HENRY WHARTON. A.M.    

ONE and TWENTY SERMONS Preached in LAMBETH CHAPEL.  
BEFORE The most Reverend Father in God Dr. WILLIAM SANCROFT, late Lord Archbishop of Canterbury.  
In the Years MDCLXXXIX. MDCXC.  
By the Learned HENRY WHARTON, M. A. Chaplain to His Grace.  
Being the Second and Last VOLUME.  
LONDON: Printed for ●i. Chiswell at the Rose and Crown in St. Paul's Church Yard. MDCXCVIII.   

THE CONTENTS.  

SERMON I. JOhn XVI. 8. And when he (the Comforter) is come; he will reprove the world of sin, and of righteousness, and of judgement. Pag. 1  
SERMON II. 1 Cor. II. 11. The things of God knoweth no Man, but the Spirit of God. p. 25  
SERMON III. Esther, V. 13. Yet all this availeth me nothing. p. 51  
SERMON IU. Job XXXVII. 23, 24. Touching the Almighty, we cannot find him out: He is excellent in power, and in judgement, and in plenty of justice: he will not afflict. Men do therefore fear him. p. 76  
SERMON V. Rom. XII. 3. For I say unto you, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think. p. 99  
SERMON. VI, and VII. 1 Pet. V. 8, 9 Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. Whom resist steadfast in the Faith. p. 124, 150  
SERMON VIII. S. Mark VIII. 36. For what shall it profit Man, if he shall gain the whole world, and lose his own Soul? p. 181  
SERMON IX. S. Luk. XVI. 31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. p. 220  
SERMON X. S. John VIII. 12. I am the Light of the world. He that followeth me, shall not walk in darkness, but shall have the Light of Life. p. 243  
SERMON XI. 1 Pet. IV. 18. And if the Righteous sourcely be saved, where shall the ungodly and the Sinner appear? p. 266  
SERMON XII. Matth. XI. 30. For my Yoke is easy, and my Burden is light. p. 291  
SERMON XIII. Rom. XII. 19 Dear beloved, avenge not yourselves; but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord. p. 318  
SERMON XIV. Acts X. 24. Whom God hath raised up, having loosed the pains of death; because it was not possible, that he should be holden of it. p. 352  
SERMON XV, XVI, XVII. 1 Tim. II. 8. I will therefore, that Men pray every where, lifting up holy hands without wrath and doubting. p. 380, 411, 431  
SERMON XVIII. Acts X. 40, 41. Him God raised up the third day, and showed him openly, Not to all the People, but to Witnesses chosen before of God. p. 466  
SERMON XIX. Mark XVI. 19 So then, after the Lord had spoken unto them, he was received up into Heaven, and sat on the right of God. p. 494  
SERMON XX. Matth. V. 16. Let your light so shine before Men, that they may see your good Works, and glorify your Father which is Heaven. p. 521  
SERMON XXI. Luk. II. 14. Glory to God in the highest, and on Earth Peace, goodwill towards Men. p. 567    

The First SERMON. ON WHIT SUNDAY, 1689.  
At LAMBETH CHAPEL.  John XVI. 8. And when he (the Comforter) is come; he will reprove the world of sin, and of righteousness, and of judgement. 
THE Mission of the Holy Ghost (which we this day commemorate) was the Final Confirmation, and Completion of the Christian Religion; which perfected the Mystery of the Redemption of Mankind; and at the same time set the last Seal to the truth of it. Our Saviour had indeed long before gathered a Select number of faithful Apostles and Disciples; but can scarce be said to have founded a Church, till he poured out the Holy Ghost upon them.  
Till than their Notions of the intention of Christ's coming into the World were dark and obscure, their apprehensions of the Nature and Constitution of the Kingdom, to be founded by him, false and frivolous; and as they certainly knew not what form of Faith to profess; so they dared not profess it openly. Their religious Meetings were yet in secret; and no Attempts yet made to form a Church, by Conversion of Jews and Gentiles. Their thoughts were not so much fixed upon the remembrance of what their Master had done and suffered, as upon the Expectation of somewhat more to be done by him; that is, upon the hopes of the Comforter, which he promised to them. They wanted yet those Perfections of mind, which might qualify them for the Execution of their designed Office; that Zeal and Charity which might animate and direct all the Members of the Church; that Knowledge and Understanding, which might fit them for Pastors and Teachers, in the absence of their Master.  
All these Advantages were abundantly conferred, these Necessities supplied by the sending of the Holy Ghost, as upon this day. Then they received internal light, a full understanding of the Mysteries of the Messias, a clear Knowledge of all that had been delivered to them; then they obtained Abilities to execute the Office of Preaching, to which they were designed; and Courage to undertake it. Then they began, as to possess an assured and rational Belief of Christ, so to profess and declare their Belief in him. So that the Reception of the Holy Ghost was to them, what Baptism is to us, an entrance into the Church of Christ; according to what our Saviour had foretold to them after his Resurrection: Ye shall be baptised with the Holy Ghost not many days hence.  
These were the Advantages conferred upon the Faithful, by the coming of the Holy Ghost; but these were not all. The chief design of his coming was to lay the Foundations of propagating the Belief of Christ through the whole World, and to offer the benefits of his Death and Passion to all the Members of Mankind; to assert the Divinity of Christ, to manifest the truth of his Doctrine, to vindicate the Honour of God, to convince the World of their Obligation to believe in him, and to confound the opposition of his Adversaries. To this grand Design, the aforementioned Gifts bestowed upon the Apostles were subservient, being such as enabled them to Preach the Word, and confirm the Truth of it to all Nations under Heaven.  
The Publication of the Gospel had hitherto been reserved, shut up in dark Speeches and Parabolical Expressions; confined to an Hundred and twenty Disciples, which we read to have been the number of them in the First of the Acts. But from this day it was to be set in a clear Light, communicated to all, without obscurity or reserve, and propagated to all parts of the habitable World. The Person of our Saviour Christ had hitherto appeared mean and contemptible; no Signs or Tokens of his glorious Kingdom were yet to be found; but now he was to be rescued from that Imputation by visible and undeniable Effects of Divine Power; his Kingdom was to commence in the hearts of Men; and become Glorious both from the Number and Piety of his Followers.  
The Jews had without control dared to reject his Doctrine, vilify his Person, and put him to an ignominious Death; but now they were to be convinced by contestable Proofs from Heaven, that his Person was more than Humane, his Doctrine Divine, and themselves guilty of the most Enormous wickedness in crucifying the Lord of Life. The Justice of God the Father had suffered Aspersions, in not revenging the Sufferings and rewarding the Labours of his Son: But now this was to be cleared, and the Jews convinced; that neither their Wickedness should pass unpunished, nor his Merits unrewarded. The Devil had triumphed in his supposed Conquest over Christ, and his imagination of having baffled the Design of the Redemption of Mankind, by procuring the Author of it to be put to Death; but his arrogant Pretensions were henceforth to be checked, his Hopes to be defeated, his Empire to be dissolved. All these Advantages were to flow from the Mission of the Holy Ghost; and all these our Lord sums up and Promises in the words of my Text: And when he is come; he will reprove the world of sin, and of righteousness, and of judgement. In which words we may inquire, 

I. In what Sense all these Effects and Advantages, are to be ascribed to the Mission of the Holy Ghost.  
II. How far these promised Effects and Advantages of his Mission were performed.    
As to the First, the word reproving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used in the Text, in the Original is taken from judicial Proceedings, and signifieth a Confutation of the adverse Party, by such Proofs and Testimonies, as by an impartial Judge should be allowed to be valid. The Office therefore of the Holy Ghost was to be the Paraclet, the Advocate of our Saviour upon Earth, to plead his Cause, to produce these Proofs, to urge and propose them to the World. There were indeed abundant Proofs before in the Nature of the thing; but Proofs are not convictive, till laid open, declared and proposed.  
This was the Office of the Holy Ghost, in this he was to be the Advocate of our Saviour; and this he performed by pouring extraordinary Gifts upon the Apostles, as on this day; which might enable them with Power and Eloquence, with Courage and Success, to propose those Proofs, and convince the world of sin, of righteousness, and of judgement. They were to be the Instruments of this Reproof, this Conviction; not only by their Gifts received, and Labours performed as upon this day; but by all their Miracles, Sermons, and Preaching performed in the whole Course of their Ministry. All these Actions were equally directed to the same end, the conviction of the World; yet all in virtue of those Abilities which they received upon this day.  
All their Gifts and Labours were solely owing to his power, and derived from his Grant; their Knowledge to his Inspiration, their Courage and Constancy to his Support, their Speaking to his Impulse, their Miracles to his Power, their Success to his Blessing. So that all which they performed aught truly and properly to be ascribed to him. All the Miracles, Actions, and Prophecies of their Lord before the Mission of the Holy Ghost; all the Miracles and Labours of themselves after it, were to contribute to the Conviction of the World; but all the Efficacy, the Application of this Conviction was to proceed solely from the Abilities conferred on them, at the time of his Mission.  
And thus the Holy Ghost continueth his Office of Advocate, not only during the Apostles times, but in all Ages of the Church; since those Gifts which he then began to dispense to the Apostles, he still continueth to diffuse to the Faithful; and by the Efficacy of these Gifts it is, that the Church is maintained, the Faithful enlivened, the Conviction continued. He then convinced the World by the Preaching of the Apostles; and he now convinceth it, by the Preaching of their Successors acted with the same Spirit, and by the reading of the Holy Scriptures, written by them through his assistance and direction. His Gifts indeed conferred on them were far more eminent, because more necessary; his Administration of the Church in their time more remarkable, because manifesting the Completion of many particular Prophecies of our Saviour. Upon which account the Promises of this Text were then more eminently fulfilled. And that they were so, I come next in Order to consider.  
First then, the Holy Ghost by his coming, reproved or convinced the World of Sin; because they believed not on Christ, as it follows in the 9 Verse. By the World we are here primarily to understand the Jews; who notwithstanding all the mighty Signs and Miracles performed by Christ, denied Assent to his Doctrine. This disbelief of theirs before the Mission of the Holy Ghost, our Saviour in many places seems to excuse and pardon; and St. Pet. in the III. of the Acts V. 17. extenuates their crucifying the Lord of Life by their Ignorance: Which Plea would have been but trifling, had not their Ignorance in some measure been excusable; but after the Mission of the Holy Spirit to stand out against those manifold Convictions that were then offered, could be no other than an inexcusable Perverseness and Incredulity. Of this we may assign two several Reasons.  
First, that although our Lord had in his own Person performed many, and those stupendious Miracles; yet these affected no other than the Spectators of them. For while alive, he never blazoned abroad his Miracles, nor employed his Disciples in spreading the Report, and testifying the Truth of them. So that however many particular Persons, who were Eye-witnesses of his Miracles, could not but be abundantly convinced of his Divinity; yet the universal Conviction of the whole Nation of the Jews was to be reserved to the Mission of the Holy Ghost: When the Apostles were to be endued with Courage, and Power from on high, to proclaim his Actions, and Doctrines to all Men, and if need were, to assert the Truth of them, by other no less extraordinary Miracles.  
Secondly, the chief Note affixed by God, whereby to judge of the Truth of any Prophet, and particularly of the Messias, was the Completion of his Prophecies. Thus in Deut. XVIII. when Moses assureth the Children of Israel, That God should raise them up in the latter days a Prophet like unto himself, whom they should be obliged to hear in all things; he gives them this Token, whereby to judge between the true and any false Messias: If the Predictions of him, who took upon him the Name and Character of the Messias, did really come to pass; then they should acknowledge him to be the true Messias. The most eminent, and almost only Predictions of our Lord, which could serve as Signs of this nature to the Jews of that Age, were the Mission of the Holy Ghost, the Resurrection of himself after three days Imprisonment in the Grave, and the Final destruction of Jerusalem, before that Generation should pass away.  
The first was happily accomplished upon this day; when the Gifts of the Holy Ghost were poured out upon the Apostles, in so illustrious a manner; as the Jews could not but take notice of the exact Completion of his Promise, of sending the Comforter not many days after his Ascension; in such a manner as drew the eyes of all the Inhabitants of Jerusalem, both Jews and Strangers upon them, and tended no less to demonstrate the Power, than the Truth of Christ. The second Prediction indeed, that of his Resurrection, was fulfilled fifty days before, but became not an Argument of Conviction to the Jews till now; as being not till now publicly attested by the Apostles, who were the Witnesses of it. The Report of his Resurrection, had been indeed rumoured in Jerusalem; which put the Sanhedrim upon that shameful Device of corrupting the Soldiers, who guarded his Sepulchre; but the certain and public Knowledge of it was not delivered, till the Apostles were enabled and enboldened to proclaim and testify it to the whole World by those Gifts which they received upon this day.  
After the exact Completion of these Prophecies and the authentic attestation of them, no excuse remained to the Jews, whereby to extenuate their unbelief; according to the Rules laid down by Moses, they were now obliged to acknowledge Christ to have been a true Prophet, and the true Messias; and were convinced of their heinous Sin before committed by them, in the Rejection of his Doctrine, and Crucifixion of his Person; the horror of which Sin might induce them the more readily to believe in Christ, and lay hold of his Merits; that so they might obtain Remission of it. Otherwise they were to expect the most severe Execution of Divine Vengeance for their wilful obstinacy and disbelief; as Moses had assured them in the same place, Deut. XVIII. 19 And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name; I will require it of him. This Sentence, and therein the Prophecy of Christ, was in a most eminent manner, executed and fulfilled, in the Destruction, and entire Desolation of the whole Nation of the Jews, about forty years after the Ascension of our Lord; whereby the Apostles and Disciples of our Lord then alive, acted by the Holy Ghost, were farther enabled invincibly to plead his Cause, against the opposition of the unbelieving World, both Jews and Gentiles.  
For however the Mission of the Holy Ghost, and the Consequences of it, did more especially convince of Sin the Jews, who were then alive, and had been guilty either of rejecting the Preaching, or contriving the Death of our Lord; yet it contributed no less effectually to manifest the Unreasonableness of all both Jews and Gentiles, who either in that, or in all Ages to come, should reject the Faith of Christ, when proposed to them. For the Belief of him was to be proposed to all Creatures under Heaven, and confirmed by Arguments drawn from hence; which were so rational and convictive, so clear and demonstrative, that they could not be rejected without the most extreme Perverseness; and if rejected, the Holy Ghost should hereby plead the cause of Christ against them, and convince the whole World, and their own Consciences also, if rightly judging, that in rejecting the Gospel they had sinned against their own Souls; and that nothing remained to them, but a certain fearful Expectation of the fiery Judgement, to be most justly inflicted on them.  
The second point of which the Comforter was to reprove or convince the World, was of Righteousness; the reason of which is assigned in the 10th Verse; Because I go to my Father; and ye see me no more. The Justice of God had to the eyes of Men been clouded; when he permitted his only begotten Son to be delivered up, and crucified by wicked Men; when he abandoned him to the Rage of his Enemies, and rescued him not from the Insults of the Jews by an extraordinary Interposition from Heaven. The Majesty of the Deity seemed then to be eclipsed, and suffer diminution; when subjected to the Contradiction and Affronts of unreasonable Men. Men naturally expect that God should even in this World declare in behalf of oppressed Innocence; either by rescuing it from the Malice of its Enemies, or taking a severe Revenge upon the Oppressors of it. And even Christians, who have a better and more certain Knowledge of the Methods of Providence, cannot but expect, and are allowed so to do; that if no Discrimination be made between the Good and the Bad in this life, yet at least that it shall be in the next; when Innocence shall be crowned with Rewards, which shall be enhanced by Patience in Sufferings; and Violence chastised with Punishments, which shall be so much the sharper, if reserved entire to another World; if no part of them be inflicted in this. This a faithful Christian expects from the Justice of God; and this the Scripture assureth them, Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest; 2 Thess. I. 6. And God is not unrighteous to forget your work and labour; Heb. VI. 10. If then this Justice may be securely hoped for from God by all the Members of Mankind; how much more by the Son of God, whose Person was of infinite Dignity, his Sufferings fraught with the highest Aggravations of Misery, and his Persecutors guilty of the most enormous Wickedness? That the Justice of God might be therefore vindicated herein; that Sin might no longer triumph, and Innocence pass unregarded; God exalted his Son to his own right hand, seated him in the Heavens, gave him Dominion over all things, crowned him with glory and worship.  
The knowledge of this was published to the World by the Mission of the Holy Ghost; by whose Direction and Assistance the Apostles openly testified the Ascension of their Lord; and by which all might be convinced what Place and Power Christ now obtained in Heaven, who could shower down such glorious Gifts and Privileges upon his Followers on Earth. These were so many undeniable Testimonies that the Malice of his Enemies was defeated, that our Lord was yet alive, set above their reach and Insults; and not only so, but invested with supreme Majesty and Dominion, able to protect his Church, and punish his Enemies; that his former Sufferings had not been then more calamitous, than his present State was now glorious; that if God had for a time withdrawn in appearance his Favour and Protection from his Humane Nature, he had now in recompense exalted it to an eternal Throne in Heaven.  
The last thing, of which the Comforter was to reprove or convince the World, was of Judgement; and that for this reason, Ver. 11. Because the prince of this world is judged. It is a Principle even of Natural Religion, that God is the supreme Judge of the World, and that of invisible as well as visible Being's. The Devil, who is frequently in Scripture called the prince of this world, had now for many Ages exercised an uncontrolled Tyranny in the World: He had withdrawn the far greatest part of Mankind from the worship of the true God; and caused the worship of himself to become the public Religion of all Nations, except the Jews. Even the Jews he had often seduced to Idolatry, and Disobedience to the Divine Commands; and had newly instigated them to imbrue their hands in the Blood of their Messias. All these enormous Crimes, this continued Rebellion against God, and particularly the last and greatest, the Death of Christ, did require from the Judge of all the World a severe Punishment; which is therefore called Judgement in the Text, because a Sentence proceeding from the Rules of Justice.  
This Sentence was to be executed under the Gospel of Christ, as we are told above in the XII. 31. Now is the judgement of this world; now shall the prince of this world be cast out. The Execution of it was to be performed by the Preaching of the Gospel, which should destroy the Powers of Hell, free Men from the Captivity of Sin, and withdraw the World from the Worship of Devils. This to those proud Spirits was the sharpest Punishment, which could possibly be inflicted; and this was begun by the Mission of the Holy Ghost, and carried on and completed by the Gifts, and Graces derived down, and continued to the Church from his blessed Influence.  
From the Blessings of this day it was, that the Apostles received Abilities and Courage to preach the Gospel to the uttermost parts of the Earth, to beat down the strong holds of Sin, to ruin the power of Satan, to turn Men to the Knowledge and Obedience of God. From the Continuation of these Blessings the Church hath been always defended from the secret and open Assaults of these infernal Spirits; the Governors and Ministers of the Church have been enabled to preach the Truth, and discharge their Office successfully; and all the Members of the Church have been established in the Faith, and supported against all the Temptations of wicked Spirits. So eminently did God upon this day exercise Judgement upon the Prince of this World, that thenceforward his Kingdom continually decreased, his Oracles were silenced, his Altars abandoned, his Worship relinquished, his Disciples diminished, until a glorious Church was founded in all parts of the Earth; which by a solemn Engagement, (her Vow in Baptism) professeth Enmity unto him.  
Upon all these accounts did the Holy Ghost, as a most faithful Advocate, at his first Mission, plead the Cause of Christ against his Adversaries, whether the Devil, or the Jews his Persecutors: and upon the same accounts doth that blessed Spirit, who was promised to remain with the Church till the end of the World, and execute the Office of Advocate till the Consummation of all things, still continue to plead the Cause of Christ against all his Enemies; and that he should do so, is highly requisite.  
The Devil still assaults the Church by open Force, or secret Temptations; and to these the Holy Spirit opposeth his Gifts and Graces: Infidels and Heretics still profess Unbelief to the Doctrines of it; and to these he opposeth the same Arguments of Conviction, which were before manifested to have proceeded from his Mission. All these remain yet in their full force. Lastly, even in the bosom of the Church, among the Professors of Christianity, are many to be found, against whom it is necessary that the Holy Spirit should still plead the Cause of Christ, which they discredit by their Sins, and blaspheme by their Lives, crucifying afresh the Lord of life, and putting him to an open shame: In that, no less guilty, than all those Enemies of Christ, which the Holy Ghost at his first Mission was to convince.  
For did the Jews disbelieve the Doctrine of Christ, before the undeniable Confirmation added to it in the Mysteries of this day? These Men by their Actions proclaim their Unbelief even after the Reception of this Confirmation. Did the Spirit of God take so much pains to manifest the unerring Justice of God in the distribution of Rewards and Punishments? After all these, Men live insensible of either; slighting his Rewards, and defying his Punishments. Did Christ come into the World, and die a painful Death? Did God exert his Power in so many Miracles? Did the Holy Spirit descend as upon this day, to put an end to the Empire of the Devil? These Men by Perseverance in Sin endeavour to re-establish it in the World, and do effectually restore it in their own Souls.  
Justly therefore may this Eternal Advocate implead these Men before the last Tribunal. I have conveyed the Knowledge of the true God even to these Sinners; I have convinced them of the Truth of the Christian Faith; at least they will pretend themselves to have been convinced; I have nourished this Knowledge by causing the Holy Scriptures to be writ for their Edification; I have endeavoured the Improvement of it by the constant Exhortation of those my Officers which I have settled in the Church; I have assisted it by the grant of all necessary Graces, as often as desired: yet notwithstanding all this, they have lived as if they knew not of it, much less as if they were convinced of it. All my Graces and Solicitations of them have produced no other effect, than to render their Sin the more heinous; in that they have wilfully disobeyed my Commands, slighted my Directions, contemned my Exhortations, and stifled my Motions. All false Persuasions, which might betray them to Sin and Disobedience, I have long since corrected. If they imagine the Disbelief, or which is all one, the Neglect of my Doctrines, to be no heinous Crime; I have long since convinced the World of Sin. If they fancy God not to be an unerring and infallible Judge in the Dispensation of Rewards and Punishments; I have long ago reproved the World of Righteousness. If they pretend the Temptations of the World, the Flesh, and the Devil to be irresistible, I have long since judged the prince of this world, taken away his Kingdom, and limited his Power. These than are the most criminal Enemies of the Name of Christ, who being by me convinced of their Duty to obey his Laws, refused to perform them; who serving under his banner, and kindly entreated by him, deserted his Service, and delivered up themselves to his and their own Enemy, from whose Tyranny I had before freed them. What then shall we plead in behalf of ourselves at that dreadful day? Shall we allege want of Conviction? That we pretend not to; or if we should, the Holy Ghost hath by the Wonders and Benefits of this day effectually confuted that pretence. Shall we say that we believed not God to have been in earnest, when he alured us with Rewards, or threatened us with Punishments? That Plea is removed by the Assertion of the Righteousness of God made upon this day. Or shall we excuse ourselves with want of extraordinary Assistances and Graces of the Holy Spirit, enabling us to perform our Duty, and overcome all Temptations? That Excuse is overthrown by the constant Continuation of the kind Influences of the Holy Ghost.  
We receive not now indeed those miraculous Gifts, with which the Apostles were once endued. Nor is it necessary that we should receive them. Those contribute not directly to the securing of our Salvation, which may be equally obtained without them, and lost with them. All that is necessary, all that is convenient for us, is yet continued to us. The Holy Ghost still diffuseth his inestimable Benefits to the Souls of Men, excites them by inward Motions, confirms them by his Assistance, perfects them by his Graces; which lest we should doubt that he still plentifully bestoweth on us for want of some external Assurance, he hath instituted the Holy Sacraments, more particularly the Eucharist, as visible Pledges of his Distribution of Grace to all faithful Believers; herein bestowing no less a Benefit to the Members of the Church, than he did when he formerly descended, as upon this day, attended with mighty Signs and Miracles, with the Gift of Tongues, and Cure of Diseases.  
We are assured, that altho' any one speak with the tongues of Men and Angels; altho' he be able to remove Mountains; yet it is possible for him to miscarry, and become a castaway. But to him that receiveth this Holy Sacrament worthily; to him that bewails his former Sins, and seriously endeavours to reform them; to him that enters a new into Covenant with God, and lays hold of the Merits of his Crucified Saviour in the Participation of these sacred Mysteries; to him that herein reconciles himself to Christ his head, by a lively Faith and Repentance, and to all the Members of the Church by unfeigned Charity; it is not possible to miss his desired end, the Salvation of his Soul; because God, who cannot lie, hath promised it by his Word and Spirit; the Son hath sealed it by his Blood; and the Holy Ghost confirmed it; as at first by his Descent upon this day, so now also by the sensible effects of his Grace, which he diffuseth to all worthy Communicants. To these three Persons, but one God, Father, Son, and Holy Ghost, be ascribed all Honour, Power, and Glory, henceforth and for evermore.   

The Second SERMON. ON TRINITY-SUNDAY, 1689.  
At LAMBETH CHAPEL.  1 Cor. II. 11. The things of God knoweth no Man, but the Spirit of God. 
THE Doctrine of the Holy and Ever-blessed Trinity (in Honour of which this Day hath, for some Ages, been Instituted and Celebrated in the Church) is that alone, among all the Principles of Christianity, which carrieth an undeniable difficulty along with it, and hath been always made use of by the Enemies of the Cross, to oppose the Revelation of Christ.  
Other Doctrines, such as the Resurrection of the Body, Incarnation of the Son of God, and such like, may appear Incredible; but at the same time it cannot be denied, that they are possible: And when the Motives of Faith are added to them, must by all men, rightly Judging, be allowed to be credible. But it is pretended, that the Existence of a Trinity of Persons, in the same Divine Nature, is even contradictory, and therefore impossible; that it overthroweth the Primary Notions of our Understanding, and allowed Principles of Reason. Even many Professors of Christianity, who acknowledge all the Revelations of Christ to be true, and believe him to have acted by a Divine Mission, yet Stumble at this Stone of Offence; and therefore to avoid it, have taken up unwarrantable Opinions, plainly repugnant to the whole Tenor of the Gospel, as the Arrians of old, and Socinians in later Days.  
That we therefore may not be scandalised with the same Difficulties, that we may be able to resist the Delusions, and even overcome the Prejudices of these Men, it will not be amiss to consider, as far as we may with Safety and Modesty, that Doctrine which is the peculiar business of this Day. For altho' it becomes us not too narrowly to pry into the Secrets of Heaven, and rashly determine Matters, the cognizance of which belongeth not to us; yet since it hath pleased God to reveal this Mystery to Mankind, and make it an Article of Faith, it now ceaseth to be a Secret of Heaven, and it is both our Duty and Concern to inquire into the Credibility of it.  
For the Christian Religion debars us not from a scrupulous search into the Truth of her Doctrines, and placeth no Merit in a blind belief of her Propositions. It is accepted indeed by God, as an act of Obedience and Merit (I mean Merit in a large sense) to believe his Promises of a Resurrection and eternal Life after Death; as it was imputed unto Abraham for Righteousness, that trusting in the Promises of God, of giving him a better Inheritance in another Land, he forsook his own Country, and his Father's House; although neither we nor he have received the Assurance of those Promises, by the Evidence of Sense: He had not yet seen the Land of Canaan, and we do not yet enjoy the Possession of those Glorious Promises. Notwithstanding all this, God neither requires nor accepts an irrational Belief in Man; but as He at first endued him with reasonable Faculties, so He expects he should make use of them to his Glory; which is by no other thing so much diminished, as by affixing to him Revelations repugnant to Reason, and including Contradictions; and that the Doctrine of the Trinity is not such, I will endeavour to manifest, as plainly as the obscurity of the Subject will permit.  
The Foundations of my intended Discourse are laid down by the Apostle in the Text, and in the Context of it; which therefore it will be necessary to explain; and therein I desire you to accompany me, by looking upon the place. The Apostle had, in the first eight Verses of this Chapter, declared the nature and simplicity of his Preaching and Doctrine; that it was not recommended by pompous and affected Ornaments of Rhetoric; that it depended not upon Sillogisms and nice Speculations, as did that of the Gentile Philosophers, who were esteemed the only knowing Men of the Age; that the Matters declared by him, were not such as might be found out by the natural Light of Reason; or when found out, were such as would be applauded by the World as extraordinary flights of Speculation. [They were not the Wisdom of Men, nor the Wisdom of this World,] Ver. 5, and 6. [But the Wisdom of God;] Matters not to be found out by the sole Guidance of Reason, but delivered by the infallible Revelation of God, who had attested the Truth of them, by the wonderful effects of his Power and Spirit, manifested in the Miracles and successful Preaching of Christ and his Apostles.  
And lest it should seem incredible to any, that the Matters of Divine Revelation should be inconceivable to Human Reason, acting by its own Power, he showeth us in the ninth Verse: That this was no more than was foretold by the ancient Prophets, whose Veracity was allowed by the far greater part of those to whom he writ. For it was written in the Prophet Isaiah, [Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things which God hath prepared for them that love him.] So that it is undeniable, that the Will of God, and the Mysteries of Heaven may be unknown to Men, acting by the sole Light of Reason; but to Men acquainted with the Divine Revelations concerning them may be certainly known: Now this is the case of Christianity. For as it followeth in the tenth Verse, [God hath revealed them unto us by his Spirit,] that is, by his Son acting by the Spirit and Commission of God, and by his Holy Spirit instructing the Apostles in the knowledge of them, and confirming them by Signs following. And that such Revelation is infallible, none can deny; for that it proceedeth from one who infallibly knew the Truth of what he taught, even the Spirit of God, [For the Spirit searcheth all things, even the deep things of God.]  
And lest any one should except to these Revelations, and deny assent to them, because they are things which he never thought of before; and which, even when revealed to him, he cannot well conceive; The Apostle shows us, that we have no reason to wonder or stumble at this, from the obvious Example of the Soul of Man, in the 11th. Verse: The Nature of which cannot be conceived by any Being inferior to it, nor the Secrets, or the secret Thoughts of it found out by any Being equal to it. [For what Man knoweth the things of a Man, save the Spirit of Man which is in him?] Yet would it be unreasonable for an inferior Being (if it could speak and argue) to deny that the Soul of Man is endued with noble Faculties, because it cannot conceive the Nature of them; or for one Man to deny that there are any secret Thoughts in the Soul of another, because he cannot attain to the knowledge of them. And if things be so, than we must allow the Conclusion drawn in the Text, [Even so the things of God knoweth no Man, but the Spirit of God;] and not unreasonably doubt of the truth of them, because we cannot conceive the manner and nature of them.  
So then all Objections drawn from the difficulty of the Conception cease; and it remains only to consider, whether the alleged Revelation be truly Divine. This therefore the Apostle asserts in the 12th. Verse; declaring his Preaching of it to be founded not upon bare Conjectures and nice Conclusions, as were the Systems of Philosophy then received and applauded in the World; from which he distinguisheth the Christian Faith by these two Characters, that this proceeded from the Revelation of God, that from the Invention of Men, [Now we have received not the Spirit of the World, but the Spirit which is of God.] And that whereas the Gentile Philosophy, the Wisdom of this World, contributed nothing to promote the Happiness of Man, and secure to him the Favour of God, The other effected both, the end of it being no other, than [that we might know the things that are freely given to us of God.]  
Further, these Matters when once Revealed, and come to our Knowledge, as we propose not to others with Artificial Sophistry and Rhetoric, so we judge not of the truth of them by pure Arguments of Natural Reason and Logical Inferences, [Which things also we speak not in the Words, which Man's Wisdom teacheth, Ver. 13.] But as we teach them with that plainness and simplicity which God directeth, and confirm the truth of them with those Miracles which he effecteth; so we judge of the truth of them, no otherwise than by comparing the Nature of the Things revealed, with the general Motives of Christian Faith, as it followeth, [But with the Wisdom which the Holy Ghost teacheth, comparing Spiritual things with Spiritual.] Now the necessity of this Method in our Enquiry herein, the Apostle demonstrates in the 14th. Ver. [But the natural Man.] He who judgeth these Revelations only according to his Preconceived Notions taken up from natural Reason, and refuseth to believe any thing which he receiveth not from them, who weigheth not the external Motives of Credibility reinforcing these Revelations, [He receiveth not the things of the Spirit of God,] believeth not these revealed Truths, which surmount the reach of naked reason. For which reason also, [They are foolishness unto him] because he considers only the difficulty of them, and regardeth not the external Arguments of Revelation, by which they are recommended. So that while he acteth in this irrational Method [he cannot know them;] it is impossible to be convinced of them [because they are spiritually discerned,] not to be found out by the sole Light of Reason, but to be received only upon the account of Divine Revelation. Whereas he who understandeth well the Motives of Christian Faith, and compareth the weight of them with the difficulty of the things Revealed, [He that is Spiritual, Ver. 15. judgeth all things,] may safely, and without Error, pronounce of this Matter. And in doing so, he is not justly to be overruled with the Objections of those, who consider the thing absolutely in itself, and not compared with its Motives of Credibility, [Yet he himself is judged of no Man.] Since plain Reason directeth, that if the Motives be found weightier than the Difficulties, he should declare in favour of the thing Revealed, and not be startled at the Difficulties, as concerning a subject exceeding the natural Understanding of Man, and to be known no otherwise than by the Revelation of God, who best knew the truth of it; which Revelation we have, as it follows in the last Verse. [For who hath known the Mind of the Lord, that he may Instruct him? But we have the Mind of Christ]  
From all that hath been laid down by the Apostle in the Context thus explained, we may form these two Considerations, whereby to determine the Truth of this Matter.  
I. That we ought not to reject any Articles of Revelation, nor be offended at them, merely because we cannot fully conceive the manner of them.  
II. That in judging of the Truth of these Matters, we must not consider their internal Probability, so much as their external Motives of Credibility.  
First then, we ought not to reject any Articles of Faith, nor be scandalised at them, because we cannot fully conceive the Nature or manner of them. For this we cannot rationally do, unless we were assured, that we fully knew all things, and were able to conceive the nature of all Objects. Which that we are not, we may be convinced, if we consider either the Imperfection of our own Understanding, or the excellency of many Objects exceeding the Capacity of it.  
1. The Imperfection of our Understanding appears, both from the Consideration of our Nature, and from manifold Experience. The nature of the Soul of Man is finite, and so must the Faculties of it also be. One of these is the Understanding, which if it were infinite, could be no part of a finite Soul. It hath its bounds and sphere of Activity fixed to it, which if it exceeds, it cannot judge without danger of Error and Illusion. If we desire to extend our Knowledge to all Things and Objects, the desire is unreasonable; if we pretend to it, the pretence is foolish. The limitation of our Nature hath excluded all such Hopes, which can be obtained no otherwise, than by altering our Nature, and raising us from the condition of Finite, to Infinite Being's. It becomes us to receive with grateful Acknowledgements those Perfections which God hath bestowed on us; not to repine, that he gave us not better, much less be angry that they are not infinite; since it is impossible, that any Creature should have an infinite Understanding.  
Further, the Imperfection of our Knowledge is manifest from Experience. The greatest part of Mankind are detained in miserable Ignorance, even of plain and sensible Matters. A barbarous Indian could never be persuaded of the Truth of many things, which by their frequency are not in the least admired by us. The fabric of a Watch, or the mutual Communication of Thoughts by Writing, is no less inconceivable to him, than the Mysteries of the Trinity are to us. And yet we should by no means allow his Conclusion, if he should peremptorily deny the Existence of such things, because he cannot conceive them.  
Among us, Men, who have not improved their Reason by Thought and Study, are far more unable to conceive those things which are certainly known by more Learned Men, than the latter are to conceive the greatest Mysteries of the Deity. And even in these the same Imperfection of Understanding may be discovered. For however they may flatter themselves with knowing the Nature of Finite Being's and Causes of visible Effects, which indeed are the proper and suitable Objects of Human Understanding; yet they must acknowledge their Ignorance in many other things of the same kind; and what they do pretend to know in Natural Philosophy, others ofttimes no less Learned will deny; and if themselves now fancy that they know the Truth; yet they must confess, that they once knew it not, or perhaps had different Conceptions of it. And then that very improvement of their Knowledge is an undeniable Argument of the Imperfection of it. So that if Men should always deny the truth of what they cannot conceive, even all natural knowledge would be destroyed, and things most certain would be denied to exist. And then surely we cannot but allow a greater distance to be between the infinite Knowledge of God, and that of the most learned Man, which how far soever improved, yet still continueth to be finite, than between the most perfect, and most imperfect Understandings of any two Men living.  
Secondly, The Excellency of the Object may be such, that it can never be fully conceived by the understanding of any created Being. And such is God; of whose Existence altho' we be most certain, yet we have no other than an imperfect Idea of his Essence. We conceive him indeed to be a most perfect Being, but his Perfections we cannot comprehend in one single Idea; we are forced to consider them apart; and even then obtain the knowledge of them rather by removing all Imperfections from him, then by conceiving the Nature of the Perfections themselves. And after all, many Attributes of God, which none deny to be his Attributes, and without which the Divine Nature cannot subsist, include no less Difficulties, than the Doctrine of the Trinity. I will instance only in two, his independent Existence, and his Omnipresence.  
For the first, nothing can exist without a cause; and since there can be no external cause to God, the cause of his Existence must be sought for in himself; and that is the infinity of his Nature. Now altho' all Men firmly believe that God never received his Existence from any external Cause, nor needed to do it; since the infinity of his own Nature was a necessary Cause of independent Existence: Yet cannot the Soul of Man conceive how any thing should be the cause of itself, without being involved in inextricable darkness.  
Again no Man can deny God to be Omnipresent, who grants his Existence; yet can we not conceive the Presence of God in all places, without conceiving at the same time an Extension of parts; altho' we be assured that God is an immaterial Being, and as such, can have no Extension of parts.  
Further not only the infinity of the Subject may exceed our Apprehension, but the Spirituality of it, altho' finite, may confound us in this Life, wherein we are so much enured to judge by the report of our Senses, that few or none can form a distinct Conception of an immaterial Being. All allow the Soul of Man to be such; yet the greatest part of Mankind are not able to form any Conception of an immaterial Being; and even those who can, yet have no other than a very confused Idea of it; which consists rather in a Negative Conception of it, to wit, that it is not material, than in any positive Notion of its Immateriality. If then things which are on all sides allowed, continue to be inconceiveable, if we cannot solve the Difficulties arising from many Attributes in God, which yet we cannot deny to be in him, without denying his Existence at the same time; if we be so much at a loss in the Conception of any immaterial Being; we ought not to be astonished or scandalised, that the Doctrine of the Trinity cannot be fully conceived by us.  
So then since humane Reason cannot by its own Conceptions alone find out and determine all which may relate to the Nature of God; the Second Consideration proposed will take place, namely, That in judging the truth of these Matters, we must not consider their Internal Probability, so much as their external Motives of Credibility. For since we cannot perfectly comprehend the Nature of God, many Properties may be in it, which we could never discover by the light of Reason, nor yet when discovered to us, fully conceive them. But what we cannot conceive, we cannot judge of from internal Arguments, which are to be drawn from the Nature and Essence of the subject; the perfect knowledge of which being denied to us we cannot form any Arguments from thence. It remains therefore that we respect only the external Arguments of its truth; and those can be no other than external Revelation. We cannot doubt, that God fully knoweth his own Nature; and that as he is most wise, he is most veracious; that as he cannot be deceived himself, so he cannot deceive us. If then we be sufficiently assured that God hath revealed this, all scruples ought to cease, which is the Apostles Argument in this Case.  
It must be indeed acknowledged, that we may be deceived in our belief of a Divine Revelation; and that since God cannot affirm any thing which is false, it is an invincible Argument against any pretended Revelation; this Matter is false, therefore it cannot be revealed by God. We must have therefore some rule, whereby to direct our Assent and Judgement in this Case; and that is very obvious. For the understanding necessarily (at least reasonably) inclining to that part, which carrieth the greatest evidence along with it; if the Evidence of the Revelation of any Proposition be greater than the Evidence of its falsity, we must in obedience to the Laws of reason embrace and believe it. But if the Evidence of its falsity exceeds the Evidence of its Revelation, we may safely reject it. Let us therefore compare the Evidence of both sides.  
Matters of Revelation may concern either finite or infinite Nature. Examples of the first sort in the Christian Religion, are all such Propositions, as relate to the natural Body of Christ: Of the second, all such as respect the Divine Nature. In the first Case, which exceedeth not the natural Capacity of our Understandings, nothing can be true, which may not be fully conceived by us. For altho' many Properties and Qualities of finite Being's, may lie for ever undiscovered to the natural light of Reason, yet when discovered to us, they may be easily conceived by us, if they carry any truth with them. So that whatsoever in finite Natures is inconceivable to us, can be no part of Divine Revelation. For we cannot imagine any Revelation to be made without an intended Obligation of Assent; now since God hath required us to judge according to the greater Evidence, he could never require us to believe a Proposition, the Evidence of whose falsity exceeds the Evidence of its Revelation. And since we are proper Judges of the Nature of finite Being's, when discovered to us; not to be able to conceive any Proposition relating to them, is an unanswerable Argument of the falsity of it; since if it were true, we should be easily able to conceive it, and reconcile it to all other truths, and the received Laws of Reason. And upon this account the Doctrine of Transubstantiation, can never be any part of a revealed Religion. But in Matters relating to infinite Being's it is far otherwise. In those it is no Objection against the truth of them, that we are not able to conceive them; as we before showed.  
The only internal Argument, which can be used in this Case against the truth of any Revelation, must be founded upon a Contradiction included in it; to wit, if the Revelation proposeth any thing which destroyeth the Idea of the Object; or which is all one, introduceth a Conception, which cannot consist with it. Such would be to affirm there are two or more God's, or that he is a corporeal Being, and such like. For the very Notion of God being no other than that of an infinite and most perfect Being, the Primary cause and Author of all other Being's; to suppose any other Being independent from him, or himself to be capable of Division and Limitation, the inseparable Property of all corporeal Being's, would destroy the Notion of him. In this Case we should affirm and deny the same thing; or which is all one, Contraries of the same thing; wherein consists the absurdity of a Contradiction. So that the only internal rule which is left us to judge of any Revelation concerning the Divine Nature, is, whether or no it includeth a Contradiction either in Terms, or by Self-evident consequence; For no other consequence can be allowed in this Case; since the consequences, upon which a Contradiction is to be founded, must be of equal evidence with a Contradiction in Terms, which is always Self-evident.  
If we apply these Rules to the question of the Trinity, it will be no hard Matter to determine it. For God being confessedly an infinite Being; and the Doctrine of the Trinity a Matter relating to his Nature and Properties; we may from hence perceive, that we are not to require a distinct Knowledge of it, but only whether it be Contradictory. And first, it is manifest, that it includeth no Contradiction in terms. For we do not say, That there is one God, and three Gods; (which would be all one as to say, there is one God, and not one God.) Neither do we say, There is one Person in the Deity, and three Persons; (which would be all one as to say, There is one Person, and not one Person.) Nor do we say that the Father is the Son, at the same time that we say he is not the Son. These are the only imaginable Contradictions in terms; and these are no part of the Doctrine of the Trinity.  
The consequential Contradictions chiefly insisted on by the Adversaries of the Trinity, are these Two. 1. If there be three Persons, and each Person be God, then there are three Gods: which is Contradictory to an allowed Proposition: (there is but one God.) 2. If these three Persons agree in a third, viz. in the Nature of God, they must agree among themselves, and so there will be but one Person, which is contradictory to the Proposition laid down, viz. [There are three Persons.] The first Consequence is founded upon this Proposition; There cannot be a plurality of Persons, without a plurality of Natures. The second upon this, there cannot be a communication of Natures, without an Identity of Persons. Now, who will say, that either of these Propositions is self-evident, nay, that they carry the least evidence with them; since nothing can be evident to us, of which we cannot judge; and we cannot judge of these two Propositions, unless we fully understood the very Nature of God? It is generally imagined indeed, that it cannot be so in finite Being's, but that is no Argument that it cannot be so in infinite Being's: nor are we yet sure that it cannot be so in Finite Being's. For even in the Soul of Man there is no small resemblance of it, where are several Faculties which can operate independently from each other; and yet all singly possess all the Properties and Qualities of the Soul considered as such, as its Immateriality, Immortality, and such like. So in the Deity, there are several Persons obtaining distinct Operations, but partaking in all the common Attributes of the Deity; such as Eternity, Omnipotency, and others.  
After all, it must be acknowledged by all sober Men, that the Difficulties upon which the Adversaries of this Doctrine proceed, are far less evident than are the general Motives of Credibility of the Christian Faith; as that Christ died and rose again; performed many Miracles, which were attested and confirmed by his Disciples, who were Eye-witnesses of them, wrought other Miracles in testimony of them, and at last laid down their Lives for the same Cause; having first consigned the memory of them to Writing, which hath been invariably handed down to us in all Ages. These Arguments are plain, obvious, and certain; whereas the forementioned Difficulties are obscure and inconceivable to many, and to all uncertain.  
There are indeed many Erroneous Christians, and have formerly been more, who pretend that Christ and his Apostles revealed no such thing. But these Men proceeded chiefly upon those Objections, which we have already Refuted; and upon unreasonable and forced Interpretations of Scripture, which they wrested to their sense, while they endeavour to solve the Difficulties of this Doctrine, by removing it wholly. But while they attempted this, they involved themselves in far greater Difficulties, and even in flat Contradictions. For God having commanded, that all should Worship the Son, even as they do the Father, and themselves never daring to deny that divine Adoration was to be paid to Christ; hereby they have been forced to maintain, that divine Adoration is to be given to a Being which is not God; which is a most palpable Contradiction, infinitely greater than all the Difficulties of the Trinity, which they so much dreaded. For an act of Divine Adoration consists chiefly in an awful conception of the Infinity of that Nature which is to be adored; and therefore cannot be paid to any Object, but under the Notion of God. So that in adoring Christ with Divine Honour, the Mind must consider him as God, while at the same time it denieth him to be God, which is a plain Repugnance of Conception, and a manifest Contradiction. So that all the Arguments of Christianity remain in full force, in favour of the Doctrine of the Trinity, and those Difficulties which may attend it; being, as we have showed, far less evident than are those Arguments; it remains, that if we act rationally, we assent unto it.  
I am sensible, that what I have said in this matter, is more obscure, than Discourses from this place are wont to be. But that could not be avoided in a subject of this Nature. I hope it may be of some use to you, not only in confirming the steadiness of your Faith in general; in manifesting the excellency of the Christian Religion, which requireth nothing to be believed repugnant to Reason; and in giving you some Rules for the conduct of your Understanding in matters of Religion; but also in arming you against the Snares and Delusions of a Pestilent Sect, which hath very lately taken advantage from our Divisions to revive their Objections, and publicly to propose them.  
May what hath been said, conduce to the confirmation of your Faith, to the clearing of your Thoughts, to the removing of your Doubts, if any such be, and therein to the Glory of the eternal and ever-blessed Trinity, Father, Son, and Holy Ghost, Three Persons and One God. To whom be ascribed all Honour, Might, Majesty, Dominion and Adoration, henceforth and for evermore.   

The Third SERMON. Preached on the 9th. of June, 1689.  
At LAMBETH CHAPEL.  Esther, V. 13. Yet all this availeth me nothing. 
AMONG all the Errors and false Persuasions to which Man in this mortal State is subject, none are more dangerous, and at the same time more common, than those relating to the happiness of his Nature. All the rational parts of the Creation propose to themselves, and the irrational part are directed by their Creator to, some supreme end. The more ignoble part fail not to obtain their end, being directed by an infallible hand; while Man, the most noble part of the visible Creation, miscarrieth in the acquisition of it. It is a rational Soul, capacious Faculties, and the uncontrolled use of a freewill, which bestow on Man a possibility of being truly happy: Yet such is the Misfortune of Mankind, that even these are the occasion of his Fall and Miscarriage. He sets the Faculties of his Soul on work to invent new Methods of Happiness; he runs through all the Pleasures, whether of Sense or Reason, of which his Nature is capable; he fixeth his desire upon those which most of all strike his Imagination, or gratify his Senses; he applieth himself to obtain them by the use of his freewill: When he hath discovered the Vanity and Unsatisfactoriness of one End, he invents another; he grows wanton in his Desires, and the more he indulgeth his roving Thoughts, the farther he is removed from the possession of his true End.  
A miserable Calamity indeed, that Man alone should miscarry in his supreme End; yet a Calamity which cannot be denied; a Calamity which hath involved the far greater part of Mankind, who know no other End than what is terminated in this Life; seek no other Happineth than what ariseth from the report of their Senses, and expireth with them. Many have indeed, by the excellency of their Thoughts, rescued themselves from this common Calamity, and all Christians are by the benefit of Revelation delivered from it: They know a better and more lasting Happiness; they are not unacquainted with the supreme End of their Nature; yet by a miserable corruption of Judgement they are betrayed to neglect this End, to stifle their Knowledge, and overrule the Convictions of their own Minds.  
This ariseth from an unjust esteem of Corporeal and Temporal Happiness, which recommending itself to the Soul of Man by the impression of Sense, diverteth it from the consideration of a better and more noble End, taketh root in his Imagination, raiseth his Passions, and by their assistance continueth its Possession. Nothing therefore will conduce more to the retrieving a just conception of real Happiness, to rectify the Thoughts, and secure the End of Man, than to obviate the deceitfulness, to defeat the delusions of sensual and temporal Happiness; by manifesting how unsatisfactory it is in its own Nature, how unable to fill the capacious Faculties of our Souls, how vain and trifling, how unworthy our study and desire. This will effectually persuade us to raise our Thoughts, and apply our utmost diligence to the acquisition of a more noble End: When we shall be convinced of the insufficiency of that End, which withdraws us from the pursuit of the other, when we shall perceive that no real Happiness will arise from thence; that however it may flatter the Sense, and please the Imagination, it will fill no one Faculty of the Soul.  
To effect this Conviction therefore, the Scripture makes use of various Arguments; the uncertainty of Life, the mutability of Fortune, the loss of an eternal Reward, forfeited by a blind pursuit of worldly Happiness; the Vanity of it when obtained; the miserable Consequences of it when expired; but above all, the Examples of worldly Men, who after they had obtained all which they could desire in this Life, rested unsatisfied, or became unhappy; were divested of their Felicity, and reduced to Misery; or amidst all their Enjoyments, by a conviction of Judgement, which they could not resist, declared and confessed the emptiness and vanity of that Felicity, which themselves had so much courted, and others so much admired.  
An eminent Instance of this, is that of Haman in my Text, who, amidst all his Honours and Titles, his Wealth, and the Favours of his Prince; amidst all the Pleasures which this Life can receive, convinced by undeniable experience, confessed, that all this availed him nothing. That both these Considerations therefore, both the nature of the Thing, and the evidence of Experience confirming it, may be useful to us, I will proceed upon these two Heads. 

