. This makes the chief Subject of all his Precepts and Exhortations; and in urging this, his famous Sermon upon the Mount, consisting of three whole Chapters, is almost entirely taken up. Lastly, That no Argument might be wanting to enforce the Practice of it, he hath recommended it by his own Example. He prescribed no Duty to us, which he practised not invariably in his own Person; and as his Religion includeth the whole Duty of Man; so himself exercised it in the most eminent and perfect manner; which bringeth me to the second Head proposed: Namely,  
II. That the Life of Christ was the best, and most complete Example, which could be proposed to Mankind, as the Object of their Imitation. All other men were never able to live up exactly to the Rules of their Religion; but in many things we offend all. It was Christ alone, who performed a constant and universal Righteousness, Who did no sin, neither was guile found in his mouth. But to represent this Matter more fully to you, I will consider the Exemplary Holiness of our Saviour, in some of the more illustrious Branches of our Duty to God, ourselves, and the rest of Mankind.  
First then, in relation to God, to whom, as partaking of the humane Nature, he owed the same Subjection that we do, his Piety and Devotion was remarkable. He often withdrew himself from his Disciples, and retired into Solitary places, that he might calmly enjoy the Contemplation of God, and pour out his Soul in Prayers unto him. Sometimes departing late in the Evening alone, into a Mountain to pray, (Matth. XIV. 23. John VI 16.) Other times rising up early in the Morning, and withdrawing into a Solitary place, to perform the same Office; (Mark I. 35.) And more than once spending whole Nights in Prayer, thereby teaching us, that we ought to Dedicate sometime daily to the private Devotions of the Closet, where we may converse with our God by Prayer and Meditation. He oftimes denied to his Body its natural Rest and Sleep, to enjoy his Father in private Contemplation, and offer up his Petitions to him. And shall not we set apart some of our vacant hours, to the Exercise of the same Piety? Our Subjection to the Divine Majesty surely is not less; and our wants infinitely greater. The subject of his Prayers could be no other, than to offer up to God the Tribute of praise and thanksgiving, and to intercede for others; whereas we, besides all this, have many sins to bewail, and to implore the Pardon of them.  
Then as for the public Acts of Religion, which tend most directly to increase the Honour of God, and procure to him due Adoration amongst men, our Saviour manifested by his constant performance of them, how dear the Glory of God was to him. He frequented all the public and solemn Festivals of the Jewish Religion, and that whether of Divine, as the Passover; or humane Institution, as the Feast of Dedication: omitting no ocsion, whereby he might advance the Divine Honour, by joining in all the usual Solemnities of Divine Worship. Even in his private State, before he entered upon the Execution of his Ministerial Office; however silent the sacred History be as to his other Actions, yet this we are assured, That he used to attend the public Worship of God, in the Synagogues every Sabbath day. For so St. Luke relateth, (Chap. IU. 16.) where describing his entrance upon his Ministerial Office, he tells us: And he came to Nazareth, where he had been brought up; and, as his Custom was, he went into the Synagogue on the Sabbath day. What can be now wanting to render this Example of Piety most complete, and worthy our Imitation? He frequented the public Acts of Worship, lest we should imagine private Devotion to be sufficient: and intermitted not the pious Exercises of the Closet, lest we should rest content with having joined in the public Prayers, and proceed no farther.  
If we view the other Characters of Piety and Religion; we shall find them all to have been eminently united in this illustrious Example: With what profound Humility did he profess himself to come into the world, to perform his Fathers Will? How constantly did he ascribe the Glory of all his Works, and Miracles to his Almighty Power? With what admirable Resignation did he yield up himself, to the Divine Will and disposal? He deprecated indeed the pains of Death, and the terrible Torments of an ignominious Crucifixion; yet all with entire Submission to his Father's pleasure: Nevertheless not my Will, but thy Will be done. A temper of mind, than which none more lively representeth our absolute Subjection to God, or tends more directly to secure real Happiness to us, both in this Life, and that which is to come. Hereby we own ourselves to be the Workmanship of God, his Creatures, and his Vassals, bound to submit to his Will, and receive the severest Dispensations of his Hand with reverence. Hereby we acknowledge the infinite Perfection of his Wisdom, who best knows what is most convenient for us; and the admirable Contrivances of his Providence, whereby he maketh all things work together for good to them that fear him.  
This Disposition will alleviate all the Afflictions, and allay all the Tempests of this Life, and even place us beyond the reach of all assaults on this side Heaven; and by rendering our Wills conformable to the Will of God, sit us for the eternal Fruition of him. This blessed Temper our Saviour possessed in the highest degree; in this consisted the Merits of his obedience; this exalted him to the right hand of God; and will infallibly Conduct us to the same Glory, if his most excellent Example can invite us to the practice of the same Duty.  
Secondly, the Life and Conduct of Christ, was exemplar in an ardent Zeal for the Divine Glory. This indeed is a necessary Consequence of true Piety. For this being founded in a just Conception of the Greatness and Excellency of the Divine Attributes, and a due Sense of our Obligation arising from it, cannot subsist without an earnest Concern for the maintenance and increase of the Divine Glory amongst men. Can we be said to love our Creator, and yet patiently endure to hear his Name blasphemed, and his Attributes, perhaps also his Existence, called in question? Can we truly reverence his adorable Name, and yet securely see it vilified by profane Persons, without asserting the Honour of it; or at least testifying our Displeasure at such bare-faceed impiety? Surely this is the least which the profession of our Religion requireth of us. Nor can we justly deny that to God, which we afford to the meanest Friend, whofe injured Names we are wont to vindicate, and not hear them reviled without impatience. Our Saviour hath set us a most excellent Pattern in this kind.  
With what Indignation did he receive the Proposals of the Devil, disadvantageous to the Honour of his Father? He contented himself barely to reject it, but with a Get thee behind me Satan, manifested how much the very proposing of it was displeasing to him. But in no occasion did his Zeal more signally appear, than in driving the Money-Changers, Buyers and Sellers out of the Temple. An Action very remarkable, if we consider all the Circumstances of it; and which, as appears from the History of the Gospel, was performed by him at two several times. For St. John, (Chap. II.) relates it, as being done in the beginning of his Ministerial Office; and the other three Evangelists, as performed immediately before his Passion. Therein he had to encounter with a numerous multitude of People, who could plead Prescription, and the Authority of a long Permission for their Traffic in the Temple; Persons of that profession are not wont to be moved by Reason and Argument, when interest lies at stake. A powerful Garrison was at hand in the Tower of Antonias to repress all Seditions in the Temple, and himself a single Person, armed with no apparent Authority, nor any other weapon than a simple Whip. Yet all these Difficulties the Blessed Jesus overlooked, that he might vindicate the injured Honour of his Father; disdaining that his Father's house should be made an house of Merchandise, and that the Temple built for the Honour of his Name, should be turned into a den of Thiefs. This Holy transport of Zeal drew even his Disciples into Admiration; who could not imagine the reason of it, till they remembered that it was written; The Zeal of thine house hath eaten me up, (Joh. II. 17.)  
This vigorous Zeal obtained ever in the Church, while the true Spirit of Christianity was kept up among the Professors of it; and if it be visibly decayed in our Age; we are certain, tha●… Piety and true Devotion hath decayed with it. Among the ancient Christians nothing was esteemed so dear as the Honour of their God and Saviour. This they feared not to vindicate with their dearest Lives, and thought the expense of their Blood a just Tribute to it. They contented not themselves to make an open profession of their Faith and belief in God, when urged to it; but voluntarily, and unprovoked performed it, when the performance of it was adjudged and punished as a Capital Crime by their Persecutors. They thronged to the Tribunals of the Heathen Judges, and openly professed themselves to be Christians, when Racks and Gibbets, and the most exquisite Torments attended the Profession. This was in an eminent manner, Not to be ashamed of the Cross of Christ, and the highest Evidence of a most fervent Zeal for the Divine Glory.  
I will not say that this voluntary Profession, and thereby the exposing of themselves to the rage of their Enemies, was their Duty. I will not exhort you to the like Zeal, which is neither necessary, nor practicable in these peaceable times of the Church. But certainly, this abundantly condemns the Lukewarmness of many Christians, who are content to hear the Honour and Majesty of their Creator defamed by profane Discourses, when the Vindication of it would cost them no more than a gentle reproof, or some small Testimony of displeasure.  
Thus our Saviour gave us an excellent Example of our Duty towards God. If we consider his Life in relation to all those Duties, which every Man oweth to himself, we shall find it an admirable Pattern of every one of them. His Temperance, Sobriety and Chaftity were remarkable, neither giving way to Luxurious Pleasures, nor aiming at great Austerities. The Pharifees indeed, his professed Enemies, taxed him as a glutton and wine-bibber, a friend of publicans and sinners.  
But this Calumny proceeded as well from their inveterate Rancour and Malice, as from a fond Opinion, that the Virtues of Temperance and Sobriety were inconsistent with a free Deportment, and obliging Conversation. To them it seemed, that the perfection of Temperance consisted in austere Macerations of the Body, and an utter Renunciation of all the Conveniences of Life, not a sober in and rational use of them. Hence they imagined John the Baptist only, Who came neither eating nor drinking, to come in the way of righteousness; and accused the Conduct of our Saviour, who came eating and drinking (that is, without any unusual Abstinence and Macerations) of Looseness and Intemperance. But as Christ truly replied to them; herein also Wisdom was justified of her Children. It became not the Wisdom and Holiness of the Son of God, to gratify their false Notions of Temperance and Sobriety, by conforming his Practice to them. He chose rather to exercise those Virtues in their genuine Purity; and thereby not only rectify the mistakes of Mankind in this Matter, but also render his Example convenient to the imitation of all Orders and Ranks of men.  
How far himself was above the Temptations of Pleasure; how little he indulged the ease of his Body, or sought the satisfaction of his Senses and Passions; appears from the whole Conduct of his Life. Humility of Mind, and a generous Contentment under the severest Adversities, are the most genuine Characters of Christianity, which teacheth us, that a mean esteem of our own Perfections, as it is most just in itself, so also most acceptable to the Divine Will; that Riches and Honours add nothing to our real Happiness; that the Reward of our Duty is not to be expected in this Life; and that the Afflictions, which may accompany the performance of it, are not comparable to the glory, which shall be revealed.  
Of all the Virtues of the Soul, and Precepts of Christianity, Mankind is most averse to these. The natural Man is unwilling to believe, that to depress his outward Dignity, is the readiest way to improve his inward worth; and will hardly be persuaded that Riches and worldly Honour do not in the least conduce to true Felicity. The Heathens had all along adored these, more than their great Diana; and by describing the Happiness of their Gods to consist in the uninterrupted Fruition of sensual Pleasures, had introduced an universal Opinion among the vulgar, that unhappiness consisted in the want of the same Pleasures. Even the Jews, God's own People, were not free from the same Error. They measured their well being, and even the favour of God, by their outward Prosperity: Being induced thereto, by the very nature and conditions of their Covenant, which openly contained no more than the Promises of this Life. To wean Mankind therefore of this fond Opinion, and induce Men to the Reception of a better Covenant, it was necessary that our Lord should by his Example, as well as Precepts, promote a just Contempt of all sublunary Enjoyments, and reduce Men to a true Sense of their own unworthiness.  
This he hath abundantly done, by giving to us an incomparable Example of Humility, Self-denial, voluntary Poverty, and Contentment, in his own Person. His Descent from Heaven, and taking humane Flesh upon him, was in itself a most astonishing Condescension: That being in the form of God, he thought it no robbery to be equal with God; but made himself of no Reputation, and took upon him the form of a servant, and was made in the likeness of men, (Philip. II. 6, 7.) That is, that being from all Ages no less than God Blessed for evermore, the Second Person of the Eternal Trinity, and equally partaking of the Divine Nature with his Father; he made no pompous Ostentation of that Equality, nor affected to preserve his Majesty inviolate and undiminished; but condescended to divest himself, in appearance, of that Divine Character, and assume the Nature, Conditions, and Infirmities of one of his own Creatures, and to be made like unto mortal Man: See a degree of Humility, of which none but the Blessed Jesus was capable; which exceeds even our apprehension, as well as Imitation; which may be admired, but never can be attained by us.  
Yet this was not all. For as it Follows in the next Verse, Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. He contented not himself to have forsaken the Glories of Heaven, and assumed the mean Condition of a Man; but to carry his Condescension to the utmost pitch, he placed himself in the lowest Rank of Men; bore the greatest Afflictions incident to Mankind; underwent Poverty, Nakedness and Contempt, and at last submitted to a violent Death, even the Ignominious and painful Death of the Cross. If he had thought an external show of Greatness any ways conducive to promote the great Ends, for which he came into the world, or had intended to procure to himself those Pleasures, which Men so greedily seek after; he might have engrossed to himself all the Riches of the world, and in Royal Magnificence exceeded even the Carnal Expectations of the Jews. Heaven and Earth were entirely at his Devotion, and whole Legions of Angels ready to minister to him. But he waved all these advantages, spent his private years in a Laborious and Mechanic Life, and when he entered on his public Office, increased both his Labour and his Poverty. He willingly wanted all the Conveniences of Life, and even the common benefits of Nature. For as himself tells, The Foxes have holes, and the Birds of the air have ●…ests, but the Son of man hath not where to lay his head.  
Thus he gave us a most perfect Pattern of Self-denial, generous Contempt of the world, and Renunciation of all carnal Pleasures. And shall we imagine ourselves not in the least concerned in all this? Himself hath prevented any such mistakes, by telling us, That if any one will come after him, (or be his Disciple) He must deny himself, and take up his Cross and follow him. (Matth. XVI. 24.) And if your Lord and Master have washed your feet, ye ought also to wash one another's feet, (John XIII. 14.) And surely most reasonably. If the Son of God vouchsafed to undergo all the Calamities incident to Mankind; shall we presume to expect an undisturbed course of outward Happiness, and murmur at any Afflictions which befall us? If he forsook the Glories of Heaven to redeem us; shall not we willingly quit all the Vanities of the Earth to obey him? If he thought it not incongruous to the Majesty of his Divine Nature, to perform such stupendious Acts of Humility; shall the greatest of Men think it unsuitable to their Dignity to be humble with their God, and gentle with their fellow Creatures? Surely if the Divine Precepts cannot engage us to Humility; the Divine Example should shame us to it.  
Lastly, in Relation to our Duty to other Men, his Justice, Meekness and Charity, which are the great Branches of it, were most Exemplary. His Justice was so undeniable, in paying to every Man fear to whom fear was due, honour to whom honour, in injuring no Man, nor justly offending any one; that even Pilate, whose Interest it then was, that he should be found guilty, after a strict Examination, and violent Accusation of his numerous and potent Enemies, was by the Clearness of his Innocence forced thrice to declare, That he could find no fault in him, (Luk. XXIII. 14, 22.) Confirming also his own Sentence with the concurrent Opinion of Herod, a jealous and suspicious Tyrant, to whom he had been sent, but was fully cleared by him. (Ver. 15.) So far was the Holy Jesus from disturbing the public quiet, violating the Rights of the Civil Magistrate, invading the Property of his Neighbours, or doing any thing in opposition to those common Rights, which are upheld by the Execution of Civil Laws, that neither his imbittered Enemies, nor his corrupt Judges could find any Resemblance of such Actions.  
None ever urged a more steadfast Loyalty to the Supreme Powers; nor demonstrated a more ready Obedience to the Commands of his Prince in all lawful things, in the whole Conduct of his Life. He not only enjoined his Disciples to render unto Caesar, the things which are Caesar's, but himself exactly performed it, in submitting to his Deputies, in paying to him Tribute, even with the Expense of a Miracle, and in studiously declining all the Acclamations of his admiring Followers, which proceeded from the Expectation of a temporal Kingdom to be founded by him. And in this, both the Author and Doctrine of Christianity are eminently distinguished from all false Religions, which Subject the common Laws of Justice to the interest of Religion, and permit them to be freely violated for the Propagation of it. Whereas Christianity hath secured the Rights of Princes, wheresoever it hath obtained, and added new Bonds of Obligation to the natural Ties of Justice. Such at lest was the Spirit of Christianity in the primitive Times; when the cruel Persecutions, and tyrannical Oppression of three hundred years, could not provoke its Followers to resistance. And such is the Spirit of it at this day, wheresoever the Doctrine of it remains pure and uncorrupted.  
But to demonstrate and magnify the Justice of our Saviour, a Virtue common even to moral Heathens, and which would be the Duty of Mankind, in order to preserve Society, although there were no Religion in the world, might be thought injurious to the eminent perfection of his Holiness; did not the Experience of latter Ages, and chiefly of our own Time's evidence, that not only the Precepts, but also the Example of our Lord was necessary to recommend this Duty to his Followers. And yet alas, both are insufficient through the obstinacy of Men. No one Duty is more frequently, or more securely violated by Christians, than that of common Justice. It was the Character, which Pliny returned to the Emperor Trajan, of the Christians, when required to give him an account of their Opinions and Conversation, That they were innocent and honest People, who often meeting to celebrate the public Worship of God, bound themselves by the most solemn and sacred Oaths, not to commit any Acts of Injustice, Rapine and Violence, to abstain from Theft, Oppression and Fraud; to be faithful to their Trust, and not circumvent their Neighbours. If that Learned Heathen were now alive, I fear he would not be able to discover Christianity by this Note and Character; and would hardly be persuaded, that modern Christians were Professors of the same Religion. But it is neither my business nor design to arraign the scandalous injustice of Christians in these times. I will only add, That this will increase our Condemnation, that herein we have not only violated the Rules of a most just Religion, but also departed from the Example of a most just Saviour.  
The Meekness and mild Disposition of our Lord, his Patience under Sufferings, and readiness to forgive the greatest Injuries, were no less Exemplary. His meekness and patience were foretold by the Prophets, He shall not strive nor cry, neither shall any man hear his voice in the streets. (Esai. XLII.) Tell ye the daughter of Zion; Behold, they King cometh unto thee meek, and sitting upon an Ass. (Isa. LXII.) He was oppressed, he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter; and as sheep before her shearers is dumb, so opened he not his mouth. (Esai. LIII. 7.) How exactly all these Prophecies were fulfilled in his Person, the whole History of the Gospel manifests. He might, if he had so pleased, come attended with numerous Guards, and a powerful Retinue, which might have secured his Honour from Contempt and Scorn, and struck Terror into his Enemies, yet he condescended to appear in a meek and humble Condition; rather as the Lamb of God, than as the Lion of the Tribe of Judah. In the Execution of his Office, he was frequently opposed by the unreasonable unbelief of some, and obstinate Perverseness of others. And not only so, but despised, reviled, and slandered; provoked with the most outrageous Injuries; and betrayed by his own Friends and Creatures. All these Affronts he might easily have revenged with the breath of his Mouth, and returned upon his Adversaries their deserved Punishment, by a single Demonstration of his Almighty Power: But he quietly endured the highest Contradiction of sinners, and possessed his soul in Patience:  
With what Goodness, and affectionate Terms did he urge the Practice of his Precepts to Mankind? These he might have imposed on us, as his Servants and Vassals. He might have delivered them, as God did the Law at Mount Sinai, with Thunder and Lightning, and given no other reason than his own Authority; but he chose rather to urge them in a sweet and familiar manner, and conjure Mankind by their own Good, by the hopes of Happiness, and by the remembrance of his Benefits to the observance of them. With what Calmness and Serenity did he treat his most inveterate Enemies; and not deny to the Traitor Judas, even in the very Act of his Treason, the endearing Compellation of Friend? But then if we view the Circumstances of his Passion, with what courage and composure of Mind he underwent those terrible Sufferings; with what Meekness he bore the Insults and Scoffs of his Enemies; how when he was reviled, he reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously: If we consider the Tranquillity of his Soul in all these things, and the unparallelled Excess of his Mercy, in praying for his Persecutors, Father, forgive them, for they know not what they do: We must conclude, the whole to have been a most amazing instance of Meekness and Patience.  
Such was the Example of our Saviour, which fully expressed the force and meaning of his many Precepts and Exhortations relating to this Matter. No Duty is more frequently, and more largely urged by him, than this of forgiving Injuries, and overcoming Revenge: That we should treat our Adversaries sweetly, and without Passion; that we should win them by kindness to an acknowledgement of their Fault, and then freely forgive it to them; or if they cannot by Mildness be obliged to Repentance, yet at least to banish all thoughts and revenge of anger.  
Not that the Religion of Christ forbids Men to use all lawful Defences, or invoke the assistance of the Civil Magistrate, against Injuries and Violences offered to them; when impunity may encourage wicked Men to a greater Boldness, and tend to the loss of private Persons, or the disadvantage of the public. Christianity preserves entire all the privileges of Nature, and derogates not in the least from the Rules of Justice; but forbids Men to be transported by Passion against their Adversaries, and not to seek revenge for revenge sake; that is, it does not forbid to repair the loss of this Injury, or prevent the like Injustice to himself, or others for the future; but to return the Injury, and gratify his anger, in creating a like Inconvenience to his Adversary, or maintaining an inward Hatred to him.  
And herein the Spirit of Christianity most eminently discovers itself. For to preserve the common Rights of Justice is no extraordinary matter, for a revealed Religion to perform. This the Dictates of Nature, the Sense of our own temporal Interest, and the Rules of civil Society, may effect. But to conquer those violent Passions of Hatred, Anger and desire of Revenge; to retain a quiet and undisturbed Mind amidst provoking Injuries and Affronts; to entertain the insults of an Enemy, rather with Pity than Resentment, and manifest how little we were affected with them by a constant readiness to forgive them: These are the proper Characters, and most certain Marks of a Soul filled with the Love of God, and placed above the reach of humane things; which hath an entire Command of the inferior Faculties of the Body, and doth in earnest pursue the ends of a Divine Religion. These chiefly rendered the Life of Christ admirable and extraordinary; and will make us the not unworthy Disciples of so great a Master.  
Lastly, the Charity of our Lord was correspondent to all the other perfections of his Mind, that is, most intense, and of the highest degree. Indeed this seems to have been the darling Virtue of the Blessed Jesus, Which he studiously cultivated above all others; to promote which all his designs did in some measure tend, and his Example most directly lead. All the Actions of his Life were almost so many Demonstrations of his Love to Mankind. Even his Miracles, which were primarily wrought to testify his Divine Power, bore eminent Characters of this Loving kindness, being employed in healing the Diseases, and supplying the wants of Men; upon account of which the Apostle saith, That he went about doing good; and even his Enemies were forced to confess, (Mark VII. 37.) He hath done all things well; he maketh both the deaf to hear, and the dumb to speak.  
But the highest Testimony of the Charity of our Saviour, was his inestimable Love in the Redemption of Mankind, his descent from Heaven, ignominious Life upon Earth, and at last most painful Death upon the Cross, to rescue his own Creatures, who had rebelled against him, from the Power of Satan, and the consequences of their own sins. Hereby perceive we the love of God, because he laid down his life for us. (1 John III. 16.) And greater love than this hath no man. A Love so stupendious, that it no less confounds the Apprehension, than exceeds the imitation of finite Men. To this the highest Expressions of our Charity are but faint attempts and imperfect shadows. A perfect imitation of it is beyond our Capacity, and therefore not required: but whatsoever is possible to us, can be but a mean return to so vast an Obligation. St. John therefore makes this easy and natural inference from it, Beloved if God so loved us▪ we ought also to love one another. (1 John IU. 11.) If our Creator loved us his Creatures, who had nothing in us worthy his Love, but had many ways offended and deserved his extreme Displeasure; if he loved us to so wonderful a degree; surely we ought to love our Fellow Creatures, who have in them no less excellent Perfections than ourselves, with all possible affection; which, however to the utmost of our power, is yet infinitely beneath the Love, wherewith he loved us. Especially since our Saviour chiefly imposed this Condition on us, in return of his infinite Kindness, and that also in respect to his own Example, (John XIII. 34, 35.) A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know, that ye are my disciples, if ye love one another.  
So that in this consisteth the very Life of Christianity; without this no man can pretend to be the Disciple of our Lord. By this in the Apostolic times Christians were eminently distinguished from the rest of the world; when they devoted all their Possessions to the Offices of Charity, and had all things common. An excess of Charity, which however no longer Practicable, than while the number of Disciples continued to be small, and was therefore laid aside, when the Church became numerous, as being neither necessary, nor convenient, nor even possible; yet clearly shows what was the primitive Genius of Christianity; how exactly they followed the Footsteps of their Blessed Master, and with what fervour of Charity they were endued. A fervour which expired not with the disuse of that Apostolic Custom of sharing their Possessions in common; but continued to exert itself for some Ages after in all possible Demonstrations of a real Charity: Insomuch, that the Heathens used to cry out in admiration, See how these Galileans love one another! If then we be unwilling to be accused of having disobeyed the great Commandment of our Saviour, forsaken his Example, and entirely lost the genuine Spirit of Christianity; we must retreive that admirable Charity, which was by him so mightily enjoined, practised, and bequeathed to his Disciples.  
Thus I have considered the Example of our Lord, in some of the greater lines and strokes of it; and shown it to have been in all respects the most excellent, which could possibly be proposed to Mankind. It remains, that I urge the imitation of it in some few words.  
First then, the imitation of this Divine Example is the Duty of every Christian, considered in the Notion of a Disciple; which includes not only an Obligation of yielding an entire Obedience to the commands of Christ, but also of following his Example as near as possible, and that in the first place. To assent to and obey the Divine Precepts, is properly the Notion of a Believer; but of a Disciple to imitate the Actions and Conduct of his Master. And therefore the Patriarches and Jews might well be called Believers in God, but not the Disciples of God. Precepts only were given to them, the Divine Example was not proposed as a Rule unto them. The Apostles of our Lord are also by way of eminence called his Disciples: Because they were the constant Witnesses and Attendants of his Life, who did partake of the same manner of living, and were supposed to be his Companions, as well in moral as natural Actions. Although this Title is not so far appropriated to them, as to be denied to us; if we take the same care to follow the Example of our Lord and Master, as they did. We may follow it, though at a distance; we may pursue it, though we cannot attain to it. And that we may do it, those first and chief Disciples have enabled us, by giving us large Accounts of the Actions and Life of our Saviour, in the Holy Gospels. Himself tell us, (John XV. 8.) If ye bear much fruit, so shall ye be my Disciples; and then Ver. 10. explains their bearing much Fruit, by imitating his obedience to the Divine Commands. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. So that if we desire to retain the name of a Disciple, and thereby preserve our Relation to Christ; we must perform the Duty of a Disciple, by religiously following the Example of our Lord and Master.  
But then in the next place, to imitate the Life and Actions of our Saviour, is not only our Duty, but our Happiness. We may be sure, that while the Blessed Jesus lived on Earth, he pursued the true ends of Happiness, and cultivated those Virtues, which were most conducive to the perfection of his Nature, and the Dignity of his Office. What Honour then must it needs be to us mortal Men, to be made like unto the Son of God, in the Practice of the same Virtues, in pursuing the same Methods of Happiness, and in an entire Conformity of Actions? It was the highest Ambition of the more generous among the Heathens to imitate the Lives of their ancient Heroes, and be thought like unto them: And shall not we ardently desire to resemble our most Blessed Redeemer, by a similitude of Holiness and Virtue? Their Ambition was misplaced, and therefore the occasion of their Unhappiness; ours is directed to the right Object, and therefore cannot be too great.  
It must needs be an infinite Satisfaction to every pious Soul, to be employed about the same Duties, wherein the Blessed Jesus spent his Life; to exercise the same Offices of Piety, Charity and Devotion; to be inspired with the same Principles of Humility, Meekness and Patience. This Consideration will dispel all weariness, will add Vigour to our Souls, and remove the fear of all temporal Evils, which may attend the performance of our Duty. This will support us under all outward Calamities; alleviate our Sorrows, and calm our Tempests; to remember, That our Lord endured the same Afflictions upon the same account. If he was content to undergo the Malice of men and fury of Devils; shall we hope to be exempted from the Attempts of the same Enemies? If the world hate you, ye know that it hated me before it hated you. (John XV. 18.) And shall we refuse to undergo the same Fortunes with our Lord and Master? No surely. Only let us take care, that the Hatred and Persecution of Men be brought upon us for no other Cause, than they were on him; that is, not through any fault of ours, but only for the sake of God, and our obedience to his Commands: So shall we imitate him, as well in the most happy tranquillity of Mind under all Afflictions, as in the Afflictions themselves, and the Causes of them.  
Lastly, The constant imitation of our Lord's Example, will be our Comfort and Satisfaction in the whole course of our Lives; which will remove all Doubts and Difficulties, and give us the best assurance, that we have performed the whole Duty of Man If only Precepts of a good Life had been given to us, we might have been daily distracted with Doubts and Scruples concerning the meaning, extent, and Application of them, they might have been perverted by the error and craft of Men, and rendered useless by false Glosses and Interpretations; whereas the Example of our Saviour hath taken away all these Scruples, and placed every Precept in its full light. If we truly imitate his Example, we are infallibly assured, That we have in all things done our Duty; even as he performed the whole Will of God, and more than once obtained that Testimony from Heaven. This is my beloved Son, in whom I am well pleased. So much greater assurance may we have, by following his Example, than by respecting his Precepts only.  
And therefore St. Paul after so many Rules and Precepts given to his Converts; still adviseth them to be Followers of him; but then no farther, than he followed Christ. Be ye followers of me, even as I also am of Christ. (r Cor. XI. 1.) By this also we shall be enabled to give a satisfactory Reason of all our Actions, and put to silence the Gainsaying of foolish Men without the assistance of any profound knowledge, or deep Speculation. If they deride our Christian Virtues, and scoff at the Duties of Humility, Self-denial and Mortification; it will be sufficient to answer, That in practising them, we imitate the Example of the Son of God, the eternal Wisdom of the Father. Let them please themselves with their Mirth, and false supposal of a more refined knowledge. We follow an infallible Guide and Pattern; who, if he hath not placed the Wisdom of his Precepts in so clear a light, as the Sun in Heaven, hath at least recommended them by his Practice, and can assert them by his Power.  
Such are the Obligations of all Christians, to imitate the Example of their Saviour; and such are the Benefits which result from it. Let us by an earnest endeavour to follow this most excellent Example, fulfil the Obligations, and obtain the Benefits, that as we have been on Earth made like unto him in Virtue and Holiness; so we may hereafter in Heaven be made yet more like unto him in Glory and Immortality.   

The Third SERMON. PREACHED October, 1688. At LAMBETH CHAPEL.  1 Pet. III. 15. Be ready always to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and fear. 
THE most Wise God hath so contrived that most Holy and excellent Religion, which he intended as the most perfect, and ultimate Revelation of his Will to the World; that it tendeth equally to manifest his own infinite Wisdom and Goodness, and to procure the Salvation of Mankind. His Wisdom appeareth in the Excellency and Simplicity of those Rules which it proposeth; in its immediate tendency to beget and establish due Notions and Apprehensions of the Deity; in the reasonableness of its Constitution, and admirable Congruity to the nature of Mankind. His Goodness is conspicuous, not only in those infinite Rewards, which he hath affixed to the performance of it; in the Free Pardon of rebellious Sinners, and liberal distribution of his Graces; but, which more directly comes under our present Consideration, in adapting that Religion, which he intended for the benefit of all, to the Capacity of all; and thereby rendering it no less easy than advantageous.  
And in this the Christian Religion infinitely exceeds all other Systems of Religion, whether true or false. Among the Heathens many great and learned Persons had employed their Wits in refining the Superstitions of their Country; and assigning Reasons for that way of Worship, which obtained among them. But their Notions were abstruse and mystical, their Conceptions dark and unaccountable, above the understanding and capacity of the common People, fitted only for the Contemplation of Philosophers; and after all, no other than the products of a volatile Fancy: So little adapted to the understanding of the vulgar, or indeed intended for their benefit; that they were studiously concealed under the venerable Name of Mysteries, and imparted only to Confidents.  
Among the Jews all imaginable Care was taken to instruct the People in all necessary Duties relating to God, Themselves, and their Neighbours: But even the more Learned of them knew not the Reasons of those many Ceremonies and Legal Observations imposed on them. They knew in general, that many of them typified the coming of a future Messias, who should institute a more excellent Religion, and be the Author of signal Benefits to their Nation. But alas, this knowledge was lame and imperfect in its own Nature: and infinitely unsatisfactory to them; who desired to know somewhat more certain, yet still continued to wander in the dark without any certain guide.  
This appears from the Writings of those Learned Jews, who lived about the time of our Saviour's coming. These employed their Labours in finding out the hidden meaning of the Mosaic Law, and discovering the Reasons of all those Ceremonial Institutions; but so unsuccessfully, that they plainly mistook the design of their Divine Lawgiver, and by turning all his Ritual Precepts into Allegories and obscure Mysteries, defeated their Institution, and corrupted the truth of their Religion, with false Notions and Interpretations. And no wonder indeed: for the veil was not yet taken from them, nor to be removed, but by the coming of the Messias, who was to be the Sun of righteousness, dispersing the dark Clouds of ignorance, and giving light unto the World. He alone hath made a full Discovery of the Will of God, rendered the knowledge of it easy to all, and thereby made the Ignorance of necessary Truths to be inexcusable: herein completing the Covenant, which God made with the House of Israel in the Prophet Jeremy, XXXI. 33, 34. After those days saith the Lord, I will put my Law in their inward parts, and write it in their hearts. And they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord. For they shall all know me from the least of them unto the greatest of them, saith the Lord.  
Yet must we not imagine, that in proposing this plain and easy Religion, God intended to supersede all Labours of Mankind, and imprint the knowledge of it even violently upon our Minds. He hath dealt with us as rational Creatures, proposed the truth clearly to us, enforced it with the most persuasive Arguments, fitted it to our Capacity, and afforded us easy means of obtaining a perfect knowledge of it. After such abundant Provision for the free Entertainment of it in our Minds, he leaves it to the Liberty of our Will, whether we will embrace or reject it. To deal otherwise with us were to suppose us mere Brutes and Machine's, not capable of entertaining any Religion, and unfit to receive either Rewards or Punishments.  
It was not only the Precept of our Saviour, but the Wisdom of all Ages, Not to cast holy things before Dogs, nor Pearls before Swine; to create a knowledge of Divine Truths in persons insensible of the Benefit conferred upon Mankind in the Revelation of them, and who make no advancement towards their Reception. The Divine Wisdom hath chosen to propose those eternal Truths in such a method, as that a perfect Acquisition of the knowledge of them might exercise the diligence and obedience of Mankind. We must bring Minds freed from all Prejudices and Passions, use due attention, search the Scriptures, weigh the Reasons and Arguments which persuade their Divinity, and being once convinced of that, acquiesce in them; and in a word, use all means which God hath abundantly provided for our Instruction. We must not satisfy ourselves with an Historical knowledge, but inquire into the Reasons of the Divine Oeconomy, reflect upon the reasonableness of it, and make it the Subject of our Meditations. A Subject than which none can be more worthy the Dignity of our Nature, or more necessary to the being of a Christian. By this we shall be convinced, That the performance of all Christian Duties, is not only enforced by the revealed Will of God, but also commanded by the Law of Nature; that the constant Practice of them is our greatest Perfection, and would be our utmost Happiness, although attended with no Rewards. Every increase of knowledge will augment the force of our Obligation, and bring some persuasive Argument to the Exercise of our Duty.  
But then, if we consider, what the Revelation of Christianity hath added to those imperfect Discoveries made by the light of Nature; the Mysteries of our Redemption; the Sacrifice of the Cross; the Free Pardon of our sins; the hopes of eternal Life; and those Foederal Rites, the Sacraments, by which we are entitled to these Benefits; we shall be able more perfectly to comprehend the Wisdom and Goodness of God, and the Greatness of our Obligation to him. These advantages naturally flow from a perfect knowledge of our Faith.  
However the Apostle, in giving this Precept, more immediately respects the Conviction of those Persons, who spoke evil of the Christians, as of evil doers, as appears from the following Verse. For when Christianity first appeared in the World, teaching the Worship of one only God, and our Lord and Saviour Jesus Christ, Commanding all men every where to repent, and enjoining them upon the severest Penalties to live godlily, holily and righteously in this present world; Men decried it as leading to Atheism, and the Extirpation of Divine Worship; because forbidding any Worship to be given to those false Gods, who were the universal Objects of Adoration at that time, and changing all pompous external Ceremonies into a spiritual and internal Worship. They traduced it as irrational, and debasing the Dignity of Mankind; because not proposed with the usual Ostentation of worldly Wisdom and Philosophy, and requiring men to deny their Lusts, conquer their Desires, and sorfake their most darling Passions. Lastly, they rejected it as impious and execrable, as an unhe●…rd of Superstition, and a fond Credulity; because they knew not those Arguments upon which it was founded; nor considered the demonstrative Proofs, which recommended it. To convince the Folly and Ignorance of these men, the Apostle requires all Christians to be ready always to give an answer to every man of the reason of the hope that is in them, that so whereas they speak of them as evil doers; they may be convinced, that neither the Doctrine of Christians leads to Immorality, nor their Practice favours it.  
For the knowledge of Christianity was not intended to be a Speculative Science, merely to inform the Judgement, and not Correct our Errors: But as an operative knowledge, which might visibly exert itself in all our Duties to God and Man. The Divinity of Heathen Philosophers tended to no other End, than to foment their Pride, and create in them a vain Opinion of their own Wisdom and Merits. They referred it not to God, nor employed it as a Principle of obedience to him. It abated not their Passions, reform not their Lusts, and had no visible influence upon their Lives, save in making them haughty and supercilious, the constant Character of those Philosophers.  
In opposition to this the Apostle Wills, that we express the Divinity of our Re●…igion in the Holiness of our Lives, that we be not puffed up with Pride, nor imagine it to be the product either of our own merit or understanding; that we acknowledge to have received it from God, and profess that we expect either to be saved or damned by our obedience to the Rules of it; that we perpetually maintain an awful regard of the Commands of our Almighty Lawgiver, and set ourselves to the performance of them, with the most profound Humility and Submission; that we be not affrighted from the profession of our Faith by the greatest threats or Terrors; nor be betrayed to the Omission of our Duty by supine Negligence and want of Consideration. But this in a word, That we be ready always to give an answer to every man, that asketh us, a reason of the hope that is in us, with meekness and fear. In Discoursing of these words, I shall insist upon these two Heads, which naturally offer themselves to our Consideration.  
I. That the Christian Religion is agreeable to the Principles of Reason, and carrieth sufficient Evidence along with it.  
II. That it is the Duty of every Christian, not wanting the means of sufficient Instruction, to enable himself to give a Reason of his Faith.  
I. That the Christian Religion, etc. For the Apostle commanding us, To be always ready to give a reason of the hope that is in us, plainly intimates, that a Reason may be given of it. For that by this term of the hope that is in us, is to be understood the whole System of our Faith, appears as well from the Context, as from the frequent Acceptation of those words in the same Sense in divers places of the New Testament. This Religion, as it carrieth eminent Marks of its Divinity on many other Accounts, so chiefly in the reasonableness, and evidence of it; and that either,  
1. In respect of the Nature of it, and the Rules prescribed by it Or,  
2. In respect of the undoubted certainty of its having been revealed by God.  
I. If we respect the Nature and Constitution of the Christian Religion, and the Rules of Life and Worship proposed by it, we shall find it exactly rational, and attended with the greatest Evidence. This might be proved by many Considerations: But at present I shall insist on no more than two. As,  
I. Christianity proposeth a Divine Worship most consentaneous to the Nature of God, and tendeth most effectually to secure his Honour among men. The Brimary end of all Religion is the Worship of God, and is intended cither to pay to God that tribute of Adoration and Thanks, which his infinite Majesty, and right of Creation, Redemption, and other benefits require; or to implore his Favour in pardoning our sins, supplying our Necessities, or conferring his Graces on us.  
All these Actions ought to be directed in that way which is most suitable to his Nature, and may best express the perfection of it. God is a Spirit, and therefore requireth to be worshipped in spirit and truth. Our Soul alone is truly capable of Religion, can alone entertain the Idea of God, and form an Act of Worship. All outward Ceremonies, and corporeal Modes of Worship are no otherwise Holy, or to be accounted of, than as they tend to show the inward Devotion of the Soul; which is wont to declare its Thoughts and Motions, when vehement and intense, by external Indications. All other voluntary external Acts of Worship, which are not the natural Effects and Signs of an inward Zeal and warmth of Devotion, serve only to gratify a foolish Superstition, and relate no more to the Worship of God, than any other irregular Motions of the Body.  
If we really employ the Faculties of our Soul, as we ought to do, in admiring the perfections of the Divine Nature, in adoring his Majesty, loving his Goodness, and fearing his Justice; these affections of the Mind will naturally discover themselves in outward Acts and Gestures, and cannot be suppressed. These external Actions declare to others the inward Sense of our Minds, and thereby tend to manifest the Honour of God, and publish his Glory; but deserve no otherwise to be regarded either by God or Man, than as they are the Signs and Effects of an inward Piety.  
And hence we may judge of the Excellency of our Religion, without considering the Evidence of its Revelation. If it be chiefly employed in external Shows and Ceremonies, and makes the performance of them, without any inward Motion of the Soul, an Act of Worship; if it represents the Divine Attributes and Perfections by corporeal Symbols, rather than noble Conceptions of the Soul; and desires God to accept of that mean and imperfect Service, instead of a near Conformity to himself, by the Exercise of Holiness and Virtue: Such a Religion may perhaps be true, but neither agrceable to the Excellency of God; nor answering to the Dignity of our own Nature. God may accept it, or even Command it for a time, in Compassion to the Blindness and infirmity of Mankind, not capable under some Circumstances, of a more noble and spiritual Religion; but could never intend to continue it any longer, than till he should please to make a more full and open Revelation of himself.  
And this was the Case of the Jewish Religion. For the Heathens deserve not here to be considered, among whom religious Worship consisted wholly in external Rites and Actions, and those ofttimes, such as were in their own Nature unlawful. The Religion of the Jews however instituted by God, was chiefly employed in outward Rites and Observances, in Washings and Abstinence from certain Meats, in Observation of times, and tedious Ceremonies; which although they served to typefie the coming of the Messias, and with him the Revelation of a more perfect Religion; Yet did not directly signify any inward Acts of Reverence, Piety or Devotion, nor were necessarily accompanied by them. The perpetual offering of carnal Sacrifices alone argued the imperfection of their Worship: Since therein the Sacrificers desired of God to accept the Lives of Beasts, instead of a more holy and reasonable Sacrifice, the devoting their own Wills and Affections to his Service.  
'Tis the peculiar Honour of the Christian Religion to worship God in a manner agreeable to the simplicity of his Nature, in Spirit and Truth. In this the Affections of the Soul are alone respected; no Ceremonial Observances imposed on us, nor indeed any external Acts of Worship; save only those Foederal Rites, I mean the two Sacraments of Baptism and the Eucharist; whereby we are initiated, and enter into Covenant with God, profess our belief of it, and adherence to it, entitle ourselves to the Benefits of it, and continue to receive the influence of the Divine Grace. Such Foederal Rites are absolutely necessary to all instituted and revealed Religions; and so little derogate from the spiritual Nature of our Worship, that they were intended on purpose to oblige us to it.  
Thus the Christian Religion proposeth a Divine Worship most agreeable to the Nature of God; and not only that, but also most effectually secures his Honour and Majesty. For it seems to have been the Principal design of Christianity to root Idolatry out of the world, and introduce the sole Worship of the true God. And how admirably it was fitted for this purpose appears as well from the Precepts, as the Constitution of it, which hath provided most excellent Remedies for those prejudices and imperfections of Mankind, which, before the coming of Christ, betrayed it to an universal Idolatry.  