I. The Example of Haman, confessing, that all the Satisfactions of this Life availed him nothing.  
II. The Reasons, why they did not avail him, nor will avail any others, who, with Haman, placeth his Happiness in the fruition of them.    
I. The Example of Haman is very remarkable and instructive, a most evident Argument of that Truth for which we now contend; which will appear, if we view the several Circumstances of his Life and Greatness. He enjoyed all those Advantages which could enhance the Opinion of his own Happiness. Among these, none of the least is, that he rose to this Grandeur from a mean Estate, which set a better relish upon his Happiness, and made it the more valuable to him.  
To one who had all his Life long enjoyed the uninterrupted course of Prosperity, these Honours might appear of lesser value. A Satiety of Pleasures might in such have extinguished an esteem of them. He might not know how to prise them, because he never knew the want of them. To be brought up in a constant Plenty of all that Sense can desire, will ofttimes produce a Greatness of Mind, surmounting at last those petty Objects. For the desire of Man in this Life is restless; so that what he hath always possessed he will scarce think desirable. 'Tis Novelty which recommendeth Temporal Enjoyments: The want of them first raised a desire of them; and their absence ministers an esteem of their Greatness.  
Haman had, no doubt, while yet in a mean Condition, before he was taken notice of or advanced by his Prince, admired the Honour and Riches of other Men, envied their Happiness, and bounded his Hopes in the Acquisition of a like Fortune. He had often imagined he should be truly Happy when he should have obtained what he so much desired. The opinion of this Happiness had taken deep root in his Mind, had filled his thoughts and possessed his Soul. And now after his Desires were accomplished, his Hopes fulfilled; when he was raised to a greater Dignity, than himself before had even dared to hope; when he was far advanced above all those, whose Happiness he had so long both envied and admired; when he was newly entered upon the Possession of his Hopes, and had not so long enjoyed the Pleasures of them, as to be glutted by them, yet notwithstanding all these Advantages, he declares, this availed him nothing.  
Again, if such a Confession should proceed from the mouth of a Philosopher, it might possibly be attributed to somewhat else than Conviction of Judgement. It might arise from Vainglory, and the Desire of being reputed Superior to all the Satisfactions of sense, and the vanity of this Life. It might be thought to be spoken with design of raising an Opinion of his own extraordinary Wisdom or Mortification. As it was usually objected to the Heathen Philosophers, that they secretly entertained the love of those Vices, against which they so furiously declaimed, and directed their Discourse rather for applause than conviction. Or if such a saying should proceed from a firm Persuasion in them, it still deserved not to be admired: because they knew, or pretended to know, a more real and desirable Happiness; so that to depress the Pleasures of Sense, and exaggerate those of the Mind, was no more than their Profession did require of them. Or if a Christian should make such a Declaration after a serious Meditation of the vanity of this Life, and the Rewards proposed to him in another, we should much less be moved at it. In him, that would be but natural: He professeth himself a Citizen of another world, a Pilgrim and Stranger upon the Earth, whose Hopes and Expectations are placed in Heaven. But when a professed Worlding, who knows no Happiness, but what is to be received in this Life, who never considered or conceived a spiritual Felicity, who greedily seeks after secular Advantages, and makes those the only Objects of his desire: If such an one, in the midst of his Fruition, declares his unsatisfaction; this is an unanswerable Evidence, which nothing but the force of truth can extort, which cannot be denied. And such was Haman, a stranger to the Promises of God, an Enemy to Religion, a Slave to his Passions, a Votary to Lust and Pleasure; and yet even he in the Fruition of all which he had hitherto so ardently desired, confessed, that it availed him nothing.  
Further, this Speech of Haman was not the effect of any sudden Motion, but of mature Deliberation. A worldly Man perhaps may be driven by some Disappointment or unwelcome Accident, to blaspheme his Mammon, and in a hasty Concession to declare the Vanity of all sublunary Enjoyments; to renounce his part in them, and pretend that he doth not value them: yet would be unwilling to be taken at his word, and stripped of all. Such Sallies of Passion declare not the fixed Judgement of a Man, and not proceeding from Deliberation, carry no Authority with them. But the resolution of Haman in my Text was far otherwise. He pronounced this in a sedate Disposition, after long Consultation. He sent for his Friends to acquaint them with it; and when they were met, did not immediately break out into a transport of Passion, and bewail his misfortune. He recounted and amplified the Benefits of fortune to him, took a full Prospect of all his imaginary Happiness, as it is in the 11. Verse, And Haman told them of the glory of his riches, and the multitude of his children, and all the things, wherein the King had promoted him; and how he had advanced him above the Princes and Servants of the King. He gave its due weight to every Circumstance of his present Fortune, insisted upon all the Topics which might amplify the greatness of it, magnified it in a set harangue, and yet after all at last concluded, that all this availed him nothing.  
A strange Conclusion for an Haman to make; which yet will carry greater weight along with it, if we consider, that this proceeded not from any Representation made to him by his Friends, whom he had called together, of the vanity of his riches, the mutability of his Fortune, or the mortality of his Nature. Such Suggestions might possibly have diverted his Vainglorious humour for a while to a melancholy Consideration of them, and in that Disposition have forced him to make this Concession. As Solon did to Croesus, making a pompous show of his Treasur●s and Magnificence: and the Prophet reduced King Hezekiah to more humble thoughts, after he had in Ostentation exposed his riches to the view of the Ambassadors of Babylon, by telling him, that they should be carried away to Babylon. In that case, to restrain the love of worldly Pleasure, and for a while seem weary of it, may easily be accountable. But here the Friends of Haman, far from performing such an Office, sought rather to congratulate his Fortunes, to flatter his Passions, to foment his Pride and Ambition, by concurring in an Opinion of his extraordinary Happiness. Himself in order recounted his Dignities; and they admired them. He reported the Favours of his Prince; and they extolled them. He boasted of his Grandeur and Riches; and they proclaimed him Happy. Yet himself, who best knew what Happiness he received from thence, declared himself unhappy, and all this to avail him nothing.  
Lastly, this was spoken by Haman, whilst yet in full Favour with his Prince, and expecting to receive greater Demonstrations of it. He suffered no Apprehensions of losing his present Enjoyment. Such thoughts indeed distract a worldly Man, embitter all his Pleasures, and suffer him not to rest contented. It would be impossible to him to relish any delight, while afflicted with Fears and Doubts, while despairing to retain his present Happiness. He would grow Pale at the Prospect of an approaching Storm, and instead of receiving any Complacency from his present Prosperity, distract his thoughts with the fear of future Misery. In such Circumstances an Epicure might well Confess, that all the outward Advantages of his Life profited him nothing; while he suffered inward Distraction from the Apprehension of his Fall, which would render him so much more miserable, by how much it deprived him of a greater Prosperity. Haman at this time had no such Fears, he had yet received no repulse at Court, his Favour daily increased, he had that very day received eminent Marks of his Prince's affection, and was the day after to receive yet more. All this he was sensible of, and all this he acknowledged in the close of his Speech, Ver. 12. For he said moreover, Yea Esther the Queen did let no man come in with the King unto the banquet that she had prepared, but myself; and to morrow am I invited unto her also with the King. Far from fearing the loss of his present Greatness, he probably hoped the increase of it, and yet concluded, that all this availed him nothing.  
If then Haman under all these Circumstances miss of his desired end, of being made Happy by worldly Enjoyments, we may reasonably suspect some defect to be in the Nature of them, upon the account of which neither Haman could, nor any other can, receive any real Happiness from thence. And this I proceed in the Second place to treat of in some few Considerations.  
First then, nothing on this side Heaven is able to satiate the Soul of Man; and however temporal Benefits may at a distance ravish the Imagination, and create extraordinary Conceptions of their own Excellency; yet when obtained, they are found to be empty and trifling, unable to satisfy the Desires of the Soul, and fill its Capacity. They are like the Fruit of Sodom, which by their external Beauty attract the Eye, but when touched, crumble into Ashes. While they are yet only Objects of Desire, Men frame to themselves as it were Systems of Happiness, to be enjoyed in them. No sooner do they become Objects of Fruition, but the meanness of them is discovered; and after a full Enjoyment of them, Man is forced to Confess, this is not that he desired, that which he proposed to himself. He is never enabled by the Possession of them to say, I am now completely Happy, I here terminate my Desires. He is forced to carry his Desires yet farther, and seek true Felicity somewhere else; which, while constant to his Principle, he can place no where else, than in a greater Degree of the same Happiness. This therefore he earnestly pursues, yet never attains that Degree. If he fixeth the measure of the Degree, he may indeed arrive at that; but when arrived, finds himself, as far as ever▪ removed from true Happiness. He turmoils and distracts himself, experienceth the Vanity of former Projects, invents new Methods of Happiness; until Death puts an end to his Life and Designs together.  
The greatest of these worldly Enjoyments are generally supposed to be Riches, and sensual Pleasures. The latter are common even to Beasts, who are endued with Senses no less strong and lively, than Men. And then surely none will so far debase his Nature, as to levelly himself with Beasts by proposing to himself a Felicity, of which they are no less capable. It cannot be denied indeed, that as we consist of Soul and Body, God intended Happiness to each part; that he put us into this World, to make ourselves Happy, even in this Life; but then, as Soul and Body together constitute but one Person, the Pleasures of either must be such as consist with the Nature of both. As the Soul ought not to tyrannize over the Body, by imposing on it unnecessary Rigours and Mortifications; so the Excellency of the Soul ought not to be debased for the satisfaction of the Body. A limited use of Pleasures is not to be denied to the Body; but then that very Limitation supposeth a better and more noble end of Man, for the sake of which they are limited. And after all, the real Happiness of such limited Pleasures consists not so much in the report of the Senses enjoying them, as in the reflex thoughts of the Soul forming to its self an Act of Complacency, for having limited them according to the Laws of God. The unlimited use of these Pleasures instead of conferring a real Benefit, involves Men in Troubles and Anxieties; in Cares and Dangers; and when enjoyed, endures but for a Moment, no longer than the impression of Sense continueth; when expired, leaves only a Weariness and Nauseousness behind them. So then sensual Pleasures conduce little to the Supreme end of Man; unless we should be so foolish as to imagine that to be the utmost Happiness of Man, which renders him happy but for a few moments.  
And then as to Riches, the natural use of them is subordinated to sensual Pleasures, and the Conveniencies of Life, and therefore can bestow nothing beyond them. If any imagine, as it cannot be denied that too many do, that the very satisfaction of possessing Riches, without any respect to the use of them, bears any part in the Happiness of Man; this is so gross and unmanly a Conception, as nothing can exceed the wickedness of it, nothing can equal the Folly of it. This is a greater Depravation of Nature, than all the Villainies of Sense, or Sins of violence; and if no Punishment attended it hereafter, would rather deserve our Scorn than Envy. The Acquisition of Riches is generally indeed, at least indirectly, referred to the Enjoyment of sensual Pleasures to be procured by them; and as such, can carry the Happiness of them no farther, than the Nature of them will permit, which we before considered. Not to say, that it is an invincible Argument of the unsatisfactoriness of Riches, that those who seek after them, seldom or never set bounds to their Desires; and although in the acquiring of them, they generally please themselves with the thoughts of commanding all sensual Pleasures, when they shall have obtained them; yet they seldom begin in earnest a Fruition of them; ever proposing an end to themselves and never taking possession of them.  
Secondly, by the Fruition of temporal Pleasures no provision is made for the Happiness of the Soul, the far nobler part of Man, which ought therefore to be satisfied in the first place. The want of real Happiness in the Soul may for a time be stifled by powerful impressions of Sense, but when those Motions cease, the Soul cannot but be conscious of, and bewail the want of true Happiness. To obtain this, a Happiness agreeable to her Nature, which is spiritual; and to her Duration, which is immortal, must befound out. This can never be placed in sensual Enjoyments, which expire with the perception of Sense; and while continuing, affect not the Soul, unless with weariness in attending the violent motions of Sense.  
It is the reflex thoughts of the Soul alone, which render it Happy: when it can reflect upon its own State without Remorse or Sorrow; when it can view all its past Actions, and present Condition with a sweet Complacency; when it considers itself united to God by executing his Commands, and by a similitude of Holiness. None of all these Conditions can be found in temporal Enjoyments. For what satisfaction is it to a Man, after the Enjoyment is passed, to have gratified this or that Sense? Do we applaud our good Fortune for having once enjoyed a Pleasure, the Sense of which is long since expired? Or shall we receive any Comfort after Death in the remembrance of having possessed Riches and Pleasures when alive? And all this, although our use of those Pleasures and Riches were moderate and lawful, whereas if it was immoderate, the stings and remorse of Conscience will perpetually afflict the Soul, when reflecting on it. And in that State it cannot but reflect continually, when it shall not be diverted by rapid Motions of the Body, drowned by Sleep, or stupefied by Sense; when the sole Object of her thoughts will be her past Behaviour, and the consequences of it her present Condition.  
From this Consideration it will manifestly appear, how much more conducing Piety and Virtue are to solid Happiness than temporal Prosperity; even although no Rewards or Punishments should attend the Soul in another Life. For altho' Heaven and Earth should conspire together to render any Man externally Happy in this World; let an uninterrupted Possession of Riches and Pleasure, of Health and Vigour, of Honour and Power be bestowed on him: No one Act of Pleasure, none of all these Blessings, will be of advantage to him after the Cessation of the actual Enjoyment of them. Whereas the Satisfaction and Happiness arising from the Exercise of Piety, Justice and Charity will continue to all Ages. The same Complacency, which the Soul received, when it first exerted any one of these Actions, the same it shall receive for ever, as often as Reflection shall be made upon it; nay much greater after Death, when all the Faculties of the Soul will be enlarged, and that which is now a simple Act of Complacency, will then be advanced into an Ecstasy of Joy.  
Thirdly, Although Haman, when he spoke these words, had no Apprehension of being actually deprived of his Riches and Greatness, yet could not he, nor any other in the like condition deny, but that the Deprivation and loss of all their temporal Advantages is at least possible. The knowledge of this possibility alone defeats all the Pleasure which may arise from the Fruition of temporal Happiness; at least suffers it not to become such as may satisfy the Soul of Man. For all must acknowledge, in the midst of their Enjoyments, that they want at least this satisfaction to complete their Happiness, the assurance of the continuance of it. The Possessors of it are continually distracted with Fears of losing it, with Cares of preserving it; and that very solicitude proclaims the imperfection of their Happiness.  
This Consideration might abundantly convince Mankind, that true Felicity consists not in the Pleasures of Sense or secular Enjoyments. For can we believe that God hath proposed such a supreme end to Man, as the greatest part of Men shall never be able to obtain; such as is placed beyond their Power, not possible to be attained by them? All other parts of the Creation infallibly fulfil their end; and shall Man alone be rendered incapable to arrive at that end, which God and Nature proposed to him? Or shall such an Happiness be assigned to him, which a Sickness may defeat, the Malice of an Enemy may ruin, a petty Accident may overthrow? Let us not entertain such mean Conceptions of our own Nature. If worldly Men will pretend to know no other Happiness, than what ariseth from Sense, they must at least Confess the imperfection of their Happiness, from the possibility of Deprivation. And what is possible in this, cannot but be always feared by them, since they have no hope left beyond it.  
Lastly, Let the continuance of their present Happiness be assured to them, yet can it never be hoped, but little Crosses will intervene; that all their Passions will not always be gratified; and then, even the least Cross, or the Disappointment of any single Passion, will be sufficient to interrupt their whole satisfaction and spoil their Pleasure Haman enjoyed all which his Sense, or most extravagant Lusts, could crave, and had reason to hope the continuance of it; yet a petty Affront put upon him by Mordecai afflicted him beyond measure; took away the satisfaction of his Riches and Honour; and forced him amidst them all to conclude himself unhappy.  
Temporal Felicity depends upon a complication of so many Causes, that it never can arrive at Perfection, since it is impossible that some of those Causes should not miscarry; and the miscarriage of any one will render the Operation of all the rest ineffectual. It will not in that case be sufficient to compensate for the loss of one, by the possession of all other temporal Advantages; rather Man will conclude himself more unhappy in the absence of that, than in the Presence of all these. Nay the greater share he obtains of other Benefits of fortune, the more he will afflict himself for the want of what he in vain Desires; since the concurrence of so many Gifts of fortune most frequently produces a Haughtiness of mind, which flatters itself with a fond Opinion of its own worth and Greatness, and cannot bear the least Disappointment.  
If then, Men devoted to the Pleasures of this World have concluded themselves unhappy amidst the affluence of all worldly Enjoyments; if temporal Felicity be unable to satisfy the Desires of the Soul, to fill its Capacities, or perfect its Nature; if it be attended with perpetual Cares and Distractions; if often impossible to be obtained by us; and always possible to be taken from us; if it may be defeated by petty Accidents and Crosses, and that such should happen, cannot be avoided: If for these Reasons, and many others which we cannot now insist upon, they are unable to render any Man truly happy; what remains, but that we seek for true Happiness somewhere else. If the former cannot be the Supreme end of Man, and if it be natural to us to direct all our Actions to some end; it will be necessary for us to find out some other end, and when found out, to apply our utmost Diligence to obtain it.  
And here perhaps humane Reason, having thus far proceeded, might continue to grope in the dark, and after a tedious disquisition be unable to discover either the end or the means of obtaining it. God hath therefore, in Compassion to our Infirmities, marked out both the Nature and the means of Supreme Happiness. The Nature of it is Peace of Conscience here, and therein the hopes of the Fruition of God hereafter, which Hopes shall then be turned into Possession: the means of it obedience to his Laws, and Faith in Christ. By these we shall obtain an Happiness, which shall fill the utmost Capacities of the Soul, which shall be co-extended with the duration of it; which shall satisfy us but never weary us; which shall affect all the Faculties both of Soul and Body; which shall be interrupted by no Crosses and Disasters; which will never expire, but be renewed every moment; which no adversity of Fortune, nor infirmity of Body, which neither the Malice of Men or Devils shall be able to take from us.  
To a serious Application of yourselves to obtain this blessed State, I hope what has been said will be no small Motive to you. You all desire Happiness; and if the Soul be once fully convinced, what is the only true Happiness, it cannot but move towards it, and exert all its Faculties in the Acquisition of it. After a firm persuasion, that this is indeed the end of Man, there needs no Exhortation to pursue it. The pursuit of it will then be no less natural, than the satisfying of Hunger, or any other reasonable Appetite.  
The misfortune is, that we suffer ourselves to be deluded by the impressions of Sense and unruly Passions, representing and amplifying to us the Happiness arising from the Fruition of carnal Pleasures and secular Delights; we are not unwilling these Passions should arise; we permit these false Judgements to be form; we are pleased at first with the Delusion, altho' conscious of it; and at last become so far stupefied, that we do not perceive it; until at last a terrible Affliction or the approaches of Death awaken the Soul, and revive its better Notions. What those dreadful remembrancers may then do, Reason may now much more easily and more certainly effect; to reflect upon the Nature of worldly Enjoyments, to consider their Vanity, and discover their Emptiness. When this Conviction is throughly form, we shall be even necessitated to look upward, and fix our hopes in Heaven, and then we are assured, that our Labours directed thither shall not miscarry; that they shall be assisted by God, promoted by his Spirit, and Crowned with Success; Success which will give us satisfaction of Mind here, and fullness of Joy hereafter. To this Joy, may God, etc.   

The Fourth SERMON. Preached on the 23d. of June, 1689.  
At LAMBETH CHAPEL.  Job XXXVII. 23, 24. Touching the Almighty, we cannot find him out: He is excellent in power, and in judgement, and in plenty of justice: he will not afflict. Men do therefore fear him. 
THE ground of all Religion, whether Natural or Revealed, consists in the knowledge of the Nature of God, and of his Conduct in the Government of the World. The first representeth him to Man, as a fit object of Adoration; the latter persuadeth Man to adore him. Without the first there would be no reason to adore him; without the latter no Obligation. The perfection therefore of any Religion consists in an accurate Delivery of these Matters; in giving right Notions of the Nature of God, and in teaching with certainty the method of his external Actions. The former is always the same, and admits no Variation; the latter may receive Improvements in relation to Man, and lay greater Obligations on him under one Dispensation than under another.  
So much of both may be known by the light of Reason, as may direct Men aright to the Worship of God, if they employ their reason in a due manner; and convince them at the same time of their Obligation to worship him; but both may be mistaken in the natural use of the understanding; and when mistaken, will equally defeat the Worship of God; a mistake of the first Nature leading Men into Idolatry, of the second into Negligence and Impiety. It is not so easy indeed to mistake concerning the first, the Nature of God, which may easily be discerned by the weakest understanding, I mean so much of it, as serves to beget Notions of Religion in Men. All Men, whether true Believers or Idolaters, agree in this common Notion of God, that he is a most perfect Being; and then surely it is no hard matter to determine whether Omnipotence, Omniscience, Omnipresence, and such like, be necessary Perfections; without which a most perfect Being cannot subsist. Yet Mankind hath most miserably mistaken in this plain and easy matter; hath deified Creatures, which have none of all these Perfections, hath quitted sometimes even the Notion of God, but ofttimes corrupted it. And these mistakes Revealed Religion doth rectify; and restore to Men, what they had wilfully lost, the knowledge of the Divine Nature.  
But this is not our present Design, which concerns the external Actions of God, and his Government of the World, wherein it is no hard matter for Man to mistake, deriving his knowledge from the light of Reason only. It is possible for such a one to form such right Conceptions of the external Conduct of God, from the Consideration of his Attributes, as may incite him to the Worship of God, and direct him in it. But this persuasion will fall infinitely short of that Conviction, and this Direction of that certainty, which is to be had in Revealed Religions; and even in Revelations admit of greater or lesser Degrees, according to the greater or lesser manifestation of the Will of God therein, and his intended Benefits to the followers of that Revelation. So that however the primary Reasons of worshipping God continue the same in both Cases, being drawn from the Attributes of God, which are always the same, yet in Revealed Religions they are both improved and enhanced, and also secured from the danger of Error.  
And how great that Danger is, the Scripture fully declareth to us, by the Example of Job and his Friends. That whole Book being employed in discoursing of the Laws and method of the Divine Government in relation to Man, as far as the light of Reason could discover. For none of them had yet received the benefit of Revelation, which was not made to them till after the Conclusion of their discourse, in the end of the Book. All of them both knew and worshipped the true God, were eminent for Wisdom in their Generations, and one of them approved by an extraordinary Testimony of God himself; yet all of them proposed so many different Opinions concerning the external Government of God; and all of them were mistaken. All of them agreed in the common Reasons of the worship of God, yet all of them mistook in the Application of those Attributes from whence they were form. The Reasons are well summed up in the words of my Text; and in them also sufficient matter to confute the several Errors proposed by these Men. Touching the Almighty we cannot find him out: He is excellent in power, and in judgement, and in plenty of justice: he will not afflict. Therefore do men fear him. The words therefore will naturally give me an occasion to Discourse. 

I. Of the Reason of the Worship of God, founded in the Attributes of the Text.  
II. Of the Errors committed by Job and his Friends, which they drew indeed from these Attributes, but may more truly be confuted by them.    
The Reason of the worship or fear of God among Men, is declared by Enumeration of those Attributes, which are chiefly to be considered by us in the conception and worship of God. Our first Notion of him, and on which all the rest are founded, is, that he enjoyeth all Perfections, which can meet in one and the same Being. And this is designed by the first part of the Text; where the word Almighty in our Translation, signifieth All-sufficient or supremely perfect, in the Original. We admire single Perfections in other Objects; in one Power, in another Wisdom, in a third Virtue; and these not only possessed by so many several Objects, but also in a limited manner. Yet we revere and admire these single and limited Perfections, wheresoever we find them, and acknowledge it to be unjust to deny that Deference which is due to them. When therefore all imaginable Perfections are conjoined in God, it is but natural to conclude that all the Fear, the Awe, the Regard, the Love we pay to other Objects, upon account of those single Perfections, we discover in them, aught to be conjoined, when we reflect on God, and be paid as a just Debt to him. Whosoever considers them, may perhaps through a stupid or depraved Mind omit or even reject the Worship of God; but at the same time he cannot deny him to be most worthy to be Worshipped.  
In the next place, as the Nature of God is infinite, so his Actions are unsearchable; or, as it is in the Text, We cannot find him out. Which may respect either the incomprehensible Essence of the Deity, or the unsearchableness of his Judgements in the Government of the World. As to the first, it is no small Argument of our Obligation to render the most profound Adoration to him, that he is of infinite Dignity, so great that we cannot comprehend it or measure the extent of it. Here below, we proportion our Esteem and Devotion to the Merits and Dignity of Persons; and should confess ourselves unjust, if we made not a distinction therein. The same Rules of Justice therefore, will require us to form of God the most noble Conception, to render to him the most humble Submissions which are possible to the Faculties of the Soul.  
Again, if the Methods of the Divine Conduct be unknown and unsearchable to Man, this will yet farther raise our Opinion of the Infinity of his Nature; since if his external Effects exceed our Conception, much more will his Nature, the Cause and Fountain of them. This will also teach us not to inquire too curiously into the Secrets of his Providence, not to determine any thing rashly concerning it, which is not revealed to us. Indeed when the Knowledge of the Rules of his Government is bestowed on us by Revelation, we are firmly to believe it, and may without danger of Error and Presumption apply those Rules to particular Cases. But as we ought not to have fixed any Rules to him, before we received the light of Revelation; so after the Reception of it, we are not to carry our Conjectures of Assertions beyond what is revealed to us. We might conclude indeed without it, that God could do nothing unjust, nothing which is not Holy: But this would not have warranted us to determine the way, wherein his Justice and Holiness should exert themselves by external Effects.  
Upon account of these Attributes God is most worthy of Adoration; but there wants yet somewhat to persuade Men to pay that Tribute to God. If neither Hope nor Fear interposed, Men would esteem themselves unconcerned in the Worship of God, the Obligation of it weak, the Trouble of it unnecessary. This therefore is abundantly supplied by the following Attributes; whereof the first is his Omnipotence; He is excellent in power, God is able to vindicate the Honour of his Name, by inflicting exemplary Punishments upon those who neglect to worship him; or worship him in a manner unbecoming his Nature, and contrary to the light of Reason or Revelation. So than it is a most effectual Motive of Divine Worship to consider, that as it is the Duty of Man to worship God, so it is most just; and if most just, must certainly be required by God; that if this Duty be neglected, we are in the hands of him to whom the Injury is offered, may be annihilated by a single Nod, may be chastifed with severe Punishments, may be rendered miserable for ever.  
This Attribute of Power, in Affairs of the World, produceth Fear and the Signs of external Respect, beyond all other Arguments. This secures the Authority of Laws, and Majesty of Princes; that the one cannot be violated, the other cannot be contemned without Danger. This is generally supposed to have at first begat Idolatry; when Men following the report of their Senses more than the light of Reason, fond imagined, that their Princes, their Leaders or Conquerors, were the most powerful of all Being's; and upon that account rendered that Tribute to them which is due to Omnipotence, I mean Adoration. They found themselves to be at their disposal, their Lives at their Mercy; or extraordinary Actions effected by them; and believing these to be the most illustrious Marks of Power, deified the Possessors of them. If then the Prospect of that little Power, which is vested in Men, could procure Adoration from those who followed the Dictates of their Senses only; much more will the excellence of the Divine Power, as it is here called, induce Men to the Worship of God, being manifested both from Sense and Reason.  
In mortal Men, Power, far from being adorable, may oftimes become execrable, may occasion the unhappiness of others, may administer Assistance to sins and violence; and notwithstanding such wicked Power may awe and terrify Men (as both ancient and modern Idolaters have worshipped Devils, lest they should hurt them) this will never create an internal Reverence in Men, in which chiefly Adoration consists. The most exalted Power of finite Being's cannot rescue them from their own Imperfections; receiveth Limits, and is capable of Dissolution. If yet such a Power can strike thy Mind, can affright thee from performing what is displeasing to it; if thou darest not resist its Commands, and quietly submitest to it; how much more art thou obliged to revere the Omnipotence of God, where Power and Goodness are sweetly joined together, where no Limitations can be found, nothing excluded from the reach of it, no Cessation to be expected? If thou pretendest not to know this Power, consider the Nature of God, and judge whether Omnipotence be not a necessary Attribute of a most perfect Being. If thou appealest to Sense, view the Fabric of the World, pass through Heaven and Earth; thou shalt discover the Footsteps of Omnipotence in every part of it. If thou pretendest yet not to see what is most evident, reflect upon the Faculties of thy own Soul, and say, who gave them to thee? consider the Fabric of thy Body, who form it for thee. These are undeniable Marks of thy Subjection to an Almighty Power, which even if thou dost deny, it is by Faculties of Soul and Body created by him, that thou canst deny it.  
Thus we perceive, that the Power of God is uncontrollable and infinite; that he is able to inflict whatsoever Punishment he pleaseth on his disobedient Creatures. And then lest we should vainly imagine this Power to be useless in respect of us, and like antiquated Laws, never put in execution, we are told in the next place; that God is excellent in Judgement also; that he will most certainly judge Manking, and punish them for the Omission of their Duty. For so Judgement doth almost every where signify in Scripture, the infliction of Punishment upon Delinquents. This is the chief Mark of the Divine Government of the World, to take a Survey of the Actions of Men, and punish them for the Violation of those public Laws, which are fixed to Mankind and prescribed for their direction. Nothing but the most extreme stupidity can defeat the Success of this Argument of Divine Worship; since this equally affects both the Wife and Foolish, by striking their Imaginations with the fear of Misery. A Fear which will affect the Mind of Man, when no other Argument can prevail. The Perfections of God may be slighted; the Infinity of his Nature may be neglected; his Power may be derided, when not put in execution; but the belief of Judgement to be inflicted upon Sinners will awaken the Consciences, and affright the Thoughts of Men; And that even altho' the manner of the Execution of this Judgement should be unknown to them; as in natural Religion. For let the Punishments be uncertain as to their quality; let the time of their Execution be hid from Sinners; yet this they cannot but know, that God is the Supreme Governor of the World; that as such he will exercise Judgement; and that as his Power exceeds that of the most formidable Judicature on Earth, so his Punishments will be correspondent, exceeding what Man can inflict.  
And herein appears the excellence of this Judgement, mentioned in the Text. Humane Judicatures can take hold only of the external Actions of Men, and even these may sometimes be hid from them; the Power of the Offender may set him above the reach of Punishments; they may be evaded by crafty Defences, may be hindered by the Interposition of some greater Power, may be avoided by Death, and will certainly be finished by it. But in the Execution of the Divine Judgement it is far otherwise: There the most secret Actions of Men are called in question, even their Thoughts cannot escape discovery. The Judge cannot be blinded by crafty Insinuations, nor diverted from his Resolution by extraneous Causes. Nothing can rescue us out of his hands, not even Death itself; his Dominion extends beyond the Grave, reaches the Soul of Man, and surmounts the resistance of all created Being's. If then Fear can affect Men; if Punishments can deter them; if Power can awe them; if the certainty of all these can convince them; they do all combine to secure the Worship of God, and continue Religion in Mankind.  
But then, lest we should seem Slaves to God, and Servants, through Fear only, he dispenseth Rewards as well as Punishments to Men. He is excellent in plenty of Justice, in the words of the Text. He rewards the Obedience of Men to his Precepts, not because any Reward was due to them, but because he delighteth in dispensing his Benefits; and then his Justice will require, that he dispense them to the most worthy, We are not ignorant, how powerful an Argument Interest is in moving the Hearts of Men. What draweth Attendants to Princes, or Servants to Great Men, but the Power of rewarding them, and the prospect of Preferment to be attained by their Favours? This seldom fails to secure to them those Duties, which are due from Dependants, Honour and Service.  
And if we would but raise our Souls from the Earth, and carry them beyond the Objects of Sense, it would no less effectually secure what is due to God from us; Adoration of his Majesty, and Obedience to his Laws. The Rewards to be attained are far greater, such as the Donor will not, and such as all the other Powers of the World cannot take away from us; such as shall not be determined by Time, nor restrained by any Limitation. The assurance also of obtaining them is far more certain, being founded on the Promise of him, who can give what he pleaseth, and will give what he Promiseth; whereas the Favours expected from Men may be defeated by Forgetfulness, by Unfaithfulness; may be intercepted by others, may become impossible to be bestowed. If then God by his Infinite and most certain Rewards cannot procure what Men obtain by their Petty and uncertain Favours, Fear and Reverence; we must deplore the Ingratitude and obstinate Perverseness of Men, who, refusing to hearken to the Arguments of obedience proposed by God, yield to those proposed by Men▪ which yet affect the same Passion (that of Desire) but in a much lower Degree.  
Lastly, to secure in our Minds such Thoughts of God, as are befitting his Majesty and Holiness, lest our Adoration of him should be corrupted with any Suspicions of Injustice entertained at the same time, it is added in the end of the Verse, He will not afflict. In this Life, the Rules and Method, whereby God dispenseth his Rewards and Punishments, may be very obscure to us. He may suffer the righteous to be afflicted; he may permit the wicked to Prosper; he may in appearance cut off the Hopes of good Men by present Miseries, and encourage the Disobedience of bad Men by temporal Felicity; His ways may be unsearchable, and his judgements past finding out. But from hence we must not conceive any Opinion of Injustice in God, or Imperfection in the Administration of his Government. Although the Secrets of Providence be unknown to us, this we are assured of, that he is infinitely Just and Holy, and that being such, he will not afflict.  
The Mysterious Obscurity of Providence herein, was the occasion of the Mistakes of Job and his Friends, which I proposed, and come now to consider, in the second place.  
To Solve this Difficulty, every one of them form a different Opinion; yet all came short of Truth. Eliphaz, who spoke first, asserted that God inflicted temporal Misfortunes on no Man, but by way of Punishment for some enormous Sins; and therefore urged Job, to confess his secret Sins, and give Glory to God, as it is XXII. 5. Is not thy wickedness great, and thine iniquities infinite? And so on: Where he affirmeth Job to be the greatest of Sinners, only because God had heaped extraordinary Calamities upon him.  
Bildad maintained, that God might, as the supreme and absolute Governor of the World, afflict Man without any respect to antecedent Sins; but than that he was bound in Justice to recompense it to him by subsequent Prosperity. For thus he expresseth himself, VIII. 6, 7. If thou wert pure and upright; surely now he would awake for thee, and make the Habitation of thy Righteousness prosperous. Though thy beginning was small; yet thy latter end should greatly increase.  
Zophar delivereth his Opinion throughout the whole XI. Chap. that God might in right of his supreme Power, lay the heaviest Afflictions upon Men, without any respect either to Antecedent Sin, or subsequent Recompense.  
Elihu thought that God might afflict good and bad Men indifferently; but that if good Men received the Affliction humbly and with submission, and addressed themselves to God by Prayer for the removal of it; and if bad Men were moved to repent through it, God would remove the Affliction, and restore prosperity to them, especially if an Angel interceded for them, as he expresseth himself at large in the XXXIII. Chap.  
Lastly Job. whatever his Opinion might be, while his Calamity was yet fresh, and any hopes remained of the speedy removal of it; or however he might alter his Judgement after the Revelation of God, in the end of the Book; yet in the midst of his Troubles, when the Disease grew inveterate, and no hope of Delivery yet appeared; he seems to have thought, that God intermedled not in the proceedings of the World, and reserved neither Rewards for the good, nor Punishments for the bad. Which Opinion he proposeth chiefly in the XXI. Chap.  
All these Opinions were alike erroneous, and yet all founded upon the Attributes of God; those of Eliphaz, Bildad and Elihu, upon his Justice; those of Zophar and Job, upon his Power. The Errors of the Three first, plainly arose from hence, that they pretending to determine Matters above their knowledge, confined the Exercise of the Divine Judgement, and consequently the Dispensation of Rewards and Punishments, to this Life only: Had this, which they all supposed, been indeed true, one at least of their Opinions must necessarily have been received; otherwise the Justice of God could not be cleared.  
But what ground had they to conclude, that God exercised his Judgements in this Life only? Might not the Nature of Man, the quality of the Rewards and Punishments to be inflicted on an immaterial and immortal Soul, teach them that another World was a far more convenient Tribunal for this Judicature? Or if they knew not the Nature of the Rewards for want of Revelation, yet at least the example of the Patriarches, with which they were not unacquainted, and wherewith our Saviour afterwards convinced the Jews; might not, I say, the experience of their Afflictions and Troubles, have taught them, that God did not ultimately bestow his Rewards, and consequently not his Punishments, in this Life? They had received glorious Promises of some extraordinary Benefits to be received from God, Promises, which might justly make them expect some eminent Advantages beyond the rest of Mankind▪ yet none of all these just Expectations were satisfied in this World, wherein they were Strangers and Pilgrims, exposed to Injuries, and troubled with frequent Afflictions, and that till Death; an invincible Argument, that God reserved the Consummation of their Hopes and his Promises to another Life.  
As to the Opinion of Zophar, that God might bring Afflictions on Men for no other end, than to demonstrate his absolute and arbitrary Power over Mankind, that overthroweth both the Wisdom and Justice of God: It would render his Government Tyrannical, and even like to that of Hell, which Sports in the Misery of Mankind. God is a most wise Being, and cannot do such a vain Act; he is a most just Being, and cannot execute such an unjust Sentence. He never afflicts, or prospers Men by extraordinary Power in this Life, but either for their Reward, their Punishment, or their Correction. As for the Prosperity or Affliction, which may befall Men in the ordinary Course of the Government of the World, they may respect indeed none of all those Ends, nor do they concern our present Case.  
Lastly, The Opinion of Job, that God interpofeth not extraordinarily in the Affairs of Mankind, might be confuted from the same Attributes and Considerations. For we must not suppose that God allowed and ratified whatsoever he had said, when he gave such an illustrious Testimony of Integrity to him in the close of the Book. That was only to vindicate him from the Aspersions of his Friends, more particularly Eliphas and Elihu, maintaining that his Afflictions had befallen him for the Enormity of his antecedent Sins. God confirmed not his Speeches made in answer to them by this Suffrage; and therefore Job himself deploreth the rashness of his Opinion in XLII. 6. Wherefore I abhor myself, and repent in dust and ashes. And indeed nothing could be more false, or derogatory to the Majesty of God, and the Preservation of his Honour among Men. Only Job asserted not pertinaciously, as his Friends did their Opinions; he concluded not peremptorily, but only confessed, that he could not discover any extraordinary interposition of God, by visible Effects in this Life.  
An Opinion indeed, which too many have taken up; and some do yet maintain; but which cannot be allowed without the utter ruin of Religion, and Reason also. For do we not believe that God is infinitely good and just; that he is the supreme Governor of the World both in this Life, and after Death? But can we conceive him to be infinitely good, who after having created Man and settled him in the World, takes no farther care of him, abandons him to Chance, and there stops the Emanations of his Goodness? Can he be perfectly just, who makes no provision for the universal Calamities, or Opressions of Mankind, which cannot but often happen notwithstanding the ordinary Laws of his Government, which consist only in maintaining the Course of Nature? Do we not destroy his Government, when we confine it only to another Life, or perhaps allow it no place in either? Since God hath created the World, the Government of it hath become necessary to him; and then not to derive at any time, any extraordinary influences upon it, will be no more commendable, than for a temporal Prince to sit still and be unconcerned for the Affairs of his Kingdom.  
Thus far Reason will direct us; but then Revelation giveth us greater assurance of the constant and immediate Protection of God even in this Life. We have the Promises of this Life, and of that which is to come; we are told, That all things shall work together for good to us; That whatsoever we shall ask of God with Faith, excluding doubt, he will do it; and that he will never leave us, nor forsake us. All these and many more such Arguments, include an extraordinary influence of God, whereby he Administers the Government of the World, satisfies his Justice, and declares his Goodness.  
Thus all the Attributes of God naturally lead us to the Worship of him; thus we cannot conceive his Nature without adoring it; cannot consider his Judgements and Justice without fearing his Displeasure, and obeying his Commands; thus are we on every side surrounded with Arguments of our Duty. May God by his Grace improve the Efficacy of these Arguments to every one of us, for the sake of Jesus Christ our Lord.   

The Fifth SERMON. Preached on the 4th. of August, 1689.  
At LAMBETH CHAPEL.  Rom. XII. 3. For I say unto you, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think. 
AMONG all the miscarriages of Mankind, none are more fatal, and at the same time more ordinary, than those which proceed from a mistaken Opinion of their own Nature or Merits. It is a deplorable misfortune indeed, that Man should be subject to Mistakes in a Matter so nearly concerning himself; that he, who pretends to Fathom Heaven and Earth, to discover the Properties of invisible Being's, and extend his Knowledge both to precedent and future Times, should remain in the dark as to his own Condition, and entertain erroneous Opinions of his own, either natural or acquired Merits.  
Not to comprehend perfectly the Nature of God, is no wonder; the infinity of his Essence surpasseth the Capacity of our finite Understandings. Not to conceive accurately the Properties of immaterial Being's, whether Angels or separate Souls, may be excusable; immateriality may easily confound an Apprehension enured only to sensible Objects: but to be mistaken in the Nature, the Dignity, the Capacities of ourselves, might be justly admired, if the frequency of such Mistakes did not take off the Admiration of them. If they extended no farther than Speculation, they might perhaps be pardoned, and befit the Consideration of Philosophers only and thinking Men; but when they reach to almost all the Actions of the Soul, introduce false Principles of Practice, which at last become fatal to the real Interest of Mankind, it will concern all Men to take notice of them, and to acquire more just Conceptions.  
To this purpose Reason invites us, the Scripture directs us, to enter into the serious Consideration of ourselves, to contract our Thoughts, and not carry them beyond our Merits, to form a just Esteem of our Perfections, and not in an overweening Confidence of them enlarge our Pretensions beyond the Rules of Justice and Sobriety. Which is the sum of the Exhortation delivered by the Apostle in the words of the Text; being directed indeed more particularly to those Christians of his time, who upon pretence of extraordinary Gifts, whether of Knowledge, Miracles or other Graces, despised their Fellow Christians, who were less gifted; became proud and arrogant; invaded the Offices of their Superiors, and violated the public Order of the Church; but delivered in such general Terms, as equally oppose all other Errors of Men concerning the Dignity of their Nature, or the Greatness of their Merits; recommended by a peculiar Preface of Divine Authority. For I say unto you, through the Grace given unto me, directed to all Christians, To every Man that is among you; altho' all cannot be supposed to have been guilty of that particular Exorbitance; and proposed in such a general Precept, as will obviate all the aforementioned Mistakes and Inconveniencies: Not to think of himself more highly than he ought to think.  
I shall consider it then as such a general Precept; and show 