The two great Motives and Causes of Idolatry seem to have been, First, That men enured to sensual and corporeal Objects, either lost all Notions of an immaterial God, and then betook themselves to the worship of their fellow Creatures; or retaining the knowledge of the true God, desired to worship him by some visible Representations, which might strike their Senses.  
Or Secondly, that from a Sense of their sins, and having deserved the Divine Displeasure, they form to themselves the Notion of an inexorable Deity, who would not receive any Prayers from their polluted hands; nor be entreated any otherwise, than as earthly Princes, by the Mediation of Friends and Favourites. Hence they set up innumerable Intercessors with God, either Angels, whom they termed Demons; or the Souls of departed Heroes, whom they imagined dear to God; solicited their Mediation, directed their Prayers unto them, and by them transmitted them to the Supreme God.  
These Prejudices and false persuasions laid the Foundation of Idolatry in all Ages, and are excellently provided for in the Christian Religion; wherein God forbidding us to worship him by any corporeal Representations upon Earth, hath invested his own Son, The brightness of his Glory, and express image of his Person, with our Flesh, and commanded us through him to worship himself. And then to cure the Fondness of Mankind, desiring to address themselves to God by Intercessors, he hath constituted him our only Intercessor, and promised to hear our Prayers directed to him in his Name and through his Merits, and at his Mediation to be propitious to us.  
Thus the wise Constitution of Christianity hath most admirably secured the Honour of God; and indeed most successfully. For hereby Idolatry was rooted out, the constant Worship of one only God introduced, and while the Church continued uncorrupted, preserved inviolate.  
In the ancient Church not the least resemblance of Idolatry could be discovered: the very Heathen Philosophers were forced to confess their Worship to be purely spiritual, and most worthy the Nature of God. No Images were used by them, nor any Prayers offered up but by the alone Mediation of Jesus Christ. It was the ignorance and unhappiness of latter Ages, which admitted corporeal Representations of God, and set up new Intercessors in the Court of Heaven, Saints and Angels, who might receive and manage their Requests.  
That so palpable a Corruption of the Christian Religion, which entirely defeats the great Ends and Designs of it before mentioned, should be still defended as lawful, and continued in any part of the Church after so manifest Conviction of the unlawfulness of it, may justly be admired: But the maintenance of their pretence to Infallibility hath enforced them to do this, which nothing but the defence of a desperate Cause could persuade Men to do.  
It is our Happiness to be Members of a Church, wherein no such Corruptions are practised, nor any Acts of Worship taught, which are not, even by the Confession of our Adversaries, undoubtedly lawful. And it will be our Condemnation, if after so plain Conviction, we depart from a rational and truly Divine Worship to embrace one corrupted with so gross a Superstition, which if it be not downright I dolatry, hath at least all the resemblance of it.  
Secondly, Christianity doth not only direct the natural religious Inclination of Man into the right Channel, the Worship of the true and only God; but also promoteth the real perfection of Man, by prescribing to him the most excellent Rules of Life and Conduct. Which is no small Argument of the Divinity of it, in that it beareth so manifest resemblance of the perfect Holiness of God.  
And indeed what can be imagined more Excellent and Holy, more conducing to Piety, Justice and Temperance, than the Rules and Precepts of the Christian Religion: So admirably fitted to the Nature of Man, that it would be his Happiness to Practise them, although enforced with no Command, nor crowned with any Reward? For what can be more worthy a rational Soul, than to entertain noble and reverend Conceptions of its Creator; to express an unlimited Devotion and Gratitude to him by all imaginable Actions of Respect and Honour; to subdue our carnal Affections to the Government of Reason, conquer our Lusts, and trample under foot all Considerations of Interest and Prosperity, when standing in Competition with Virtue and Holiness; to maintain an exact Justice to all Mankind, seek the good of others, and delight in Acts of Charity?  
Such a Conduct of Life even the more wise of the ancient Heathens, directed by the Light of Reason, esteemed the utmost degree of humane Perfection, and believed thofe Persons, who possess it, already enstated in the Supreme Happiness. And that they might manifest themselves fully convinced of the truth of this Opinion, there were not wanting some generous Souls, who chose to forego all temporal Conveniences, and even Life itself, rather than violate any part of their Duty.  
And is not the Exercise of all the aforementioned Virtues, the very design of Christianity? Are not those the very Precepts of our Religion? With this only difference, that we are taught to practise them in a more eminent and perfect manner, and to refer all to God, performing them from a Principle of Love to him, and Obedience to his Commands. Our Saviour hath obliged us to guard our thoughts with the same Care and Vigilance, with which we do our outward Actions, and possess those Virtues in our Soul, which others are content to do in appearance.  
The Jewish Religion required no more than the performance of the several Rites and Observances of the Law: And whosoever performed them, although without any inward Sense of Piety, Had fulfilled all legal righteousness, and was no longer a debtor to the law. But the Evangelical righteousness Soars higher; and scorning to stoop at such mean and beggarly Elements, primarily respects the Affections of the heart. A manifest Argument that the Author of it was a Divine Person, and could discover the most secret Recesses of the Soul; otherwise it would be vain and trifling to found Piety and Religion in the internal Acts of the Mind, and appropriate either Rewards or Punishments to them only.  
Again Christianity directeth all our Actions to their natural end, the Supreme Good, the Enjoyment of God, and Obedience to him. It is but too apparent, and hath been plainly confessed by many of them, that all the refined Morality of the Heathen Philosophers was founded upon a Principle of Vanity, and directed rather to the Acquisition of Praise and Glory, than the discharge of their Duty to God, Themselves and their Neighbours. Whereas the Christian Faith directs us to perform all in obedience to the Divine Laws, to ascribe all our good Deeds to God the Author and Fountain of them, and preserve an awful Sense of our own unworthiness in respect of the Divine Majesty and Goodness. Hereby it addeth to all other excellent Perfections, and Crowns them with Humility; a Virtue almost unknown to any other System of Religion, yet naturally arising from the Principles of Christianity.  
Lastly, This Religion is most pure and simple, equally adapted to all Orders and Ranks of men, and thereby may justly be accounted most agreeable to their Nature, since it equally concerneth and includeth all. The Precepts of it are plain and easy, laying level with the meanest Capacity, and placed beyond the Power of none; such as carry their Conviction along with them, and need no other Argument, than to be proposed. The Principles and Mysteries of it are perspicuous and significant, such as may create a right Sense and esteem of the Divine Attributes, and afford powerful Arguments to Men of manifesting their obedience to God. In a word, nothing can be found, or discovered in it unworthy of God, or not agreeable to Men; nothing which doth not proclaim itself owing to a Divine Original. Which brings me to the second Consideration: Namely,  
II. That the Christian Religion is rational and evident, in respect of the undoubted certainty of its having been revealed by God. To evince this we have already made no inconsiderable advance in showing it to be most worthy of God, and fitted to the Nature and Necessity of Mankind. For hereby all Objections, which can be form against it, are prevented, and the Proofs of its Revelation left in their full force. Whereas no one System of false Religion hath ever obtained in the World, which hath not taught somewhat contrary to Reason, and upon that account ought to have been rejected, without enquiring into the truth of those Proofs and Arguments, whereby it pretended to Revelation.  
The falfeness of the Pagan Religion discovered itself, in proposing the Worship of many Gods; in giving extravagant and undecent Notions of them, representing them as Murderers, Adulterers, and Criminals of the like Nature; in practising Childish and ofttimes brutish Superstitions, and confining all Religion to external Worship. To come to our own Times, the falseness of the Mahometan Religion appears, in the most absurd and extravagant Fables, which it relates of God, unworthy the petulancy of an Infant, much more the Majesty of an alwise Being; But chiefly, in placing the Supreme and eternal Happiness of Man, after this Life, in an open Violation of the Laws of Nature; by the continual Practice of unbridled Lusts, and indulging a brutish Appetite in all sensual Pleasures. I will not add to these a corrupt part of the Christian Church, which teacheth Doctrines contrary both to Sense and Reason. But from the whole we may draw a convincing Argument of an Alwise Providence presiding over the World, and directing all things to the good of Mankind: In that it never suffered any false Religion to obtain, which did not carry along with it most evident Marks of its falseness; and consequently into which none could enter, but by betraying their Reason, and wilfully shutting their Eyes upon the Truth.  
Hereby the Plea of Ignorance, and involuntary Error is taken from all. For the existence of One only God may be easily discovered by the light of Nature. The Laws of Nature are known to all; and the meanest Idiots may judge of sensible things by their Senses: So that to fall into any Errors contradicting the light of Nature, or the report of our Senses, may justly be accounted wilful and inexcusable. Thus all erroneous Religions discover themselves by the falseness of their Doctrines; whereas Christianity recommends itself to the Understandings of all Men, by the reasonableness and Divinity of its Doctrines.  
To this we may add, that some Revealed Religion was plainly necessary to Mankind, overwhelmed with an universal corruption of Ignorance and Superstition, and miserably subjected to the Dominion of the Devil and their own Lusts. But as none more excellent Religion than this could be proposed; so none could be founded upon better Proofs. For since all Revelation must be made at some certain time, to some certain Persons, and in some certain place: However, it might to them be attested, with the greatest and most contestable Miracles; yet the report of it could be conveyed to Persons distant in place and time, no otherwise than by the Testimony of those, who had been Eye-witnesses of it; and consequently to them the Proofs of it could be no other, than the Nature of the thing would admit: Not Demonstrative and excluding all Doubt, but Moral, and excluding all just Doubt. No general and universal Revelation, such as is Christianity, can be made in any other manner; and therefore to expect any other Proofs of it would be highly unreasonable; although these it possesseth in the highest, and most eminent manner; which I proceed in the next place briefly to show.  
Miracles are by all acknowledged to be the peculiar effects of God, and to exceed the Power of a finite Being. That wonderful and unaccountable Actions may be and often have been, performed by the sleight of Men, or concurrence of evil Spirits, must be Confessed; but these fail not to carry some Evidence of deceit and imposture along with them, and may easily be discerned by judicious and attentive Persons; from those which proceed from the finger of God; and are the real works of Omnipotence. Now it cannot be imagined, that God will exert his Almighty Power in working Miracles upon slight and trivial occasions, much less in Confirmation of a Lie, or any pretended Revelation. If therefore any Prophet appears invested with the Power of Miracles, and we be satisfied that the Miracles are true and real, and that his Revelations neither contradict the light of Nature, nor any precedent Revelation, we must own his Divine Commission, and submit to his Revelations, which in that Case will truly carry along with them a Divine Authority.  
This was the Case of Moses, whose Miracles were unexceptionable, and his Revelations in no respect contrary to Reason, nor yet to any precedent Revelation; for no precedent one was yet made. This also was the Case of our Saviour Christ, but in a more eminent manner. His Revelations, far from opposing the natural reason and sense of Mankind, are most perfective of it, as hath been already in some measure shown. Neither are they contrary to any precedent Revelation. For although they tend to abolish and destroy the Mosaic Institution; This doth not in the least derogate from the truth of it. The Mosaic Law by the very Nature of it was fitted only for the Nonage of Revelation, and to continue no longer than till the times of Reformation should come. But which cleareth the matter beyond all doubt, God had expressly foretold to the Jews, that he would put an end to their Dispensation, and institute a new, and more perfect Covenant. Infinite places to this purpose might be alleged out of the Old Testament; I shall name but one. In the aforementioned passage of Jeremy, God tells them. Behold the days come, that I will make a new Covenant with the house of Israel, and with the house of Judah. Not according to the Covenant which I made with their, Fathers in the day that I took them by the hand to bring them out of the land of Egypt: But this shall be the Covenant, which I will make with the house of Israel.  
The Christian Religion doth not only not contradict the Jewish Revelation, but also receive infinite Confirmation from it. God by foretelling the coming of the Messias with all the Circumstances of it, had abundantly provided, that when he should come, unless a fatal Blindness and Stupidity intervened, he should not be rejected by those, for whose sake he came. God had promised his coming to our first Parents; had assured Abraham, That in him all the Nations of the earth should be blessed; had revealed to Jacob, That before the departure of the Sceptre from Judah Shiloh should come; and had declared to the Jews by the mouth of Moses, That he would raise up a Prophet from among them, like unto him, whom they should be bound to hear in all things.  
But all this is inconsiderable in respect of that full and more clear Manifestation given by God in after Ages: The most Wise God choosing to prefigure him by more express Characters, according as the time of his coming drew more near. In the Psalms and Prophets, the manner and place of his Birth; the Nature of his Office; the meanness of his Condition; the manner and bitterness of his Sufferings; the Triumphs of his Resurrection; in a word, all the Circumstances of his Life and Death, are so plainly pointed out and related, that nothing less than a perverse Blindness could doubt of the Person designed by them. Among the latter Prophets, Daniel foretold, that he should come at the end of seventy weeks of years; and Malachi the last of all, that he should come before the Second Temple was destroyed, and honour it with his Presence. So that all the Miracles, which were wrought in Confirmation of the Jewish Religion, tend most effectually to establish the Christian Faith: Not only because all the Characters assigned by the Prophets to denote the future Messias, met most exactly in the Person of our Saviour; but because they can meet in no one else. For the time prefixed for the Accomplishment of the Prophecies concerning the Messias is plainly expired; and yet no other Person hath yet appeared, to whom the Characters of the Messias can with any show of Reason be applied. So that either the Jewish Religion is wholly false, or the Christian infallibly true.  
Then as for the Miracles of our Saviour, it is impossible to imagine any more wonderful in their Operation, more beneficial in their Nature, more Convictive of their Divine Original, or better attested than they were. So great and stupendious, that they forced even his Adversaries to confess, That no man ever did such works as he; convinced the multitude, That even when the Messias should come, he could not do greater works than those; and induced the Roman Centurion watching at his Cross, even at the lowest ebb of his Fortunes, and after he had lost his Life by an ignominious Punishment, to acknowledge him to be the Son of God. They were not performed once or twice, but frequently, upon all occasions, and for many years together by himself and his Apostles: Not in Corners, or before a few Confidents; but in the Face of the world, in the public Streets, before vast multitudes, and in all parts of the Earth. They tended not so much to raise the amazement and astonishment of Spectators, as all false Miracles do, as to relieve the Infirmities, cure the Diseases, and procure the benefit of some part at least of Mankind; and therein by a wonderful mixture of Wisdom, served no less to declare the Goodness, than the Power of God.  
That the History of the Miracles and Life of our Saviour, as it is delivered to us in the Books of the New Testament is true, we have all the Reason in the world to believe. These Books were written by Persons, who were Eye-witnesses of what they relate, or at lest who received Instructions from such. They had all the advantages, which could possibly be required, of knowing the truth of them: And so could not be mistaken in their Relations; and that they should wilfully deceive us, we have no reason to believe. We might with as much reason call in doubt, and disbelieve all the Relations of former Histories, which depend upon no other Authority than that of their Writers: yet should we justly esteem him Mad, who should doubt whether there were ever such Persons, as Caesar and Alexander in the world; and we daily regulate our Actions, and found our Concerns upon matters attested with no better Proofs.  
But to our comfort and entire conviction, Christianity hath yet much greater Evidence. The Writers of these Books are known to have been Persons of unquestioned Integrity, who, far from managing any worldly design or interest in this matter, quitted all the Conveniences of Life; underwent the most toilsome Labours and Miseries; suffered Punishments, Contempt and Scorn; and at last laid down their Lives in Attestation of the truth of what they had related: Not to say, that they confirmed the truth of their report by Miracles while alive; and that their Holiness, Sincerity and miraculous Power was in like manner attested for some Ages after by many pious and learned Persons, who laid down their Lives in Testimony of their veracity, and wrought Miracles in Confirmation of it: until a great part of Mankind being by these convincing Proofs converted to the belief of Christianity, and the truth of them fully made known to the world, Miracles became no longer necessary. All these things happened in a learned and inquisitive Age, and were Matters of the greatest moment, concerning no less than the eternal Happiness or Misery of Mankind. So that on both these Accounts, if the least ground of Forgery or Imposture could have been discovered in the Christian Religion, it would have been impossible for it to have gained any Success, or made any progress in the World. Especially if we consider with how great Zeal and Vehemency, both the Magistrates and Philosophers of those times opposed it, and undertook the Extirpation of it. They applied themselves to this design with the utmost Diligence and Fervour, and left no stone unturned, whereby they might either discover any Imposture in it, or stop the Progress of it. But the Evidence of its truth, assisted with the Divine Providence, bore down all opposition: The blood of the Martyrs became the seed of the Church; and its learned Adversaries were forced to Confess its Doctrines to be Divine, and the Founder of it an extraordinary Person.  
Lastly, that the Writings of the Apostles and Evangelists were the same, which we now possess under their Names, and were conveyed uncorrupted through all Ages, appears not only from the constant Tradition of Christians, and their great care to preserve those sacred Monuments entire and uncorrupted, in which their eternal welfare was so nearly concerned: But also from the several Translations made of them immediately after the times of the Apostles; some of which are now extant, from written Copies preserved even to this day, written not long after the Apostolic times, and from the Citations of ancient Writers in all Ages.  
Thus I have briefly proposed to you the Proofs, upon which the Christian Religion depends; to which I might have added many more; as the exact Completion of all our Saviour's Prophecies, more particularly in that remarkable Destruction of Jerusalem within the time prefixed by him; the Constancy, Resolution, and Number of Christian Martyrs in those ancient times, when they had certain means of infallibly knowing the truth of these Matters; the Conquest, which under so many disadvantages, it made over the feircest opposition of the Roman Empire, and Heathen Philosophy; and those many extraordinary Interpositions of Divine Providence in favour of it, which have signally appeared in all Ages of the Church; but these shall at present suffice.   

The Fourth SERMON. PREACHED November, 1688. At LAMBETH CHAPEL.  1 Pet. III. 15. Be ready always to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and fear. 
IN Discoursing on these Words, I did propose to insist on these two Heads.  
I. That the Christian Religion is agreeable to the Principles of Reason, and carrieth sufficient Evidence along with it.  
II. That it is the Duty of every Christian, not wanting the means of sufficient Instruction, to enable himself to give a Reason of his Faith.  
The former of these I dispatched in the foregoing Sermon. I now proceed to the Second Head of Discourse: Namely,  
II. That it is the Duty of every Christian, not wanting the means of sufficient Instruction, to enable himself to give a Reason of his Faith. That this, not the constant resolution of professing the Faith at all times without Fear or Cowardice, was the Primary intent of the Apostolic Precept in my Text, appeareth, in that the Apostle willeth us to do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which our Translators have not so exactly rendered) by way of Apology; or in Confutation of the Calumnies and Objections brought against our Religion by the Adversaries of it.  
I will not say that such a perfect and complete knowledge is absolutely the Duty of every private Christian, so that he cannot be saved without it. God requireth of no Man any thing beyond his natural strength or capacity; or which he had no Opportunities, nor means to attain unto. We know how great a part of the Christian Church, overrun with Tyranny and Oppression, hath insensibly fallen into a deplorable Ignorance. These we cannot in Reason condemn, as wanting all means of better Instruction; but rather applaud their Constancy, and pray for their Delivery. We know also how great a Society of Christians labours under miserable Ignorance, and the consequence of its gross Erro●…s, by the artifice and contrivance of their Guides, who deny to them the use of the Seriptures, and teach them to content themselves with an implieit Faith. These also we will not in Charity, condemn; To their own Master they either stand or fall. Lastly, we are not insensible how many Members of our own Communion, either through want of leisute, or natural imbecility of understanding; through default of Education, or other accidental defects unforeseen, and unprovided for, are but meanly instructed in the Mysteries of the Christian Faith. But to us, who want neither means of Instruction, nor Capacity of receiving them, no excuse is left, if we do not improve them to a full Comprehension of, the Mysteries of our Faith; whereby we may both obtain a rational Conviction of the truth of it in ourselves; and be enabled to vindicate the honour of our Lord and Saviour, from the Contradiction of foolish and unreasonable Men.  
Christianity indeed i●… not in our Age opposed with that open and barefaced Confidence, wherewith it was in the Apostles time, when it was forced to wrestle with Principalities and Powers, and spiritual wickedness in high places, the united force of a Victorious and learned Empire: Yet we want not secret impugners of our most Holy Faith: who if by the natural Light of Reason and remorse of Conscience, they he restrained from professing their secret Atheism, and denying the Existence of a God; yet stick not to oppose all revealed Religions, and especially Christianity, because most contrary to their beloved Lusts; in defence of which only they maintain their impious Opinions. It is the interest of these Men, that Christianity should be false, that so the licentious practice of their Lusts and Passions may not be abbridged to them; and the Expectation of eternal Punishments embitter all their Pleasures. For to the Honour of Christianity be it said, that in these latter Ages it hath had no Enemies, but Men of profligate and debauched Lives, who either denied the Being of a God, or lived as without God in the world. However, the Conviction of these Men is far more difficult, than anciently of the Heathen Philosophers: Of whom many sincerely searched after the Truth, which commonly ended in the discovery of it, and embracing the Christian Religion: whereas these dispute only for the Love of their Lusts and sensual Pleasures; are thence transported with violent Prejudices, wilfully shut their Eyes against the Truth, cast the words of Convicton behind them, and hate to be reform. To vindicate the Honour of God, of Christ and our Religion against the Blasphemies of such men, is the Duty of every Christian in his place and station, and as opportunities are ministered to him. Nor are there wanting those among us, who openly and with great excess of apparent Zeal, seek to withdraw us from our most Holy Religion, endeavouring to impose upon us the belief of pernicious Errors and Superstitions. They oppose not directly indeed the Faith of Christ, but corrupt it with Errors and false Opinions; rend in sunder the Unity of the Church, by promoting and persuading a Schifmatical departure from it; and openly impugn the most Holy Reformed Religion of our Church, which is indeed no other, than the pure and genuine Christianity, by decrying it as Heretical and Damnable.  
To obviate the Designs of these men nothing can be more effectual, than to apply ourselves diligently to the study of Christianity, to inquire in the Holy Scriptures what Christ hath revealed to us, and to search the Design and Mysteries of his Religion. This is become the Duty of every private Christian at this time; that so his Ignorance may not lay him open to the Attempts of designing Men, who lay in wait to deceive; and betray him to be a prey to Error and Superstition. To this pursuance and increase of knowledge, our Church encourageth, and earnestly entreats us. She taketh no refuge in the Ignorance of her Communicants, nor discourageth them from examining her Doctrines and Opinions; as well knowing, that this Examination will end in a full Conviction of the truth of them; and that the Improvement of our knowledge in Divine Matters, and an impartial study of them, will infallibly secure us from the delusions of her Enemies. And this is the first Reason why every private Christian ought to be fully instructed concerning the Reasons of his Faith; that so he may answer the Objections, and escape the Assaults of those who endeavour to withdraw us from the truth, or seduceus to the belief of any Enrour.  
II. It is a strict Enquiry into the Reasons and Arguments of our Religion, and full Comprehension of them, which properly maketh Faith to be praise worthy in itself, acceptable to God, and capable of reward. An assent to Christianity without respect to the Arguments of its truth, may be a Happiness to ignorant Persons, in as much as they enjoy those opportunities, which lead to such an assent; such as are Education in a Christian Country, or under Christian Parents or Masters; whereby through custom, or respect to the Authority of those Persons, they embrace Christianity, and are led thereby to the knowledge of God, the Practice of their Duty, and dependence upon the Merits of a Crucified Saviour. But surely we cannot imagine this to be an Act deserving the Favour of God, or even comparable to the meanest of moral Virtues: Before all which a true Divine Faith is so frequently, and so eminently preferred in Scripture. For since such a Disposition of Mind, I mean an inclination to follow the Example and Authority of our Country, Parents or Masters, in assenting to the Religion received by them, may and doth equally dispose Men to the embracing of Error, as of Truth; it is to be accounted a thing wholly indifferent; and if it proceeds from a a wilful Negligence of examining the Grounds of any Religion, when means and ability are not wanting to us, is extremely vicious; but no otherwise laudable, than in the happy consequences of it, and opportunities it may possibly minister of coming to the Truth.  
Indeed Christianity is so admirably fitted to the perfection and Salvation of Mankind, that it cannot be assented to upon any Grounds whatsoever, even by the most ignorant Persons, without a precedent habit of Mind, which is truly virtuous and excellent; and in an extraordinary manner testifying a profound obedience to the Commands of God in the Person assenting, may not unfitly be thought to qualify him for the Divine Favour. For Christianity proposing such Rules, as restrain the corrupt Lusts and Passions of men; teaching a strict Sobriety and Abstinence from unlawful Pleasures, forbidding the satisfaction of the most darling Lusts; and commanding men to deny to themselves, what they are apt to imagine an extreme Happiness, the unlimited Fruition of all sensual Pleasures; and even upon occasion to forforsake the Conveniences of Life itself, Choosing rather to suffer affliction, than enjoy the pleasures of sin for a season: None can assent to a Religion of this Nature, without first overcoming his Lusts and Passions, and being thoroughly convinced, that all these aught to give place to the Command and Will of God, which he believes to be proposed to him in the Christian Religion.  
Such a Disposition is truly excellent; and in them who want means of attaining a more perfect knowledge is rewarded by God, as a true and perfect Act of Faith: who condescends to the imperfection of Mankind; and requiring of none more than he hath given to him, supplieth by his Mercy what is wanting to the perfection of our Faith. But then such a Disposition of Mind is so far from being a true and proper Faith, that it may consist without it, and be joined with Error. Neither can we imagine that Faith, which hath all those glorious and particular Pro rises of Reward annexed to it in the Holy Scripture, consists only in assenting to, and firmly believing, what we are assured God hath revealed to us, For that we cannot but do. None ever that believed the Existence of a God, dis-believed what he was persuaded to have been revealed by him. To do that were to suppose that God could err or lie, and consequently were not God. Such an assent therefore being necessary and unavoidable, is not capable of a Reward, and hath nothing excellent in it. No Man can be an Infidel in this Sense: And therefore none can be esteemed faithful from it.  
And hence it appears, that to have only moral and not demonstrative Proofs, is so far from prejudicing the truth of Christianity, that it is both necessary and advantageous to it. For if the Truths of Christianity had been self evident, or placed in as clear a Light, as the Sun in Heaven, Assent to them had been necessary, and no Act of Choice, and therefore incapable of reward. Whereas now God hath so wisely contrived it, that a rational Afsent to it, and perfect Comprehension of it, will exercise the diligence, obedience and reason of Mankind, in enquiring into whatsoever carrieth the stamp of Divine Authority; in submitting to whatsoever justly appears to bear that sacred Character; in using aright our Faculties of Reason and Understanding, and employing them to the Glory of God. All these Acts and Habits are in themselves praise worthy, and rewarded by God, with the Reward of Faith, that is, with infinite and eternal Happiness.  
For 'tis in a rational and just Assent to the Christian Religion, for the sake of those Arguments which persuade it to have proceeded from the Divine Authority, and a due use of our Reason in discovering its Divine Original, that a true and perfect Faith consists. For upon Conviction of its having been revealed by God, we cannot but yield to the truth of it; and if we desire or expect to attain the Rewards proposed by it, betake ourselves to a serious obedience to the Precepts of it. For as a due use of our Understanding is no less difficult in itself, and advantageous to us, than of our Will; so we ought to suppose, that God will no less favourably accept it, and no less highly reward it. Certainly a right use of our Reason tendeth no less effectually to the Honour and Glory of God, than a due Command of our Will. For God is no less dishonoured by mean and unworthy Apprehensions of him by Idolatry and Superstition; by denying his Existence, or debasing his Attributes, which are the effects of misguided Reason; than by an open Violation of his known Precepts, which proceeds from the Corruption of the Will. And thus it appears, that a full Enquiry into the Reasons and Arguments of the Christian Religion, and a perfect knowledge of the truth of them, not only contributes exceedingly, but in Persons having means to attain it, is absolutely necessary to beget a true and perfect Faith, and secure to us the reward of it.  
III. A distinct and clear knowledge of the Mysteries of our Faith, and Rules of our Religion, will afford to us many and great Motives to the practice of our Duty, and direct us in the performance of it.  
It is the peculiar Prerogative of the Christian Religion, that the more we search into the Reasons and Constitution of it, the more fully the Divinity of it will appear. Every new Discovery will give us fresh occasions to admire the Wisdom, Goodness and Justice of God, eminently conspiring in the Revelation of it. This will excite in us, if we be not insensible, a profound Veneration of the Divine Majesty, an ardent Love of his Excellencies, and the most intense degree of Gratitude. It will manifest to us the Misery of Man and his lost Condition without the Sacrifice of the Cross, which might expiate for his Sins, and mediate his Pardon: and hereby will increase our Sense of the Divine Mercy; will enhance the value of that inestimable Sacrifice; teach us to adore, love and devote ourselves to our Saviour, to resign up our belief to his Revelations, as to our Prophet; to depend wholly upon the Expiation of our sins once made, and Intercession for us always continued by him, as of our High Priest; to yield an entire Obedience to his Commands and Precepts, as to our King.  
Can we view the Love and Mercy of God manifested in our Redemption, the wonderful Contrivances of Providence, both to secure the Divine Justice and Honour, and yet give Pardon to sinful Man, and not be wound up into an Ecstasy of Love and Admiration? Can we consider the most wise Methods, whereby God brought this wonderful design to perfection, and trace the footsteps of it through all Ages: can we think upon the Majesty of him who condescended to suffer for us, and the unworthiness of Man to receive so great a Favour, without filling our Understandings with awful and reverend Conceptions of him; our Wills with a passionate desire of Union with him; and enlarging all the Faculties of our Souls, to approach his Presence, and receive his influence? Or can we hope to raise our Souls to a worthy Sense of the Divine Favours and Benefits, and carry up our Affections to a gratitude not inferior to the Greatness of them, without a perfect knowledge of their Design and Excellency? Surely the Admonitions of the Prophets, Apostles, and even our Blessed Saviour, were not in vain; which so earnestly press us to the study of Divine Truths, command us to search the Scriptures; assure us, That they were written for our instruction; and which is to be observed, commend those who were conversant in them above all other Persons. Yet how small a part of the Holy Scripture are those things, which are absolutely necessary to be believed? The infinitely greater part of it, serveth only to declare the extraordinary Acts of his Providence to the Church, and Testimonies of his Love to Mankind; to celebrate his Mercy and Goodness; and induce us by manifold Arguments to our Duty.  
Yet these also hath the Divine Wisdom thought necessary to the knowledge and instruction of Men; and surely not without Reason. For what can be more worthy of Man, more perfective of his Nature, or conducing to enstate him in the greatest Happiness, than to comprehend the Riches of the Divine Goodness; to entertain noble Conceptions of his Creator; and by a constant Meditation and exalted Knowledge raise his Affections to a vehement Love of him? By this we anticipate the Joys of Heaven, and begin to possess them even before we are received into them. For both Reason and Revelation assureth us, that the Fruition of Celestial Happiness consists in a constant and unwearied Contemplation and Love of the Divine Perfections.  
The study of these sacred Matters was esteemed the best indication of a pious Mind, and the most certain method of attaining the utmost degree of Happiness upon Earth, even under the Old Law, when God had not yet made a full Manifestation of himself, and the Reasons of the Divine Oeconomy were obscure, and hid under a veil of Ceremonies and Ritual Observations. For proof of this, to go no farther than the CXIX Psalms, wherein such inimitable strains of Piety, Devotion, and an ardent Love of God appear. The Holy Psalmist every where ascribes his Proficiency in Virtue, and the inward satisfaction and Happiness of his mind, to the assiduous study of the Divine Laws. I will thank thee with an unfeigned heart, when I shall have learned the judgements of thy righteousness. Open thou mine eyes, that I may see the wondrous things of thy law. For I remembered thine everlasting judgements, O Lord, and received comfort. Lord, what love have I unto thy law, all the day long is my study in it. O how sweet are thy words unto my thro●…, yea sweeter than honey unto my mouth. Thy word is a lantern unto my feet, and a light unto my paths. For thy testimonies are my delight and my Counselors. See all the Marks of a Soul big with Devotion, and filled with transports of Joy, from the Consideration of the Divine Goodness and Excellency manifested under the Mosaic Law. But alas how inconsiderable is this, if compared to that greater Light, which Christianity hath brought into the world? What satisfaction and advantage may not we now hope for from the study and Contemplation of the more perfect Law of Christ, that hath revealed to us the Mystery which hath been hid from Ages, and represents to us the Divine Goodness, not under a veil and shadow, but in its full Dimensions?  
The ancient Christians were truly sensible of this, who placed their Happiness, on this side Heaven, in this Holy study, chose rather to part with their Lives than Bibles, and branded those, who delivered them up to their Persecutors, although in exchange for their dearest Blood, with the name of Traditores or Traitors. And in the last Age our Forefathers gave eminent Instances of the same persuasion and resolution; when great numbers of them ventured their Lives to enjoy the advantage of reading the Scriptures in their Mother tongue; and rather than forego that Benefit chose to forfeit their Lives to the Persecution of a Church, whose interest it was that those Divine Truths should not be known. It is our Happiness to enjoy that advantage in a most eminent manner, to have the Scriptures translated most exactly into our own Language, to read them securely, and hear them weekly explained to us. Let us manifest that we are not insensible of so great a Benefit by a right use of it; lest we fall into the Condemnation of those, who abuse the Divine Mercy; and that Candlestick, of which we are not worthy, be removed from us.  
It remains, that we briefly apply what hath been said.  
And first, If our Religion be so excellent and rational, attended with such Evidence and Conviction; it is our Duty to maintain a firm and constant Profession of it at all times, or in the words of my Text, To be ready always to give an account of it; not to dissemble it for fear or interest, much less betray it by a denial of it. The great ends of Religion are to secure the Honour of God, and advance the Happiness of Mankind. By such shameful Cowardice both these ends are defeated; the Honour of God is wounded, and the hopes of Happiness entirely destroyed. Hereby Men renounce all dependence upon God, disown him to be their Lord and Master, and bid defiance to him. Nor may we flatter ourselves, that this execrable Crime of Apostasy consists only in denying all Christianity, and wholly renouncing our Saviour: to yield up the least truth which we are convinced to be Divine; to assent to the least Error, which we believe to be false; to forsake a Communion, which we know to be pure and lawful, to embrace one which we are persuaded is corrupt and erroneous; is no less truly the sin of Apostasy, and will undoubtedly meet with the same Punishment. The Nature of the sin is the same in both Cases, that we wilfully recede from the Truth, and affront the Divine Majesty by preferring a Lie to his revealed Will. The maintenance of Truth, and directing our Conduct by the Dictates of it, is the Dignity of Man, and perfection of his Soul. To betray the most inconsiderable Truth to any temporal Considerations, is a plain Confession, that we have inverted the order of Nature, and subjected our more noble part, the Soul, to the Lusts and Passions of the Body; an Indignity unworthy a rational Being, which prostitutes the Honour of his Nature, Ranks him among brute Beasts, and from being the head of all visible Creatures, degrades him into the condition of a Slave to dust and ashes. But when Eternity, and an Interest infinitely greater than any which can be promoted on Earth by such Apostasy, lays at stake: when immortality and everlasting Happiness are destroyed by it: nay, when the utmost Displeasure of an Almighty God, and the direful effects of it, eternal Torments, are the consequences of it; to prefer a few trifling Pleasures of this World, disclaim all hopes of Happiness in another Life, and incur the Divine Vengeance; is a height of Folly which all the Affairs and Examples of this Life cannot equal; an Impiety, which neither the Art of Men or Devils can exceed.  
When the Interest of Truth is concerned, the Honour of God engaged; to lay down our Lives in Testimony of the one, and Vindication of the other; to forego all the Conveniences of this Life; to despise all worldly Considerations, and with a generous Contempt overlook all the Solicitations, and Threats of men; this the Dignity of our Nature requires of us; this our Duty to God obliges us to; this the Expectation of a future state leads us to. For surely we are no longer deserve the Name or Character of men, than while we continue rational. We deny all Relation to God, when we sacrifice his Commands to our Interests; and disclaim all Title to a future state, when we yield up the Conditions of it for the sake of a present advantage. Yet how many Examples of such Apostasy hath the Church deplored in all Ages? And I wish our Age afforded none of those, who have betrayed the Profession of their Faith (I will not say to the fear of Death, for so great a Terror all Spirits cannot overcome, And we of this Nation, thanks be to God, do not suffer) but, to the fear of Poverty, or perhaps to the hopes of continuing or advancing their Preferment in the world. A most amazing wickedness, that Men should Sell their God at so low a price, and exchange their Religion for such mean Considerations: Resign to me the hopes of Heaven, and I will give you a possession in the Earth: give me up your Soul, and I will enrich your Body: deny your Creator, and I will give you Honour among your Fellow-Creatures: A Proposal which even a Heathen Philosopher would entertain with Scorn; and every sober Christian with a pious Horror. These are the Flatteries of the world, and with these the Prince of the world attempted our Saviour: All these things will I give thee, if thou wilt fall down and worship me. But our Saviour immediately rejected such base Proposals with a generous Disdain; and, with a get thee behind me Satan, manifested with how great Indignation he had received them: thereby giving us an Example how we ought to behave ourselves upon such occasions; and not to admit even the thoughts of such a Crime.  
For surely in the cause of God, even to deliberate with ourselves whether we shall betray it or no, is a degree of Apostasy; in that Case deliberasse est descivisse, and the thought of foolishness is sin. To put the question to our own Souls, is to trifle with the Divine Majesty, to dishonour our Religion, and degrade our Nature. But to decide it in Favour of our Lufts, and the petty Temptations of the world, is to fill up the measure of our iniquity, and in the most reproachful Sense turn the grace of God into wantonness. I speak of those who are convinced of the truth of any Religion or Communion, at the same time, that they forsake it. As sor those who may pretend Reasons of Conscience, and Conviction of Judgement for their departure from our Church; let them seriously consider, whether this be not indeed a Pretence, and whether they can really answer it to God, and their own Consciences. Let them examine themselves, whether they were not biased in their Judgements, and powerfully prejudiced in Favour of that Communion, to which they have revolted, by the Temptation of secular interest and advantage; in this Case, let them know that God will not be mocked; and that to force our Understandings, is no less Criminal than to force our Consciences.  
God hath proposed sufficient direction to us in the Holy Scripture, and will by no means pardon us, if we wilfully shut our eyes against the Truth. We need not go any farther than the words of my Text for this direction. The Apostle commands all Christians to be ready to give an answer of the reason of the faith that is in them. If then any Society of men discourageth and overthrows the use of reason in private Christians; if it teacheth Doctrines contrary to Reason, and refuseth to give any account of them; we may infallibly conclude it to be erroneous, and to have departed from the true Faith. Yet we know a Church, that hath wholly evacuated the Apostles Precépt, by inhibiting to private Christians the use of Reason in Divine Matters, and setting up an infallible Judge to whom all aught blindly to submit; that useth her utmost endeavours to disable private Christians from giving a Reason of their Faith, by forbidding them to read the Scripture; that hath made Christianity irrational, by adding to it absurd and contradictive Doctrines. For what reason can be given, that men should not use their Reason? What Reason can be assigned for Transubstantiation, which is directly contrary both to Sense and Reason? What reason for a blind Submission to a pretended infallible Judge, which defeats all use of Reason? But these things are too apparent. I omit them, and pass to the second and last Branch of Application. That  
2. We ought to adorn this most rational and Holy Religion of our Saviour with a correspondent Holiness and Purity of Life. The Apostle draws this inference in the words immediately preceding and following my Text: But sanctify the Lord God in your hearts, and, having a good conscience; and indeed most naturally. For if it be the highest Perverseness to reject the Gospel after so clear a Demonstration of the Divinity of it; what a degree of Folly and Impiety must it be in those, who are persuaded of the truth of it, to contradict the Evidence and Design of it by the wickedness of their Lives, and live as if they believed it to be most false? The Apostle urgeth it as the utmost Aggravation of the sin of the wiser Heathens; that they held the truth in unrighteousness: and surely with much more force will the Argument fall upon immoral Christians. For the Heathen Sages dissembled their Opinions from the world, and so no wonder that they directed not their Actions by them: whereas these publicly profess their belief of Christianity, and yet live in open Contradiction to it. And indeed it is a most astonishing Consideration, that rational Creatures should deliberately violate those Laws, upon which they acknowledge the hopes of Eternity to depend. Do we really believe the Christian Religion to be Divine; and yet go on without remorse to trample under foot its Laws and Precepts? Are we persuaded that infinite Rewards in another world attend the performance of our Duty in this; and yet prefer the Temptations and Pleasures of the World to the Attainment of them? Do we profess our Belief of eternal Punishments; and yet are not affrighted from the Commission of any pleasing sin by the terror of them? However we may pretend a firm Assent to all these Articles; yet certainly it will be impossible to persuade a considering Man, that the belief of them can be reconciled with the Practice of the contrary. And after all, if we should be allowed to be, what we pretend, Believers in Christ; Can faith save us? No, Show me thy faith by thy works. If a sober Heathen should come among us, and compare the Rules of Christ, with the Lives of Christians; the exercise of Piety, Temperance, and Chastity, and all moral Virtues commanded by the one in the higest degree, and upon the severest Penalties; and Impiety, Intemperance, Lust, and all enormous Vices openly and greedily practised by the other; he would be tempted to believe that the Religion of Christ were no more than a pleasing Fable, wherewith Christians sometimes entertained themselves. An ancient Father, who lived in the declining times of Christianity, tells us, how the Heathens in his Age form dishonourable thoughts of Christ, from the scandalous Lives of his Disciples: Quomodo bonus est Magister, cujus tam malos videmus Discipulos? How can he be a good Lawgiver, that hath no better Followers? how can his Laws be excellent, that do not reform the Lives of their Professors? And then proceeds to deplore this Scandal. In nobis Christus opprobrium patitur: Thus we defame our most excellent Religion, dishonour our Saviour, and blaspheme him in our Lives. Let us live up to the Rules of our Religion, and by a Conscientious practice of them, manifest that we are persuaded of the truth of it; otherwise it will be in vain to be ready always to give an answer to every one, that asketh us a reason of the hope that is in us. This were unanswerably to refute our Arguments by our Practice, and add to our own Condemnation. Let us demonstrate the Divinity of our Religion, by the influence it hath upon our Lives; and profess an entire Belief of it by a constant Obedience to it: that so we may not fall short of the Promises annexed to it; and others seeing our good works, may glorify our Father, which is in heaven.   

The Fifth SERMON. PREACHED December 2d. 1688. At LAMBETH CHAPEL.  Rom. II. 4. Not knowing, that the goodness of God leadeth thee to repentance. 
THE infinite and wonderful Love of God towards Mankind, is in nothing more visible and conspicuous, than in the various methods which he makes use of to draw us to himself. The Faculties and Passions of our Soul are not more numerous and different, than are the means which he hath employed to render us happy, and oblige us to the performance of our Duty: inducing us by all those Motives and Arguments which in other moral Actions are wont to make impression on us.  
He hath engaged our Understandings, by proposing to our belief and practice, a reasonable and holy Religion, attended with the greatest Evidence, and in all things highly agreeable to the Nature of Mankind, and first Principles of Reason. He hath assured our Wills, by presenting such Objects to it, as employ every single Passion of it. If the desire of obtaining the greatest good can move us; he hath alured us by the Promise of an infinite and eternal Happiness. If fear of Misery hath any influence upon our minds; he hath deterred us from the Violation of his Laws, by affixing to it the most severe and terrible Punishments. If hope can excite us; he hath given to us an infallible assurance of more than we can conceive. If Love can affect us; he hath obliged us by the greatest Benefits. Lastly, If reason and the sense of our Duty, if Rewards and Punishments, if Favours and Benefits can together engage us; he hath united all in one most holy and excellent Religion.  
And in this appears the wonderful Goodness of God; that whereas any one of these methods were alone sufficient to oblige Mankind to the practice of our Duty, he hath chose to employ them all; that so that Attribute of Mercy, wherein he most delights, might be more conspicuous; and the impemtence of Mankind in opposition to it, might not only become irrational, but even monstrous. It had been sufficient, as to the Obligation of it, to have proposed a reasonable Religion, without annexing to it any Rewards or Punishments: We had been obliged by the Laws of Creation to embrace and practise it, to obey the Dictates of Reason, that by obeying them we might have procured the perfection of our Nature.  
Many Duties do arise from the Consideration of our Nature, and that Relation which we bear to God and the whole world, which would not have ceased to oblige us, although no Revelation had been made unto us. Or if it had pleased God to reinforce these Duties by a particular Revelation; yet was it not necessary, that he should entail any rewards on the performance of them, as being parts of our Duty antecedently to any such Revelation.  
If he had required of us more than was naturally suggested to us by the light of Reason, even the most difficult and laborious Duties, He might justly have done it, by the right of Creation, as being the Author of our Being. It had been a sufficient Reward to Mankind, to have received from God the benefit of Existence, and the Continuation of it, and to enjoy the ordinary effects of his Providence. If to these he had added Threats and Punishments, he might reasonably be supposed to have abundantly secured Mankind from the neglect of his Commands; since none but the most stupid and brutal Persons would, for the Fruition of a few, not only irrational, but trifling Vanities, incur the displeasure of an Almighty Being, and draw upon themselves the effects of his Vengeance. Or if to Actions in themselves indifferent, and not in the least contributing to the perfection of our Nature, Actions having nothing extraordinary in them, beside the greatness of their Difficulty, he had adjoined a Promise of infinite Rewards; yet could we not have omitted them without the highest degree of Folly: when the performance of them might procure so vast a Reward; the sole hopes of which might induce us to force our Inclinations, and do violence to our Nature.  
But when to the common Benefits of Creation and Preservation, he hath added the Revelation of Divine Truths, and adapted those Revelations to the capacity and imperfection of our Nature; when he hath urged the practice of these revealed Truths, by the Promise of Reward on the one side, and the Threats of Punishment on the other: And, as if all this were not sufficient, proceeds to heap new Favours on us; entreats us as a Friend, bears with us as a Father, and by Prodigies of Mercy leads us to our own Happiness; we must profess ourselves astonished and confounded at so stupendious a Goodness; and acknowledge ourselves unable to celebrate, as we ought, the Mercy of God; who when he might have satisfied both the Justice and Holiness of his Nature, by requiring of us the performance of the greatest Duties without any Reward, or proportioned his Reward to the imperfection of our Service, or proposed both Rewards and Duties, without adding continued Acts of Mercy and Forgiveness; yet contributed all to the Happiness of Mankind, and thereby made the Emanation of his Goodness, to be no less infinite than his Nature, the Fountain of them: Who when it was sufficient alone to manifest the Justice of his proceeding, to appeal even to the Judgement of Mankind, as he did sometime in the Prophet, Are not my ways equal, are not your ways unequal? O house of Israel; chose rather to conquer us by kindness, and by the greatness of his Goodness lead us to Repentance.  
By the Goodness of God, in this place, we are not so much to understand that incommunicable Attribute of perfect Holiness; upon account of which our Saviour said, Matth. XIX. 17. There is none good but one, that is God: As his kindness and benignity, which inclines him to exercise Acts of Beneficence, Love and Mercy; which is frequently in Scripture called by the name of Goodness, as Psalm LXXIII. 1. Truly God is good unto Israel, even unto such as are of a clean heart: And again, Psalm CXLV. 9 The Lord is good to all, and his tender mercies are over all his works: Where his Goodness is aptly expressed by the Tenderness of his Mercy.  
The former Attribute indeed representeth God to Mankind, as a fit object of Worship and Adoration; and inciteth brave and generous Souls to the exercise of Virtue, that so they may attain a nearer Similitude and Conformity to their Creator; the imitation of whom is their ùtmost perfection. But the latter chiefly creates in us that Love of God, which is the best and most efficacious Principle of all religious Actions; by representing to us his infinite affection to Mankind, his benefactive Nature, and proneness to Acts of Mercy and Compassion; which even although we forget our Duty, and neglect our Interest, cannot but excite a lively Senfe of gratitude in us, and a profound Veneration of the Divine Mercy.  
This Beneficence and indulgence of God, is designed in the Text by the term Goodness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: an eminent instance of which the Apostle had laid down in the former part of this Verse, in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forbearance and Long-suffering, whereby God does not immediately inflict the deserved Punishments upon Sinners, but withholds his anger, and patiently awaits their Repentance; whereby he does not presently revenge the Injuries and Affronts done to his Laws and Person by the sins of Mankind, but compassionates our Nature; and at all times reserveth Mercy for penitent Sinners. An Attribute than which nothing can render God more amiable and dear unto us, or more effectually secure our Obedience to him; were not the Perverseness of Mankind no less infinite than his Goodness.  
Yet did many in that Age, and, as I fear, more in our Times, make a contrary use of this Goodness, by thence taking Encouragement to continue in their sins, because they see not Vengeance to be speedily executed, and experience in themselves and others the Forbearance and Long-suffering of God. The Apostle complains of these Men in the former part of the Verse, That they despised the riches of the goodness, forbearance and long-suffering of God; and from these Attributes infers a contrary Conclusion to what they had form, namely, That this aught rather to dispose us to repentance and reformation of Life, by enforcing all other Arguments of our Duty with a powerful Obligation of gratitude: which is violated in a most enormous manner, by those who abused the Divine Mercy to a contrary intent, Not knowing that the goodness of God leadeth us to repentance.  
In handling these words, I shall endeavour to illustrate and improve the Apostles Argument, by considering it, as well in Relation to that influence, which it ought to have upon all our Actions in general, as in disposing us to this Duty of Repentance in particular. In Discoursing of the first Head, I will lay down these two Propositions.  
I. That gratitude, or a right Sense of our Obligation, arising from the consideration of the infinite Benefits, and Mercies of God towards us, was intended by God, to be to us the grand Motive of obedience to his Laws.  
II. That it is the best and most effectual Motive, which could be employed for that Purpose.  
I. Then, That gratitude, or etc. And this appears from the very Nature and end of Religion, which was intended to bring Man to the practice of his Duty, and consequently to Happiness and Salvation, by other Arguments, than what arose from the bare Consideration of the Divine Attributes, and our own Relation to God our Creator, ourselves, and our fellow Creatures, suggested by the light of Reason. If these Considerations had been duly pondered by our first Parents, they would have prevented the Misery of their Fall. And that they were sufficient none will deny, who acknowledgeth their Fall to have been an Effect of Choice, not of Necessity. Yet was the light of Revelation, which God conferred on them, very small and dim in respect of that Evidence, which God conferred on following Ages. He show them the means whereby they might obtain remission of their Sins, by promising that in due time, The seed of the woman should break the serpent's head, and thereby to the Obligation of Creation added that of Redemption.  
But it was the Memory of their Creation, yet fresh in the Minds of men, that maintained Religion in the world, and preser●…ed a right Sense of the Majesty of God, and their Duty to him. It could not so easily be forgotten, that God had produced Man out of nothing, and eminently distinguished him from all other Creatures, by giving him Dominion over them. So great a Benefit could not easily be obliterated from their Minds, but for many Ages kept alive an awful regard of the Divine Power and Beneficence. When the Memory of that decayed, and therewith an universal Corruption of Life and Manners ensued, God reinforced it with the Benefit of preserving Noah and his Family from the common Destruction of Mankind. His Descendants could not but for many Ages retain a lively Sense of so signal a Mercy, which had rescued them from an universal Calamity, and manifested thereby how dear they were to God.  
Yet in time, the remembrance of this Benefit grew faint; and Men thought themselves little concerned in that, which was common to them with the rest of Mankind, I mean the Benefits of Creation and Preservation. They required nearer and more particular Testimonies of the Divine Favour, which being appropriate to themselves might distinguish them from other Men, by a greater Participation of the Divine Bounty. This was the effect indeed of an irrational Judgement, and prevailing ingratitude: (for was it not enough that God was the Author and Continuer of their Being's, to engage them to his Service?) But an effect, to which the corrupt Nature of Mankind was so prone; that to restore decayed Religion in the World, and revive the true Worship of himself, he found it necessary to set apart a peculiar People, whom he might oblige by particular Benefits to retrieve that gratitude, which the Sense of his universal Benefits ought in all reason to have produced, yet wanted its effect.  
Hence forward God was worshipped primarily, not as the Creator of Mankind, and producer of the ordinary effects of Providence; but as the Author of particular and peculiar Favours. Which however could have no other direct influence upon the minds of Men thus signally obliged, than to produce an extraordinary Sense of gratitude; since the common Benefits of Creation and Conservation tended more naturally to beget a right Apprehension of the Divine Omnipotence, and our dependence on it. Thus God separated Abraham from the rest of Mankind, and assured him with his Posterity to himself by a particular Covenant, and Promise of giving to him the Land of Canaan. Upon which account he was worshipped by Abraham, under the Notion of the Author of that Promise, by Isaac, as the God of his Father, by Jacob, as the God of Abraham, and the f●…ar of his Father Isaac; by their Descendants, till their Deliverance out of Egypt, as the God of Abraham, Isaac and Jacob; that is, as the God, who by the Promise made to their Forefathers had entailed upon themselves particular Blessings.  
After their Deliverance out of Egypt, and those many wonders and prodigies wrought in Favour of them, God chose to be worshipped by them as the Author of that Deliverance, and ushers in all his Commands with this Preface: I am the Lord thy God, which brought thee out of the land of Egpt, out of the house of bondage: And accordingly, he was in all succeeding Ages worshipped by them under that Notion; as appears from the frequent Commemoration of that Benefit in the Old Testament, and the whole System of the Jewish Religion. In which God challengeth Adoration and Worship from them, not as the Author of their Creation, but of their Deliverance, who had so signally employed his Almighty Power in their Favour, and by the very words of the Covenant, so often repeated, declared himself to be their God, and them to be his people; whereby he manifestly employed, that he intended to distinguish them from the rest of Mankind, by the greatness of his Benefits, and to be worshipped by them upon that account. For to all other Men he was a God in the Notion of a Creator, but to them only he was a God in the Notion of a particular Benefactor.  
The Memory of these particular Benefits are every where the chief Argument, which he employeth to excite the Jews to his Service, or reduce them to Obedience when gone astray. Thus Esai XLI. 8, 9 But thou Israel art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant, I have chosen thee. Could any thing be spoken more passionately, or more effectual to gain the Devotion of that People; whom if the Sense of being the Servant, the Friend, and the Chosen of God could not persuade to an exact Obedience; the Dictates of Nature, and common Principles of Reason would be little able to overrule them? Not only doth he own them, in other places, for his chosen People, but, as if for their sakes he disclaimed his Relation to the rest of Mankind, he condescends to be in a peculiar manner called their God, as Esai XLIII. 14, 15. Thus saith the Lord your Redeemer, the holy one of Israel: I am the Lord, your holy One, the Creator of Israel, your King. In urging the practice of his Commands, he seldom makes use of his Supreme Authority, or Claims Obedience to them any otherwise than in Gratitude to those wonderful and signal Mercies. Thus Ezek. XX. 5, 6, 7. reproving them for their Idolatry, he justifies his Law, whereby he had appropriated all Divine Worship to himself alone, not from the Incommunicativeness of his Divine Nature, but from the right which he had acquired by conferring on them those many Benefits. Thus saith the Lord God, in the day, when I chose Israel, and lifted up my hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt; when I lifted up my hand unto them, saying, I am the Lord your God. In the day that I lifted up my hand unto them to bring them forth of the land of Egypt, into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. Then I said unto them, Cast ye away every man the abomination of his eyes, and defile not yourselves with the Idols of Egypt. I am the Lord your God.  
To say no more, this appears evidently from the name of JEHOVAH, under which God was constantly worshipped from the giving of the Law till the coming of Christ. For this name imported no more than the Immutability of the Divine Nature, and Constancy in effecting his Promise; the Completion of which should necessarily as often return into their Minds, as that most Holy Name was taken into their mouths. And therefore at that moment in which the Promises were completed, God made himself known unto the Jews by this name Jehovah, saying unto Moses, Exod. VI 3. And I appeared unto Abraham, unto Isaac and unto Jacob, by the name of El Shaddai, or God Almighty, but by my name Jehovah was not I known unto them. As if he should say. I was known indeed unto your Forefathers by my Attributes of Greatness and Omnipotence, whereby they were entirely satisfied, that I was able in due time to confer upon them all those Benefits, which I had promised to them: but my Attributes of Veracity and Immutability were not sensibly made known to them by the Completion of those Promises. These now you see performed, and consequently are convinced that I am a God, true to my Promise, and invariable to my Resolutions. By this Name, or under this Notion will I be henceforward worshipped by you.  
The exceeding Care, which God took to perpetuate the Memory of these Benefits among the Jews, does manifest it to have been the best means of preserving Religion, and the true Worship of himself among them. To this all the Rites and Ceremonies of the Law in some mea sure tended, but especially the grand Festival of the Passover was instituted for no other Purpose, than to continue the remembrance of their Deliverance out of Egypt. Annual repetitions of the History of those Benefits were enjoined, and Parents commanded to teach them to their Children on the severest Penalties. The greatest part of the Book of Deuteronomy (which was in more frequent use among the Jews, than any other Book of the Old Testament) is employed in repeating the Favours of God, and urging the Duty of gratitude arising from them. And, as if the whole Duty of that People consisted in retaining the Memory of those Favours, Moses in one place seems to require nothing else of them. Who after he had described the Excellency of that Law and Religion, which God had revealed to them, subjoins, Only take heed to thyself, and keep thy soul diligently, lest thou forget the things that thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons sons. Deut. IU. 9 He was sufficiently assured, That if this grateful remembrance were preserved among them, it would draw along with it an universal Obedience to the whole Law. And therefore as our Savio●…r summed up the whole Duty of Man in the Love oh God and our Neighbour; so he comprised all in a thankful remembrance of the Divine Benefits.  
Afterwards, when the deplorable Idolatry of the Jews (for which God caused them to be led into Captivity) had almost effaced the Memory of their miraculous Deliverance out of Egypt; and by a new Prodigy of Mercy, God had brought them out of Captivity, and replaced them in their ancient Possessions, he tells them, he would not any longer be worshipped by them, as the Author of that almost forgotten Benefit of their Deliverance out of Egypt, the Memory of which was grown faint among them; but as the Author of the late Restitution, the remembrance of which was yet fresh in their Minds, and might therefore be supposed to produce a greater Sense of gratitude in them. For thus he bespeaks them, Jerem. XVI. 14, 15. Therefore behold the days come, saith the Lord, that it shall no more be said the Lord liveth, that brought up the children of Israel out of the land of Egypt. But, the Lord liveth that brought up the children of Israel from the land of the North, and from all the lands whither he had driven them; and I will bring them again into their Land, that I gave unto their fathers. The same words he repeats in the XXIII. 7th. and 8th. Verses. So studiously did God endeavour to oblige the Jews to pursue their own Happiness, in the true Worship of him; by heaping new Benefits upon them, and inculcating the Memory of them in all solemn Acts of Worship.  
Under the Gospel also, God continues to be worshipped as the Author of some signal Benefits, as the God and Father of our Lord Jesus Christ, by whom we obtained Redemption from our sins, and Deliverance out of the spiritual Egypt, the bondage of Sin and the Devil. In every Act of our Christian Worship, the Memory of this Benefit is presented to us, while we are taught to direct our Prayers to him, and to worship him, in the Notion of the Father; which cannot be, without recalling to mind his infinite Mercy manifested in our Redemption, which was designed by him, and effected by his only begotten Son.  
All the Sacraments and external Worship of the Christian Religion, tend no less to preserve the Memory of this Benefit, than did the Rites of the Jewish Law to Commemorate their Deliverance out of Egypt, particularly the Holy Eucharist; which was intended for the constant and most solemn Act of the Christian Worship, was instituted to this very Purpose, to preserve a lively Memory of that great and final Act of our Redemption; to represent to us the Death of our Saviour, and continue the Memory of those stripesby which we were healed, and of that blood, by which we were cleansed.  
If by the degeneracy of latter Ages, it hath in great measure failed to produce that Effect, for which it was at first intended, that is to be ascribed to that deplorable disuse of the Celebration of it, which crept into latter Ages, and is continued in our times. That universal decay of Religion and Piety, which we all acknowledge and lament, cannot with so much Reason be attributed to any other cause as to this; the Memory of our Saviour's Passion, and with that, of our Redemption, sensibly decayed in the minds of Men, when that venerable Mystery began to be discontinued, which was instituted on purpose to continue for ever a lively Representation of it in the Church. Men perhaps may retain an Historical remembrance of that inestimable Sacrifice, which was offered on the Cross; may confess and firmly believe that Jesus Christ died for the sins of Mankind, was buried, and rose again: But then, I fear, this remembrance will, without the use of those Commemorative Rites, which God ordained for our Instruction, and the complete Manifestation of those infinite Benefits, become purely Historical, and have little influence upon our Practice; and contribute much less to excite that Sense of Gratitude, which might induce us to resign up ourselves to his Will and Direction, who had done and suffered so great things for us. This is best procured by the use of those most Holy Mysteries, where the Death and Passion of our Saviour is in the most lively and significant manner represented to us; where the benefit of it is in particular applied to every one of us; where every single Communicant may behold the Body of Christ broken, and his Bloodshed for him; and by descending into a serious Consideration of it form a right Judgement of the greatness of that Benefit; which will then only appear infinite and transcendent to him, when he is convinced that it reacheth to himself in particular, and may be productive of his eternal Happiness. This cannot but raise the utmost affections of his Soul, and create such a Sense of Gratitude, as shall not easily expire, but endeavour to exert itself in all those Actions which shall be judged acceptable to so great a Benefactor, while the lively Memory of those Benefits continue; which shall ever continue, if often repaired, renewed and increased by a frequent Participation in that solemn Act of their Commemoration.  
How great therefore was the prudence of the Apostolic and Primitive Times, which repeated that Commemoration every day; and when the increase of their number permitted not that, at least every Sunday; and esteemed every baptised Person, who being come to years of Discretion, omitted constantly to bear a part in it, to have by that Intermission fallen from the Faith, and cut himself off from the Church of Christ? This produced and secured that lasting Gratitude, which served for the grand Motive and Spring of all Christian Virtues, permitted not their Zeal to grow cold, and continued the same heat of Devotion among them, as if their Saviour had been yet present with them.  
And shall we deplore the decay of Religion in our Age, and the degeneracy from the Spirit of those ancient Times; and yet neglect to make use of those means, whereby they raised and fomented a just Sense of their Obligation to God, and therein laid the Foundation of their so much celebrated Piety? We are equally convinced of the truth of those Benefits; we no less firmly believe that Christ died for us than they did; we no less passionately desire eternal Happiness; and have all other means of Instruction equally afforded to us. We enjoy the same Faculties of Soul and Body, and believe ourselves to have the same innate generous Inclinations of mind; the Grace of God doth no lefs abound to us, and the same Rewards do yet attend us. How then comes it to pass that we cannot equal their Piety and Holiness, that we fall short of their Zeal and Devotion; and come so far beneath the Example of those Holy Persons, that we seem to be the Followers of a different Religion, and the Disciples of another Master? This can rationally be ascribed to no other cause, than to the wilful neglect of those Assistances in the performance of our Duty, which our Saviour bequeathed to us; of which the chief and infinitely greatest is the frequent Celebration of the Holy Eucharist, whereby that great Principle of Obedience in revealed Religion, I mean Gratitude, might be produced, kept alive, and receive continual Accession in the Minds of Christians. This, to the no less scandal, than prejudice of Christianity, hath in latter Ages been fatally neglected and discontinued, reduced to some few Seasons and Festivals of the year, and then performed by a very inconsiderable part of the Church in her several Congregations. An abuse which perhaps cannot be equalled in any System of Religion which ever obtained in the World; that the Primary and Essential Rite of it should be generally omitted by those who pretend to be Disciples of it.  
Justly therefore doth it turn to the Honour of the Reformation in general, that it hath in some measure removed this abuse; and given occasion to more frequent and numerous Celebrations of the Holy Eucharist over all Christendom, which before that time in the Church of Rome were by long disuse almost become unknown. For as for their constant private Masses, whatsoever may be pretended for their being a Propitiatory Sacrifice for the quick and dead, most certainly they do not in the least conduce to Commemorate and set forth the Death of Christ. Justly also to the Honour of the Church of England in particular, which after a lamentable and universal disuse of these Holy Mysteries introduced in the late times of Confusion both of Church and State, hath happily restored the use of them, renewed frequent Communions, and enjoys numerous Communicants: May Pastors and People conspire to make this excellent Custom become universal; that so at last we may have the Happiness to see this Church equal the Apostolic times in Zeal and Piety, as it doth in Purity of Doctrine!  
But I return to the prosecution of my Text, (although even this conduceth mightily to the Illustration of the Argument now in hand) and having sufficiently manifested that Gratitude, or a right Sense of our Obligation arising from the Considerations of the infinite Benefits of God, was intended by him to be to us the grand Motive of Obedience to his Laws; I proceed in the Second place, to show, that  
II. This is the best and most effectual Motive, which could be employed for that Purpose. Which however it cannot be called in question, since as we have already showed, this Motive was before all others chosen by the infallible Wisdom of God, to lead us to Repentance, and thereby to Salvation; yet I will proceed to demonstrate the truth of it by these following Considerations.  
First then, if we respect the force of Goodness in general, and how prevalent the Obligation of Benefits is in its own Nature; we cannot but conclude it to be the most effectual of all Arguments. Nothing is so amiable and persuasive as this Virtue of Beneficence, which carrieth invincible Charms along with it; and maketh greater Conquests in the hearts of Men, than all the force and terror of the World. Other Virtues may create a Veneration, some a fear, and others an admiration of the Persections of the Person endued with them; but this alone produceth Love, the most active Principle of our mind. In God there are many Attributes which may confound the apprehension of Mankind, as the infinity of his Nature, his Eternity and Omnipresence; others which may create awful Apprehensions of him, as his Omnipotence and Omniscience; and some which may produce reverend Conceptions of him, as the perfection of his Wisdom and Holiness: but none of all these would naturally lead Men to the worship of him without the addition of his Goodness and Liberality. Without these men would esteem his Worship, both unprofitable and unnecessary; and think themselves little concerned in the Adoration ofhim, from whom they neither received, nor expected any Good.  
The Benefits indeed of Creation and Conservation, if Men would duly consider the Greatness of them, were sufficient to introduce and secure the constant Worship of the Author of them. But such is the Nature of Mankind, that they little consider those Benefits which are common to them with inanimate Being's, and require to be distinguished from the rest of the Creation by a greater proportion of the Divine Favour; as who alone can render Worship and Honour to their Creator, and conserve a Grateful esteem of their Benesactor. To this we may add, that as it is the Sense of our own Wants, which chiefly induceth us to look up to God, and make our Addresses to him; so it is the sensible experience of the supply of those Wants, which moveth us to return thanks to God, and continueth the remembrance of him in our Minds. Without this it may be justly feared, the Worship of God would be lost among Men, and Religion vanish into unaccountable Superstitions.  
If we view the several Religions of the World, we shall find that they all worshipped God on the account of his supposed Benefits. Insomuch as the Heathens enjoying no peculiar Benefits of God, worshipped with Divine Honour those men whom they fancied, when alive, to have been their greatest Benefactors. They did equally partake of the common Benefits of Creation and Conservation, and as St. Paul assureth us, Acts XVII. 28. acknowledged that in God they did live, and move, and have their being: But the want of peculiar Favours conferred on them, occasioned the loss of all true Notions, and worship of the Deity; not necessarily indeed, for than they had not been inexcusable, but in Conjunction with the depraved Nature of Mankind, which is led more by the Impressions of Sense, than mature Judgement of the Understanding: whence being more affected with the visible Benefits of mortal Men, than the common Benefits of God, (which however infinitely surpassing the others, yet were not perceived by Sense) they forgot their Creator; and imagining Beneficence to be the best Indication of a Deity, ranked among the Gods their sellow Creatures, from whom they had received some extraordinary Benefit. These they worshipped with the utmost Efforts of Piety and Devotion; which however being in them directed to false Objects, tended to their Condemnation; yet may justly make us ashamed, who incited by infinite Benefits, and alured by subsequent Rewards, render not those Duties of Gratitude, to an Object, in its own Nature, worthy of Adoration, which they returned to mortal Men for petty inconsiderable Favours.  
They were content even to debase their Natures, and stoop to the Worship of their fellow Creatures, that they might not seem to be wanting in returning thanks for slight and temporal Obligations: and we can scarce be induced by infinite Benefits to pay that Tribute of Adoration to our Creator, which is due to him on many other accounts also. For it is our Happiness, that our Gratitude is directed to the right Object, that it cannot be excessive or degenerate into Idolatry or Superstition, while paid to the true God, who deserves the most profound Subjection and highest Adoration from us. Even this is none of the least Benefits, for which we owe unto him the utmost transport of Gratitude, that he hath been pleased to awaken us, and draw us to himself by wonderful Acts of bounty; and lay new Obligations upon us lest we should forget the old; that he should condescend to conquer the Ingratitude of Mankind, by heaping new Benefits upon us, and prepare our Minds to the reception of true Knowledge, by striking our Senses with amazing Acts of Mercy.  
For if we consider the several Revelations made by God unto the world; we shall find them all to have been preceded by extraordinary Arguments of peculiar Favour to that People unto whom those Revelations were made: which might raise their Apprehensions and induce them, to consider themselves obliged in Gratitude to pay an entire Obedience to the Dictates of so great a Benefactor. Thus God had newly created Adam, given him Dominion over all Creatures, and seated him in Paradise, when he made known to him the Mystery of the promised Seed. He had assured Abraham to himself, by a continued Train of stupendious Blessings, before he entered into Covenant with him, or required him to manifest his Obedience in his Circumcision. But the Revelation of the Mosaic Law upon Mount Sina was the most express Instance of this kind; which was not delivered until God had abundantly convinced the Jews of that peculiar Favour which he bore unto them, by working Signs and Miracles in their behalf in Egypt, bringing them out thence with a mighty hand and a stretched out arm, drowning their enemies in the Red Sea, and miraculousty nourishing themselves in the wilderness. Such amazing Prodigies of particular kindness could not but unite them to God their Benefactor, in a firm resolution of Obedience to his Commands, and convince them of their Obligation to worship him; and, amidst all their most gross Idolatries, force them to acknowledge that God was chiefly to be adored, Who had brought them out of Egypt; although their ignorance and proneness to Superstition often betrayed them to worship him in a manner unbecoming his Nature, and displeasing to him. Insomuch that it may be observed; that when they committed that foul Apostasy related in the XXXII. Chapter of Exodus, and worshipped God under the Representation of a molten Calf; they still forgot not that Benefit, but directed their Worship to him chiefly upon that account, saying, These be thy Gods, O Israel, which brought thee forth out of the land of Egypt, Ver. 4.  
And when the last and most perfect Revelation was made unto the world by our Saviour; the same method of Divine Providence was retained and made use of by him; who in his triennial Preaching preceding his Crucifixion, and final Completion of his Office upon Earth, went about doing good, healing the Sick, raising the Dead, curing Demoniacs, and restoring the use of their Limbs and Senses to unhappy Persons who before wanted them. These Miracles indeed were likewise intended to demonstrate the Divine Mission of our Saviour, who performed them.  
But since the Conformity of the ancient Prophecies concerning the Messias, to his Person, was to the Jews the far greatest Argument of his Divinity; and to the Gentiles, not the Relation of his Miracles, but the performance of other Miracles by the Apostles in Attestation of it; the Primary intention of his own Miracles seems to have been no other, than to raise the attention of the World by the Greatness of them, and excite their Gratitude by their direct Tendency to the benefit of Mankind. For among all the Miracles of Christ, not above three or four can be found, which do not immediately respect the Cure of the Infirmities, the relief of the Wants, or in general the good of Mankind. And thus it appears both from the Nature of the thing, and the Example of the Divine Oeconomy, that a right Sense of the Divine Beneficence, is the most effectual Motive of Obedience to the Laws of God. But than  
Secondly, This will appear more manifestly, if we consider the Nature of the Divine Benefits, how much greater influence they deservedly Challenge than any others: Benefits so truly infinite, and exceeding our comprehension, that God might justly make that appeal to the whole world, which he doth in the Prophet Isaiah, Chap. V. Ver. 3, 4. And now O Inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my Vineyard. What could have been done more to my Vineyard, that I have not done in it? So studiously hathGod endeavoured to procure the Happiness os Mankind, by all thoseObligations which are wont to make impression on it.  
Every one of the Divine Benefits may Challenge the most exalted Gratitude of our Soul; and affords us Entertainment for Admiration as well as Love. For to omit the common Benefits of Creation, Preservation and the ordinary Acts of Providence; and the peculiar ones of Redemption and Sanctification, The means of grace, and the hopes of glo●…y; I will consider only that mentioned in the words immediately preceding my Text, which the Apostle expresseth by the riches of his Goodness, forbearance and long suffering; whereby he winks at the sins of Mankind, while there are any hopes or possibility of Reformation left; prolongeth the Execution of his Judgement; giveth ●…s space for Repentance, and gently leads us to it. A Mercy which might justly alone incline us to conquer the Temptations of the world, and depraved Inclinations of our mind, and henceforward devote our Lives to the Service of God, which having been so often forfeited to his Justice, have been as often remitted by his Mercy. A Virtue which hath been always wont beyond others to win the hearts of Men, and hath anciently procured to the most admired Princes, the Titles of Fathers of their Country, and the delight of Mankind. In them it was esteemed the highest degree of Perfection, and to deserve from Posterity the most grateful Acknowledgements, to pardon their conquered Enemies, remit the offences of their Subjects, and defer the execution of Justice until the Criminal should appear incorrigible.  
But alas, how mean and inconsiderable are these Acts of Clemency, if compared to the Divine Forbearance and Long-suffering: where the Person offended is of infinite Worth and Dignity, and Author of the most illustrious Benefits; who is able to strike the Sinner dead in a moment, and vindicate the Honour of his Name by a single nod: where the offence is repeated, not once or twice, but very often, perhaps every day and moment, and that by inconsiderable Creatures, who are the work of his hands, the dependants of his Power; and unable to render any Service to him, which may tend to his Interest, or augment his Greatness? We are not ignorant with what transports of Joy, and Resolutions of extreme gratitude, a condemned Person would receive his Prince's Pardon. And if the same affection doth not seize us, as often as we view the sins of our Life, and consider the offers of Pardon made to us upon condition of Repentance; if we do not with equal Gratitude resent the remission of every single sin; we must acknowledge it to be no other than the product of a brutish stupidity, which can be convinced by Sense, that heinous Offences may forfeit their Lives to the Laws of their Country; but will not be convinced by Reason, that more heinous sins do forfeit them to the Divine Justice.  
But I speak to those who are convinced of the Truth of the Christian Religion; who believe they were created for no other end, than to honour God by Obedience to his Laws; that even by the Law of Nature the Commission of sin renders us obnoxious to undergo the Divine Vengeance, in whatsoever way that may be inflicted on us; but that by the revealed Law of Christianity, every single sin in its own Nature subjects us to the Divine Wrath, and in that to eternal Punishment. How infinitely therefore are we bound to celebrate the Mercy of God, in that he doth not imm●…diately pour out his Wrath upon us, but patiently awaits our Repentance; and is not only ready to re-admit us to his Favour; but by an extraordinary Act of loving kindness, not to be parallelled in the Actions of Mankind, passionately wisheth that by our Repentance we would capacitate ourselves to receive his Favour? For thus Psalm LXXXI. 14, 15. he testifieth, how delightful it would have been to him to continue his Favours to the Children of Israel, if their obstinate perseverance in sin had not rendered it incongruous to the Holiness of his Nature to do it. O that my people would have harkened unto me: for if Israel had walked in my ways; I should soon have put down their enemies, and turned my hand against their adversaries. And in like manner, Esai. XLVIII. 17, 18. Thus saith the Lord thy Redeemer, the Holy one of Israel, I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. O that thou hadst harkened to my commandments; then peace had been as a river, and thy righteousness as the waves of the sea. To name no more Passages of this Nature, how passionate is that Protestation of God, Ezek. XXXIII. 11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil ways, for why will ye die O ye house of Israel? This earnest desire of God, that by Repentance we would qualify ourselves to receive his Mercy, can proceed from no other Principle than the utmost perfection of Clemency and Goodness to Mankind; and, beyond all other Arguments, demonstrates to us the Greatness of it; since the execution of Justice tendeth no less to manifest the Divine Glory, than Acts of Mercy do. And thus it again appears, that a right Sense of our Obligation, arising srom the Divine Benefits, is the most effectual Motive of Obedience; since his Benefits being infinite and transcendent, may reasonably be expected to produce a suitable and not inferior degree of Gratitude.  
But then farther, in Relation to the Divine Benefits, it is to be considered, that they are not only great in their own Nature, but also wholly undeserved by us; which contributeth very much to raise the esteem of their Excellency in our Minds, and amplify the riches of the Divine Beneficence. The Psalmist made excellent use of this Consideration, when comparing the unworthiness of Man, to the Greatness of the Divine Favours conferred on him, he cries out in Admiration: Lord, what is man, that thou art mindful of him; and the son of man, that thou so regardest him? The Apostle useth the same Argument, Rom. V. 8. For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us: That is, scarce would any other confer so great a Benefit, as to lay down his Life for his sake, upon any one, however punctually performing all the Duties of Juftice, and deficient in none of those Offices which are necessarily required of him: Yet perhaps for one, who out of the abundance of his Zeal and Charity, for the good of his Neighbour, doth more than was in common Justice required; some men, induced by a powerful Sense of gratitude, would not fear to lay down their Lives.  
And in this appeareth the incomparable Greatness of the Divine Goodness, that while we, far from performing those Duties, which in the strictest manner we are obliged to pay to God, much less from doing more than is necessarily required of us, had by our sins provoked the Divine Displeasure, and proclaimed ourselves Enemies to God; yet notwithstanding all this, Christ vouchsafed to die for us. If we apply this Argument to our own Obligation arising from the Divine Benefits, we shall find it very cogent. For if for a good, although not for a just Man, some would, out of Gratitude, even dare to die: What ought not we to do for God, who, by his superabundant Goodness, hath so far exceeded, what he oweth to us in Justice, that the latter holdeth no Proportion to the former? In strict propriety of Speech he oweth nothing to us; Since our Creation is an Act of his own freewill: and although when once created he cannot without Injustice necessitate us to be miserable, or lay greater evil upon us without respect to our Demerits, than what may be countervailed by the Happiness necessarily flowing from our Existence; yet is this owing rather to the Justice of his own Nature, than to any right acquired by us. But then the undeserved Benefits bestowed on us are greater than we are able to conceive, and hold no Proportion with any thing save the infinity of his Goodness, as being no less than Redemption from eternal Death, and the hopes of everlasting Happiness.  
For what can we plead in behalf of ourselves to render us worthy of the Divine Favour? Not the Dignity of our Nature, which in his sight is dust and ashes: not the perfections of our Mind, which are the Products of his own Power, and miserably debased by sinsul Habits: not our Righteousness or Piety, which is infinitely inferior to our Demerits, and although most perfect, yet were no more than our Duty: not the Ability of magnifying the persections of his Nature, and celebrating his Majesty; for that is infinite already, and can receive no Addition from our imperfect Praises. The Angels were much more fitted by the Ex●…lency of their Nature to perform that Office; as ha●…ing more noble Conceptions of the Divine Majesty, and ●…eing able, by reason of their Spirituality, to sing Praises unto him without intermission: Yet obtained not they the same Favours with Mankind, nor enjoy the Benefit of the forbearance and long-suffering of God. For them, after Apostasy, he receiveth not to Mercy: But the Angels which kept not their sirst estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judement of the great day, Judas VI. It is Man alone, whom God seems to have chosen out for the darling of the Creation; and to have tried how far it was possible to oblige his Creatures, by undeserved Benefits, to the Worship of him.  
This Consideration cannot but strike our Souls with a lively Sense of our Obligation to God, that in dispensing the riches of his Goodness, he weighed not our Merits, but chose to make known his Power in our weakness. A Consideration which might justly find matter of Astonishme●…t for our whole Lives, and working up our Souls into an Ecstasy of gratitude constrain us to Obedience. Wisely therefore did Moses so much inculcate it in the IX. of Deuteronomy, where aggra●…ating the Greatness of the Obligation, which God had laid upon the People of Israel, by his wonderful and numerous Benefits, he chargeth them to remember withal that they were undeserved. Speak not thou in thine heart, after that the Lord thy God hath cast out the Canaanites from before thee, saying: For my righteousness the Lord hath brought me to possess this land. Not for thy righteousness, or for the uprightness of thy heart dost thou go to possess their land, but for the wickedness of these Nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord swore unto thy fathers, Abraham, Isaac, and Jacob. And this is the Second Head, upon the account of which the Divine Benefits ought to appear infinite unto us, and create a proportionable degree of thankfulness: B●…cause they are undeserved by us.  
Lastly, if we consider the Nature of Mankind, we shall easily discover, that no Argument so effectual could be proposed to us, as this of Gratitude. The greatest part of Mankind are no otherwise moved than by the report of their Senses, and have not so far improv●…d their Reason, as to conceive the perfection of the Divine Attributes, without the Assistance of sensible Objects. These can be no other than the visible and most remarkable effects of the Divine Power and Goodness By these as Men are chiefly led to the knowledge of a God, so they are persuaded to pay him Worship and Adoration.  
To this Purpose no Actions of God are so adapted, as those which declare his Beneficence and Liberality, in which Mankind is peculiarly concerned, and receive the benefit of them. Other Actions indeed might equally manifest his Nature, if seriously reflected on; but these few make the subject of their Meditations. Men seldom consider God any otherwise than in Relation to themselves, and therefore want some extraordinary Benefits to excite their Att●…ntion, and entertain their Consideration. These, beyond all other Arguments, make the deepest Impressions on our Imaginations, and therefore continue longest in our M●…mories. So that if the remembrance of these be once effaced, we may reasonably conclude, all other Arguments of our Duty and Subjection to God, to have been long before forgotten. And accordingly the Scripture frequently expresseth the final Apostasy of Men from Religion, by their forgetting the Benefits of God. Thus Judges II. after it had been said Verse 7. That the people served God all the days of Joshua, and of the Elders who had seen all the great works of the Lord, that he did for Israel: It is subjoined Verse 10. That when all that generation was dead, there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. Now see the effect of this Forgetfulness. It follows in the 11. Verse. And the children of Israel did evil in the sight of the Lord, and served Baalim, and forsook the Lord God of their fathers. And therefore the Psalmist commonly joineth both together, Oblivion of the Divine Benefits, and disobedience to his Commands, as Psalm CVI 7. Our Fathers regarded not thy wonders in Egypt, neither kept they thy great goodness in remembrance; but were disobedient at the Sea, even at the Read Sea; and Verse 19 They made a calf in Horeb and worshipped the molten Image; and they forgot God their Saviour, who had done so great things in Egypt: and Psalm LXXVIII. 11, 12. They k●…pt not the covenant of God, and would not walk in his law: But forgot what he had done, and the wonderful works which he had showed for them.  
And indeed if the Sense of the Divine Benefits cannot persuade us; if an Argument recommended by so many great advantages cannot move us; if we be deaf to the obliging words of so sweet a Charmer, and inexorable to all his Invitations; in vain will it be hoped, that other Arguments will have any influence upon us. Other Arguments may be unknown to us, for want of Attention in us, or sufficient Proposal to us: But this of Gratitude gaineth entrance in our Wills without requiring any studious Attention, or claborate Proposal. So con-natural it seems to Mankind that it cannot be rejected, without doing violence to our Wills, and overruling the natural Propension of our Minds. If we hear of any illustrious Acts of Beneficence, or Charity conferred even on any third Person, from whence we ourselves reap no advantage; we find ourselves strongly inclined in favour of the Benefactor, and carried with a secret Love towards him. If the Benefit be conferred upon ourselves, we are even ne●…essitated to form an Act of Love, and begin to be grateful, before we can make any serious reflection on the Benefit.  
So obvious is this Argument, so persuasive in itself, and agreeable to finite Natures, that it fails not to make impression even upon brute Beasts; who retain a grateful remembrance of their Benefactors, and reward their Benefits by a submissive Obedience. Unanswerably therefore doth God argue in the Prophet Isaiah against the ingratitude of his People, Esai. I. 23. I have nourished and brought up children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his master's crib: but Israel doth not know, my people doth not consider. And shall Man be less grateful to his Creator, than brute Beasts to their fellow Creatures? Or shall we alone of all the Creation be untameable by kindness, and refuse to be mollified by any Favours?  
Let us rather consider how infinite the Love of God is to us, and how great our Obligation depending on it; that when he might have obliged us by the Law of Vassalage, by the Right of Creation, and his own supreme Power, to a strict and unsinning Obedience; he hath condescended to do it rather by repeated Demonstrations of peculiar kindness: That he hath adapted the Arguments of Obedience to the weakness of our Wills, and imperfections of our Understandings; that he hath in a manner quitted his other glorious Attributes, of Omniscience, Omnipresence, Almighty Power, and Infinite Majesty, and remitted our Duties belonging to them; requiring us to consider him only under the amiable Attribute of Goodness and Lovingkindness; and worship him no farther, than as the Emanations of that shall oblige us. If after all this we shall continue impenitent, and fail in our Returns of Duty to God, we shall render ourselves inexecusable to the whole World; and fall just Sacrifices to his Wrath and Vengeance. We shall not be so much as able to plead the force of any Temptation for the Commission of so monstrous an ingratitude: Since God by heaping upon us so many alluring Benefits, hath more strongly tempted us to the Obedience of his Laws, than all the Flatteries and Pleasures of the World can entice us to our own Destruction. We have no less vehement a Propensity to Love our Benefactors, than to gratify our Lusts; and if we view the Rewards on one side, and Punishments on the other; have infinitely more reason. And this is sufficient to prove the Second Head proposed, That the Sense of our Obligation arising from the Divine Benefits, is the most effectual Motive of obedience to the Laws of God.  
It remains that I consider the influence of Gratitude upon our Minds, arising from the Consideration of the forbearance and long-suffering of God, in Relation to the particular Duty of Repentance mentioned in my Text. But since the present time doth not permit that, I will only in a few words Sum up what I intended to say, by way of Application.  
Of all the Acts therefore of Divine Mercy, this Forbcarance and Long-suffering aught lest to encourage Men to defer their Repentance and Reformation; since it was intended by God to procure an effect directly contrary; to produce that happy Reformation, by giving space for Repentance. If to forgetthe Divine Benefits be so great a Sin, how monstrous and unpardonable a Crime must it be, to abuse them to a quite contrary intent? May we not justly take up the words of Moses, Deut. XXXII. 6. Do ye thus requite the Lord, O foolish people and unwise? This is so manifest an Affront to the Nature of God, that an higher Indignity cannot be thought of; to refuse the offers of Mercy, wilfully neglect the means of Pardon, and therein do despite to the Spirit of Grace. To pardon so notorious an Injury to the Divine Goodness is inconsistent with the Holiness of God; and therefore the Apostle assureth us in the Verse following the Text, That the despisers of this mercy treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgement of God.  