I. The Reasonableness of it.  
II. The Usefulness of it.    
I. The Reasonableness of it will appear by comparing the fond and exorbitant Pretensions of Men, with the Imperfections of their Nature. Man is apt fal●ly to persuade himself that he is a greater and more noble sort of Being, than he really is. He pleaseth himself with vast Conceptions of his own Dignity, and upon Confidence of them raiseth his Pretensions to Matters beyond his Capacity, at least beyond his Merit.  
This was the Original of all the misfortunes of Mankind; from hence was derived the Fall of our first Parents; to this we are to ascribe our present and future Misery. The wicked Angels had led the way, who were no sooner created, but reflecting on the Excellency of their Nature, the Dignity of their Order, and the Capacity of their Understandings, became Proud and Insolent, rebelled against God, and attempted an Independency on the Crown of Heaven. Man soon followed the Example of those wicked Spirits; who reflecting on the Faculties of his own Soul, which were then entire and vigorous, exalted with the Happiness of his present Condition, which was then free from Cares and Crosses, entertained a foolish Ambition of improving his Nature to somewhat yet greater, even of making himself like to God himself; and so being falsely persuaded by the Serpent, that the way to Compass his Designs, was to eat of the forbidden Fruit, he fell from his former Happiness, and entailed Misery upon all his Posterity; whose Happiness was from thence abated, their Faculties enervated, and their Perfections lessened.  
Yet could not the dreadful Example of their first Parents, nor the Conscience of their much greater Imperfections divert succeeding Mankind from engaging themselves in the same Mistakes. They lost the Dignity, but retained the Pride of their Forefathers, keep up their Pretensions, and flatter themselves with an overgreat Opinion of their own Perfections. For not to mention the Impiety of Atheists, who pretend to be wholly independent from God, and deny to have received their Existence from him; to omit the Profaneness of ancient Epicureans, and many modern Deists, who disown his Government of the World, and imagine themselves to be freed absolutely from his Dominion; even those who own the Existence of God, his Government of the World, and their own Dependence on him, still continue extravagant Pretences to greater Perfections, than were designed for them. We commonly imagine ourselves to be the top of the Creation; and that all other Being's, Heaven and Earth, Angels and Animals, were created merely for our Service. Hence we form a lofty Conceit of our own Excellence, and look down upon other Creatures with disdain; we grow angry, if Heaven and Earth do not continually conspire to advance our Interests; we think ourselves injured, if the general Laws of Providence be not violated for the Promotion of our Concerns; we project extraordinary Schemes of Happiness, and then are apt to murmur against God, if they are not effected. We scorn that imperfect Happiness, which his Providence hath assigned us in the World; we esteem it inferior to the supposed Dignity of our Nature, and think it impossible, that so noble a Being should not enjoy some greater Happiness, than what we find belongs to us in this Life.  
This Happiness most Men place in the satisfaction of their Senses; but then quickly perceiving that even more ignoble Being's enjoy the same satisfaction, they turmoil themselves about enhancing the Pleasures of Sense. To this Purpose they either seek after Riches, or let lose the Reins to Luxury; but after all, finding themselves disappointed they become discontented, because not obtaining a Happiness correspondent to the Esteem of their own Merits. Or if any of better Education and more noble Thoughts, seek this Felicity in the Perfection of their Souls, yet are not they free from the like Mistake, but aim at greater Perfections than their Nature will bear; carry their Inquiries into Matters too hard for them, and then become disquieted, because the Knowledge of such things is denied to them; because they find their Souls to be ofttimes dull and devoid of Vigour, and cannot hinder the Perturbation of them by Commotions from the Body; and ofttimes Experience the decay of their Faculties. With these Thoughts they afflict themselves; and imagining their Nature to be somewhat greater, than it really is, vainly endeavour to free themselves from all these Imperfections.  
Such are the common mistakes of Mankind; mistakes which few escape. But then there are other particular, yet frequent Mistakes derived from the same Fountain, which are no less gross, and far more prejudicial to the Interests of another Life. From this irrational Opinion of their own Excellency many Men are tempted to believe, that they lay an Obligation upon God, when they execute his Commands and perform his Will. They imagine the Benefit redoundeth to God, and that it is no small kindness to him to hearken to his Proposals of Salvation: and thence are often drawn into a false Persuasion, that God will wink at their Impenitence, rather than forfeit the satisfaction of saving them.  
This Error hath prevailed so far, that among many Christians it is believed, that God may in a strict Sense be made a Debtor to Man by works of Supererogation: and others persuade themselves into a belief of particular Decrees of Election and Predestination made in Favour of them. They may pretend indeed for the ground of their Persuasion the arbitrary Will of God, but the true Foundation of it will be discovered to be no other than a proud Opinion of their Excellency beyond their fellow Christians; which makes them arrogant and morose, and so possesseth their Brains, that they imagine God to be in Love with them, and ready to relax the general Terms of Salvation, and forego his Commands of a strict Obedience, for their sakes. This false persuasion sometimes advanceth so far, as to believe themselves placed by their extraordinary, and at the same time unaccountable, Excellency beyond the Obligation of the common Laws and Discipline of the Church, and thence boldly invade those Offices which were never entrusted to them, and disturb the public Order of the Church, as not obliged to perform those Duties which are owing to the whole Church in general, and to all the Members of it in particular; which Offence the Apostle more particularly complains of in this place.  
These are the most notorious Errors which proceed from the unreasonable Conceit of Men concerning their own worth. If we inquire into the Foundation of all these Pretences, we shall find them very frivolous. Man is far from such an excellent Being, as these Pretences suppose him to be. His Original is mean and common to him with the most ignoble Animals. While yet an Infant, nothing can be discovered in him, which distinguishes him from brute Beasts, except a greater Inability of helping himself. Nothing of Reason can be discerned in him, which must afterwards be instilled by Degrees, by the Care and Diligence of others; or if born with him, yet exerts itself but slowly, and would never become considerable without the direction of others. So that it is no ill Conceit of the Philosopher, that Man at first is born an Animal, and afterwards becomes rational. Were it not for this Education, it is not improbable, that Man would creep upon all four, and imitate Beasts as well in the posture of his Body, as in the brutishness of his Life. When after a thousand Chances, which might have destroyed him, he is grown up to be a Man, he still leads a more precarious Life, than any other part of the Creation. If any one of the Elements perform not their Office; if the Earth should deny her Fruits, or the Air its benign Influences; if any one of ten thousand possible Accidents should light upon him, his Life is ended; which whilst it continueth, is perplexed with continual Cares, turmoiled with constant Labours, exposed to infinite Adversities, and after all supported with inconsiderable Pleasures.  
For what greater Matter do we enjoy here below, than more ignoble Creatures do? Length of Life, Agility, Accuracy of Sense, satisfaction of it, and all carnal Pleasures are even common to them. We can employ indeed the Thoughts of a rational Soul, which is more than they can do; but alas this Privilege would have been scarce desirable, had not God promoted Arts and Sciences among Men, by raising their Apprehensions at first with extraordinary Revelations. For although God did not at first reveal these Arts and Sciences, yet would Man never have obtained that Sagacity, which was necessary to the Invention of them, if God had not raised them from the present Objects of Sense, and excited them to the Improvement of Knowledge, by communicating to them supernatural Revelations. That part, and that the greatest part of Mankind, which have not yet received those Advantages, do so little exercise these Faculties of the Soul; that it would be no great increase of the Happiness of an unthinking Beast, to be put into their Condition. Or if all Men could naturally obtain clear and noble Thoughts of things; yet would this but add little to their Happiness; while uncertain of its future State, for want of Revelation.  
To a Soul which graspeth Eternity, it cannot but be a continual Affliction to reflect upon the certainty of Death, and the uncertainty of what will succeed it. If he endeavours to remove these melancholy Thoughts by sensual Pleasures, he will find little satisfaction in them; if he gives himself up wholly to them, he will soon grow weary of them. When he hath run through all the Scenes of Pleasure, and looks back upon his Enjoyments, he will confess the Emptiness of them, and scarce desire to retrieve them. Such a Man when he comes to die, may perhaps wish to live over his Life again, but then 'tis only in Hopes of obtaining greater Happiness therein than he did before. Scarce any Man, however having plentifully enjoyed all the satisfactions of this Life; if his Life could be renewed to him upon Condition of living again in the same and in no other manner than he did before, would esteem it any great Benefit. He might perhaps accept it through fear of Death; because he knows not what it is to die: but for the intrinsic Merit of it, he would hardly judge it to be desirable. Such is the Condition of humane Life considered in a natural State, and what great Excellency can be discovered in all this, which may nourish our Pride, or enlarge our Pretences? So inconsiderable a part of the Universe is Mankind.  
And then, shall so mean a Being vie with God, require the general Laws of Providence to be overruled for his sake, become swollen with Pride, think himself more worthy than all the rest of the Creation, and continually aspire to greater Privileges, than were at first assigned to him? Alas poor Mortal, however thou mayst advance thy Pretences, and flatter thyself with a fond Opinion of thy own Greatness; that Body which thou carriest about with thee, and canst not shake off; that very Body upon which, and the dependences of it, thou so much valuest thyself, proclaim thy Imperfection. If I should call thee Dust and Ashes; thy end will manifest thee to be no more; but this will only express thy Infirmity: I want a word to express the Vanity of thy mind. If I should call thee nothing; thyself hast often confessed thyself to be worse than nothing; when amidst the Crosses of fortune, or torments of Diseases, thou hast often wished to become nothing, for to avoid them; and will't once again wish it after Death, if thou dost not correct thy foolish Arrogance. So little Reason hath Man in general to value himself upon the Excellency of his Nature; and as to the divers Pretensions beforementioned, hath yet much less.  
If Atheists pretend an independent Existence from God, let them demonstrate it by continuing their Existence for ever. If they could at first bestow Existence upon themselves, they may by the same Power always continue it: if this exceeds their Ability, much more will the other. If Deists assert the Actions of Man to be uncontrolled by God, and the Government of the World to be wholly neglected by him; let them reconcile to such stupid Negligence the eternal Attributes of Justice, Wisdom, and Goodness, which they allow to be in God; let them stifle, if they can, the Checks of their Conscience for Sins committed in secret; and solve the undeniable Characters of extraordinary Providence interposing in the World.  
These impious Opinions indeed cannot be received by the followers of any revealed Religion; but the others may.  
As first, That all other parts of the Creation were made for the sake, and the service of Man alone. An Opinion, which however generally taken up by Men, and in some measure Useful to excite their Gratitude to their Creator, yet seems to have proceeded from too great an esteem of humane Nature, and tendeth directly to ●oment its Pride. It is certain indeed, that almost all parts of the visible World are subservient to the use of Man; that God hath not denied to us the use of any one of them; in which sense it may indeed be said, that all things were created for the use of Man; as it is said in Scripture, Man was created for the Woman, and the Woman for the Man, that is, not for that end alone, but for that among other Reasons. And thus even the Angels are subservient to Man, being sent forth as Ministering Spirits to such, as are heirs of Salvation. But to imagine that all things were Created only for the use and the sake of Man, hath no appearance of Truth. To affirm that of the blessed Angels, who are so far superior to us in Dignity, would be an intolerable Arrogance; and to assert it even of other created Being's, would be a vain Presumption. Perhaps not the thousandth part of the Universe is visible to us; And then what are we concerned in so many vast Orbs as are beyond our Heavens? I know many have imagined them to have been created for the Seat of God, and the Reception of our glorified Bodies after the Resurrection; but that is too gross a Conceit to need any Refutation. Even in the visible World no small part of the Creation lays undiscovered, and not a little of what we know is wholly unuseful to us. It becomes us rather with Reverence to reflect upon our Subjection to God our common Creator, than endeavour to set ourselves before the rest of the Creation, and flatter ourselves into an ambitious Opinion of an Universal Monarchy.  
In the next place to ascribe so much Excellency to our Nature, as to imagine that the general Laws of Providence ought to be violated for the Convenience of it, is a Pride exceeding all Comparison; as if the petty Interests of Man in this Life were of greater moment, than the Preservation of the public Order, and therein the Harmony of the World. Is it not sufficient to have received from God the benefit of Existence, to enjoy all the Blessings of Earth and Heaven, which the ordinary course of Nature, directed by the Author of it, bestoweth on us; but the Fabric of the World must be overturned, and the general Laws of its Government be reversed for us? Yet this unreasonable Expectation generally seizeth Men in Afflictions; when all the hard Words which they heap upon adverse Fortune, are directed against the Divine Government of the World; the impartial Execution of which, without respect to the little Interests of private Men, produceth that diversity of Accidents, which is generally called Fortune.  
Farther, to murmur at the Divine Administration of the World, because no more excellent or more certain Happiness is assigned to Men in this Life, is an effect of the same unreasonable Ambition of being more noble Creatures than we really are. For while we are a compound of Soul and Body, endued with gross Organs of Sense, and subject to the public Order of the World, it is impossible that our Pleasures should be other than gross, and adapted to the Organ of their Reception, that is, our Sense. We may tyre ourselves in hunting after new Methods of Happiness, and afflict ourselves in the Disappointment of them; but while our Natures continue to be what they are, and the same Order is preserved in the World, it is impossible that the Pleasures of Life should be any other than what they are, that is, mean in their own Nature, and uncertain in their Duration. To propose the acquisition of a complete Knowledge of all things in this Life, of an absolute imperturbation of Mind, and constant Infallibility, is no less Vain; and to boast of such Perfections as some have done, little less than Madness. Our present Nature admitteth no such Improvements, which while we are content to own, we must also own those Imperfections which necessarily do attend it.  
Errors of this nature in matters of Religion, are yet much more Dangerous, and at the same time more unreasonable, because not founded in internal Perfections of our Nature; but in extraneous Advantages, such as the extraordinary and unaccountable Favour of God, whereby he prefers some Men before others, without any respect to the Merits or Demerits of either. An easy way indeed of gaining Heaven; and, as what flatters the Ambition of Men, is commonly acceptable to them, a pleasing Delusion. But such Men are to know, that altho' themselves proceed herein without any other Principles than a strong Imagination prompted by a vehement Pride; yet that the most wise God never Acts without sufficient Reason, is not to be swayed by any Partiality, and Dispenseth his Favours with the most exact Justice. If they believe God will oversee Faults in them, which he will not pass by in others; they prefer themselves to the inestimable Blood of the Son of God, which being shed to purchase a particular Covenant of Remission of Sins, they fond imagine that the Conditions of it shall be Dispensed with for their sake.  
Lastly, If any imagine themselves to lay an Obligation upon God by their own Acts of Piety and Obedience, this indeed will be a strong Persuasion of extraordinary Dignity, since it implies an absolute Independency from God. But as this is Blasphemous, so the Belief of that is highly Criminal. If we performed an exact and unsining Obedience, we should still do no more than our Duty; it is what we owed to God in Right of our Creation and Dependence on him. And then surely even in Affairs of this Life, we do not believe ourselves to have obliged any Person, when we pay a just Debt to him. But if we reflect upon our many Sins, more numerous than our Acts of Obedience; and consider that the first is the sole Act of our own Will, the latter the effect of the Grace of God enabling us and working with us; that the first is always perfect; the latter, even when best, still imperfect; we shall find abundant Arguments of Humility, but none of Arrogance.  
II. The usefulness of this Exhortation of the Apostle, and what hath been Discoursed by me in the Prosecution of it, appears not only in preventing these fatal Errors, which have been marked out, and opposed by us; but also extends to many Actions of Life and Duties of Religion.  
As first, This will secure to us constant Peace and Satisfaction of Mind, amidst all the inconveniences of Life. Whatsoever is wont to render the Mind of Man uneasy, may be reduced either to the want of some desired Good, or the presence of some vexarious Evil. And herein Men put no Bounds to their Desires or Resentments, They passionately desire the acquisition of some Good, or removal of some Evil, which is sometimes impossible in Nature, and ofttimes denied them by the ordinary Providence of God. Hereupon they grow Discontented, many times repine against God, and think themselves injured▪ and all upon a mistaken supposal of their deserving whatsoever they shall desire. Whereas if they would contract their ambitious Desires and think Soberly, as the Apostle adviseth; they would soon be convinced, that Man is no such excellent Creature, for whose sake the ordinary course of the World should be changed, or God work Miracles to please his Fancy. That if Infirmities and Diseases attend his Body, it is no more than the natural Consequence of the Constitution of it. If adverse Fortune doth afflict him, it is an effect of the steady Continuation of the same general Laws of Providence in the Universe, whereof himself is but an inconsiderable Member. If the grant of his Desires be denied to him, it is no Wonder; his Merits are too small to require the Performance of all his Wishes. If all these together trouble him; he hath no injury done unto him, he cannot accuse Heaven of Injustice. All these Inconveniences are the necessary Consequences of his Nature, and then if he be willing to continue his Existence, it is no less than absurd to desire to change the Properties of it. If he murmurs against God, because his Nature is not more Excellent, he shows himself yet more Unreasonable; since all proceeds from the free Gift of our Creator, to whom we ought rather to be thankful, that we are raised above the Order of Beasts, than repine because we are set beneath the Dignity of Angels.  
Secondly, this will teach us Humility; which is nothing else but a sobriety of Thought, or just esteem of our own Merits: And that first with our fellow Christians; which was the peculiar design of the Apostle, when he laid down this general Precept, directing it against those, who upon supposal of their extraordinary Merits above other Men, boasted of a particular Favour with God, despised their Brethren as Carnal and perhaps Reprobate, made Ostentation of those Graces which were the free Gift of God, or pretended to those which really they did not possess: And in Confidence of either invaded those Offices in the Church, which were not committed to them, violated the Rules of Ecclesiastical Discipline, and presumed to exempt themselves from the Obligation of it. Such Spiritual Pride hath in all Ages continued to infest the Church, and still continues to molest it. But since I have hitherto waved the Prosecution of this particular Design of the Apostle, I will return to the more general Use of his Exhortation, and observe in the last place, That  
3. This will teach us Humility towards God, and give us a just Idea of our relation to him. It is almost impossible to form any rational Act of Adoration to him, without obtaining a true Notion of the infinite Distance betwixt him and us: That there is nothing in our Nature which could attract his Love; that our most perfect Obedience can confer no Benefit upon him; that neither our celebrating him on Earth, nor our Society in Heaven will add to the infinity of his present Happiness. It will demonstrate the inconceivable Greatness of the Divine Mercy towards us, in sending his Son to die for us, in proclaiming Pardon to our Sins, in offering terms of Salvation to us, when nothing could be found in us, which could deserve so great a Favour. It will add to the Love of Christ, that he was content to lay down his Life for such inconsiderable Creatures; and thereby not only bestow upon us one full Pardon of all precedent Sins, but renew his Pardons, as often as Men should sincerely renew their Repentance; in giving assurances to us of all this by the Participation of his own precious Body and Blood, which for that purpose should be for ever continued and often celebrated in the Church.  
To this whosoever approacheth with Humility, Faith, and Repentance, will assuredly receive Remission of his Sins past, and Grace to avoid them for the future. But without these preparative Dispositions of Mind, it is vain to expect the Benefit, upon a presumptuous Opinion of a peculiar unaccountable Love of God, dispensing with the Necessities of these Conditions in any one; or indulging to him more than to another. Such are the Presumptions indeed, and such is the ordinary Success of Favourites on Earth, where Favour is often distributed not according to the Merits, but the Fancies of Men. But with God it is otherwise; the Reasons of whose Favour are certain, fixed, and universal: Equally distributed to all who shall perform the Conditions of it; bestowed on none, who shall not qualify himself by performance of these Conditions. May we all therefore upon a full Conviction of the impartiality of God in the distribution of his Favours, seriously apply ourselves to the acquisition of 'em, by the ordinary and certain Means. Then shall we not doubt to obtain our Desires, the assurance of which our Lord giveth to us in this blessed Sacrament; that as surely as we here eat his Flesh and drink his Blood, so surely will he complete his Promises to us of Happiness hereafter.   

The Sixth SERMON. PART I. Preached on the 1st. of Sept. 1689.  
At LAMBETH CHAPEL.  1 Pet. V. 8, 9 Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. Whom resist steadfast in the Faith.— 
IT is not the least Benefit of the Christian Religion, that it makes known to Men the Causes and Occasions of that depravity of Nature and proneness to Sin, that aversion to their Duty and readiness of complying with unlawful Suggestions, which all discover in themselves. All cannot but take notice, that it is not without Labour and Difficulty, without assiduous Care and Vigilancy, that any habits of Piety or Virtue can be form, that it cannot be without struggling against the natural Desires, and overruling the Propensity of the Soul; when negligence alone, or letting loose the Reins to the natural Appetite will produce an habit of Vice: Whereas if we consider the nature and the end of Man, we might rather hope the contrary; since the performance of his Duty is no more than the end of his Creation, and all things naturally tend to the acquisition of their end: And Vice being a deviation from that end, doth thereby become unnatural.  
Yet the Experience of that Depravation of the Will of Man, which we complain of, is so undeniable, that it hath put Men in all Ages upon enquiring into the Causes of it. Some resolved it into Fate; others into the contexture of the Body; some into the malign Influences of the heavenly Bodies; and not a few into the innate Principles of the Soul. But as all these Conceptions were gross in themselves, they could give no satisfaction to the Mind of Man, and the matter would have still continued to have been Unaccountable without the assistance of Revelation.  
Nor doth all Revelation clear this Doubt: In the Jewish Religion little light was added to it; it is Christianity alone which fully manifests the Causes and Occasions of this Unhappiness; and as the discovery of Diseases facilitates the Cure of them, thereby enables us to avoid, or at least overcome the Contagion of it.  
The Occasions, manifested by Revelation only, are two, the Corruption of our Nature succeeding the fall of Adam, or Original Sin, and the temptation of evil Spirits or Devils. The knowledge of both is of great concernment to us, that so we may be able to apply fit Remedies to them; yet the nature of both is little known by the ordinary Sort, and frequently mistaken by the more knowing Sort of Christians. I intent at this time to discourse of the latter, taking occasion from the words of the Apostle, who enforceth his Exhortation of Sobriety and Vigilance, from the consideration of the constant Danger whereto Christians are exposed by the perpetual Snares and Temptations of the Devil, who as their Adversary, walketh about seeking their Destruction; from the violence of Rage and Force wherewith he assaults the Faithful, denoted by comparing him to the most terrible of Wild Beasts, when enraged, as a roaring Lion; and from the miserable Consequence of being seduced by him, which is, to be devoured by him; as utterly deprived of spiritual Life and Happiness, as that Man is of natural Life, who is devoured by a Wild Beast: For Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. Whom resist steadfast in the Faith.  
Which Words will oblige me to treat of, 

I. The manner and method of the Temptations of the Devil.  
II. Our Duty, Ability, and Means of resisting him.    
First then, Although the manner, whereby the Devil tempteth us, be very obscure, as are all the Actions of immaterial Being's; and altho' it becomes us not to determine rashly, what we do not certainly know; yet our inquiries herein will be Lawful, while guided by Reason; and useful, because teaching us a Matter which doth so nearly concern us▪ rectifying our Mistakes, which may be fatal to us; and convincing the opposition of unbelieving Men, who mock at this Article of our Belief. And here it is not my present purpose to prove the Existence of such evil Spirits. For altho' the common and constant Opinion of Mankind herein, produced by their visible Effects, doth render it highly probable; altho' the nature of Things, and the Existence of other immaterial Being's, differing only in accidental Qualities, prove it to be possible; and altho' Divine Revelation added to all these, hath put it beyond all Doubt; yet it is not my design to improve and urge these Arguments; since we inquire not after the Existence of Devils, but the Manner of their Operation. It will however be necessary to speak somewhat of their Nature, and the Motives which induce them to busy themselves in tempting Men.  
Their Nature is the same with that of the blessed Angels, from whom they differ no otherwise, than as bad from good Men; save that as the Purity of Angels exceedeth that of the best Men: So the Wickedness of Devils exceedeth that of the worst Men▪ They were once, at their first Creation, of the same Order with Angels, endued with the same Faculties, and enjoyed the same Happiness; but when through Pride and Ambition they rebelled against God, disobeyed his Commands, forsook that Station wherein he had placed them, and aimed at higher Dignities, they were deprived of their former Happiness, and thrown down from Heaven. That whereas before they were infinitely happy in reflecting upon the Purity of their own Nature, the Favour of God, and that perpetual Communication of Light and Joy, which the Angels may be supposed to receive from God in extraordinary Emanations; they having now debased their Nature, by violating the end of their Creation, drew upon themselves the displeasure of God, and being deprived of the Fruition of any Divine Illuminations, were reduced into that State of Darkness which the Scripture describeth.  
The thoughts of this Loss could not but infinitely disquiet them, as soon as they perceived the Disappointment of their ambitious Designs; and as they are quick and knowing Spirits, they could not but immediately perceive their Unhappiness, and make a just Estimate of the Greatness of it. The Sense of this indeed could not but make them lament their Folly, and repent also, if a violent Sorrow only for past miscarriages could be called Repentance. For that the Devils have such sorrow, cannot be denied; since in this consists their Torment; but an unsuccessful Sorrow, a Sorrow without submission to the just hand of God, a Sorrow which God will not accept, and which therefore will continue for ever, heightened by the greatest Aggravations, as being the result of an unspeakable, and which is more, irrecoverable Loss; not to be ended by Death, nor diverted by a stupid inconsideration; but placed in a knowing, active, always thinking, and immortal Spirit.  
Such a Spirit endued with such active Faculties, and tormented with such dismal Thoughts of Unhappiness, may well be supposed to conceive the utmost Degree of Rage and Malice. The Disappointment of Pride naturally produceth those Effects in Men; which Effects could not but be so much the stronger in the fallen Angels, by how much their Faculties were more lively and capacious. In Men indeed there are many sins, which they are not capable of, as all those which arise from the inordinate Appetite of the Body, as Lust, Intemperance, and Covetousness; but there are others, which are purely immaterial, and take place only in the Soul, as Malice, Hatred, Envy, and Revenge. These, those unhappy Spirits possess in their full Perfection; which they continually exert either against God, who inflicted that Unhappiness as a Punishment upon them, and altho' he might have annihilated them in their first Attempt, yet continues their Existence to them, and therein their Misery; or against Man, who by the Favour of God is made capable of attaining that Happiness which they lost; and placed in Dignity above them, who had endeavoured to set themselves above their fellow Angels, and even equal to God himself.  
Inspired with these wicked Thoughts, they employ themselves continually in opposition to the Will of God; and because this Opposition can take place, only in hindering the Happiness of Man designed and desired by God, use their utmost Endeavours to effect it. The Disposition of all inanimate Bodies, and the Course of the material World, God hath determined by fixed and certain Laws of Motion, which it exceeds their Power to reverse or change; but Man, being left to the use of his own freewill, and not determined by the Power of God to any certain Actions, admits the interposition of evil Spirits. It is true, they alleviate not their own Torments, nor gain any real Advantage hereby; yet ought not this to make us believe, that they do not busy themselves in tempting of us; since it cannot be denied, that Man reaps no real Profit by his sins, and yet it is too sad a Truth, that Men do often sin: and that false satisfaction, which Men receive from gratifying their Lusts, the Devils obtain by serving their Revenge and Envy.  
So then, that the Devils should desire to draw us into the same Unhappiness with themselves, is no wonder. It is only somewhat difficult to conceive, how they should effect their Desires, and have any influence upon our Wills. To satisfy this Difficulty many have entertained false Notions of things, which it will be adviseable to remove, before I enter into the direct Consideration of the manner, whereby evil Spirits tempt us.  
And first, It were needless to refute the Error of the Manichees or Valentinians, who gave to the Devil an independent Existence from God and uncontrollable by him; nay all the Attributes of God, save that of Goodness: allowed him an infinite Power, whereby he could force the Wills of Men, and bind them to the Observation of his wicked Counsels. It is not much to be feared, that any Christian would at this time be guilty of such an absurd Heresy. Yet many perhaps, from the frequent Experience of their own yielding to the Temptations of the Devil, may be so far corrupted in Judgement, as to believe them irresistible, or at least plead this in excuse of their Impenitence. To such it may not be amiss to observe, that it exceeds the Power of any finite Being to force the Will of Man; for that were to overthrow the very Essence of Man, and thereby change the ordinary Laws of Nature, to which all Creatures, and amongst them Devils also, are subjected. Add to this the many Exhortations in Scripture to resist their Temptations, which would have been vain, if these had been irresistible; the Promise of God also, that we shall not be tempted above what we are able to bear; which would not have taken place, if we could not overcome all Temptations; and the Experience of good Christians, who daily resist and surmount them. Even the worst of Men might baffle them, if they would use the natural Power of their Souls, assisted with that common Grace, which is denied to none. So that what the Apostle saith of some Men, 2 Tim. II. 26. That they are taken captive by him at his Will; is not to be understood without their own Consent, yielding up themselves to his Conduct, and voluntarily following his Suggestions; which also appears from the Apostles command to Timothy in the precedent words of instructing them, That they may recover themselves out of the snare of the Devil.  
A second Error in this Matter is, that God giveth to the Devil an extraordinary Power of tempting Men; a Mistake, which may be observed in many of the ancient and even modern Writers, who hence take occasion to magnify the Grace of God, and the Merits of Man's obedience; the First, in that God hath graciously contrived this impediment of obedience to Man, that so his obedience might become the more meritorious; and the latter, in that Man performs his Duty, notwithstanding so great Impediments. This opinion, altho' received, would not in the least clear our doubt, since it would still remain to be enquired, in what manner the Devils exercise this delegated Power; but that it should not be admitted, it is enough to say, That it is injurious to the Honour of God. If it were is, God might justly be said to tempt us, contrary to what the Apostle teacheth; Let no man, when he is tempted, say, that he is tempted of God. For God tempteth no man.  
It is impossible that so excellent a Being should be guilty of such double Dealing, as to command the Observation of his Laws, and at the same time tempt us to the Violation of them; to allure and enable us to obey him by Promises, by Threats, and by the assistance of his Holy Spirit, and to divert us from it by the interposition of evil Spirits employed by him. This were to ascribe no less Injustice to him, than to the Devils themselves. Nay too blacken Him, and to clear them, in the matter of Temptation. For if the Devils herein act by the extraordinary Power of God, they act in obedience to him, and then Temptation in them will be so far from being a Crime, that it will be an Act of Duty. On the other side, God could not be excused from the Imputation of all those ill Consequences, as might attend such Temptation. For whatsoever is performed by a supernatural Power derived from him, is to be ascribed to him only. Whatsoever happens in the ordinary Course of things, or is effected by the natural Power of any Creature, is only permitted by him, he is not to answer for it; but what is caused by his extraordinary Power delegated to any Creature, may truly be said to be done by his direct Will and special Commission.  
So that to avoid the charging of Injustice upon God, we ought not to entertain any such Opinion of him. He permits indeed the Devil to exert his Malice in the continual Temptation of Men; and hinders not his Operations by a perpetual interposition of his Almighty Power, nor would it be reasonable for us to expect it, much less to conceive unworthy Thoughts of the Divine Government of the World, which hath so settled the Frame of things, that, as if the Pleasures of the World, the violent craving of a sensual Appetite, and the Difficulty of Virtue were not sufficient to divert Men from their Duty, the restless Solicitation of evil Spirits is added to all these Arguments and Incentives to sin. That it should be so, was not a primary institution, but a depravation of Nature, accidental to the order of the World at first settled by the Author of it; which when once happened, God was no more obliged to remove or suspend by an extraordinary Miracle, than he is to hinder the bad example, Suggestions or Solicitations of one Man to another.  
And this is no small Encouragement to us to oppose the assaults of evil Spirits with Constancy and Resolution, to consider, that they act not against us by any extraordinary Communication of an infinite Power; but by their own natural force only, which must be finite and limited. We read indeed in Scripture, that the Devils are sometimes extraordinarily employed by God to execute his Will, and that in relation to Mankind, in which case they act by a supernatural Power derived from him; but this extendeth not to Temptation. They were at their first Creation, intended for Ministerial Spirits, an Office which the Blessed Angels still enjoy; and although those wicked Spirits endeavoured to free themselves from Subjection to God, which endeavour occasioned their fall, yet, what is none of their least Torments, they are forced to acknowledge their subjection, by executing his Commands.  
An eminent example of this we find to have been frequent in the Apostles times, when Persons who were Excommunicated by the Church with the highest censure, or formally delivered up to Satan, were seized on by him in a conspicuous manner, and either wholly possessed by him and deprived of the use of their reason, or immediately afflicted with violent Diseases. Thus in the case of the incestuous Corinthian, St. Paul commandeth the Governors of that Church solemnly to excommunicate him, to deliver such an one unto Satan, for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord Jesus, 1 Cor. V. An employment surely very ungrateful to the Devils, since nothing could tend more to the confirmation of the Christian Faith, the Glory of God, and the conviction of Men, than such visible punishments, which conduced also to the Salvation even of those, who were affected with them; striking them with a due awe of the Almighty Power of God, and forcing them to enter into a serious consideration of their unhappy State, and abhorrence of those sins, which occasioned it. If such exemplary punishments do not at this day attend the solemn Censures of the Church, it is for the same reason for which the Gift of Miracles is denied to it; although it is to be believed, that the Devil acquires still no small power over such Persons, when the Sentence is rightly and justly pronounced, by their loss of that supernatural Grace, which all true Christians receive in their Communion with the Church, and in virtue of which they are chiefly enabled to withstand the wiles of the Devil.  
Another example of this extraordinary power given to the Devils, may be that of Demoniacs, whose number seems to have been considerable at the time of our Saviour; and perhaps somewhat of a like, if not the same kind, may still be found. That the Devils possessed these unhappy Persons, not by their own natural power, but by extraordinary commission derived from God, seems unquestionable. For it cannot be imagined, that any finite Being could by its ordinary power, alter the course of Nature. If so, Miracles would be no Argument of Divinity, and the foundation of all revealed Religion would fall. One of the most eminent and frequent Miracles of our Saviour, was the cure of Demoniacs. Now if the Devils could take possession of Men by their own power, they might also quit that possession at their will, and by quitting it opportunely, perform the same Miracle as to the Eyes of Men, which Christ himself did. They acted therefore herein as the Executioners of God, who might command and empower them to seize on the Bodies of Men, to alter their natural Constitutions, bereave them of the use of their Reason, and afflict them with continual Torments, in punishment of their Sins. For which reason also we may well believe these Demoniacs to have been more numerous among the Jews, than they ever were among Christians. For the Covenant of the Jews included chiefly Temporal Rewards and Punishments; in virtue whereof the Honour of God was concerned to inflict dreadful Punishments upon Notorious Sinners, even in this Life; while he had not yet made fully known to the World his Resolution of punishing Men in another Life.  
But neither of these Cases doth infer a Command or Commission to the Devil to tempt Men; yet there is one instance in Scripture, which if not rightly understood, may seem to infer it: And that is the case of Job, whose Patience and Submission God tried by the Ministry of the Devil. It were enough to say, that such extraordinary Examples are no more to be brought in proof and illustration of the ordinary conduct of God in relation to us, than was his Command to Abraham of offering up his Son Isaac. However, neither here did the Devil receive any extraordinary Power of tempting Job, in a strict Sense. He was impowered indeed to raise that Tempest whereby the Sons of Job were buried in the ruins of their House. But this is very agreeable with what I laid down before, and may well be supposed to have been in punishment of their Sins; of the greatness of which Job was so sensible, that he daily offered Sacrifice to God in expiation of them. The Devil was further enabled to destroy his Possessions, and torment his Body with a loathsome Disease. But all this directly affected not his Mind, which still remained untouched, exposed indeed to the ordinary assaults of the Devil, which assaults as they were not suspended by God, so neither were they assisted by him. Which assaults how they are affected by the natural power of the Devil, I come next to inquire, having first observed to you, that although we could not conceive or explain the manner of it, we should have no reasonable cause to doubt of it. Our own experience will not suffer us to admit such doubts, and that the Faculties and Operations of immaterial Being's are imperceptible to us, we have the example of our Soul, which although it be so nearly related to us, we know but very imperfectly the manner and spring of all her Actions.  
The Devil is said to tempt us two ways, properly and improperly. Innumerable Examples of each may be brought from Scripture. The latter is not hard to be conceived, and is no more than this; that as the Devil was the first Apostate and Rebel against God, and still continueth his opposition to him, so he is the Captain and Head of all which opposeth God; as are the Lusts, the Passions, and the Sins of Men: Which being excited by sublunary Objects, by worldly Pleasures, whatsoever is done by these in opposition to God, is ascribed to him, as done after his Example, and under his Banner. Since his Fall, the World is in a manner divided between God and him; whatsoever is good and excellent proceeds from God, and is done by his Influence, Command, Direction, and Persuasion: Whatsoever is bad and repugnant to the Laws of God is done by the example of the Devil, by imitating him, following his Conduct, and entering into his Government. For thus, all Being's disobedient to God, may be said to constitute one Society, whereof the Devil is the Head. And because this Society busy themselves wholly in the things of this World, and are deluded by gross Pleasures; he is called the Prince of this World, and the Prince of the Air; not that he hath, or ever had, the disposition of things here below, the disposal of Kingdoms, or distribution of temporal conveniencies or inconveniencies; which hath been the mistake of some. Such Power never belonged to him. He told our Saviour indeed in tempting of him, that all the Kingdoms of the World and the Glory of them were his; and that he would give them to him, if he would fall down and Worship him. But he was a Liar from the Beginning; it was more than he could perform.  
The Devil is said properly to tempt Men, by acting immediately upon their Souls, by suggesting wicked thoughts unto them, by instigating them to Wickedness and Disobedience: And this is that temptation, by which we so much suffer, which we so much fear, and by which he executes his Malice and Hatred upon Mankind. There are but two possible ways by which this can easily be supposed to be performed, since an extraordinary Derivation of Power from God is rejected.  
The first is, by moving the imaginations of Men, and producing whatsoever Thoughts and Ideas he thinks fit, by moving their Animal Spirits, which in Man have so near a Connexion with the thoughts of the Soul, that such motions in them will infallibly and unavoidably produce such thoughts in the Soul. Now it is not impossible to conceive, that the Devils, as they are most sagacious Spirits, and of long experience, may have observed and found, to which motions of the Spirits such and such thoughts of the Soul are annexed, and accordingly procure those motions, as often as they desire to introduce such thoughts. For it is highly probable, that all immaterial Being's have a natural power of moving matter. We find that in our own Soul, which is the lowest of all such Being's, that moveth our Spirits, and by the assistance of those our whole Body: It no sooner formeth an Idea, but the Spirits attend the Formation of it, and are moved according to its Diversity. There is no more necessary Connexion between the Thoughts of the Soul and the Motions of the Body, than between the latter, and the Thoughts of any other immaterial Being. So that the Devil may well be supposed to be able to make impressions on our Imagination, by the Motion of these Spirits. Yet it will not follow from hence, that he is able to move or disorder our whole Bodies; since to the former is required the consent of our Will, which is in our own Power, and doth not necessarily follow any Motion of the Spirits: To the latter is required a Power transcending the ordinary Laws of Nature, whereby the Causes and Effects of Health and Strength are settled and preserved, which are not in the least violated by such Motions in the Brain, as produce a bare Idea or naked Conception of any thing.  
This way of impressing Thoughts in our Mind is possible: But it is more probable that all immaterial Being's can communicate Thoughts, and make impressions on each other. Without this it not be imagined how a Society of Angels or Devils can consist; and yet that there are a Society of each, the Scripture assures us. If one Man cannot immediately impress a Thought in the Soul of another; it is no wonder. We are here inchained in a Body, in which state no approaches can be made to us but by the Organs of the Body. Nature hath provided another way for Men to communicate their Thoughts, which when it shall cease by putting off the Body, we have just ground to believe, that we shall obtain that Privilege common to other imaterial Being's, of communicating our Thoughts to each other by immediate influence. At least it is most certain, that Angels and Devils have that Privilege, because they have form Societies, which they could not have done without it. And if they can impress any Thoughts upon each other, that is, upon Being's of equal Dignity; they are surely much more able to do it upon those of an inferior Rank and Capacity; such as are the Souls of Men.  
Both these ways are possible; but that the Devils do tempt us by either of these Methods, I dare not determine. It is sufficient to show that what we believe concerning the Temptation of evil Spirits, is possible and agreeable to Reason. And this I have spoken to you as Persons desiring satisfaction in the Truth of this Article of Christianity; I will now return and speak to you as Christians firmly persuaded of this Truth, that the Devils do tempt us.  
From what hath been said, you may take a just Estimate of the efficacy of the Devil's Temptations, and our Ability to resist him. He can proceed indeed no farther than to suggest the first Cogitations of any Object; and if Man also stopped here, he would never forfeit his Innocence, the Devil would never obtain his desired End. He can do no more indeed, yet this he improves to great advantage, and with that success which we all lament. He knoweth the Constitutions of all Men, and can cunningly suggest those Sins unto them, to which they are most prone. He is unwearied in his Nature as well as Malice, and so can continually renew his Suggestions. He can improve them with the introducing of all those false Arguments, which can recommend any Sin. He can propose the Pleasures of the World under the most specious appearance; is not discouraged by any repulse; renews his Solicitations with the most constant Diligence. If Man considers, what Pleasures the World can give him; he amplifieth to him the Greatness of them. If the Commands of God be reflected on; he suggesteth their Difficulty. If past Sins be recalled to Mind; he exaggerates their Enormity, and suggests them to be Unpardonable. If good Christians through long struggling and Constancy baffle him in all these Attempts, by stifling his wicked Impressions in their first rise, by withholding their assent, and refusing to embrace his Motions▪ he employeth other Methods, and exciles wicked Men, who seldom resist his Suggestions, because always recommended with the apparent show of Profit or Pleasure, or some other Advantage, to assist him in his Design, by bad Examples, or Counsels; and if these be not sufficient, by Injuries and Persecutions; which was the very case St. Peter particularly speaks of in this place. Thus we see, what a vigilant and powerful Adversary we have to encounter; the Conviction of which will oblige us to reflect seriously upon our ability and means of resisting him; to inquire the most secure Methods of opposing him, and seriously apply ourselves to the Acquisition and Successful use of them. This I proposed in the second place to treat of; which, God willing, shall be the Subject of another Discourse.   