Let us remember, that by wilfully deferring our Repentance we add to the number of our former Sins, and, which is infinitely more, render them finally unpardonable, by forfeiting our Claim to that Mercy, from whence alone Pardon was to be expected: That hereby we bid defiance to the Divine Justice, and provoke God to the Execution of it upon ourselves; and than that nothing is so terrible as an abused Mercy, and a slighted Goodness. You only, saith God to the Jews in the Prophet Amos (chap. III. ver. 2.) Have I known of all the families of the earth; therefore I will punish you for all your iniquities. So unpardonable is the neglect of Proficiency under the means of Grace. Whereas if we be induced by a Sense of Gratitude to Repentance; we have this Comfort, that our Repentance is placed upon the best Foundation, the Love of God, whence ariseth that true Contrition which God hath promised not to despise.  
And then how much more noble is it, how more becoming the Excellency of our Nature and Religion, to perform our Duty to God, rather out of the Sense of our Obligations to him, than the fear of Punishment, or the hope of Reward? In the first Case, the chief Principle of all our Actions will be the Love of God, in the latter the Love of ourselves: By this we may become the Clients, but by that the Friends of God.  
Lastly, Let us remember, that this Forbearance and Long-suffering of God will not endure for ever, that if despised it shall be withdrawn from us; and that God hath set a time for Repentance, beyond which he will not a wait, nor suffer his Goodness to be abused. For we must not ascribe to God such an unlimited Exercise of Mercy, as may destroy his Justice, and include the highest Contradictions of Sinners, and pardon Offences committed against plain Conviction of Conscience, and in open Contempt of all means of Repentance afforded to them. To pass by such enormous Sins would favour of a Childish Fondness, debase the Majesty of God, and, by making him irrational, destroy his Nature. How shall I pardon thee for this? saith God in the Prophet Jeremy, V. 7, 9 Shall not I visit for these things, and shall not my Soul be avenged on such a Nation as this? God hath appointed his Mercy as a refuge to Mankind for Sins of ignorance, Passion and Inadvertency; not as a Sanctuary to profane and incorrigible Sinners. He winked indeed at the times of ignorance, but now commandeth all men every where to repent. If a man will not turn, he will whet his sword, Psal. VII. 13. And then the dreadful consequence of his anger himself tells us, Deut. XXXII. 40, 41. For I lift up my hand to heaven, and say I live for ever. If I whe●… my glittering sword, and mine hand take hold of judgement; I will render vengea●…te to mine enemies, and will reward them that hat●… me. Let us therefore perfect our Repentance, while a space is yet open for us, before Mercy return to Judgement, and the Door be shut upon us; that so we also may partake of the goodness, forbearance, and long-suffering of God, and not fall into their Condemnation, who despise the riches of them. W●…oso is wise, will p●…nder these things; and they shall understand the loving kindness of the Lord.   

The Sixth SERMON. PREACHED December 30. 1688. At LAMBETH CHAPEL.  1 Cor. I. 23. We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness. 
THE coming of the Messias into the world, and therewith the Manifestation of the Divine Mercy to lost Mankind, which we at this time Commemorate, was so signal a Benefit, and in all respects so infinite, that it cannot but administer Matter of Admiration to us, to see it rejected, derided and opposed, by the greatest part of Mankind. It may justly seem strange to us, that that which was proposed by God to rescue Men from that fatal Ignorance, wherein they were involved, should be treated with Scorn, become a Stumbling-block, and be accounted Folly. That the glad tidings of great joy to Men, should be made a Matter of Derision, and be received not with Thankfulness, as it deserved, but with Scofts and Contumelies.  
But such is the unhappiness of Mankind, ever since the Fall of Adam, that their Understandings being darkened with Ignorance, as well as their Wills corrupted with Passions and inordinate Desires; it hath been equally difficult, without the Assistance of Revelation, to find out the Truth, as to pursue the Dictates of it, when once discovered. Such is the natural consequence of that unhappy Fall, and such have been the Effects of it in all Ages.  
But then, whereas the Corruptions of the Will could not be denied or dissembled, the Sense of which induced Men to seek Remedies for them; the failings of the Understanding were so far from being perceived and acknowledged, that a great part of Mankind had flattered themselves into an Opinion of a perfect knowledge, and believed the Truth not only to be possessed by them, but their own Understandings to be the rule and measure of it. They had framed to themselves a System of Religion, either from their own vain Imaginations, or some precedent mistaken Revelation; and being prepossessed with Notions derived from thence, refused to hearken to any Doctrine different from them. They falsely imagined their own Conceptions to be infallible; and thereby treated the Christian Religion, which opposed them, as an erroneous and ridiculous Doctrine; especially being proposed with that unaffected Simplicity, to which themselves were so much strangers; as believing every Opinion to be so much Divine, by how much more it was more refined, and placed beyond the common Apprehensions of Men.  
Whereas the Christian Doctrine was more humane and easy, lay level with the Capacity of the meanest Persons, and excluded not the most illiterate from a perfect knowledge of it; being an Enemy to Pride and Ostentation, devoid of Subtleties, and unuseful Niceties, and resembling the Nakedness as well as the Purity of Paradise; withal teaching such Mysteries, as might directly contribute to destroy the Pride of such men, not only by opposing their Opinions; but also teaching the Mystery of God incarnate, therein humbling himself to take upon him an humane State, living a mean and obscure Life, and at last undergoing the shame of the Cross; a Mystery which at once entirely ruined both the carnal and spiritual Pride of the World.  
The Simplicity of the Christian Religion, its want of all those external pompous Arguments of Subtlety and mistaken Learning, which recommended other Systems, together with its opposition to the received false Opinions of men, had induced some Christians at Corinth, who lived among the learned Philosophers of the Heathens, and Doctors of the Jewish Law, to doubt of the Truth of it; others to refine it into a System of mysterious and subtle Niceties; and so hindered many from becoming Christians.  
The Apostle therefore in this Chapter argueth against all these Men, and in the 17th. Verse, opposeth to these new Refiners of Christianity, his own Example; who had preached the Gospel among them without any affected show of Eloquence; with a Simplicity becoming the Majesty, and agreeable to the intention of the Lawgiver, Not with Wisdom of words, lest the Cross of Christ should be made of none effect, and fail of its Design: as it would most certainly do, if proposed according to the Fancies of those men, who turned it into a System of difficult and elaborate Contemplation. For hereby it would exceed the reach and capacity of the greater part of Mankind; whereas it was indifferently intended for the benefit of all. And it would want that powerful Confirmation of the truth of it, that being proposed in a plain and familiar way by mean and unlearned Persons, It notwithstanding surmounted the pompous Learning of the Schools and Synagogue, and gained a more universal Reception in the world. That therefore as God had chose to contrive the Redemption of Mankind in a way very different from their Conceptions; so he had chose to reveal the Mystery of it in a method contrary to that which they used in the Propagation of their several Sects: which occafroned the preaching of the Cross to be accounted foolishness, Verse 18.  
Although, if Men would have laid aside their unjust Prejudices, they had sufficient reason to be convinced of the Reasonableness of this proceeding. The truth of this the Apostle manifesteth, not only by appealing to the Conscience of those who were persuaded of it, and the secret Effects of that persuasion in the minds of Men; but unto us which are saved, it is the power of God; but also by other external Arguments, which, by any considering Man, cannot be rejected. As, that it was foretold by the ancient Prophets, particularly by Isaiah in XXIX. Chapter, Verse 4. For it is there written: I will destroy the wisdom of the Wise, and will bring to nothing the understanding of the prudent; that it is abundantly justified by its admirable Success in the world, to have been the best and most wise manner of proceeding, being entertained by great numbers of Persons, and going on apace in procuring its designed end, the Reformation and instruction of Mankind; whereas the Philosophy of the Gentiles, and the elaborate Interpretations of the Mosaic Law, made by the great Doctors of it, gained no considerable Progress in the world; and being confined to some small number of Sectaries and Disciples only, manifested by their Unsuccessfulness, that they were never designed by the infallible Wisdom of God for the universal Discipline or Religion of Mankind. Where therefore is the Wise? as the Apostle triumphantly upbraids them, Ver. 20. Whe●…e is the scribe? where is the disputer of this world, who after all their laborious Searches miss of the Truth, and could never propagate their Doctrines with Success? Hath not God made foolish the Wisdom of this world, Baffling all the elaborate Schemes of these opinionated Men, and confounding their glorious Pretences of Wisdom; in appointing a quite different method for procuring the Happiness of Mankind from what they had imagined; and proposing it Successfully by means, in their Esteem, Contemptible, by Persons illiterate, and devoid of all Philosophy and curious Learning?  
And that we may not conceive this way of procedure, to be either unjust or unreasonable; the Apostle proceeds in the 21. Verse to declare the Reason and Occasion of it. For after that in the Wisdom of God, the world by Wisdom knew not God; it pleased God by the foolishness of preaching to save them that believe. Since these Persons, who had conceived so great an Opinion of their own Wisdom, had apparently failed of discovering, by the light of Reason, the true God, and the natural Duties of Religion owing to him, however very easy and possible to them; no wonder that the Mysteries of a revealed Religion should appear Foolishness to them; and that God should as it were by way of Punishment confound their Arrogance and mortify their Self-conceit, by instructing and saving Mankind by a way directly contrary to their Suppositions, namely by Preaching, that is, by supernatural Revelation, not by their own proper Industry and Wit; and by the foolishness of preaching; and that considered in the matter of the Revelations, which having nothing of extraordinary Abstraction or difficult Contemplation in them, were in their Judgement accounted foolish; or in the manner of proposing these Revelations, which being different from their fond Conceptions, appeared foolish and absurd to them; the Jews requiring a sign, that is, the constant performance of glorious and pompous Miracles, which might secure to them the Fruition and increase of that temporal Felicity, which they vainly hoped to receive from the Messias: And the Greeks seeking after Wisdom, despising all Doctrines, which were not recommended with the specious show of Philosophical Subtlety, and Mysterious Niceties, or not proposed by Persons, in the Opinion of the world, Learned or Eloquent.  
After all these preliminary Arguments, the Apostle having thereby cleared the way, and removed all Objections, lays down this Conclusion in the words of my Text: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Gentiles foolishness: That is, we justly, and we boldly do it, neither valuing the Derision of the world, nor distrusting the Justice of our Cause. So then, the words thus opened, naturally and easily offer to us these two Considerations; of which I shall in order Discourse.  
I. The Reasonableness or just cause of believing, and professing the Christian Faith, notwithstanding its being a stumbling block to the Jews, and to the Gentiles foolishness.  
II. Our Obligation to Preach and openly profess this Faith, without being offended with the Contradiction and Opposition of the Jews and Gentiles; or being led away with the same Prejudices.  
I. That we have reasonable and just Cause to believe and adhere to the Christian Faith, or the Mystery of Christ Crucified, notwithstanding the derision of the Gentiles, and scandal of the Jews.  
For that by the phrase of Christ Crucified, is not so much meant, the particular Mystery of the Death and Passion of our Saviour, as the whole System of Faith revealed by Christ, is manifest from the Context; although the Crucifixion of our Lord, as it is the grand Mystery of our Faith, so was it of all others to the Jews most scandalous, and to the Gentiles most ridiculous. But the design of the Apostle being to vindicate the Christian Religion in general, not this Mystery in particular; I shall close with his Design; and consider only the more general Prejudices and Objections, upon account of which the Faith became a scandal to the Jews, and folly to the Gentiles; that so by manifesting the unreasonableness and inconclusiveness of them, I may manifest the Justice and Reasonableness of our Belief, notwithstanding their Opposition. These Prejudices and Objections we before observed from the Apostles Discourse preceding my Text; and they concern either,  
1. The matter of those Revelations, which are the Object of the Christian Faith: Or,  
2. The manner of revealing them, and proposing them to the World.  
In Relation to the first; the Spirituality of the Christian Religion was a mighty Objection to the Jews, which they could not easily overcome: they being enured to gross and corporeal Conceptions of Divine Matters; trained up in carnal Ceremonies and Ordinances; expecting no other than temporal Rewards, and vainly expecting the glorious appearance of a temporal Messias. Then as to the manner of the Revelation, nothing could be more surprising to the Jews, than to see it performed in an humble and gentle manner, not with the voice of Thunder and Lightnings, as the Law of Old at Mount Sina; not by force of Arms or victorious Success of the Messias; not by stupendious Miracles performed as often as the petulancy of a Stiffnecked People should require it; nor yet by the Learning and Cunning of their great Doctors and Rabbis; but by a few mean, inconfiderable, disarmed, and unlearned Persons: who set upon the work without any Preparation of Learning or Interest; proceeded in it with quiet and simplicity; and in treating with the Jews chose rather to convince the Judgement, than amaze their Senfes; rather to argue from the Agreement of the ancient Prophecies concerning the Messias to the Person of our Saviour, than from the Performance of wonderful Miracles; although those were not wanting upon just occasions.  
Such were the Prejudices conceived by the Jews against Christianity, which occasioned and continued their Illusion. They knew very well that supernatural Revelation was the ordinary means, by which Man should arrive to Happiness; that it was agreeable to the Majesty, and former Revelations of God, to propose Matters of Belief and Practise not exceeding the capacity of the meanest Persons: and thus far they proceeded in the right way; but then the aforementioned Prejudices were a stumbling-block in their way, which occasioned their Fall, and hindered any farther Progress.  
The Gentile Philosophers (for against them, and not the more unlearned sort of Heathens, the Apostle here argues,) conceived yet deeper Prejudices against Christianity, accounting it Foolishness, and deriding the whole Design of it. They were puffed up with an Opinion of their own perfect knowledge, or at least Ability to obtain the perfection of it; believing it therefore unnecessary for God to reveal the Truth to them, which they could discover by their own Wit and Industry. Or if God should put himself to this unnecessary trouble, they vainly supposed, that no Persons were so fit to be employed in it as themselves, who were endued with extraordinary Assistances of acquired Learning: Or at least not the Apostles of all Men, who confessed themselves to be unacquainted with Secular Learning, and appeared so to be; and which mightily added to their Prejudice, were by Birth and Education Barbarians; whom the Greeks were wont to treat as the most vile and contemptible part of the Creation, devoid of Reason, and not much Superior to Brutes. And then as to theRevelation itself: the Christian Religion seemed to them to be naked and homely, and which they accounted a great indecency, fitted for the Reception of all Men, not the Contemplation of themselves only; as not consisting of abstruse Mysteries, and subtle Distinctions; which by their Intricacy and Difficulty might Entitle themselves to Sublimity and a Divine Original; but made up of easy, natural and unaffected Truths, equally obvious to the understanding of all Men, equally concerning all, and dispensing the Knowledge of her Mysteries to all.  
Such were the Reasons, and such were the Prejudices, which caused the Christian Religion to become a Scandal to the Jews, and Folly to the Greeks. To these the Apostle giveth one general Answer in the 25. Verse. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. An Answer which invincibly overthrows the Plea of these Opposers of Christianity, as who proceeded upon an arrogant Opinion of their Knowledge and Comprehension: whereas the experience of many Ages might have convinced them, how unsuccessfully Mankind hath ever endeavoured to obtain the knowledge of Divine Matters by its own Power. Matters of Natural Religion were almost universally mistaken; and how should we hope that the Mysteries of a Revealed Religion can be fully discovered by us? We all find in ourselves the defects of knowledge; we acknowledge our Errors by changing our Opinions daily; and may discover the imperfection of our Understandings even from the increase of Knowledge; for every Degree added to it manifesteth a precedent Degree of Ignorance, and that somewhat was still wanting to render our Knowledge complete. So difficult, nay even impossible is it, for Man to discover the Counsels of God in Relation to himself, or to pass a Judgement on them. He may easily perceive indeed whether any thing, which pretends to carry that Sacred stamp, be contrary to Sense and includeth a Contradiction, and may thence certainly conclude it to be false and counterfeit; but may not by any means be admitted to judge of the Conveniency or Inconveniency of the Divine Dispensations: This is too high a Presumption, and intrencheth upon the Majesty of God; who being of infinite Wisdom, knoweth always what is most convenient; and knowing it doth effect it.  
It is no hard matter to put plausible Colours upon this or that Model of Religion, recommend it with abundant Arguments, and pompously describe the Convenience of it. But as the Apostle assureth us, 1 Cor. III. 19 The wisdom of this world is foolishness with God, or in comparison of his greater and infinite Wisdom, who seeth all things and their Tendency or Subservience to procure the end he designeth; so that to be taught or commanded by him, is the most certain Argument of convenience which can be proposed.  
Not only doth the Excellency of the Christian Religion in general, appear from this Argument; the Reasonableness of the whole Design and Revelation of it in those Matters, which are before objected against, is no less manifest.  
For first, As to the Spirituality of it, this is so far srom prejudicing the truth of it, that if justly considered, it ought rather to recommend it to the Reception of all considering Persons; being the most express Character of Divinity, which can be conferred on any System of Religion whatsoever: as bearing thereby a greater resemblance to God the Author and Object of it. This the Jews themselves did not deny; only they pretended that this spiritual Worship opposed their own more gross and corporeal Worship, which was acknowledged on both sides to have been revealed by God; and defeated their hopes of a promised Messias, whom they expected would deliver them from the Slavery of other Nations, and by force of Arms settle them in a quiet and perpetual Possession of all temporal Happiness. It seemed to them absurd, that the glorious Messias should live an obscure, despised, and ignominious Life, and at last die a shameful and a painful Death. An Error indeed into which the Genius of their Religion, depending upon temporal Promises and Rewards, did almost naturally lead them; but which might easily have been discovered, if they would have wisely considered either the Nature of God, or Condition of Man.  
From the first they might easily be convinced, that a spiritual way of Worship was far more noble, pleasing, and agreeable to the Divine Nature. And if their former Religion induced them to different Sentiments, God had taken abundant Care to prevent their mistake, by frequent foretelling to them in the Prophets his intention of changing their Religion, dis-burthening them of the imposition of their Rites and Ceremonies, and re●…ining it into a spiritual Worship; by describing the Condition and Office of the Messias, That he should be a man of sorrows, acquainted with grief; bear the sins of the people, heal them by his stripes, and be reckoned among the Transgressors.  
Then as to the Nature of the thing itself; it was no other than a childish Fancy, to imagine that Pomp and Grandeur, Riches and Majesty did more become the Messias, than Humility and Affliction; Poverty and Contempt, being things in their own Nature indifferent, and of no Esteem any otherwise than in respect to their conducement to some better end; Which in the Messias was the Instruction of the world, and the Reconciliation of it by his Death to his offended Father. To the latter, Contempt, Affliction, and Suffering, were absolutely necessary: And to the former highly convenient. For since our Lord was not only to reform the Errors of Mankind by his infallible Doctrine, and atone for the Sins of it by his Passion; but also to deliver to us a most complete Pattern of Virtue and Holiness in his own Person; it was highly expedient, that he should suffer all the Calamities incident to humane Nature, that so he might teach Men, by his own Example, patiently to endure Affliction, undergo Poverty with Contentment, and not be affrighted by the terror of Death from the performance of their Duty. No persuasion was necessary to induce Men to admit Riches, Pleasures and Prosperity; but to suffer all the Miseries of this World with a generous and unrepining Mind, nothing less than the Example of God incarnate could persuade them.  
The manner wherein God chose to reveal the Gospel, might perhaps seem strange to the Jews, as being different from that wherein the Law was revealed on Mount Sina: but far from appearing incredible, ought rather to have seemed more congruous to the Nature of God; certainly more agreeable to the Nature of the things revealed; which being Matters of the highest Bounty and Clemency to Mankind, required not to be revealed in such a terrible manner as the Law, which was employed rather in denouncing the Judgements than the Mercies of God; but in a manner, which by the sweetness of it might declare the Clemency and Loving kindness of its Author.  
It can be no other than a brutish Stupidity, not to be raised to the knowledge of God any otherwise than by the Effects of his Power and Justice; as if Acts of Mercy did not equally declare his Nature, and lay a far greater Obligation of Obedience upon us: Or if Acts of Power must be employed, as indeed they are highly necessary; in the second place, they were far more numerous and wonderful in the Revelation of the Gospel, than of the Law; not so amazing, but more Divine; not so terrible, but more illustrious. The Jews indeed were wont to require a Sign as the last Proof of the Christian Faith; which, since it is apparent, that Miracles were frequently wrought by the Apostles in Confirmation of the Faith, can be understood of no other, than either that great and final Miracle, which they vainly expected from the Messias, the Restitution of their Nation to its temporal Happiness; or performing a Miracle as often as every single Person should desire it, for establishing the Truth of Christianity; Or else relying more upon Miracles than the Testimony of the ancient Prophecies concerning Christ, and never urging their Authority to the Jews without some concomitant Miracle. In whethersoever of these S●…nses the Jews were wont obstinately to require a Sign of the Apostles; nothing could be more unreasonable or impertinent.  
For would it not be unworthy the Majesty of God, to violate the ordinary Course of Nature to gratify either a false Opinion, or a fond Desire? The Restitution of Liberty was never promised from the M●…ssias to the Jews, and therefore was in vain expected from him. The Prophecies were sufficiently clear, and needed not the concurrent Testimony of constant Miracles: and to gratify the idle Curiosity of every petulant Humour, by working Miracles as often as should be required, would be such a trifling Extravagance, as would more effectually destroy the Authority of such a Lawgiver, than all his Miracles would confirm it. Or if a constant uniform Miracle attending the Publication of Christianity, would satisfy such Men, as surely it ought to do, they may discover one in that very Circumstance which they use to enforce their Objection; namely, that it was Successfully propagated in the World by ignorant and illiterate Persons, who could neither impose upon Mankind by the Crafty Artifice of Rhetoric or Insinuation, nor delude them by the Authority of their Names; a Circumstance which unanswerably argueth a Divine Power and Assistance to have attended the first Preachers of the Gospel, and affected the Minds of their Auditors.  
And then, what greater Argument can we desire of the Wisdom of God in contriving and using this Method, than those illustrious Advantages which it administered to the designed End, the Conversion of the World, and the Glory of God? For not only might the wonderful Success of it, in all parts, even of the learned World, wrought by such weak and contemptible means, convince all sober Persons of somewhat more than humane directing the Conduct of it; but also this method admirably conduced to secure the Honour of God, and destroy the Pride and Ambition of Men; who if they had been qualified for such an Office by acquired Learning, would have been apt to have ascribed their knowledge of Divine Matters to their own Sagacity, not the Gift of God; and entitled all the Glory of Success to their own Prudence, not the Divine Power: and further, might have induced Men to have attributed the Success of Christianity to the Sophistry and Insinuation of its Teachers, not the Power of that Truth, which accompanied it, and the Providence of that God, who founded it.  
Thus we have answered the Prejudices of the Jews, and by showing the Wisdom of God in employing unlearned Persons, defeated a like Objection of the Heathen Philosophers. But then, what the Jews admitted, that Supernatural Revelations were both convenient and necessary to the Salvation of Mankind, theseMen deny, trusting to the supposed Excellency of their own Learning, and imagining themselves able by the sole light of Reason to attain the highest Perfection of spiritual Knowledge; herein putting themselves into a worse Condition than those whom they treat with so much Scorn, Idiots and Barbarians. For these are sensible of the failures of their own Understanding, and therefore willingly admit a Remedy: whereas those disowning all Disease, neglect the Cure of it. Surely no great Reason is required to confute these Men.  
For is it unworthy the Mercy of God to assist the Soul of Man by supernatural Revelations, even although it might, (although not without great Difficulty,) attain to the knowledge of all things necessary? This none will say. Or is it unbefitting the Goodness of God to provide for the Instruction of unlearned Persons by Revelation, although most learned Men may not want it? This cannot be doubted. Or if a Revelation must be made, could it be done in any more prudent and rational manner, than was Christianity? This none will affirm. So then the extraordinary Revelation of Divine Truths is consistent with the Majesty of God and Reason of Man; and the necessity of it to all Persons without Distinction, the most learned as well as ignorant, is no less apparent.  
For however these Philosophers might please themselves with the false Opinion of a perfect Knowledge, it is too notorious that their Pretences were vain and trifling. They professed indeed a Science of Divine Matters, but such as included only unuseful, and ofttimes absurd, Notions; which were as various as their several Sects, and those as numerous as the Whimsies of ambitious Men; and all derided by a powerful and learned Sect, which denied any truth to be in things. Or if any of them entertained right Notions of a Deity and Religion, yet was it rather by way of Conjecture, than Certainty, which therefore had no influence upon their Lives, nor afforded any other hopes of a future State, than what were founded only on faint Wishes and uncertain Desires; such as would never induce them to forego their Lives, or any part of their temporal Happiness, rather than renounce it; or give them entire assurance of any Reward or Punishment in another Life.  
If to pretend that Revelation is unnecessary and unuseful to them, was frivolous and irrational in these Heathen Philosophers; much more absurd was it to arraign the Christian Religion of its simplicity, which fitted it for the Reception of all the members of Mankind, not appropriating it to the Benefit of Philosophers only, by proposing abstruse Contemplations and nice Subtleties, beyond the ordinary reach of unlearned Persons. This was the chief Reason why Christianity was by them accounted Folly, as being hereby become the Portion of reputed Fools, as well as the Science of those, who flattered themselves with the Title of Wisdom. And this is none of the least Reasons why we ought to esteem it the most excellent of all Religions, and condemn the intolerable Pride and Superciliousness of such Men, who either than did endeavour to engross the Knowledge of Divine Matters, or now do true Belief and Salvation, to themselves only.  
Religion was intended by God to procure the Happiness of the whole Race of Mankind, not of any Sect or Denomination of Men, much less of a small inconsiderable Party, who, by appropriating to themselves the greatest Blessings of Heaven, make themselves unworthy of the least of them. Nothing therefore contributes so much to declare the Mercy of God, or is so befitting the Holiness and Beneficence of his Nature, as the generous Spirit of the Christian Religion, which equally admitteth all Men, and acknowledgeth no other distinction in Persons, than what ariseth from their more or less perfect Obedience to the Law of God. To this end it is admirably fitted by the Simplicity of it, imposing no necessary Duties of Life and Conversation, but what are commanded even by the Law of Nature, and observing no other Sacraments or Ceremonies, than what are easy and significant, few and instructive. And if this must be accounted a Prejudice against the Truth of Christianity, to what a deplorable Condition hath the Reason of Mankind degenerated, disliking Divine Truths because rational, plain and obvious?  
It hath indeed been a common mistake to despise all Doctrines recommended with these excellent Qualities, and because lying level with the Capacity of the unlearned multitude; and to pronounce them foolish, as the Greek Philosophers in the Text accounted the Gospel to be Foolishness, because of its Simplicity. But this is such a Prejudice, as nothing less than the most invincible Ignorance of the Nature of Truth and Religion can excuse. A mistake however, to which the corrupted Inclination of humaneNature is so prone, that it hath not only affected the Greek Philosophers, but also great numbers of Christians in all Ages; who disdaining the Profession of a simple and easy Religion, either added abstruse and sometimes incredible Articles to it; or turned it into an artificial Science, involved in the most perplex and intricate Subtleties; or affected to propose and deliver it in an Enthusiastic stile, in wild and undigested Conceptions.  
It remains that I consider our Obligation, notwithstanding all these Objections, and the Scandals derived from them, to believe and openly to profess the Faith of Christ. For however it be to the Jews a stumbling-block; and to the Greeks foolishness, we still preach Christ crucified; and as it appears from what, hath been said, have Reason so to do; being neither scandalised at the Contradiction and Opposition of the Jews and Gentiles, nor deluded by the same Prejudices with them: Which two Heads I will briefly speak to.  
First then, If the Christian Religion be to the Jews a Stumbling-block, and to the Greeks Foolishness; if a great part of the World continue not only in Ignorance of it, but in Opposition to it; if the Mysteries of it appear to some incredible, and the manner proposing it ridiculous; this ought not to scandalise us, or induce us to believe the Truth of our Religion, to be either less plain or less certain. We all know Mankind to be subject to Error, and experience the weakness of humane Understanding. We cannot be ignorant how prone all Men are to follow the direction of their Lusts and Passions; and than if we consider that Christianity opposeth and restraineth these unruly Passions, we shall cease to wonder at its Rejection and Contradiction.  
God hath indeed set his revealed Truths in as clear a light, as is sufficient for the Conviction of men; but still leaveth our Will in its full Liberty to embrace or reject them; that so he may leave place either for Reward of Belief, or Punishment of the contrary. Not that God requireth us to believe any thing incredible or extraordinary; not that we merit any thing at the hands of God by being more credulous than the rest of Mankind, or believing those things which other Men reject as foolish or monstrous. Our Faith is no otherwise capable of a Reward, than as it is just and rational, as it is the result of the right Exercise of our Faculties, and a Demonstration of readiness to obey the Will of God, and acknowledge his Attributes of Veracity and Dominion over us. It was therefore a strange Expression of an ancient Writer, That the Mysteries of the Christian Faith are for that very reason certain, credible, and meritorious to be believed; because they are foolish, incredible and impossible: that in this consists the merit of Christian confidence; and that God therefore chose this way, that he might, as it were, retaliate to Men the impudence of Idolatry in which they had voluntarily engaged themselves, by the impudence of Faith, which he imposed on them. If things were so; justly might Christianity be a Scandal to the Jews, and Folly to the Greeks. But blessed be God, and blessed be that Holy Religion which we profess, nothing is required of us to be believed, but what is entirely Conformable to the Laws of Nature and Reason, and which would be our Duty to ass●…nt to, although no Reward attended the Assent.  
In the next place, if we ought not to be scandalised at the Dissent and Opposition of the Jews and Greeks: Much less ought we to suffer ourselves to be led away by the same Prejudices with them. Men perhaps professing Christianity may imagine this to be impossible, while they continue in the open Profession of it, and so take no Care to prevent it. But if we examine ourselves, I fear, we shall find ourselves obnoxious to the same Prejudices, and to have been often seduced by them; if not to a Desertion of our Religion, yet to a Violation of it.  
Was the Christian Faith a Stumling-block to the Jews, because defeating their hopes of a temporal Messias, and worldly Happiness? And are not we often tempted by the Pleasures of this World to withdraw our Obedience from the Laws of God, and thereby in effect to deny him? As often as Men prefer their worldly Interest to the least Duty of Religion; as often as by too anxious a Diligence about the Affairs of this Life, they neglect the care of another; they give just Reason to others to suspect them Guilty of the same Error of placing all their Happiness on this side Heaven, and dis-believing the Joys of Paradise. Did the Jews often unseasonably and importunately require a Sign? And are not we often induced to distrust Providence, and murmur against the Divine Goodness; as often as God deferrs to rescue us from imminent Dangers and Calamities and immediately engageth not his miraculous Power in our Assistance? Do not Men call in question the Justice of the Divine Dispensation; because God refuseth to violate the established Laws of his Government, and sometimes permitteth the good to pass unrewarded, and the wicked to escape unpunished in this life? Was the Christian Religion Foolishness to the Greeks, because proposed by mean and unlearned Persons? And have not the Effects of spiritual Pride been deplored in all Ages of the Church, and continue to this day; while Men, puffed up with a vain Opinion of their own extraordinary Knowledge in Divine Matters, refuse to hear the Voice of their ordinary Pastor, Scorn to be instructed by him, and rudely turn their backs upon him? Did the Greek Philosophers despise Christianity, because plain and simple, easy to be understood, and not difficult to be performed? And are not we often betrayed by a like Pre judice to neglect our Duty, and lay aside the Study of Divine Things? How many Christians are at this day displeased with a sober and rational Form of Worship; either because it is not fraught with pompous and unuseful Ceremonies, or because it is devoid of Enthusiastic Raptures, and unintelligible Impertinencies? So that we must acknowledge ourselves to be no less concerned in the words and meaning of my Text, than were formerly either Jews or Greeks.  
To conclude, if the most certain Truths, and most Holy Religion, be notwithstanding liable to the contradiction of foolish and unreasonable Men; if the Prejudices against Christianity be found to be unjust and false; let us neither be offended at the Opposition of her Enemies, nor drawn into like Mistakes with them either by Passion or Inadvertency. Let us give most humble and hearty Thanks to God, for sending his Son, as at this time, into the World to redeem us, and reveal to us his Will and Pleasure. Let us adore his Wisdom and Goodness, who hath contrived such excellent Methods, whereby the knowledge of this Mystery and Revelation may, with sufficient certainty, be transmitted to all Ages; improving the Happiness of our Knowledge, by securing to ourselves the Rewards of it in a careful Practice of our Duty; that so we may here with Comfort hold fast, and hereafter with Glory obtain the Promises of everlasting Life: To which God of his infinite Mercy bring us all, for the sake of our Lord and Saviour Jesus Christ.   

The Seventh SERMON. PREACHED January 20th. 1689. At LAMBETH CHAPEL.  Hebr. IX. 27. It is appointed unto Men once to die, but after this the Judgement. 
I Intent not from these words to prove the Mortality of Mankind, or show that all the Members of it are subject to that fatal Doom. The experience of almost Six Thousand Years may abundantly convince us of this. And lest we should imagine ourselves to be particularly exempted from the common calamity of Mankind, that decay which we find in our Bodies, and those frequent Infirmities to which we are all subject, permits us not to entertain any hopes of such an extraordinary privilege. The necessity of ending this Life is so apparent, that it would be trifling to endeavour to demonstrate it; however the consideration of that necessity is a matter of the greatest Moment, and which may justly require the most serious reflections of our Mind.  
But that is not my present purpose, nor the design of the Apostle in these words, wherein is expressed the divine Determination in relation to the Mortality, and future Judgement of Men, and the Order of them; namely, that God hath decreed, that all Men shall once Die, and that after Death, they shall receive either the reward or punishment of their Actions. Now however the secret Decrees of God be unsearchable, and his ways past finding out; however a curious desire of knowing the Nature and Reasons of them, may be rash and fruitless; yet in these which so immediately and universally concern Mankind, and are, in effect, the great object of our Religion, no enquiry can be unnecessary or unuseful; the reasons of them are obvious and satisfactory, such as may not only be discovered by us, but even ought not to be unknown to us; and surely not without reason: For nothing tends more effectually to secure the Honour of God, and induce us to acquiesce in his Decrees, than an entire satisfaction of the Justice and Wisdom of them. And if this be necessary in relation to all the divine Decrees which respect us; how much more will it concern us to have a perfect knowledge of the reasons of those grand Decrees, of Death and Judgement, which the Apostle hath comprehended in the words of my Text? And from whence I shall take occasion to Discourse upon these two Heads.  
I. The Justice of the Divine Decre●… of Death to all Men. It is appointed unto Men once to die.  
II. The Justice and Wisdom of the Divine Decree of Judgement to be executed, after Death, and not in this Life: But after this the Judgement.  
First then, if we consider only the light of Reason, nothing can appear more just, than the Divine Decree which imposeth a necessity of Dying upon all Men. God being the Author of our existence, and the Lord of Life and Death, might justly dispose of, or dispense either, according to his Good Pleasure. It was a sufficient obligation to Man to have received the benefit of Existence, without expecting a perpetual and invariable conservation of that Existence. The very Nature and Constitution of Man declares him to be Mortal; and then surely it could neither be unjust or unreasonable in God to permit the natural course of Nature to be observed. Thus far the Divine Decree is unquestionable, and secure from all objections.  
But then the revealed History of the Creation of Man, and the Divine Dispensations in relation to him, include some apparent show of injustice; which may induce inconsidering Persons to accuse God of overmuch Rigour, and even Tyranny, in condemning the whole Race of Mankind to the Sentence of Death, for the single fault of the First Man; and extending the punishment of that to all his posterity, which was yet unborn, and therefore wholly innocent of it. A proceeding and manner of Judicature, which would appear harsh and even cruel among Men; especially as it hath been erroneously represented by many Writers and Divines, who endeavouring to amplify the unlimited Power of God, and meanness of Man, would persuade us, that herein God had no respect to the merits or demerits of Men; that he created the far greater part of Mankind for no other end, than to make them miserable, and to show forth, in their punishments, the effects of his Almighty Power; and that in punishing the fall of Adam, he subjected his whole posterity, not only to Temporal but Eternal Death. This would indeed effectually declare the power of God, but such a Power as would be Odious and Intolerable, Unjust and Tyrannical, far unbecoming the purity of a most perfect Being. It becomes us to entertain more noble conceptions of God, and not fancy him to be the Author of such arbitrary Punishments, as are inconsistent with his Holiness and Justice. To vindicate therefore these Divine attributes in taking occasion from the fall of Adam to form an Universal Decree of Death to all his Posterity, it will not be unseasonable to reflect a little upon it before I pass any further.  
To clear this matter therefore, we may observe, that the Nature of Man, as compounded of Soul and Body, is Mortal, and subject to Dissolution, as all compounded Bodies are. It is our Soul alone, which being immaterial, and void of all Composition, can promise to itself an immortal State, and that no longer than while it pleaseth God that the ordinary course of Nature shall be observed. Death then was the natural effect and consequence of our Constitution, even in the State of Innocence, from which Man could not be rescued, but by a Miraculous and extraordinary assistance of God, constantly preserving the Union of Soul and Body, removing Diseases, repairing the defects of Nature, and renewing the vigour of it. This extraordinary assistance therefore, and means of preservation, was a superadded favour of God, which he might confer upon Man, upon whatsoever condition himself pleased. Subjection, Adoration, and Gratitude was owing to God, the Author and Preserver of our Being, even without the Obligation of this supernatural Benefit. The Dictates of Reason and Natural Religion, were wholly independent of it; and although performed exactly, and without any intervenient sin, could not justly claim any other reward from God, than the continuation of Existence, as long as the ordinary course of Nature should permit it.  
The gift of Immortality was extraordinary, and as such might be annexed to whatsoever conditions or persons God should please to do it. God therefore made a Covenant with Adam, and promised to him, That if besides the observation of the Law of Nature, to which he was obliged from the consideration of his ordinary State and condition, he would more particularly manifest his Obedience and Subjection to him, by abstaining from the seemingly pleasant Fruit of a Tree in the Garden, called the Tree of knowledge of good and evil; he would in recompense entail upon himself and his posterity, performing the same condition, a perpetual fruition of the same State of Life, which he then enjoyed, and continue his Existence beyond the ordinary course of Nature, even for ever: which because it could not be effected without some extraordinary remedies and assistance, God Created for that purpose the Tree of Life, by the powerful virtue of whose Fruit the decaying Nature of Man might from time to time be restored and preserved without corruption. Whereas if he should neglect to perform this small condition, and be tempted to violate the Divine prohibition of Tasting the Fruit of the Tree of Knowledge of Good and Evil, he should forfeit this superadded promise of Immortality, not only to himself, but to all his posterity descending from him; not to be immediately destroyed or put to Death, but to be deprived of that extraordinary assistance, and so left to the ordinary course of Nature.  
When Adam therefore really broke the condition, and violated the Command of God; God might justly withdraw, as he in effect did, the supernatural benefit of Immortality, and thenceforward deny it to Mankind.  
The Mystery of the Fall of Adam being thus explained; nothing can be more unexceptionable, or more agreeable to the strictest Rules of Justice and Reason. Hereby no Man is punished for the fault of another: For the loss or rather not obtaining a Favour, to which we have naturally no right or claim, can in nowise be called a punishment. Hereby the Justice of God is cleared beyond all contradiction, seeing that no wrong or injury is done unto any. His Goodness is made evident in entailing so wonderful a Reward as Immortality, upon the observation of so easy a condition; and enforcing the observation of it, by an Argument drawn from the happiness or unhappiness of all Mankind ensuing to it; which in all reason might be supposed to make Adam infinitely more careful and concerned in it.  
Lastly, the Wisdom of God is most manifest herein: whereby this Mystery becomes not only just but rational. For by this fatal example, Mankind cannot but be made sensible, how subject they are to Temptations, and how prone to Sin. That therefore, if, what they naturally desire, an extraordinary reward of their Obedience be expected, the hopes of which must be founded in a revealed Covenant; it can be obtained no otherwise than in virtue of a Covenant, wherein frequent remission of Sin and Disobedience may be bestowed, upon Repentance and Reformation; and Mercy allowed to Sinners, until they should appear absolutely incorrigible. That therefore, neither plenary rewards nor punishments could be dispensed in this Life; and if either were desired, they must necessarily be deferred till after Death. A Truth, which Mankind would very hardly have been convinced of, had not the Example and Fall of Adam taught it to us: So naturally are Men led to imagine their Supreme Happiness to consist in the perpetual fruition of those worldly pleasures and enjoyments, which they now so much value; and to suspect the truth of those promises, the performance of which they cannot receive till after Death. Whereas now, neither the Wisdom of God, nor the Reason of things, can permit it to be otherwise, which I will endeavour to show in discoursing upon the Second Head proposed, namely in manifesting  
II. The Justice and Wisdom of the Divine Decree, of deferring the execution of Judgement till after Death, and not dispensing the final rewards and punishments of Men in this Life. It is appointed unto Men once to die; but after that, and not before, the Judgement. The continual Infirmities and Temptations incident to Mankind, the daily Sins committed by us, and the fatal Example of our first Parent Adam, not able to retain his Primitive Innocence under so many and so great advantages, evidently cause us to perceive that few, or rather none, would ever attain to Happiness, if that were bestowed in reward to unsinning Obedience only. That therefore, to make any considerable part of Mankind partakers of this Reward, it was necessary that God should proclaim an Universal Pardon to penitent sinners, and forego the punishment due to former sins, if an earnest abhorrenc●… of them, and true reformation of Life did succeed. If notwithstanding all the highest demonstrations of repeated Mercy, and frequent Pardon of sins, our Saviour still assureth us, that straight is the Gate and narrow is the Way, which leadeth unto Life, and few there be which find it: How unaccessible would it be if every single Act of Disobedience defeated the hopes of it, and laid us open to the utmost Execution of the Divine Wrath? If therefore we desire that this merciful dealing should be continued to us; if a Covenant of this nature be Established; it is impossible that the final rewards and punishments of Men should be dispensed in this Life.  
For if a proportionate punishment should immediately follow the Commission of every sin in this Life; how can God be said to pardon our offences, and await our amendment? Or if it should not attend it, how can exemplary Justice be executed here, since we suppose it not to be executed hereafter? Or if God should presently crown every good Action with as great a degree of Happiness, as the present State of Human Nature will receive; what shall be done, when such a Person shall exchange his Piety for Vice, or wickedness? Or if the reward of Temporal Happiness should not be inseparably annexed to a virtuous course of Life; how can God be said to reward Virtue in this Life? Must God as often change the Scenes of Human Life, as Man changeth the inclinations of his Will? Assuredly such an inconstant proceeding would derogate as much from the Honour of God, as the Quiet of the World. Or must God await the last Scene of every Man's Life, wherein to display either his Favour or Anger to him, when the shortness of the remaining time defeats the possession of any great reward, and rescues the Delinquent from the misery of his punishment? So that it is impossible to dispense the rewards and inflict the punishments of Men in this Life, but where Rewards and Happiness are annexed to unsinning Obedience only.  
Again, such a manner of proceeding is not only unpracticable, but unuseful, even for those ends, for which it is commonly proposed; namely, to manifest the Justice of God, to vindicate the Innocence of Men, to deter them from Sin and Wickedness, and to allure them to Piety and Holiness. For such is the dissimulation of Men, so secret are many of the most enormous Sins, so usual is it to palliate the most horrid Crimes, and not only to conceal them from the knowledge of the World, but to create a contrary Opinion of Holiness and Integrity; that no discrimination could be made by Rewards and Punishments in this Life, which might conduce to any of the ends before mentioned.  