The Seventh SERMON. PART II. Preached on the 29th. of Sept. 1689.  
At LAMBETH CHAPEL.  1 Pet. V. 8, 9 Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. Whom resist steadfast in the Faith.— 
HAVING represented to you in my former Discourse upon these words the powerful and constant Opposition made to Mankind, in the Prosecution of their Duty, by the Temptations of evil Spirits; it is but necessary to lay open the Means of resistance, which are afforded to Men against these violent and continual Assaults; lest the Consideration of that Vigour, and for the most part Success, wherewith the Devil carrieth on his Assaults should discourage you from a resolute resistance.  
What in other Combats is wont to encourage Men, may be reduced either to the Concern of some great Interest, as Life and Liberty, lying then at stake, to be recovered or even improved by Victory, and forfeited by a defeat; or to the apparent Hopes of Success. These Arguments we find by daily Experience want not their Effect to move Men to venture their Lives and Fortunes; even singly and without the Conjunction of each other. The fear of the Loss of all worldly Happiness will induce Men to fight, even when there is little probability of Success; and the assured Hopes of Success will produce the same Effect, altho' no great Interest be decided by it.  
It may be wondered indeed, that what is so ordinary in temporal Matters should seldom be discovered in spiritual Concerns, where both these Motives are always joined together, and yet both seldom obtain their Effect. Here a far greater Interest lieth at stake, than is ever the occasion of temporal Quarrels: Here greater certainty of Success appears; since here to obtain a Victory depends not upon the Faithfulness of Allies, the Courage of other Men, or the lucky Accidents of Fortune, but upon the single Power of every private Man, for which every one can become answerable. If after all this, the resistance made by Men to the Assaults of evil Spirits be feeble and ofttimes unsuccessful, we must ascribe it not to the want of Evidence in these Arguments, or Conviction of it in the minds of Men, but to want of Consideration; that Men blindly pursue the Objects of Sense, raise not their Souls from the Earth, and seldom enter into the Consideration of their spiritual Interests, inquire not what opposition they are like to meet with in the Prosecution of them, or what Abilities are conferred on them, whereby they may defeat this Opposition.  
Men indeed are always ready to ascribe this want of Success to any thing else rather than their own default, and so they may excuse themselves, care not either to vilify the Divine Justice, or depress their own Natures. Thus the Marcionites, and other Heretics of old pretended that the Devil was an Almighty Being, whose Will could not be resisted. And which is much to the same Purpose in relation to Man, some others fear not to maintain, that God giveth not sufficient Grace to all, whereby he may be resisted with Success. If things were so, in vain would Men endeavour to resist him; nay, it would be even irrational to undertake a resistance, which we were before assured would be unsuccessful. We should then have no more to do than to resign up our Wills to the Suggestion of those evil Spirits, and submit ourselves quietly to that Tyranny, which we foresaw could never be shaken off. But far from advising this Submission, St. Peter exhorts us to resist steadfast in the faith, that is, with assured Hopes of Success and Deliverance; and that, after he had described the fierceness and violence of the Assaults made upon us by our Adversary the Devil, by comparing him to a roaring Lion; and amplified the dreadful Execution which he performs upon conquered Men, by saying that he doth devour them: Notwithstanding all this, he exhorts us to resistance, and in resisting him assureth us of Success.  
In pursuing the Design and improving the Exhortation of the Apostle, I will consider the Means of resisting the Devil, which are possible to Men; and these are either Internal; the result of their own natural Power or Faculties of their Soul; or External; the supernatural, yet ordinary Gift of God. Of these in their Order.  
First then, Man is enabled to resist the Temptations of the Devil by his own natural Power; and by the due Exercise of the internal Faculties of his Soul. To understand this fully, it will be necessary to take a View of the methods whereby evil Spirits obtain their influence upon the Minds of Men and effect their Temptations. This I treated largely of in my former Discourse, and shall only repeat the Sum of it unto you. The Devil than operates herein as a natural Agent only, whose Nature being finite, his Operations must be of a limited Power also. He cannot violently overrule the Minds of Men, nor forcibly restrain the Exercise of their Free-wills. For this were to change the Nature of Man; whereas himself as well as all other Creatures cannot exceed the ordinary Laws of Nature fixed by the great Author of it in the first Creation of the World. That therefore Men by their natural Power may resist and surmount his Temptations, especially since they are not enforced by an extraordinary Assistance of God; who as he giveth no Commission to the Devil to tempt Men, so neither doth he give him any Assistance in the tempting of them. That only natural Means therefore remain unto him; and that this natural Means can be no other than by working upon the Imaginations of Men; that this he effects by imprinting Ideas and Conceptions of several Objects therein, either by producing such Motions in the Brain, which create such Conceptions in the Soul; or by immediately Communicating such Conceptions to it; or perhaps by some other unknown way; but whatsoever the manner of his Operation may be, that the effect is and can be no other than the Production of bare Ideas or first Cogitations in the mind of Man. For as for his tempting one Man by the Solicitation or Persecution of another, that must be reduced to the same Original; since he could induce one Man to tempt another no otherwise than by tempting that first Man in a proper and strict Sense.  
From this short view of the manner of the Devils effecting his Temptations, and the Power which attends them, we may easily conceive our own Abilities to resist them. For the same Power which we have either to approve or reject the first Thoughts of any Object arising in our Minds, the same Power we have to repel the Insinuations of evil Spirits; since these extend no farther, without our own Concurrence. The first Thoughts of the Mind are the bare Conception of any Objects, before any Judgement be form of them, or the Will be yet inclined on either side in relation to them. As if the Mind should conceive the material Act of any sin, and even with all the Circumstances of it, and run over all the apparent Advantages which may arise from the Reception of it, and yet hath not determined whether it shall admit or reject it. Such a bare Conception precedes every Operation of the Will. The Imagination or Understanding first represents the Object to the Will, and then the Will formeth a Judgement of it; either consenting to, or disapproving the thing proposed. The latter, the use of the Will, is always in our Power, and cannot beforced by any Power whether of Men or Devils; nay, with Reverence be it spoken, cannot be overruled by God himself. For the measure of his Power is his Will; and this cannot be supposed to alter the Nature of things which himself hath fixed; and if he should by an extraordinary Act of Power constrain the Will of Man, the Operation would be neither good nor bad, because not free, and so capable neither of Reward nor Punishment. So that Man is secure on this side, his Will always remains untouched; the only Approaches, which can be made to him, are by his Imagination or Faculty of Conception. And this is not always in his Power. Evil Spirits may impress Ideas in it without his own Concurrence; the Presence of Objects will naturally produce them, and the secret workings of Memory will recall them. In all this the Will is not concerned; such Thoughts will enter into the Soul not only without the Consent, but even against the Desire of Man. He cannot avoid the Conception of those Objects, which are presented to him either by evil Spirits, or external Objects, or the Suggestion of his own Memory.  
But then as Man cannot avoid them, so neither is he to answer for them, no more than when he hears the Relation of a Sin committed by another, or seeth it with his own Eyes; in which Case he cannot avoid the Conception of it, and yet is not rendered Guilty thereby. Which sufficiently confutes the Opinion of some Men, who maintain these first Cogitations to be in our own Power; and that as such we are answerable for them. For whether the Conception be imprinted in the Mindby the Suggestion of evil Spirits, or by the Fruitfulness of our own Invention, it is of the same Nature, and hath no more necessary Effect, than that which is produced by the Report of the Senses, whether seeing or hearing. In which last Cases it cannot be denied, that a Conception of the matter related or seen cannot be prevented. The Soul is so quick a Being, that no sooner doth the Object strike the Organ of sense, but it frameth an idea of it. If then in such obvious Cases the first Thoughts of the Soul may be absolutely involuntary; if the Mind cannot prevent the gross Operations of Sense, much less will it be able to exclude the more subtle Impressions of spiritual Being's, such as are the Temptations of Devils, or the inward Suggestions of Imagination. But then, as I said before, Man is not accountable for these, because not within his Power.  
A Man indeed may turn away his Eyes from beholding Sin; he may stop his Ears when he heareth pleasing Relations of Sin; he may for the most part stifle these Suggestions, whether of evil Spirits, or a depraved Imagination; he may expel them from his Mind, and permit them not to Lodge themselves within his Breast. This was the Practice of our blessed Saviour, whose Example should be our constant Pattern. He had framed such a clear Conviction of his Duty and firm Resolution of performing it, that in him to master any Temptation was no more than to discover, that it was contrary to the Commands of God and his own Duty. No sooner did the Devil suggest to him the miraculous Conversion of Stones into bread for the satisfying of his Hunger, but he rejected the Proposal, because contrary to a due Reliance upon the Divine Promises of Protection. When he would have persuaded him to work an unnecessary Miracle in throwing himself off the Pinnacle of the Temple, he immediately remembered that God had forbidden Men to tempt his Providence, and the remembrance of that Prohibition was a sufficient Safeguard against the Suggestion of the Devil. When he tempted our Lord to fall down and worship himself, by promising him in Reward the Kingdoms of the earth and all the glory of them, he opposed to this the Divine Command of worshipping▪ God alone; and did not so much as enter into debate whether he should admit the Proposal, but with a generous Disdain immediately rejected all▪ Thoughts of it with a Get thee behind me Satan. His Resolutions of Obedience to God alone, were as quick as his conceptions of what was proposed to him by the subtle Tempter, and that because he had firmly rooted this Principle in his Mind, that whatsoever was his Duty he would perform; whatsoever was unlawful, he would reject.  
If we by assiduous Meditation would take care to fix the same Principle in our Minds; if we would diligently recall it to mind, as often as any Object of choice were presented to us; if the same pious Indignation would seize us, as often as any thing were proposed to us Derogatory to the Honour of God and our own real Interest; it would be no less easy for us to overcome the Temptations of the Devil, than it was for our Lord and Master. The manner of Temptation in each Case was not different; being in each Case effected by inward Suggestion. For we must not suppose that the Devil visibly appeared to our Lord and spoke to him face to face; to have proposed his alluring Temptations without any disguise would more have prejudiced the Efficacy of them, than all the specious Arguments wherewith he recommended them, could have enforced them. He tempted Christ by insinuating secretly into his mind such Thoughts as these, that since he was Conscious to himself of his Power of working Miracles, he had better satisfy his Hunger by turning the Stones into Bread, than endure it any longer in awaiting the ordinary Providence of God; that to leap off the Pinnacle of the Temple, and to be seen to be carried safe in the Air, would contribute very much to raise his Glory and Fame among Men; and that if he would employ that Power of Miracles, which he had received from God for the Conversion of the World, to the Conquest of it; it would be no hard Matter in a short time to gain all the Kingdoms of the Earth and the Glory of them.  
Thus the Devil tempted our Lord, and thus he continueth to tempt us; with this only difference, that our Lord by his excellent Wisdom knew that all those Suggestions proceeded from that wicked Spirit; and we when we are tempted by him are wont to ascribe those evil Motions, which we then find within ourselves, to any thing rather than the Suggestion of evil Spirits. For since these Suggestions are usually specious Arguments of the extraordinary Pleasure or Profit to be found in sin, Men are apt to ascribe all this to the Excellency of their Understanding, which, as they imagine, raiseth them beyond the trifling superstition of religious Fools; who are content to forfeit the chief Satisfactions of this Life, for fear of offending they know not whom, and suffering they know not what; or to their own extraordinary Sagacity whereby they alone can discern what is the true Happiness of Man; or perhaps reconcile all these sins wherein they delight, to their Pretences of future Happiness. When indeed pious Men know, no less than they, what are the specious Arguments recommending sinful Pleasures, and by what Methods they may be best enhanced; but they will not entertain themselves with such Considerations, and if suggested to them, presently do remove them; not only because by Attention to them, they are endangered to be alured or betrayed to Consent to them; but also because voluntarily to continue such thoughts in the mind and dwell upon them, is a sin; since this includes a Connivance of the Will, not restraining the Imagination from such impure Ideas; and is commonly attended with a sort of Complacency; which wanteth nothing but a fit occasion to put the pleasing sin in Practice.  
So then the most secure method of eluding the Temptations of the Devil, is to decline his suggestions immediately, to remove even the first Thoughts of them, and divert the Soul to some lawful Object. But because the imagination of Man may be so strongly excited by some violent Object or Impression; that it shall not be even in the Power of the Soul to suppress it for some considerable time; as we see in violent Passions, which can no more be allayed by one Act of Dissent in the Will, than a tempestuous Sea be calmed in one minute; therefore it will be necessary to provide Remedies against such Adventures. And the most effectual is that prescribed by our Saviour, Matth. V. 29. 30. If thy right Eye offend thee, pluck it out, and cast it from thee: And if thy right hand offend thee, cut it off and cast it from thee, etc. That is, if by the Enjoyment of any otherwise indifferent Object, thou find thyself often betrayed to an unlawful use of it, or to any other sin, deprive thyself even of that lawful Pleasure, rather than for the sake of that expose thy Soul to the Danger of total Destruction; and thereby forfeit, not only that apparent, but even, all real Satisfactions. If by any pleasing Objects of sight, thou art apt to be tempted to unlawful Desires; by a prudent Caution debar thyself even of those otherwise lawful Pleasures, which thou mightest receive from that noble Faculty. If grateful Objects of touch do often excite such vehement Passions in thee, as cannot be satisfied without the Commission of sin; renounce even all lawful Pleasures, which thou mightest receive from thence. If thou canst not look upon a Woman without lusting after her, suffer not thy Eyes to gaze upon her. If thou canst not engage in Company, without being tempted to Drunkenness, deny thyself so dangerous a Satisfaction; and so in all other Cases. A most Divine Counsel, and excellently fitted to defeat the Temptations of the Devil, or the Propensity of our own Nature to sin.  
Every Man may discover in himself a Proneness to some particular sin beyond others; of which evil Spirits make their advantage, and most frequently assault Men by inciting them to the Commission of it. Here a Man should be chiefly careful, and rather than suffer himself to be led into it, dread even the Approaches of it, suspect even his lawful Enjoyments of that Object, to which the sin relates; and if all this Circumspection prevents not the returns of his unlawful Passions, as oft as the Object is renewed, to renounce even all lawful use of it; at least until those Passions can be so far allayed, that the Soul can again entertain the Object without any Danger of sin.  
But the most frequent Case remaineth yet to be provided for; that is, when the Idea produced by the Object, or by the suggestion of the Devil, is so violent, that it cannot be removed by a single Dissent of the Will; and notwithstanding all the forementioned rules of Caution, is, either by our own Negligence, or by the subtlety of our Adversary, or both, actually produced. Here it is that the Efficacy of Temptations chiefly appears; the Devil is vigilant and unwearied in the prosecution of his Designs, attacks us on all sides successively; if he be repulsed at one Post, he assaults us at another, and never gives over till he gaineth entrance. Here is the chief Conflict of a Christian; when the Suggestion of evils Spirits exciteth his Imagination; when his Passions are raised by this Conception; when his sensual Appetite grows impetuous, opposeth the Directions of Reason, and requireth blindly to be satisfied. The repugnancy of this to the rational Faculties of the Soul giveth the Devil opportunity to assault us, and success in it. This proceeds no farther than the bare satisfaction of Sense, it lieth grovelling on the Earth, looks not up to Heaven, nor discerns any future Hopes; therein common with Beasts, who pursue the Enjoyment of present Objects without any regard to Futurity. This continually inciteth a Man to enjoy the Object, which is set before him, without enquiring whether it be allowed or forbidden by God; considers no further than whether it be grateful and acceptable to the Sense; becomes clamorous if denied; and can never be wholly rooted out, while we carry this Body about with us, whose Wants and natural Motions are the Spring of it.  
It is indeed absolutely subject to the command of the rational Faculty, if this exerts its self vigorously, and maintains a constant Guard; but if it grows remiss, if those natural Motions, either by Negligence, or the Impression of evil Spirits, be raised into strong Passions, the Danger is evident; Sin lieth at the doors, and if not repelled by a vigorous Opposition, will force its entrance.  
This constant Rebellion of the sensual Appetite against the Reason of Man, is that unhappiness, which St. Paul so much complains of, Rom. VII. I see another law in my members warring against the law of my mind, and bringing me into Captivity to the law of sin, etc. This alone is a constant Temptation to Mankind; but then most dangerous, when excited and fomented by the impression of evil Spirits, which imprint in the Imagination all those Arguments, which can enforce the Desires of the sensual Appetite, and render them plausible.  
In Opposition to these, we should prepare ourselves by a frequent Meditation and full Comprehension of all those Arguments, which may persuade us to the performance of our Duty, to the restrainment of our Lusts, to the continuance of our Obedience. If by an assiduous Entertainment of these Arguments in our Thoughts, they become familiar, and as it were habitual to us; no sooner shall we be prompted to sin by the Insurrection of our carnal Appetites, or the Solicitation of infernal Spirits, but the contrary Arguments will present themselves, oppose and defeat the other. If it be suggested to us, that this sin includeth some considerable Pleasure; the mind on the other side will remember, that God sent us not into the World to take our Pleasure, as we should think most convenient; but to perform those immutable Rules of Justice and Sobriety which he hath prescribed; and for the sakes of which he bestowed Existence on us; that this proposed Pleasure is indeed mean and trifling, depriving us of a far greater Pleasure, and drawing eternal Misery upon us. If the Body or Imagination now affected urgeth vehemently for the Grant of their Desires; the Soul will consider, that it is better to deny an unnecessary Gratification to it, than to destroy both Soul and Body by a soolish Compliance with it. If Secrecy and Security in the Commission of this sin be suggested; Reason will oppose the allseeing Eye of God, will dread his Majesty and fear his Anger. If the smallness of the sin be pleaded; a knowing Soul will presently call to mind that every wilful Sin is mortal, and an open Rebellion against God. If the uncertainty of future Rewards and Punishments be objected; Reason silenceth the Objection and appeals to the Evidence of those Arguments, from whence by frequent Meditation it hath received a thorough Conviction. And thus in all other Arguments of sin, suggested either by the sensual Appetite, or the Temptation of the Devil, if the Soul be prepared with an exact and ready Comprehension of all the Motives of Obedience; if it hath fully weighed them, thoroughly digested them, and firmly retains them; it cannot want the proposed end, the defeat of Temptations, continuance of Innocence, and increase of Piety.  
To prepare the mind with such Considerations will indeed successfully baffle the Assaults of our spiritual Enemy; and to employ it continually in such would wholly prevent his Attempt. But because such continual Attention to spiritual Meditations is, I will not say rare, but impracticable in this imperfect State of Life; instead of that, Men should endeavour to employ their Souls continually with some certain Thoughts, which if not Pious, yet at least may be innocent. It is a no less true than common Maxim, That Idleness lays men open to the snare of the Devil. The reasonableness of which Position, plainly appears from what I have already laid down, concerning the manner of the Devil's Operation in his Temptation. For this Being, by imprinting the first Thoughts of any Object in the minds of Men, he hath no where so easy an entrance, as where the Soul lies open on all sides, uncultivated, unemployed. In such a state, the mind of Man is capable of any Impressions, and ready to receive them, and when it hath received them, will scarce make any other than a feeble Opposition to the plausible Insinuations of evil Spirits. And for this Reason, I suppose, the Habitation of the Devil is so often in Scripture said to be more particularly in the Wilderness and in Desert Places, where Men for want of Business or innocent Society, wherewith to entertain the Faculties of the Soul, lay open to his Assaults. Whereas if the mind busieth itself continually either in pious Meditations, lawful Concerns of the Body, Knowledge and Prosecution of useful Arts and Sciences, in a chaste Society, or innocent Recreations; the Imagination being prepossessed with the Conception of those Objects, wherein the mind is employed, leaves no room for the Suggestions of the Devil, and happily precludes them.  
Man is a thinking Being, enjoying an active and immaterial Soul; which as such, must necessarily be always employed in some Cogitation or other. If then Men will take no care to direct and regulate their Thoughts at all times, the infallible effect will be, that they must blindly follow, either the fortuitous Conceptions of a roving Imagination, or the impressions of external Objects, or the secret insinuations of subtle and wicked Spirits. In this Condition Man inconsiderately follows that Idea which first strikes him; and then no wonder the Devil makes use of this favourable opportunity to take Possession of his Imagination, and turn it to his own Destruction.  
Having thus represented to you the principal and most effectual Methods of resisting our grand Adversary the Devil, arising from our own natural Power and Faculties; I proceed to consider the external Assistances, whereby Man is enabled to carry on the same Design with Success; and these are chiefly two, the Grace of God, and the Assistance of good Spirits. And of these briefly in their Order.  
The Grace of God and the Inspirations of his Holy Spirit are never wanting to faithful Christians in this spiritual Combat. He hath engaged that he will never suffer us to be tempted above what we are able, but will with the temptation also make a way for us to escape. And this Promise he observes inviolably; by enlightening our minds, by directing our Thoughts, by influencing our Wills. Not that all the aforementioned Faculties of the Soul of Man, and Abilities of resisting the Temptations of evil Spirits, are less owing to him, than these more extraordinary Emanations; both equally proceed from his Gift, both are to be ascribed to his Liberality. But the former are the natural Faculties of Man, which cannot be wanting to him while he is Man; which depend not upon the good or bad use of them, and are never withdrawn from us, nor denied to us. The latter are the supernatural Gift of God, which Man cannot claim in right of his Nature, are conferred only to the worthy receiver; and are withdrawn upon the abuse or neglect of them.  
It is no hard matter to conceive, how God herein influenceth the Soul of Man, after it hath been showed, that even finite Spirits can effect it. If they could by long experience find out what Cogitations of the mind were annexed to such Motions in the Brain; He surely, who did at first unite them, cannot be ignorant of them. If evil Spirits, by the Privilege of immaterial Being's, can communicate Thoughts to the Soul of Man by immediate influence; He certainly who is the supreme Lord of all, can do much more. He may proceed in other Methods, nothing being impossible to him, nor himself subject to the Laws of Nature. However this we must assuredly believe, that God changeth not the Order of Nature herein, in violently withholding our Wills from Consenting to the Solicitations of the Devil. He deals with us as with rational Being's, pointeth out the right way to us, persuadeth us to enter into it, fixeth Rewards at the end of it, moveth us gently by his Holy Spirit to embrace it: but after all, will not forcibly carry us into it. And thus he deals with us when tempted by the Devil, he giveth us sufficient strength to withstand him, enlightens our Souls with a full Prospect of those Arguments which may withdraw the Will from his Solicitations; but after all leaves it at Liberty, and awaits the issue. Not that this extraordinary Assistance is given to all, who are tempted of the Devil; but that it is denied to none, who rightly seek it. He withdraws his Grace, if it be not earnestly desired, if it be not thankfully received, if it be not soberly used, if it be not rightly improved; as he formerly delivered up the Rebellious Israelites to their own hearts lusts, and to follow their own Imaginations; and as still by the solemn Censures of the Church, when rightly applied, wicked Christians are delivered up to Satan, to be led captive by him at his Will.  
Another method, whereby God assisteth Mankind extraordinarily against the Temptations of the Devil, is by restraining his force and limiting his Malice. The Devil cannot perform any Act of Temptation without the ordinary permission of God; and ofttimes he is extraordinarily restrained by his Almighty Power from tempting faithful Men beyond the proportion of their Ability to endure. God putteth a Hook in the Nose of this Leviathan▪ and fixeth his bounds unto him, how far he shall pass and no farther; as in the Case of Job, where he determined, how far his Power of Temptation should extend, and forbade him to proceed any farther than to such a Degree. And this is one of the general and most conspicuous Benefits of Christianity, that by the Reception and public Profession of it, the Devil, that old Dragon in the Revelations, is chained up, his Power abridged, his Malice weakened.  
Before the Promulgation of the Christian Religion, he had procured to himself an universal Worship in the World; except in the small spot of Judea, erected Oracles, and daily effected lying wonders. Men were from their Infancy trained up in his Service, and to be subject to him was the Unhappiness of their Education. If any opposed his Worship, he was presently decried as an Atheist, as an introducer of new Religions, obnoxious to severe Punishments by the Laws of the Empire; if Men entertained a Suspicion of that irrational Worship which he had form; he could amuse the Minds of his followers by seeming Miracles, Fright them into his Obedience by Prodigies, keep up the Reputation of Divinity by Sorceries and Predictions. All this was then permitted to him, till the glorious Light of the Gospel appeared; his Power then sensibly decreased, until the open Exercise of it was wholly determined, by the public Profession of Christianity in the World. He was then remanded to the bottomless Pit, ceased to be the Prince of the Air, deprived of the Power of working apparent Miracles, at least in Christian Countries; confined to secret and dark Operations only; and even those in great measure enervated and defeated by that ordinary Grace, which is bestowed on all Christians in the public Sacraments and Offices of the Church.  
It remains that I add somewhat of the Assistance given to us by good Spirits against the Temptations of evil Spirits; of which the Solemnity of this day doth particularly require a grateful Acknowledgement; which was piously instituted by the Church in Commemoration of those many and eminent Benefits, which we receive from the Holy Angels. Among these none of the least is what we now treat of, their assisting us in resisting the Temptations of evil Spirits. For being ministering Spirits, sent forth to minister for them, who shall be Heirs for Salvation, as it is Heb. I. 14. they apply themselves with unwearied Diligence to this Charitable Office; attending the Motions of our Minds, insinuating good Counsels, countermining the Stratagems of the Devil, enlightening the Mind, moving the Affections, promoting the good of the Soul.  
How all this is performed by them, we may easily conceive, after a clear Comprehension of the method whereby evil Spirits operate in our Souls. For whatsoever natural Power these Possess, equally belong to the Holy Angels, who partake of the same Nature, and differ only in the quality of good and bad. If they have the Power of moving Matter, and so of affecting our Imagination; much more these, who are the Messengers of God. If they can imprint Ideas in our Mind by immediate influence; much more these, whose pious Designs are blessed and prospered by their Almighty patron. If they by long Observation have found out the turnings and windings of the Heart of Man; these possess by Nature an equal knowledge, and have obtained a much greater by Divine Communication. If they have discovered the less defensible places of the Soul of Man, where the Attempt may most successfully be made; these have discerned the Arguments of Obedience, which are most persuasive to every single Man, and fail not to apply them fitly. If they prosecute their hatred and wicked Designs against Mankind with unwearied Malice; these continue their good Offices with no less constant Diligence and Charity. If they be rendered vigorous and powerful in all their Actions by their Subtlety, Agility, long Experience and comprehensive Knowledge; these obtain the same Faculties in equal Perfection, and with far greater Probability of success in the use of them; in as much as therein these act in Obedience to God, they in opposition to him; these with a constant Complacency and Prospect of reward to be obtained by it; those with a perpetual Vexation, as knowing the increase of their Punishment, doth attend it; these assisted and directed by God, those restrained and withheld by him. In short, if the Devils bring great Detriment to the spiritual Interests of Mankind, the Angels bring no less advantage to it; that it may be questioned whether it were more eligible for Man to suffer the Temptation of evil, for the Assistance of good Spirits, or to want them both together. Only the same Caution, which we before observed to be necessary in procuring and continuing the Grace of God, is also required here; that we render ourselves worthy of it by a diligent Concurrence; and that as we should not by our Perverseness grieve the Holy Spirit of God, so neither should we by our Negligence and obstinate Perseverance in Sin grieve the Holy Angels.  
And this is the only Reward, which for all their Labour and Care bestowed on us, they require of us; that together with them we pay a due Obedience to our common Master; that we defeat not their Charitable Designs by our own Wilfulness. Worship and other Signs of Divine Honour they affect not; nay this they will not receive from us. The end of their Labour is to procure Happiness to Man, and the Reward of it, next to the Conscience of having obeyed their great Master, is the satisfaction of their Success in it. Their only aim is that we would join with them here in paying entire Obedience to our common Creator; that so we may join with them hereafter in singing Praises to him.  
To him therefore be ascribed the Glory and Thanks of all their Charitable Operations in relation to Mankind; to him be rendered all Praise and Honour, who at first Created such excellent Being's, and afterwards sent them forth to Minister to our Salvation; who hath placed in us Souls not unlike to these noble Being's; and hath Promised, that if we be not wanting to ourselves, he will in due time make us fully like unto them. To him, with his Son and blessed Spirit, be ascribed all Power, Might, Majesty, Dominion and Adoration, henceforth and for evermore.   

The Eighth SERMON. Preached on the 20th. of Octob. 1689.  
At LAMBETH CHAPEL.  St. Mark VIII. 36. For what shall it profit a Man, if he shall gain the whole world, and lose his own Soul? 
IT is the peculiar Character of the Christian Religion, that it is adapted as well to the Interest as the reason of Mankind; that it is not only Consentaneous to our Natures, but advantageous to our Persons; that it not only prescribes to us our Duty, but directs us in the way of Happiness. Herein it infinitely surpasseth even all the more refined Systems of the Gentile Divinity and Philosophy. They pretended to no more than to refine our Reason, and enlighten our Understanding, by the Knowledge and consideration of Truth. But then they could produce nothing, wherewith to satiate the unbounded Appetite of the Will, and create a real Happiness. Many of them indeed asserted the immortality of the Soul; but neither hoped a Resurrection of the Body, nor any reward of the Soul, beside the Conscience of a virtuous Life.  
The Jewish Oeconomy indeed had a reward annexed to it, but such as fell infinitely short of the Desires of Mankind, and the Capacity of rational Being's: as being wholly restrained to the Pleasures of this Life, and appropriated to the more ignoble part of Man the Body. Whereas our Saviour, in this last Revelation of God communicated by him to the World, whereby the Happiness of Mankind was fully to be completed, and our Natures raised to the highest Perfection, hath consulted not only the Reason, but the interest of Mankind.  
He hath satisfied the first, by giving us a spiritual and rational Religion, not tied up to the beggarly Elements of the World, nor wholly immersed in Rites and Ceremonies; but agreeing to the Dictates of Nature, and first Principles of Reason. And then in the second Place he hath advanced our Interest by proposing to us an infinite and eternal Reward far surpassing all the Pleasures and Delights of this World.  
Our most Wise and ever Blessed Lawgiver knew very well, that the greatest part of Men are more moved with Arguments of Profit, than with Considerations of Duty. The latter only affect our Understandings; but the first strike our Senses, and ravish our Will.  
He might as well by the right of Creation as Redemption have enjoined to us all the Precepts of the Christian Religion, without annexing any Reward to the performance of them. It had even then been our Duty to obey; and a sufficient Happiness by obeying to serve the great ends of our Creator. And therefore all the Patriarches before Abraham served God without any express promise of a Reward, much less a Reward of that Nature and Value, as is proposed to us Christians. They might indeed justly hope for the Favour of God; but then that Favour might consist only in providing them food, and Raiment, and other common Benefits of humane Nature, and could not with any certainty be extended farther.  
Since our Saviour therefore together with a most excellent Religion hath delivered to us an assurance of eternal Happiness; and requireth our Obedience for no other end, than that we may thereby obtain this Reward: as we ought to admire and magnify the infinite Goodness of God; so must we condemn our own extreme Folly if we neglect or contemn so great Happiness.  
This is an Argument highly accommodated to the Understanding and Capacity of all Men, and therefore is very frequently urged by Christ, who beginneth his Sermon upon the Mount in the V. Chap. of St. Matthew with affixing this Promise to the greater and more arduous Duties of the Christian Religion, that so the Difficulty of these might willingly be overseen by us upon the Prospect of the Greatness of our Reward. So Matth. XIII. 44. he compareth the Kingdom of Heaven to a Treasure hid in a Field, the which when a Man hath found he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field: and in the following Verses to a Merchant selling all his Estate to buy on Pearl of great price. By which Sale●, and by the Joyfulness attending it, he intimates that all worldly Considerations are to be foregone, when they stand in Competition with the hopes of another Life.  
A Position which might justly be esteemed a Paradox, if that infallible Mouth had not pronounced it; and Reason did not in some measure assure us of the Truth of it. But such was both the Wisdom and Goodness of our Saviour in prescribing to us a rule of Life; that he chose to make use of all the Arguments, wherewith either the Will or Understanding of Mankind could be incited, to engage us to the Observation of it; that so if the Duty we owe to God for the Benefits of Creation, Preservation and Life, could not enforce us; if the wonderful Love of our Redeemer dying for us could not persuade us; if Gratitude to both could not oblige us; if neither Reason nor Authority could prevail with us to endeavour the Perfection of our Nature, by Holiness and Submission to the Divine Will; and thereby to serve the great Ends of our Creation: yet the Promise of an eternal Crown, and the Consideration of so vast an Interest might enforce us to Obedience.  
This obviates all the Objections even of worldly Men, who must needs Confess, that in vain do they Labour for the Attainment of Felicity in this Life, if it can never truly be found on this side Heaven. A thorough persuasion of the Truth of this would banish all sinful Temptations, and extravagant Desires of carnal Pleasures. For Men would be the most deplorable and irrational of all Creatures, if they preferred a present trifle before a future Treasure, and voluntarily quitted the Life of Angels, to retain those Pleasures which are common to Beasts.  
And not only doth this Truth hold in quitting the momentany Enjoyments of this Life, and suffering ourselves to be deprived of them for an exchange of future Glory; but even in undergoing the greatest Afflictions of this Life, and embracing Death itself, upon the same Account. This our Saviour chiefly aims at in this place.  
For when in the foregoing Verses he had foretold, that bearing the Cross should be inseparable from the Profession of the Christian Religion; and that he who endeavoured to decline this Cross, and save his Life by a denial of his Faith, should thereby incur a much greater Punishment than is the loss of this temporal Life, he subjoins in the words of my Text, For what shall it profit a Man, if he shall gain the whole World, and lose his own Soul?  
As if he should say. That System of Religion which I have instituted and recommended to you, is not intended to enlarge or satisfy the Pleasures of the Body; but to increase the Dignity of the Soul, improve its Faculties, and procure to it a Happiness commensurate to the Vastness of its Desire, and the Liberality of its Creator. Whosoever therefore seriously intends to become my Disciple, and partake of the Benefits of my Gospel, must prepare himself with a firm Resolution to quit all the Interests and Advantages of the World, embrace Afflictions, and not decline Death, whensoever the Malice of wicked Men and the Obligation of my Commands shall require that Trial and Testimony of his Obedience. And in so doing he shall not only perform his Duty, but secure and promote his Interest. For those, who shall basely renounce their Allegiance to me, or violate my Commands, to save their own Lives, and avoid the Malice of their Enemies, shall after this Life undergo a much greater Loss and Punishment, than that which they so Cowardly feared, and ungenerously declined.  
On the other side, they who shall willingly lay down their Lives, and slight all the Terrors of Men and Devils, to preserve their Obedience to me entire, and retain the Profession of my Gospel, shall be certainly Crowned with so great a Reward, that the loss of this temporal Life will be inconsiderable, in respect of that eternal Life which is attained by it. This is your Interest as well as my Command; your Profit as well as Duty. For it is not only reasonable that every Man should quit that particular share and Portion, which he hath in the Pleasures and Possessions of this World, to secure thereby his Hopes of a future Happiness; but even if all the Riches and Possessions of the World were ●●aped upon one single Man, or could be all obtained by denial of my Religion or Violation of my Laws, yet would it not be a sufficient Motive for so great a Crime. And he that should prevaricate upon such mean Considerations, would find in the end, when he casts up his Account, that he hath gained nothing.  
To evince, illustrate and recommend to you this great Truth is the Design of my present Discourse. Which therefore I shall divide into these two Heads. 

I. That the Interests of the Soul are infinitely greater and more considerable, than those of the Body.  
II. That this Interest is destroyed, and the Soul rendered miserable by disobedience to the Laws of God.    
I. That the Interests of the Soul are infinitely greater and more considerable, than those of the Body. And this appears, if we consider either the Reason and Nature of things, or the Revelation and Commands of God. Under the first Head may be comprised the Nature and Dignity of the Soul, and the Excellency of those peculiar Perfections and Rewards which the Soul is capable of.  
First then, the Dignity and Precedence of the Soul, was ever acknowledged in all Ages, by wife and learned Men of all Sects and Persuasions; nay even the more rude and illiterate parts of Mankind did ever firmly believe this, as an Opinion planted in them by the first Dictates of Nature, and arising from the first Principles of Reason.  
That we have an immortal Soul, is a thing which ought to be supposed by all, who profess the least show of Religion; and cannot be denied without the total Destruction of it. All false Religions were invented by Men, and the true Religion proposed by God, merely for the Improvement and direction of this noble Being. It is this only which distinguisheth us from the Rank and Condition of Beasts, which likens us to God, and makes us little inferior to the Angels. It is this, whereby we contemplate the admirable and wonderful Perfections of God; understand the Wisdom of his Government, and the Greatness of his Works. It is this alone whereby we form Habits of Virtue, and do any thing grateful to our Creator: whereby we receive the Instructions of God, and know his Will. And therefore Prov. XX. 27. the Spirit of Man is called the candle of the Lord: because by that only we receive the Divine Illuminations, and are instructed in the way to Happiness. This Dignity and Preference of the Soul beyond the Body might be at large demonstrated from many other Considerations, but I will insist only upon three which are plain and obvious to the understanding of all Men.  
As first, by the Soul alone we receive the influence and benefits of God. Some Divine Benefits indeed belong also to the Body, as Creation and Preservation, but those are common to all other Creatures, and belong equally to the vilest of all created Being's: whereas the Favours granted to the Soul are peculiar to it, and to infinitely greater value. For to pass by the natural Privileges of Knowledge, Desire and a Capacity of improvement; all the superadded Happiness of our Nature is entirely bestowed on it alone. All Revelation was given for the Instruction of this noble Being, that so it might not be inferior to the Angels in Happiness, to whom it is little inferior in Dignity. To rescue this from the Slavery of Sin and Dominion of the Devil, the Son of God descended from Heaven, lived an afflicted Life, and died a shameful Death. Into this, as into a capacious Treasure, are all the Divine Graces conveyed; Graces of which the Body is no more capable, than a Stock or Stone. Lastly by the Merits or Gild of the Soul, the Body will be hereafter either saved or condemned. If then all the Blessings of Heaven be primarily bestowed upon the Soul; if this be the only receptacle of moral Virtues and Divine Graces; if the Son of God vouchsafed to do and suffer so much for the Salvation of it; if all the future Happiness of the Body depends upon the well-doing of the Soul: certainly this Soul deserveth our greatest Regard and Consideration, as by which alone we obtain the Favour of God, and are made like unto him, by imitating his Perfections, as far as our finite Nature will permit us, in the Practice of Virtue and Holiness of Life.  
In the next place, 'tis the Excellency of our Souls alone which distinguisheth one Man from another, and maketh any Person more excellent than his Neighbour. It is a childish mistake of Men to imagine that Riches, or Honour, or temporal Greatness, gives a real Excellency to Mankind, or confers a true Dignity upon the Possessors of them; since all these outward Advantages are common to the worst and most profligate of Men; who as they are most miserable in themselves, so they deserve no other than the 'Slight and Contempt of all who know them. Not to say that all these things are frail and momentany, of which a Man may be bereft in an hour, either by the inconstancy of Fortune, or the Malice of others. But we cannot imagine that our Wise Creator should assign that to be our chief Perfection, of which we might either be deprived or defrauded; and that our Happiness should be in the Power, and at the Mercy of another Man. In that Case we should have been more miserable than all the rest of the Creation; if it were not in every Man's Power to become Happy. So true is it, that all the Excellency of Man consists in the great and eminent Endowments of his Soul; which the poorest of Men may obtain, and when obtained can by no Art or Fraud be taken from him.  
Thus the Scripture, giving an account of the eminent Perfections of Daniel, the Honour and Reverence paid to him, and Dignities conferred upon him, gives this as the Reason of it: Because an excellent Spirit was in him, Dan. VI 3. It was that alone which caused him to surpass the ordinary Rank of Men, and made him the Favourite of Heaven. Not that a more excellent and perfect Soul was infused at first into him, than into the rest of Men; (for all Souls are created equal, and are capable of the same Improvements) but that he had adorned it with all the Perfections of Reason and Religion, and thereby rendered it worthy the Favour of God, and Esteem of Men.  
And herein clearly appears both the Goodness of God, and the Happiness of Men, that all these Improvements and Cultivations of the Soul are equally possible to the Poorest, as well as the richest Men. Poverty and temporal Calamity cannot exclude us from the utmost Perfection, and in that from the greatest Happiness. It is in the Power of the meanest Person to be truly more Excellent than his rich Neighbours, and to ensure to himself the Favours of Heaven, although not the Riches of the Earth. Thus God hath in Truth made an equal Distribution to all Men, by assigning to all Souls an equal Capacity. For as for the Goods of Fortune, when put in the Scale with Piety and the interests of Religion, they deserve not the least Consideration. There are some Endowments of the mind indeed which are not common, and cannot be obtained by all Men, as Learning and an exquisite Knowledge. These may put in a fair Plea for an intrinsic Worth and Excellency, as being inseparable from the Soul when once acquired; of infinite use in this Life, and perhaps greater in the next. But then there are disadvantages attending such acquired Knowledge, which may justly take off the immoderate Desire of it, and make it become no reasonable Object of Envy to a pious unlearned Christian. As that it renders the way to Heaven infinitely more difficult to the Possessors of it; exposeth them to many and great Temptations, not common to all other Persons; but chiefly because more and greater Duties are required of them, greater and more severe Punishments attend the neglect of them.  
In the more unlearned sort God requireth no more than a hearty Sincerity, Belief and sure Trust in the Merits of a Crucified Saviour, and living up to the great Truths of Religion, and Principles of common Honesty. In them he willingly over-seeth small and trivial Faults, and imputes not Errors to them, unless they influence and corrupt their Practice. But of the more learned sort of Christians he requireth right Notions of Religion, and worthy Conceptions of the Divine Majesty, employing their knowledge to the good of others, the Edification of the Church; and after all, an exact Observation of the most minute Punctilios of the Divine Laws. In them mistakes are dangerous, and Pardon not so easy to be obtained. If indeed at last they be thought worthy of the Joys of Heaven, they will shine there in a more eminent Station and brighter Glory. But then, even the lowest Degree in Heaven is a greater Happiness, than we can either imagine or conceive.  
Thus all the truly desirable Perfections of the Soul are possible to all, and debarred from none. Those are no other than an ardent Love of God, an active Zeal to his Service, a strict Sobriety in ourselves, and a fervent Charity to all our Neighbours. How far these will advance the Dignity of our Souls appears hence, that these only make us capable of the Joys of Heaven; that 'tis the perfect and uninterrupted Possession of these which maketh Angels, and the want of these which maketh Devils.  
Lastly, Our Body, when considered alone, hath nothing excellent beyond other material Creatures, nor is capable of any Improvements. It is taken out of the same Mass of Matter with other Bodies, and after the Separation of the Soul by Death is resolved into the same Corruption, becomes Filth and Rottenness, and in Truth the most odious of all things. Nay even in this Life, it would be subject to the same miserable Condition with the Beasts of the Field, if it were not actuated by a noble and generous Soul, which rescues it from the common Calamity of dull and vile Matter, and giveth it the Honour to be joined to, and be the Companion of, a most excellent and immortal Spirit. And so far is this Body from receiving new Perfections in this Life, that it continually decays till it be laid in Ashes, and become as the Dung of the Earth. None yet with the greatest Care and Diligence could give Beauty to their Bodies, or as our Saviour expresseth it, add one cubit to their stature. None with the greatest Art and Industry can make their Senses more quick and accurate: But certainly not any can procure immortality to their Bodies; a Privilege which naturally belongs to the Soul.  
We believe indeed, That our Bodies shall be hereafter invested with Immortality, and made Partakers of the Glories of Heaven, but then they shall be changed into a spiritual Nature; devested of these gross Senses, which now accompany us, and are the great Instruments of our Worldly and admired Pleasures. For then, There will be neither eating nor drinking, marrying nor giving in marriage; but we shall be like the Angels of heaven, in the Fruition of purely spiritual Delights. Which is an invincible Argument of the Vanity and Vileness of earthly and carnal Enjoyments: that we cannot be made happy without the loss of them. If they had been indeed of any real worth, God would have continued them to us in another Life. But since he hath made way to the Consummation of humane Happiness, by the Abolishment of all gross and sensual Pleasures; and despoils the Body, to enrich the Soul: We cannot but conclude these transitory Enjoyments are light and trifling, incompatible with real Happiness, and unworthy the Spirits of just men made perfect.  
I come next to consider the Excellency of those peculiar Perfections and Rewards which the Soul is capable of beyond the Body. Those Pleasures of which alone our Body is capable, and which we are apt so much to admire here below, consist only in the Gratification of our Senses; Delights which are so far beneath true Happiness, that they are common to Beasts, finite, short, and contemptible. The frequent Repetition of them may be thought to increase their worth; but then this very Repetition becomes nauseous, and is nothing else but the Reiteration of the same thing. The desire of them is commonly produced by an irregular Appetite, but always by the infirmity of our Nature; and when performed they leave no Satisfaction behind them. They cloy the Appetite, and by their frequency become troublesome and even odious to us; are finished in a few moments; and then leave nothing grateful behind them. But which is chiefly to be considered, end with our Life, and even in Life may be obstructed by Diseases and Calamities.  
An eminent Instance of this we have in Solomon, in whom all the Greatness and pleasures of the World were joined. He presided over a mighty and powerful People, and that in greater Glory, than all the Kings before or after him. So that if Ambition worldly Honour and Pomp, could make him Happy, he possessed them all in great abundance. If the Fame of Wisdom, and a profound Veneration among neighbour Nations, could increase this Happiness, it was not wanting to him; to whom the Queen of Sheba came from the farthest parts of the East to hear the wisdom of his mouth. If Riches can confer any thing to this desired Perfection, none can put in a better Claim for it than he, in whose time Gold was esteemed no more than Iron, and Silver as stones for the abundance of it. Lastly, if the Pleasures of Sense can complete our Happiness, none had greater Advantages than he, at whose Command was the most fruitful part of the World, and who was Blessed with a profound and uninterrupted Peace all his Life.  
And lest we should imagine, that he made no use of all these Advantages, and supposed means of Happiness; he assureth us, Eccles. II. 10. That whatsoever his eyes desired, he kept not from them; nor withheld his heart from any joy. Nay by a strange kind of Curiosity, that he might leave nothing unattempted, he tells us, That he gave his heart to know madness and folly, Eccles. I. 17. One who had all these Advantages, had run through all the Scenes of Pleasure, and could by his exquisite Wisdom and Knowledge of the Nature of things, heighten and refine these Pleasures, must be allowed to be a competent Judge of the worth and value of them. Yet after all, he gives this Verdict of them, Vanity of Vanities all is Vanity.  
If then no real Happiness, if no solid Pleasure can be had from the Enjoyments of Sense, from Riches, and the outward Pomp of the World; we must recur to the Faculties of the Mind, where we shall find an Happiness truly solid, and which is more eternal. None but a vast and infinite Good can satisfy the unbounded Desires of our Mind, nothing less than Eternity itself can satiate an immortal Being. For however our Souls be finite, as all other Creatures are, yet our Wills have no limits, but continually desire somewhat more; unless that Good which they already possess, can receive no farther Additions. This Good is no other than God, who alone can fix our restless Wills, and by his infinite Perfections ravish them with Wonder and Pleasure at the same time. This is a Happiness truly peculiar to spiritual Being's, who alone can contemplate the Majesty and inimitable Goodness of their Creator; and, by so doing, secure to themselves an Happiness infinite in itself, not inferior to the vast Desires of the Will, which surviveth all the changes of Fortune, Malice of Men, and even Death itself.  
If we cannot, or will not, believe the Greatness of these spiritual Pleasures, their convenience to the Nature of our Souls, and the infinite duration of them; 'tis because we are unacquainted with them; immersed in gross and earthly Delights so far, that we are neither willing, nor perhaps able to receive these greater and more real Enjoyments, by attending so much to the things of this World, we have even changed the Nature and Nobleness of our Souls, and from Guides and Directors made them mere Instruments to our Bodies, devested them of all remembrance of their Divine Original, degraded them into a servile Condition, and were we not sometimes put in mind of the interest of another World, should perhaps forget that we were created in a Condition little lower than the Angels.  
Thus far Reason teacheth us, That the interests of the Soul are to be preferred to those of the Body: Revelation doth the same no less fully. This was the great end of the Christian Religion, to wean our Affections from worldly Pleasures, and fix them upon things above; to withdraw us by degrees from the Earth, and seat us at last in Heaven. To this the whole Genius and Temper of our Religion plainly tends, commanding us to be ready at all times to take up the Cross, undergo Persecutions, embrace Afflictions, and even suffer Death, when the interest of our Souls requireth us to do it. Thus our Saviour tells us, He who loveth Father and Mother, Wife or Possessions, beyond him, is not fit to be his Disciple: and among other Precepts, commands that his Followers should deny themselves, that is, be ready to part with all the Pleasures of the World, and imaginary Delights of Nature, when they stand in Competition with the interests of another Life. This Duty is so strict, that for the Observation of the most minute Precept, all Considerations of worldly Profit and Pleasure must be foregone; and the whole Body destroyed, rather than the Soul in the least be injured.  
Our Saviour gave us an eminent Example of this in himself; who in that Life which he was pleased to lead on Earth for the Salvation of a miserable and wretched World, used none of all those Pleasures, which we so much admire, and greedily hunt after; denied to himself even the Conveniencies of Nature, and therein put his Body to greater Hardships than the very Beasts. For the Foxes have holes, and the Birds of the Air have nests: but the Son of Man had not whereon to lay his head. As for Pains and Torments, which we so much dread, and are certainly the greatest Calamities which can attend the Body, he willingly underwent them, suffered himself to be Crucified as a Malefactor, chiefly indeed to appease the Divine Anger, and atone for our Sins; but in the second place, to give us an Example with how great readiness and Patience, we ought to submit to all Afflictions, and even Death itself, when they tend to promote the interests of the Soul.  
If then the Commands of God, and the Example of Christ can persuade us; if Divine Revelation, and the remembrance of the Holy Jesus can move us; there is no doubt to be made of this great Truth, so plainly taught and revealed in Scripture, that I will not any longer insist upon it.  
I pass to the second Proposition, that the Interests of the Soul are destroyed by Sin or Disobedience to the Laws of God. These Laws were at first given to direct the Soul in the way to Happiness; and, when complied with, fail not to obtain their End. No wonder then, if when we neglect these means, we miss the End; and, by pursuing contrary Methods, render ourselves miserable. That ye may the better be convinced of this, I will speak of the Effects of Sin upon the Soul in general, and of this Sin of Apostasy, to which our Text more peculiarly relates in particular.  
As to the first then, we may observe, That sin is contrary to the very Nature of the Soul, which is a rational Being, and as such aught to govern and direct its Actions according to the Laws of Reason. Otherwise it would be worse than insensible Being's, which all perform the several ends of their Creation, and by so doing perform the Commands of their Creator. Whereas the Soul in contracting Habits of sin violates the Laws of Reason, debases its own Nature, rebels against God, and overthrows the end of its Creation. For for this very end our Souls were created, that they should Act as spiritual Being's, and govern themselves by the Principles of Reason inserted in them. For this Purpose God gave us an understanding to distinguish between good and evil, that we might be able to imitate the Perfections of our Creator in Virtue and Holiness, and by a strict Observation of the Rules of Life form by our Reason, at least maintain, if not advance our Nature. When afterwards through the Ignorance and Degeneracy of Men, these Rules were corrupted, and our Judgements blinded, God gave us a standing Revelation, to ascertain to us our Duty, and let us know what we have to do. The performance of this was the end for which we were sent into the World, had Reason given us, and a Soul assigned to us. To neglect our Duty then, or violate it by the Commission of Sin, is no other than to deny and disclaim our Nature, defeat the ends of our Creation, and degenerate into a miserable sort of Being's. For as Sin turned Angels into Devils; so it doth the Souls of Men into somewhat worse than Devils. 'Tis true, they will still continue Souls, but that doth but augment their Misery, because, being immortal, they will never cease to be miserable, always gnawed with the Conscience of their degenerous Actions, and the Horror of their own depraved Natures.  
Secondly, Sin destroyeth the very formal Happiness of the Soul, which consists in the Love of God, the Contemplation of his Attributes, and the Admiration of his Perfections, as we before proved. And in these will consist the Joys of Heaven, in a constant and serene Meditation upon the unparallelled Perfections of our Creator, in an ardent and perpetual Love of him, and Conscience of being loved by him. Now Sin sets a Man at Enmity with God, makes him unworthy his Favour, and hinders all such Contemplation. For how can we think on him with delight, whom we account our Enemy? Or how can we not esteem him our Enemy whose Laws we violate, and whose Precepts we contemn? The Conscience of this Divine Anger alone is a greater unhappiness than can be easily imagined.  
When a Soul is forced to say, God hath created me and doth now preserve me, but thinks me unworthy of his Benefits, and esteems me as the worst of his Creatures. 'Tis true he gave me Reason and Understanding, but they are to my Destruction and Misery. I acknowledge him to be an infinite Being worthy of all love and dread, but he denieth to me the influences of his Favour, doth not indeed annihilate me; but 'tis because he reserveth greater Punishments for me. He put me here into a State of Probation on Earth, that I might fit myself to be his Attendant in Heaven; but now he hath excluded me from all Hopes of his Favour, and destined me to be a Companion of Devils. Such melancholy Thoughts will render the Soul truly miserable, and not only unhappy, but uncapable of Happiness.  
For a Soul corrupted with Sin is no more capable of the Joys of Heaven, than is a blind Man of seeing the Light of the Sun. They are Delights of a purely spiritual Nature, and consist in an entire Conformity to the Will of God; so that if Heaven should by an unaccountable Miracle be bestowed upon wicked Men, the Pleasures of it would neither relish with them, nor be grateful to them.  
Lastly, Sin defeats the future Interests of the Soul, by excluding it from its intended Reward, and engaging it in eternal Punishments. For in this Life the Soul is no more than Probationer for another, being a Being of itself capable of Perfection, and by the singular Mercy of God to be endowed with it. So that it Acts here only in order to the Attainment of that great Perfection which we hope for hereafter; and by a prudent use of this World gaineth Admittance into the next, where it shall be received to the immediate Presence of God; and him whom it now views darkly and imperfectly, shall then see face to face. This will give the last Perfection to our Natures, and raise them to the highest pitch, to which they can be advanced.  
But Sin depriveth the Soul of this Happiness, and thereby permits it not to obtain its end. A Loss much greater, than Thought can imagine, or Tongue express; but still greater; when considered, not only as a bare loss of the Joys of Heaven, but a fall into the bottom of Hell; where such Punishments will be inflicted, as will make the Soul desirous of Annihilation. And then the Excellency of its Nature will be so far from helping it, that it will infinitely aggravate the sharpness of its Pains. For its Immortality will render them eternal, and its Understanding will heighten the sense and feeling of them.  
In this Life Sinners often are pleased with their own miserable Condition, and Fancy themselves seated in Paradise, when environed with Pleasures, and glutted with Enjoyments. They can stifle the Dictates of their Consciences, and securely make use of their imaginary Happiness. But in Hell their fire is not quenched, and their worm dieth not. The Sharpness of their Torments will not suffer them to rest. And if those should be extinguished, yet will they still be tormented with an inward Fire, so much the more violent, because than they will be certainly convinced in Judgement, that they acted against their own Interests, and the plain Rules of Reason, in running the Danger of eternal Punishments, for the sake of a few gross and trifling Pleasures.  
We may next consider the peculiar influence of that Sin which our Saviour here chiefly intends. This is the Sin of Apostasy, or denial of the true Religion; against which Christ fore-arms his Followers by inculcating this necessary truth of preferring the goods of the Soul to those of the Body. For this foul Sin is ever committed for some temporal End, being too odious to recommend itself without some outward Advantages. Men deny not their God out of a dislike or disbelief of him, but to secure to themselves a Fortune in the World, prevent some Inconveniencies, or gratify some Lusts.  
This is a Crime of the same Nature and Contagion with Idolatry under the old Law. For to worship a false God is the same thing as to deny the true one, and the first cannot be done without the latter. How heinous God accounted this, appeareth from the whole Tenor of the Mosaic Law, which is chiefly directed against this Sin alone. All the Writings of the Prophets are employed against it; and all the Judgements, which God ever inflicted upon his People of Israel are solely owing to this Cause: Insomuch, as there is no Record left in sacred History, of any Pardon ever granted to the Commission of this Sin.  
And indeed a wilful Apostasy from the true Religion dissolves the very Union between God and Man, and leaves no place for Pardon. Such a Person openly by his Act proclaims to the World, that he will have nothing to do with God, bids defiance to him, and disclaims his Pardon. It would prostitute the Divine Mercy, and make it cheap and easy, to bestow it upon such execrable Villainies, which do violence to Heaven, and are the very last Efforts of Impiety. This cannot but degrade the Soul from its Affinity to God, and debar it from all nearer approach to his Presence. We cannot hope to have any Interest left in God after a denial of him, nor can without Horror entertain any remembrance of him. How then shall we make our Souls happy with the continual Meditation of his Perfections; or please ourselves with the Hopes of the future Fruition of him? In that Case it will be our Interest to banish all thoughts of God, and remove from ourselves, as far as possible, all Considerations of a future State; that so we may not be alarmed with the dread of an angry God, and the Terrors of future Torments. Thus a denial of God against the Light of our own Consciences doth not only render us unhappy, but causeth us to endeavour to become yet more unhappy, by a total and wilful stifling of all Thoughts and Meditations of God, in which alone true Happiness consists.  
And this is true not only in the Case of notorious Apostasy, when any one openly renounceth his Religion and denieth his belief of the true God; which Case, in these peaceable times of the Church doth not often happen; but also in the Commission of every deliberate Sin, which in truth is a no less formal Apostasy from God, than that beforementioned; where the Sinner puts in the Scale the present Pleasure and Convenience of the Sin, with the future Consequence and Divine Prohibition of it; and after having weighed each rejects the Command of God, of which he is very Conscious, and prefers the present Satisfaction of the Sin. This is done in every deliberate Sin, and this is indeed a no less true Apostasy, than an open denial of God. For this we may be assured, that whosoever upon a deliberate Choice prefers the seeming Pleasures of any sin to the Command of God, would never forego all the Pleasures of this Life, and even Life itself, in obedience to the Will of God.  
It remains that I make some Application of what hath been said. First then, if the Interests of the Soul be much greater than those of the Body, and the Happiness of the Soul consists only in the due Contemplation of God, and the possession of Piety and Virtue; let us endeavour to render our Soul, even in this Life, as Happy as we possibly can. It is not reasonable, that all the Cares of our Life should be employed in providing Necessaries or rather Superfluities to the Body, or attending to the Pleasures of it: That no farther use should be made of the Soul, than to serve as a Slave to the Body, to heighten its Enjoyments, and refine its Pleasures. Let us remember that we carry about with us a more noble Being, which deserveth our Care in the first place, and cannot be neglected without the loss of Happiness.  
May not God justly say to Mankind, I have given to you great and Celestial Souls, endued with wonderful Perfections, and capable of much greater, when rightly cultivated; your Bodies I form from the Clay of the Earth, but your Souls I sent down from Heaven; the one I permit to return to Corruption, but the other I have invested with Immortality? How justly might I expect that you would have valued these two according to their several worth and Dignity: That you should not indeed starve the Body, nor Tyrannize over it, but however attend chiefly to the Concerns of the Soul; that it might not fall short of that Happiness which I intended for it, nor be deprived of those spiritual Enjoyments which it is capable of? But alas! Man is turned back and grown foolish, employeth himself with all his Diligence to procure Pleasures for his Body; rises early, sits up late, and eats the bread of carefulness, to heap up Riches for the Continuation of these Bodily Enjoyments; makes this the only Business of his Life, and thinks of nothing else. As for his Soul he makes it a Slave to his Body, refuseth to receive Directions from it, and sometimes forgets that he hath any. What shall we answer to these Expostulations of God? I fear we cannot plead Innocence. Our Actions and the whole Course of our Lives demonstrate the contrary. We are continually busy about enlarging our petty Acquisitions in the World, we trouble and turmoil ourselves about the Conveniencies of the Body: but afford no leisure to the Soul to meditate upon the Greatness and Worth of her Creator, the necessity of her own Duties, and to form these Meditations into Habits of Virtue, and thereby procure to ourselves that real Happiness even in this Life, which is infinitely more valuable, than all the Riches and Possessions of the World when joined in one.  
Again Secondly, If the Happiness of the Soul in this Life deserveth our greatest Care, much more doth the welfare of it in a future State, as being free from all Passions and Infirmities of the Body, and, which is more, eternal. This aught to be the Business and Employment of our whole Lives, that we fail not of the Consummation of our Hopes and Crown of our Happiness. And it would be so, if we were throughly persuaded of the Existence and immortality of our Souls, of the Greatness and Importance of their Interests, and the infinite Preference which is due to these beyond those of our Body. For can it be, that we are persuaded of the Truths of these things, and yet Act as though we had neither Souls nor Reasons; that we believe the Existence of another more Glorious and lasting State, and yet set up our rest in this; that we hope for the appearance of a Judge at the last day, and yet never think of making our Accounts ready? Let us reflect upon the Nature of our Souls, and justly weigh the great Interests of them; consider the Vanity of worldly Pleasures, and the shortness and inconstancy of this frail Life; remember the Glories of Heaven, and the inconceivable Happiness of another Life; and we must either put off our Reason, or employ it in pursuing those Interests, which do so greatly and so nearly concern us.  
Let us be so brave and generous as not to think that we die like the beasts that perish; that we were made for greater and more noble Ends, intended for the Favour of God, and Society of Angels; that we carry about with us spiritual Being's which cannot die, and will receive no Prejudice by the Dissolution of the Body; that these Souls were designed by God to receive a Participation of his own Glory, and will certainly do so, if they be not debarred from it by our fatal Stupidity and Neglect; and that in providing for this more Excellent part of us, we secure likewise a Mansion for the Body, which at the general Resurrection shall be received into the same Station, and undergo the same fate with the Soul.  
If we were perfectly persuaded of the Truth of all this; we could not consign ourselves up to pursue the Vanities of the World, and heap up Riches, which are of no Service for the Interests of another Life, and promote not our real Happiness in this. Can you be supposed to believe all this, and at the same time employ your Lives upon the Practice of the contrary? Hope for the Perfection designed, and make no step towards the Attainment of it; rather let us endeavour with our utmost Vigour to maintain that Degree which God hath assigned to us among created Being's; and not by our Degeneracy become the vilest and most miserable of all Creatures. Let us do nothing unworthy that noble Being, which is seated within us, nor clothe the Body with the Spoils of it. Let us maintain the Dignity and Character of our Natures, by a severe and unblemished Integrity, and procure to ourselves an assurance of those Perfections which are allotted to us. Certainly in worldly Matters, we willingly oversee lesser and more trivial Gains for obtaining of a greater and more substantial Profit; and should we not slight the impertinent Gaieties, and vile Allurements of the World, to secure to ourselves a treasure which fadeth not, eternal in the Heavens?  
Lastly, If the benefits of the Soul be ever preferable to the Interests of the Body; if all the Glories and Riches of this World be of small account, when opposed to the Happiness of the next; if the Favour of God, and Concerns of Religion, be the only true Perfections of Mankind: a firm Constancy in the Exercise and Profession of Religion, although attended in this Life with the greatest Inconveniences, Discouragements and Afflictions, will not only be our Duty, but our highest Interest. This is the natural Consequence of the words of my Text, and the Conclusion which our Saviour himself drew from them, in the following Verse▪ with which I shall conclude, Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the Glory of his Father with the Holy Angels.   