Hypocrites are no less odious to God than the most profane and debauched Sinners, and are perhaps in no less number. Now, as it would be unreasonable to bestow any Reward upon these, lest the Justice of God should be called in question for suffering appearant virtue to pass unrewarded; so it would be impossible to hinder Men from censuring the Divine Dispensations in relation to them, while they retained a false Opinion of their supposed merits. How many Innocent and Worthy Persons are oppressed, calumniated, and generally esteemed the worst of Men? whom if God should therefore refuse to reward, his Justice would be destroyed; if he Rewarded them, while labouring under these false suspicions, the opinion of his Justice would perish. If then Piety and Wickedness may be hid from the eyes of Men; if contrary Judgements may be so easily and so often framed of their merits and demerits; the Justice of God can in no wise appear in dispensing Rewards or Punishments to them; no Argument can be thence framed in favour of Virtue or diminution of Vice, until the Secrets of all Hearts be disclosed and laid open, which the present Circumstances of this Life will not permit.  
Not only is the Execution of Judgement in this Life incongruous to the Mercy and Justice of God, but also the Nature of the Rewards and Punishments to be bestowed or inflicted.  
And first, it is impossible that Punishments should be imposed upon the wicked in this Life, proportionate to the Greatness of their Demerits. Every single Sin committed against the infinite Majesty of God by a Creature and Dependant of his own, is of an infinite Gild, and therefore in Justice requires a not inferior Degree of Punishment. Whereas an infinite Punishment cannot be suffered in this Life; and then how shall a Sinner answer for Ten thous●…nd Sins of equal guilt? If we place the Execution of Punishment in destroying the Existence of a Sinner; this is so far from being terrible, that many have placed the utmost Degree of Happiness, in Indolence or an insensible State, which is a necessary consequence of such a Destruction. And then, since good Men are not reprieved from an immature Death, being no less subject to Sickness, Dangers and Violence; what an horrible Confusion of Justice would it be, that both good and bad should undergo the same Punishment, and not be di●…tinguished in their End? Or if the Punishment of the wicked should be placed in insupportable Torments, continual Crosses, and dreadful Pains; what a slight matter would this be to an infinite Gild, which deservedly calls for eternal Torments?  
The greatest Aggravation of the Pains in Hell will be, that the wicked will be assured they shall have no end, and will be thereby cast into the most extreme Despair: whereas in this Case the Sinners would comfort themselves with the hopes of approaching Death, which may end their Torments and their Life together. Nay, they will be able to rescue themselves from Punishment, and escape the Divine Anger, by laying violent hands upon themselves; which they will not fear to do, when not awed with the terror of any ensuing Punishment after Death. And after all, Punishments in this Life can only respect precedent Sins; how then shall a Sinner satisfy for those more dreadful Sins, which will escape him in the midst of his Pains; such as Blasphemy, Malice, and Unrepentance? Shall God suffer these to go unpunished, or not rather reserve them to Judgement in another World?  
But if Judgement cannot worthily be executed upon Sinners in this World; much lefs can the righteous recei●… the recompense of their just Deeds therein. What Happiness can be bestowed upon Man in this mortal Life, worthy either the Supernatural Gift of God, or constant endeavours of Men? Is it Riches or Prosperity, sensual Delights and temporal Conveniences? Alas! that God should confer no more noble Reward on his Servants and Followers: That for such trifles only we should employ all the Faculties of our Soul and Body in a careful discharge of our Duty, and universal Obedience to the Divine Laws: That after our Labour and Study to procure the perfection of our Nature by Virtue, Holiness and Obedience, we should attain no other Reward, than what even brute Beasts are capable of, the Satisfaction of our Senses and ease of our Bodies. Or if any voluptuous Person should be found so degenerous as to place his utmost Felicity in these carnal Enjoyments; he would fall infinitely short of his designed Satisfaction, although heaped with all the temporal Blessings of Heaven and Earth. The constant thoughts of his approaching End, which may be deferred, but cannot be removed, will embitter all his Pleasures, create a continual disquiet, and torment him with perpetual Fears. And then what an inconsiderable Happiness is that which an Ague or a Fever, a Mistake or a Casualty may destroy?  
So foolish is it for a pious Man to expect or desire the Completion of his Reward in this Life. And yet much more, if we consider that it would be as well impossible, as unreasonable to exercise the most Noble, and pleasing Acts of Virtue and Religion in such a state. If Riches and Prosperity were entailed on just Men only; there would be no room left for the exercise of Patience and Constancy under Affliction; no occasion for Charity and Contentment; in a word all the Beatitudes of the Gospel would be destroyed. What greater Demonstration of Religion can there be, than to conquer all the Temptations of the Flesh, and despise the Pleasures of the World? Yet this would then become not only indifferent, but even unlawful: being in that Case a Renunciation of the Supreme Happiness, and relinquishing the assigned Reward by God. What more certain Manifestation of an ardent Love of God, than to lay down our Lives for his sake, or at least to forego all worldly Possessions when called to it? Yet this would be then no less foolish than impracticable; when God should suffer no Persecutions to arise, and dispense no Rewards after Death. It would then in Wisdom concern every Man to continue his Life and Possessions by all possible means, and overlook all Interests standing in Competition with them. Charity to miserable Persons would be unlawful; for to the good, who should be free from all Calamity, it would be unuseful; and to show it to the bad, in whom Misery were a Punishment, would be to reverse and overthrow the Sentence of God.  
Nay, to proceed yet farther, no Virtue or Vice, Obedience or Disobedience to God, would then take place. For no Virtue is acceptable, no Obedience deserveth any Reward from God, any otherwise than as it is a free Act of our Soul, struggling with the Temptations of the World, the Flesh, and the Devil, or its own corrupt Inclinations; as it includes somewhat of difficulty in it, somewhat which evidenceth a mature Choice of right Reason prevailing over the opposition of Lusts and Passions. Whereas if Rewards and Punishments be executed in this Life, nothing will be left wherein freewill may interpose, all will indifferently strive to be good; and it will be no less difficult than to be Wicked, than it is now to be Pious; when the Commands of God, and the Temptations of the World and the Flesh shall draw the same way; and the means to gratify our Carnal desires, will be to yield ourselves up to the Obedience of God. What wonder will it be if Men than serve God, when it is even their Temporal Interest; and believe him to be a Righteous Judge, when their own Senses permit them not to disbelieve it? So that while the Nature of things remain, while the Notions of Good and Evil continue, while a real difference between Virtue and Vice is maintained, and room left for the laudable exercise of freewill: We cannot judge it possible or expedient, that the Final Sentence of God upon all Men should be Executed in this Life.  
I will add but one consideration more, which is, that Punishments cannot be inflicted on Wicked Men in this Life, without making Good Men at the same time mi●…erable. It would be highly unreasonable to expect from God the benefit of a constant Miracle in favour of Good Men, which may rescue them from the common calamities of Pestilence, Sword or Famine. Or if so great a discrimination could be allowed, Good Men would necessarily be involved in the same sufferings by their compassion, by the loss and torments of their dearest Friends and nearest Relations, who being tormented for their Sins in this Life, would interrupt all the pleasures of Pious and Compassionate Men by their Shrieks and Clamours. It is impossible to conceive what a Sense of horror theEarth would then be, if God should choose to execute his Vengeance upon Sinners in this World. What a Face of Cruelty and Desolation would then appear! It would then bear so true a resemblance of Hell, that Good Men would rather choose to be annihilated, than to be present in it. So that even for the sake of Good Men, the Punishment of the bad is deferred to another Life.  
And thus, I hope, I have at last abundantly satisfied you, both of the Justice and Wisdom of God, in Forming both the Decrees mentioned in my Text, of appointing all Men once to Die, and in exercising a Final Judgement not till after Death. We may perhaps imagine that we are long since convinced of the Truth of this: But if we descend into our own Souls, and examine them throughly, I fear we shall find too much reason to question the reality of our conviction. We are enured to sensual things, and sensual proofs, and apt to disbelieve all that we are told of another Life, because the experience of sense doth not confirm it. We are too prone to call in question the Justice and Providence of God, if he interposeth not in our behalf in this World; we are ready to believe that the wicked escape his knowledge, when they Die in peace; and a seeming neglect of the Righteous in this Life, betrays us into a false opinion that they are equally forgotten in the next. Or if we cannot find in our Souls any traces of such incredulity and suspicions; I am sure our Actions will discover them. We believe that it is appointed for all Men once to die, and yet put the thoughts of it far from us. We are assured that we cannot escape that Fatal Sentence, and yet live as if we were not concerned in it. We despair of prolonging our Life for many years, and yet are as solicitous about the affairs of this World, as if we were to continue in it many Ages. We own that the duration of this Life is even nothing if compared to the Eternity of the next, and yet every trifling pleasure can persuade us to exchange Eternity for this nothing.  
If we review all the reasons, why God deferreth the Execution of his Judgements till another Life, we shall find abundant cause carefully to prepare ourselves to undergo it. If God in mercy awaits our repentance even till the last scene of our Life, how dreadful may we imagine those punishments to be, which he would not inflict, till the Sinner had filled up the measure of his Iniquities; and by dying impenitent declared himself to be absolutely Incorrigible, and worthy to undergo the utmost fury of an enraged God? If he rather suffers his Providence and Justice to be traduced in this World, than consent to dispose of his Rewards and Punishments according to the erroneous imaginations of Men; it is because he hath reserved an unerring Judgement to the last times, when he will infallibly return to every one the true Reward of their Actions, and discovering the most secret faults of every individual Criminal, make their demerits as public as their punishment. If in this Life Punishments cannot be imposed with sufficient severity; how rigorous and terrible, how much exceeding all the Calamities of this World must be the Torments prepared hereafter? If the highest and most admired enjoyments here, are not worthy to be conferred as a reward to a Pious Christian; we may conclude the joys of Heaven to be inconceivable, and aught to be powerfully insluenced by the hopes of them. If the Final Judgement of Men was not to be executed upon Earth, because inconsistent with the exercise of all more noble and Christian Virtues; we may be then convinc●… how necessary they are to fit us for the Judgement hereafter. Lastly, if God would not inflict the deserved punishments on Sinners here, lest he should represent a Hell on Earth, and affright even good Men with so dismal a spectacle, how dreadful must the Torments of Hell be, which may in some measure even make the Spectators miserable?  
Such powerful and forcing Arguments have we to oblige us to a careful practice of our Duty; and yet all this can scarce induce us even to a serious consideration of it. Neither the certain assurance of Death can move, nor the Terrors of Hell affright us, nor the Hopes of Heaven allure us, nor the dread of future Judgement arrest us: and then what if none of all these had been; if neither Heaven nor Hell, Death or Judgement had attended us? If God had not appointed Men once to die, and we had been permitted to live Immortal Sinners? What Sins should we then have scrupled at, what Violence should we not then have committed? So that even the Final Decree of Death upon all Men is no small benefit to Mankind, and, far from being repined at, aught to be gratefully received by us. At least let us take care to improve the knowledge of this Decree to a real advantage, by continually preserving it in our minds, opposing it to all Temptations, and acting under a constant sense of it. So shall we not need to fear the Judgement which shall follow it; but shall patiently a wait it, boldly encounter it, and joyfully receive it: which God of his infinite Mercy grant, for the sake and merits of our Lord and Saviour Jesus Christ.   

The Eighth SERMON PREACHED February 10. 1689. At LAMBETH CHAPEL.  1 Tim. I. 17. Now unto the King, eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. 
THE Consideration of the Divine Attributes is of such excellent use to all Christians, and tendeth so highly to beget and preserve true Notions of Religion in us; that the Spirit of God hath chosen frequently and upon all occasions to inculcate it in Holy Writ. St. Paul in this place breaks out in Admiration of the Divine: Mercy to himself, which he had described in the foregoing Verses; and then returneth Praise and Thanksgiving to him in these words: words so admirably framed, that they express not only the extreme Gratitude of the Apostle; but powerfully entice us also to join in the same Doxology to God, by representing and briefly enumerating his infinite Perfections, upon account of which he deserveth to be adored by us.  
And indeed in this chiefly consists the difference between true and false Religions; that in the one, right Notions of the Divine Attributes are entertained, and Worship founded upon them; in the other, erroneous and mean Conceptions of the Deity are taken up, and religious Adoration paid upon Reasons which will not warrant it.  
Religion is the perfection of Man, and therefore aught to be placed upon such Foundations, as may secure the Honour of it, and convince the Consciences of Men of the necessity and reasonableness of it. God hath indeed, out of his abundantMercy andLove to Mankind, provided many other Arguments, whereby we may be induced to Fear him, to love him, to obey his Commands, and yield Submission to him. He hath sent his Son into the World to save Sinners, as we are told in the 15th. verse of this Chapter, that the sense of so wonderful a Benefit might engage us to gratitude; he showeth forth his long suffering to them which believe; and to them which do both believe and actagreeably to their belief, he promiseth everlasting Life, as it follows in the next verse.  
The consideration of these matters will indeed strike us with a lively concern, we cannot but love the Author of these signal Benefits, admire his Goodness, and fear to displease him, lest by his displeasure we forfeit the Reward proposed by him. These are indeed powerful Arguments to us to be Religious; but yet we find nothing whereon to place the most essential Act of Religion, Worship and Adoration; we know not how to Form it, nor to whom to give it, till we proceed to consider the Perfections and Attributes of God; till we begin to reflect with the Apostle, that he is a King Eternal, Immortal, Invisible, the only wise God; and then we cannot but conclude with the Apostle also; to him be Honour, and Glory, for ever and ever, Amen.  
The words therefore present us with these two considerations, of which I intent to Discourse.  
I. The Reasons, why Religious Worship and Adoration ought to be referred and paid to God by us, namely, because he is our King, Eternal, Immortal, Invisible, the only wise God.  
II. The Nature of this Religious Worship to be paid to him; to him be Honour and Glory, for ever and ever. Amen.  
First then, the Reason's why Worship and Adoration ought to be paid to God, are his Infinite Perfections or Attributes. That these belong to God we are taught by the light of Nature; it being the very first Notion which all Men conceive of a Deity, that he possesseth all imaginable Perfections. Only in this Mankind hath miserably erred, in Forming wrong Notions of perfection, and attributing that to God, which however they admired in themselves or others, would indeed not only debase but destroy the Nature of God. Such are believing an unlimited and Perpetual enjoyment of sensual pleasures to be a real Happiness and Perfection, and then ascribing it to God; which was the brutish Error of Ancient Heathens and Idolaters: Or imagining a perfect indolence and unconcernedness for external matters to be none of his least Perfections; the mistake of the Ancient Epicureans and Modern Deists: Or the exercise of an Arbitrary Government, without respect to Justice, the Merits or Demerits of Men; as many wicked Hercticks of Old contended. Such false representations of the Divine Nature, are entirely destructive of the perfection of it; and therefore although simple Reason might easily and certainly discover the Knowledge of the Divine Attributes; yet in compassion to the Ignorance and failures of Mankind, it pleased God to confirm, secure and advance this Knowledge by extraordinary Revelation. The Apostle enumerates the chief and most comprehensive of these Attributes, in the words of my Text; which I will in order consider  
God therefore is our King. This impli●…th Dominion over us, and that belongs to God, either by the right of Nature, or the right of Redemption. By the right of Nature, he hath a double Title to Dominion over us, both as our Creator, and as the Supreme Governor of the World. He Created us, Form us out of nothing; we are the Work of his Hands, and dependants of his Power. This is the most absolute Degree of Vassalage which can be imagined. Among Men propriety is claimed and preserved upon many Titles; and common reason would arraign us of Injustice, if we should deny that subjection which is due to it; yet are the highest of these Titles inconsiderable in respect of Creation, and subordinate to it. Justly therefore may God expect, that as often as we consider the Cause of our Being, we should adore the Hand that gave it, and in a grateful acknowledgement of it say, Thou, O God, art the Author of my being, thou formedst me out of nothing, I am thy Creature, and thy Vassal; I acknowledge myself to be wholly thine, and resign myself entirely to thy disposal. Such an Act of Adoration would have been due, although God had wholly left us to our own disposal when once Created, and not interposed in the Government of the World; and we might even in that case be deservedly accounted the worst of wretches, if we either omitted or denied to pay it. But then far from abandoning us to the inclinations of our own Will, and giving up the World to the fortuitous Motions of unruly Matter, he continueth to exercise a constant Government of the Creation. He hath fixed Laws and Bounds, and a particular Sphere of Action to every part of it. Even inanimate Being's are subject to the Rules prescribed by his Infinite Wisdom, and observe them without Variation, as is excellently and at length described in the 104th. Psalm. He laid the Foundations of the Earth, that it never should move at any time. Thou coveredst it with the deep, like as with a Garment, the Waters stand in the Hills. At thy rebuke they flee, at the voice of thy Thunder they are afraid. He appointed the Moon for certain Seasons, and the Sun knoweth his going down. Even brute Beasts attend his disposal and rely upon his Providence, as it follows in the same Psalm. These wait all upon thee, that thou mayst give them meat in due season. When thou givest it them, they gather it, and when thou openest thy Hand, they are filled with Good, when thou hidest thy Face they are troubled, and so on. Thus all parts of the Creation conspire in acknowledging the Supreme Dominion of God, and according to their several Natures, do Homage to him. And then surely we cannot imagine the Rational and Intellectual part of the Creation to be excused from this Universal Duty. We may rather conclude, that Reason demands, and God expects a more particular Obedience and Adoration from them, for whose sake only God framed the rest of Created Being's, and endued them with Noble Faculties, whereby they are fitted to Adore and Praise him. As for the more noble part of the Intellectual Created World, I mean Angels; they immediately attend the Service and Praise of God, and are wholly employed in it, as we are assured in the 4th. Verse of the same Psalm. Who maketh his Angel's Spirits, and his Ministers a Flaming Fire. And then with what Justice can a Man plead an exemption from the performance of the same Duty? God gave us a Being, and sent us into the World to perform certain conditions, such as are Obedience to his Laws, Submission to his Government, and Adoration of his Majesty. If then we own Life, and the Consequences of it to be a benefit; surely we cannot without extreme Injustice refuse to fulfil the conditions of it. Shall Man alone of all the Creation. become a Rebel to God his King, reject his Government, and violate his Laws, and defeat the very end for which he was Created, by neglecting it, or perhaps acting directly contrary to it? Surely we cannot imagine that the Supreme Governor of the World, who possesseth Justice as well as Mercy in the highest perfection, will for ever omit to vindicate his Government, by a severe punishment of such unnatural Malefactors; and if the Queen of Sheba and the Men of Ninive will rise up against the Jews, and Condemn them at the last Day; all parts of the Creation, Heaven and Earth, Beasts and Birds, will unanswerably condemn us in the Day of Judgement, who have refused to pay that Tribute of Obedience to our common Governor, which they did.  
Thus God is our King by the Right of Nature, and as such deserveth Adoration from us, although he had entailed no Rewards upon it, nor obliged us with any particular Benefits. But then to us, who own ourselves Christians, who are Redeemed with the Blood of Christ, who are bought with a price; he is upon that account in a more particular manner our King and Governor. We put ourselves under his Government, and listed ourselves under his Banner, at our Baptism; and continue to profess our obligation to it, in every Act of our Christian Worship. We believe that Christ is our King, as well as our Highpriest; that he hath a particular Right to Govern us acquired by his own most precious Blood, and our voluntary submission to him. In virtue of this Right therefore he justly demands an entire renunciation of ourselves and resignation to his disposal, to adore his Goodness; and celebrate his Mercy, to own him to be our God, and testify the sincerity of that acknowledgement by an exact Obedience.  
God was formerly in a more especial manner a King to the People of the Jews; and therefore required an especial and particular Obedience of them; and, when neglecting their Duty, punished them in an extraordinary manner; as he tells them in the Prophet Amos, Chap. III. Ver. 2. You only have I known of all the Families of the Earth; therefore you (beyond others) will I punish for all your Iniquities; And if God requireth a greater return of Obedience in proportion to a clearer manifestation of himself, and more signal Obligations; we must conclude ourselves far more nearly concerned, than were the Jews, as in the Divine Favours, so in the obligation of Obedience according to the Apostles Argument, Hebr. X. He that despised Moses Law, died without mercy; Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?  
Such is our Relation to God, considered as a King. But then the Apostlc implieth yet somewhat further by calling him a King eternal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where I will not insist on their interpretation, who suppose by the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be meant all other immaterial Being's, of what Dignity soever; that so the opinion of some HeathenPhilosophers and many Ancient Heretics may be excluded, who introduced many immaterial Being's coordinate to God, and not subject to him. This Interpretation even although it should be true, is too nice for a Discourse of this nature. The more natural and useful Importance of this word is, that as God hath been our King ever since the first Creation of the World; so he will continue his Government for ever, and exercise it not only till the dissolution of this present Fabric of the World, but as long as any immaterial Being's shall exist, that is, through all Ages.  
A consideration, which cannot but powerfully incline us to adore the Majesty of God, and strike us with a Reverend awe of him; while we remember that even Death cannot rescue us from the influence of his Government, and execution of his Wrath, if we shall have deserved it. Earthly Princes can maintain their Power no longer than their Lives, and reach not the Soul of Man; whereas God is our King, not only in this Life, but to all Eternity, not only while the Soul is joined to the Body here, but after Death, whiles it continueth in a separate State; and after the Resurrection also, when it shall be again rejoined to the Body. How then ought we to revere, how to Adore that God, to whose Government we shall be subject to all eternity, from whose Dominion not even Death can rescue us, and in whose Hands are both Soul and Body?  
Further, while we reflect on the continuation of the Divine Government over us to all Ages, we cannot but remember and prepare for a Judgement to come. If he be then also our King, he will certainly exert his Power in a severe trial of our Lives and Actions, and in dispensing Rewards and Punishments; when the Nature of things, the Constitution of the World, and his own most wise Decrees, shall permit an impartial Judgement to be exercised, that is, after Death. It was the comfort anciently of brave spirits among the Heathens, (by whom self-Murder was generally, though erroneously, believed in many cases to be Lawful) that they could easily free themselves from the threats and oppression of a Tyrant, by a voluntary Death; and is the comfort of us Christians, that we can baffle and overthrow all the designs of the most outrageous Violence, at least by a generous Death: but who can rescue a Sinner from the anger of God, or how shall we escape his Judgement; if he be our Governor after Death also, to all Ages, the King Eternal?  
The next Attribute ascribed to God in my Text, is Immortality; which however it may seem coincident with the former Attribute, is very different from it. That denotes the Eternity of his Government; this either the Eternity or the Immutability of his Nature. For the word used in the Original implieth both; and both mightily conduce to raise in us an extraordinary dread and veneration of God.  
Eternity considered in the Divine Nature, is the most Transcendent and Essential of all the perfections belonging to it, and indeed the Fountain of them. For whatsoever is Eternal, that is, independent of any other Cause, includeth a necessity of Existence in its own Nature, and therefore may, in some sense, be said to give a Being to itself. But whatsoever can give a Being to itself, can add all other perfections, so that no Being can be Eternal, which is not infinitely and supremely perfect. From hence all other Being's derived their perfections, which being variously and obscurely divided among the several parts of the Creation, are all united and concentre in the Creator.  
It is impossible for our finite Souls to comprehend the fullness of this infinite Perfection; we can only entertain a faint resemblance of it, and comparing it to the several excellencies of Created Being's, imagine it yet somewhat greater than them all. We admire the brightness of the Sun, and cannot without astonishment view the Beauty of the World. We revere the Power of Princes, and have sometimes been amazed at the Wisdom and Knowledge of Men. The Nature of Angels is far more Glorious, and their perfections more refined. These are the most excellent Patterns of the Divine Attributes, but alas, imperfect Patterns, which hold no correspondence with the Original. Yet if we cannot but admire these; how Glorious and far exceeding all imagination must the Fountain of them be, of which these are no other than minute Streams or obscure Rays? To so glorious, so infinitely perfect a Being, what Adoration is not due? what Sacrifice less than of ourselves, and all the faculties of Soul and Body, can be proportionate?  
On the other side, if we reflect, that this so infinite and perfect a Being hath admitted us to a near participation of himself in this Life, and promised to us a much nearer in the next; that he hath entailed unconceivable Rewards on the faithfulObservers of his Commands, and threatened the most rigorous punishments to the Violators of them; and then, that all this will be most certainly performed, that his Nature and Decrecs are immutable, that in him there is no variableness, neither shadow of change; we have all imaginable reason to apply ourselves diligently to perform the conditions annexed to these Rewards, as being assured of the success, if we faint not, because he who is faithful hath promised.  
The next Attribute of God is, Invisibility, which is a necessary consequence of the precedent Perfections; it being impossible that any thing visible or material should be infinitely Perfect or Eternal. For the things which are seen are Temporal; but the things which are not seen are Eternal. 2 Cor. IV. 18. This formerly distinguished the true Worshippers of God from Heathens and Idolaters, who framed to themselves visible Gods; and is not without use even at this day. For this teacheth us what manner of Worship we owe to God, Rational and Spiritual, the Product of the most excellent faculties of our Soul; instructs us in the Purity and Spirituality of his Nature; That he dwells not in Temples made with Hands, but in the Hearts and Souls of Men; that the Worship we offer to him, aught to consist, not in External show and observation, but in the affections and intention of the Mind. Lastly, reminds us of the affinity of our Souls to his Nature, by partaking in the spirituality of it; and thereby convinceth us, that the Soul as far exceeds the Body in its excellency and real interest, as God doth all Finite Creatures.  
The last Attribute of God mentioned in my Text, is his Wisdom, the only wise God; which may respect either the extent or the supreme excellency of his Knowledge, either that he knoweth all things, the most secret Transactions and Thoughts of Men, or that he best of all knoweth the Causes of things, and the tendency of means to their proper ends; what is most fit in itself, what is most convenient for us. In either sense we must acknowledge God to be most worthy of our Adoration.  
If God indeed seeth all our actions and the most inward recesses of our Soul; if the most private motion of our Heart cannot escape his knowledge; this not only describes him to be of Infinite Capacity, and thereby worthy of the highest Veneration, but also encourageth to Adore and Worship him; Since we are sure that our Piety, although never so secretly performed, cannot pass unregarded by him; that it will not be thrown away and become ineffectual. Whereas if we neglect to pay this Tribute of Honour and Glory, we cannot flatter ourselves with the hopes of secrecy, and concealing it from the knowledge of God.  
This of all other Attributes ought to create in us the most lively concern and diligence, to consider that God is always present as a Witness with us, to observe our demeanour, and note every Action of our Life. And if so, we may be assured, that no Action of Praise or Thanksgiving will miscarry, or fall short of its intended end, to procure the Favour of God.  
In the next place, God not only vieweth all the parts of the Creation, and is conscious of every motion, whether of the Soul or Body; but directeth all things to their best and most proper ends, forseeth all effects, knoweth the force and efficacy of all Causes, and ordereth all his designs in the most wise and perfect method. And that we may not esteem ourselves unconcerned in all this, he hath chosen to employ his Wisdom most Illustriously in favour of Mankind. Thus the whole Fabric of the World doth in some measure tend to the Service and Happiness of Man, whom he Constituted Lord of all the Visible World; and most wisely contrived it for his Convenience as well as Pleasure. This our Senses teach us: this we cannot doubt, if we view the several parts of the Universe, and consider in what a Beautiful and Harmonious Frame they are united, and conspire to the use of Man. The Methods of Divine Providence in relation to the Government of the World, are more unsearchable; yet such as manifest a most complete Wisdom and tender regard of our Happiness.  
But above all, his Wisdom, as well as Love to Mankind, appears most eminently in contriving the Redemption of lost and sinful Man, in a method wherein Pardon is offered to Sinners without doing injury to the Divine Justice; wherein Relief is afforded and Mercy granted to the infirmity of our Natures, yet Diligence and Vigilance required as necessary; wherein none are excluded, none can justly either presume or despair. The Consideration of these illustrious Instances of the Divine Wisdom cannot but create in us a Submission to his Laws, and Acquiescence in his Decrees; convince us of the Justice of his Proceedings, and induce us to resign up our Wills and Passions wholly to his Conduct and Direction; which is the most noble Testimony of giving Honour and Glory to God, that the Soul of Man is capable of, most pleasing to God, and agreeable to his Nature.  
For if we reflect upon the Quality of the Divine Attributes and Perfections, we shall easily discover, how justly the Apostle infers from them all, that to God the Possessor of them, aught to be ascribed Honour and Glory for ever and ever.  
We find that from all these Perfections God hath a right to our Praise and Adoration; this is the natural result of true Conceptions of them, and cannot in Justice be denied, ought not in Duty to be neglected. To return Honour and Glory to God is the highest Effort of Gratitude which we can aim at, and indeed the utmost which God requires of us. It had been but a mean and unworthy Acknowledgement of those infinite Perfections, to represent them upon Earth by costly Images and magnificent Pageants, to erect stately Temples in remembrance of them, or acknowledge the deference due to them by elaborate and pompous Ceremonies; Actions indeed, wherein the greatest part of the World have always expressed their religious Sentiments, yet Expressions far beneath the Dignity of that infinite. Object to which they were directed.  
The perfections of God are spiritual, and as such, require a spiritual Acknowledgement, an inward Worship; that we ever preserve Noble thoughts of God in our Souls; that we maintain an awful remembrance of our Obligation; that we own him to be the Lord of Life and Death, our King and Governor, from whom we receive our Being, and in whose sight we are Dust and Ashes; that we cautiously fear to offend him, studiously endeavour to satisfy those ends for which we were sent into the World; and in all our Actions manifest that we are sensible of our Subjection to him. Thus may we render Honour and Glory to him for ever and ever, in the words of the Apostle, that is, continually and without Intermission.  
For a steady Course of Life fixed upon Principles and Resolutions of Obedience, and agreeable to them, is a continued Act of honouring God; although we cannot always employ our Thoughts in admiring his Perfections, or our Tongue in confessing them. The Angels indeed are by the Spirituality of their Nature fitted to celebrate the Praises of God without Intermission, as being not distracted with the Cares and Necessities of a Body, and having a more perfect Comprehension of the Divine Attributes: but of Man, whose Knowledge in this Life is imperfect, whose Temptations are numerous, and Distractions continual, no more is required, than a sincere Endeavour of directing his Life in general, by Principles and Rules, which arise from Obedience to the Commands and Will of God, and ultimately tend to the Honour of his Name. And surely we cannot imagine this Condition of Happiness, to be any difficult, much less any Grievous Matter, which is the constant Exercise of Angels now in the Supreme Fruition of their Happiness. This Constitutes their present Joy, and in this will consist our future reward, to be admitted to perform continual Acts of Honour and Glory to God in Heaven. To be urged to the Practice of the same Actions in this Life, ought rather to be esteemed an Anticipation of those future Joys, than an Imposition. If it be indeed a Happiness in Angels to be employed in continual Acts of this Nature; if it shall be hereafter an infinite Favour to us to be admitted to the same Office; it is now at least some Degree of Happiness to perform that imperfectly, which we shall then completely; and so much the greater Degree, by how much the more we are intent on it.  
But then, That we may not deceive ourselves with a false Opinion of giving Honour and Glory to God, when we fall short of it; that we may not be ranked among those, of whom God complains, That they Honour him with their lips, but their heart is far from him; we must take especial Care that the Honour and Glory we pay to God be real and unfeigned. The Apostle teacheth us to be sincere in this Duty by affixing an Amen to the end of these words; which is as much as to say, indeed, or may it be so; may Men sincerely and in earnest give Honour and Glory unto God; may their Hearts agree with their Mouths, and their Actions with their Declarations: Otherwise instead of honouring, we shall but vilify and affront God, and deny his Attribute of Omniscience, vainly imagining that our Hypocrisy is concealed from him, and undiscerned by him.  
And indeed no deliberate Sin can be committed without overthrowing our Belief of all the Divine Attributes, and effacing (or at least, for a while clouding) all Notions of Religion arising from them. By the Commission of any such Sin, we disown him to be our King, withdraw ourselves from his Government, and refuse to be directed by his Laws. We set up to ourselves and pursue a different end from that appointed by the Laws of our Creation; we wrest ourselves out of the Possession of Christ, by the price of whose Blood we were redeemed; and deliver ourselves to his and our professed Enemy, the Devil. We deny him thereby to be a King eternal, who continueth his Government even after Death, and exerciseth severe Judgement upon Sinners, for things done in the Body. We disbelieve the immutability of his Will, and fond imagine that he will, in our Favour, reverse his Sentence of Condemnation pronounced against obstinate and deliberate Sinners. We persuade ourselves that we escape his Knowledge, and are hid from his Allseeing Eye. So fatal and erroneous is every deliberate Sin, that it either destroyeth, or debaseth for a time, all Principles of true Religion and Notions of a Deity; and thereby becomes a temporary Apostasy.  
That we therefore may escape the Danger of that unhappiness, let us constantly keep in Mind the infinite Perfections of God, and our Obligations arising from them; let us always remember that he is our Creator, our King and our Redeemer; that he will after Death take an exact and impartial account of our Actions; that he hath decreed Damnation to all obstinate and impenitent Sinners, and will not recall his Sentence; that he knoweth all our Thoughts, and seeth our most private Motions. Let us frequently call these things to Mind, and Act as if we had them continually before our Eyes; so shall we give Honour and Glory to God in our Lives; so may we without the Check of our own Consciences confess his Glorious Attributes with our Mouths; and so shall we be admitted to sing Glory and Honour to him eternally in Heaven: Which God grant for the sake of Jesus Christ our Lord.   

The Ninth SERMON PREACHED March 17th. 1688/9. At LAMBETH CHAPEL.  Psal. XCV. 7, 8. To day if ye will hear his Voice, Harden not your hearts. 
THERE is no greater Argument of the miserable Condition of Mankind since the Fall of Adam, no fuller demonstration of the Dominion of the Flesh over the Spirit, of which the Scripture so often complains, than the wilful Omission of those means, which are at the same time allowed to be the only way to Happiness. This Happiness all Men earnestly desire; and none are ignorant that the Conditions of it are Repentance and Obedience; all acknowledge this to be highly reasonable and absolutely necessary; yet all find and deplore in themselves a continual aversion to set immediately upon the serious Practice of these Conditions.  
They flatter themselves indeed with some hopes at least of attaining the proposed Happiness; and by the hopes of this support themselves, whensoever they give their Souls leave to entertain any serious Reflections. The Scripture and their own Conscience tells them, That these hopes are vain, while they continue in unrepentance; yet they defer their Repentance from day to day, and fond imagine that it will never be too late to set upon it; they are loath to fix the time of this necessary Duty, and say to their Souls, hitherto thou hast served the Lusts of the Flesh, and Temptations of the World; henceforward, from this very moment, abandon them, and devote thyself too God.  
Wisely therefore hath the Church in all Ages, ever since the Apostles time, set apart a solemn time, in every year, which we call Lent; wherein all Christians should be taught, and obliged to attend more diligently upon the Execution of their Duty; to enter into a more serious Consideration of their eternal interest, and be exhorted to begin a resolute Opposition of their Lusts and Passions, by inuring themselves to a severe Exercise of Holiness and Virtue; by denying to gratify the Lust of the Flesh in its inordinate Desires, and if it be otherwise untameable, to reduce it by Maceration, or other sober Austerities.  
By this means Sinners are induced to bethink themselves in earnest of their forlorn State and Condition; and, what they were always unwilling to fix themselves, the time of their Repentance is appointed for them, and the performance of it is assisted by this excellent Discipline of th●… Church. And then, that we may not neglect it, that we may not imagine immediate Repentance to be unnecessary; that we may not omit either to fix a time to it ourselves, or to embrace the time appointed by the Church, wherein all the Faithful do in a more particular manner apply themselves to exercise Acts of Repentance; we are assured by the Holy Ghost, That if we will not, yet at least God hath set a time, wherein he expects our Repentance, and beyond which he will not await. To day if ye will hear his voice, harden not your hearts.  
From which words I shall take occasion to Discourse upon these two Heads.  
I. The Duty of Repentance, enjoined in those words, Harden not your hearts.  
II. The term prefixed to it, that it be done immediately, To day if ye will hear, etc.  
I. The Duty of Repentance enjoined, which is fitly expressed by these words, Harden not your hearts. For if we suffer our Reason to take place; if we wilfully shut not our eyes against the Truth, and embolden our Minds against the influence of it, when discovered, we cannot but repent. To harden the heart, is to Act against the Conviction of a Mans own Conscience, and against the Dictates of Truth clearly and fully manifested.  
Thus Pharaoh is often in Scripture said, To have hardened his heart, when he refused to let the children of Israel go. He was abundantly convinced, that the Dismission of them was commanded by God; he knew very well that Moses was a true Prophet; he experienced the Power of God, in the dreadful Plagues inflicted upon his Kingdom, and acknowledged him to be the true God, by recurring to him, and imploring his Mercy and Pardon, as often as he desired the Plagues to be removed. Yet for all this he perversely refused to obey the Command of God; and was therefore made an Example of the terrible Justice of God, even in this World.  
We have yet a nearer instance of this kind in the People of the Jews, whom the Psalmist in these words particularly reflects on, Harden not your hearts, as in the provocation; in the day of temptation, in the wilderness, when your Fathers tempted me, proved me, and saw my works. They were a People peculiarly chosen by God, and obliged by the most amazing temporal Benefits, that ever were conferred on any; fed with a constant Miracle, led by a Prophet, and confirmed by continual Miracles wrought in Favour of them. Here was sufficient Conviction of the Truth and Power of that God they worshipped, of the Greatness of the Obligation laid upon them, and the Reasons they had to yield an entire Obedience to his Commands: Yet we find frequent Defections in them, contempt of his Precepts, vilifying of his Benefits, and disbelief of his Promifes; which enforced God in Indignation to say of them; How long will this people provoke me; and how long will it be e'er they believe on me; for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, etc. Numb. XIV. 11, 12.  
So then, To harden the heart, is to Act against the Convictions, and impulse of our own Consciences: a Sin of the highest Enormity; against which God expresseth the greatest Indignation, and on which he inflicteth the most severe Punishments.  
This we cannot but acknowledge; this we willingly confess. We wonder at the impudence and obstinacy of Pharaoh, we are apt to conceive Indignation, and pronounce Sentence against him, when we read or hear his History. We abhor the ingratitude and baseness of the Jews, and are astonished to think, that they should, after so many signal Miracles wrought in Favour of them, rebel against God, slight his Favours, and endeavour to stone his Prophet, and their own Deliverer. We condemn the Folly and unreasonable Conduct of both; and are prone to conclude with ourselves, had we then been in the place of Pharaoh, or in the number of the Jews, far be it from us, that we should have imitated his obstinacy, or their Perverseness. But let us not deceive ourselves, or flatter ourselves with a vain Opinion of behaving ourselves better in such Circumstances. Let us reflect upon our own Behaviour, in relation to the Duty of Repentance; and we shall find the Omission of it, to be in no less a Degree, a hardening of the heart, than was the Crime either of Pharaoh, or of the Jews.  
For our Conviction is no less than was that of Pharaoh, our Obligation greater than was that of the Jews. We are without doubt fully satisfied, that our God is the true God, that he hath a just Right to lay his Commands upon us, and to require our Obedience. We know very well, that he hath commanded us to observe the Rules of Holiness, Temperance and Justice, and that although he hath reserved Mercy and Pardon for Sinners; yet that this is dispensed upon no otherCondition than that of Repentance. Without the Practice therefore of this, no Obedience to God can consist or be preserved. And then may not he justly be said to have hardened his heart, and defied the Divine Majesty, who acknowledgeth all this; and yet cannot be prevailed on to manifest his Obedience, by forsaking, bewailing, and amending his former Disobedience? Who confesseth himself to be his Creature, and to owe to his Liberality both his Life, and all the consequences of it; and yet continueth to profess Enmity to him, by retaining his sinful Habits? Who believeth all his Attributes of Almighty Power, Wisdom and Omnipresence; and yet neither dreads his Anger, nor reveres his Allseeing eye? So that if Men considered but the natural Obligations, which they have to God, they could not disobey him, or continue in Disobedience by unrepentance, without either the constant Accusation of their Consciences, or a studious stifling of them, by a profligate hardness of heart.  
But then, who can reflect upon the wonderful Benefits of God, revealed in the Redemption of Mankind, without concluding impenitent Christians to be guilty of unparallelled Obstinacy? When the Dictates of Reason and natural light of Mankind, by an universal decay of Piety, wanted their effect, and failed in promoting among Men obedience to their Sovereign Lord and Maker: God contrived such a method to reduce them to their Duty, as, if an inexcusable ingratitude did not oppose, could not miscarry. He invited them by the Blood of his only begotten Son, proclaimed Pardon to all penitent Sinners, proposed infinite Rewards to sincere Repentance, and settled a Succession of Pastors in the Church, who might renew these Promises, and promote Repentance by constant Exhortations. After all this it is impossible to corroborate or add to the Obligation of what is required of us. And if we inquire what that is; we shall find it to be briefly comprehended in Repentance.  
This was the Message of John the Baptist sent to prepare the way to our Saviour; this was the subject of theApostles Sermons, Repent and be baptised. So necessary is it to the Profession of Christianity, that it is pre-required to it. The main design of that most Holy Religion is to promote the Honour of God, by procuring a just Esteem and Adoration of himself, an universal Obedience to his Laws, and Devotion to his Will. None of which can take place, until the love of Sin be first renounced and changed into a steady Resolution of Submission to the Divine Precepts. If then, neither the offers of Pardon can persuade us, nor the love of Christ constrain us; if the frequent Exhortations of faithful Monitors cannot move us, nor the necessity of the thing itself engage us; if these Arguments contrived by the most Wise Providence of God, become fruitless and ineffectual; it must be imputed to an Obduration greater than any other, because opposing Reasons stronger than any other.  
If to slight and overlook all these Obligations be so enormous an obduration, much more Criminal will it be to despise the glorious Promises of Reward annexed to Repentance: because these ought so much the more to affect us, by how much the more they concern us. The Reward proposed to the Jews was no more than the temporary Possession of a fruitful Country, to which perhaps some Men would not value their Title, that they might gratify their Lusts. Yet it is recorded as a heinous Aggravation of the impiety of the Jews, That they thought scorn of that pleasant land, and gave no credence unto his words. In the Christian Religion more noble Rewards are proposed, Rewards with which nothing in this World can stand in Competition; and yet all bestowed upon this single Condition of Repentance: which if it be neglected, may we not reasonably conclude that the Reward itself is despised? How then shall God oblige Men to his Service, if this be ineffectual? He propofeth eternal Felicity, they prefer temporal Satisfaction; a Satisfaction so far beneath true Happiness, that it carrieth no Contentment along with it, and in a short time becometh nauseous. He grants this upon easy Conditions; and yet Men think it not worth the while to bestow that easy Labour; he bestows it upon sinful Men who are thereby his professed Enemies, and yet they think not themselves obliged by the Gift of it. They harden their Hearts against these powerful Impressions, and suffer not themselves to be mollified by the most endearing kindness.  
Men may perhaps imagine, that it will never be too late to undertake the Acquisition of this Reward, that it may be securely neglected till the last Scene of Life. But surely it cannot but be highly unreasonable even to endanger the hopes of so great a Purchase, for the sake of any worldly Pleasure; which so infinitely transcends all the Satisfaction which this Life can afford. Not to say that it is impossible to preserve any true Satisfaction in this Life, without a probable assurance of the Fruition of the next. Men may for a while stifle the natural Desires and Notions of their Souls, and cloud the Dictates of Conscience: Yet the Soul cannot but sometimes free itself from this affected Stupidity; and, being by the Light of Reason assured of its own immortal Nature, look forward into the Ages to come, and be folicitous of its future State.  
It will then perceive that that future state is an Abyss of time in comparison to this present Life, and remember the distinction of Bliss and Misery, appointed by God to the departed Souls of good or wicked Men. What a dismal Prospect will it then be to a Soul employed in these Meditations, to consider, that the distinction of these States is most certain, but the Application of either of them to themselves most uncertain, unless the hopes of Happiness be secured by a timely Repentance? Not to say, that that Soul cannot appear before God without extreme Astonishment, which God by all his glorious Promises could not induce to Repentance and Obedience to his Laws; when the Devil could tempt it by petty Lusts and foolish Pleasures to its own destruction. If then the Propositions made by God to penitent Christians, be infinitely more persuasive than all the Temptations to Sin and Disobedience; surely to stand out against them, and refuse to embrace them, till we can Sin no more, is a most foolish and deplorable Obduration.  
Further, the impenitent Sinner manifests the hardness of his Heart by contemning the dreadful Punishments denounced by God against him. And in this, beyond other Arguments, consists that execrable Obduration, which is charged upon Impenitence. And upon this account Pharaoh is chiefly said to have hardened his Heart: that when he had felt the most terrible Punishments inflicted upon himself and his Nation, and saw others yet more grievous ready to be executed upon him, after so many Plagues and Threats employed for his Correction, he continued yet obstinate, and as it were defied God.  
Or, that I may come nearer to my Text: The most wicked Aggravation of the Obduration of the Jews in the wilderness, was their contempt of the Divine Punishments. To them the highest Punishment was a temporal Death. And although by natural Reason they might conclude, that a Judgement, and more impartial Execution attended Sinners in another Life; yet that was not revealed to them: to whom as no more than temporal Rewards were promised, so no other than temporal Punishments were threatened. God had given frequent and terrible Instances of his Justice in this kind, by destroying the most notorious Delinquents among them by Sword, Pestilence, Earthquake, Fire from Heaven, and many other ways; yet far from being terrified by these, and discouraged from displeasing God; when their foolish Desires were not gratified in opposition to the Divine Pleasure, they feared not openly to declare their Contempt of his punishments, and themselves rather willing to undergo them than submit to his Commands: As when they cried out, Numb. XIV. 2. Would God that we had died in the land of Egypt, or would God we had died in this wilderness; and more remarkably, Numb. XX. 3. Would God that we had died, when our brethren, (That is, Core, Dathan, and Abiram) died before the Lord.  
A sober Man might perhaps imagine it impossible to parallel so enormous an Obstinacy, did not the daily Experience of Christians confute his Supposition, who dare withstand the Threats of eternal Fire, and harden their Hearts against any impression from them. It may perhaps not be unaccountable, that resolute and desperate Persons should despise a temporal Death, when not affrighted with any succeeding Judgement; but to slight a Punishment extreme in its sharpness, and perpetual in its Duration, is such a hardness of Heart, as although acccompanied with no other Crimes, might justly deserve to undergo the utmost Extremity of the Punishment. For the most wise contrivance of God provided the Torments of Hell, not only for the Punishment of the wicked after Death; but also for the Correction of all in this Life; that by the Fears of them they might be affrighted from the Commission of Sin, and even enforced to Repentance, if a most stupid Obduration of mind did not intervene.  
To all these Aggravations of impenitence I should be unwilling to add, that none of the least or less usual Causes of it, is a perfect unbelief of the Revelations, Promises or Threats of God, (all Professors of Christianity being unwilling that the sincerity of their Belief should be called in question) did not the Apostle ascribe it to this cause, who citing the words of my Text, Hebr. III. and exaggerating the Obstinacy of the Jews, ascribes it chiefly to their unbelief in the last Verse, having before warned all Christians, lest there be in any of them an evil Heart of unbelief. And surely not without reason: For it cannot well be conceived, that the Belief of these things should consist with a wilful continuance in Impenitence; that any Man should really believe, that there are Rewards and Punishments prepared for Men in another Life, both infinite and inexpressible; and withal acknowledge, that there is no other method, whereby to obtain the one or escape the other, but a hearty and sincere Repentance, and yet with this Belief and Confession should continue in a state of Unrepentance. Or if perhaps it may be possible, that two such contrary things should consist together; yet it cannot be denied, but that by his Actions he proclaims his Unbelief to the World, who neglects this necessary Duty of Repentance, or, which is all one, deferrs to perform it.  
This was the Second Head proposed; namely, the time prefixed by God to our Repentance; To day, if ye will hear his voice, harden not your hearts: Or as the Apostle expresseth it, Hebr. III. 13. While it is called to day: Which may either import, the term of our natural Life; for that Repentance will take no place after Death, agreeably to that of our Saviour, John IX. 4. The night cometh, wherein no man can work: So that Repentance being necessarily to be performed in this Life, and no more of this Life being certain to us than that moment, which we now enjoy, it ought to commence from this very moment: Or else, which seems most natural and agreeable to the Design of the Psalmist, and the Apostle in the III. of the Hebrews, Repent to day, That is, immediately; while God continueth his offers of Mercy, before it be too late; for that he will not await our Repentance till we please, nor suffer his Goodness to be wilfully slighted.  
This term of Repentance fixed by God to every Man may be easily discovered, as being no other, than the first moment of his Conviction of the necessity of Repentance. When that Conviction is once throughly form; when Men are fully satisfied, that it is their indispensable Duty to conform themselves to the Will of God; when they know withal, that this Conformity consists in practising all the Divine Precepts of Holiness, Justice and Sobriety, and that all habitual Sins are an open Opposition to it; when they are as●…ured that God hath proclaimed his Pardon to Penitent, and denounced his Wrath to Impenitent Sinners: Then is Life and Death truly set before them; Then is it committed to their Choice, which they will prefer. An easy Choice one would imagine, had not the deplorable Experience of so many obstinate Sinners taught us the unhappiness of Mankind in choosing the worse, even under Convictions of their Interest and Obligation to the contrary.  
If we inquire after the Cause of this miserable Perverseness; we find indeed the Temptations to which Mankind is exposed, to be very violent; the Lusts of the World and the Flesh to be very powerful; and the Pleasures of sin of a bewitching Nature: Yet all this would not be sufficient to Master the Dictates of Reason, and natural desire of true Happiness, which is found in all, did not an unhappy mistake, misguide the practice of Men, and render all the present Convictions of Conscience ineffectual.  
Men are apt to raise false Notions from the Divine Attribute of infinite Mercy, and flatter themselves with vain Hopes, that the term prefixed by God to their Repentance is not yet expired; that it will never be too late to begin their Repentance, and in Virtue of it take out their Pardon. This is that Deceitfulness of sin of which the Apostle warns us in the aforementioned place, lest any of us be hardened through it, after the Example of the Jews; of whom some when they had heard, did provoke, Verse 16. That is, after a full Conviction of the Power and Veracity of God, refused to obey his Commands, or rely on his Pomises; as in the Case of their refusal to go up and take possession of the Land, which God had given to them, related in the XIV. of Numbers; to which this Psalm particularly relates. They immediately indeed repent of their Folly, and resolved forthwith to take up Arms and enter upon the Design; but than it was too late, they had slipped their time, and God refused to be among them, or to give them Success.  
It is frivolous therefore to plead the Hopes of continual offers of Pardon for deferring of Repentance; and to pretend, that if they exactly knew the time beyond which the Patience of God would not await, they would immediately begin to form a sincere Repentance. Such Resolutions may possibly be true; and indeed unless a monstrous stupidity intervenes, it cannot be otherwise. But then the term is manifest, and cannot be unknown to any; being the moment from which we are convinced, that it is our Duty to obey God, and know what are the Rules and Measures of Obedience.  
We must believe that God can do nothing irrational; now the reasonableness of Pardon to sinful Man, is founded either in the invincible ignorance of his Duty, or in the Infirmity of his Nature, prone to yield to powerful Temptations. The latter supposeth an endeavour of Obedience and Piety, and cannot consist with a fixed and resolved unrepentance; for then every Sin will be the effect, not of humane Infirmity, but of Resolution. The former Cause vanisheth, when the Ignorance of Men is removed by a clear Revelation of the Will of God. And therefore the Apostle tells the Athenians, That God winked indeed at the times of ignorance; but now (after the Manifestation of the Gospel) Willeth all men every where to repent. As for us Christians, we cannot pretend an Ignorance of our Duty, much less those who have the Happiness to be Members of a Church so excellently Constituted. We have the Scriptures open to us; are admonished, and incited to the Practice of our Duty by weekly Exhortations; and disown all little Arts, so usual in other Churches, of procuring Salvation without a strict and real Obedience.  
There remains then to us only the Plea of Infirmity, whereby to excuse our Sins, and not wholly to despair of the Divine Mercy. This supposeth our sincere Endeavours of performing our Duty, and a settled Course of Virtue and Piety; in which Course we may be overtaken with Temptations, and being unawares insuared by them, may be betrayed into Sin, while the Soul is clouded with a Passion, and by violent impressions from the Body, or outward Objects, hath scarce the Liberty of directing her thoughts aright. But if when this Tempest is allayed, this Cloud removed; when the Mind regains its perfect Freedom, and enters into a serious thought of its Condition, it entertains any Complacency with the Sin performed, or is willing to permit a continuance of it; this is no longer a Sin of Infirmity, but of deliberate and resolved Choice; much more when any Man resolves wholly to stand out against the Divine Command, and Convictions of his own Conscience, and to proceed in his unrepentance, although but for a certain time. This is a Sin of so heinous a Nature, that no Pardon is promised to it under the Gospel, nor indeed can it consist with the Justice and Holiness of God to give it.  
And then, even for Sins of Infirmity, it is our constant Duty to watch over them to prevent them, and if possible at last wholly to remove them. Otherwise, if the hopes of obtaining Pardon for them, betrays us into a neglect, or perhaps a voluntary Admission of them, they lose their Plea of Infirmity, and become Sins of Presumption; Sins of a much deeper Contagion. To cure therefore and prevent even thofe Sins, which alone can take place in a true and real Christian, we must endeavour by an assiduous diligence and circumspect Carriage to form Habits of Virtue and Piety.  
For this end the Observation of Lent was wisely instituted by the Church; wherein by a more than ordinary vigilance over our Actions, by frequent Meditation, Prayer and other pious Exercises; and if it were necessary, by Bodily Austerities and Mortifications also, we might seek Remedies to the diseases of our Soul; and begin to form Habits of Holiness and Sobriety, which should not expire with the Solemnity of the holy Season, but be continued and improved through the whole year, and even the whole Course of our Lives.  
If then we be indeed convinced that Repentance is a necessary Duty, that it ought to be undertaken upon the first Conviction, and that to defer it after That, is an unpardonable Obduration; let us from this moment resolve to do it: let us confirm our Resolutions by a more than ordinary vigilance and attention in this Holy Season; and so by making these pious Resolutions become Habits, continue the happy Effects of them to our Lives end. So shall we not fail of that infinite Reward, which is annexed to true Repentance, and the consequent of it, unfeigned Obedience: To which Reward God of his infinite Mercy bring us all, for the Sake and Merits of our Lord and Saviour Jesus Christ.   

The Tenth SERMON PREACHED March 16th. 1689/90. At LAMBETH CHAPEL.  Luke XIII. 5. Except ye repent, ye shall all likewise perish. 
IT is an ancient and most prudent Constitution of the Church, to set a part solemn Times for the exercise of Repentance, and a more serious application to the duties of Religion; founded upon the example of our Lord himself, who though he committed no Sins whereof to repent; yet, before he entered upon his Office, prepared himself for the execution by it, by an extraordinary abstinence for forty days together; and continued by the Church in all Ages; although the remissness and degeneracy of latter times hath almost defeated the use of it. The design of it was, that Men, who are always willing to put off their Repentance from day to day, and contriving reasons of their delay, being loath to fix the time of an unwelcome Duty, might be obliged by the Constitution of the Church, by the example of their fellow Christians, and by the admonition of their Guides to enter upon it at this time; to apply themselves in a particular manner to search their Consciences, inquire into the condition of their Souls, discover their Diseases, and seek the remedies of them; by confessing their sins to God, acknowledging the guilt of them, begging pardon of God who is offended by them; removing them from the Soul, introducing contrary habits of Piety and Religion; taming the unruly pafsions of the Body, by a serious attention to the Commands of God, to his precepts, to his Promises, and his Threats, to the deformity and unhappy Consequences of Sin; by inuring the mind to Acts of Religion and Devotion, by a constant Meditation, both of the Duty prescribed and the Arguments enforcing it; and if all this be not sufficient to check and overrule the violent motions of the Body, to depress them by abstinence and Fasting; in a word, to subdue the Body to the Government of the Soul, and the Soul to the Obedience of God.  
We are indeed always obliged to watch over our Actions, to repent of our Sins as soon as we discover them, and to strive against them; yet it will be necessary to fix some certain times, wherein a more severe examination is to be made, the state of the Soul to be exactly searched, the imperfections and corruptions of it to be discovered; a stricter Course of Piety to be undergone, whereby it may make deep impressions in the Mind, and as it were take Root in it. This time the Church hath most wifely determined, and not left her Sons to their own direction; who might possibly defer their Repentance, till either it were prevented by Death, or Sin had taken such deep root, that it could not be removed.  
And such was the excellent discipline of the Church herein, in former Ages; so Solemn and Devout their Observation of Lent; I mean not in abstaining from this or that sort of Meat, for that, even when rightly used, is but ●…ubservient to the great Design; but in the Forming an Exercise of a strict Repentance, of a more careful Obedience, and more constant Devotion; that it could not fail to have great effect upon the Minds of all sorts of Christians. They were not content to exercise in secret all the●…e Acts of Mortification (for so I call whatsoever tends to destroy Sin in Man, which is the true notion of mortification) but did it in public, in the Face of the whole Church, and in many external Acts of Life. Those who had committed more heinous sins voluntarily underwent a public Penance; fequestred themselves from the ●…ank of the Faithful, placed themselves in a particular part of the Church appointed for the Penitents; there publicly confessed their sins, implored the mercy of God, and desired the Intercession of the whole Church for them.  
Not only those, but all other Christians, who were not conscious to themselves of any flagrant Crimes, still applied themselves, during all that holy Season, to an extraordinary exercise of all the Acts of Religion; denied themselves many of the ordinary and Innocent pleasures of Life; that they might without interruption attend to the forming of a true Repentance, to the mortifying of their Lusts, and to the improving of their good Resolutions into habits of Piety. I mean not that they macerated themselves with Haircloth, or Whip, or unreasonable Fast; those were the Follies of latter and more Ignorant Ages: but they afflicted their Souls with the continual thoughts of having offended God by their Sins; they endeavoured to Form a hatred of sin, by taking the shame of it upon themselves in a public confession; they daily implored the Mercy of God, with all the ardent expressions and real signs of Repentance, which Pious Souls could invent. They fitted themselves for the receiving of that Mercy, by raising and fixing steady Notions and Resolutions of their Duty to God, and their obligation to all the Precepts of Religion; by generous Acts of Charity, by a vigilant struggling with all sinful Motions, and even rooting them out by maceration, if no other means could prevail; that so they might present themselves pure and unspotted to their Lord at the ensuing solemnity of Easter; when whosoever did not Communicate, and had not prepared himself for it by such a precedent exercise of Repentance, did not presume to take upon himself the Name of a Christian.  
While this excellent Discipline prevailed, an Universal Piety could not but be produced among the Professors of Christianity; when all those Arguments, which now chiefly hinder the practice of Repentance, did then promote it. I mean a general example, and the fear of Shame. It was then no more than fashionable to put on at least the pretence of Repentance in this Holy Season; and then to indulge to the Body its wont Pleasures and Gaieties was no less absurd than to rejoice at a Funeral, when all compose themselves with a seeming Gravity. Again to confess the guilt of Sin, when all joined in the same Confession, was no matter of shame. Whereas now the example of Impenitence prevails; and to put on a more severe Deportment, to restrain the usual method of Life, would be accounted and derided as a Singularity. Now the Order of things is inverted, and through disuse of Confession, whether public or private, shame is affixed, not to the Commission, but to the Confession of any Sin. So that if the former excellent Discipline could be retreived, the same shame, which now diverts us from Confession, would then deter us from Commission.  
It can scarce be hoped indeed, that a Discipline, so far surpassing the degenerate spirit of latter times, will ever be restored: yet this we think ourselves obliged to remind you of, that ye might understand for what end this Holy Season was at first Instituted; and might be moved by this Noble Example to make at least some use of so excellent an Institution; if not to confess your sins in public, yet at least to confess them to God in secret; if not to put yourselves to an open Shame, yet at least to conceive inwardly both a shame and hatred of your Sin; to examine your Consciences strictly, to purge them from all corruptions, to remove all vicious habits, to reconcile yourselves to God by an earnest Repentance of past Sins, and a well grounded beginning of future Obedience. To this end the Church, since she can do no more, is wont, during this solemnity, to inculcate by frequent exhortations the Duty of Repentance; and to this purpose I have chosen this Text. Except ye repent, ye shall all likewise perish.  
These words of our Lord were occasioned by a pernicious error of the Jews, that the not execution of exemplary vengeance upon them in this Life, was an Argument that they were no great sinners; and that signal Calamities were an Indication of an extraordinary Impiety; whereas those who escaped any such Calamities, might presume themselves to be Innocent, and thereupon defer, or wholly omit repentance. Thus Pilate having lately slain several Galiteans at Jerusalem in the Act of Sacrificing, and the Tower in Siloam having slain Eighteen Men by a sudden Fall, as we read in the Second and Fourth Verses; the Jews presently concluded that this Calamity, which they supposed to have been inflicted by the extraordinary direction of God, was preceded with an extraordinary guilt of the Sufferers; and not finding such Calamities to fall upon themselves, thence raised a false persuasion that they were more Righteous than those unhappy Men, and more beloved by God. To correct this false persuasion our Lord assureth them, that it was no other than a vain delusion to think that those Galileans were sinners above all the Galileans: or that those upon whom the Tower fell, were sinners above all the Inhabitants of Jerusalem: or that themselves were more Righteous than either, and tells them that unless they repent, they shall all likewise perish.  
In which words he  
I. Insinuates the error of their persuasion, that the not execution of Divine Vengeance in this Life, is an Argument of the Innocence of Men, and little necessity of Repentance. And  
II. Pronounceth the certainty of their Destruction without repentance.  
At this time I will confine myself to the former only; and show the unreasonableness of deferring repentance for this cause; that God doth not revenge the Sins of Men in this Life: a reason, which hath more hindered the practice of Repentance than any other.  
It was long since a complaint of the Wise Man, that the Sinner goes on securely, because he seeth not Vengeance to be speedily executed; and because he feels it not in this Life, believeth there is none prepared for him in the other. He hath wholly busied himself in matters of sense, and takes his measures, formeth his Judgements from the perceptions of it; believeth not any thing which that doth not ascertain to him; or if he doth believe the being and the Providence of God, the dispensation of Rewards to Good, and infliction of Punishment upon bad Men consequent to it; yet through a corrupted Judgement, cannot conceive himself capable of any greater Happiness than worldly Prosperity, nor of any more grievous Punishment than Poverty and secular Distress.  
So that if the Rewards and Punishments of God, be not consonant to these Conceptions, he cannot conceive wherein they should consist; and while he may be secured of the continuance of Happiness in this Life, he hath gained his end, and resteth secure as to what may befall him hereafter; he cannot believethat God can be angry with him, to whom he permitteth the uninterrupted enjoyment of worldly Happiness, which while he possesseth, he seeth no reason to believe himself to be in a State of Enmity with God. If such visible Punishments did attend his sin, as in the case of Ananias and Sapphira, even fear would force him to be Pious; but the want of such terrible examples continually to awaken him, betrays him to a false belief, either of the remissness and negligence of God, or of his own Innocence, not deserving any such Punishment; and in both cases draweth him into a false opinion that Repentance is not necessary.  
But what a miserable corruption must the judgement of Man have suffered, which can be cheated into a false persuasion, that himself is capable of none but sensible Rewards or Punishments? That Man should carry about him an immaterial Soul, and yet not conceive any spiritual Benefits or Miseries? Either not know, or not value any perfections or improvements, but what the Body may receive? Yet this delusion is too frequent in Mankind; even that part of it which believe there is within them a Spiritual and an Immortal Being which actuates their Bodies, which giveth them their thoughts, by which alone they conceive themselves Happy or Miserable. They acknowledge all this; and yet will not believe any Happiness or Misery peculiar to the Soul alone; they confess the Soul must endure for ever; and yet continue wilfully Ignorant, that it cannot continue in a Neutral State, but must be the Subject either of Happiness or Misery. So true is that observation of the Psalmist XLIX. ult. Man being in Honour, hath no understanding, but is compared to the Beasts that perish. While he abounds in sensual pleasures, he acts not the part of a Rational Being, considers not what distinguisheth him from a Beast, the existence of his Soul after death, and the capacity of receiving Rewards or Punishments from his Supreme Judge after the dissolution of the Body. Beasts are capable of a good or bad Condition, while Life is continued to them; and if a Man imagines that nothing attends him beyond this Life, he doth therein compare or level himself with the Beasts that perish.  
Yet perhaps it may be imagined, that this mistake was pardonable in the Jews, to whom our Saviour spoke, whose Religion taught them not to expect any Rewards or Punishments, beyond the extent of this Life; whose Arguments of Obedience were an Earthly Canaan, a fruitful Land, a long Life, and abundance of Temporal Blessings; their punishments no other than the loss of these by Captivity, Oppression, Calamities, or sudden Death. Their Fathers received no other promises, their Law taught no other: and therefore it was but natural for them to believe, that signal Calamities were the Indications of the Divine displeasure arising from Sin; and freedom from Misfortunes, Arguments of the continuance of the Divine Favour to particular Persons. Thus the Apostles seeing a blind Man, presently asked their Lord, whether for his own sin, or for the sin of his Parents that Calamity was inflicted on him: And in this Chapter, the Jews not partaking with the Galileans in their miserable end, immediately concluded, that neither had they partaken with them in the guilt, which they supposed drew that end upon them.  
Yet notwithstanding all this the Error of the Jews was not excusable. Their Religion did not warrant them to make any such conclusions: which proposed indeed no other than Temporal Rewards or Punishents to them; yet did not Teach that no other were to be expected by them. The cause of their mistake was, that what God had only promised to the whole Nation of the Jews together, they applied to all the Members of it in particular. He engaged by his promise to bestow upon that Nation a Fruitful Land, to continue the possession of it to them, while his Worship and Obedience to his Laws was publicly and generally maintained; to make them fruitful, to multiply them and bless them, by giving them Fruitful Seasons, secure Peace, or at least Victory over the disturbers of their Peace. He threatened to deprive them of their Possessions, to afflict thém with the Sword and Pestilence, to deliver them up to the Will of their Enemies, and deny the kind influences of Heaven to them; if they sorsook his Worship, or generally violated his Laws.  
In this general Prosperity and Calamity of the whole Nation, the promised Rewards or threatened Punishments of every particular Man were included; and no otherwise. God no where promiseth to them that he would by an extraordinary interposition preserve the Possessions, the Peace and Plenty of a few good Men, when the prevailing and almost Universal Apostasy of the Nation did require a general Punishment. In that case, those few good Men were to share in the common Calamity, and retain no advantage beyond the others, besides the peace of their own Conscience, and the hopes of receiving from God hereafter a Reward of their Obedience. Neither did he threaten that he would extraordinarily punish the wickedness of a few Men, when the generality of the Nation should continue in Obedience to him. They shared in the common Benefits of their Nation: and for the punishment of their particular Sins were reserved to a future Judgement.  
We find indeed in the History of the Old Testament, that God did ofttimes rescue good Men from a general Calamity; as Caleb and Josh'ua in the Wilderness, Jeremy in the Captivity of Babylon, and many others. On the other side, he sometimes inflicted exemplary punishments upon private Sinners; while the whole Body of the Nation preserved entire their Obedience, and therefore still enjoyed their Peace; as in the case of Achan and Uzziah. But these are to be esteemed so many extraordinary Acts of Providence, exercised for the vindication of his Justice and Government, not in virtue of the Covenant which he made with that People; which we find chiefly in the Book of Deuteronomy; and therein can discover no other than general threats or promises made not to particular Persons, but to the whole Nation taken in Society.  
That the Covenant of God included no more, is manifest from the practice of following Times. For far be it from us to imagine that God violated his Covenant; yet we find that in after Ages the Good were involved in the general Calamities of the Nation, and the Bad often escaped unpunished in this World. An undeniable proof, that the contrary practice was never any part of the Covenant made by God with that People. Thus Mordecai and Daniel were carried away in the Captivity; thus Jeroboam and Ahab reigned securely. The Psalmist complains that the Wicked enjoyed all the satisfactions of Life, and came in no misfortunes like other Men; while the Good were Persecuted, Afflicted and Killed all Day long. Whereas if God had promised external Happiness to every good Man of that Church in particular; or denounced visible Punishments upon the heinous Sins of every single Sinner; it is no more possible any such Conduct should have followed, than that God should lie. It was therefore no other than a falsé persuasion of the Jews, that such sensible Rewards or Punishments were entailed upon every one of them in particular.  
That terrible Calamities were certain Arguments of every heinous Crimes though unknown to Men, and that eminent prosperity was a certain mark of the Favour of God; was the Opinion of the Jews, whom our Saviour here opposeth; and before them, of the Friends of Job, whose Arguments do all proceed upon this Principle; and which occasioned all those querulous expostulations with God in the Book of Psalms, concerning the prosperity of the Wicked and the afflictions of the Pious. Rather the Jews ought to have concluded, that, since God distinguished not always the Good and Bad by visible Marks of his Favour, or Disfavour; since he suffered his Prophets and Devout Worshippers to be Stoned, to be Sawn asunder, to Wander about in misery, and suffer all those afflictions which the Author to the Hebrews Elegantly describeth; since he permitted the most notorious Sinners to go on still in their wickedness, to live in Plenty and die in Peace; themselves had grossly mistaken the Intent of his Promise, and the Nature of his Covenant; and that a visible Impunity in this Life was no more an Argument of their own Innocence, than it was of those prosperous Sinners, at whose continued Happiness they murmured, and whose impiety at the same time they could not deny.  
A right Notion concerning the manner of the Divine Conduct and distribution of Justice under the Jewish dispensation, will contribute much to remove a like prejudice from our Minds, with what they entertained. For if under the Jewish Law, which confined itself wholly to the Actions and Concerns of this Life, God neither promised nor exercised any such constant visible Justice, which might distinguish the Good from the Bad, and sensibly teach Men the necessity of Repentance; much less can it be expected, that in the more spiritual Religion of Christ, and more abstracted from the Interests of the World, any such discrimination of Good and Bad by External Circumstances of prosperity should take place; that God should constantly awaken the negligence of slothful Christians by severe and visible Judgements; or, if he doth not, should be thought to approve their Conduct. Yet is this Error almost as frequent among Christians, as it was formerly among the Jews. While Men enjoy the satisfactions of this Life securely, and find themselves at ease; they fond imagine that Heaven also hath declared itself in Favour of them, and are not willing to entertain a thought of the displeasure of God towards their vicious Courses, lest the thoughts of it should abridge their present Happiness. They are told indeed of the pleasures and punishments of another Life; but conceiving no greater pleasure than what they now enjoy, nor fearing any greater punishment than the deprivation of that enjoyment; because they find the possession of it continued to them, they ●…magine themselves secure, and think that they either have escaped the Divine Punishment, or not deserved it.  
To be convinced of the unreasonableness of this conclusion, we need only reflect upon the example of our Blessed Saviour; who, notwithstanding he was most dear to God, publicly declared to be his beloved Son, in whom he was well pleased, and even in respect of his Humane Nature taken separately, said to increase in favour with God and Man; yet in the Opinion of the World led a miserable and afflicted Life; underwent all those things which the sensual appetite of Man most dreadeth, as Poverty, Hunger, Pain and a Violent Death; yet all this while continued to be the most beloved Son of God. In conformity to his Example, his Apostles, to whom he so often professed an extraordinary Love, suffered all the sensible inconveniencies of this Life; and were yet the peculiar Favourites of their Lord and Master now Exalted into Heaven. So that Temporal affliction is by no means any Indication of the displeasure of God; nor the contrary of his Favour.  
So then, in vain do Men reject or defer Repentance, because they see not the constant execution of his displeasure upon Notorious Sinners in this World. For how should that displeasure exert itself? Not in Poverty, Afflictions, or in Temporal Calamities. For these we find in our Lord himself, and his dearest Servants, and therefore can never be any Argument of the disfavour of God. Yet from these Characters alone, Man would take his measures, who fond imagineth nothing to be more dreadful than such Disasters, and knoweth no greater misery than what ariseth from them, while he consulteth his Sense alone. But God seeth not as Man seeth, he knoweth what will be real Happiness and Misery to Man, and therein placeth his Rewards and Punishments. As his Rewards are not adapted to the sensual imaginations of Men; so neither are his Punishments to their Fears and Passions. What they suppose to be a severe Punishment, may possibly be a Benefit, but certainly is so small a Punishment, as does not at all compensate the guilt of having offended an Infinite Majesty. To revenge therefore the Wickedness of Men wholly in this Life, could not but come far short of the demerit of their Actions; and after all, would but little contribute to manifest the Divine Justice of God, or excite the Repentance of Men; since what God would in that case inflict, would be far different from what Men esteem the greatest misery: which renders the constant execution of Divine Justice in this Life unpracticable.  
Other considerations make it unreasonable.  
And first, the Wisdom of God hath appointed some time, wherein Man should give a trial of his Obedience, and live in a State of Probation; during which time, neither Rewards nor Punishments of his Actions should ordinarily be distributed; but both reserved till that Probation should expire, and the last resolutions of Man were known. This time can be no other than that of Life on Earth; in which Man at his first entrance hath proposed to him the Arguments of Obedience to God, the Rewards of that Obedience, and all other Motives to his Duty. On the other side, the pleasures of Sin allure him, the suggestions of evil Spirits tempt him, the want of consideration fits him to follow the directions of sense alone, and not to trouble himself with any other Interest than that of this Life. His Will and the freedom of choice is still reserved entire to him; Life and Death is set before him, as it was by Moses before the Jews: he is at liberty to choose which he pleaseth; still remembering that upon his conduct in this Life depends the Happiness or Misery of his future State.  
In the mean time God ordinarily affrights him not into his Duty, by a certain Execution of Punishment consequent in this Life to the Commission of his sins; neither doth he draw him to Obedience by the sensible experience of Rewards. For that would destroy all the merit of Faith or Obedience; since the Actions of Men would then proceed from the dictates of their own sense, not upon the principle of believing this, because God hath said it, or doing that because God hath Commanded it.  
I say, that ordinarily God doth not dispose Men to Obedience by the sensible experience of Justice executed in this Life, although often in mercy to Mankind, he doth extraordinarily in this Life Reward the eminent good Actions of his Obedient Servants, and Punish the more notorious Sins of wicked Men. This he doth for the Vindication of his Justice, and for the Instruction of other Men, to whom beside the ordinary Light of Revelation, he doth sometime indulge these extraordinary admonitions. But this is not to be drawn into any Rule by us; we may not hence conclude that Prosperity is an Argument of the Favour of God, or the not inflicting of exemplary Revenge, a sign of Reconciliation with him. Rather we ought to judge, that the time of this Life God hath given us for a Trial of Obedience, during which he patiently awaits our Resolution. All this our Lord manifests to us in the parable of the Tares, which the Housholder would not suffer to be plucked up till the time of Harvest, but till then, be mixed securely among the Corn; plainly insinuating, that the ordinary providence of God should in this Life make no discrimination between the Good and Bad; but suffer both alike to live secure without any denunciation of his Judgement till the time of Harvest, which himself explains to be the time of the last Judgement, when the Tares and the Wheat should be severed from each other.  
This proceeding indeed doth shock the common understanding of Men; but that ariseth from this prejudice, that Men forming Rules from like Cases of this World, fond imagine, that Men have escaped all possibility of punishment, when they have put off the Body; as the Tyrant said of his Adversary, who had killed himself, that he had escaped his Hands. In that case Men see not the punishment inflicted on them; and then those who are wont to consult the report of sense alone, will not believe it, little considering that it is impossible the Soul of Man should perish; that after the dissolution of the Body it is no less capable of Reward or Punishment, since by that alone it is that Man even in this Life, is sensible of either; that after Death it ceaseth not to be the Creature of God, subject to his Dominion, and responsible for all its Actions done in this Life, which was the time of Probation allowed to it.  
All this is illustrated by the Parable following in this Chapter, which our Lord purposely delivered in confirmation of what he had spoken in the Text. There God is represented in the Person of the Possessor of a Vineyard, wherein was an unfruitful Vine; the ordinary apprehensions of Men are represented in the Dresser of that Vineyard, who perceiving the unfruitfulness of the Vine, presently crieth out, that it ought to be cut down, that it cumbreth the Ground, that it should be rooted up and cast out of the Vineyard. The Owner of the Vineyard on the contrary commandeth it should be let alone for some while longer, that it may fully appear, if perhaps it will ever bear Fruit; during which he willeth the Dresser of his Vineyard to dig about it and dung it, to promote the fertility of it by all means possible; and if after all it continueth unfruitful, then giveth sentence that it shall be cut down.  
During the time of this Life, God executeth not his final sentence upon Men; he doth not immediately deliver them up to the Tormenter upon the first Act of disobedience; for then alas who could be saved? But with an admirable patience awaits their Repentance till the end of Life, when there is no more place of Repentance left; and in the mean time promotes it by the solicitations of his Spirit, by the admonitions of his Pastors, by all imaginable methods, which may incline the Will of Man, without putting any force upon it. If then, in this Life, we find not the just recompense of our evil Actions; it is not because they have escaped the knowledge of God, or pass unregarded by him; it is not because they deserve not the Divine Vengeance, or that we continue in his Favour; but because he will not alter the method of his most prudent Government of the World, nor violate the ordinary Rules of it; by which he hath determined this World to be the Stage of Action for Mankind, and the next to be the Seat of Judgement.  
Yet may not this forbearance of God encourage Men to defer their Repentance till the end of their Life. That St. Paul tells us, Rom. 2. Is to despise the riches of the goodness, forbearance and long-suffering of God, and thereby to treasure up wrath against the day of wrath. Our Lord throughout all his Gospel warns Men concerning the suddenness and unexpected time of his coming to Judgement, in prevention of this fatal error. What his second coming was to the Jews, and what his last coming in Judgement will be to all Mankind, that Death is to us, which if it finds us unprepared, all the miseries which Christ denounced should befall them, will fall on us. Nor if Life were assured to us, could we at all times form such a true Repentance as would qualify us for the Mercy of God; which consists not in a transient sorrow for past Sins, but in a total change of all the vicious habits and inclinations of the Will. Nor last, is there any pardon promised to presumptuous sins, deliberately committed in prospect of the pardon offered to all truly penitent sinners. But of the Nature, Necessity and Benefits of Repentance, I shall speak more largely in the further prosecution of these words in my next Discourse.   

The Eleventh SERMON PREACHED March 23d. 16889/90. At LAMBETH CHAPEL.  Luk. XIII. 5. Except ye repent, ye shall all likewise perish. 
IN my last Discourse, I described to you the Reason and the Excellency of the Institution of this Holy Season. To improve which, I proposed to treat of Repentance from these words; and therein observed the occasion of them; which was a pernicious mistake of the Jews, that the Divine Justice, not punishing the Sins of men in this Life, did thereby warrant them; and that the Defect of such a visible Execution, was an Argument of the little necessity of Repentance. In opposition to which I show you, that however the Jewish Revelation might give some Countenance to such an Opinion, yet that they had therein mistaken their Law: That under Christianity there is yet much less Pretence to entertain such a persuasion, which is contrary to the Constitution of humane Nature, to the Wisdom of God, and to the present Order of the world settled by him the Author of it. Lastly, That however God doth ordinarily bear with the Sins of men in this Life, and defer the Punishment of them to another world; yet that this giveth no reasonable Encouragement to men to put off their Repentance till the end of their Lives.  
After having removed these obstacles of Repentance, I proceed to enforce the Duty, and direct you in the use of it. The Motive to Repentance is taken from the plain words of the Text, being the certainty of Destruction without Repentance, pronounced by our Lord, Except ye repent, ye shall perish. And the Usefulness of it is insinuated in the same words; that by Repentance, if true, sincere and rightly applied, Destruction may be avoided. These two then shall be the Heads of my present Discourse.  
And first, I will improve the Argument of Repentance, drawn from the inevitable consequence of Destruction attending the want of it, and endeavour to convince you of the certainty of that Consequence. The Evidence of the Argument, when once a full Conviction is form of the truth of it, is manifest, being taken from that which most affects Mankind, their own Interest. It were indeed more noble to pay our just Obedience to God, rather from a Sense of Duty, than that of Interest, rather out of Gratitude to God for the many Benefits received from him, and a Conviction of the entire Subjection due to that Almighty Being, than from the fear of Punishment, or the hope of Reward. But such is the weakness of humane Nature, so corrupted is his Will, and so much darkened his Understanding, that this Argument hath been ever found insufficient. God therefore of his infinite Mercy hath been pleased to employ that more sensible Argument of Profit and Interest, by propofing Rewards to his obedient Servants, and denouncing Punishments to obstinate Sinners.  
An Argument, which cannot fail, if Man by reflecting on it would persuade himself, that his Interest is indeed engaged in it. For it affects those very Passions, which are wont to betray the Will of man to sin, desire and fear; and, would men consider, could not but be more prevalent than all other Objects which move those Passions; since the Reward proposed is more desirable, the Punishment denounced more to be feared, than any other thing whatsoever. This was the Argument which our Lord, his forerunner John Bapti●…t, and his Apostles, employed to convert the World. Repent, for the Kingdom of God is at hand; the time now cometh, when he will no longer wink at the Sins of Mankind; when he will evidently declare his Resolution to punish impenitent Sinners, and even exemplify it in the terrible Destruction of the impenitent Nation of the Jews, as he did shortly after. The axe is now laid to the root of the tree, and every tree which bringeth not fo●…th good fruit, shall be hewn down and cast into the fire.  
These and such like Denunciations of the wrath of God to unrepenting Sinners, drew multitudes of Men to a sense of, and sorrow for their Sins; not only the more devout Jews, but also Soldiers and Publicans, who confessing their Sins, were then Baptised; manifesting by that anciently received Emblem of Purity and Innocence, their Resolution of sinning no more. Even after a full Conviction form of their Duty, our Lord thought fit to propose this very Argument to his Disciples, who had been long trained up in Obedience to him, and were now entering upon the most difficult Point of Christianity, the patient enduring of Persecution, Affliction, and even Death itself; all which he foretold should befall them in that Mission, which he then enjoined them. Yet to these Fears he opposeth, as the greatest Remedy, this Consideration only, Fear not them which can kill the Body, and after that can do no more; but I will tell you whom you shall fear. Fear him, who can destroy both Body and Soul in Hell. All other Motives of Interest, all other Objects of fear or hope, concern the Body only, and terminate there: But in the Matters of Religion, the Reward to be desired, the Punishment to be feared, equally concern both Soul and Body; the common Happiness or Misery of both which depends upon it. The Reward you may slight perhaps, as not desiring any greater Satisfaction than what you now enjoy; but the Fear you cannot surmount; that will still affect you. For if you so much value the present ease of the Body, the one part of you; you cannot but be affrighted at the certain Expectation of the eternal Misery of both Soul and Body.  
If this Consideration hath not that effect upon us, which it had upon the Hearers of Christ, John Baptist and the Apostles; it is because the Expectation of this denounced Destruction, far from being certain in us, is eluded by vain Persuasions, that Destruction may be avoided without Repentance. We all believe the truth of the Divine Revelations prescribing Rules of Piety, Justice and Temperance; commanding Repentance, upon neglect or violation of these Rules; giving Sentence of dreadful Punishments, upon Impenitence. We all confess that we have violated those Rules, we apply not the Remedy of Repentance; and yet we hope to avoid the Punishment. For did not Men really flatter themselves with those hopes; it is impossible that the mind of Man, convinced of the truth of such a future Punishment, and conscious of its own Demerits, should not immediately apply itself to prevent the Execution of that dreadful Sentence by a timely Repentance. These false hopes and persuasions may be referred to a double Head; either that of Presumption, or that of Inadvertency. That men, through a fond Opinion of their own worth, fancy God will exempt them from the general Sentence, and from the necessity of Repentance, or at least allow this and another and a third Sin to them; or that they proceed in sin securely, and with a sort of Stupidity, never willingly considering the consequences of Punishment upon Sin; and when they are suggested to them, still putting them off, and continuing to imagine that God will however save them, though theyk now not why. Both these sort of Prejudices are too common among all Christians, and to both I shall oppose some general Considerations, showing it impossible that Go●… should not execute the Sentence of Destruction pronounced universally against all impenitent Sinners; or in the words of my Text, that it cannot be, that Men should not repent, and yet should not perish.  
The necessity of Destruction consequent upon Unrepentance is drawn chiefly from the Determination of the Divine Will, which hath so appointed it. And the resolution of God herein is so frequently and fully expressed in Scripture; that no doubt can be admitted of it. Nay the holy Spirit of God seems to have taken particular care lest men should be deceived herein, by affixing vehement Asseverations to his Threats of Punishments. As in Ezech. XVII. 19 Thus saith the Lord God, as I live; surely my Oath that he hath despised, and my Covenant that he hath broken; even it will I recompense upon his own head. And in the XXII. Chapter, having denounced to Sinners the extremity of his anger, he subjoins, Verse 14. Can thy heart endure, or can thy hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and I will do it. So that those, who promise Salvation to themselves without Repentance of past Sins or Reformation of Life, must either pretend to new Lights and new Revelalations, new terms of Covenant; or disbelieve those contained in Scripture, which are indeed the only true ones.  
Yet I will not say disbelieve them. For far be it from me to judge that of many Christians, who do firmly indeed believe all the Revelations of that Sacred Writing, and yet continue their hopes of Salvation without employing the means of it. Only, we must confess, that believing them, we do not regard them; and when we do seriously reflect upon it, must acknowledge that such vain hopes are inconsistent with those revealed Truths.  
For, I hope, none of this Assembly have been deceived with the idle Pretences of inward Lights, or unaccountable Revelations; of Arbitrary Election for secret Reasons, and absolute Reprobation for unknown Causes; which Delusions when once entertained, would render all Repentance useless. We hold fast to the old form of Tradition delivered to the Saints; pretend to no Revelations unknown to former Ages; to know more of the Will of God, than what our Lord or the Apostles have plainly delivered in Scripture. We are content to go to Heaven the same way that all Saints have gone before us, by the Exercise of Repentance and good Works. Nor, if there be any truth in those Sacred Writings, is there any other way. Yet we hear those Holy Scriptures daily read to us; wherein we are commanded by Precepts, we are alured by Promises, we are terrified by Threats, we are warned by Examples to Repentance, and still continue unmoved. We hear the voice of our Lord calling to Repentance, the Exhortations of his Apostles preaching to the World, whose Message was Repent, and be baptised. We read the dreadful Examples of Punishments inflicted in this World upon notorious Sinners: And yet reflect not that we are the Creatures of God as well as they, that we are subject to the Laws of Government; that the Duty is not remitted, but made more severe; and that the hand of God is not shortened, that he cannot punish us; but that his Power always continueth the same; and that the Rules of Conduct given to Men are no more changed than is the Nature of them.  