The Ninth SERMON. Preached on the 20. of Novemb. 1689.  
At LAMBETH CHAPEL.  St. Luke XVI. 31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. 
THESE words are the Conclusion of a remarkable Parable of our Saviour, and seem to be the Scope to which his whole Discourse was therein directed; to show the Vanity of that Pretence, wherewith unreasonable Men have been wont to defend or excuse their Sins; the uncertainty of the Rewards and Punishments of another Life, arising from the defect of a visible Experience of them, or an undeniable Attestation of the Truth of them by constant Miracles.  
It was not for the peculiar Doctrines of Christ alone that the Jews required a Sign to be given to them, to demonstrate the Truth of them; but also in their ancient and received Doctrines they entertained Scruples, because not confirmed by a constant Continuation of the same Miracles, which at first established them. An incredulity, as it should seem, Hereditary to the Jews, and renewed as often as the Divine Miracles were interrupted. No sooner was Joshua dead, and that Generation which had seen all the great works of the Lord, which he had done for Israel, as we are told in Judges II. but the next Generation even lost the knowledge of God, they knew not the Lord, as it is there expressed: and altho' Miracles were continued down among them by the Ministration of the Prophets and Holy Men; yet as these could be visible but to a certain Number, they produced no universal influence, affected not the rest; and even in those who saw them, they seemed to have produced no other effect than wonder and Amusement. They still continued their disbelief of those Promises and Threats, which they saw not yet effected, and of that future State, which they did not yet perceive.  
And it were to be wished that this incredulity of the Jews had been so hereditary to them, as to be peculiar to them; but it hath found place even among Christians also; many of whom have even renounced and denied their Faith, because themselves could not see those Miracles, upon the Authority of which Christianity was at first founded. Others become irresolute and remiss in the Prosecution of their Duty, as being upon the same account unsatisfied in the event of it. And all pretend that there is no Duty so difficult which they would not practise, no Pleasure so grateful which they would not Renounce; if God would satisfy their Doubts, raise their Attention, and awaken their Thoughts, by some extraordinary Admonition or Operation, such as the working of a Miracle, or sending one from the Grave, to assure them of the reality of another State from his own Experience.  
That Men should make such Pretences for their Irreligion, is no wonder; sin appears odious and ugly to all even at the first Sight, and ever wants some Cloak to hide its Deformity; or that their Curiosity should prompt them to such unreasonable Fancies, is not strange. The Desires of Men are wanton; and 'tis not the Body alone that hath irregular Lusts attending it. It is only to be admired that Men should not easily discover the Vanity of this Pretence; for the discovery of which our Lord hath plainly marked out the way to us in this excellent Parable; wherein the Example of a rich voluptuous Man is proposed to us, either disbelieving, or at least putting far from him the Thoughts of another Life, and therefore busying himself wholly in the Pleasures of this World. On the other side we have a poor despised and afflicted Man, who in prospect of the Rewards of another Life patiently endured the Afflictions of this. Then the event of this different Conduct is proposed to us; the one translated to the bosom of Abraham, that is, either to an eminent Station in Heaven, as some expound it, or to a Condition of Peace and Tranquillity, as others: The other condemned to a State of Torments, to a Punishment so rigorous, that therein even the most inconsiderable Refreshment would appear to him the greatest Happiness; and that, altho' received by the means of one whom he had formerly so much contemned; desiring only that Lazarus, might be sent to dip the tip of his finger in water and cool his tongue. He now becomes sensible of the certainty of those different States after Life, which he had before either disbelieved, or not considered. The Rewards of good Men he finds in Lazarus whom he seeth afar off in Abraham's bosom. The Punishments of bad Men he experienceth in himself; and to complete his Misery, is assured from Abraham, that the State of each is wholly unalterable, an unpassable gulf being fixed between them.  
In this miserable Condition, he cannot but reflect upon his own unhappiness; his incessant Pains will not permit him to lay aside those Thoughts; and than it is but natural to recall to Mind and bewail the Causes of it. He remembers, that all which now befalls him, had been indeed foretold unto him; but that himself had not, while alive, entered into a serious Consideration of it; as not being favoured with any extraordinary Admonition, which might strike his Thoughts and fix them to a serious reflection on his Duty. The Conscience of his own Misery maketh him desirous, that none dear unto him, should fall into the same Calamity; and then judging that what had been the occasion of his unhappiness, might also become their Ruin, the disbelief or inconsideration of a future State; he desireth to prevent it; begging of Abraham to send Lazarus from the dead to his five brethren, to testify unto them, lest they also come into this place of torment. But in return to this, he is told, that his desire is unreasonable; since God hath provided an ordinary means for their Instruction, They have Moses and the Prophets, let them hear them; Ver. 29. and that even altho' granted, it would be unsuccessful: For if they hear not Moses and the Prophets; neither will they be persuaded though one rose from the dead.  
The Parable was spoken to the Jews, to whom nothing was expressly revealed concerning the Rewards or Punishments of another Life. So that it may be admired how Abraham could remit the Brethren of Dives to Moses and the Prophets for Satisfaction in this Matter, when Moses and the Prophets have nothing express concerning it.  
To this we may answer, That the opinion of future Rewards and Punishments was at that time universally entertained among the Jews; and that drawn from the Law of Moses, and Writings of the Prophets and inspired Men, by Interpretations generally received among them. Their Scribes and Doctors, to whom our Saviour sends the People for Instruction, and from whom they received without scruple the Explication of their Law, resolved all the Promises and Threats of God into this Sense; so that those to whom our Lord spoke, made no doubt, but that all this was to be learned from Moses and the Prophets; and that it might be indeed deduced by just Inference, we may be satisfied from that Argument of our Saviour, wherewith he convinced the Sadducees; and on which the Author of the Hebrews so largely insisted after him; the not performing of any extraordinary Benefits to the Patriarches in this Life by God, after the bestowing of very ample and magnificent Promises of Rewards upon them. Whence it infallibly followed, that since God was true and could not be false to his Promise; he reserved the performance of it to another Life.  
But we need not go so far to justify this Expression of our Saviour; since his Design in this place was not so much to treat of the Nature or certainty of Rewards or Punishments after Death, as to confute the Pretence of those Sinners, who in defence of their Sins alleged the want of extraordinary Conviction. For since God had prepared ordinary means of Conviction, and those abundantly sufficient for their designed end, in vain were any extraordinary means desired. Since if the Threats and Promises of God, whether relating to this or another Life, contained in the Writings of Moses and the Prophets; if all the Arguments, whereon the Truths of those Revelations were at first established, could not engage Men to the Practice of their Duty, could not induce them to the belief or desire of those Promises, and to the fear of those Threats; if this ordinary method of Conviction proved ineffectual, neither would the extraordinary Attestation of the Divine Will by constant Miracles, or of the consequences of it, by the Apparition of deceased Men, who had experienced them, have any better Success. In Prosecution therefore of our Lord's design in these words I will show, 

I. That the Desire of extraordinary Conviction is unreasonable.  
II. That such extraordinary means of Conviction would be unuseful and unsuccessful.    
As to the First, It is the Property not of God alone, but of all rational Agents also, not to Act in vain, but always for some Cause, and in Prosecution of some Design. When therefore God hath ordained sufficient means for the Conviction of all Men in the ordinary methods of Salvation, which he hath established, it would be vain and trifling to practise extraordinary Methods; since this could tend to no end, every reasonable end being supplied by the ordinary Means; and that the ordinary means doth supply the end perfectly and sufficiently, we cannot doubt without calling in question the Wisdom of God who established it; but if it would be unreasonable in God to practise such extraordinary Methods, it will be absurd in Man to desire it; since 'tis impossible that God should do any unreasonable thing.  
Further, if the Majesty and Wisdom of God should permit it, it would yet be an intolerable Presumption in Man to desire or expect it. Our great Creator in framing the Universe, whereof Mankind is but a small part, settled general Laws, whereby every part of it might be governed and directed. Not any part of the whole Creation moveth, but in Virtue of these general Laws, nor can all together deviate in the least from them. Now every Miracle is an Alteration of these general Laws; therein God supersedes the ordinary Course of the World, and produceth somewhat, which would never have happened without his extraordinary Interposition. What a Presumption than would it be in Man to require that God should exert his Omnipotence, as often as his vain Imagination should expect it; or that the constant Course of the World should be altered to please his Fancy?  
It is indeed a great mistake of many Deists, that no Case can happen, wherein it shall be fitting to change the Course of Nature, and Act in a miraculous manner; that were to limit the Power of God, and to bereave him of the Attribute of infinite Goodness dispensing its self in extraordinary Emanations to Mankind. But it is a no less insolence to Desire, that the Divine Power should attend every idle Motion or Capricio, and work a Miracle as often as Man should entertain a doubt. Not to say that this would vilify the Majesty of God; and that it supposeth some greater Dignity in Man than is really in him, as if all the Creation should be reversed or altered to satisfy his Will. This would destroy even the end of Miracles, which lose their Majesty and their Efficacy by being prostituted upon every mean Account. For if peculiar Miracles must be wrought to satisfy the Doubts of every Man, they must be so frequent, that it would be impossible to know what the fixed Course of Nature were, and so equally impossible to discern miraculous from natural Actions. Or if they could be separated, yet one would be no more regarded than the other; since it is the rareness and surprizingness of it which makes a Miracle considerable. And it is most certain, that the Power of God doth no less truly and fully exert itself in every ordinary Act of Nature, than in the greatest Miracle. Only the latter, being never performed but for some great and noble End, is justly esteemed the Indication of some particular Will of God; which it could not be, if it were as frequent as the ordinary Effects of Nature; nor could it be less frequent, if it were always to be opposed to the Doubts and Scruples of private Men.  
Again, it must be remembered, that in proposing any Religion to us, God deals with us as with rational Creatures; he giveth us sufficient means of Instruction; but as he forceth not our Will, so neither our Understanding. If the Principles of Faith were as demonstrative as Geometrical Propositions, as it would be impossible, that any should be Infidels; so neither would it be in the least commendable to be Believers: no more worthy of Reward, than to believe those Axioms which we cannot disbelieve, without forcing our Understandings, and giving the Lie to our own Reason.  
All Religion, and the annexing of Rewards to it, supposeth somewhat in the Power of Man to embrace or reject, but this would not be, if as often as any Man should entertain a Doubt, God should visibly interpose, and deter him from it by some amazing Act of Omnipotence. Whereas the knowledge of God and true Religion, if it be supposed laudable or capable of any Reward, must require a suitable Diligence in Enquiry; a fit Preparation of Mind for the Reception of it, by removing all corrupt Passions and Inclinations, which may oppose the Admission of it; a serious Examination of the Arguments which recommend it; a firm Expectation of the Promises of God, although not yet perceived by Sense, nor ascertained by any Proof equivalent to Sense, yet confirmed by Arguments, which in a mind fitly disposed, and rightly judging cannot be rejected. All these ends are excellently supplied in a fixed and standing Rule of Faith, wherein Divine Revelations are conveyed by the Ministration of Men; whereby neither the Divine Omnipotence is prostituted in working Miracles upon all occasions, nor the order of Nature continually reversed, nor the Pride of Man fomented, nor his Understanding forced, nor the Merit of Faith defeated, but the Delivery of the Divine Will is performed in an easy, safe and sufficient method.  
And when such an excellent method is once settled by the Divine Wisdom, it is most unreasonable to imagine, that God will violate or overturn it for the sake of any private Man▪ For this were to suppose, That some Emergencies may happen not provided for in the general Constitution, and which God did not foresee when he made that Establishment. Which sufficiently demonstrates not only the unreasonableness of those Men, who require particular Miracles for their private Scruples; but also the Vanity and mistake of those Enthusiasts, who after this ordinary Rule of Faith is settled, pretend to have received their System of Religion from extraordinary Inspiration. For either the fixed Rule must be insufficient to teach them the Faith, which to affirm is a dishonour to God; or their Faith must be somewhat different from that contained in the ordinary Rule, which themselves will not allow; or God must Act in vain when he bestows such unnecessary Illumination on them. The true Reason of such men's fond conceit is no other than a vehement Pride, whereby they scorn to be included in the common Rank and Discipline of Christians; and from a haughty esteem of their own Merits affect to distinguish themselves from others by bold Pretences, expecting somewhat extraordinary should be done for them, as being extraordinary Persons. Which is true not only in them, but in all who desire particular Miracles to be wrought for their satisfaction. For of these, few or none are so unreasonable, as to think it convenient that the same Favour should be extended to all Mankind; but imagining themselves to be more worthy, and as it were of a higher Rank than their fellow Creatures, presume to expect that somewhat more should be done for them than for other Men.  
After all, if none of these Reasons forbid the Expectation of such extraordinary Methods to be indulged to any; yet if they should appear no less ineffectual, when bestowed, than the ordinary Methods are; it would be highly unreasonable to desire them. So that to all which I have offered upon this Head, a new Confirmation will arise from the Consideration of the second thing proposed, Namely  
II. That such extraordinary means of Conviction would be no less unuseful and unsuccessful, than are the ordinary means. And that will appear, either if we reflect on the Reasons, which defeat the Success of the ordinary means, or the force of those Objections to which both Methods are liable. The true Cause which renders the ordinary means unsuccessful, is not the want of Evidence, but the opposition of it to the Lusts and Passions of Men. It finds no welcome Reception in World, because contrary to the Genius the of it; it abridgeth the Sensuality, the corrupt Desires and inclinations of Mankind. A covetous Man will not obey it, lest he should forgo the immoderate Love of Riches. A carnal Man will not receive it, lest he be obliged to restrain his admired Enjoyments. It forbiddeth Revenge, Envy and Malice, and therefore Minds possessed with these Vices cannot bear it.  
These are the Impediments which defeat the Efficacy of the Christian Religion; they plead more strongly, and persuade more effectually, than the Arguments, which recommend that excellent Religion. Few or none, who enter into the Consideration of it, perceive not the just Motives of its Credibility. They acknowledge it reasonable to Assent to it; but then comparing the Pleasure of sin forbidden by it, with the certainty of those Promises and Threats which are annexed to it; they willingly over see and reject the latter, that they may not forego the former. And while Men act thus against the Dictates of Reason, no Evidence of Miracles will be able to reform them. If any such were performed for their satisfaction; it could have no other Effect, than to convince them of the reasonableness and truth of that Religion, in Confirmation of which they were wrought; and this Conviction is already sufficiently performed by the ordinary means. So that in both Cases Reason directs them to embrace and obey this Divine Revelation; and if in one Case the direction of reason be rejected, it can scarce be hoped that in another it will be admitted.  
For all true Piety and Religion proceeds upon this Principle, a Resolution of performing whatsoever Reason shall direct. And if this Principle be once violated, it is no matter, whether the Evidence of Reason be greater or less; since the Man is resolved not to obey it, any farther than it shall agree with his own Lusts. For Miracles affect the understanding only, they reform not the Will of Man. They induce him indeed to look up to the Author of them, from whom he is to receive direction, but remove not those Lusts and Passions, which oppose the performance of that Divine Direction. The same irregular Desires continue, the same Affections possess his Soul, and will infallibly render the greatest Evidence of Duty unsuccessful; until a firm Resolution be form by him of performing whatsoever shall appear to be his Duty, of submitting to whatsoever Reason shall direct, of Assenting to whatsoever it shall recommend. And when this Resolution is once form, the ordinary means settled for the Conveyance of Religion, will obtain equal Success with any extraordinary methods whatsoever; since even in that, sufficient Evidence may be found to convince Mankind of the truth of it; and therefore Reason directs and requires Obedience and Assent to it.  
No wonder then that the Jews, even under the Government of Moses, while they enjoyed the sight of frequent Miracles, nay for Forty years together were fed by a constant Miracle, continued still no less disobedient, made frequent Apostasies from God, rebelled against his Prophet, by whose Ministration those Miracles were performed, and could never be brought to any tolerable sense or practice of Religion. In departing out of Egypt they had not left their vicious Inclinations behind them, but retained the same Sensuality and Perverseness of mind. In which Case it was not possible that the clearest Demonstration of Divine Revelation could make any impression on them. It was all one whether God wrought one or ten thousand Miracles for their satisfaction; since one alone might convince them, and all together could do no more; as a blind Man receives no more advantage from the light of the Sun, than from a single Star. Our Lord indeed saith, in Matth. XI. 21. That if the mighty works which were done in Bethsaida, (among the Jews) had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. But this may well be supposed to have been said, rather to exaggerate the Impenitence and Perverseness of the Jews, than to declare what would have been the certain Event, if those Miracles had really been performed in Tyre and Sidon.  
Besides the Case was infinitely different between the Jews and the Tyrians. The former had a standing Rule of Faith, whereby to receive the Knowledge of the Will of God, in the Writings of Moses and the Prophets; the others wanted that advantage. The Tradition of the first Patriarches, whence they also descended, had been worn out by a long Succession of time; and the Notions of natural Religion had been defaced by long disuse; so that Miracles were even necessary to supply that defect and restore the Knowledge of true Religion among them; and had they seen the mighty works of the blessed Jesus, it is not improbable, but that they would have repent in sackcloth and ashes.  
Farther, if we consider the common Objections, to which the ordinary method of conveying Religion long since settled without Miracles, and the extraordinary method by Miracles, are subject; we shall find them equal on both sides. The general Objection against the ordinary method, is the want of absolute Demonstration; and even altho' Miracles should be always continued that still would be wanting. Men desirous to retain their Vices, in Contradiction to the Precepts of Religion, would still allege, That those Miracles were no other than Illusions, that their Senses deceived them, or were imposed on by Tricks and Impostures.  
Particularly that sort of method, which the rich Man in the Text desired might be employed for the Conversion of his Brethren, would be of all others the most exceptionable; I mean the Apparition of the Spirits of deceased Men, assuring the living of the reality of another Life. It would be impossible to form Rules whereby to distinguish true from imaginary Apparitions, the appearance of humane Souls from Illusion of evil Spirits. Or if such Rules could be form; Men could never be assured of the Truth of what they should reveal; since the Souls of Men put not off their Vices with the Body, and may still retain such Sins, as may be Exercised without the assistance of corporeal Organs, such as Envy, Malice, Lying, and Fraud. Or if all these Difficulties were removed; the Terror and Affrightment attending such Apparitions would infallibly hinder all clear Perception either of the reality of the Apparition, or of the Matters revealed in it.  
If then, there be any here, as it is a Prejudice common to many Christians, who imagines, that if he had lived in the time of Christ and his Apostles, and had seen with his own Eyes the miraculous Works performed by them; or if God should please to admonish him by the Admonition of some departed Soul, he should then carefully observe the Precepts of Religion, and live up to the Rules of it; let him be assured, That he deceives his own Soul; that if the present Arguments of Christianity, afforded to him in the ordinary Rule, cannot induce him to the belief or practice of his Duty; neither would that extraordinary method, which he so much desireth. He hath already sufficient Motives of Conviction and Instruction in the Scripture, in the Exhortations of those who are appointed by God for this very Office; and if he rejecteth these, neither would he be any more moved, altho' God should speak to him from Heaven. The same Lusts and Vices, which hinder the Efficacy of the one, would defeat the Success of the other; and even if he should be satisfied in his fond Desires, he would still fly off, and seek some other Cloak for his Impiety.  
Let us rather be thankful to God for those ordinary means of Instruction a●d Admonition, which he hath afforded ●s. Let us by a right use of them approve ourselves worthy of them; and then that Satisfaction and Conviction, which others may pretend they can receive alone from Miracles, Inspirations and Apparitions, we shall infallibly find in Moses and the Prophets; in the common methods of Salvation; in the Writings of the Holy Penmen, and in the constant Instructions of the Church. This Knowledge will be raised and actuated by a careful discharge of the Duties enjoined by it; by a frequent Conversing with those means, whereby it is communicated; by a diligent use of all those Religious Offices, and Participation of Holy Rites, whereby it may be improved. So shall what we now know certainly indeed, but not Demonstratively, be at last advanced into an absolute and perfect Demonstration, when we shall see our Lord Face to Face, and sensibly enjoy, what we now assuredly hope. To the Fruition of this Joy, and Completion of this Hope, God of his infinite Mercy bring us all for the sake of Jesus Christ, Amen.   

The Tenth SERMON. Preached on the 22. of Decemb. 1689.  
At LAMBETH CHAPEL.  St. John VIII. 12. I am the Light of the world. He that followeth me, shall not walk in darkness, but shall have the Light of Life. 
AMONG all the Metaphorical Expressions, wherewith Christ is either prefigured in the Old Testament, or denoted in the New, none is more expressive of the Excellency of his Person, and the Nature and Design of his Office, than this of Light, which he applieth to himself in the Text. Nothing is more necessary and desirable to Men; nothing of more universal influence and benefit to the whole World, than Light. Upon which account the most Glorious Descriptions of God, and his Effects and Benefits, are in Holy Scripture generally represented by the Denomination or Comparison of Light. Himself is called by that Name. God is light, saith St. John, 1 Epist. I. 5. and in him is no darkness at all. He is termed the Father of Lights, by St. James I. 17. His Habitation, because nothing more Glorious than Light can be conceived, is described to be in the Light. And the Light dwelleth with him, Dan. II. 22. Who only hath immortality dwelling in the Light, which no man can approach unto. 1 Tim. VI 16. The Magnificence, and the Joys of Heaven are amplified by the exceeding Light of it, in Apoc. XXI. And in innumerable places of the Old Testament, the Joy and Comfort of Men is expressed by the conferring of Light upon them, or the Springing up of Light to them.  
Among the Heathens, who knew little of Divine Matters, and followed the Dictates of their natural Inclinations, the Benefits of Light were always esteemed so far to exceed all other advantages of Nature, that in choosing to themselves a Deity, they all betook themselves in the first place to the Sun, that great Fountain of Light; and paid their Adoration to it as to the most beneficial of all visible Being's.  
Now what the Sun is to the visible World, to the Eyes of Men, and to all corporeal Objects, which receive his Influences; the same is Christ to the Soul of Man; dispensing the same Benefits to it; producing the same Effects in it; dispelling the Darkness of it, animating, quickening and enlivening it, enlightening and directing it; and Communicating his beneficial Influences to all who receive and follow the Light which he holds out to them. All this Christ affirms of himself in the Text; the Greatness and Brightness of his Light in the former words: I am the Light of the world. And the Communication of that Light and the Benefits of it to all his Followers, in the latter words: He that followeth me shall not walk in darkness, but shall have the Light of Life.  
A great and eminent Character indeed to be the Light of the world; and which can be verified of none but that Messias, who was to enlighten the World. Yet a Character so exactly agreeing to our Lord, that if there were no other Arguments to prove him the true Messias, this alone might Evince it.  
The Properties and Benefits of Light are to dispel Darkness, and to enlighten the World, whereby Men and other Creatures may be directed in their Motions and Actions. This our Lord hath in a most perfect manner performed to the intellectual World, the Soul of Man; and thereby approved himself the true Light of the World; and abundantly satisfied those ancient Prophecies, which went before concerning him; that he should confer an extraordinary Light upon Mankind, dispel the Darkness under which they laboured, and introduce a Glorious state of Light.  
He was of old prefigured by the Name of a Star, which should arise in Jacob▪ But afterwards by more full and ample Significations, Isa▪ XLIX. 6. He is Promised to be given for a Light to the Gentiles. A Prophecy renewed by Old Simeon, Luk. II. 32. when at his Presentation in the Temple he foretold, he should be a Light to lighten the Gentiles. A Promise made in more than one place of the Old Testament. For we read also in the XLII. of Isa. I the Lord have called thee in righteousness; and will give thee for a covenant of the people, for a Light of the Gentiles, to open the blind eyes. And in the LX. Ch. Arise, shine; for thy Light is come; and the Glory of the Lord is risen upon thee. And the Gentiles, shall come to thy Light, and Kings to the brightness of thy rising. And of the times of the Messias it is foretold by the same Prophet, XXX. 26. Moreover the Light of the Moon shall be as the Light of the Sun; and the Light of the Sun shall be seven fold as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, and LX. 19 The Sun shall be no more thy Light by day; neither for brightness shall the Moon give Light unto thee; but the Lord shall be unto thee an everlasting Light, and thy God the Glory. And as the Effect of all this, IX. 2. The people, which sat in darkness, saw great Light; and to them which sat in the region and shadow of death, Light is sprung up: Which Prophecy St. Matthew observeth to have been exactly fulfilled by our Saviour, in the IV. 16. of his Gospel.  
After so many Magnificent Prophecies concerning the extraordinary Light to be brought into the World by the Messias; we cannot but raise our Apprehensions, and expect somewhat more than humane Knowledge to be communicated by him to the World, somewhat more than humane Light to be dispensed by him. Nor shall we be deceived in our Expectations; the Light communicated by our Lord to the World is so universal in the extent, so resplendent in the Nature, so constant in the Duration of it; that it in no ways falls short of those Glorious Predictions, which went before concerning it; and justly gives to our Lord the Author and Conveyer of it, the Title of the Light of the World: This will appear evidently; if we consider either, 

I. The Doctrine: Or  
II. The Example of Christ: Upon both which Accounts he was the Light of the World.    
I. Then, the Doctrine of Christ gave Light unto the World, by removing the Errors of it, and teaching it the Rules of Truth, which might point out the way to Happiness.  
To conceive the better the happy Effects of the Doctrines of Christ, let us take a view of the state of the World at that time; and we shall find; as in the beginning, Darkness to have overspread the face of the Earth. A very small part of Mankind enjoyed the benefit of Revelation; and even they had corrupted and almost effaced the Divine Truths revealed to them, by false Glosses and gross Interpretations; they had forsaken the weightier Matters of the Law; and even those who were most Conscientious among them, busied themselves wholly in observing such trivial Ceremonies, as themselves had for the most part form by mistaken Interpretations. But the infinitely greater part of Mankind lived as without God in the Word. They had entirely lost those revealed Notions, which were delivered to their Forefathers, immediately after the Deluge; and the natural Notions of Religion they had so far corrupted; that their Worship was downright Impiety, and all their religious Actions, so many gross Superstitions. In the far greater part of the World, all Notions of Morality and a Natural Law were entirely lost; and it was a brutish Fear only, which kept up any sort of Religion among them: Which after all was such a Religion, as was their greatest Crime; being no other than a most stupid Idolatry.  
In the more polite part of the World, which retained Civility and pretended to Letters; the natural Law indeed was kept up among the more Learned of them; but even by them so mistaken and corrupted, that they allowed as lawful the Practice of some enormous Vices; which to convince of unlawfulness needed no more than to consult the common Reason of Mankind; as Fornication, Sodomy, practising the idolatrous Worship of the Country, although at the same time convinced of the Folly of it; Self-murder, and many other Vices, which the most refined of their Philosophers defended to be lawful.  
As for the common People, their Notions of God were such as the public Religion of the Country infused into them; the most vile and unworthy of a Deity which can be imagined, such as patronised all the Crimes they could commit, provided they violated not the Laws of their Country. For by these Corruptions no Notion of Morality was left among them, nor any other distinction of Good and Evil, than what the Laws of their Country imprinted in them. They could not but imagine that such Actions were good in their own Nature, which their chief Gods had practised; altho' their inconvenience to the public had caused them to be forbidden. In a word conceive a People ignorant both of God and their own Nature; desirous of Happiness, but knowing not where to find it, and pursuing methods directly contrary to it; groping in Darkness, without the least ray of Light; and such was the state of the World at that time.  
To rescue the World from this miserable Darkness, to restore Light to the minds of Men, was a noble undertaking, and worthy the Son of God: an undertaking, which as it could be performed by none but the Son of God; so was it most happily effected by him. He saith of himself that he came a Light into the World; that whosoever believeth on him should not abide in darkness, John XII. 46. His Design was to deliver us from the power of darkness; as the Apostle assures us, Coloss. I. 13. A Design first begun by himself in Person, and afterwards carried on by the Apostles and their Successors to this day, by his Command and through his Power: whom he sent (as St. Paul describes his Commission, Acts XXVI. 18. To open the eyes (of the Gentiles or the ignorant) and to turn them from darkness to light, and from the power of Satan unto God. Himself, while conversant on Earth, busied himself in nothing more than in detecting the false Explications of the Moral part of the Jewish Law, which was of equal Obligation to all Mankind; in discovering the Corruptions of it, and restoring it to its Primitive Integrity.  
And not content only to discover the Errors of the World (as it was commonly objected to the Heathen Philosophers, that they could easily overthrow the Opinions of one another, but could establish no Truth in the room of them) he plainly revealed their whole Duty to them; taught them even the Principles of the Moral Law, that so Men might no more be subject to mistake in it. To this he added the Revelation of the whole Will of God, which concerns either the Rewards or Punishments annexed to this Law, which might reinforce the Practice of it; or the future Felicity of Man to be obtained by the Observation of it; or the means of Pardon in Case of the Violation of it.  
Nor was this Light to be confined to a Corner, to be appropriated to a few; it was to be made truly the Light of the World, to be communicated to all, to be continued to the end of the World. The easiness and simplicity of it adapted to the Capacity and Practice of all Men, fitted it for such an universal Communicaon. And that it should be actually communicated, he abundantly provided by proclaiming it himself to all while on Earth; by establishing a numerous Order of Disciples, who should propagate it successively to the end of the World; by inspiring Holy Writers to commit it plainly and entirely to writing; by founding a Church, the Members of which should by certain solemn Rites or Sacraments oblige themselves to the Practice of it; by contriving the Discipline and Government of this Church in such a manner as might best tend to the perpetual Continuation and Propagation of this Light once delivered. When therefore by these means in a few Centuries almost all the known World was delivered from the Power of darkness, freed from its ancient Errors, and received the Truth: when a considerable part of the World still continues to enjoy the same Benefits, Freedom from the darkness of Ignorance in Divine Matters, and an exact Knowledge both of the Nature of God, as far as relates to us, our Duty to him, and way to Happiness; may we not justly conclude all the Glorious Prophecies concerning the happy times of the Messias, and the Light to be conferred on the World by him, to have been exactly completed in our Lord; and that in removing the Ignorance of Mankind, and restoring and increasing the Knowledge of truth among Men, he was in an eminent manner the Light of the World.  
And so pure and unspotted, as well as clear and bright, is this light communicated by Christ unto the World; so exactly conformable to all the first Principles of Truth and Reason imprinted in the Souls of Men, or to be deduced thence; that a more clear Argument of the Truth of the Christian Religion cannot be conceived or desired. A Reflection, which may be worth our Consideration a while, as being no small Confirmation of the Excellency of that Light, of which we now treat.  
It is impossible to conceive, that a Person devoid of all acquired Learning, as our Lord confessedly was, should in an Age overrun with universal Errors teach and deliver an entire System of Doctrine and Rule of Life, without the least Error, if he had not been directed by a Divine Power, and really acted by that Divine Commission which he pretended. It might perhaps have been accounted possible, if he had been brought up at the feet of Gamaliel, instructed in all the Learning of the Age; altho' even in that Case, it would have been very hardly possible, when the learned Men among the Jews are all known at that time to have been involved in so many Errors; and how grossly the learned Men among the Gentiles erred in the Rules of natural Religion we before instanced; and that any one Man should after the Reception of his Education, from these very Erroneous Doctors, happily discover all the Errors both of Jews and Gentiles, and find out the exact Truth in all Questions of Morality and Religion, without the least mixture of Error or Mistake, seems a Matter wholly incredible. But that a Person devoid of all Learning and external Helps should effect it, is wholly impossible.  
Now it is most certain, that in the whole System of Christian Religion, and among all the Rules of Life, as delivered by Christ and contained in his Gospel, not the least Flaw or Error could ever be found by all the Adversaries of it. Or if we trust not them, let every Man's Reason be his Judge. Let him view all the Commands of Christ, and see if he can find any thing contrary to Reason, any thing unworthy either of God or Man. An invincible Argument, that the Author of it proceeded by a Divine Commission, and derived his Knowledge from a supernatural Revelation.  
It may not be amiss in a few words to carry this Argument a little higher, and apply it to the Religion of the Jews, before the coming of our Lord. Where if we think rationally, we shall find it absolutely impossible, that a People so barbarous as they were in the beginning, so devoid of all Assistances of Arts and Sciences in the whole Succession of their Government, should form such just and noble Notions of a Deity, contrive a Religion without any mixture of Sin or Idolatry; unless they had been directed by God himself. View all the Nations round about, and you shall find them drowned in gross Ignorance and Idolatry. And then inquire if any other Cause of this so great difference can be assigned. Compare their Hymns form in Honour of God, and Books treating concerning the Nature of him, now comprised in the Old Testament, with the Compositions form by the Grecians or any other Learned Heathen Nation in Honour of their Gods, and with their Theological Writings; you will find the first to contain just and noble Thoughts of God; true Judgements concerning the Relation between God and Man; nothing which is not agreeable to the Honour and Majesty of God; nothing, which is not exactly true. Whereas in the other, you shall discover every where either childish or impious Notions of God, nothing answerable to his Majesty, and little agreeable to Truth. A difference which can never be accounted for, but by acknowledging the former to have proceeded from a Divine Direction and Inspiration.  
So clear and undeniable is the force of Light, that it discovers itself wherever it Acts; it cannot be hid, dissembled or stifled; and according to our Saviour's own Comparison, like a City placed upon a Hill, appeareth at a distance, giving direction to all far and near. And thus our Saviour was also the Light of the World, upon the account of the Exemplariness of his Life. In which Respect he tells his Disciples that they are the Light of the World, Matth. V. 14. giving Direction to Mankind in the practice of their Duty, by that eminent Virtue which shone forth in them, and could not but be observed by all Men. And of himself, John IX. 5. As long as I am in the World, I am the Light of the World. Not that he was wholly to cease to be the Light of the World, even after he should be removed from it: For both his Doctrine, and the Report of his Example were to enlighten the World to all Ages; but in the latter Respect, that of his Example; the Efficacy of it would decrease upon his removal from the Earth, inasmuch as the Sight moveth more than the Fame of an illustrious Example.  
An Example indeed so eminent, that whether seen or heard it was a Light to all Mankind; so resplendent and remarkable, that as the Light, it struck the Eyes of all Men, and could not but be taken Notice of; so just and adequate, that it included the whole Duty of Man in its utmost Perfection; and as the Light, directed Men in the right way. His Doctrine was the most exact System of all Moral and Divine Virtues, that ever was proposed to the World. And in all this System there is no one Virtue, which himself possessed and exercised not in the most perfect manner. All that Piety, Temperance, Meekness and Charity, which he prescribed to his Followers, himself practised in the whole Course of his Life. And that in a Degree which other Men cannot hope to attain to, without any interruption of Vice or Imperfection. Such an Example might well be termed the Light of the World; in which alone, if all Rules of Piety, if all Notions of good were lost among Men, they might be entirely recovered: And not only illustrious in itself, but also industriously made so to all Mankind by a studious Communication of the Knowledge of it. For this Purpose it was at first acted in the Cities, in the solemn Feasts, and in the public Places of Judea; not in a Desert or in a Cell, not spent in a solitary Retirement or known to few. And after that, the History of it was by the wise Direction of the Holy Spirit committed to Writing; whereby the knowledge of it might be conveyed to all Ages and Nations; and that Light which first arose and shone in a small Corner of the World, might be diffused through the Universe, and become a general and eternal Standard of Duty to all Mankind.  
The Second thing proposed to be spoken to were the Benefits, which this Light should confer upon the World, by the Communication of it: Which our Lord expresseth in the latter part of the Verse, He that followeth me▪ walketh not in darkness, but shall have the Light of Life. And this is but a natural Consequence; for if the Light, which Christ communicated to the World by his Doctrine and Example, were so illustrious, as we before described; it was impossible that any Man, who obtained the Knowledge of the one, or imitated the other, should still continue in Darkness, in the same Ignorance and Error, in which he was before involved. He had thereby his Mistakes removed, the measure of his Duty ascertained to him, and the Knowledge of saving Truth conveyed to him; which was the thing our Lord chiefly intended in these Words; where he speaks of the Perfection of all necessary Knowledge of Divine Matters, which he would communicate to those who should put themselves under his Discipline.  
But then, there is another easy and practical Sense of the words which may be of more use to us. Light and Darkness in Scripture do most frequently signify those two contrary States of Life, which ought to be led by the Professors of the Gospel, which enjoyed the Benefit of this revealed Light; and which was wont to be led by those who formerly lived or still continued in the Darkness of Gentilism. Hence in the New Testament, the Disciples of the Christian Religion are often called the Children of light; and that State of Sin and Error, from which they were converted, expressed by Darkness, as Ephes. V. 8. Ye were sometimes darkness, but now are ye light; walk as the Children of light; and in many other places. And all Sin is called the work of Darkness, as Rom. XIII. 12. Let us cast off the works of Darkness; and Ephes. V. 11. Have no fellowship with the unfruitful works of Darkness. Our Lord therefore in this place teacheth us; that his true Disciples, they who followed the Conduct of his Light, walked in the right way, cast off the works of Darkness, and were directed into, and followed the path, which leadeth unto Life.  
Many Sins to which they were before subject, were the effect of their Ignorance; occasioned by the Darkness of their Mind. They knew them not to be Sins. Their Judgement, which is the natural Light of Man, could not direct the Will aright, or betrayed it to a wrong Choice; even when it was disposed aright, and as Reason Wills, resolved to follow the Direction of the Judgement. A miserable State indeed, when Men were willing to perform their Duty, and knew it not. The unhappiness of which our Lord fitly describeth, Matth. VI 23. If therefore the light that is in thee be darkness; (if thy Judgement be corrupted with Error or Ignorance of thy Duty;) how great is that darkness? From this unhappiness our Saviour fully freed his Disciples, by teaching them all necessary Truth, by informing their Judgement, by setting their Duty in a full Light; whereby if they would use any ordinary Diligence, they could not mistake in the Knowledge and Practice of it.  
Further, these works of Darknses, even among the Gentiles, much less among Christians, proceeded not always from the defect of Judgement, from the Ignorance of Duty; but more ordinarily from the Corruption of the Will were acted against the Dictates of Conscience, and known to be Sins while acted: Yet fitly called the works of Darkness, because (as our Lord told Nicodemus, John III. 20.) Every one that doth evil hateth the Light, neither cometh to the Light, lest his deeds should be reproved. There is a natural Detestation of Sin, when known to be such, in all Men; which maketh the most profligate, Men desire their Sins may be concealed from the knowledge of others; not considering perhaps (as they seldom give themselves time to consider) that they cannot escape the knowledge of God. This Corruption of the Will, which occasions such works of Darkness, Christ hath also provided for and removed, by proposing such Arguments of Reward and Punishment, as if seriously reflected on, cannot fail to persuade; by rectifying the Judgement, and thereby influencing the Will. For besides the external Arguments of our Obligation to God, and our own Interest concerned in it; every part of our Duty, when rightly understood, carrieth internal and powerful Arguments of Persuasion with it.  
Further, this Sentence of Christ may be of use to us, to the discovering the true Followers of Christ, and to the making a right Estimate of our own as well as others Relation to Christ. For as he that followeth this Light, cannot walk in Darkness, so it is impossible that he who walketh in Darkness should follow this Light. It was formerly the Condemnation of the Jews; that Light came into the World, and Men loved darkness rather than light, because their deeds were evil. They retained their Infidelity, and rejected the Doctrine of Christ, because contrary to their beloved Lusts and Vices. And it is now the Condemnation of as many Christians, that professing to follow the Light, they still walk in Darkness; that in the midst of all that Knowledge, which by Christianity is conferred to them, they practise the same Vices, which the Gentiles and Infidels were guilty of, betrayed to them by their Ignorance and Blindness: who nevertheless call themselves the Sons of Light, pretend to be the Disciples of the Author of it, and to have a near Relation to him. Of such St. John hath pronounced, 1 John I. 6. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth.  
And indeed if the Light of Heaven was not intended only to gaze upon, and please the Eyes of Men; if much less the Light of the Soul, the Doctrine and Truth revealed by Christ, was not intended merely to promote the Speculations, and gratify the Fancies of Men; if a rational and virtuous Conduct of Life be the natural Effect of a sound Judgement and accurate Knowledge of Duty, and the Arguments enforcing it; it is but a natural Consequence that this Light, wheresoever it is found, should exert and discover itself in Actions conformable to it. But it is absurd to pretend that Light hath there any influence, where the works of Darkness are performed; or that two such Contraries can consist together. Let us rather give thanks to God, who hath sent this Glorious Light into the World; and then hath called us out of darkness into this marvellous light; hath rescued us from the former Darkness and Ignorance, and clearly revealed to us all necessary Truths. Let us secure to ourselves, and improve the Benefits of this Light, by invariably following the Directions of it; so shall it become to us (what our Lord promiseth in the Text) the Light of Life.   