It is somewhat surprizng indeed, that Men should know and confess all this, and yet not attend to it; that it should be possible to form an habit of Acting constantly in opposition to the clearest, and no less constant Conviction of mind. For can we hear with what Detestation the Scripture speaketh of the hardness of Pharaohs Heart, and what a sudden Destruction followed; and not reflect, that in continuing deaf to so many Admonitions of Repentance, we are guilty of the same Crime, and that, in one respect, in a higher Degree; inasmuch as he knew not at first, that that God, who commanded him to let the Captive Jews depart, was the true God, until he was convinced by many Miracles; whereas we are convinced from the beginning, of the Divine Authority of him who imposeth this Duty on us? Or can we call to mind the severe Judgements, which God exercised upon the Jews for sudden and rash Resolutions taken up in heat, and as soon repent of; such as their frequent Rebellions against Moses, their refusing to march to the promised Land after having r●…ceived a false account from the timorous Spies; and many such other occasions? Do we remember all this, and imagine that God will passby unregarded our deliberate and obstinate Rebellions, such as is the Continuation of every habit of Sin? These things were written for our Example, that by them we might receive Instruction; being terrified by the knowledge of their Sufferings from following the Example of their Sins.  
It is absurd to think that God hath remitted his Justice herein, and will oversee those Sins in us, which he so eminently revenged in elder times. His Attributes always continue the same, his Justice, his Holiness, and his hatred of Sin. The Reasons of his Favour are eternal and unchangeable, being Piety and Obedience. Although he hath been pleased in ancient times to demonstrate his Justice by more visible Examples than in after Ages; which was no more than was necessary at the first Delivery of any general Revelation; partly to attest the Authority of those Revelations, and partly to deter Men by such severe Examples from the Prosecution of sin; who ought thence to conclude, That if God exercised not the same Severity toward them in this Life, he reserved it for another; it being impossible, that God, who is no respecter of persons, should be so inexorable to some Sinners, and unaccountably indulgent to others involved in the same Gild.  
To be farther convinced of the impossibility of Salvation without Repentance, we may consider the Mystery of our Lord's Incarnation, Death and Passion; who having taken upon himself the Sins of Mankind, bore our Infirmities upon the Cross, and became answerable to God for them. Surely, if ever God would Pardon the sins of Men without any Satisfaction, whether of Punishment or Repentance; he would have remitted his Methods of Justice to his only begotten Son, and not required him to take upon himself the Shame and Bitterness of the Cross. Yet such was the Divine Hatred of Sin, that although earnestly and passionately entreated by Christ in his Prayer in the Garden to remit his Decree therein, and receive Mankind to Mercy without requiring so severe a Satisfaction, he would not condescend to do it; nor would give Pardon to Man upon any other terms, than that that ever Blessed Person, who had taken the Sins of Mankind upon him, should suffer all the Marks of Divine Displeasure, which Man in this Life can undergo, and expiate it by the shedding of his own Blood. Could the Justice of God permit him to Pardon the sins of Man without any satisfaction, he would never have put such an hard Condition upon his own Son; as that either the World, whose Redemption he had undertaken, must be for ever lost, or himself must lay down his Life in exchange for it. When therefore a Life of such inestimable value must be Sacrificed to appease the Anger of God to sinful Men, how terrible must that Anger have been? how vehement his Hatred of sin, the occasion of it?  
Nor did his Hatred of sin expire with the offering up of that inestimable Sacrifice; that continueth yet fixed and constant. Only now, he may remit to men the full and just Punishment of their sins without any prejudice to his Attributes, of Holiness and Justice; which without that Satisfaction of the Cross he would not do; lest Man should conclude that he took delight in, or winked at their sin, which he pardoned so easily; or that Sin was not of so deep a Gild, since Man with all his sins was capable of the Divine Favour without any Compensation for it; whereas now Man cannot reflect upon the means of Pardon offered by God, without conceiving at the same time his hatred of Sin. God indeed required ne the Life of every particular Man in Punishment of his Sins, which in strict Justice would seem agreeable; but he required the Life of his own Son more valuable than the Lives of all sinful Men put together. He receiveth to Mercy the most enormous Sinners; but condemned to Punishment that Divine Person, who took the Sins of them all upon him.  
And even after so much done and suffered by Christ for the Expiation of the sins of Men, God distributeth not the Benefits of that Sacrifice indifferently to all who lay any Claim to it. Hereby the sins of Men are not actually pardoned, nor Man immediately acquitted of the Gild of them; but only made capable of Pardon; and the grant of Pardon in God made possible without any Diminution to his Justice. This Pardon he distributeth to Men upon those Conditions which himself hath pleased to appoint, and those such which farther declare his Hatred of sin, being Repentance and Reformation, a Confession of the guilt of sin, and a forsaking of it; such means as may produce in the Soul of Man a like Detestation of Sin. Upon no other account can Man claim any Benefit from the Merits of that Sacrifice; the sum of the Conditions required being included in that comprehensive form of Speech so often mentioned in the New Testament: Repent and be baptised. Acknowledge the Gild of your former sins, conceive a Sorrow for them, and form a Hatred of them. Renounce any farther Exercise of them; testify your Resolutions to the Church into which you are received, by taking such a visible Mark upon you, as may be both a fit Emblem of your designed Purity, and a Seal of the Covenant made there with God.  
These are the Conditions upon which alone Mercy is offered to Mankind, even after the great Expiation of the Cross. Nor may it be hoped that God will dispense with these Conditions in any Man. God proposed to his own Son undertaking the Salvation of the World, as the only Condition to effect it, the laying down his Life for it. He proposeth to Man, seeking Delivery from the Sentence of Damnation due to his Sins, as the only Condition of Pardon, sincere Repentance. He would not remit to his own Son the determined Condition of the Salvation of the World; much less therefore will he remit to sinful Men the Condition of Pardon, which he hath once fixed. If he spared not his eternal Son herein; much less will he spare Man the work of his own hands, especially while continuing in Rebellion against him.  
It neither becomes us, nor will it be of any use to us to inquire, whether God could not have pardoned the Sins of men without exacting so great a Satisfaction; or whether he cannot yet Pardon the sins of particular Men without requiring from them the ordinary Condition of Pardon, which is Repentance. It is sufficient to us, that he hath declared that he will not do it; and that he hath also said of himself, that he cannot lie. He hath done all which is wont to create a Belief in Man to persuade him of the certainty of his Resolution in this Matter; he hath affirmed that he will not justify the Sinner, unless he turns from the evil of his way. He hath often repeated his Asseverations; he hath confirmed them by an Oath; he hath given frequent Examples of it, in visible Punishments of more notorious Sinners; he hath Sacrificed his own Son, because he would not change his Resolution; and yet he cannot persuade us, that in all this he deals in earnest.  
We willingly believe all other Points of Revelation, but this we will not believe, that God will judge us according to the strict Rules of his Gospel; nor grant us any more Mercy, than what he hath there promised. We presently lay hold of all such Passages, as declare the infinity of his Mercy, little considering that it is joined with no less infinite Justice. We remember what passionate Concern he often expresseth for the good of Mankind, forgetting his unchangeable Hatred of sin. Whereas if we fairly considered those very places, where God expresseth the greatest Tenderness, and whence Men chiefly raise their hopes; we shall find, that even in them he giveth manifest Indications of the impossibility of receiving his Mercy without their own precedent Repentance. He representeth himself as stretching forth his Hands to them all day long; but adds that if they will not hear, he giveth them up to their own hearts Lusts. He describeth his Concern for them by the similitude of a Housholder cultivating his Vine, Dressing, Digging about it and watering it; but subjoins his command of cutting it down, if it still remains unfruitful. He breaks out into passionate Exclamations in sorrow for their obdurate Impenitence. As in Ezek. XXXIII. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, Turn ye f●…om your evil way, for why will ye die O ye house of Isaael? And Psal. LXXXI. 14. O that my people would have harkened unto me, for if Israel had walked in my ways; I should soon have put down their enemies, etc. and Matt. XXIII. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, etc. how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? In all the Scripture there are not more vehement Protestations of kindness to Mankind; and yet all these carry along with them a certain Denunciation of Destruction without Repentance.  
In the first place it is plainly insinuated, that if Israel will not turn from their evil way, there is no Remedy but they must die. The second Passage carrieth this Sense in other words. O that my People would put themselves into a capacity of receiving my Favour, which while they continue Disobedient to me, I cannot bestow upon them! Which because they would not do, it is adjoined in the 13. Verse; But my people would not hearken unto me, and Israel would have none of me. Therefore I gave them up unto their own hearts lusts, and let them follow their own imaginations, or in other words, I would have none of them. And in the last place, where to the passionate Commiseration of Jerusalem, it is added that our Lord even wept over it; yet it immediately follows, that because they would not obey his command of Repentance, and put themselves under his Protection, Behold your house is left unto you desolate.  
However than we dare ●…not affirm that God could not have pardoned Man without the Expiation of the Cross, or that he cannot communicate the Benefits of the Cross to an unrepenting Sinner, because we presume not to measure the Power of God; yet this we may affirm, and this is most evident, that Man continuing in a state of Unrepentance cannot receive the Mercy, and the Pardon of God. For the distribution of Mercy or Pardon supposeth a Reconciliation between God and Man; and therefore St. Paul saith of his Exhortations to Repentance, We pray you in Christ's stead, be ye reconciled to God. While Man continueth in Sin, he is in a state of Enmity with God; in as much as every Sin is a violation of the Divine Authority, and a Rebellion against him in its own Nature; and every wilful Sin is an absolute disclaiming of his Government, and renouncing Subjection to him. Resolvedly to defer Repentance is such a wilful Sin; and therefore cuts off all Communication of Favour between God and Man: it being absurd to say, That he is reconciled to God, who continueth in Rebellion to him, and fears not to Affront him with his sins; who defieth his Threats of Punishment against impenitent Sinners, or at least slights his Commands of universal Repentance. These things are so inconsistent, that the least Attention will manifest the impossibility of a Pardon without Repentance.  
This also follows from all those earnest Exclamations of God before recited; which are so many Affirmations, that while Men continue in disobedience to him, he cannot bestow any Act of Favour on them: cannot, I say; not by reason of any defect of his Power, but by reason of the incapacity of Man to receive, in that state of Unrepentance, any such Favour; and in compliance to his most just Determinations of the contrary. Upon which account he plainly makes it impossible for himself to Pardon unrepenting Sinners, Jeremy V. 9 Their transgressions are many; and their backslidings are increased: How shall I pardon thee for this?  
We have hitherto considered God only as the Author of that revealed Religion which we profess. It may not be amiss to consider him also as the common Governor of the world, and the Judge of all Mankind. To the Execution of these Offices nothing is more necessary than an impartial Execution of Justice; which cannot consist, if Rewards and Punishments be distributed without any respect to the Merits or Demerits of Men; if the Rewards proposed to the diligent observers of the Divine Commands, be given in common to the Neglecters of them. In vain then would good Men employ so much Industry, Zeal and Caution; in vain should they forego the Pleasures of Life, deny the Desires of the sensual Appetite, and Labour in the more arduous Duties of Christianity; if by all this they gained no more, than what negligent Sinners might secure to themselves, and yet retain the use of all those Pleasures which a depraved Will could desire.  
Nor could we account for the Justice of God, if he should require such difficult Duties of his most faithful Servants; and yet allow the same Rewards to his Enemies, to impenitent Sinners, which he hath proposed to them. Our Lord told the Pharisees indeed, those great Pretenders to Holiness, That the Sinners and Publicans go into heaven before them; and in another place saith, That the Kingdom of heaven suffers violence, and the violent take it by force. But then those Sinners did repent, which the Pharisees refused to do; and the violence offered to Heaven, is there no other than Prayers and Tears. Without those the supreme Judge would continue inexorable to them; who hath promised indeed to lay open Heaven to penitent Sinners, but upon no other Condition will admit them into it. Otherwise what Abraham said to God, Gen. XVIII. 25. when he imagined that God would involve the just Inhabitants of Sodom and Gomorrah in the unive●…sal Destruction, which he was about to bring upon those Cities. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked. That be far from thee. Shall not the Judge of all the earth do right? The same we might justly apply, if God communicated the Rewards of just Men, such as Pardon of sins, and hope of future Happiness, to impenitent Sinners. But sar be it from us to imagine any such uneven Conduct in God; who from the in variable distribution of Pardon to Penitent, of Punishment to unrepenting Sinners, raiseth the Proof of his own Justice, Ezek. XVIII. 25, 26, 27. Hear now O house of Israel, Is not my way equal, are not your ways unequal? When a righteous man turneth away from his righteousness and committeth iniquity and dieth in it; for his iniquity that he hath done he shall die. Again when the wicked turneth away from his wickedness that he hath committed, and doth that which is lawful and right; he shall save his soul alive. Therefore I will judge every one according to his ways, saith the Lord God: Repent and turn yourselves from all your Transgressions; so iniquity shall not be your ruin.  
I have been so long upon this Head, that I have little time left to speak of the Second; which is, the Usefulness of Repentance; in that, if it be perfect, sincere and rightly applied, it averts the Punishment due to sins: Not through any intrinsic Merit of its own, but through the gracious acceptance of God, who hath promised Pardon upon true Repentance. That we may not be deceived therefore in the Nature of Repentance; we may reflect upon the Reasons for which Repentance is so acceptable to God, who, as he is a most perfect Being, doth nothing without most evident reason.  
God therefore, whensoever he taketh the Soul of Man to himself, and ca●…th it to Judgement, judgeth it according to the present Disposition of it. If a Man hath formerly lived up to his Commands, but did afterwards Apostatise from them, and gave up himself to the direction of his Lusts, and died in that corrupt Habit of Mind; he shall be judged according to it. If he formerly neglected his Duty, but before his Death, had changed all the Habits and Dispositions of his Soul into firm Resolutions of Obedience to God, into a perfect Hatred of Sin, and a love of Piety, and dieth in them; God will reward him according to that prefent Dispofition.  
Such a Repentance then, which God will accept, must be an entire change of the very frame of the Mind; not a slight Sorrow for past sins, nor even a bitter Sorrow for them; if founded only upon the prospect of the Punishment attending them, it proceeds not to change the Habits of the Soul: For with such a Sorrow a love of sin may well consist. Nor even if this Sorrow should proceed to a careful discharge of Duty for many days together, and often break out into ardent Ejaculations of Devotion; yet will not this avail; unless the Will be firmly settled in Resolutions of continuing the work so well begun, and taken off from all Complacency in sin. As the Body of Man is not to be accounted sound or healthful, although it hath now and then some intervals of Health; unless the whole Crasis of it be strong and uncorrupted.  
That every one may judge of himself herein, let him propose to himself the greatest Temptation, which he knoweth can affect him; let him imagine himself secure from being discovered in this World, and not being immediately snatched away to Judgement; then let him impartially examine himself, whether in those Circumstances he should prefer his Duty before the Pleasure of sin. If he be well assured of his Resolution therein, he may then hope well of his own Condition. But because Men in such Examinations will be partial to themselves; let him take a View of his latest Actions; in which if he can find any sin committed deliberately, after Consideration, in cool Blood, and the Suggestions of his own Conscience to the contrary; then let him assuredly conclude, that the state of his Soul is depraved; that the whole frame of it must be changed by Repentance, before God will extend any Mercy to him; and that without such Repentance he is for ever lost.  
For in every such deliberate sin Man really chooseth Damnation to himself. In the precedent Deliberation of it, his Conscience sets before him Life and Death; on the one hand the Command of God, the Authority of his Command, and the Promises of Obedience; on the other hand the Gild of sin, and the Punishments affixed to it: If notwithstanding all this his Will be overruled by the seeming Pleasures of Vice to embrace it, and violate the Laws of God; Man doth therein make an absolute Choice of Damnation for himself; and doth as truly renounce Obedience to God, as if he made an open and formal Abjuration of it. A mind therefore so corrupted can by no means be said to be well disposed or fitted to receive the favour of God.  
Other Sins there are, which may consist with such a pious Habit of Soul as is required; namely, Sins of Ignorance and Infirmity. The first sort arise from an Error of the understanding; when a Man offends against his Duty, because he knows it not. The second Spring from the disorder of the sensual Appetite; as when a Man through a sudden fear or Passion is hurried on rashly to commit a Sin, before he well considers what he doth; before he hath time to reflect upon his Duty, or to consider with himself what he should, or should not do. But a wilful Sin, or Sin of Presumption ariseth from a corruption of Will, and proceeds upon deliberate Choice and advised Resolution. I will illustrate all these by Examples. St. Paul persecuted the Church of God, not knowing it to be his Church; although he was all the while ready to receive and obey the Truth, as soon as it should be manifested to him. This was a Sin of Ignorance; for which he saith of himself that he received Mercy, because he did it in unbelief. If this Ignorance should be affected; because Men will not inquire after Truth, or will not attend to it; the mis-carriages founded upon it cease to be Sins of Ignorance, and become wilful Sins. Of sins of Infirmity St. Peter is a great Example; who through a sudden fear of Death or Punishment, was betrayed to deny his Master: Although he had before fully resolved against it, and as soon as the violence of his Fear was over, and his Mind returned to the former Freedom; as soon as he thought of it, He wept bitterly. Of wilful Sins that of David against Uriah is an eminent Instance; where the Sin of Adultery and Murder was, after long Deliberation and a Contrivance of many days together, at last put in Execution by him. And for this it was that Nathan told him he had deserved to die; this created to him that lasting and vehement Sorrow, which we often find described in the Book of Psalms; and this stuck as an indelible blot to his Memory, when lesser offences were passed by. And therefore it is said of them, 1 King. XV. 5. That David did that which was right in the sight of the Lord, and turned not aside from any thing which he commanded him, all the days of his life, save only in the matter of Uriah the Hittite. We read of many Sins of Infirmity which he committed, but these were easily pardoned; that stuck close to him, and could not be wiped off but by a long and strict Repentance, and patient enduring of terrible Calamities inflicted on him. Other Sins alter not the Constitution of the Soul of Man; and if a good Man should suddenly die even in the Commission of one of them, we might still hope for Mercy; but for a wilful Sin no Mercy is to be expected, till the habit of the Mind be entirely changed by Repentance.  
This Distinction of Sins may instruct you in the necessary manner of forming your Repentance. For Sins of Ignorance and Infirmity, a general Repentance may suffice; a hearty Sorrow for having offended God in Thought, Word or Deed; an humble Supplication of Pardon, a sincere Resolution of endeavouring to avoid any such for the future. But for every wilful Sin a particular Repentance is required, a sad reflection of the Mind upon it, an earnest and continued Supplication for pardon of it; a diligent struggling with the corrupt Inclinations of the Will; a long Preparation of it by Prayer, by Resolution, by Meditation, by all necessary Acts of Mortification, which may entirely change the Bent, and remove the Corruptions of it, and subdue it to the Obedience of God. Then, and not till then may the wilful Sinner presume of Pardon; believe himself reconciled to God, and to have escaped the Sentence of Destruction pronounced in the Text: which God of his infinite Mercy Grant, that by a true and perfect Repentance we may all avoid, for the Sake etc.   

The Twelfth SERMON PREACHED April 21st. 1689. At LAMBETH CHAPEL.  Acts. X. 34, 35. 
Then Peter opened his Mouth and said, Of a Truth I perceive that God is no respecter of Persons.  
But in every Nation, he that fea●…eth him and worketh Righteousness, is accepted with him.  
THE Christian Religion being the ultimate, ought also to be the most perfect Revelation of the Will of God. And that it is so, cannot better be discovered, than from its most perfect agreement with the Divine Attributes, and subservience to them.  
The end of all Religion is first the Honour and Service of God, and then the good of Men. The first is promoted by noble conceptions of God and his infinite perfections, the latter is enhanced by the extent of it. The primary attribute of God in relation to us is his Government of the World, and the excellency of that consists in the Justice of it. This Justice appears most conspicuously in the Universal diffusion of his Benefits, in dispensing his Rewards as well as punishments impartially to all Orders and Ranks of Men, in excluding none from his Favour, but for Reasons common to them with all Mankind.  
This all Men conceive to be a perfection in God, and as such it must be an eternal Attribute of the Divine Nature; although the influences and effects of it may be more manifest in some Ages, and under some dispensations, than in others. As his Mercy, his Goodness, and his Power, were from all Ages equal and uniform; but more openly declared to the World by external Actions relating to us. His Justice was always impartial and universal; yet clouded in a great measure under the Mosaic Law, while the Divine Mercies were in appearance appropriated to a small division of Mankind; not clouded indeed directly and by necessary consequence; but by reason of the fond Opinion of Men, who from the peculiar Favours of God, would take occasion to fancy him partial in their behalf, and exclude the rest of the World from the participation of the same Happiness.  
This the Jews in a most gross manner did, who imagined themselves to be the only Members of Mankind, for whom God had any care or respect; fancied themselves dear to God, not upon the common account of Piety and Obedience, but for peculiar Reasons; as their descent from Abraham, their separation from the rest of the World by Circumcision, and other Typical Rites. Upon this account they Treated all other Persons as Profane and Unclean, allowed no share of the Divine Favour to them; and believed them to be utterly unregarded by God in his Government of the World.  
A prejudice which the Jews had so far imbibed, that the Apostles retained it many years, even after the descent of the Holy Ghost, and would not receive the Gentiles to their Company or Conversation; much less to the hopes and fellowship of the same blessed Calling, until God by an extraordinary Vision, and by the example of Cornelius, taught St. Peter not to call any Man common or unclean; and convinced him that his Favours were not to be restrained, according to the mean and unworthy conceptions of the Jews; that the extent of his Mercy and Goodness was no more capable of limitation, than the Nature of them; and that the conditions of his Favour should not, as his Country men had hitherto vainly imagined, be descent from Abraham, and observation of legal Ceremonies; but the more noble and universal conditions of Fear and Righteousness. Convinced of this Truth, Peter opened his Mouth and said: Of a Truth I perceive, that God is no respecter of Persons: But in every Nation, he that feareth him and worketh Righteousness, is accepted by him. In which words we may observe  
I. The Universality and Impartiality of the Divine Justice and Favour.  
II. The conditions of it, which are Fear of God and working of Righteousness.  
The First is founded in the excellency of the Divine Nature, which enjoying all perfections in the most Transcendent manner, cannot be supposed to want that, which above all is necessary to a Supreme Judge and Governor of the World, Impartial Justice in the dispensing of Rewards and Punishments. All Men were equally created by God, and if we respect that alone, all have an equal Right to his Favour. He accepteth not the Persons of Princes, saith Job. XXXIV. 19 nor regardeth the rich more than the poor: for they are all the work of his Hands: or as it is in the Book of Wisdom, VI 7. He made the small and the great, and doth equally take care of all. So that in the right of Creation only, antecedently to all Merits or Demerits of Men, no respect is had to the Persons of Men. Otherwise we could not but conceive Injustice to be in God; nor were it possible to reconcile such a partial Conduct with his infinite Excellency. And therefore in 2 Chron. XIX. 7. the reason why God is no respe●…er of Persons, is said to be; because there is no Iniquity with the Lord.  
All reasonable preference of one Person to another must necessarily be founded upon some just cause; otherwise it would be trifling and fond, nay even injust and foolish. We find indeed in ourselves, our affection ofttimes excited without sufficient Reasons. We are passionately carried to Objects not worthy our Love or Desire. We value the Objects of our Love beyond their true Merits; and weigh not so much the Reason of the Thing, as the dictates of a blind desire. Yet after all, we never fix our affections without some apparent show of Reason: Reasons indeed ofttimes false and frivolous, yet specious and pleasing: which the imperfection of our Nature permits to become effectual with us, and falsely representeth to us, as persuasive Arguments.  
But far be it from us to imagine any such imperfections to be in God. In him is no variableness or shadow of change. He fully knoweth the Merits of all Causes, and can never be deceived by false Lights or Prejudices; he cannot be swayed by Passions and Affections, or be betrayed into erroneous Judgements by false representations. He ever proceedeth upon fixed and immovable principles, drawn from the nature of things and reason of Causes, principles which equally serve for all Actions and Causes; and are never violated for the sake of external Circumstances. Such as are, to be Descended of this or that Family, to be Born in this or that part of the World; or to practise this or that Ceremony (I mean not as a Religious Action, but as a Custom of the Country.) All these outward Circumstances ought not to be respected by an Earthly Judge, and therefore cannot have any place with God, who hath fixed most juft and impartial Laws of Government, which universally affect all the Members of Mankind. It may not be amiss to view these principles; and from them to Form right Notions of the Divine Justice. They may be briefly comprehended in these three.  
1. God cannot create Man on purpose to make him miserable; or after a promulgation of an Eternal Covenant, deny the benefits of it to any performing the conditions of it. It may perhaps seem offensive to say, that God cannot do this: but as the Apostle saith, He cannot lie; so we may truly say, He cannot be unjust. But what greater Injustice than to necessitate a Man to be miserable? What more notorious respecting of Persons, than to confer Salvation upon one, and deny it to another, using equal diligence to attain it; nay not only to deny this to him, but to punish him everlastingly without respect to his demerits, and only in virtue of an Arbitrary Decree of Reprobation? Surely those who would persuade Men that God acteth in this manner, contribute no less effectually, although not intentionally, to the extirpation of Religion and dishonour of God, than either Atheists, or the most gross Idolaters.  
For to what purpose was Religion Instituted, Rewards and Punishments proposed, Laws prescribed, and Rules fixed; if after all Judgement is given at the last Day, not according to the observation of them, but the unaccountable Decrees of Election and Reprobation? It is vain to pretend that God may justly do all this in right of Creation: For this cannot still be denied to be respect of Persons; and no respect of Persons can be Just in God. Besides Eternal Damnation is a State, whose miseries far surmount the necessary Benefits flowing from existence; and as such, cannot be by God necessarily imposed on any; for then the existence which he gave them, would not compensate the misery, which he cast upon them; which would be a manifest defect of Justice. If any believe it a more preferable State to be infinitely miserable than not to be, I would not be so uncharitable as to wish they might be convinced by their own experience; but surely all will conclude them grossly mistaken, unless the necessary Benefit of existence be also infinite; which none will say.  
2. That which is the true and ultimate Happiness of Man, I mean Eternal Salvation, God will not, and in Justice cannot, confer upon one merely for the sake of another, nor deny to one only for default of another. None is capable either of Reward or Punishment, but for the good or bad use of his own freewill; and if after his utmost diligence used, Man could mifs his intended Happiness through default of another; or gain it without employing that careful diligence; there could be no obligation, at lest no encouragement to pursue the means, Reason directeth Men to use any means, only upon assurance or belief of their subserviency to the acquisition of the end proposed; and if there be no necessary connexion between the means and the end, it would be unreasonable for Mankind to employ the one or hope the other. Not to faith, that it would be an inexcusable partiality to bestow Happinefs upon one Man without any concurrence of his own, and deny even the possibility of obtaining it to another, although acting in the same Circumstances.  
3. Temporal Benefits and worldly ●…elicity God may bestow or deny to any one for the fake of another, without any ●…minution of his Justice and Impartiality; which requireth no more, than that ●…f ●…e punisheth Man for neglecting to o●…tain his Supreme Happiness, he should ●…ut it into his power to obtain it. This 〈◊〉 be done either with or without ●…nporal Benefits or Calamities: which ●…ly contribute nothing to that su●… end, and are purely accidental to 〈◊〉 God may dispose them in this World, either for the vindication of his Providence, the encouragement or trial of the Faithful, the punishment or correction of the Wicked. But while they impose not on any a necessity of doing Well or Ill; nor render any Man truly Happy or Miserable; they may not be always Rewards or Punishments: and so do not necessarily attend the Obedience or Disobedience of Men.  
Upon these unalterable principles, the Divine Justice doth proceed; and although we cannot deny any of these, without denying God at the same time to be Just and Impartial; yet Men have still continued to frame different Notions to themselves, and to Act upon them. It is so pleasing a delusion to fancy themselves dear to God in an extraordinary manner, and for unaccountable Reasons; that no wonder many have been always tempted to entertain such a charming Error, which flatters their Ambition, gratifies their Self-love, sets them above the ordinary Rank of Men, and even exempts them from the obligation of pursuing the Ordinary means of Salvation, Righteousness and Holiness, Purity and Obedience.  
This seduced the Jews to grow secure and confident, and to found their Title to the Favour of God, not in the diligent performance of his Commands, but in their Relation to their Father Abraham; for whose sake they imagined themselves so dear to God, that he would certainly confer Happiness upon them without any further consideration.  
This prejudice hath also corrupted great numbers of Christians, especially in this last Age of the Church; who place their hopes of Salvation, not upon the general grounds of Piety and Obedience, but upon secret Decrees of Election and Predestination; which may set them above the Rank of their Fellow-Servants, and exempt them from the Obligation, which is common to all Sober Christians, of a diligent pursuit of Salvation by its proper means, observation of the Divine Precepts, and performance of the Conditions prescribed by God. Hence also the fond pretensions of Men have proceeded so far, as to persuade themselves that all of such an Order shall be saved; or that whosoever are of this or that Confraternity or Congregation shall not be Damned; and then the natural Consequence will be, to change the ordinary Methods of Salvation, and either to reject all care of it, or place that care upon trifling and fond Observations.  
Thus Men have forsaken the Well of Life, and hewed Cisterns to themselves, Cisterns which will hold no water; not considering, that if things were so, all Religion would be vain and foolish; but above all, that God would be in a most gross manner unjust and a partial respecter of Persons, against the express Declaration of the Apostle in my Text.  
I need not now confute the Erroneous pretensions of these deluded Christians; but it may not be unseasonable to clear the Divine Impartiality in relation to the Jews. For it may be imagined, that can not consist with his Conduct to them. Could God interpose by Miracles so often in their behalf, feed them with Bread from Heaven, and destroy whole Nations to make room for them; and not be partial? Could he choose them out of all the Families of the Earth, declare himself to be in a particular manner their God, and them to be his People; who far from excelling other Men in Holiness and Obedience, continued always to be a stiffnecked and stubborn Generation, a Generation, that set not their hearts aright? Could he profess all this Favour to be showed to them, as he often doth, not for their own Righteousness, but for personal respects, for the sake of their Father Abraham, and their Descent from him? Could God perform all these apparent signs of partiality; and yet not be partial?  
Yes surely, Justice and Impartiality are eternal Attributes in God; which began not with the Revelation of the Christian Religion, but are Essential Properties in him, and inseparable from his Nature: which however St. Peter discovered not till now, as being blinded with preconceived Prejudices, taken up in his Education among the Jews; a little reflection will clearly show it unto us.  
First then, This Favour of God to the Jews for the sake of their Father Abraham, consisted not in bestowing on them Eternal Happiness, but only Temporal Blessings; which we before showed to be consistent with the strictest Rules of Justice; and even those he dispensed to them not merely for the sake of their Forefather, but in conjunction with their own Obedience; whom he required to distinguish themselves from the rest of Mankind by a careful observation of their Duty, and extraordinary Precepts, not incumbent upon other Men, nor enjoined by the Law of Nature.  
When these Conditions were neglected or violated, he inflicted punishments upon them, no less extraordinary than his Benefits; and severely revenged in them what he oversaw in others. He admitteth them indeed to the hopes of Eternal Felicity; but that was no part of their particular Covenant, nor in consequence of any private Promise. The hopes of this were common to them with all Mankind; and not to be obtained, but upon Conditions common to all. In that no respect is had to their descent from Abraham; they are therein Judged by such Universal Rules, as admit no exceptions.  
And then even those Temporal Blessings were not appropriated to them; but equally laid open to all the Members of Mankind; who if they obliged themselves to the observation of the Mosaic Law, and confirmed their engagement by the Seal of Circumcision, were no less Heirs of the Promises made unto Abraham, than were his immediate Descendants.  
Lastly, These Temporal Benefits were at first conferred as a Reward to extraordinary and wonderful Acts of Obedience and Piety in Abraham, and entailed with Conditions of the same Obedience to his Posterity; as well to encourage him to continue his Obedience by the prospect of the Happiness of his whole Posterity depending on it, as to excite them to the same practice, by the visible example of his Reward.  
Thus the Divine Justice in relation to the Jews alone, is unexceptionable; but than what shall we say, if we consider bo●…h Jews and Christians as partakers of the Promises of Eternal Salvation; and compare them with the Gentiles, who are Strangers to the Covenant of Grace, and never knew either the promises or conditions of Salvation? Is God the God of the Jews and the Christians only? Is he not God of the Gentiles also? Are not his Attributes always unalterable; and the influences of them equally derived down to all his Creatures? We believe that the Jews under the Old Law shall be saved through Faith, and the Merits of a Crucified Saviour, even as we are; but what provision shall be made for the far greatest part of Mankind, who never heard of this Mystery, nor knew any revealed Religion?  
For as for those, who have rejected the Gospel when preached, and sufficiently proposed to them; no Doubt can remain concerning them. But for the rest, who know not the Gospel, nor have heard of Christ, hath God concluded them in an Universal Sentence of Damnation? as some Men Dogmatically pronounce. This seemed so hard and unjust to the Ancient Christians; that rather than conceive such partiality to be in God, they framed to themselves divers Erroneous Systems, whereby Salvation might be rendered equally possible to all Men.  
Some fancied that Christ descended into Hell on purpose to Preach the Gospel to all departed Souls Imprisoned there; that so he might carry with him into the Regions of Bliss, all those who embraced it; and leave in deserved Torments, those who rejected it.  
Others Taught that the Souls of all Men should be so often reunited to the Body and live again, until the Gospel fhould be in order proposed and Preached to all the Sons of Adam; that so their Salvation or Damnation consequent to their belief or disbelief of it, might be an Act of their own deliberate choice.  
Some believed a particular place should be appointed to receive them after Death; where they should enjoy a State of Indolence.  
And not a few of the most Learned of them Taught, that they might be saved; for that whatsoever they did rationally, and in compliance to the Law of Nature; they did it by a Reason, Light, and Instinct derived from Christ himself, who is the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word and Wisdom of the Father.  
It becomes not us indeed to dive too curiously into the secrets of Heaven; or to pretend to discover what is hidden from us; much less to propose such unwarrantable Opinions, which have no certain foundation in the Word of God. However it will be neither unlawful nor unuseful to carry our inquiries in this matter, as far as Reason, and Scripture, and modesty will permit us: whereby we may satisfy ourselves of the impartial conduct of God, and vindicate his Honour in the World.  
Those who include all the Gentiles without distinction, in an universal Sentence of condemnation, have certainly no warrant from the Word of God; and it is at least more charitable to err on the other hand. If by Gentiles we understand all those who being unacquainted with any supernatural Revelations, acted only by direction of the Law of Nature; almost all the Patriarches before and after the Flood, till the days of Abraham, will come under that denomination; and surely none will deny the hopes of Salvation to them. But if we mean by th●… Gentiles those who lived as without God in the World, who obeyed not the Law of Nature, but delivered themselves up to Idolatry and Immoral Sins, (under which notion the Name of Gentiles is almost every where to be understood in the New Testament) we cannot doubt of the Justice of God, in giving Sentence of Condemnation on them, and the certainty of the execution of it.  
The doubt than remaineth only concerning those Gentiles, who lived since the Covenant made with Abraham; and performed the Law of Nature, as far as Human Infirmity would permit: who studiously observed the precepts of Piety, Temperance and Justice; who cultivated all the Faculties of their Soul with all Noble Perfections, and above all made a right use of their free will; who yielded not to the common corruptions of Idolatry and Immorality; but yet never received the knowledge of any divine Revelation, nor heard of the Name of Christ, at least heard it not sufficiently proposed to them. That there have been such brave Persons in the World, it cannot be denied; and that God cannot be unjust to them, we are no less assured, although we know not certainly his Decrees in relation to them. Only let us take care of affixing such Decrees to him, as cannot be accused from partiality.  
It must be confessed that all Men do in strict Justice deserve Damnation, in as much as all have sinned, and come short of their Duty. But since God hath pleased to pardon the infirmity of Men; his Holiness requireth him to grant his pardon by such general Rules, as all may, if they will, partake of it. It must also be acknowledged that all are saved by the merits of Christ, and that there is no other Name under Heaven by which any one can be saved; that we ●…all obtain salvation and remission of sins, by the application of his merits to us.  
But then, how shall those lay hold of his Merits, and apply them to their selves by Faith, who knew not of them; or must they be condemned merely for involuntary Ignorance? Surely if we consider the State of the Jews before the coming of Christ, we all believe and confess, that they shall be saved through the merits of Christ; and yet they had no distinct knowledge of him. They knew indeed and believed that a Glorious Messias should be given to them, who should redeem them and make them happy; but as for the Sacrifice of the Cross, by which the eternal Redemption of Mankind was chiefly wrought, and remission obtained for sins; they knew little of it, and even the Apostles understood it not after the performance of it; until our Lord rising from the Dead, and pouring the Holy Ghost upon them, instructed them in the mystery of it. So that a distinct knowledge of the Redemption wrought by our Saviour, seems not in all absolutely necessary to the application of his Merits.  
Besides since it is by all confessed, that the Gentiles, before the Covenant made with Abraham, were by the observation of the Law of Nature capable of Salvation; it cannot well be imagined, how a particular Covenant, and that a Covenant of Temporal Blessings only, made with Abraham, should exclude them from any further hope; especially since the observation of Moral virtues is even in all revealed Religions, that which chiefly recommends us to the Favour of God, and is the most necessary condition of Salvation. If then as St. Paul saith Rom. II. 14. The Gentiles which have not the Law (that is not any revealed Law) do by nature the things containĕd in the Law, (exercise the same Divine Virtues, which are enjoined and reinforced in revealed Religions) these having not the Law, are a Law unto themselves. And then we may charitably conclude with the Apostle also, Glory, Honour, and Peace to every Man that worketh good, to the Jew first, and also to the Gentile. For there is no respect of Persons with God. ver. 10, 11.  
After all it must be confessed, that we are wholly in the dark in this matter. And what I have said, is not so much to persuade you that the Gentiles may be saved, (for that we have no certain warrant to determine) as to show you, that no objection to the Justice and Impartiality of God, can be deduced from his conduct in relation to them. Which not only tendeth to vindicate his Honour, and to create in us a just esteem of his infinite Perfections; not only restrains us from passing uncharitable censures upon our fellow Servants, or conceiving amiss of those immutable Rules, which God hath fixed to the exercise of his Mercy and Judgement; but also teaches us that Salvation depends, not so much upon any external Relation or Denomination, as upon the eternal Obligations of Righteousness and Holiness.  
This was the Second Head proposed to be Treated of; namely, the Conditions of the Divine Favour, expressed in the latter part of the Text. But in every Nation he that feareth him and worketh Righteousness is accepted with him. The favour of God is not now, as it seemed to be under the Jewish dispensation, annexed to a Family or a Nation, to external Badges and ritual Observations; but to the more noble and universal obligations of Fear and Righteousness; offered and dispensed unto all Men upon the same Conditions; Conditions from which none can plead exemption, even although no Revelation had enforced them. They had then been Duties even without a Reward, but are now conditions of a Reward: which manifesteth the infinite Mercy and Goodness of God, which is also enhanced by the universality of it; for that in eve y Nation he that worketh Righteousness, is accepted by him.  
For after all, the Title to a Reward must be grounded upon the Divine acceptance, not on any merit of the Work.  
But the time will not permit me to Discourse farther of these things. I will only exhort you to make a just use of what you have already Learned, That God is no respecter of Persons. This cannot but be a mighty encouragement to you to use your utmost diligence to attain that Reward, which God hath rendered equally possible to you, with those who are now the greatest Saints in Heaven; that whatever your condition or circumstances may be here below, God respecteth not that in distribution of his Favour, but only what is in your own power. On the other side, if you neglect these possible, these easy conditions offearing God, and working Righteousness; flatter not yourselves with the thoughts of being exempted by any peculiar Favour from undergoing that universal Sentence of Condemnation, which is indifferently pronounced against all Sinners. Which is also the conclusion drawn by St. Peter from this very consideration, 1 Pet. I. 17. And if ye call on the Father, who without respect of Persons judgeth according to every Man's work, pass the time of your Sojourning here in fear.   

The Thirteenth SERMON PREACHED Easter-Day, 1689. At LAMBETH CHAPEL.  Coloss. III. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 
THE Resurrection of our Blessed Saviour from the Dead hath by the Church, in all Ages, been deservedly celebrated with a greater Solemnity, than any other Festival whatsoever; as being instituted in remembrance of the most signal Act of our Lord here on Earth, and the final Completion of our Redemption by it. Other Actions indeed prepared the Minds of his Followers to expect Salvation from him; but this alone gave them infallible assurance of the performance of it.  
Till than they retained Doubts and Scruples; were meanly instructed in the Nature of his Office, and Design of his Coming; were confounded at his Ignominious Crucifixion; and began to suspect that they had been mistaken in the Person of the Messias. All their glorious hopes of a temporal Kingdom to be founded by their Lord and Master, were laid aside; and in a little time they began to doubt whether it were he, that should have redeemed Israel.  
The Church then was not only dispersed but destroyed; and none left who would own their Belief in a Crucified Saviour. The Apostles were fled: The Women prepared Spices for his Body now lying in the Grave, as not expecting it should rise again; and the Jews triumphed over his afflicted Disciples, as having defeated their hopes, and overthrown their Pretences.  
At this time, in this State of things, our Lord rose from the Dead, and by his Resurrection demonstrated the Divinity of his Person, dispelled the Anxiety of his Disciples, and confounded his Enemies. By this he retrieved the lost Faith of his Followers, and put it beyond all possibility of being subject to any more Fluctuations. Hereby he not only gave the last and most infallible Confirmation to the truth of his Doctrine, by a Miracle unheard of in former Ages; but also established in Mankind, the glad assurance of a future Resurrection. He had before indeed promised it; but now gave an earnest of it in his own Person, and manifested it to be possible by the actual effecting of it.  
No wonder then, that as the Church did at first receive our Lord from the Dead with unspeakable Joy and Triumph; so it always continued to renew the remembrance of that Triumph by extraordinary Solemnities; that the Apostles urged the Miracle of his Resurrection, as the highest Argument of Conviction to Jews and Gentiles; and admonished their Disciples to comfort one another with the Remembrance of it. And not only so, but also drew continual Arguments of Instruction and Motives of Holiness from it, and made all the Mysteries and Sacraments of the Christian Religion to be in some measure subservient to it.  
An Action of so great importance was not barely to strike the Senses, and to satisfy the doubtful, or convince the incredulous; but to affect the Soul, and become a Foundation of Practice, as well as Belief to all Christians. Our Lord raised not his natural Body from the Grave, to leave us his Mystical Body grovelling on the Ground; he resumed not his bodily Life, to leave us in a spiritual Death; but taught us thereby to raise our Thoughts and Affections from the Earth; to free ourselves from the Power of Darkness, and enter into the Regions of Light. For we are risen with Christ, if we be true Christians, as the Apostle assureth us in my Text; and if so, the natural consequence will be, That we seek those things which are above, and act agreeably to the new state of Life into which we are entered. If then ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.  
The words therefore will oblige me to treatFirst of our Resurrection with Christ; and Secondly, of the Conclusion drawn from thence by the Apostle, that we ought therefore to seek those things which are above.  
That we shall hereafter rise and bewith Christ, is the most firm Belief of all Christians; but that we are already risen, may not perhaps be so easily conceived, especially by those, who experience not in themselves any Effects of this Blessed Resurrection. We are therefore said to rise with Christ even in this Life, either by similitude, or by hope; by mortifying and changing our former vicious Course of Life, into a new and Heavenly Life; or by conceiving firm hopes and assurance of the Divine Promises concerning our own Resurrection, by the Example of our Lord's Resurrection.  
The former manner indeed is purely Allegorical; but an Allegory as well most natural in its self, as most familiar to the Apostle; who treats of it often and largely, and inculcates it in almost all his Epistles. As in the Chapter preceding my Text, he tells the Colossians, Col. II. 12, 20. Ye are buried with him in Baptism, wherein also ye are risen with him; and ye are dead with Christ from the Rudiments of the world, Galat. II. 20. I am Crucified with Christ. Philip. III. 10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings; being made conformable unto his Death, 2 Cor. IV. 10. Alway●…, bearing about in the body the dying of the Lord Jesus; that the life also of Jesus might be made manifest in our body. But more especially in the III. and IVth. Chapters of 1 Pet. and Rom. VI this Conformity between our Lord and us in dying and rising again is at large explained. We were baptised into his death; therefore we are buried with him by Baptism into death; that like as Christ was raised up from the dead by the Glory of the Father; even so we also should walk in newness of life, etc.  
These Allegorical Conclusions were not the mere products of Fancy, but the designs of the Divine Wisdom; which so admirably contrived the Christian Religion, that all the Actions of our Saviour's Life tend no less to our Instruction than his Precepts; and could not but have exceeding influence upon the Minds of Christians, whose thoughts were then, and aught now to be, chiefly employed about our Saviour's Resurrection. They were excellently fitted to the Genius of the World at that time, when both Heathen Philosophers, and Jewish Doctors employed themselves almost wholly in Allegorical Explications of Natural or Divine Truths; and were more particularly adapted to the Religion of the Jews, and the Writings of the Old Testament concerning the Messias, consisting in Types, shadows and symbolical Representations of things to come. And lastly, lest we should conceive any unreasonable prejudice against these Allegorical inferences; besides that they are recommended by the Authority of the Divine Penman, the present Allegory drawn from our Saviour's Resurrection, doth most excellently describe to us the Nature and Duties of our spiritual Regeneration; as it will appear, if we consider it more fully.  
The design of the Christian Religion was to recover Mankind from his lost Condition, free him from the Subjection of the Devil, reform his Life, and fit him for the Reception of those infinite Benefits, which God had designed for him in another Life. To this end a total Desertion of that corrupted state of Life, wherein he was before engaged, was absolutely necessary: As well in the Nature of the thing; it being wholly impossible that a vicious Soul should receive that Reward; as by the Appointment of God, who had determined not to grant the Reward on any other Condition. And therefore our Saviour had assured his Followers, That unless a man be born again, he cannot enter into the Kingdom of Heaven.  
It was required, that every one should relinquish all those temporal Enjoyments and Satisfactions, which were contrary either to right Reason, or the express Command of God; and because the greatest part of Mankind placed the whole Satisfaction of their Life in these unlawful Enjoyments; whoever renounced the use of them, might well be said to die unto the world.  
And this was it, which all Christians were obliged to Promise at their Baptism, solemnly to renounce the World, the Flesh, and the Devil, and give themselves wholly to a new Life instituted by God; which was excellently represented in the ancient Form of Baptism, to which the Apostle in all the places before mentioned refers; wherein the Person baptised, was wholly immerged in the water; so that the Immersion represented his Resolution of dying to the World, and imitation of our Lord, who was by Death taken from the World; and then his Emersion presently following, signified his entrance into a new state of Life, and the Resurrection of our Saviour reviving and appearing after Death.  
It is not sufficient therefore to mortify one single Lust, or to give up this or that sinful Affection in exchange for eternal Rewards, and retain the rest. This is not to die in imitation of our Saviour; whose Soul was fully separated from his Body, and continued in a separate state till the Resurrection. He satisfied not himself to have endured Scourge, Reproaches, and Buffet; he descended not from the Cross, after he had endured most bitter Torments, till he had completed his Sufferings by Death, and laid down his Life as a Sacrifice to God; which it could not be, till it were destroyed: It being the necessary Condition of all Sacrifices to be annihilated. If then we be really baptised into his Death; if we resolve to offer up ourselves a Sacrifice to God; we must yield up all our Pretences to the Pleasures of this World, and enjoy no more of them than God permitteth to us; we must absolutely free ourselves from the Slavery of Sin and Satan, and devote ourselves entirely to the Divine Pleasure.  
To die unto the World supposeth a full Conviction, that the true Interest of a Christian is not placed on Earth, and that his great Concern here is only to improve his short term of Life to the Acquisition of a more excellent and more durable Happiness hereafter. From this persuasion it will easily follow, that different Interests from this are not to be pursued in this Life, which ought to be no other than a Preparation for a better. And herein a Christian truly imitates the Death of his Lord and Saviour, who best of all manifested that his Kingdom was not of this world by laying down his Life willingly; that his Designs were far from founding an Empire, and procuring to himself worldly Advantages, when he submitted to undergo the Pains of Death. Thereby teaching us, that we are not truly Crucified with him, until we as absolutely forsake all Desires and Inclinaons' to our former sinful Life, as if we were deprived of Life itself; that we retain not the least Claim or Title to our former vicious Satisfactions, but by a total relinquishing of them, even put it out of our Power to recall and re-establish them.  
In the next place, if we view the dreadful Horror and Anxiety under which our Saviour laboured, while he bore the Sins of Mankind upon the Cross; if we reflect on the Melancholy state of the Church, his ignominious Condition, and the Triumphs of the infernal Powers, while he was detained in the Grave; we may perceive the desperate and deplorable State of Man, while yet detained in Sin, labouring under the just Displeasure of an angry God, and not broke loose from the Chains and Dominion of the Devil. The state of our Lord and his Church were indeed at that time in the highest confusion: without any Consolation, or apparent possibility of Recovery. Yet much greater is the Misery of an unrepentant Sinner, who suffers all this through his own Fault, and until he be regenerate seeth no approaching Delivery.  
From all these Calamities our Saviour and his Church were rescued by his glorious Resurrection. And from all these Miseries is unhappy Man delivered by his Regeneration. Our Lord by his Resurrection vindicated his Honour from the Blasphemies of Jews and Gentiles, who had argued against his Divinity from the seeming Imperfections of his Sufferings; overthrew the design of wicked Spirits, endeavouring to defeat the Success of his Mission by the Ignominy of the Cross; and delivered his Church from that Disgrace and Despair, which it had by his Death incurred. Such were the Benefits and Glories of this days Resurrection; and no less are the Advantages of rising with Christ from Sin unto a new Life, which removeth that Stain and Imperfection introduced into our Nature by Sin; restores it to that primitive Glory which it obtained in the State of Innocence; rescueth us from the Slavery of the Devil; repairs the Honour and Integrity of our Souls; and renders us infinitely Happy, by making us Partakers of the Divine Favour.  
For this was none of the least Arguments, which enhanced the Glory os Christ's Resurrection; that God by interposing in so extraordinary a manner in his behalf, evidently manifested how dear he was unto him, whom he would not leave in Hell, in a state of Disgrace, nor suffer to see corruption. This raised him beyond the Degree of all mortal and corruptible Men, and placed him in such an height of Glory, as cannot be resembled by any thing but the Regeneration of a Christian; wherein God interposeth by his Power, not so visibly indeed, but no less miraculously, converting, assisting and confirming him by his Grace; without which this admirable Change cannot be effected. A Change which, however in an inferior Degree, declares the Power and the Love of God, who produceth Habits of the most exalted Virtue in a Soul before overwhelmed with Sin and Wickedness.  
For Resurrection denotes not only a Deliverance from the Calamities of Death and Corruption, but also an enabling any one to renew an active Course of Life. Our Lord was not barely content to rescue his Body from the Grave, and the insults of his Enemies; but he carried it with him triumphantly into Heaven, and there sitting at the right hand of God, employeth it in Conjunction with his Divine Nature to mediate continually the Redemption of Man. If then we be risen with Christ, we must manifest the truth of our Resurrection, by vital Actions proper to a new and spiritual Life; which are the Exercise of all spiritual Virtues, and a strict Conformity to the Laws of that new Society with Heaven, wherein we are engaged.  
Farther, a bare recovery of Life deserveth not the Title of a Resurrection, for then the intermediate Death would have been of no advantage; at least it reacheth not the illustrious Example of our Lord's Resurrection; who after that was endued, with a far more glorious State than before his Death. Before his Crucifixion he was subject to all the Infirmities of humane Nature, Sin only excepted; after his Resurrection exempted from them all-Before his Passion subject to change and decay, after his Resurrection instated in an eternal and immutable Possession of Glory. For as St. Paul amplifies this very matter, Rom. VI 9 Christ being raised from the dead, dieth no more; Death hath no more Dominion over him.  
His Life preceding and following his Resurrection were infinitely different; that contemptible and mean, this glorious and terrible; that common with the rest of Mankind, this exalted above all the Infirmities of humane Nature. And this is the Reason, why our Saviour conversed not openly among the Jews after his Resurrection, as he had done before; from that time a new and different State of Life was to commence, never any more to be altered or relinquished. Whence we are taught, that to come up to the Resurrection of our Lord and Master, and express it nearly in our Lives, we ought to exceed what is required of us in a Natural State, and improve our Obedience farther than was exacted of us in a State, wherein no more than temporary Rewards were promised; at least that after our Entrance into a new Life, after our Profession of Christianity, we walk invariably whereunto we have attained; that we suffer not ourselves to relapse into our former State, which we relinquished bydying with Christ; and deprive ourselves of the Benefit of partaking in his Resurrection, by a similitude in this Life, which might otherwise secure to us a nearer imitation of him by a glorious Resurrection in the next.  
Of this the Resurrection of our Lord giveth us the greatest assurance. Without that signal Confirmation of the truth of the Divine Promises Men would have been prone to disbelieve them. It seemed a matter incredible both to Jews and Gentiles, that God should after many Ages recollect the scattered parts of a dead Body, and reuniting them into their former Frame, once more animate them with a living Soul. This to some seemed impossible, to others improbable. But both were refuted by the Example of our Lord's Resurrection; which was to that purpose always urged by the Apostles in their Preaching, and is employed by St. Paul as the chief Argument against the incredulity of the Corinthians, in the 1 Epist. XV. Chapter. God had promised as well to raise up Mankind at the last day, as to raise up his Son on the Third day; and the certain Completion of this latter Promise secured the Belief of the former; there being no more effectual Argument to persuade Men to rely upon the Promise of future Benefits, than to demonstrate to them, how all preceding Promises were infallibly performed. And thus in some sense all Mankind may be said to rise with Christ, inasmuch as Christ being risen from the dead, is become the first fruits of them that slept, 1 Cor. XV. 20.  
That as the whole Mass is sanctified by the Dedication of the first Fruits; so all Mankind received an earnest of the Divine Promises concerning their Resurrection, in the Person of Christ.  
But then in a more particular and proper manner, all faithful Christians may be said to rise with Christ. There is a Resurrection to Death as well as Life; a terrible as well as a desirable Resurrection. To rise therefore with Christ, is the happy Resurrection, and That, as St. Peter tells us, 1 Epist. I. 4. is to rise to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for us. That this will be the Reward of all good and pious Christians, the Resurrection of their Lord and Master is sufficient assurance to them. To such Christ is a Head; and what more natural than for the Members to follow their Head? He is the Captain of their Salvation; and what more consistent than for Soldiers to follow their Captain? He is their forerunner; and what more usual than for Travellers to follow their Leader, a Forerunner who is for us entered, Hebr. VI 20. that is, to take Possession in our Names, and for our behalf; agreeably to what himself had promised to his faithful Disciples, that he departed from them into Heaven, only to prepare Mansions for them; and that where he was, there they should be also.  
How blessed and desirable then shall the state of the Faithful be after the Resurrection, when they shall be made Companions with the Son of God, and even share with him in his present Happiness? A Happiness, which, however inconceivable in this Life, is excellently described by the Apostle in the latter words of my Text, where Christ sitteth at the right hand of God. He sitteth, to denote the Permanence and Eternity of his Happiness; and at the right hand of God, to show the Power, Majesty, and Glory, wherewith he is invested.  
Such were the glorious consequences of our Saviour's Resurrection; and such will be the blessed Effects of ours also, if we diligently observe the Apostle's Precept, which he infers from our rising with Christ, That we seek those things which are above. If ye then be risen with Ch●…ist, seek those things which are above, where Christ sitteth at the right hand of God. Our Lord after his Resurrection settled not his abode upon Earth, he stayed no longer than to instruct his Disciples in the necessary Duties of their Mission, and convince them that he was really risen. Even while he remained upon Earth, he was far more reserved than before his Resurrection; abstained from a public and ordinary Conversation, and resumed not the common Offices of mortal Life, such as eating and drinking, but only to convince his Followers of the reality of his Resurrection. Not but that he might, if he had pleased, continued all these Actions until his Ascension, with the same Innocency and Freedom from sin, which was inseparable from his whole Life; but he chose rather to teach us thereby, that after our new Birth and spiritual Resurrection, we are not to employ our Care and Affections in the things of this World; but living here as if we lived not, carry our thoughts much higher, even whither he is gone before us, and fix them upon the Interests of Eternity. Not but that we may, and even ought to take a prudent Care for the Concerns of this world, while we are engaged in it; but that we ought not to rest here, or make this our ultimate end; but make it the great business of our Lives to secure those more noble Ends, which are proposed to us, the Fruition of God, and Society of Christ in Heaven. This all will acknowledge to be our far greatest Concern; and then surely our utmost Care ought to be employed in the Acquisition of it. What we earnestly Love, we cannot but diligently seek; it being most true, That where our treasure is, there will our hearts be also.  
Desire is the Spring of all Actions in us; and whatsoever we perform, even the most trifling Action, ariseth from the desire of some end to be obtained by it; so that we cannot be said so much as to desire the Joys of Heaven, if we diligently seek not to obtain them, by all those means which are possible to us and proposed by God. If we retain an unlawful Love of the Pleasures of this Life, it is manifest we prefer the Satisfaction proceeding from them, before the Concerns of the next; and however we be said abstractedly to desire these, yet certainly in that Case we desire them not in Comparison of the other; nay, we even quit our desire of them, which we may truly be said to reject, when we espouse an Interest, which we know to be utterly inconsistent with it. But far be this from any Christian, to admire and celebrate the Glories of his Lord's Resurrection, and yet refuse the offers of sharing with him in it. We have all already, by our Baptism, and by assuming the Name of Christians, professed to die with Christ, and to rise with him; and if we falsify not these Resolutions, we cannot but set ourselves wholly to seek those things which are above.  
To die is to suspend, or to cease the ordinary Actions of Life; and if yet the Lusts of the world and the Flesh be retained; if the same Care be employed on the Concerns of it, which were before any hopes of a future & better Life were given; if the same Love, the same desire of earthly Satisfactions continue, such a Person can no more be said to have died to the World, than a Body to be naturally dead, which yet continueth to eat, and drink, and walk, and perform all the ordinary Actions of Life. After those things do the Gentiles seek, who are without God in the world, who have hope only in this Life; who expect no Satisfaction, but what they reap here below. From these a Christian separates himself by his Baptism; professeth himself a Member of a different Society, which proceeds upon contrary Principles, and foundeth his Interests in another Life. He abandons his Pretensions to the unlimited Pleasures of this Life, Crucifies his Affections, and dieth to the world, that he may rise with Christ; rise with him here to a new Life, that he may rise with him to Glory hereafter.  
In Confirmation of this blessed Hope, he often considers of his Lord's Resurrection; he celebrates the Mercy and Faithfulness of God in comforting his afflicted Church as upon this day, by restoring to her the Presence of her Beloved Saviour: He thence conceiveth assured Hopes that himself shall in like manner be raised up at the last day. And now that the bodily Presence of his Lord is after his Ascension taken from him, he strengthens his Faith, and confirms his Hope by the frequent Participation of the Holy Eucharist, instituted in remembrance of him: He esteemeth these sacred Symbols received and eaten by him as an infallible Pledge of his own Resurrection; agreeably to the Belief of the ancient Christians, who accounted the Body and Blood of Christ delivered to the Faithful, to be a most certain earnest of their future Resurrection; as being persuaded, that as God permitted not the natural Body of Christ to see Corruption; so neither will he suffer his Symbolical Body to be imprisoned in the Grave for ever. By the Reception of these sacred Elements we are incorporated with Christ, and become Members of his Mystical Body, and thereby obtain the highest assurance that we can desire, that as he raised up his own Body on the Third day, so he will raise up us, who are thereby Members of his Body, in his due time. Only let us by dying to the World and living to him, by renouncing the inordinate Affections of the Flesh, seeking those things which are above, so fit ourselves for the Reception of his Representative Body in the Holy Sacrament, that we be not unworthy after Death to be received unto the Society of his Natural, and now glorious Body in Heaven, Where he sitteth on the right hand of God. To him with the Father, and the Holy Spirit, be ascribed all Honour, Power, and Glory, henceforth and for evermore.   

The Fourteenth SERMON PREACHED May 4th. 1689. At LAMBETH CHAPEL.  Joh. XIV. 1. Let not your heart be troubled: ye believe in God, believe also in me. 
OUR Lord and Saviour, being now ready to leave the World and return to his Father, endeavoured by many Preparatory Discourses to confirm the Minds, and dispel the Anxiety of his Disciples, who began to despond at the News of his approaching Departure. This to them, not yet fully understanding the design of Christ's Coming, seemed a total Dereliction of them, and abandoning them to the World. They had forsaken all the present Conveniences of Life, when they entered into the number of his Disciples; and had all along shared in the Miseries and Hardships, that their Master was content to endure on Earth, in hopes of partaking at last in the Glories of that temporal Kingdom, which they fond imagined he would found on Earth.  
With these Hopes they supported themselves under all their Calamities; and busied themselves in proposing imaginary Methods of enjoying what they so long and so earnestly expected. We find them disputing who should be the greatest Officer, or the principal Favourite in this Kingdom; who should sit on his right hand and on his left. And now that after their Lord had entered into Jerusalem in a triumphal manner, their Hopes were enhanced, and Expectations grew higher, as believing the Completion of them to be at hand, and that this glorious Kingdom of the Messias would immediately commence: When on a sudden all their Hopes were dashed, and their imaginary Happiness overthrown, by a free and open Declaration of their Lord concerning his Sufferings and ignominous Death, which now drew near, and were immediately to be accomplished. In what Confusion and Anxiety must we then conceive them to have been, when not only their Hopes, and therein, in their own Opinion, the Fruits and Reward of so many Labours, so much Hardship undertaken and endured in prospect of their Preferment in a temporal Kingdom to be founded by their Master, were in an instant overthrown and canceled: When not only themselves were to be dispersed, as sheep having no Shepherd, exposed to the Derision, Insults and Persecution of the Jews, who, as our Lord foretold, should even force them to deny their Master, and thereby renounce all Title to any share in the Glories of his Kingdom: When they were to be left alone without any Head to direct, comfort, and protect them: When not only all these Calamities were to come upon themselves; but also their dearest Lord and Master was to be delivered up to the Rage of wicked Men, to be treated with the utmost Indignities, and at last Crucified as a Malefactor? What Distraction must they then have suffered, when so many contrary Passions, Love of their Master, and fear of their own Misery, Deprivation of past hopes, and Despair of future Happiness wrought together in their Minds? They retained still indeed some faint Hopes of the Resurrection of their Lord, after three days Imprisonment in the Grave, who should then enter upon his Kingdom and satisfy all their Expectations; but alas even these remaining Hopes are dissipated by our Saviour's acquainting them in this Chapter, that immediately after his Resurrection he was to leave the World, and go unto the Father.  
In this disconsolate Condition of the Church, our Lord seeks to cheer up the Spirits and remove the Despair of his Followers; by representing to them the necessity of his Suffering, That thus it was written, and that thus it behoved Christ to suffer; by giving them the Promise of the Holy Ghost, who should both Comfort, Instruct and Guide them; by assuring them this Comforter could not be sent, until himself first returned to the Father, and by his Intercession should obtain the Mission of him; that although his Bodily Presence should be taken from them, yet that it was for their good; and that he would ever continue to be present with them, by the influences of his Government and Blessed Spirit, by interceding for them continually with the Father, by promoting their Requests in the Court of Heaven, by pouring down his Gifts and Graces on them, and watching over them with a constant Eye of Providence; but above all, in preparing Mansions for them in Heaven, to receive them after Death, and the Final Completion of their Labours upon Earth.  
Upon all these Accounts he bids them not be troubled in their Hearts for his Departure, and the temporal Calamities which they fancied would ensue upon it; and for an Argument of Consolation, says to them, Ye believe in God, believe also in me. As if he should say; You canno●… deny that it is both your Duty, and Safety also to trust in God, considered only as the Creator and Governor of the World; to resign up your Wills to his difposal, and upon firm assurance, that he both knoweth and willeth what is best for you, rest contented in all the various Conditions of Life. If you consider him as the Author of your Religion, in which ye have been brought up, ye have yet much greater reason to rely upon his Care and Providence in all doubtful Cases and Distresses; as having often experienced his peculiar Kindness to your Church and Nation, in many and wonderful Instances, which were therefore at first recorded, that ye might from thence conceive assured hope of the Divine Goodness and Providence, interposing in your behalf in all Calamities; as it is in the LXXVIII Psalm. He gave Israel a law, which he commanded our forefathers to teach their children: To the intent, that when they came up, they might show their children the same. That they might put their trust in God, and not to forget the works of God. If for these Reasons you are content to trust in God, and depend on him for relief in your Afflictions; for much greater Reasons ye ought to confide and rely upon my Promises of Assistance to you, and constant Care of you, even after I shall be removed from you; inasmuch as ye have received from me more manifest Assurances of the peculiar Favour of God to you, than ever were indulged to any part of Mankind, to the Patriarches or the Jews.  
My Ability to do all this you cannot doubt; As knowing who I am, and what place I bear in Heaven; or if ye should not believe this merely for the Consideration of the Divinity of my Person, yet believe me for the very works sake, Ver. 11. being convinced by so many Miracles, as I have wrought for your Satisfaction; that I am able to perform whatsoever I Promise to you. And then for my willingness to do it, you have all along experienced my Affection to you; and if you do still doubt, I do now give you fresh Assurances. For if it were not so, I would have told you, Verse 2. And if ye shall ask any thing in my n●…e, I will do it, Verse 14. Even my Crucifixion is for your sake, for to purchase Redemption for you; and after that, my return into Heaven is for your sake also, to secure your Reward, and prepare you Mansions there. For in my Father's house are many Mansions: As it followeth in the second Verse. I go not to take possession of the Joys of Heaven for myself alone, but in your Name also, and in your behalf. Let not your hearts therefore be troubled, neither he distracted with the Afflictions that may fall upon you. For whatsoever Shocks you may meet with in this World; although you be persecuted, injured, and oppressed; let not this afflict you, or cause you to despair; this is not your abiding place, your Mansion is in Heaven: let this be your Consolation.  
This was abundantly sufficient to dispel the Anxiety, and raise the drooping Spirits of the Apostles; and not only so, but also in some manner to support all faithful Christians in difficult Emergencies to all Ages. This was spoken indeed to the Apostles, but written for our Instruction, whom it doth no less concern. For the Church succeeding the Apostles, was not by any peculiar Privilege exempted from Difficulties and Disasters. The Promises made unto her were not to take place in this Life; and therefore if she were assaulted with Tempests, and oppressed by the Malice of Men or Devils, she suffers no more, than her Lord and Master did before her; than her Founders, and his beloved Disciples also did. A greater Calamity cannot befall the Church, than what befell the Apostles at this time: Nay, all that ever the Church suffered, all that it can suffer, come far beneath it: and yet our Saviour thought this Consideration a sufficient Remedy to their Affliction. Much more therefore will it suffice to remove our lesser Troubles, and continue a constant quiet and tranquillity in our Minds, who are Followers of the same Faith, and Heirs of the same Hopes. And that it may do so, I will take occasion from the Text to Discourse of these two Heads.  
I. What reason and ground Natural Religion, or the Mosaic Dispensation giveth us to trust in God, and receive Comfort from thence in all Difficulties and the apprehension of Calamities; insinuated in those words, Ye believe in God.  
II. What force the Christian Religion hath superadded to these Reasons of Trust and Consolation, Believe also in me.  
First then, What Reason, etc. I join Natural Religion, and that of the Jews herein together, because no certain hopes or promise of Happiness in another Life were given to either; and upon that account the Reasons of depending upon God in this Life were common to both. The Jews indeed had stronger reason to rely upon the Divine Providence, as having had more frequent and apparent Experience of it; but it was a Reason of the same kind with that common to Natural Religion; which proceedeth no farther with any certainty, than the consideration of the Divine Government of the world in this present Life.  
Let us then enter into the same Consideration; where the first thought, which presents itself, will be, that since God created Man by his own good Pleasure, and continueth to govern him and all other parts of the Creation, according to his own Primary Decrees, it is but reasonable that Man should acquiesce in the Laws of his Government. For if God bestowed on him the benefit of Existence, and continueth it by a constant Preservation, he may justly expect that Man should thankfully receive that Benefit, without repining that it was no greater. All other parts of the Creation perform their Duties without variance in their several Stations and Capacities; and if Man alone desires, that his Station may be changed, his Post removed, he shows himself unworthy even of the first Benefit, I mean that of Existence; much more of any extraordinary Acts of Favour to be wrought by God in his behalf. The meanest and most miserable Member of Mankind, excluding his Sins, which are the product of his own Choice, is far more Happy, than any other part of the visible World; as enjoying a noble and capacious Soul; which is capable of receiving true Happiness, if directed aright, or at least pleasing itself with a mistaken Happiness; a Privilege which is denied to the irrational part of the Creation; which however many of them have more exquisite and accurate Organs of sense than Men, yet thence receive neither real nor imaginary Happiness, because not reflecting on any Perceptions of sense.  
After all, let the Afflictions of any private Man be never so heavy; yet it cannot be denied, that the more noble part of him, the Soul, is still at Liberty to improve its more real Happiness, and not subject to any of those Calamities any farther, than it shall immerge, or interest itself in the Concerns of the Body. And even this is no small Consolation, that in all the misfortunes of this Life, we perform the Will of God, in executing that Station, which his Providence hath appointed us in the World. And that this Station is fittest for us, we must believe, if we reflect on the perfection of the Divine Wisdom; if not fittest for us simply, and in its own Nature, yet in Conjunction with all other Circumstances; it being not reasonable that we should at all times expect the interruption of the public Government of the World for our private Concerns.  
Indeed it must be acknowledged, that as God is the absolute Governor of the world, so he is also infinitely Just and Holy; which may encourage Men, who have no knowledge of Rewards or Punishments in another Life, to expect, that he should, in an extraordinary manner in this Life, interpose in behalf of good Men, and against bad Men. So that however the former Consideration may remove the Anxiety of Men; yet nothing less than an assured Belief of this latter will ever persuade them to trust in God, which supposeth the hopes of some extraordinary Assistance or proceeding in the World. And therefore such extraordinary influences were actually conferred upon the Jews, whose Obedience, or Disobedience was commonly attended with temporal Rewards or Punishments. But this was in Virtue of a particular Covenant; which, admitting no better hopes, confined it felt to the Concerns of this Life; and after all, received frequent Exceptions and Variations; many wicked Men among them living in Plenty, and dying in Peace; and oth●…rs of eminent Sanctity persecuted, oppressed, and at last unjustly Slain.  
So that only probable Motives of trust in God remained in that Dispensation under the Law; as, because Peace or Misery did for the most part accompany Virtue or Vice: and this even those, who followed the Dictates only of natural Religion, in some measure had; who have often taken notice of singular instances of Providence in reward of the good, and Punishment of the bad: And related not only particular Examples of this kind, but also from the frequency of them form and delivered general Rules, that Wickedness never escapeth unpunished, or Innocence unrewarded.  
In short, it is the indispensable Duty of Man to Act cheerfully and submissively in that Station, on in those Circumstances wherein the supreme Author of Life hath placed him.; to receive not only without murmuring, but also with Reverence, all Dispensations proceeding from him. He hath just ground to believe that God will not forsake him, if sincerely putting his Trust in him, nor suffer his Innocence to pass unregarded; which is a sufficient Motive of relying on his Providence, and a necessary one of submitting to it. But the certain and infallible assurance of these Hopes, the exact knowledge of the methods of Providence in this matter, and the unerring experience of the Divine Justice and Goodness herein, is to be found only in the Christian Religion: And that it is abundantly found there, I come next to show, by considering in the second place  
II. What force and weight the Christian Religion hath superadded to the natural or precedent Reasons and ' grounds of Trust and reliance in God, and therein of Consolation in Dangers and Afflictions. In the Natural, or under the Mosaic Law, the apparent hopes of Mankind were terminated in this Life; and although the common. Notions of the perfection of the Divine Justice, and the visible experience of the great Disproportion in the distribution of Rewards and Punishments in this Life, induced many to believe, that a more equal and impartial Survey of the Actions of Men would be taken after Death; and the Soul of Man, which is not capable of Dissolution, receive then the merits or demerits of its Actions; as considering. Men could not but esteem this as most rational in itself, so not unlikely; yet the persuasions of it were in the Gentiles little more than some faint Hopes and Wishes, and in the Jews wrapped up in obscure Prophecies, or uncertain Interpretations. But in the Christian Religion, these Conjectures being advanced into certainty, these Hopes into assurance; the reliance and trust in God consequent to them, which in the former could not but be faint and weak, became now lively and vigorous.  
To a Christian, who professeth himself a stranger and Pilgrim in the earth, who disowns the placing of his hopes on this side Heaven, it seems not strange, that God should suffer him to labour under Difficulties and Calamities; since these affect not his grand Concern, hinder not his real Happiness, and many times tend highly to promote it. In taking that Profession on him, he renounced the immoderate Love of the World, the gratifying his Lusts, and the ease of his Body; professed himself a Citizen of another Country, and listed himself under the Banner of a Crucified Saviour; and in Virtue of these Resolutions proceeds in a steady course of Virtue and Holiness to attain his end; is not amazed at any Terrors or Disasters, which may meet him in the way; declines them indeed as far as Prudence will permit, but will not forsake the right way to avoid them. A natural consequence to a firm Belief in God and Christ, and that Opinion which is rooted in all true Christians, that the real Happiness and perfection of Man is to be expected in another Life; that Crosses and Afflictions in this world hinder not the Acquifition of this supreme Good, and ofttimes promote it.  
If public Calamities invade the Church, if private Miseries affect himself, a sincere Christian is neither scandalised at the one, nor Despairs through the other. He considers, that if he suffers for the name of Christ he is happy; if upon any other account, without his own fault, his Affliction may be of use to him, may correct his wand'ring thoughts, and fix his hope upon God alone; but that in no Case it tends to deprive him of his chief and ultimate End, the Fruition of God in another Life. The exceeding Happiness of that Fruition so infinitely surpasseth all the Petty satisfactions of this World, and the Duration of it the continuance of this Life; that no Affliction, no Calamity so grievous, can happen to any one, which will not seem light under the apprehension of those Blessed Hopes. Men may lessen our Enjoyments here below; but yet notwithstanding the Rage or Envy of Men, it is in our Power to augment and improve them above. For so the Fathers do generally expound the Promise of our Saviour following the Text: In my Father's house are many Mansions; that is, in Heaven are many and different Degrees of Glory prepared for you, to be distributed according to your greater or less perfection in Holiness. This is the only Ambition worthy of a Christian, to aim at an eminent Station in that Blessed place, where Preference will be no Injury to another, nor diminish another's Happiness; contrary to the proceedings of this World, where the greatness or estate of one Man can be raised no otherwise than upon the Ruins or Decay of another.  
It can scarce be hoped indeed, nor is it expected by God, that Man should free himself absolutely from all concern for things here below. Such impassibility will be one of our chief Perfections, when our Nature shall be raised above this corruptible Condition, and become spiritualised; but to aim at it in this Life may perhaps be an impossible Design, but certainly not our Duty. We are here Citizens of the whole World, and as such, bound to seek the good of Mankind in general; Members of a Civil Society, and as such, obliged to promote the Peace and Welfare of our Country; Members of a Christian Church, and as such, commanded to Labour for the external Peace and Prosperity of Jerusalem; Lastly, in our own private Capacities. God designed at least some sort of Happiness even in this Life for Man, when he placed him in the World; and this we may lawfully pursue and improve, as far as the Rules of Justice, Sobriety, and Religion will permit. To be unconcerned in all these is so far from being a Duty, or required by God, that in most Cases it may become a Crime.  
But the Exhortation of our Saviour in this place, and the Precepts of the Christian Religion in general, require us not to be anxious and solicitous about any Contingencies on this side Heaven: Not to suffer ourselves to be so transported with Passions, arising from either the Sense or the prospect of unhappy Accidents in this World, as may embroil our minds, disturb our thoughts, and hinder the performance of more noble and Divine Duties: much less to conclude ourselves unhappy, to despond and murmur, to repine at the public Government of the World, and distract the Soul with Melancholy thoughts of private misfortunes. Such a Perturbation of mind would be most unworthy a rational Man; much mo●…e a knowing Christian, who cannot but be convinced, that it is in his own Power to render himself truly happy notwithstanding all the opposition of Men or Devils; and amidst all the Disasters of Fortune, the Injuries of Men, and Calamities of this Life, to press forward toward the Mark of his high calling, and attain the Reward of his Labours.  
But the chief design of our Lord in these words, was to warn his Disciples to avoid that common Error, to which Mankind is so prone, of concluding from private Misfortunes or public ●…alamities, that God hath forsaken them, and withdrawn his Protection and delivered them up to the Will of their Enemies, to Despair and Misery. Men are so much enured to pass Judgements from the report of their Senses, that they are apt falsely to persuade themselves that God hath disowned them, and withdrawn the influences of his Favour, as often as he interposeth not his Power in a visible manner to rescue them from Injuries and Oppressions, from Miseries and Misfortunes. Thus the Apostles receiving the News of their Lord's intentions to leave the Earth, and return to Heaven, could hardly be induced to believe, that when he had removed his Bodily Pre●…ence from them, he would continu●… his Care of them, or Favour to them. They abandoned themselves to Grief and Despair, gave up themselves for lost, and began to question the sincerity of his Love and reality of his Promises. It was indeed so great an Affliction to the Apostles to be deprived of the Blessed Presence of their beloved Master, that no Christian since those days, can pretend to have endured such a Loss; but in a Christian, assured of the Promises of another Life, knowing the Nature of true Happiness, and the method directed by Christ to attain it, it is inexcusable to form an Opinion of the disfavour of God from temporal Afflictions.  
According to the ordinary Course of the World, it cannot but happen that Misfortunes will attend the best of Men, and whole Societies be involved in general Calamities. But then none will presume to say, that it is convenient that the fixed and constant Course of the World should be violated to satisfy these particular Cases.  
The Preservation of the public Order of the World, and general Laws of Providence, is a matter of greater Concern than the relief of particular Irregularities. It is sufficient to manifest both the Justice and the Wisdom of God, that he hath settled such Laws of Government in the World, that all Men may, if they please, make themselves truly Happy; none become truly miserable, but through their own default. We believe indeed that God doth often, even in this World, interpose in an extraordinary manner in behalf of his Church, or faithful Servants; but the Motives and Causes of the Divine Conduct herein, may be so various and different, that no certain Argument of favour or disfavour can be drawn from them. He may bring Misfortunes upon pious Men to Correct them, to restrain their Passions, or afford them opportunity of improving particular Virtues and Duties. He may confer temporal Felilicity on wicked Men, to oblige them by Benefits to Repentance, or to serve and promote some wonderful Ends in the Government of the World or the Church, which they little think of, and contribute to it without their knowledge. He may punish the good in this Life, for their sins of Omission, Passion, or Inadvertency, that so he may Reward them in the next, for their more constant and regular Course of Piety. He may reward bad Men in this Life, for those few good Actions which they do; that so he may leave them without excuse, when he shall punish them in another World for their habitual Wickedness and, Disobedience. He may continue their present Condition, whether of Riches or Poverty to either; because he, who knoweth the Constitutions and Hearts of all Men, foresees that the one would not be able to continue his Innocen●…e, and the other grow much worse, in a different state of Life. He may punish with general Calamities, the Sins and Corruptions of public Societies, which cannot be punished as such in another Life; and than it is not reasonable, that any good Men, who share in the Society, should require to be exempted by so many private Miracles from the universal Calamity.  
The Church of Christ hath received indeed many and greatPromises of particular Favour and Assistance. But than it is not necessary that this Divine Favour should exert itself in bestowing of temporal Prosperity. Affliction and Persecution may be sometimes far more convenient to the Church, to restore her decayed Di●…cipline, to revive her languishing Zeal, to awaken the negligent, to separate the false, to reform all the Members of it. The Church hath indeed experienced in all Ages manifest interpositions of Divine Providence in favour of her: She hath been often freed in an extraordinary manner from the Rage of her Persecutors, the designs of Apostates, and infection of Heretics. King's have been her nursing Fathers, and Queens her nursing Mothers; She hath surmounted the opposition of all her Enemies, and through an uninterrupted Course of many Ages, enjoyed both the Blessings of the Earth, and the Hopes of Heaven.  
The Apostles, reduced at the Crucifixion and Departure of our Lord to that miserable Condition, which we before represented, were comforted, and reanimated by the Mission of the Holy Ghost, at the approaching Feast of Pentecost. Heaven then declared for them, by conferring extraordinary Gifts of knowledge on them, and afterward by confirming their Preaching, with no less wonderful Miracles; which removed their Anxiety, convinced them that the Love of their Master now in Heaven, was both continued and increased to them, and enabled them to subdue the victorious Roman Empire, to the Laws and the Name of Christ. And lest we should imagine the Arm of God to be shortened to us, we of this Church and Nation have been more than once, even in this Age, delivered in an extraordinary manner from Danger of Popery on the one hand, and Fanaticism on the other. But from hence we are not to raise confident assurances, that God will always continue the same Prosperity to his Church. He hath promised indeed, that the Gates of Hell shall not prevail against it; that the Faith shall never be wholly destroyed; nor a Succession of Pastors, wanting to preach the Word, and administer the Sacraments; but has no where engaged, that she shall always enjoy the Protection of the Civil Power, and the Blessings of outward Peace. External Grandeur and Happiness is not necessary to the being of a Church; which may be found in the Wilderness, as well as in the Land of Rest; in an upper Chamber, as well as in a stately Temple.  
After all, we must acknowledge ourselves not to be merely Passive, in receiving the influences of the Divine Care and Providence. Our Lord bids us not be troubled nor torment ourselves with overmuch Anxiety, in Confidence of his Protection, and assurance of his designed Rewards; but then at the same time he requires as a Condition, or Qualification of us, Ye benlieve in God: believe also in me.  
Belief is an active Principle, and includeth Hope, the great Spring and Motive of all Humane Undertaking. We know, that we cannot attain the spiritual Rewards of another Life without our own diligent Endeavours; and it is no less vain to expect from God any temporal Benefits, such as Peace, Protection and Security, to ourselves in particular, and the Church in general, without addressing ourselves by all possible means and industry to the Acquisition of them. One of these means, and that the most effectual, our Saviour proposeth to us in the end of this Discourse, Verse 13. Whatsoever ye shall ask in my Name, that will I do.  
May God therefore, of his infinite Mercy, Grant that the Course of this World may be so peaceably ordered, that we may not be distracted by Trouble and Anxieties; may he defend and protect his Church from the rage and designs of her Enemies; may we so pass through things temporal, that we finally lose not the things eternal; for the sake of our Lord Jesus Christ, to whom with the Father, etc.  
FINIS.   

Books Published by th●… Reverend Mr. Henry Wharton, and Printed for Ri. Chiswell.  
ANglia Sacra, sive Collectio Histori●…um, ●…partim Antiquitus partim recenter Scriptarum, de Archiepiscopis & Episcopis Angliae, a prima Fidei Christian●…e Susceptione ad annum 1540 〈◊〉 primum in luccm editarum, in 2 Vol. Fol. 1691.  
The History of the Troubles and Trial of the most Reverend Father in God William Loud, Lord Arch●…op of Canterbury: Wrote by himself, during his Imprisonment in the Tower; to which is prefixed the Diary of his own Life, faithfully and entirely published from the Original Copy. And subjoined a Supplement to the preceding History; the Archbishop's last Will: His large Answer to the Lord Says Speech concerning ●…itnrgies: His Annual Accounts of his Province delivered to the King, and some other things relating to the History. Fol. 1695. (There are some few Printed in a large Paper for such Gentlemen as are Curious.)  
Jacobi Lisserii Armachani Archiepisoopi Historia Dogmatica Controversiae inter Orthodoxos & Pontisicios de Scriptures & Sacris Vernaculis: Nune primum Edita-Accesserunt ejusdem Differtationes duae de pseudo-Dionysi●… Scriptis & de Epistola ad Laodjcenos antehac ineditae. Descripsir, digessit, & notis atque Auctario Locupletavit Henricus, Whartan. Quarto, 1689.  
A Brief Declaration of the Lords Supper, written by Dr. Nicholas Ri●…ley, Bishop of London, during his Imprisonment, with some Determinations and Disputations concerning the same Argument, by the same Author, 4 to. 1688.  
A Popish Pamphlet Entitled, Speculum Ecclesiasticum: Or, an Ecclesiastical Prospective Gl●…ss, considered in its false Reasonings and Quotations. There are added, by way of Preface, two further Answers, the First to the Defender of the Speculum, the Second to the Half sheet against the Six Conferences. Quarto, 1688.  
The Enthusiasm of the Church of Rome, Demonstrated in some Observations upon the Life of Ignatius Loyola (Founder of the Jesuits Order.) 4 to. 1688.  
Historia de Episcopis & Decanis Landinensibus: Nec non de Episcopis & Decanis Assavensibus: A Prima sedis utriusque Fundatione ad Annum 1540 Accessit Appendix duplex Instrumentorum Quorundam insignium, ad utrumque Historiam Spectantium, 8vo. 1695.   

Other Books Printed for Ri. Chiswell.  
ARchbishop Cranmers Memorials, Folio.  
Dansons' Origine of all Laws, Fol.  
Bishop Wettenballs Method and Order of private Devotions, 10o.  
Three Volumes of Archbishop Tillotson's Sermons, Published since his Death by Dr. Barker his Chaplain, 8vo.  
— A Fourth Volumn is in the Press, 8vo.  
Dr. Burton's Sermons in Two Volumes, Octavo. Published by Dr. Tillotson.  
Dr. Hammond of Christ's Descent into Hell, Octavo. (not Printed in this Works in Fol.)  
The History of the Indian Prince, or Self Targht Philosopher. Demonstrating by what steps and degrees Humane Reason, improved by Observation and Experience, may arrive to the Knowledge of Natural things, and Discovery of Supernaturals, Octavo.  
Melford's Discourse of Simony, Octavo.  
Archbishop Tenison's Nine Sermons on several Occasions, Quarto. for 1695. and 1696.  
Bishop Willams' Twelve Sermons at Esq Boyles Lecture, Quarto.  
— (The remaining Four will shortly be Printed.)  
Mr. Whitefoot's Discourse of the Power and Efficacy of Charity, Octavo.  
Bishop Patrick's Hearts Ease, or Remedies against all Troubles, Twelves.  
— Ten Sermons on several Occasions, Quarto.  
— Sermon before the Lords, Novemb 5th. 1696.  
— Commentary on Genesis, Quarto.  
— Commentary on Exodus, Quarto.  
Bishop Burnet's Sermon before the King, on Christmas Day, 1696.  
— Lent Sermon before the Kin●…, March 7th. 1695.