The Eleventh SERMON. Preached on the 9th. of Febr. 1689/90.  
At LAMBETH CHAPEL.  1 Peter IV. 18. And if the Righteous scarcely be saved, where shall the ungodly and the Sinner appear? 
THAT Christianity is no lazy Profession, that the Acquisition of Salvation is no easy Undertaking, our Lord hath endeavoured to convince us, by those many Precepts of watching and constant Preparation to receive him, whensoever he should call us to Judgement; by those many Parables, which tend to the same Design; by those frequent Predictions of Persecutions, Hatred and Tribulation, which should attend his faithful Disciples. But in no place are we pressed to Vigilance and Diligence by a more cogent Argument than in these words, which reach all sorts of Men, both those who earnestly desire and pursue Salvation; and those who either not desire it, or with the desire of it retain those Sins, which are manifestly Destructive of it.  
To increase the Diligence of the former, they are told, that the Righteous, are not without extreme Difficulty, are scarcely saved. And to confound the vain hopes of the latter, or force them to change their vicious Course of Life, if they will with any appearance of Success continue their Desire of Happiness, they are assured that even the Righteous are but hardly saved; and then certainly no Hopes of Salvation can be left for them. To enforce this Argument upon each sort of Men, is the Design of the words in the Text; and shall be also of my Discourse.  
I. Then, of the Difficulty of Salvation even to the Righteous, with the Reasons and the Justice of it. The Reasons of it were many of them peculiar to the Christians of that time, when St. Peter writ, and affect not us. Others are peculiar to us, and concerned not them; and many common to both. I begin with th● first; the Knowledge of which will also show the occasion and dependence of the Text and Context.  
1. Of the Difficulties peculiar to the Christians of those times. The Principal intended by the Apostle in this place, was the Persecution to be brought upon them, by the Jews and other Enemies of Christianity. He had prepared them for the patient enduring of this Persecution, both in this and in the precedent Chapter, by the Prediction of it, by the Example of Christ, by the Promise of Reward, by the certainty of Revenge to be executed by God upon their Persecutors: calls it a fiery Trial in the 12th. Verse; tells them in the 16th. Verse, that it should be raised against them for this very Reason, that they were Christians; subjoins in the 17th. Verse, for the time is come, that Judgement must begin at the house of God. The time now drew near, that the Predictions of Christ concerning the Destruction of the Jews were to be accomplished. But our Lord had also foretold in the XIII. Chap. of St. Matthew, and the XXI. of St. Luke, that this Destruction of the Jews should be preceded by a fierce Persecution of the Christians, who should be hated by all Men for his name's sake; should be betrayed by their nearest Relations through a blind Zeal; driven from one City to another, delivered up to be afflicted and killed: an Affliction so great, as never was since the beginning of the World, no nor ever shall be; as himself saith, Matth. XXIV. 21. Insomuch as many should be offended, and Apostatise from the Faith; and if God did not in Mercy shorten those days, an universal Defection might possible ensue. This was that Judgement then, which St. Peter saith should begin at the house of God; should cause that the Righteous should scarcely be saved; should shock their Faith, and almost extinguish their Hope; or if both Faith and Hope continued, should tempt them to prefer the ease and quiet of the World to them both.  
Men are apt to distrust the Providence, and sometimes even to disbelieve the Being of God, when they see wickedness Triumphant in the World, Injustice unpunished, and Innocence oppressed, without any extraordinary Interposition or apparent regard of God. This Argument hath made all the Atheists of former and latter Ages; and when it was so signally visible, as in those dreadful Times, we cannot wonder, that it should stagger the Faith of many. In taking that Profession on them, they believed themselves to be, and were indeed the Elect of God; chosen out of the rest of Mankind to receive the peculiar Favours of God. When upon their first Entrance instead of present Advantages, they were encountered with all the Miseries and Afflictions, which a subtle and powerful Enemy could bring upon them: Such Discouragements could not but deter from the Prosecution of their Duty many of these new Converts, who by their Education and preconceived Opinions were ill prepared to withstand such fierce Assaults.  
The Jews having been brought up in Expectation of temporal Rewards and a powerful Messias, who far from the subjecting them to their Enemies, should put the whole world under their Command: And the Gentiles having been wont freely to indulge themselves in all the Satisfactions of Sense and Pleasure: To bring off the one from these Prejudices, and the other from this Ease and Luxury, to follow a Crucified Saviour, not only in the belief of his Doctrines, but also in the imitation of his Sufferings; to exchange the Pleasures of the World, and the Hopes of earthly Happiness, for all those Calamities, which our Lord foretold, and daily experience did then confirm, to be a necessary Consequence of belief in him; must certainly have been such a Difficulty, as could be surmounted but by few.  
If we should even remove those Disadvantages of Education and Custom, and suppose a serious belief of the Doctrine and the Promises of Christ, an earnest desire of Salvation, and an hearty Endeavour to attain it; yet are we not secured against the force of such violent Temptations, as are the Effects of a Persecution. It is not every Man, not an ordinary Soul, that can surmount the Fears of Death, and without Astonishment await the Execution; when the renouncing of a mere Opinion, of an invisible Interest can prevent it. It is a Resolution of a far higher Nature, than what the World generally accounteth Courage; which is commonly no more than the effect of Passion, and is still maintained by the Hopes of Success, and the Prospect of some visible Interest. When therefore, the Professors of Christianity retained their Faith with the universal Hatred of all Men, with the probable Loss of their Fortunes, and even of their Lives, as it was highly generous, so it was extremely difficult to retain a good Conscience, and therewith the Hopes of Salvation.  
This was a Difficulty indeed so great, that your own Imagination will amplify it more than any words I can use for that Purpose. If it seem strange to us, that God should suffer his chosen Servants to be thus afflicted and exposed to the Insults of wicked Men; we must reflect upon the Condition of those Christians, before they entered upon the Profession of Christianity: That the far greater part of them had spent their Lives in the open Exercise of all those Sins, to which the Temptations of the World, the Flesh or the Devil could incite them; and that without any remorse of Conscience, or intervals of Piety. This the Apostle chargeth them with, in the 3d. Verse of this Chapter. It was incongruous to the Divine Justice, to suffer such enormous Sinners wholly to escape unpunished; and therefore his infinite Wisdom so ordered the state of the World, and of the Church at that time, that they should undergo sharp Afflictions and Persecutions in this Life; that so without any Diminution of his Justice he might receive them to Mercy in another World. Not that the most Glorious Martyrs have been the greatest Sinners, or that temporal Calamities do always attend the Sins of the Faithful. But as in a general Persecution brought upon the Church for the precedent Sins of the greater part of it, it would have been unreasonable for any particular Men, altho' not Partakers of the Sin, to have required to have been excused from partaking in the general Calamity: So neither may we flatter ourselves, that we are more righteous than those first Christians were before their Conversion, for this Reason only, because we are not punished in the same visible manner; but ought rather to fear, that a far greater Punishment is reserved to us hereafter; if by a timely and hearty Repentance we prevent not the Execution of it.  
This precedent sinful Course of Life was another great Difficulty to the Christians of those days, who had contracted before their Conversion long and fixed habits of Vice; effaced by disuse all Notions of natural Religion and Honesty; which to restore could be the work of nothing less than an extraordinary Diligence and Application. If to these peculiar Difficulties of those Times, we add the common Difficulties of Christianity, we shall soon perceive what just Reason the Apostle had to say, That the Righteous are scarcely saved.  
I will not here insist upon the Difficulty of particular Duties, the depraved Nature of Man, and the Solicitations of evil Spirits, with many other disadvantages of Piety, which we experience and lament. That which chiefly deserveth to be considered, is the spiritual Nature, and Futurity of the Reward proposed by it. Man, in almost all the Actions of Life, is enured to follow the Perceptions of Sense, which are easily form▪ and affect the Mind without any precedent Preparation of it. He is assured of the Existence and certainty of those Objects, which Sense presenteth to him, without entering into a serious Inquiry, or forming any Conclusions by the strength of his own Understanding. Whereas the Rewards proposed by Christianity being purely spiritual, and Men not put into the present Possession of them, they cannot obtain nor yet conceive them without a regular proceeding of Judgement. They must first consider the Nature of God, his Dignity, Power, and other Attributes; their own dependence on him; the Manifestation of his Will, and the Contrariety of their own Actions to it; the necessity of Repentance; the certain Immortality of their Soul, and the possible Immortality of their Body; the assurance of both, from him who can perform it and cannot lie; and the end for which such Immortality shall be conferred; to receive then the Reward or Punishment of the good or bad Conduct of this Life. All this must be first considered and examined, before any Conviction can be form of the truth of Christianity.  
And when the Mind is thus convinced, there wants a second Series of Thoughts to convince Mankind, that to embrace this Truth is their real Interest. The Rewards proposed by it are chiefly spiritual, they affect not the Senses, nor strike the Imagination, by which Man is wont to measure the fruition of all Pleasures. He relisheth but little the Pleasures and satisfaction of the Mind, he scarce knoweth wherein they consist: And that which draweth nearest to it in this Life, the Conception and Meditation of intellectual Objects, he finds himself soon weary of it, or perhaps is wholly unacquainted with it. And when all these disadvantages are overcome, here is still required another train of Thoughts, to fix the Mind in a constant Expectation of the Reward, notwithstanding the bestowing of it is deferred till another Life.  
If then so much Consideration be required to render the Arguments of Christianity effectual; if the Nature of the Reward be so hardly conceived, so far removed from present Fruition, and so little grateful to those Organs of Sense, by which Men are wont to judge of the Excellency of Fruitions; it may easily be foreseen, that the Promises of the Gospel will lose their Efficacy upon the greater part of Men.  
For how small a part of Mankind allow their Souls to entertain any Conceptions beyond what Sense administereth to them? How few ever entertain a Thought of immaterial Being's or spiritual Interests? Not that any extraordinary strength of Mind is required to form such Thoughts and Convictions. The Providence of God hath so ordered it, that these things are brought home to every Man's understanding, and frequently urged upon them. It is only required of them, that they would retain such Thoughts, improve them, and Act upon them. But even this is irksome to his depraved Nature, he seeth and feels his Body, his Soul he little knows; the Pleasures of the Body are always present to him, the noblest Pleasures of the Soul are removed at a mighty distance. He is convinced of the one by his own Experience, for the other he must rely upon the assurance of Reason. And this disadvantage betrays him either to neglect the Consideration of the Interests of the Soul, or to prefer the Concerns of the Body before them, unless by frequent Meditation, and diligent Attention, he hath form a full Conviction both of the Truth and the value of them; that as they will certainly follow the performance of the Conditions prescribed by the Gospel, so even the Reversion of them is infinitely more to be esteemed than the present Possession of all corporeal Pleasures.  
Another Difficulty alike common to all, is the Extensiveness of the Duty required: That it includeth every Action of Man; and that the defect of any one part destroyeth the benefit of the whole; that it is not sufficient to exercise this or that Virtue in the highest degree, unless the whole Life be uniform, and deficient in none of the parts of it. Which putteth a Christian upon his constant Guard, lest he should at any time be surprised. And surely a Surprise is hard to be avoided, where so many passages must be guarded; when the Enemy may enter in by the Senses or Imagination, by the Operation of external Objects or the suggestion of internal Thoughts; and all these as numerous and various, as are the Objects from whence they proceed, or about which they are employed. Scarce in the best of Men may we not discover some Passion predominant to the rest; and which might he be allowed to indulge, he would confidently undertake for the good Behaviour of all the rest. But this Liberty Christianity denieth to him, enjoineth him an universal Conquest of all his Passions, a general performance of the whole Will of God; forbids the Omission of any one Duty, upon Pain of incurring the Gild of all. And this is truly so great a Difficulty, that we need not seek any farther Reasons, why the best Christians of all Ages are but hardly saved.  
I proceed to the Difficulties peculiar to the latter Ages of Christianity, and which more nearly concern us. I will mention but two: 1. The want of an universal Example; and 2. The want of Miracles. By these the ancient Christians converted the Heathen World; and through want of these we are almost returned to Heathenism.  
It could not but be a powerful Argument of Virtue to all ingenuous Men, when they could not so much as retain the Character they had undertaken without a diligent Exercise of Piety; when to be a vicious Christian was to be a Monster in the account of the World; when Vice was a Singularity and Dissent from all others of the same Denomination. Whereas in latter Ages the whole hath been inverted, the Character universally retained without any regard to the Conditions of it. A pious Christian must descent in the Course of his Life from the greater part of the Christian World, and Virtue is become a Singularity: inasmuch as, what cannot be sufficienty lamented, many ingenuous Minds have been betrayed to sin, to which otherwise they were not inclined, lest they should appear uncivil and morose. And when unlawful Customs can acquire the Esteem of Civilities among Christians, we cannot but confess an extreme Degeneracy of the true Spirit of Christianity.  
It may truly be said of Examples in general, that they have more influence upon the greater part of Mankind, than Reasons or Arguments. Men of ordinary Capacities (such as make up the Body of Christendom) take their measures of Christianity, from the Practice of the Professors of it; as Men do of the Laws of any Country, from the Practice of the Courts of Justice; and will hardly be persuaded that Christianity is so severe and serious a Matter, when they perceive the far greater part of Christians trifle with it. It is natural for Men to hope for impunity in a multitude; to fall into impiety, when no shame restrains them, when a prevailing Example leads them. As for Men of more raised Understandings, it is impossible they should thus deceive themselves about the Obligation of their Religion; yet even those escape not this universal Contagion; they fear to be accounted singular, are forced to dissemble and perhaps at last to stifle their Knowledge; as not being able to withstand the force of such a mighty Torrent.  
This Difficulty receives yet farther Aggravation, if we reflect, that it proceeds from our own Gild; that ourselves are the Authors of it. The Difficulties of the Apostolic Age were purely extraneous, for which those Christians were not accountable. They brought not their Persecutions upon themselves, and their Sins committed before Conversion could not afterwards be justly imputed to them as Christians. Whereas this disadvantage, we now complain of, is the Effect of our Sins committed in the Profession of Christianity, to which every one of us have contributed somewhat; and besides the internal Gild of the Crime committed, have upon that account increased our sin. The Sense of which ought to be a Motive to us to endeavour, by the Exemplariness of our future Conduct, I will not say, to remove this Difficulty, and retrieve the glorious Example of former times, (for that can scarce be hoped) but to compensate the Injury which we have done to the Christian Religion, by our sinful Deportment.  
The other disadvantage of the present Age, which I mentioned, the want of Miracles, cannot indeed be ascribed to any Fault of ours, nor yet be retrieved by us. Yet a sensible disadvantage it must be acknowledged; when we compare ourselves with former times, whose Faith and Zeal were constantly awakened, kept up, and enlivened by the frequent sight of Miracles; which confirmed to them the Truth of what they had received, the certainty of what they expected, and the Power and the Favour of that God they worshipped. But I wave the farther Consideration of this Difficulty, because the removal of it is not in our Power. Yet this use we may make of it, to take occasion from it to reflect upon the infinite Goodness and most Wise Providence of God, which hath so contrived the advantages and disadvantages of former and latter Ages, that both of them have very near equal Assistances and Difficulties in the Prosecution of their Duty: that so he might without derogation to his Justice, perform what our Lord Promiseth in the Parable of the Housholder in the XX. of St. Matthew, reward those whom he had called in the eleventh hour, equally with those whom he had hired in the Morning, who had born the heat and burden of the day; which the Fathers generally expound of this very Case.  
For now those whom he called first, who underwent such grievous Afflictions and fierce Persecutions for the defence of the Faith, cannot justly complain, that we are equally rewarded with them, who endured none of those Calamities.  
The Church indeed in latter Ages hath enjoyed Peace and Quiet, hath not maintained the Faith of Christ with the expense of her Blood; so neither doth she enjoy those Miracles, with the sight of which they were Blessed. The remembrance of the eminent Example, the Miracles and the Sufferings of our Lord, were yet fresh in the minds of Men: the extraordinary Gifts of the Holy Ghost were every where Conspicuous; the Apostles yet alive, who spoke and writ by the immediate impulse of God; and even after their death, the same Gifts and Miracles were continued, till Peace was given to the Church. All these advantages we want, which they enjoyed; Peace and Security we have, which was denied to them. If we proceed in the Comparison; we want also that glorious Example of universal Piety, which shone forth in their Days. But then on the other side we enter not upon the Profession of Christianity with the same Prejudices and Habits of Vice, with which they did. They felt not the mischief of an ill Example prevailing among Christians: So neither did they enjoy the benefit of a Christian Education. Thus God hath most wisely in all Ages made the Aids and Difficulties of Christianity to be equal. I wish I could add, that the Effects were also equal.  
And as we admire the Wisdom of God herein; so must we acknowledge his Justice also. It may perhaps seem too severe, that Salvation, the supreme Happiness of Man should be rendered thus difficult to him; that God should invite us to it, and then by so many Difficulties exclude us from it. To this it is easy to reply, that Salvation is purely the Gift of God, which, as such, he might bestow upon whatsoever Conditions himself pleased. Nor in requiring so many, such laborious and difficult Duties of us, hath he raised the Price (I mean the Conditions) above the worth of it. It is the supreme end of Man, the utmost Improvement of his Felicity. Now look into the Writings of all Philosophers; consult the common Voice of Mankind; they do all confess, that the supreme end of Man not only aught to be his chief Design, but also can be obtained at no less Expense, than his utmost Diligence, the constant and most exquisite Operations of all the Faculties of his Mind; that it must be the business of his whole Life. Look into your own Actions and daily Experience, and see whether any thing desirable in this Life, even as yourselves value it, be not attended with a proportionable Difficulty. And then Confess, that God hath done no more than what the Nature of things required, when he annexed so many Difficulties to the Acquisition of Salvation.  
The second Part of my proposed Design, I mean the Consequence raised in the Text, If the righteous scarcely be saved; where shall the ungodly and the sinner appear? is so evident, that I need say little to it. For if after the Conquest of so many Difficulties, so many Afflictions endured, and Labours employed, a righteous Man doth but very hardly obtain Salvation; surely no hopes can be left for him, who affrighted by these Difficulties, gives himself to the Conduct of his own unruly Lusts, to the practice of Vices directly contrary to the means proposed to obtain this ultimate Happiness.  
This Reason assureth, and the common Notions of the Divine Justice confirmeth to us, not only that the ungodly and the Sinner shall miss of that excellent Reward, which shall be rendered to the Labour and Diligence of the Righteous; but also shall draw upon himself the Wrath of God, and the consequence of it extreme Misery, in Punishment of his Sin. Which is more clearly expressed in the Proverbs XI. 31. from whence these words of St. Peter are word for word taken, according to the Septuagint Translation: But in the Original, according to our Translation they run thus. Behold the righteous shall be recompensed in the earth; much more the wicked and the sinner. That is, since God suffers not the failings of the Righteous to pass unpunished, but corrects and chastiseth them in this World, with sensible Afflictions; much more hath he reserved the extremity of Torment for the wicked and the sinner. As in this place of St. Peter, God thought fit to chastise the former Sins of the convert Christians, with a fierce and terrible Persecution: from whence the Apostle draweth a like Consequence in the 17th. Verse. And if judgement first begin at the house of God; what shall the end be of them that obey not the Gospel of God?  
And as the Doctrine so the Examples also of the Old and New Testament agree herein. Wherein we find, that God inflicted temporal Calamities upon his most beloved Servants, in Punishment of their Sins, even of inadvertency; that he might teach us, not to expect any Pardon for a wilful obstinacy and continuance in Impiety. Thus Moses, who had this Testimony from God himself that he was faithful in all his house, yet for some slight appearance only of distrust of the Divine Power, in bringing forth waters out of the Rock, was excluded the Enjoyment of the Promised Land; altho' an ancient Writer aggravates the sin of Moses from hence, that in all that frequent and familiar Converse, which he afterwards had with God, he is never found to have begged Pardon for his Sin. But however that be, we must all Confess, that the best of us have far exceeded Moses both in the number and the weight of our sins, and aught therefore much more to fear the Execution of the Divine Justice.  
Afterwards, we read that God proposed to David, the Man after his own heart, the choice of three Signal Calamities, only in Punishment of a light Vainglory, manifested in his Design of numbering his Subjects. For the same failure, he threatened good King Hezekiah with the deprivation and carrying away of his Treasures; and sent the great Apostle St. Paul a thorn in the flesh, (some bodily Infirmity) the Messenger of Satan to buffet him. And if God excused not these great and excellent Persons from Punishment, for such small Offences, with what reason can we promise Impunity to ourselves? Do we Fancy ourselves more dear to God, or more righteous, than they were? Surely no. Rather, if they were not saved without some Difficulty, we shall not without the most extreme hazard: and this altho' we did with earnest Study and sincere Endeavours apply ourselves to attain Salvation; altho' we were worthy, which be it far from us to arrogate to ourselves, to be ranged among those, who in the Text are called Righteous.  
But of the ungodly and the sinners what shall I say? But that if the Righteous scarcely be admitted to Mercy, they are wholly excluded from it. To them, as the Author to the Hebrews saith, Chapter X. 27. There remaineth only a certain fearful looking for of judgement and fiery indignation. Yet we find that the most profligate Christians do flatter themselves with the hopes of Salvation, and upon Confidence of it proceed securely in a vicious Course of Life. For I am persuaded, that there are very few Christians who are not convinced of the truth of the Religion they profess, whensoever they give their Minds leave to reflect upon it. Only they put the Thoughts of it far from them; and whensoever either the workings of their own Minds, or the admonition of others represent to them the Obligation of it, they render both unsuccessful through a vain Hope, which they took up upon they know not what Reasons, that they are in the number of the saved.  
To this foolish Persuasion many Causes may contribute; a constant and happy Success in the World; too great an Opinion of the Endowments either of Body or Mind, or whatsoever may raise in Man a Conceit of his own worth; a strong Imagination; a false Notion of the Mercy and the Justice of God; or an unhappy illusion derived from the Teachers of absolute Predestination. All these and many other Causes may contribute to this fatal Error, notwithstanding the Scripture hath particularly provided against it; notwithstanding the meanest Capacity cannot but conclude, that if God taketh so severe an account of the Actions of the Righteous; if he always noteth, and ofttimes punisheth their smallest Failures; if with all their Care and Vigilance, their Mortification and Circumspection, they are but hardly saved; it is absurd to hope that Heaven will open to them, who have lived remissly and securely, have betrayed their Profession, and by an impenitent Perseverance in Sin have dishonoured the Author of Salvation, and rebelled against the Author of their Being.  
From what I have said, it doth appear what great Reason there is that those, who are careful of their Salvation, should continue and increase their Care; and that those who are negligent of it, should shake off their Stupidity, and apply themselves with their utmost Diligence to the Acquisition of it. The difficulty of Salvation ought neither to discourage the good nor affright the bad. The Worth and Happiness of it infinitely countervaileth all the Labour which can be employed about it: Nor will the loss of it be a mere Deprivation, a State of insensibility; but the beginning of exceeding and endless Torments. The Consideration therefore of the Difficulties, which attend it, aught to confirm the Diligent, and awaken the Negligent; to increase the Resolution of the one, and expel the Remissness of the other; that so the one may continue his Course so well begun; the other may find the right way to Happiness, and enter into it. God Grant, that what I have now said, may be of use to both.   

The Twelfth SERMON. Preached on the 23. of Febr. 1689/90.  
At LAMBETH CHAPEL.  Matth. XI. 30. For my Yoke is easy, and my Burden is light. 
NOT to trouble you with the various Interpretations of Yoke and Burden in the Text, and the Distinction made by some between them; I suppose the peculiar Scope of the words to be a Recommendation of the Christian Religion, from the easiness of its Precepts, and agreeableness of its Constitution.  
All Systems of Religion, whether Natural or Revealed, may be fitly expressed by the Metaphors of a Yoke and Burden, inasmuch as they restrain the Actions of Man, limit them to certain Rules, impose upon him the Practice of some, and Abstinence from other Actions, which otherwise he should not have regarded, and used them as indifferent; which demonstrates their Subjection to God the Author of such Religion, as fully as a Yoke doth the Subjection of Beasts to their Possessors, or of Captives to their Conquerors.  
Yet this difference ought to be observed, that however the latter may be repined at with some show of Reason, as being the Deprivation of precedent Liberty; the former is no more than the result and necessary Consequence of humane Nature; which deriving its Being from God, doth upon that account owe absolute Subjection to him; and enjoying the use of Freewill, is capable of receiving and practising such Rules of Conduct, as the Sovereign Lawgiver shall appoint.  
So that altho' in the former Case it may be ofttimes lawful to cast off the Yoke, or at least desire the removal of it; yet in this Case it is no more reasonable to deny Subjection, than to receive any advantage, and yet refuse to perform the Condition of it.  
While Men therefore put any value upon the benefit of Life and Being, it is but just that they should receive it with those inseparable Burdens, which it pleased the Author of it to annex to it; such as Subjection to himself, and obedience to his Laws.  
And as natural Religion may upon this account be truly called a Yoke; so much more all instituted Religions. Wherein the Professors of it, beside the natural and common Reasons of Subjection to God, do in a peculiar manner, and for some more particular Reasons put themselves under the Command and Direction of God, and testify their Subjection, by solemn Professions and some external Rites.  
The Jews did therefore fitly express the whole Obligation of their Law by the Denomination of a Yoke; and whosoever became a Proselyte to it, was said to take the Yoke of God upon them; and Men who denied all Obedience to God, either in their Opinions or Practice, were called Men of Belial, that is Men without a Yoke.  
In Compliance to this received form of Speech among them, our Lord also calls his Religion a Yoke, and confesseth the Precepts of it to be a Burden. But then as well to distinguish it from other Religions, whether Natural or Jewish, as to encourage Mankind to take that Yoke upon them; he assureth them that his Yoke is easy, and his Burden light. In pursuance of which Design, I shall treat of the Words 

I. Comparatively, as this Description of the Yoke or Religion of Christ distinguisheth it from all other Religions. And  
II. Absolutely, as it implieth the Precepts of it, taken either separately or all together, to be easy of Practice, and not grievous to be undergone.    
The Easiness and Gentleness of his Religion above all others, our Lord intimates in his whole Discourse preceding this final Sentence. Come unto me all ye that labour and are heavy laden, and I will give you rest: in the 28th. Verse. Which supposeth Men to have been oppressed, and even to have yielded under the weight of their Burdens, to have been so far from receiving any Satisfaction or complacency therein, that they grew weary of them; sought for rest and relief, and afflicted themselves with the sense of the want of it. And surely not without Reason.  
For to begin with the Yoke of Natural Religion; that could not but be very grievous, when no prospect of Reward appeared to the Conscientious Observers of it.  
It is the hopes of some good to be obtained by it, which excites the Diligence of Man; and the Continuation of those hopes will support him under all Difficulties. Nothing less than the prospect of some excellent Reward could encourage the Soul of Man to break through all the Temptations of the World; to maintain a constant and vigorous War against the Lusts of the Body, to afflict itself with continual carefulness, and enter upon all the Difficulties of a virtuous Life. When no Reward therefore is promised; when the Supreme Happiness is, if not unknown, yet at least uncertain; as they wanted an effectual Motive to the Practice of Virtue; so the very Ignorance of true Happiness was none of their least Anxieties.  
They found themselves to be capable of more noble Enjoyments, than what their Senses could present to them, and they could not stifle the restless Desires of this Happiness. They set themselves to inquire after it, framed nice Systems and subtle Definitions of it; yet all their Labour ended in empty and uncertain Notions. What a continual Vexation was it then to the Soul of Man, to consider that they were capable of great Improuments of Felicity, and yet knew not either wherein they consisted, or how they might be obtained. To view the extent of their Duty, the many and laborious Virtues, which were required of them, and yet to be unsatisfied to what Purpose all this tended, or wherein they should receive any advantage by it. They could not but conclude indeed, that the Justice of God did require a Discrimination of the good and bad: But than it did not appear, that because the bad were to be punished, the good must be Rewarded with any supernatural Favours. It was a sufficient Reward to Man for his Obedience to the Divine Laws, that he had received his Being and all the Benefits of his Life from God, and enjoyed them upon no other Condition.  
Or if an extraordinary Reward might be reasonably hoped for from the Consideration of the Divine Justice, yet could no Man in that State conceive an Assurance of his Title to it; since no such Reward could be claimed but upon account of an absolute and most perfect Obedience; and every one was Conscious to himself, that he could not put in any such Claim. Lastly, to remove all this Anxiety, it was not sufficient to renounce all hopes of future or supernatural Happiness, and live regardless of it. For the natural Reason of Man would still suggest to him, that this was his Duty, and that was unlawful to him. If he slighted the Suggestions; his Conscience would afflict and torment him, would upbraid him with it, and cause him to condemn himself. If he endeavoured to stifle these Suggestions, he would find it to be impossible; and if he could effect it, he must conceive himself to be reduced to the State and Condition of a Beast. Upon the whole, the Mind of Man could not but labour with great Anxieties, grow restless and impatient under the Burden of Natural Religion, and be thereby necessitated to betake itself to the direction of Christ, who promiseth Rest and Satisfaction to it.  
But our Lord, in this place, more particularly referreth to the severity of the Jewish Dispensation; a Religion encumbered with so many Rites and Ceremonies, so many positive Precepts and Observations, that St. Peter justly complaineth of it in Acts XV. 10. as of a Yoke, which neither their Fathers nor themselves were able to bear. Nor indeed was it at first intended to perfect the Nature of Mankind, or immediately to procure Happiness, but rather to guard that stiffnecked People from the sin of Idolatry, to which they were so strongly inclined; that while they were busied about these Legal Observations, they might be drawn off from superstitious Rites, and even conceive an hatred of them. Otherwise they contributed little, to raise the Soul of Man, to improve his Faculties, or give him Assurance of what he most desired, an Happiness equal to the Capacity of his Nature. They are not undeservedly called the weak and beggarly Elements of the world by the Apostle, and are by God himself in Ezek. XX. said to be statutes that were not good, and Judgements whereby the observers of them should not live; to have been given in his Anger; in Punishment of their many Rebellions and Apostasies.  
And indeed if we consider the great number of their positive Precepts, Ceremonies and Observations; how little they contributed to the cleansing of the Will, or enlightening of the Understanding; how obscure the Reasons of them were; and how inconsiderable the Reward annexed to them; we must conclude it to have been an Institution infinitely more severe, than what was afterward introduced by Christ. There was ●ndeed a Reward adjoined to it, but ●hat so far beneath the Capacity of humane Nature, that it could by no means terminate the Desires of the Soul. And even this Reward they found by Experience to be common to the Observers and Violators of the Law; and if it had been appropriated to the good alone, yet was subject to as many Variations, as was the Body, which it principally concerned.  
Again, it could not but be a sensible Vexation to a considering Mind, that they were treated by God at such distance; debarred the Knowledge of the Reasons of those Ceremonies, which were required of them; were left wholly in the dark as to the Intention of God in prescribing of them; could discover no Reasonableness or Excellency in them, no Agreeableness between them and their own Nature. It was not allowed them to enter into the Holy of Holies; to understand the Reasons why such carnal Observations were imposed on them: Or if they had understood them; yet when they viewed the number, the extent, and the Difficulty of them, they even despaired to perform them.  
They had indeed all the Reasons common to Natural Religion, and some peculiar to themselves, to expect from the Divine Justice a better and more noble Reward. But then the Nature of Legal Righteousness consisting in an universal and unsinning Obedience, extinguished their hopes, and subjected them to the fear of all the Punishments denounced against the Transgressor's of the Law, which had provided Remedies, expiatory Sacrifices, for Sins of Omission, inadvertency, and a lesser Gild; but gave no hopes of Pardon to Sins of a more heinous Nature; had assigned no Sacrifices for their Expiation, nor allowed any means of Pardon for them. Amidst all these Difficulties the Mind was afflicted, being Conscious of her own Offences, but not discovering the Remedies of the guilt; despising the unsatisfactoriness of temporal Felicity, yet promised no better; obliged to the Observation of a multitude of Precepts, but taking no Complacency therein; fearing the wrath of God, and yet scarce able to avoid it. Thus was the Jewish Religion in itself an heavy Burden, even without the addition of Pharisaical Interpretations, who by their Scruples, Niceties and Supererrogations had at that time almost doubled the weight of it.  
In relief of all these disadvantages our Lord invites the wearied Soul to take refuge in his Religion; assureth her of Rest and Satisfaction therein; ease of Scruples, and removal of Anxiety; in the 28th. Verse, bids his Disciples not be disquieted with the Conscience of their past Sins, nor despair of Pardon; not fear to approach to him, as the Jews did to Mount Sina, when the Law was delivered by God from thence; for that himself was meek and lowly in heart; in the 29th. Verse, ready to forgive their Sins upon sincere Repentance, condescending to their Infirmities; willing to lay open all the Mysteries of his Religion to their Understandings; to adapt it to the meanest; to treat all with a constant Sweetness and Gentleness; to fill all the Faculties of their Souls with the Promise and assurance of a Reward, which should be nothing Inferior to their most extended Desires. The farther Consideration of these things will fall under the Second Head proposed, Namely  
II. The Easiness of the Yoke and Lightness of the Burden imposed upon Mankind by the Commands of Christ, separated from the Comparison of other Systems of Religion, and as it more nearly respects our Practice and Observation of the Duties of it. This Yoke is no other than the performance of all Christian Duties, or of the Commands of Christ; which word St. John makes use of to express the same Sense, 1 Joh. V. 3. For this is the love of God, that we keep his commandments; and his commandments are not grievous. A Proposition, which might perhaps appear incredible to any one who reflects upon the Nature of the Obedience required, and other passages of Scripture; That every Action of our Life is limited and regulated by it; that it extends not to the outward Act alone, but includeth the most secret Motions of the Will; that it enjoineth Man to forsake Father and Mother, to quit his dearest Affections, to renounce the Pleasures of the World, and upon occasion even Life itself; That therefore straight is the gate and narrow is the way, which leadeth unto Life; and few there be which find it; and the Life of a Christian is said to be a continual War against the united force of the World, the Flesh, and the Devil. These Reasons might possibly affright Mankind from taking such a severe Profession on them, did not the Reason of the thing, the Experience of all good Men, and the infallible Asseveration of him who is Truth itself, assure us, That this Yoke far from being insupportable, is light and easy. I might Evidence this by many Reasons, but shall at this time confine myself to Three. 

1. The Agreeableness of it to the Nature of Man.  
2. The Greatness and certainty of the Reward.  
3. The external Assistances afforded in the Practice of it.    
The first Reason is drawn from the Agreeableness of the Precepts of Christianity to the Nature of Man. For what doth Christianity enjoin, which Reason doth not confirm to be the Duty of Man? What doth it require, which doth not adorn, perfect and exalt his Nature? The Sum of Christianity is to conserve a reverend Conception of God, to obey his Authority, and prefer it to all other Reasons; to exercise a constant temperance in the use of Pleasures; an universal Charity in relation to our Fellow-Members; to be just and true; to oppress none, to defraud none, to do as we would be done by.  
These are the great Lines of a Christians Duty, these are the chief subject of the Law of Christ. To these indeed must be added to complete a Christian, Faith in Christ, reliance on his Merits, Communion with him in those external Sacraments, which he hath instituted, to declare the mutual Union between himself and us; whereby we visibly join ourselves to him, put ourselves under his Command; declare, confirm, and reiterate our Resolutions of obeying his Commands and following his Directions. Yet can these latter scarce be accounted any part of the Christian Yoke; since simply considered, they include no difficulty, no restraint of the Will of Man, and would not even by the most sensual Person be accounted any Yoke or Burden; but as they are so many Marks and Confirmations of the Covenant made with God by every Christian to observe those Primary Duties, which we before mentioned.  
These are no other than the necessary result of the Nature and Condition of Man in the World. As a created Being, he oweth Obedience to God; as possessing the use of freewill and Reason, he is obliged to direct his Actions according to those Rules which reason prescribeth to him. From the light of this Reason, he is easily convinced, that it is his Duty to exercise all those Virtues we before mentioned; that every Sin is a Violation of his Duty, inasmuch as it opposeth the Direction of his Reason which ought to guide him, and over turneth that Order and Decorum, which he ought to observe in the World. The Infirmities of his Body, the Imperfections of his Mind force him to confess his Dependence upon some greater Being; convince him that he was not put into the World to follow blindly the Inclinations of his own Will, but to conform himself to those Rules of Government, which the common Author of all Creatures hath established among them.  
If when he undertaketh any Action or formeth any Resolution, he consults his Reason, it will tell him, that this is his Duty, that is unlawful to him; this is Decent, that unfit for him; this becomes, that dishonoureth his Nature. Nay, whether he takes Council from Reason or not, it will not fail to suggest to him in every Action, what is good, just, and honourable; what impious, injust, and disgraceful to him.  
Now all these natural Suggestions of Reason, are no other than those very Duties, which make up the Yoke of Christ. The Actions and Rules of Conduct are the same in both; the only difference lieth in the Greatness of the Obligation, and the reasons upon which every Action is to proceed. For whereas Nature directeth that this should be performed, because consentaneous to Reason, that omitted, because repugnant to it: Christianity requireth that the one should be done, the other forborn, chiefly for the Love of God; in Conformity to his Will, and in gratitude for the Benefits of Creation and Redemption. However the Acts are still the same. For doth not the Reason of all Men agree in this, that Obedience and Reverence is due to God; that whatsoever opposeth his Will is an Act of Rebellion, and denial of Dependence on him; that the Appetites, Passions, and Lusts of the Body ought to be subjected to the more noble Faculty of Reason; that it is this which constitutes a Man, and distinguisheth his Conduct from that of Beasts; that to let lose the Reins to these Lusts, to gratify any of them without the Assent of Reason, is to pervert the Order of Nature, and violate the Dignity of Mankind; that to be just, true, and charitable is what the Order and Peace of the World requireth, to which he ought to conform himself, while he continueth a Member of it; that he hath no Right to defraud or injure any other; that if he should do it, he is unworthy to continue his Station among Men?  
All this natural Reason suggesteth to the Conscience of every Man. These draw not their Original from any revealed Religion, but are only enforced by it. It hath been pretended indeed by some Patrons of Atheism, tho' it can scarce be believed, that themselves were persuaded of it; that all these Notions are derived from the precedent Impressions of some Revealed or supposedly Revealed Religion. On the contrary, all Ages and Nations, all Orders of Men have agreed in these common Notions; which cannot possibly proceed from any thing but an universal instinct of Nature.  
View the most barbarous Nations of the World, who never heard of any instituted Religion; they have the same general Conceptions of good and bad, which we have. Look back into the most ancient Ages of the World, antecedent to any supposed Revelation, the same Ideas of Virtue and Vice will be found in all. Consult the Schools of Philosophers. They differed from one another in almost all their Speculations: In these practical Truths they all agreed. Lastly, search the Conscience of every single Man; and because you cannot discover the Secrets of other Men, appeal to your own Experience; whether every Action be not attended with an immediate Approbation or Condemnation of Reason; whether your Conscience doth not instruct you, that many things you ought to do, others to omit; and whether if you refuse to follow the Direction of it, it doth not upbraid to you the Omission or Violation of your Duty.  
If then all the momentous Duties of the Christian Religion be required by the Light of Nature; if what our Lord exacteth of us be no more than what Reason would have prescribed to us, if no Revelation had intervened; surely the Obligation laid upon us by Christianity is a Burden very easy to be born. For hence it will follow, that to execute the Office of a Christian is no more, than to perform the Duty of a Man; that it is but natural to Practise all the Precepts of it, and that a contrary Conduct is a force of Nature. Now that whatsoever is natural to any Being is most easy to be effected by it, is no more than what common Sense will teach us. For in being such, it is most adapted and proportioned to the Faculties of that Being to which it is natural.  
This Argument will receive a farther Illustration from that sweet Complacency of Mind which is inseparable from all good Actions, and which doth infinitely alleviate the Burden and compensate the Difficulty of it. This our Lord seems to have had a particular regard to in the Text, when affirming his Yoke to be easy, he useth a word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the Original more properly denoteth Sweet and Pleasant. What greater Argument than can be conceived either of the Ea●iness of the Duties of Christianity, or of their Agreeableness to humane Nature, than that a grateful Complacency always attends them, while the Soul congratulates to herself the performance of her Duty, the Conquests of adverse Lusts, and the right use of her own Faculties? No Joy can be conceived more intense than this, none more Serene and undisturbed, because none more Spiritual, or founded upon better Reasons.  
The truth of this every good Man can confirm by his own Experience. Nor do even bad Men want the same Conviction. For none almost are found so totally corrupted, who do not sometimes Practise good Actions. And then I appeal to themselves, whether they receive not an inward Satisfaction from the Conscience of it. And if any Degree of Complacency be found in them, who through disuse are wont little to relish or value spiritual Pleasure, what infinite Satisfaction must good Men reap from thence, who by a well fixed Determination have persuaded themselves, that the Exercise of Christian Virtues is the only means of present Happiness, and will hereafter procure yet more noble Enjoyments?  
On the contrary, all vicious Actions are attended with a no less constant Dissatisfaction and regret of Mind, raised by the Dictates of Nature only. For who can be impious or disobedient to God, and not conceive Indignation at his own Ingratitude? Who ever reflected upon any inordinate Lust committed by him, and did not afterwards vex himself, that he had no more command of his Passions, and could not overcome a foolish Desire? Who ever yielded to Drunkenness, and did not at the return of his Wits conclude that he had done a thing unworthy of himself? Thus in all other Sins, Reason doth not fail to upbraid to Man, that he perverted the Design of his Nature, degraded his Soul, and dishonoured himself. This Remorse alone (without the Fear of future Punishments made known by Revelation) brings far more Affliction to the Mind of Man, than the Enjoyment of any Sin brings Pleasure to it. These expire in a moment; those continue as long as the use of Reason remains; which altho' it may be suspended by violent Lusts for a while, yet will certainly break out with greater force, and torment the Mind with inward Shame, Anxiety, and Distrust.  
Upon the whole, a virtuous Life is most agreeable, most easy, and most advantageous to the Nature of Man, even abstracting from the Obligation superadded by Revelation, and the Reward promised by it. So that our Lord in making the moral Virtues the only practical Duties of his Religion, and the Exercises of them to be the Conditions of his proposed Reward, hath imposed a most easy and most desirable Yoke upon Mankind.  
A Second Reason of the Easiness of the Christian Yoke, is the Greatness and the certainty of the Reward annexed to it. Which Reason more particularly rendereth easy that most arduous Duty of Christianity, the Patient enduring of Persecution, Affliction, and even Death itself in the defence of it: and is to that Purpose employed by St. Paul, 2 Cor. IV. 17. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. Facility and Difficulty are relative Notions, and are to be measured by the Proportion which the worth of the end to be obtained beareth to the Labour and hazard, which are to be employed in the Acquisition of it. If an eminent advantage may be obtained by a proportionable Industry, we allow it to be an easy Condition. When therefore the greatest Happiness, which our Nature is capable of, is proposed to us upon Condition of such a right use of our freewill, as is in our Power; the Imposition ought to be esteemed an easy Burden, when it procureth to us such an infinite Reward. And not only doth the Excellency of the Reward take off the Imputation of severity from Christ's imposing so strict and universal Holiness upon us; but is also an effectual Motive to us of Vigilance and Industry, in the Execution of the Condition required of us.  
In all other Actions of Life our Endeavours are wont to be more or less vigorous, as the desire of the end we aim at is more or less intense. The Fervency of the Desire is always proportionable to our Esteem of the Excellency of the end. That we may therefore conceive an earnest Desire of this noble End, and be thereby incited to use a suitable Diligence for the Attainment of it, it is necessary that we form to ourselves a right Estimate of the Greatness and Worth of it; by reflecting on the infinite Duration, the inconceivable Pleasures, and immutable State of it; by comparing it with all the trifling Enjoyments of this Life, and raising the Thoughts to an Expectation of somewhat yet greater than can be now conceived. This will carry the Soul of Man through all the Difficulties of a Christian Life, baffle the Temptations of the World, surmount the Fears of Death, or temporal Affliction, much more effectually, than the desire of Glory, the Ambition of a Crown, or the Prosecution of some violent Passion hath engaged many in the most desperate Undertake.  
For in these latter Cases, the Acquisition of the end was never ascertained to the Undertakers in the beginning of their Design. The most vigorous Industry and Courage was in them subject to the Chance of Fortune: Whereas in the former Case, there is an inseparable Conjunction between the end and the means, between eternal Happiness and true Christian Obedience; which no change of Fortune can dissolve, no unforeseen Calamity can overthrow. Therein the Undertaker is only to answer for his Diligence; nor is any thing required to complete his Success but what is entirely in his Power. If he be not wanting to himself, he may rest secure of the Reward; the Nature, the Extent, the Duration, and the Seat of which our Lord hath fully made known unto Man; that so he might not any longer be distracted with anxious Thoughts about it; and so hath upon that account also, as he Promised in the precedent Verses, given Rest unto his Soul, wearied before with a Fruitless and uncertain Search of Happiness.  
The last Argument, which I proposed to speak of, is taken from the external Assistance, which Christ hath Promised, and doth still continue to his Disciples in the Exercise of their Duty. Our Lord, in imposing his Yoke upon Mankind, knew very well the Infirmities of their Nature, the Opposition of his Precepts to their ordinary Passions, the Tenderness and Clemency, which became the Saviour, Redeemer, and Mediator of Mankind; and therefore did not abandon them to the Conduct of their freewill alone, but assisted their Obedience with the Motions of his Holy Spirit, with those supernatural Gifts and Graces, which he bestows upon all his sincere Disciples; which render the imposition of those Precepts, which he laid upon them, Easie and Pleasant to them.  
To convey this Grace to all the worthy Receivers of it, he hath founded a Church, a Society of Men professing and publicly declaring Obedience to him in that manner, and with those Rites, which himself hath instituted. He hath made himself the Head of this Body, and as such Communicates the influences of his Blessed Spirit to all the Members of it, to us who continue in Communion with it. If any separate themselves from this Body, whereof himself is the Head, they cease to have any Relation to him, receive none of those supernatural Assistances, which are derived from the Head to all parts of the Body: At least they cannot receive them by the ordinary method appointed to convey them. And if any pretend new Lights and new Ways; they are such as have no Promise annexed to them.  
It is not to be admired therefore, what may be truly observed, That all Heretics and Schismatics dividing themselves from the Communion of the Church, have in all Ages endeavoured to take away the Obligation of moral Duties, and set up the Pretence of greater Lights, of a more refined Knowledge, to compensate the neglect of Temperance and Meekness, of Justice and Charity. They having divided themselves from the Body of the Church, cut off the ordinary Communication between Christ and them; and thereby depriving themselves of the benefit of those Divine Graces and Assistances which are conveyed by that Channel, found themselves unable to Practise those Christian Virtues, which our Lord requireth of his Disciples; and therefore endeavoured to annul the necessity and Obligation of them.  
But this is not to alleviate, but to cast off the Yoke of Christ; to Claim the Benefits, and refuse the Conditions of the Covenant which he made with Mankind: and in the mean while to cheat themselves and others, with vain Persuasions and arrogant Pretences.  
Our Lord hath Promised the Assistance of his Spirit, and therein he will not fail; he hath settled the means of conveying it, and that he Will not change. If we slight the Assistance, we are unworthy of it; if we forsake the means, we are incapable. Let us rightly esteem and implore this Assistance to ourselves; let us hold fast the means, whereby we may receive it; that is, a constant Communion with his Body the Church in all her Holy Offices and Sacraments; so shall we Experience, that his Commands are not only Excellent in themselves, agreeable to our Nature, and rendered Pleasant by their Reward, but are also made Easie by his Grace and the Influences of his Spirit. In the whole we shall be convinced of the Truth of what he affirmed, That his Yoke is easy, and his Burden light, and find assurance of what he Promised, Rest to our wearied Souls.   

The Thirteenth SERMON. PREACHED  
At LAMBETH CHAPEL.  Rom. XII. 19 Dear beloved, avenge not yourselves; but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord. 
THE Apostle having exhorted to the Duty of Charity throughout this whole Chapter, and enforced his exhortation with many Arguments, at last concludeth his Arguments, with these words, whereby he proveth, that to act in a contrary manner, were to encroach upon the Prerogative of God, and invade what he claimeth peculiarly to himself.  
And surely no less an Argument than the fear of violating the Majesty and the Power of God could deter Men from the Practice and Prosecution of revenge, which at first Sight appears to be so natural a Passion in Man, and can plead for itself with more plausible Arguments than any other sin whatsoever. As that Nature directeth all Creatures to defend themselves and repel the Assaults of Enemies; that for this Purpose all Animals are endued with proportionable Strength and Courage; that to pass by one Enemy unrevenged exposeth a Man to the insults of Enemies, to the scorn of Friends, and to renewed Wrongs; that it is no other than Baseness and Cowardice, an Argument of a mean and timorous Soul, to submit patiently to the Affronts and Wrongs of another Man; and that to return evil for evil, to punish the Malice of an Offender by procuring Loss or Grief to him, is no other than a part of distributive Justice, of which every Man may be allowed to be the Administrator; that so as the smart of Revenge inflicted may punish the Malice of the Aggressor, the Pleasure of inflicting Revenge may make some amends for the undeserved Sufferings of the injured Party.  
Such Arguments Men are wont to plead in behalf of Revenge; and such did once introduce an universal Opinion in the World, that Revenge was not only a Matter allowed, but even a Virtue, the Duty of every Noble and Courageous mind, Consonant to the intentions of Nature, and the Office of every private Man.  
Thus the great Masters of Morality among the Heathens; among whom nothing is more frequent than such Expressions as these; that Revenge is sweeter than Life itself; that Moderation is to be observed in creating, but none in revenging Injuries; that not to revenge a Wrong, is an Argument of Fear and Sloth, of an unmanly and degenerous Mind.  
On the contrary, we are taught, throughout this whole Chapter, to bless them which persecute us, to recompense to no Man evil for evil, to live peaceably with all Men, and in the last place (which concerns my present Design) not to avenge ourselves, but rather give place unto wrath; not to take upon us to inflict the Punishment due to any sin of Injustice committed against us, but to leave that to be inflicted by God, either by his own immediate Power, or by those Commissioners, to whom he hath delegated part of his Power: Not to prevent the Justice of God herein, and forestall his Judgement.  
For that is the meaning of those words: But rather give place unto wrath. Leave room for the Wrath or just Anger of God against such Sinners to take place and display itself. Do not you therein arrogate to yourselves the Office of a Judge, and by pretending to punish the Offender, prevent the Punishment designed by the proper Judge. The Reason follows, and that not new, but delivered many Ages since in the Old Testament: For it is written; Vengeance is mine, I will repay, saith the Lord. I am the Supreme Judge of the World, the Lord of all Mankind. To me only, as such, it belongeth to execute Judgement, and punish the demerits of Men. Whosoever takes upon him to avenge himself, violates my Authority, and invades my Office.  
An hard Lesson this, as it should seem; to restrain the natural Passions of Man; to forbid the returning of Evil to avowed Enemies; to tie up the hands of Men, and that not only (as it may happen) from retaliating past Injuries, but also from preventing future Wrongs, Nay to reluctant Minds this generally appears, and is represented, as yet more Difficult; as destroying the Peace of the World, taking away the means of Self-defence, and exposing the Observers of it, to the Injuries and Tyranny of all other Men.  
Yet if the Matter be well considered, nothing is more reasonable, or more conducing to the Peace of the World; that as it may be universally affirmed of the Doctrine of Christ, that it is in all things agreeable to humane Reason, and the Law of Nature; so more eminently it will appear in this point to have restored the depraved Notions of natural Reason, and to have introduced a right Sense of the Duty of Man, in Relation to the suffering and returning of Injuries. To clear this we must first fix a right Notion of Revenge; and it will then be manifest, that the Execution of it belongeth to God alone.  
And here in the first place, Self-defence is to be distinguished from Revenge: the want of which distinction hath mightily promoted the cause of Revenge; while all the Arguments, which warrant a Self-defence, Men have employed in Assertion of Revenge.  
Christianity forbids not those lawful means of Self-preservation, which Nature allows, and hath not herein in the least abridged the Privileges of Mankind. It is still lawful to repel force with force, to seek the Preservation of Life and Fortune, even with the Destruction of an Adversary, if it can be obtained no other way; provided that this Privilege be never employed to the disturbance of the public Peace of the World, or in opposition to those lawful Powers, to whom both Life and Fortune are subjected.  
So far was God from disarming his People in this Case, and forbidding to them the means of Self-defence; that he often exhorts them to fight their Battles Courageously, sent them Prophets to conduct them, endued their Commanders with Wisdom and Valour; and was even Content, that his own positive Precepts should yield to Self-defence, when the latter could not be maintained without the Violation of the former, as in the Case of fight on the Sabbath day. A plain Argument, that Self-defence is not only permitted by God to Men, but even commanded to them; otherwise it could never take place of a positive Divine Precept; and that it is a Sin to neglect the lawful means of Self-prefervation.  
In the Gospel our Lord bids us indeed, If any one smites us on the one Cheek to turn to him the other also; and if he takes away our Coat, to give him our Cloak also. But all this, as it appears from the Context to have been spoken in opposition to that eager Prosecution of Revenge which was familiar to, and thought lawful by the Jews, so it plainly amounts to no more than this; that rather than to endeavour Revenge, properly so called, rather than to delight in the Misery of an Enemy retaliated by us upon him, we should suffer a yet much greater Loss; that it were more preferable to endure a double Injury, than to contract the guilt of Malice or Revenge.  
Otherwise our Lord, who professeth it far from his Intentions to alter the least Tittle of the Moral Law, hath neither forbidden nor discountenanced a Self-defence, when free from Revenge and Malice. On the contrary he hath ratified and approved, and even instituted the Civil Magistrate (for St. Paul calls it the Ordinance of God) and put the Sword into his hand on purpose to punish Malefactors, and repel the Injuries of one Man from another by violence. For upon this Principle of Self-preservation all Government is founded; and every Act of it, every Punishment inflicted on a Malefactor, is done in Prosecution of the same Design.  
Thus doth not this Self-defence in the least interfere with the Prohibition of Revenge; since it necessarily includeth not Hatred or desire of Revenge; or if it should include it, it hath passed its Bounds, and is to be called by another name. The sole end of Self-defence is to preserve Life or Goods, not to offend any other; whereas the Nature of Revenge consists wholly in designing or desiring the Death, Loss or Misery of another, not as contributing to our own Self-preservation, but as returning and punishing his Malice and hatred to us.  
Thus Revenge, being separated from the Cause of Self-defence, will easily appear what it truly is; and will want those Arguments to recommend it, which it borrowed from the latter. It is the desire or endeavour of bringing Evil upon another Man, solely or chiefly for this end, that he may suffer some loss or grief; when we return an Injury to any one for this only Reason, because we have received one either real or imaginary from him. Thus Self-defence may easily degenerate into Revenge; when a Man not Content to have secured his own safety, to have disarmed his Enemy, or to have made a fair retreat, presseth upon his Adversary, pursueth his advantage, and seeketh the hurt or destruction of him; when any one Projects how to return a like Injury to that he hath received; when he conceiveth a personal Hatred of the Man, studieth to create some disadvantage to him; at least retains so much Malice in his Heart, that he envieth and maligneth him, and should entertain his Misfortunes with Complacency.  
The methods and kinds of Revenge are as different, as are the secret workings of Malice; nor can either Malice or Envy be ever found without the conjunction of Revenge and Imagination of some past Injury. It is said, that Cain slew his Brother out of Envy; yet was that Envy accompanied with the desire of Revenge, for having as he thought, rob him of the favour of God, by procuring the greater share of it to himself. Other Acts of Revenge may more eminently appear to belong to that Denomination; as when Joab killed Abner for the Death of his Brother; and Herod sought the Death of John the Baptist for reprehending his incestuous Marriage; yet this we may be assured of, as Revenge can never be form in the Mind without precedent Malice, and subsequent Envy of the others out-living, altho' but for one moment, the Execution of his Revenge; so neither can Malice or Envy take place without a desire of Revenge. And then as in all other Sins, so in this also, the Gild of it consists not so much in the Execution of it, as in the precedent Approbation of it by the Will; and becomes not the less because not put in Execution.  
And as all other Sins are proposed to the Will under some specious Pretence; so Revenge assumeth the show of Justice; and therein chiefly makes good the Charge, which we before mentioned, of encroaching upon the Prerogative and Authority of God. It is indeed a plausible Plea to pretend, that Justice must be strictly observed in the World; that it is not fit the least Injury of Men should pass unpunished; that they ought to expiate the Gild of their Injury by a proportionable Punishment; that otherwise the Peace of the World cannot be maintained, and good Men will be always exposed to the Insults and Oppression of others. Upon this ground, and with these Pretences, Men take upon them the Office of a Supreme Judge; they will needs determine the quantity of every Man's demerits, and inflict a Punishment upon it.  
This Arrogance is visible in every Act of Revenge; where the Person revenging proposeth to himself to punish the Malice of the Offender; not only to secure his own safety (for while it proceeds no farther, it is not Revenge) but also to procure such a Punishment to the other, as may compensate for the Flagitiousness of the Injury which he hath committed. And herein chiefly consists the Offence of a revengeful Mind against God, (for as it is an Offence against our Neighbour, I do not now consider it) this constituteth the Gild of it, that it invadeth the Office of the Supreme Judge, which belongeth to God alone. And upon this is founded the Reason brought against Revenge by the Apostle in the Text: Avenge not yourselves; but rather give place unto Wrath (await the Execution of the Divine Wrath upon all Sinners,) For it is written, Vengeance is mine; I will repay saith the Lord. In which words, God taketh the Execution of Revenge from Men in the former part of them, and in the latter part appropriates it to himself.  
I will consider both together; for that the same Reasons, which forbid the Exercise of Revenge to Man, affix it to God; and for this very Cause it is unlawful to Man, because it belongeth solely to God. To pass Judgement upon the demerits of every sinful Action, to determine the quantity of the Gild, and affix a proper Punishment to it, belongs only to the Supreme Judge of the World; which Office is invested in God, as being the Creator of all things living, and the absolute Lord of the World; which when he had form, he quitted not to the blind Operations of Chance, nor to the Disposition of inferior Spirits, nor yet to the unruly Wills of Men; but retained the Government in his own hand, reserved to himself the distribution of Rewards and Punishments, upon which account he is called the Judge of all the Earth, Gen. XVIII. 25.  
One part of this Office of Judge is to execute Vengeance upon Sinners; for which Reason he is called the God of Vengeance more than once in the Ninth Psalm. The Execution of his just Sentence upon Sinners is termed Revenge; and Sinners the object of it are called his Adversaries, as Deut. XXXII. 43. He will render Vengeance to his Adversaries; and in many other places of Scripture. To teach us, that he claims that Office to himself, and that he alone is capable of recompensing in due manner the Gild of every injurious Act, and all Sins are such to him.  
He is the Supreme Lord of all, and therefore hath a full Right to judge his Creatures; he is the common Lord of all, and therefore cannot be suspected of partiality. His Justice will not suffer any Sin to escape unpunished. He is merciful; and far from punishing Offences beyond their Merit, chastiseth Sinners less than they deserve. He searcheth the Conscience of every Man, cannot be deceived by false Representations, nor be drawn aside by Passion or Prejudice. He knoweth exactly the true demerit of every Sin; and can unerringly Proportion the Punishment to the Crime. He hath promised in a peculiar manner to revenge the Injuries done to his faithful Servants; and by a positive Precept hath taken Revenge out of the hands of Men.  
If after all this, Men will presume to intermeddle in the Cause of Revenge, and pretend to punish the Pravity of any Action; they manifestly usurp the Office of God, and place themselves in his Seat of Judicature. An attempt, which he will not so easily pardon; who, as he saith of himself, is jealous of his Honour, and will not give his Glory to another.  
Nor indeed can such Revenge be executed, without pretending to that Supreme Power, which is invested in God. For not to say that this were to refuse Obedience to his Commands, and therein to renounce his Government, who hath commanded the contrary; to pass by that; to revenge an Injury must suppose an absolute Subjection of the Person, on whom the Revenge is to be inflicted.  
For after every Man hath used the Privileges of Self-defence in opposition to the other, he hath no more Right left of acting any against him. The Punishment of the others injurious Malice belongeth not to him, unless the absolute Subjection of the other gives him just Title to it. And in this Case it is not sufficient, that the Body of the one should be subject to the other (for that doth often happen) but the Cognizance of the secret Actions of the Soul must also belong to him, who judgeth of the demerits of the Fact; otherwise it will be impossible to determine how much, or how little Malice the Injury included in it. Whereas in this respect no Man is subject to another; we are all equally Fellow-Servants to God. And then the Expostulation of the Apostle will take place: Who art thou, that judgest another Man's servant? to his own Master he either standeth or falleth. This cannot be done without assuming the Authority of the Master; and this is certainly done, as often as Revenge is intended or effected.  
But not only upon this account are we injurious to the Majesty of God, inasmuch as we are all Fellow-Creatures and the works of his hands, if we take Revenge, and in that make ourselves Judges of such our Fellow-Servants; but in that, while we all equally hope for Pardon from the hands of God our common Judge, we deny it to one another, and presume to require that from God, which we will not Grant ourselves. If in pleading for Revenge we allege, that another hath injured us; and are not we in every Sin injurious to God? Thy Fellow-Servant hath perhaps injured thee once or twice; but thou hast injured God, the Lord of both, very often, perhaps every day of thy Life; and than what equality is there between injuring a Fellow-Servant and a Master? He perhaps was provoked, nay first injured by thee, before he committed any Acts of Hatred or Malice against thee: But thou hast offended thy Lord, from whom thou never receivedst any Injuries, by whom thou hast been obliged with the greatest Benefits, by whose Favour thou livest, and from whom thou expectest all that can make thee Happy.  
Consider, that if God should examine strictly, and immediately revenge all thy Offences against him, thou hast not one day to live: For if thou Lord shouldst be extreme to mark what is done amiss, O Lord who may abide it? So said a better Man than thou art; and much more must thou confess, if thou either dissemblest not with others or deceivest not thyself.  
For to pass by all those secret Sins, which are known only to every Man's Conscience, and have no witness but God alone; if we should be required to give an account of those open and manifest ones which we daily commit, what Pardon could we expect? If God should take a severe Account of our Negligence and want of attention in Prayer, of all the idle Speeches proceeding from our Mouth, and the rash Judgements which we make, and such other Sins and Inadvertencies committed but in any one day; we should have just Reason to despair of Pardon. But if he ransacks our Souls, and brings forth into Judgement all the secret Sins of it, the evil Desires and unclean Thoughts, the unlawful Motions and vain Imaginations; we should then have no hope left. And if the Sins of one day bring inevitable Destruction upon us, without the Mercy and the Pardon of God; what an Abyss of Mercy will the Sins of a whole Life require? Yet all these Sins he condescends to pardon, all this Mercy he extends to Man, with this single Condition, that he pardon the Offences of his Fellow-Christian. For this is an Argument against Revenge peculiar to the Christian Religion.  
To the Jews the Promises of Divine Pardon were neither so full nor so clear; and therefore God in giving Laws to them, thought it convenient to wink at their exercise of Revenge in some Cases. I will not reckon as such that Law of giving an eye for an eye, a tooth for a tooth. For however it was afterwards most grossly misinterpreted by the Jews; it included not any thing of Revenge in the first Institution and Design of it. But certainly that Law cannot be excused from Revenge, which alloweth to the Kindred of any Man slain unadvisedly to retaliate his Death upon the Author of it, if they overtook him before he entered into any City of refuge.  
It is our Happiness, that as we have a better Religion and greater Promises, so we have stronger Arguments to persuade us to our Duty. And in this Case, he, who gave us both, hath forbidden the Execution of Revenge to us, and appropriated it to himself. So that not only upon account of the Nature of the thing, but also of the Divine Command, Revenge is made injurious to God, and unlawful to us.  
Further, not only do we want that Authority, which Revenge presupposeth; not only are we precluded by the express Prohibition of God; but we also want other qualifications absolutely necessary to us, before it be convenient that we be entrusted with the Execution of Revenge. I will instance but in two:  
First, Knowledge of the true Gild of the Crime which we would revenge.  
It must be acknowledged that the Merits of a Cause ought to be known, before any Judgement be passed on it. In Humane Judicatures the Peace of the World and Interest of public Societies require, that probable Evidence be accepted, that Judgement be given according to the appearance of things. But if Men pretend to judge the Consciences of others, to define the Heinousness of the Gild of their Offences, and to execute the Punishment upon it, which is the Proper work of Revenge; they ought exactly to know the most private thoughts of the Soul; by what steps and arguments the Will was induced to commit that Injury; what Judgement the Understanding form of it when it was committed. Otherwise Men may grossly mistake; they may Judge that to be an Injury, which was intended by the other for a Kindness; in which Case there is rather Merit than Gild in the Offender: And if his intended Benefit doth really turn to the Detriment of the other, it will be a misfortune to them both; yet the Merit of the Benefit ought not to be esteemed less. Thus a passionate Revenge may be employed against its own Benefactors, and inverting the Course of Justice punish the Well-doers.  
In other Cases Men may interpret Acts of inadvertency to proceed from a form Malice, and punish what is indeed but a venial Injury, as a Mortal offence. They may prosecute the Execution of revenge, even after the other hath repent of the Injury in his mind, and resolved (if possible) to make Reparation for it, and thereby hath expiated the guilt of the Offence.  
In all these and many other Cases, Men may err most grossly in passing their Judgement upon the enormity of Injuries offered to them, which must be supposed to precede all Revenge. And how dangerous such Errors are our Lord acquaints us, when he assureth us, Matth. VII. 2. With what Judgement ye judge, ye shall be judged; and with what measure ye meet, it shall be measured to you again. This Reason makes it impossible for Man to execute Revenge aright, if it should be permitted to him; and dangerous to be desired; and for this Reason it ought to be taken out of the hands of Man, and be committed to him alone, who is the Searcher of all Spirits.  
Again, if it were possible for Man to form a right Judgement of the guilt of every Offence, and the quantity of the Punishment to be inflicted; he would still commit fatal Miscarriages in the Execution of it. His Passions are so violent, that he would far exceed the Limits of the prescribed Punishment, add weight and sharpness to it in Compliance with his own Hatred, and imagine that his Anger ought to be indulged therein. Nay I fear, that in all Cases of Revenge it will be found; that the Punishment is inflicted not out of abhorrence to the sin committed, but out of Malice and Hatred to the Person of the other; not to reform the irregularity of the other, but to gratify his own Passion; not to oppose sin, but to harm a supposed Enemy. And thus not only the Danger of incurring the guilt of Injustice, Hatred and Malice would ensue; but also the Peace of the World would be wholly over-turned; Mankind would be involved in continual War; while he who were first injured carried his Revenge beyond the limits of a just Punishment, and the excess of that Punishment, being a real Injury, Entitles the other to a fresh Revenge. I might therefore insist upon the reasonableness of the Divine Prohibition of revenge to Man, from the advantage which it brings to the Preservation of the Peace and Order of the World; were it not an Argument too inconsiderable to be employed in Conjunction with the former.  
To return therefore to the former Consideration, since the Justice of all Punishment consists in the Parity of it to the guilt of the Crime committed; and vehemence of Passion, to which humane Nature is incident, suffers not Men to observe that Parity in execution of Revenge, and not to observe it is a sin against God; as in many other Respects, so in this also, that it is a Violation of Justice; we ought to esteem it a singular Benefit, that God hath taken the Execution of revenge into his own hands, and not left the Management of it to our Discretion; lest it should unavoidably expose us to the Danger of sin, either in carrying it beyond its just Bounds, or in executing it for other Reasons than the Love of Justice or Hatred of sin.  
And to this Consideration the Apostle seems to have had a peculiar regard, when he citeth that passage of the Old Testament, Vengeance is mine, etc. which in the place referred to, Deut. XXXII. 35. plainly relates to this Matter. For there God having denounced to the Jews the Punishments he would inflict on them, in Case of their Apostasy from him, telleth them among other things, that he would deliver them into the hands of their Enemies, into the power of strange Nations, who should tyrannize over them, and mightily oppress them, and therein become the Executioners of those Punishments, which he designed to their sins. Not that thereby their Tyranny and Oppression should become the less unlawful, because subservient to the secret purposes of God, to which they in oppressing the Jews, had no regard, but only to the satisfaction of their Hatred and other Passions. And therefore this Oppression, so far exceeding the Rules of Justice, God in the 35th. Verse aforecited threatens, that he will severely revenge upon them. And accordingly in XXV. of Ezekiel 12th. God foretells the utmost Execution of his Wrath upon Edom, for taking a too severe Revenge of the People of Israel, altho' himself had delivered them into their hands to be plagued by them. So that if no other Argument dissuaded us from the prosecution of Revenge, if a moderate Revenge were even permitted by God, yet the Difficulty of observing moderation in it, and the danger of incurring sin thereby, should deter us from it.  
Thus Men are made unfit to be entrusted with the execution of Revenge, for that they know not certainly the just Proportion of the supposed Crime, and the Punishment due to it; and altho' they were secured of it, yet would rather consult the direction of their own Passions than the Rules of Justice. Yet the Cause of revenge is still maintained in the World; and no wonder, when it is supported by so many Passions, as Envy, Hatred, Malice, and the like.  
These indeed, to minds of more happy Education, and nobler Thoughts, naturally appear odious; and therefore such as pretend to a better Blood and greater Minds, found their Practice of revenge upon a Principle of Honour, to which they Fancy all other Considerations ought to yield; entertaining a vain Persuasion that this Honour cannot consist with the patient enduring of Injuries, and that every Affront unrevenged draws upon them the imputation of Cowardice.  
An Opinion built upon false Notions of Honour and Valour; and which far from being an Argument of true Greatness of Mind, manifests a real weakness in it. For wherein is the Honour of Man to be placed, but in such Perfections, as may improve his Faculties, adorn his Nature, and promote his Happiness? If upon these Principles he raiseth the favourable esteem of other Men; his Honour is then truly founded. If for other Reasons, which are indeed no Perfections, he fancieth himself to be admired, he betrays the weakness of his Judgement, in that he prides himself in the Admiration of others no less injudicious. Such is, when Esteem is founded upon Rashness or a precipitate Boldness, upon Impatience of bearing the least Indignity, and preferring this Resolution to all Considerations. If this be a real Honour, than such a passionate determination must be indeed a perfection of Nature, an improvement of Reason; but if that be too gross to affirm, the pretence of Honour must be laid aside.  
Nor yet can any Argument of Valour or Greatness of Mind, be drawn from such a Conduct. Valour indeed is such a constant Resolution of Mind, as cannot be moved or over-turned by any external Accident, cannot be interrupted by Fears and Passions; and a Mind truly great is placed above all such mean Resentments, and rather scorns than fears the Attempts of other Men. How then can he be said to make good this Character, whom an Injury shall torment and disquiet; whose Thoughts may be ruffled, and his Passions raised at the pleasure of any other; who by manifesting so great a Concern in little matters, betrays the Consciousness of his own unworthiness and imperfection, of the want of real Worth and Happiness, which can be so far impaired by Trifles and petty Injuries, that without Revenge it cannot be restored? In Truth there is no greater Indication of an abject and mean Spirit, of Cowardice and Imperfection of mind, than that impatience, that fear and jealousy, which always attends Revenge thus founded upon mistaken Honour.  
But I do injury to the Cause I handle, when I seek to recommend the Laws of God concerning Revenge by an Argument so far inferior to the weight of Divine Authority. To Christians (and in this place I presume my Speech doth reach no other) it ought to be a sufficient Confutation of the pretence of Honour in Revenge, that our Lord hath forbidden the practice of it. For since his Religion tends to advance the Perfection of humane Nature, and to restore right Notions of all Moral Actions; it is impossible that true Honour or Valour should promote the exercise of Revenge which he hath forbidden.  
The pretence of Honour in the Execution of Revenge is vain indeed, yet not so Criminal as that other ordinary pretence of satisfying Justice therein: When Men prosecute their Revenge against others, under pretence of Zeal for Justice, and lest the guilt of any sin should escape unpunished. This those are wont to allege in defence of their Revenge, whose Revenge is founded upon a Principle of Malice, not of mistaken Honour. To Confess openly that they take Revenge, because they hate their Neighbours, would be too shameless an Acknowledgement of their own baseness; and might also overthrow those Artifices, by which such Men commonly work their Revenge. For which they strain their Wits to find out plausible Pretences for the visible Effects of their secret Malice; assigning the Cause of all to be their Love of Justice, of their Religion, or of their Country. And such is the Credulity of Mankind, that these Pretences seldom want Success, covering the Malice and Rancour of a cankered Soul; and giving the most easy and secure Opportunities of Revenge.  
All are apt to censure and condemn Revenge, when proceeding from the Principle of false Honour, which was before mentioned; because the Motive of it is not and cannot be dissembled; yet in Truth this sort of Revenge is infinitely less Criminal than the former arising from Hatred and Malice, however dissembled, and assuming to itself more specious Names. This is form by a violent Commotion of Mind, which lasteth not many hours; but that by an hardened Malice, which worketh secretly for many years together. This is commonly effected in the heat of Blood, when the Soul hath scarce time to recollect itself or command the unruly Passions of the Body; but that is raised and carried on by deliberate thought and resolution, which is the utmost Aggravation that any sin can receive. This may sometime fall even upon a good Man, who through the heat of Passion, and from a violent Indignation of receiving unworthy Injuries, may suddenly be betrayed to the Desire or the Execution of Revenge; but of the other a good Man can never be guilty, since it is impossible that Hatred and Malice, which are habitual sins, should consist with the least degree of Goodness.  
In all habitual sins the Mind cannot but many times reflect upon its own Diseases, and be as often convinced of the unlawfulness of those Vices, which it nourisheth. The Divine Prohibition of those sins often recurs to the Memory, and the Soul cannot but be conscious of her own Diseases; yet in spite of all these Considerations the Man resolveth to retain his Hatred and Malice towards others. And in this Resolution is encouraged from the Consideration, that these sins (being close and secret) will consist with the pretence of Sanctity, and may be serviceable to him in his base Designs against his Neighbours.  
And of this sort are all the sins of Hypocrites; fixed and determinate Resolutions of persevering in opposition to the Laws of God; and still making use of his glorious Name to carry on private Designs. No wonder then, that in Scripture the most severe Punishments are still denounced against Hypocrites; since theirs are all deliberate sins, such as Oppression, Covetousness, Injustice, Lying, Slandering, Perfidiousness, Hatred, and Malice, all sins of the most enormous Gild, and heightened by this farther Consideration, that the specious pretences of Piety, Religion, and Zeal are made use of to execute the several Designs of them.  
Particularly in the Case of malicious Revenge, nothing is more ordinary than to pretend a zealous Concern for the Punishment of Evil doers, as if they would supply the defect of the Divine Justice, or of the Laws of their Country, and punish the Gild of sins, for which God hath ordinarily provided no Punishment in this Life, reserving it to another. Yet oftentimes the sins of others, which these Men would pretend to punish, are indeed nothing else but opposition to their Humours, Fancies, and Designs; it being in the account of some Men an unpardonable Crime to be of a contrary or another Party; to have crossed or opposed a Design of the others, altho' never so unreasonable; or perhaps to have once performed their Duty without Partiality and corrupt Favour to others, when the Laws of their Country did require it. Certainly if the Gild of sins is to be measured from the Evil Consequences of them; such malicious Revenge will be found the greatest of all sins: Being the Cause and occasion of public Calamites, overturning the Peace and Prosperity of whole Nations, and bringing them to Destruction.  
Great and numerous Societies of Men, such as this Nation is, cannot easily be dissolved without intestine Divisions; and such are always the effect of malicious Revenge. In this manner we shall find almost all the great Societies of the World to have been broken, when they have divided into two or more Parties, and those continually practising upon each other, under Pretence of preserving the religious or civil Rights of the Country against the Invasion of the other; and as each prevail, employing their Interest and Power not to the upholding of the Religion or Laws, but to the ruin or vexation of the others.  
I will not apply this to our own Nation, or bring any Instance from our Times, lest I should be thought to engage in any Party: But if we call to mind the History of the Jews, we shall find many Examples of such malicious Revenge covered under such specious pretences.  
Thus when the Jewish Magistrates resolved to take away our Saviour's Life; they put on a mighty show of Zeal for the public Service, and accused him to the Roman Governor, as an Enemy unto Cesar: Although themselves indeed cared so little for Cesar, that they had at that very time form the design of a general Rebellion against him, as appeared shortly after. And when this Rebellion broke out, and the People unanimously attempted to cast off the Roman Yoke and recover their ancient Liberty; the most bloody and wicked part of them, took upon them the name of Zealots, and under pretence of extraordinary Concern for the public Interest, and punishing the secret Favourers and Friends of the Romans, murdered or robbed every Man his private Enemy; and by this Division made way to the Arms of the Romans, who without this advantage could not easily have overcome that populous and resolute Nation.  
These Considerations ought to divert Men from a resolved Prosecution of Revenge; and much more those Arguments, which might be drawn from the Scope or Design of the Christian Religion might produce this Effect, if we could persuade ourselves, that Men did in earnest believe the Truth of it and submit to it. But when almost every Man pleads an Exemption from the Obligation of it in all Commands, which oppose his peculiar Passions; when little beside the Pretence of it is left among us, and even that pretence continued, not out of any Reverence to Religion, but because it is serviceable to Secular and mean Designs, we cannot but despair of prevailing with the greater part of Men therein. However we must declare, that nothing is more contrary to the Spirit and Design of Christianity than to study Revenge, to continue Hatred and Animosity without end, and never to forget and forgive an Injury. Such a Conduct is directly opposite to the Doctrine and Example of our Lord; and however covered with specious Colours of wonderful Zeal, or Purity, or Affection to any Party, will be no less damnable in a Christian, than Idolatry in a Heathen.  
Lastly, If neither the Reason of the thing, nor the Divine Prohibition, nor the regard of public Security concerned therein, nor the direct opposition of Christianity to it, can draw Men from the Love of Revenge; yet at least it cannot be denied, that the assurance of God in the latter part of the Text, Vengeance is mine, I will repay, hath taken from them that common pretence, before mentioned, of Zeal for the satisfaction of Justice; lest if Revenge should not be inflicted, the Gild of any sin should escape unpunished.  
This therefore God hath fully provided for; who as he is the supreme Lord of all, and Judge of the whole World, cannot be supposed to fall so far in the Distribution of Justice, as to permit any sin to pass unobserved by him, neither expiated by Repentance, nor attended with Punishment; and hath moreover obliged himself by Promise to revenge the Injuries offered to his faithful Servants; and that (as our Lord saith) he will do, although he bears long with them, Luk. XVIII. 25.  
It would be unreasonable to expect that his Punishments should always be inflicted on the unjust Aggressor in this Life; nor hath he promised any such thing. The place in Deuteronomy referred to in the Text, in the Original runs thus: To me belongeth Vengeance or Recompense in time, or to be executed in due time. It cannot be expected, that his Punishments should always immediately follow the Commission of every Crime or Injury, unless we desire the World should be in a manner dispeopled and become a Theatre of dreadful Tragedies. It is sufficient, that he hath ordinarily secured us from the more disquieting Injuries of unjust Men, by the Commission which he hath given to the Civil Magistrate to revenge them in his stead. And if he should fail in the Execution of his entrusted Office; we are not so considerable, as singly to deserve an extraordinary Interposition of Providence in behalf of us. If we desire this Revenge should be extended yet farther, and should punish in this Life, and for our Sakes even the Gild of Injuries offered to us; we manifest an inhuman Disposition of Mind, delighting in the Miseries of other Men.  
God hath promised indeed as a benefit to his faithful Servants, that he will revenge the Injuries offered to them. But if this Revenge be taken in this Life; the benefit consisteth not in the Pleasure arising from the suffering of Enemies, but either in the Enjoyment of temporal Peace secured thereby, or in the persuasion which good Men may thence conceive, that they are beloved by God. If the Revenge be taken in another Life, the benefit consisteth wholly in the latter. For far be it from the Spirits of good Men now in Heaven, who were injured by bad Men when alive, to take delight in the Torments of the Damned, because they were once their Enemies; and far be it from us to enhance the Joys of Heaven by such unworthy Considerations. Complacency in the Sufferings of other Men, which is to be found in all Revenge properly so called, can find no place in Heaven; and that it may find no place on Barth, may this Discourse conduce.   

The Fourteenth SERMON. Preached on Easter-Day. 1690.  
At LAMBETH CHAPEL.  Acts XI. 24. Whom God hath raised up, having loosed the pains of death; because it was not possible, that he should be holden of it. 
HOW Glorious the Resurrection of our Lord was, which we this day Commemorate, how undeniable at that time, how powerful an assurance of all his precedent Promises and Revelations, what effect it had both in the Mind of his Disciples and his Crucifiers, how effectually it demonstrated to the whole World, the Divinity both of his Mission and his Person; as the whole Series of their Actions immediately subsequent to it do demonstrate, so this Declaration made by them in the Text doth evince. They, who before had fled upon his apprehension, had lost all their hopes at his Crucifixion, had either denied or forsaken him; who began to doubt whether it were he that should have redeemed Israel, and gave up all for lost, resumed their Courage and their Faith at the news and assurance of his Resurrection. They now saw that Salvation wrought, which before they had even ceased to hope for. The most incredulous of them could now say to him, My Lord and my God; nor did they henceforward admit any doubt of those glorious Promises, of which they had herein received so great a Testimony. They feared not to profess their belief in him openly, to Arraign the Impiety of the Jews in Crucifying an innocent Person, and him, no other than their own Messias, the Lord of Life, to denounce to them the certainty of their Destruction without belief in him; not only to testify his Resurrection in that great Concourse of the Jews met together at the Feast of Pentecost, but also to declare it impossible that he should not have risen again; as in these words, Whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it, which present us with 

I. The Affirmation of the Resurrection of Christ. Whom God hath raised up.  
II. The manner of it. Having loosed the pains of death.  
III. The Reason of it. Because it was not possible, etc.    
1. The words assure us of the Truth of Christ's Resurrection: a Truth both well known to the Apostles, who did then relate it, and attested by many infallible proofs, as it is in the foregoing Chapter, Verse 3. so that it could not be denied by those who should only hear it. Let us take a view of these Proofs, both for the Confirmation of our Faith, and to amplify the Glory of that Mystery, to the Memory of which this day is Sacred.  
In relating then the Resurrection of our Lord, the Holy Penmen have been very exact in relating all the Circumstances and the Proofs of it; manifesting that he was really dead after his Crucifixion, and as truly alive again after his Resurrection; that this was known to his Enemies, as well as his Disciples; and attested from Heaven by the Ministry of Angels, and by God himself. In a matter of so great Concern it was necessary that all the Points of it should be clearly proved, and none remain liable to the least Exception.  
In the first place, it was required that assurance should be given of his having been really dead. An Article which is fully expressed in the Creed, the common Profession of our Faith; wherein we declare him to have been dead and buried, and to have descended into Hell; that his Soul was truly separated from his Body; the places being therein assigned, wherein each were contained from the time of his Burial to that of his Resurrection. His Body remained in the Grave. His Soul was in the state of other separated Souls, in Hell; whether we understand thereby, either the ordinary Condition of departed Souls, or the place of damned Souls. I will not now engage in that Controversy, it is sufficient to say, That either Opinion placeth his Soul in that interval of time among other Souls separated from the Body.  
That the Soul of Christ was thus truly separated, appeareth from the concurrent Judgement of his Enemies, as well as Friends at that time. The Soldiers sent to break his Legs while hanging on the Cross, that so they might hasten his Death, whom they supposed not yet to have expired, found him already dead. Joseph of Arimathea, and the devout Women which followed him, taking him down from the Cross, laid him in his Grave, being well assured that he was then Dead. His Disciples, who if any show of Reason might be offered, would not easily believe him dead, from whom they then expected a temporal Kingdom, yet were so far persuaded of it, that at his first appearing to them, they were affrighted, and supposed they had seen a Spirit. To these Proofs nothing more could be added to Evince the reality of his Death; an Evidence, which is wanting to all the Relations of Men raised from the Dead, opposed by the Heathens to the Resurrection of our Lord. They alleged from Plato the Story of Eris lying for many days among the dead Bodies, and after that recovering Life again; and pretended that Apollonius Tyaneus, whom they set up in opposition to Christ, had raised a certain Person to Life. But the first was not related by any, for more than a thousand years after the Fact was pretended to be done; and in the second Case, the Heathen Historian confesseth, that he dare not affirm that the Person was truly Dead.  
Nor after his Resurrection was it less evident, that Christ was truly alive, invested with Soul and Body. All the Actions of Life, and Arguments of a real Body met in his. He was seen by a great number of his Disciples, who judged it to be such. He eat and drank with them, which proved his Body not to have been a mere Phantasm or Aerial Apparition. He talked and reasoned with them out of the Scriptures, which demonstrated that Body to be endued with a rational Soul. He appealed to their Sense of feeling, commanded them to handle him; said to unbelieving Thomas, reach hither thy finger and behold my hands, and reach hither thy hand and thrust it into my side, which manifests that the Body which he then offered to that Trial, was that very Body which had suffered on the Cross, and still retained the Print of the Nails, and the Impression of the Spear. That this same Body and Soul reunited, was also joined to the Divinity, as before his Passion, appeared from his many Miracles wrought after his Resurrection.  
Thus we have a true, proper and real Resurrection. And that all these things were so, we have the Testimony, first of his own Disciples; the Faith of whom, although so nearly related to him, cannot be called in question, since they laid down their Lives in Confirmation of it: Nor can it be imagined that any Men should die for the Testimony of what they knew to be false. Of these the pious Women were first Blessed with the sight of him; whether it were in Reward of their maintaining their Love and Fidelity to him, when his Apostles had forsaken him; or that they came into the Garden where the Sepulchre was, immediately after the Resurrection, and before he was yet departed out of it. They saw him, knew him, and saluted him, held him by the feet and worshipped him. The Apostles being advertised of it by them, hasted to see their Master, and received not only a transient view of him, but conversed with him for forty days together, and by many infallible proofs were assured of the truth of it. Afterwards he appeared to more than five hundred at once; and at last ascended up to Heaven in the presence of them all.  
To the witness of Friends, we will add the Testimony of his Enemies, which in all Cases is allowed to be of great weight. The Soldiers who were employed by the Jews to watch his Sepulchre, plainly saw the Effects of Divine Power, which accompanied his Resurrection, although being astonished and confounded at such unusual Prodigies, they did not well perceive it, or perhaps were not suffered by their Fears to stay, till Christ should proceed out of the Sepulchre. They felt the Earthquake, which removed the stone rolled to the mouth of the Sepulchre, they saw the countenance of an Angel like lightning, and his raiment white as snow, upon which they did shake and became as dead Men, and coming into the City showed to the chief Priests all the things that were done, as we read, Matth. XXVIII. II.  
The Angels and heavenly Hosts had before joined with Men in celebrating the Nativity of Christ, and they here concurred in witnessing his Resurrection. The Women coming to the Sepulchre betimes in the Morning, presently after the Resurrection, and looking for the Body of their beloved Lord in the Sepulchre, found there two Angels in white, sitting one at the head, the other at the feet, where the Body of Jesus had lain, who said to them, why seek ye the dead among the living? he is not here, he is risen, come see the place where the Lord lay.  
Lastly, If we should imagine both his Friends and Enemies, the report of Sense ofttimes repeated, to have been deceived in the Opinion of his Resurrection, God hath been pleased to confirm the Truth of it, and to set his Seal to it. This he hath done not only by his Holy Spirit comforting, enabling, and encouraging the Apostles in Preaching the Mystery of Christ's Resurrection, but also in confirming their Testimony with concurrent Miracles. As it is, Acts IV. 33. With great power gave the Apostles witness of the Resurrection of the Lord Jesus. They openly affirmed it upon their own Knowledge, and then in Proof of the truth of their Affirmation wrought Signs and Miracles; which to the Spectators did as fully evince the Truth of the Relation, as if they had seen it done with their own Eyes; since it was impossible, that God should exert his omnipotent Power, in working Miracles for the Attestation of a Lye. Thus much for the reality. I proceed in the second place to the  
II. Manner of the Resurrection, expressed in those words, having loosed the pains of death, which are variously interpreted; some maintaining that they imply only a Deliverance from Death, and rescue from the Grave; others that they point out the dolorous Sufferings by which our Lord was brought to the Grave, and raising him up to a state opposite to that Humiliation; a third sort understanding by them a Destruction of the Power and Dominion of Death. All these Opinions are supported with great Reasons; nor will it here be proper to enter into a strict Examination which of them rather is to be embraced. They are all rational, Consonant to the Design of the Apostle, and Significative of the manner of Christ's Resurrection. I will therefore apply them all.  
The first Opinion includeth only a Deliverance from Death, that is, a reunion of Soul and Body separated by Death. In which Sense it chiefly referreth to the words of David, and the Promises made to him, here alleged by the Apostle. David had been often brought by his Enemies into extreme danger of Death, which he commonly expresseth by the same or the like words, as Psal. XVIII. 4. The sorrows of death compassed me, and Verse 5. The sorrows of hell compassed me about, and Psal. CXVI. 3. The sorrows of death compassed me, the pains of Hell got hold upon me. Yet trusting in the Promises of God, amidst all these Calamities he rested assured of Deliverance, and expresseth his Confidence of it in the words cited by the Apostle in the following Verses, My flesh shall rest in hope; because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see Corruption.  
It was a Matter at that time received, and on all hands granted by the Jews, that David was a Type of the Messias; that his Actions, Sufferings, and Deliverance prefigured the Office, the Death, and Resurrection of Christ, who should descend from him; and particularly the Apostle showeth, how this Passage was much more evidently and literally fulfilled in Christ than in David. He indeed was delivered from his Enemies and died in Peace; yet die he did, and after Death his soul was left in hell, that is, among the Dead, or in the place of departed Souls; and his Body did see Corruption, having been buried many hundred years. But as for Christ he died indeed, yet his soul was not left in hell, neither did his Body see Corruption. His Soul was presently reunited to the Body, and even during the Separation not left by the Divine Nature, which still continued to be joined to it; neither was his Body corrupted, but raised up and united to the Soul in less than forty hours, in which time the Bodies of deceased Men are wont to be corrupted.  
According to the second Interpretation, Christ was raised from a painful Death to an opposite State, to a condition of Glory, Happiness, Power, and Immortality. The Sufferings of our Lord so lively described to us in the Holy Offices of the last week we cannot forget, and over all these he eminently triumphed in his Resurrection upon this day. He was then made subject to Death, but is now become the Lord of life, and set above the reach of Death. For Christ being raised from the Dead, dieth no more; Death hath no more Dominion over him, Rom. VI 9 He then bore the wrath of God for the sake of Man. He now dispenseth the Favours of God granted to Men. He was then subjected to the Contradiction of Sinners, to the Will of his own Creatures, appeared as the vilest of Men, suffered as a Malefactor; he is now entered upon his Kingdom, raised above the Earth, seated at the right hand of God, Angels, and Authorities, and Powers being made subject unto him, 1 Pet. III. 22.  
The words explained in their third Sense infer the overthrow of the Power and Dominion of Death, effected by the Resurrection of Christ. The whole Design of our Lord's Incarnation, of his Death, Burial and Resurrection was, as it is expressed, Hebr. II. 14. That he might destroy him that had the power of Death, that is the Devil. To do this all the parts of his Life contributed. He converted Sinners from the Error of their way. He confuted the Mistakes of the seduced World. He founded a Church wherein open Enmity should be professed to the Devil. He took upon himself the guilt of Death, due to the sins of Men, and all this Dispensation he gloriously finished in his Resurrection. Therein he literally broke the bonds of Death, he led Captivity Captive, baffled the opposition, and triumphed over all the Assaults of the Devil, who had vainly imagined, that by procuring the ever Blessed Jesus to be given up into the hands of wicked Men, he had put an end to the Salvation of Mankind. But to our eternal Happiness, and to the Glory of our Redeemer, his Designs and Attempts promoted that very end which he so much dreaded; he knew not that it was the determinate counsel and foreknowledge of God, as it is in the precedent Verse, that Christ should both die and rise again to perfect our Salvation; that he was for a while to be subject to Death, but that it was impossible he should be holden of it.  
III. This was the third thing proposed to Discourse of, that it was not possible that Christ should continue in the state of Death. The Apostle foundeth the impossibility of it in this place, upon the Determination of God to the contrary; so that here, it was not possible, is no more than it was not Consonant to the decree of God; it was not fit, just, or convenient; as it is said, Matth. IX. It is not possible for the Children of the Bride-Chamber to mourn, as long as the Bridegroom is with them; that is, it is not fit or convenient. In this Sense than I shall consider it; and  
1. It was not possible or convenient, that Christ should be holden of death, because he was both God and Man; the Divine was united to his Humane Nature. It would have appeared surprising to our Reason, and been an Argument of little affection of God to Mankind, if he should have suffered that very Body, which had the Honour to be joined to his own Nature, wherein the fullness of the Godhead dwelled bodily, to continue in Hell, in the common state of Mortality, or to see Corruption. It was not possible that the Divinity should suffer that Nature to be corrupted, or lie neglected among the Dead; to which itself continued to be united even in the Grave. This we of the Catholic Church do believe; and if any should oppose this wonderful Union of the Divine and Humane Nature in the person of Christ, his very Resurrection will convince their Error. For to raise a dead Body to Life again, must be allowed to be no less than the work of Omnipotence, that it can be effected by God alone. Yet it appeareth from the express words of Scripture, that Christ had Power to raise up his own Body. He saith of himself to the Jews, John II. 19 Destroy this Temple, and in three days I will raise it up: Speaking of the Temple of his Body, as the Evangelist subjoins. And again, John X. 18. No Man taketh my Life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. Our Lord, who came into the World to do the Will of his Father, and to glorify him, would never have claimed this Power, had it not been inherent in himself. He therefore by his own Power reunited his Soul to his Body. I mean not in Exclusion to the other persons of the Blessed Trinity, who all concurred therein. For Power being an essential Attribute of the Divine Nature continueth undivided in the Persons of it. And therefore it is no Objection against the Truth of this, that the Father is said in many places of the New Testament to have raised up his Son; since he is the chief Person in that Blessed Trinity, by whose Power the Soul of Christ was rejoined to the Body.  
2. Christ was the Author of our Salvation, the Founder of a revealed Religion; and therefore it was not possible, not convenient he should be holden of death. The Resurrection of Christ was to be the ultimate and chief Proof of the Divinity of his Mission, and Authority of his Revelations; so clear a Testimony, that the Reason of Man should not be able to withstand the Evidence thereof. To this therefore he at all times refers, as to the last and greatest Proof of his Mission. This was the only Sign which he would give to the Jews demanding a Miracle in Confirmation of his Authority, that as Ionas was three days and three nights in the Belly of the Whale, so the Son of Man should be three days and three nights in the heart of the Earth. Upon this he had fixed the Expectation of his Disciples, and of all his Hearers; and by this he was to set the Truth of his Doctrine, and the Divinity of his Person, beyond all Contradiction.  
Had he left his Body in the Grave after all these Assurances, the Jews might have insulted over his Disciples with as much Reason, as Christians do over the Followers of Mahomet, who promised to rise again after a Thousand years; little imagining that his Name or Religion should continue so long in the World; although now after more than a Thousand years expired, the Impostor still lieth in Hell. Had Christ not risen again, the Apostle confesseth, 1 Cor. XV. 14. Their preaching had been vain, and your faith also vain. But when so illustrious a Testimony of Divine Authority hath intervened; when Heaven itself hath declared it so eminently; to deny Assent would be to fight against God.  
The Jews, in the most violent Execution of their Hatred and Malice, engaged to believe on him, if he would come down from the Cross and save himself. It had been no less easy for our Blessed Lord to have descended from the Cross, than to have ascended from the Grave. But first the Design of his Sufferings did not permit it, since he was to lay down his Life as an Expiatory Sacrifice for the Sins of the World; and then he would not suffer the Exercise of Divine Power manifested in restoring himself to Life, to Labour under any doubts. Had he descended from the Cross before he died, he could not have attoned for the Gild of our sin. Had he descended immediately after his Death, it would have been pretended that he had not died; yet even this they would have Confessed to be miraculous, but perhaps referred the Cause of it, as they did his former Miracles, not to a Divine Power, but to Magical Operation. Whereas this Pretence did wholly vanish in the Miracle of his Resurrection: Since no Magic or Diabolick Power remaineth after Death.  
In short, so great was the Evidence of the Divinity of Christ arising from his Resurrection, so undeniable the Fact, and so important, that the Apostles in all their Sermons employed this as the chief Argument of Conviction: And when they chose Mathias to the Apostleship, described his Office to be no other, than to witness the Resurrection of Christ.  
God had more than once before his Crucifixion, declared him by Voices from Heaven, by constant Miracles to be his Son; yet so far is the Evidence of this inferior to that Proceeding from his Resurrection, that he is in many places said to have then adopted Christ for his Son, because he then eminently declared to him be so. As Acts XIII. 33. The Promise made unto the Father's God hath fulfilled, in that he hath raised up Jesus again, as it is in the Psalm, II. Thou art my Son, this day have I begotten thee. And Rom. I. 4. Jesus Christ our Lord declared to be the Son of God with Power, by the Resurrection from the dead. He was from all Eternity his Son as to his Divine Nature, he was from the Incarnation his Son as to his Humane Nature, but the Truth of this appeared to the World chiefly in his Resurrection.  
3. By the Resurrection of Christ we are assured chiefly that we also shall rise again; and therefore, it was not convenient that he should be holden of Death. Christ had promised to his Disciples, That where he was, there they should be also. When he therefore rose from the Dead, and ascended into an incorruptible State of Glory, they then raised their Hopes, and conceived full assurance of Immortality. Till then, Mankind had found by long Experience that there was no Redemption from the Grave; and by this alone could be convinced, that either their Nature was capable of Immortality, or that God would vouchsafe to confer it on them. They might perceive in the Person of Christ the Dissolution of Death, the Capacity of their Nature, and the Favour of God; and then considering their own Relation to Christ, might hope to partake of the same Happiness. Christ is the Head of his Church, and what more natural than for the Members to follow their Head? He was by his Resurrection declared to be the Son of God; and himself hath often promised that his faithful Followers should be Coheirs with him. He is called the first born from the Dead, the first fruits of the Resurrection; which being accepted by God, Entitled the whole Mass, the whole race of Mankind, to the same Favour.  
Only it is required, and that justly, if that we desire to follow him in his Resurrection, we must also imitate him in his Death. For so the Promise runs in the whole VI Chapter of the Epistle to the Romans. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection. If we crucify our Sin, as it is there expressed, if we as fully forsake all vicious Habits, as he who dieth is bereft of vital Actions; if farther, we imitate the Death of Christ in the Perfection of it, that as he died but once, but liveth for ever; so we henceforward be dead unto sin, but alive unto righteousness, than we may reasonably assure ourselves, that we shall follow the Example of him the forerunner in our Resurrection, which we have so nearly expressed in our Death; we are then truly Members of himself the Head, being made conformable to his Sufferings; we are sanctified by the gracious Acceptation and raising up of him, the first fruits of them that slept, while we inviolably continue our Relation to him. Others indeed were before him raised from Dead to Life, as those raised by Elijah, Elishah, and by Christ before and at his Crucifixion. But these were all to die again, and so thereby gave no assurance of immortality to Mankind. It was Christ alone, who being raised from the dead, dieth no more, who in behalf of Mankind hath taken Possession of immortality, which he hath acquired for us, and will communicate to us, unless we choose rather to imitate the imperfect Resurrection of those mortal Men before mentioned, that is, unless we rise from Sin to die again.  
Lastly, the Justice of God, and the incomparable Humility and Patience of Christ manifested in his Sufferings, rendered it not possible, not fit that he should be holden of Death. He died not for his own but for the Sins of others; and to demonstrate that his own Gild drew not that Punishment upon him, it was agreeable to the Justice of God to raise him up, to relieve the Cause of oppressed Innocence, and not suffer his Persecutors any longer to triumph in their wickedness. Further, by his exact Obedience, by his inimitable Patience in suffering the Pains, and his admirable Humility in undergoing the Shame of the Cross, he did deserve to be raised up, that as he had humbled himself in so extraordinary a manner, so he should be exalted to a no less illustrious Glory. And therefore the Sufferings and Humility of Christ are frequently assigned as the meritorious Cause of his Exaltation. It was long before Prophesied of him, Psal. CX. 7. He shall drink of the brook in the way, therefore shall he lift up his head. And after his Passion and Ascension it is said of him by St. Paul, Philip. II. He humbled himself, and became obedient to death, even the deash of the Cross. Wherefore God also hath highly exalted him.  
The first step of his Exaltation was his Resurrection; which therefore was to relate to both those parts of his Humane Nature, which had undergone that meritorious Humiliation. Not only his Soul had suffered Agonies and the Contradiction of sinners; had resigned itself entirely into the hands of God, and submitted quietly to the Execution of that bitter Sentence, which was inflicted on him as the Representative of sinful Men; had endured the Shame of the Cross, the insults of his Enemies, a violent Separation from the Body with invincible Patience and Charity: But also his Body had partaken in his Agony, had sweat drops of Blood, had endured Scourge and Buffet, Crucifixion, and the wound of the Spear. Both Soul and Body therefore were to share in the Reward of all these Sufferings, which began to be bestowed on him in his Resurrection. His Body was to be raised from the Grave; and his Soul, being in no other Sense capable of Resurrection, was to be reunited to the Body, and both to continue for ever joined; since by his Death and Resurrection he is become the Mediator of a new and eternal Covenant.  
Thus I have passed through the several parts of the Text: and from the whole I shall make but one Inference, proper to the Solemnity of this day. If the Resurrection of Christ be the great and ultimate Confirmation of the Christian Religion; that upon which our Faith is founded, our hopes are raised; that by which the Mystery of our Redemption is completed, the Author of it Crowned and advanced to be the Head of all the faithful who look for the same Resurrection; it becomes us to celebrate this Festival Dedicated to the Memory of it with a suitable Religion.  
We are not to account it an Arbitrary institution, or the invention of the Church, that this day is accounted Sacred beyond all others of the Year. Our Lord hath made it so, by rising from the Dead, and completing the Redemption of Mankind on it. No revealed Religion was yet ever professed in the World, which did not celebrate some certain and solemn Festivals at fixed times of the year; and to cast off the public Solemnisation of those Festivals, upon which the most illustrious Acts of the Life of our Saviour were performed, is no other, than in Fact to deny all belief in him, and relation to him. It is not enough to say that he hath declared, he will be worshipped in Spirit and Truth. He was himself then going up to Jerusalem to celebrate a solemn Festival, when he spoke those words. And surely unless there be solemn times and places of worshipping him in Spirit and Truth, it will never appear that he is so worshipped; nor is he worshipped in Truth, when Men pay no external Acknowledgements of those eminent Benefits, which he hath truly obtained to them.  
Himself hath consecrated this day by his rising from the Grave on it. The Apostles have Dedicated it to this sacred Use, by their own, and by Divine Authority. The Jews had before celebrated one day in seven, in Recognition of their adoring that God, who had created the World in Six days, and rested on the Seventh; and that Seventh day which they celebrated rather than any other of the Week, was sanctified in Memory of their Deliverance out of Egypt, wrought upon that day, as it is, Deut. V. 15. Remember that thou wast a Servant in the Land of Egypt; and that the Lord thy God brought thee out thence by a mighty hand and by a stretched out arm. Therefore the Lord thy God commanded thee to keep the Sabbath day. As the Jews therefore dated their Seventh day for ever from that day of their Deliverance out of Egypt; so the Apostles began, and the Church hath to this day continued to date their Seventh day from the day upon which their Redemption was completed. A Redemption so far greater than that given to the Jews from the Bondage of Egypt; that well might the day instituted in remembrance of their Deliverance, give way to the day celebrated in Honour of our Redemption.  
This change therefore was made by the Apostles immediately upon the Resurrection of our Lord, and even before his Ascension, and so no doubt by his personal Direction and Approbation. For all the religious Assemblies we find of them, both before and after his Ascension, were upon the first day of the Week. That so, as the Jews acknowledged their belief in God the Creator of the World, by celebrating one day in seven; and manifested their Worship of that God, who brought them out of Egypt, by Solemnising for ever that Seventh day, in which he brought them out: So we Christians should declare, that we worship the same God the Creator of the World, by celebrating one day in seven; and also manifest that we worship him in and through Jesus Christ, by Sanctifying for ever that Seventh day, upon which the great and last Act of our Redemption wrought by him was performed, which is therefore in Scripture called the Lords Day, Rev. I. 10.  
Farther, as the particular Day of the weekly Festival of the Jews was determined by their Deliverance out of Egypt, wrought upon the Seventh day; so the far greatest of their Annual Solemnities was instituted in Commemoration of that Deliverance effected in the first Month of the year. This God did institute by a special Command, which was at large repeated to you in the first Lesson of this day: And exacted the Observation of it with so great Rigour, that he declared, That Soul which did not keep this annual Feast should be cut off from Israel. And can we imagine that God should require such eminent external Testimonies of Gratitude from the Jews, for Deliverance from a temporal corporeal Bondage; and leave us without any Obligation of rendering public and solemn Honour to him for freeing us from a spiritual and eternal Slavery? The Redemption wrought by Christ, is to us what the Deliverance out of Egypt was to the Jews. The Feast of Easter instituted in the remembrance of the Completion of that Redemption, is to us what the Feast of the Passover was to them, appointed in Memory of their Deliverance. Christ is our Passover, as we heard this Morning from 1 Cor. V. Let us therefore keep the Feast.  
The Determination of our Christian Festivals is to be taken from the most illustrious Actions of Christ our Redeemer; and when they are determined, they are to be celebrated with no less Religion than were the Festivals of the Jews; nay rather with greater Expressions of Joy, Gratitude and Devotion, because they Commemorate far greater Benefits. That this Festival therefore was particularly instituted by the Apostles, those words of St. Paul do not obscurely intimate, but the Practice of the universal Church immediately after their times, do most evidently manifest it. Scarce was St. John, the last Liver of the Apostles, Dead, when the Eastern and Western Churches began to divide about the time of Solemnising Easter; not whether it should be solemnised, but whether it should be a fixed or a movable Feast, both contending for their own Custom as for an essential Point of Religion; in that indeed straining a Circumstance too far, but clearly proving thereby, that the solemn Observation of Easter was then by all Christians accounted an essential Institution of Religion, in that they esteemed it unlawful to vary the least Circumstance formerly received in the Observation of it.  
And as this Festival hath succeeded instead of the Jewish Passover, which did prefigure the whole Mystery of our Redemption; so the due manner of our Celebration of it was typified by the Ceremonies prescribed by God to them, in eating the Paschal Lamb. As they were commanded to remove all Leaven out of their Houses; so we are to put away the Leaven of Malice and Wickedness, in the words of St. Paul. As they then sung Hymns of Thanksgiving to God for their Deliverance out of Egypt; so we ought to give Praise and Glory to God for consummating our Redemption by the Resurrection of our Lord upon this day. As they eat the Paschal Lamb with bitter Herbs, in a Habit and Posture expressing their readiness to go out of Egypt, with great Testimonies of rejoicing and mutual Kindness: So we should receive the Elements of Bread and Wine, representing the Sacrifice of Christ the Lamb of God, once offered upon the Cross for the sins of the whole World, (which is the chief and most solemn Act of our Worship to be paid upon this day,) with a bitter Repentance and Sorrow for past sins; with a steadfast reliance upon the Promises of God, with a perfect Submission to his Will, and readiness to go wherever he shall lead us; with a sincere Charity towards one another, and to all the Members of Mankind for whom Christ died, that is, for all Men without Exception; and with the most intense Thanksgiving that our Souls can form, for all the Benefits of our Redemption; but more particularly for raising to Life, as upon this day, him, who died for our sins, and rose again for our Justification. So by worthily Celebrating here on Earth the Memory of the glorious Resurrection of our Lord, we shall obtain to be hereafter admitted to follow the Example of his Resurrection, and share in the Glory which he now enjoys in Heaven. Which God of his infinite Mercy grant, for the sake of him who died and rose again, our Lord and Saviour Jesus Christ; to whom with the Father, etc.   

The Fifteenth SERMON. Preached on April 5th. 1690.  
At LAMBETH CHAPEL.  1 Tim. II. 8. I will therefore, that Men pray every where, lifting up holy hands without wrath and doubting. 
PRAYER being one of the greatest Duties of a Christian Life; that whereby we chiefly pay our Adoration to God, whereby we obtain the Remission of our Sins, and the Relief of our Necessities; to which so many Promises are annexed, and so frequent Exhortation to the Practice of it to be found in Scripture; we ought to be well instructed in the Nature, the Necessity, and the Conditions of it. To effect this was the chief Intention of the Apostle in this whole Chapter, in which this Verse being more comprehensive than the rest, I have chosen it for the Subject of my intended Discourse of Prayer. In it the words easily direct me to insist on these Four Heads. 

I. The Duty of Prayer, I will that Men pray.  
II. The Place of it, Every where.  
III. The posture of Prayer, Lifting up their hands.  
IV. The Conditions required to make it acceptable and effectual, Lifting up holy hands without wrath and doubting.    
I. The Duty of Prayer is expressly commanded in the first words: I will, etc.  
To enforce the Authority of which Command the Apostle saith in the former Verse, that he was ordained a Preacher, an Apostle and Teacher of the Gentiles, acted herein by Divine Commission. And surely it was no light Matter, when the Apostle, whose Authority was long since received in all the Churches founded by him, thought fit to produce his Commission, before he imposed the Command; a Command, not first introduced by him, but often repeated by our Lord himself, who taught his Disciples a Form of Prayer, and enjoined them to watch and pray. But since none (as I suppose) will dispute the Command, or deny the Authority of it; it will be of more advantage to show the reasonableness and the use of Prayer: Which I proceed to do.  
First then, Prayer is the principal Act of Adoration paid by Man to God, and upon that account becomes necessary to us. Man being the Creature of God, at first produced out of nothing by his Almighty Power, and afterward all his Life long depending on his Providence, and maintained by him, oweth to God all that Service, which he is capable to pay; and that is no other, than to adore his Majesty, to acknowledge his Power, to celebrate his Praises, to admire his infinite Perfections, in all things to own his dependence on him, to profess himself the Creature, the Servant, the Subject of God, and to behave himself as such.  
This is all, which Man can pay to God for those infinite Benefits, which he hath received from him: God hath no Interests of his own to be promoted by us. The Infinity of his Nature hath set him beyond all want of external Aids, and even beyond all increase of Happiness; even that Glory, which he receiveth from our Worship, is of no advantage to him; yet is it not the less required of us, since it declares our Conviction of that Gratitude, Subjection and Obedience, which are due to his Benefits and his Power; that Honour, Worship and Reverence, which belong to the infinite perfection of his Nature.  
Adoration then consists as well in acknowledging and reverencing the Perfections of the Divine Nature absolutely considered, as in professing our Subjection to God, considered as the Author of our Being, and all those Benefits, which we either do already enjoy, or hope hereafter to receive. In both these Respects Prayer is the most natural and significant manner of Adoration. For by it we profess our Wants, of which we desire relief: We thereby confess ourselves finite and imperfect Creatures: We proclaim ourselves the Dependants of God, from whom we beg the Supply of our Wants: we confess our Belief of his All-sufficiency, from whom we expect the relief of all our Necessities; of his infinite Goodness, whence we raise our Hopes that he will grant our Petitions; of his Almighty Power, by which we are assured that he can effect our Desires. All these Acknowledgements are necessarily included in all Petitions for supply of Wants, which are the most ordinary subject of Prayer. For he who addresseth himself to another for the relief of any Wants, therein confesseth there is somewhat wanting to his own Perfection; that the Person to whom he maketh this Address, is not only in being, (for otherwise all address to him would be frivolous) but also able to relieve him. If in all Cases and Wants he betakes himself to that Remedy, he plainly supposeth that Being, from whence he hopeth relief, to be All-sufficient, and the Fountain of all Good.  
In Confessions of sin, and Supplications of pardon, which among Persons especially professing revealed Religions are wont to constitute no small part of Prayer; the Power and Government of God, and the subjection of Man to him is more eminently acknowledged. For from whence can this Confession and entreaty of Pardon proceed, but from a Sense, that every sin is a violation of that Subjection, which is due to God; that the Sinner is hereby subject to the execution of the Divine Revenge, and that it will certainly follow, unless it be averted by obtaining of Pardon? Further it supposeth God to be endued with infinite Goodness and Mercy; otherwise all such Entreaties would be but vain; since it can be no less than an infinite Mercy, which can Pardon an offence against an infinite Majesty. In both Cases, and in all other Forms of Prayer Man owneth himself to be the Creature and Dependant of God, even by making Application to him.  
But that which chiefly manifests that Conviction which all Supplicants have of the Majesty and infinity of God, is that they direct their Prayers to him, altho' invisible, and with the same assurance of being heard in all places. Whence they evidently declare, that they believe God to be Omnipresent, and to know all things. And since the natural reason of Men tells them, that none but God possesses those Perfections, they thereby testify their belief, that he to whom they direct their Prayers, is no other than God; that he is endued with all possible Perfections, that he is the supreme Lord of all, and extendeth the influences and efficacy of his Attributes, such as Power, Knowledge, Goodness and the like, to all places at the same time; that is, that he is Omnipresent.  
And this alone, if nothing else were to be considered, will make all manner of Prayer to be a true and proper Act of Adoration, such as is due to none but God; nor can be paid to any Being, without supposing it to possess truly the Divine Attributes, that is, without supposing it to be truly God. For it is unreasonable to imagine, that any Man directing his Prayers to any Being, should not believe at the same time that he is heard by it; nor do any pretend to it. They who address their Prayers to Saints and Angels, acknowledge themselves to believe that they are heard by them: Which since it cannot be, without believing at the same time that they know all things, and are present in all places; Attributes peculiar to God alone; it cannot be avoided, but that in praying to them they must be supposed to own them to be so many Gods, and every Petition is a true and proper Act of Divine Adoration given to them. Justly therefore doth the Psalmist say, Thou that hearest the Prayers, unto thee shall all flesh come. Thou only, O God, hearest the Prayers of Men; therefore to thee only shall they direct their Prayers.  
Thus Prayer, in the very Nature of it, is an Act of Adoration, and an Acknowledgement of the infinite Perfections of God, and our dependence on him, altho' no such explicit Acknowledgement be made in it. This will be more evident, if we consider the general Form of Prayers received in all Ages, and in all Religions. Not only in the Christian Religion, and in those excellent Forms of Prayer, of which the Liturgy of our Church is composed, but among all Nations, among the Jews and Heathens, Men have been wont in the beginning of their Prayers, at least in some part of them, to confess the Authority of God, and their own Subjection to him, and more especially to magnify those Attributes, the benefit of which they then implored.  
If they desired Pardon, they magnified the Greatness of his Mercy, and the guilt of their own Sins committed in contempt of his Authority. If they begged extraordinary Relief and Assistance in any Emergencies, they declared their Opinion of his unlimited Power and Goodness; if in general any Favours, they confessed at the same time their dependence on him.  
Nor is it easy to find, either in the Old Testament, or in the Writings of Heathens, (in both which a great number of Prayers is to be found), any, wherein such express words of Adoration are omitted. The first formal Prayer which we find in the Old Testament, is that of Abraham in Gen. XVIII. for the Deliverance of Sodom from the Destruction intended by God. And therein the Supplicant doth more than once acknowledge his own unworthiness, and the Power and Justice of God; that himself was but dust and ashes; that God was the Judge of the whole earth, and could not Act any otherwise than justly. The Prayers of the Heathens generally began with what in our Language is, O Almighty God, and O most merciful God. And that most excellent Form of Prayer, which our Lord gave his Disciples, and intended as well for a Pattern, as for a Form to us, both beginneth and endeth with an express Adoration of God. In the beginning we confess him to be our Father, the Author of our Life and Fountain of our Happiness; that he dwells in the highest Heavens, and from thence doth govern the Earth. In the end we profess, that to him belongeth the Kingdom, the Power, and the Glory, for ever and ever; that he is the supreme Governor of the World, and of all Mankind; that he possesses infinite Power; that Glory belongeth to him, and aught to be rendered to him; that all these Perfections are eternal in him.  
Further, if every Supplicant to God doth therein by consequence adore him, and all received Forms of Prayer do expressly include an Act and Confession of Worship, much more doth a fervent and devout Soul, which prayeth to God in the most perfect and excellent manner, truly adore him at the same time. For he who prayeth, as he ought to pray, doth at the same time submit himself to the Divine Will, with the most absolute Complacency and Subjection which his Soul can Form; conceives himself to be so far the Creature, that he is as nothing in respect of God; as such, wholly devotes himself to him, and depends not only upon his Power for the execution of his Desire, but also upon his good Pleasure for the Grant, and upon his Wisdom for the convenience of it: In imitation of our Lord, who, in his admirable Transport of Devotions in the Garden, committed his request to the Will of God, with an entire Subjection. And all this put together is the most intense Act of Adoration, which Man can pay to God.  
Add to this, that humble posture of Body, which Men of all Ages and Religions have been wont to use in Prayer; and it will appear, that Prayer is in all Respects a complete Act of Worship. Men have differed indeed as to the particular Posture, some using Prostration, others stretching out the Hands, and most Kneeling; but in this all have agreed, that that Posture was to be employed, which might best denote the Subjection of the Supplicant to God. But the farther Consideration of this belongs to the third Head proposed.  
Upon the whole it is manifest, that Prayer is the most natural, and most expressive Act of Worship. And if so, the same necessity, which we before show to lie upon us of adoring God, will also require us to offer up Prayers to him. And as our Subjection to God, and other Reasons, for which we owe Adoration to him, always continue the same, and equally oblige a Man in every part of his Life; so Prayer for the same Reasons ought to be continually addressed to him, altho' we have many times no particular Wants which we desire to be supplied by him.  
Prayer as an Act of Worship, is a Debt at all times due to God, and as such is also founded upon eternal Reasons which admit no change. Our dependence upon God always continueth the same; the same infinite Perfections are invariably possessed by him; the same Relation between God and Man persists unalterable. Adoration therefore is in almost all Cases to be form upon the same Conceptions, to be raised by the same Considerations, to be founded upon the same Reasons, to consist in the same Operations of Soul and Body. So that altho' it be repeated in the same manner ten thousand times, it is no more than what is the Duty of Man to do, no more than what is reasonable; and a ●ational Man can no more alter the Thoughts upon which Adoration is founded, than he can the eternal Causes, upon which those Thoughts are raised. No wonder then, that in all well constituted Churches the public Forms of Prayer, whereby Men worship God, always continue the same, are over and over again repeated every day, ofttimes a day; and that for many Ages together. For it cannot be denied, that we owe Worship to God every day, every part of the day; altho' the Necessities of Life require, that not all but some certain fixed times be employed in it. This Worship is to proceed upon the same Reasons. In adoring God we confess ourselves his Creatures, we acknowledge his Supreme Authority, we implore his Mercy, we solicit his Goodness. When we worship him a second time, the same Thoughts return; if a third time, 'tis but the renewal of the same Conceptions. What then can be more reasonable, than that the words of Prayer, which we employ in this Act of Adoration, should always continue the same?  
It is therefore a most unreasonable Objection against set Forms of Prayer, that in them the same words are repeated again and again every day. For is not God to be worshipped again and again? Are not his infinite Attributes deserving Adoration, the same yesterday, to day and for ever? Can our Conceptions be really changed, while the Object remains the same? Have these Persons discovered new Perfections in God, or new Foundations of Worship, since the last Act of it? Do they believe, that God continually affects new Compliments and new Harangues; that there is any Virtue in the words themselves, or any Magical force in the Variation of them? That were to espouse the very grossest Error of the Heathens, which our Lord reprehendeth in the VI of St. Matthew, who placed the Efficacy of their Prayers not in the Devotion of the Heart, but in the Virtue and multitude of their words.  
Yet cannot this Error be avoided by those, who cry up the necessity of extempore Prayer, or frequent change in it.  
For since the Internal Conceptions of the Mind in the Act of Adoration, being founded upon the eternal Attributes of God, always continue the same; to what Purpose is any change in the external words, unless there be some secret Virtue in the words themselves? If they pretend, that this change more effectually promotes the Devotion of the Hearer; it is so far from true, that it rendereth all true Devotion absolutely impossible to the Hearers. For in hearing a Prayer before unknown and unheard of, even an understanding Man, and of quick Apprehension can do no more than singly examine every Sentence of the Prayer he heareth, whether he may safely join in it; lest perhaps any Blasphemy, or Folly, or Indecency should be contained in it. As soon as one Sentence is thus examined, a second Presents itself, and then a third; so that an intelligent Auditor, attending only to examine by parts the Prayer he heareth, hath no leisure to pray to God, or in praying to adore him. And if the Devotion of a knowing Man be thus defeated, an Auditor of lower Capacities will never be able to form in his Mind such a rational Devotion as becometh the Soul of Man, and will wholly employ himself in diverting his Fancy with some new and surprising Sentence, and expecting what next shall follow.  
Whereas in set and known Forms of Prayer, the devout Hearer is before assured of the Lawfulness and Decency of the Prayer; and his Mind, being at rest upon that account, attends wholly to form all those Acts of Devotion and Worship in the Soul, which the words of the Prayer express: and therein receiveth extraordinary Assistance, in that the Mind being accustomed to that Form of Prayer, hath through long use form noble Conceptions of God upon the hearing of some words, and raised intense Affections upon others; conceived an hearty Sorrow of sin upon these, and been excited to a most profound Reverence of God by the hearing of those words. The Soul having affixed all these Thoughts and Acts to those several Words and Sentences of the received Form of Prayer, the same affections and thoughts will easily recur as often as the words of the Prayer are repeated, and immediately create a real Devotion in the Soul, which hath by frequent hearing and Meditation of those words fully attained the whole Scope of them, and long since received deep Impressions from them. By this Benefit, the devout Members of the Church, are enabled and directed to put themselves in a certain method of Devotion and Worship; which mightily facilitates their Conceptions, removes their Distractions, and leaves them free to attend to that alone, on which they are then employed.  
This alone aught to recommend the Duty of Prayer, and frequency of it to Mankind, that it makes up the principal part of the positive Worship of God. Yet this Consideration will perhaps be more persuasive, that it produceth great Advantages and Benefits to Men; which are so amplified in Scripture; by the many Promises of granting to devout Supplicants whatsoever they shall desire, by the frequent Examples of the wonderful Deliverances and Benefits obtained by Prayer; that 'tis almost impossible the Duty should be neglected by any, who are not either devoid of Faith, or regardless of their own Interest.  
It is not only Promised by Christ, That whatsoever Men shall ask in his name, shall be given to them; That if they have Faith, nothing which they desire shall be impossible to them; That the door shall be open to them that knock; That the effectual fervent Prayer of a righteous Man availeth much, even to obtain more than is included in the ordinary and general Promises of God, as is there illustrated by Examples: But God hath also been pleased to represent himself as labouring under the ordinary Passions and Infirmities of Men, who often Grant what they had not designed, to avoid the restless importunity of the Petitioner; that so no Sense of his own unworthiness might discourage Man from applying himself to God by Prayer. Thus Luk. XI. our Lord describeth God under the Parable of an Housholder, who altho' he would not lend to his Neighbour upon the account of Friendship, yet did it to satisfy his Importunity. And Luk. XVIII. he resembleth God to an unjust Judge, who altho' he would not do Justice to the poor Widow for Justice sake, as who neither feared God, nor regarded Man, yet did it to be rid of her troublesome Importunity.  
These Representations may perhaps appear surprising, it being unaccountable, that God should dispense his Favours without respect to the Merits of the Petitioners, and impossible that he should fall under any Temptations common to Man. Yet if we look a little nearer, we shall find this whole Conduct agreeable to the Justice and Wisdom of God. God indeed bestows not any Favours but upon the worthy Receivers. He hath affixed certain Conditions to all his Gifts, and will not separate them in favour of any one. He ever giveth Judgement according to the Merits of Causes, and is deaf to the Prayers of wicked Men, yet granteth many Petitions to the Importunity of the Petitioners, which without that Importunity would never have been obtained.  
For he who prayeth importunately to God, doth thereby qualify himself for his Favour; since it cannot easily be conceived, that any Man should address himself by frequent and fervent Prayer to God, and not at the same time purge his Conscience from every Sin, which may obstruct the Grant of his Desire. And herein his Care will be no less intense, than is his Desire of what he then requesteth. His very addressing himself to God, manifests that he believeth him to be the Fountain of all Good, that he is convinced of his Power and Goodness, that he depends upon him, and found'st the hopes of his Happiness in his Favour. If the Prayer be often repeated, as is always in Cases of Importunity, the Soul doth thereby contract an habit of Piety, of thinking upon God, and submitting to his Power, of fearing him, and depending on him. And when Man by the use of Prayer is brought to this Disposition, no wonder that God should then grant to him what at first he was unworthy of, and then indulge to him the Rewards of the Faithful, since he is now become as one of the Faithful. Thus Prayer hath a natural Efficacy to reform the Mind of Man, to expel Profaneness, Infidelity and the contempt of God, and to introduce all those Virtues, which will at last give a just Claim of Divine Favour to him.  
Man, by presenting himself to God in Prayer, doth accustom his Mind to just Conceptions of his Power, his Goodness and his Command over us; doth imprint therein an awful regard of his Majesty. After many Resolutions form and renewed in Prayer, she findeth the very inclinations of his Will changed: What at first he did but coldly desire, after many Reflections on the worth of it he vehemently affects; what at first he was but lightly persuaded of, after many Professions he is fully convinced of; what in the beginning was but a weak impression of Mind, after frequent Iteration of the same thoughts becometh a well fixed Habit. It must be an unnatural sort of Perverseness, which dares to invoke the name of God in Prayer, to confess therein his Justice, Power and Omnipresence, and yet immediately Affront them all; which can desire the Favour of God by frequent Petitions, and yet oppose him by constant Rebellions. The Minds of very few Persons are capable of such monstrous wickedness. And upon this account Prayer is not only a Duty of Men already pious and religious, but also an effectual method to make Men such; which when it is once performed, they then become qualified to receive the Benefit of all those illustrious Promises, which are annexed to Prayer.  
Thus much of Prayer in general. I now proceed to apply all this to public Prayer, for that was the principal design of St. Paul in this place. This whole Epistle is directed to a Bishop, a Governor of the Church, and is almost wholly taken up in prescribing Rules of external Worship and Government.  
In this Chapter then, the Apostle giveth direction for public Prayer; as appears by his opposing the Form of Prayer he there commanded, to that in use among the Jews, in those words. I will that Men pray every where, or more literally, in every place. The public and solemn Worship of the Jews was affixed to the Temple at Jerusalem. The public Worship of Christians was to be celebrated equally in all places, that is, in all parts of the World wherever Christianity prevails, God being equally present in all Congregations of devout Believers.  
Had the Apostle here spoken of private Prayer, the opposition of it to the Jewish manner of Prayer had been frivolous and also false. For the Jews did believe and maintain no less than himself, that private Prayer both might and ought to be offered up equally in all places. Besides in the very next Verse the Apostle giveth rules for the Dress of Women, in which they were to appear in the public Place of Worship, that is, in the Church. All which put it beyond all doubt; that St. Paul doth in this place treat of the public worship of God, and of public Prayer to be used in Churches.  
In the first place then, if all Prayer be an Act of Worship, public Prayer is more eminently so. The intention of private Prayer is in the first place to obtain Supplies to the wants of the Petitioner, and then to worship God. Whereas in public Prayer, on the contrary, the worship of God is the chief design, and the supply of Necessities but a Secondary intention. So that to intermit the use of public Prayer, and pray only in private, is for Man to worship God only in Subordination to his own designs.  
It cannot be denied, that public Worship and Prayer do far more effectually tend to the Honour and Glory of God; when Men do openly, and in the hearing of all others, confess their Subjection to God, magnify his Benefits, deprecate his Anger, and acknowledge their own unworthiness. This is truly and properly to give Glory to God. Whereas he who confineth his Devotion to a Closet, may perhaps be allowed to have a just Esteem of the Divine Benefits, but seems ashamed to confess so much to other Men; that he is the Creature of God as well as others, that he equally depends upon him, that he hath also violated his Commands and wants his Mercy. The Psalmist therefore upon the receiving of great and eminent Benefits is wont to affirm, that he will praise God in the Congregation, as well knowing, that such a public acknowledgement of them did far more contribute to the Honour of God, and was also more pleasing to him.  
It is not enough to say, that God receiveth no increase of Honour from our Praises: For neither doth he receive any such advantage from private Worship; yet it would be impious to say, that the worship of God is not the Duty of Man. But by public worship Men do more evidently manifest their gratitude to God, and the Sense which they have of his Benefits, and their own Obligation, than by private Prayer and Adoration. And upon this account the former is more acceptable to God, who delights in the good of his Creatures, which good can be no otherwise procured or maintained, but by an exact discharge of their Duty, one part of which is a just return of Gratitude and Worship to himself.  
God receiveth not increase of Honour from the Praises of Angels, any more than from those of Men. Yet all the Descriptions, which we find of Heaven, represent them, as incessantly singing Praises to their great Creator: Who not content to retain a reverend Conception of the Divine Majesty in their own thoughts, communicate them to each other, and publish them to the whole World.  
And indeed to what purpose can we imagine, that God should both under the Old and the New Testament, found Churches, that is, separate Societies of Men, united by certain Laws, and under one common Form of worship; if it be not the Duty of all the Members of those Churches to meet together at certain times and places, and adore him by one common Form? If God had intended to rest satisfied with private Worship, in vain did he contrive and found Churches by wonders of Providence, as he hath that both of the Jews and Christians; in vain hath he given to them particular Laws, and annexed many Privileges and Promises to the whole Society, and to the Members of it as such.  
Under the Old Law he required every Male to appear before him in the public Place of worship three times in the year, and commanded public Worship to be continually paid to himself in daily Sacrifices. Yet as he declared, altho' he cared not for ten thousand Bullocks, nor for Rivers of Oil, he would not remit the Duty; and adjoined Rewards to it, because it publicly declared the Subjection of the devout Sacrificers to himself.  
In these public Forms of worship in the Jewish Temple, our Lord while one Earth, constantly gave his Attendance at appointed times. After his Ascension and the Gift of the Holy Ghost, the Apostles (as we find in the III. of the Acts) frequented the Temple at the usual hours of Prayer, and joined in the common Forms of Prayer there made use of, altho' by the Operation of the Holy Ghost, then received by them, they could have poured out Extempore far more excellent and devout Prayers than those received in the Temple, which were of humane Composition.  
If then God so strictly exacted the Practice of public Worship in all times; if Christ and his Apostles so exactly performed it; if for this very Purpose God hath gathered and united a Church, under common Laws, and the hopes of a common Reward; what account can they make, who either lay aside all public Worship as superfluous, or decry the daily Sacrifice of prayer and praise to God offered up in the Church; or when themselves meet once a week to worship God, place the Religion of the day in hearing a Sermon, which is properly no part of Worship, but only an Exhortation to, and direction how to worship God?  
In the next place, as the Obligation of public Prayer is greater than that of private; so the Promises made to the one are far greater than to the other. Our Lord hath promised, That wheresoever two or three shall be gathered together in his name, wheresoever there shall be an Assembly of Christians joined together to offer up Prayer and to worship God, he will be in the midst of them: He will watch over them with his Providence, he will own them as Members of his Body, he will excite and render effectual their Devotion by the Operation of his Holy Spirit, he will intercede with God for the Grant of their Petitions. And how effectual must those Prayers be, wherein our Lord himself concurs? Or what doubt can remain of the acceptance of our Worship, and the grant of our Desires, when he is present with us?  
All the glorious Promises of Assistance, Pardon, Favour and Protection, which were anciently made to the Jews worshipping God at the Temple in Jerusalem, are now translated to the Christian Churches. The only difference is, that whereas among them the public worship of God was confined to one place; in the Christian Religion, which was given not to one Family or Nation but to the whole World, the same Privilege is made common to all places of public Worship in all parts of the World, wherever Christianity doth prevail. To Worship offered up from public places alone, the Promises of the greater and more illustrious Blessings of God are annexed. And no wonder; since by this alone the public Religion of any Nation doth appear, by this alone the public Honour of God is maintained in the World.  
While the Tabernacle made by Moses, and afterwards the Temple at Jerusalem stood, while daily Sacrifices and Worship were performed therein; it was an undeniable Evidence, that the Jews worshipped the true God, that he was their God, and they his people. When the people generally forsook the public Worship, thought it sufficient to perform the Duties of Religion at home, to worship God upon every high Hill, and under every green tree; there than remained no farther Evidence of the public Belief or Religion of the Nation. While therefore Worship was duly paid by them in the place appointed by God, all the Promises, Blessings and Rewards mentioned in the Jewish Covenant took place; they enjoyed Peace, security and abundance; their Sins were expiated; their Petitions granted; no public Calamity did attend them.  
When this public Worship was intermitted by them, God was no longer engaged by Promise to protect them: Since they did not now any longer appear to be his People, the only Evidence of which was public Worship. All this doth fully appear from the whole History of the Old Testament, where we find the public Prosperity or Misery of the Jews to depend upon the regular Observation or general Intermission of public Worship.  
In like manner, and for the same Reasons in the Christian Church, the more eminent Promises and Benefits of God are affixed to public Worship; since by this alone the Honour of God is preserved and maintained among us. If Men should content themselves to worship God in Private, and proceed no farther, it could never appear what Religion any Nation professeth, what God they worship. No public Honour could be said to be paid by that Nation to him; and consequently no National Blessings could be expected. But when in any Country, places are solemnly Dedicated to the true God, when in them Divine Worship is constantly paid, especially if this Worship be daily renewed; if the Body of the Nation join in the Profession of the same Religion, in paying the same Worship, as they have opportunity; then such a Religion appears to be National; then all those Expressions, so frequent in the Old Testament, For my name's sake, For my Temple's sake, and Lest my name should be blasphemed among the Heathen, will take place among us.  
For Example, what greater Evidence can there be of the Profession of Christianity in this Nation▪ than that in this Sacred place Prayer hath been daily offered up to God, through Christ, for many Ages together? Such Sacred places are the standing Monuments, and the undeniable Testimonies of the Piety and Devotion of any Nation; by these we know that our Forefathers worshipped the true God; and by these our Posterity will know, that we continued the same Worship. By this the Honour of God is chiefly kept up in any Country; and since he hath affirmed, That those who Honour him, he will Honour; then only can we rationally presume to receive from God public and national Blessings, while such a public Worship is duly maintained amongst us.  
Thus I have passed through the first Branch of my Text, the Duty of Prayer. The present time will not permit me to proceed to the Consideration of the rest; but give me leave to apply what hath been already said.  
From hence it appears to be the indispensable and constant Duty of Men to worship God; that the best and most significant way of worship is Prayer; that public Prayer best answers the end of Worship, and is also most acceptable to God. Such is the Duty of Man, and such are the Reasons of it.  
Let us now look upon the general Practice of Christians, and more particularly those of our own Communion, who are better instructed, and have greater Advantages in the exact Discharge of their Duty than any other Society of Men. I would not be so uncharitable as to affirm, yet I much fear it, that great numbers of Christians never worship God in private; altho' no Necessities of Life can be so urgent, as not to permit every one to address himself daily to God in that short Form of Prayer, which our Lord taught us, (of those who have more leisure, and Knowledge much more is required.) But to pass to the public Worship of God, how few are there of those which frequent it, who perform it as they ought to do? Education Custom, and the Laws of the Country, oblige Men to cease from Labour upon those days which are dedicated to the worship of God; I wish I could add that the same Considerations obliged them to frequent duly the public Place of worship upon those days; but from them who do frequent it, as many as have not given themselves up to Irreligion, we expect a true, constant, and humble Devotion.  
But instead of that, we cannot but observe and deplore the great Negligence and stupid Carelessness of many who are present at the public Prayers. Many suppose themselves to have discharged the Duty of this day, if they have heard a Sermon. Hence they are not at all concerned, if they enter after the Prayers are begun, after the Confession is made, and the Absolution pronounced by the Priest in the name of God. When they are present at them, they seem Irksome to them; They join not in them; far from any Devotion in the Soul, they will not be persuaded to pay any Bodily Reverence; they refuse to kneel, and some even presume to sit still at the time of Prayer. We want that cheerful Concurrence in the Congregation, in which the ancient Christians so much glorified, saying, that an Amen pronounced by the whole multitude, was like a clap of Thunder, which pierced Heaven. In our Assemblies how small a part join in repeating the common Forms of Confession, Praise and Adoration of God; and not many vouchsafe to add an Amen to the end of the several Prayers. Such is the State of public Devotion at this time, lamentable indeed to be considered, but such as cannot be denied. To such therefore let me address myself.  
Do not you believe yourselves equally obliged to worship God with others? Were not you also created by him, and still depend upon him? Why then do you refuse to do Homage to him, to profess publicly your Subjection by such an humble Posture of Body as may declare it? If an Heathen should enter into our Churches, in the time of Prayer, and examine our Devotions (give me leave to put the Case, for St. Paul before put it to the Corinthians) what would he say, when he should behold some kneeling, the greater part standing, and many perhaps s●tting? He could say no other, than that little Decency is observed in the religious Assemblies of Christians; that in them many Persons are present, but few of those worship God; that the greater part express a strange unconcernedness in a Lazy posture of standing; and that some seem designedly to affront the Majesty of God by sitting in his immediate Presence, and when he is invoked.  
Let not these Reproaches any longer be said of Christians, who want no means of Instruction, and whose Religion teacheth them the contrary. Assure yourselves, that it is not listening to a Sermon, which can suffice; this is not to worship God, but only to learn how to worship him, and to be excited to it.  
The chief Design of your meeting in this holy Place is, that you may worship God herein. But how can you be said to worship him, who place yourselves in no Posture of Worship, who express no Concern at the words of public Prayer, join not in them, nor add an Amen to them? Can you really believe standing or sitting to be a posture of Worship? Or will you not confess kneeling to be really the most humble Posture? And if so, surely the Creator of Heaven and Earth, the Lord of Life and Death, is to be approached in the most humble and most devout manner. Be not ashamed to correct an ill Custom; study to offer up to God a complete Service, to be present at the beginning of Prayers, to attend diligently to them, to join devoutly in them, to worship God both with Body and Soul, since both were created by him. So shall you truly worship God; so shall you Entitle yourselves to all those glorious Promises, which are annexed to true Piety and Devotion, obtain your Desires, and save your Souls.   

The Sixteenth SERMON PREACHED 1690.  
At LAMBETH CHAPEL.  1 Tim. II. 8. I will therefore, that Men pray every where, lifting up holy hands, without wrath and doubting. 
IN my last Discourse upon these words, I treated largely of the Duty of Prayer, enjoined in the former part of the Verse, I will that Men pray; and urged the Obligation of this Duty from these two Considerations especially, that Prayer is a principal Act of Adoration, and the most essential part of the positive Worship of God; which being a Duty incumbent upon all Men, and at all times, maketh the Duty and the frequency of Prayer to be no less necessary.  
In the Second place I laid open the Advantages to be received from Prayer, and the Promises annexed to it; that so if the Sense of Duty could not engage, yet at least that of Interest might persuade.  
I than proceeded to apply all this to public Prayer, having first proved to you that the Apostle in this place treateth of that especially; and therein manifested how much greater the Obligation is to public Prayer, how more expressive of our Subjection to God, what greater Advantages it bringeth to devout Supplicants, and what more noble Promises are annexed to it. It remaineth now to pass through the other parts of the Text, which are these three. 

I. The place of Prayer, Every where.  
II. The posture of Prayer, Lifting up holy hands.  
III. The Conditions of Prayer required to make it acceptable and effectual. Lifting up holy hands, without wrath and doubting.    
I. The place of Prayer, the Apostle teacheth to be every where; that is, not in all places alike, but in all parts of the World, wherever any Members of the Christian Church are to be found. Herein he distinguisheth the public Worship of Christians from that of the Jews; among whom the more solemn parts of Divine Worship, nay all the parts of the positive Worship of God, instituted by himself, were affixed to one certain place, where the Priests daily offered Sacrifices, and performed the other Offices of Legal Worship; and adult Males among the Jews thrice every year gave their Attendance.  
This was both easy to the Jews, by reason of the small Dimensions of their Country; and also necessary to preserve them from relapsing into Idolatry and Superstition, which would not have been avoided in that stiffnecked People, had the public Worship of God been permitted to them in many separate places, where the High Priest had not the immediate oversight of them; as they did actually fall into Idolatry and corrupted their Religion, whensoever quitting the Temple at Jerusalem, they began to worship God upon every high Hill, and under every green Tree. To this Temple therefore, after the full Settlement of the Jews in the promised Land, the public Worship of God was wholly affixed; out of which it was not lawful to offer Sacrifice, nor was any Expiation of sin provided. To it many glorious Promises were appropriated, as that God would hear the Prayers offered up in it, and be gracious to his People for the sake of it.  
But in the Christian Religion, which was not to be contained in one Family or Nation, but to be propagated to all the Members of Mankind; the Observation of this Institution became both impossible and unnecessary, and was therefore abolished by God. The public Worship of him was thenceforward commanded to be alike celebrated in all places, that is, in all parts of the Church. His Presence was not confined, nor his Promises annexed to one place; he is equally present in all Congregations of devout Believers, and receiveth their Petitions with equal Favour. Upon this account the Apostle distinguishing the Christian from the Jewish Worship, directeth public Prayers to be offered up every where; as he had before distinguished it upon another respect in the first Verse of this Chapter, there commanding that Supplications, Prayers and Intercessions be made for all Men; whereas the Jews never prayed for any but those of their own Nation and Communion.  
This Enlargement of the place of Worship could not indeed but be extremely surprising to the Jews, who had been brought up in a profound Veneration of the Sanctity of the Temple of Jerusalem, to which the public Worship of the true God had been now appropriated for near twelve hundred Years. And therefore the Divine Wisdom, which from all Ages determined to enlarge his limits of the Church, and gather into it as many of the Jews as by a right use of their Reason should be brought to believe in Christ, had, both by precedent and subsequent Facts, provided abundant Reasons to convince the Jews, that the public Worship of himself should not always be confined to the Temple of Jerusalem, but after the coming of the Messias should be extended into the whole Earth. Thus Zeph. II. 11. it is foretold, That when God should found the glorious Kingdom of the Messias, than Men shall worship him every one from his place, even all the Isles of the Heathen. And in Mal. I. 11. For from the rising of the Sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the Heathen, saith the Lord of hosts. Which Prophecies did clearly instruct the Jews, that when the Gentiles should be gathered into the Church, that is, at the coming of the Messias, he should be worshipped alike in all places of the Earth; and even those Acts of public Worship which were more peculiar to the Temple of Jerusalem, that is, Incense and Sacrifice, should be then offered up from the rising up of the Sun to the going down of the same, although in a more spiritual manner. This Doctrine and Institution therefore ought not to have appeared strange unto the Jews, whose Minds God had prepared for the Reception of the Messias by the●e and many other Prophecies.  
After the actual Institution of the Christian Religion he gave a more visible and demonstrative Argument of his Pleasure herein; an Argument which not only might have convinced the Jews of those days, but unanswerably confutes their Infidelity to this day, and grows more strong with time; that is, the Destruction of the Temple at Jerusalem, and thereupon the perpetual Cessation of the Legal Worship of the Jews, contrived and effected by his Providence not many years after the Ascension of Christ, and as soon as the sound of the Gospel was gone out into all parts of the then known Gentile World. Which put it past all doubt, that God intended to put an end to the Jewish Dispensation, which could no longer take place, than while that Temple did exist, and continued in the Possession of the Jews; in which the more essential parts of it were necessarily to be performed.  
Had God intended still to have obliged the Jews to the practice of their Ceremonious Worship in the Temple of Jerusalem, he must also be supposed to have obliged himself to continue the Existence and Possession of that Temple to them. The Temple indeed was once before destroyed, and the Worship of it discontinued under the Captivity of Babylon. But that was only for one Generation, till that universal Idolatry which had then corrupted the whole Nation of the Jews, should be worn out; and to preserve their Faith during that Interruption, God foretold by his Prophets that they should return again, and serve him in that very place, fixed the number of years in which this Restauration should be accomplished, in seventy years, and at that time accordingly did perform it. Whereas this latter Destruction of the Temple being without any Promise of Restitution; and the Jews now kept from the Possession of it for more than sixteen hundred years, no Prophet in the mean while appearing to Comfort, and keep up the external Presence of God among them, as was eminently done during all the Captivity of Babylon; it cannot but be concluded, that they are no longer the peculiar People of God; that the Divine Wisdom will not any longer confine the public Worship of himself to one certain place; that by his Providence contriving the Destruction of that Temple, he hath offered sufficient Reasons to the Jews, that he would not any longer appropriate his Worship to their Temple, and to us, that he heareth us alike in all parts of the World, since he hath appointed no other fixed place of Worship in the room of it.  
And thus much in Proof of what the Apostle advanceth in these words, the universality of the Divine Worship, as to the place of it. A Doctrine necessary to be inculcated and set in a clear Light at that time, when the unbelieving Jews made it a matter of great Offence; and even the believing Jews were so hardly drawn from that persuasion which they once received, and which indeed once was true, that Worship and Prayer were no where so acceptable to God as in the Temple at Jerusalem, that many of them continued to pay their public Worship in that place, even until the final Destruction of it. Nor is this Doctrine of the Apostle without great use to Christians of all Ages; encouraging them to offer up Prayers with assurance of being heard, giving them more noble and enlarged thoughts of the Worship and the benefits of God, and a righter Notion of the Nature of Prayer.  
The Encouragement ariseth from those many Promises made by God to the Temple of Jerusalem, that he would be there peculiarly Present, that he would hear the Petitions of devout Supplicants presented in it, that he would be gracious to the whole Nation for the sake of it. Of all these Promises he gave assurance not only by the many Examples of Success attending the Prayers of Men offered up therein, which we read in the History of the Old Testament; but also by those visible Symbols of his Presence which he placed in it, such as were the Vrim and Thummim, the glorious appearances of the Mercy-Seat, the Fire consuming the Sacrifices, and others, which induced all who came to pay their Worship at the Temple to address themselves boldly to the throne of Grace, and with assurance of Success; being convinced by those visible Symbols, and by the often repeated Promises and Protestations of God, that he was indeed there eminently present, and ready to bestow those Favours in it, which in vain had been begged in any other place.  
Under the Gospel, God hath appointed public places of Worship in all parts of the Believing World; and to every one of these hath transferred those same Promises of Favour and peculiar Presence, which were once appropriated to the Temple. The certainty of Success, the advantages of Prayer are the same in both: Only in the Christian Church the benefit is more universal. Which serveth also to raise the thoughts of Man in Relation to the Worship and the benefits of God. Worship was equally due to God from all the Members of Mankind; but it was not morally possible that all should worship him in that single place. Yet at that time was there no other place in the World, where any revealed Promises of graciously hearing the Prayers, and rewarding the Devotions of Men were given.  
So that it easily appeared that the Jewish Religion was calculated for a very small part of Mankind, and that the Divine Beneficence was not yet displayed in its full Lustre; in that God confined his Presence, and appropriated his Promises to that place alone. Whereas in founding a better and more lasting Covenant under the Gospel, he hath communicated the Promise and blessed Effects of his peculiar Presence to all true Worshippers of him, in all places and at all times.  
It is now undeniably manifest, that his Favour is founded in eternal Reasons of Piety, Justice and Goodness, not in Denominations of Sects, or Parties, or Nations, or Kindred's. All which raise a more noble Conception of the Nature of Religion, and of the Wisdom, Justice and Beneficence of God, the Author of it.  
Lastly, it giveth to Men right Informations of the Nature of Prayer; who while the peculiar Presence of God was annexed to one certain place, were prone to believe, that not so much the Devotion or internal Qualifications of the Supplicant, recommended the Prayer to God, as the place from which it was offered up. That God respected not so much the Fervour, Submission and Attention of the Mind, as the Circumstances of place and time; or at least that the latter was chiefly regarded by him. But since the Promise of a kind Reception of Prayer directed to him, is, by God under the Gospel, alike granted to all places, it is evident, that no external Circumstance is so much respected, as the internal Conditions of it, Faith and Submission, Obedience and Intention: That these he requireth in the first place, and the other only in Subordination to them.  
For however the external Circumstances of place and time are required, but in Conjunction with the more essential Conditions of Prayer; yet they are still required. The necessity of public Worship, whereof Prayer is the principal part, was in the former Discourse largely treated of. This Worship cannot be reduced into Practice, unless it be determined to certain places and times. To speak of the times of Worship is not my present Purpose: And if the places of it be not fixed, no public Worship can well consist. The Apostle therefore in commanding Prayers to be offered up every where, hath not therein taught that all places are equally fitted in which Prayers may be made. He hath taken away the Singularity of one place, and the Appropriation of all public Worship to that alone; but continued the necessity of fixing some certain places, in all parts of the Believing World, for that Purpose; not left it indifferent, whether Men pray to God in a place dedicated to religious Uses, or in a place made common to all the ordinary Uses of Life. The Christian Religion hath taken away whatsoever was merely Ceremonial in the Jewish Religion, but retained all which was derived from the Law of Nature or the light of Reason. And that the Consecration of certain places to the worship of God, and appropriating them to that use alone is such, will be useful to manifest; since there are not wanting some, who decry all difference between sacred and profane places.  
First then, it was not in the Institution of the Jewish Religion that God began to be a God of order and Decency; those Attributes were eternal in him, and evidently appear in that most beautiful and harmonious Order of the World, and all the parts of it, which himself hath fixed in the Creation of it: Which is contrived with the most exact Symmetry, disposed in a most beautiful Order, and continued in it. The Worship which Man pays to God, being founded upon his Attributes; and the knowledge of those Attrributes chiefly appearing by the Effects of them, it is Consonant to Reason that Man should direct his Worship with respect to them. If then, in the visible Operations of God, such a decent Order be every where Conspicuous, in the public Worship of him the same Order ought also to be maintained; otherwise no Acknowledgement is made, no Homage paid to that divine Perfection, which was the Principle of that Order and Decency, which we see and admire in the Creation. God hath not only form what was absolutely necessary for the Life of Man, but also added infinite variety of Lights, Minerals, Plants, and Animals for his Delight, and for the Ornament of Life.  
Since therefore the Rules of Divine Worship are to be taken from the Divine Perfections manifested by their Operations, this conduct of God in creating and governing the World, doth not only warrant the Addition of Ceremonies and many Circumstances to the more essential Parts of Worship, but also makes it to become a Duty. And to accuse such Additions and external Ceremonies of Superstition, is no less unreasonable, than to question the Wisdom of God, who hath added to the Creation many things not necessary, yet ornamental to it. How incongruous would it be to worship the God of Order and Decency in an irregular and slovenly manner? how improper a return for the additional, yet unnecessary Conveniences of humane Life, to adore the Author of them without any Order or external Decency?  
The Sense of this induced men before the Institution of the Jewish Religion, to dedicate certain Places to the Worship of God, and set them apart for that use only. The Monuments of those times are few, being all comprised in the Book of Genesis; yet therein we find evident Footsteps of such Dedications; more particularly in Gen. xxviii. 16. where Jacob enjoying a Vision at Bethel, because it was a Mark of the Divine Presence, immediately concluded that the Place was dedicated to his Service. And he said, surely the Lord is in this place, and I knew it not. How dreadful is this Place! this is none other but the House of God, and this is the Gate of Heaven. Which Reflection of Jacob proveth it to have been the Custom of the Patriarches to Dedicate certain Places to be the Houses of God, and to have been their Belief, that in those places God was more peculiarly present. And to manifest that his Notion of the House of God was no other than of a Place of Worship, he immediately addressed himself to worship God in it; as it follows in the 18th. Verse.  
I might add, that the Dedicating certain Places to this use, was not the Practice of the Patriarches alone, but of all Ages and Men professing any Religion, whether true or false; which general Practice and Persuasion is in all other Cases allowed to be a certain indication of the Voice of Nature.  
But I proceed to observe the Reason of it; where it may be considered, that as God is the Author of Soul and Body, of Heaven and Earth, of Life, and all the Conveniencies of it; so he requireth, as a just and necessary Act of Adoration, that some part of every one of these should be dedicated to himself, as an Acknowledgement of his Dominion over the whole. Thus the Operations of the Soul pay Homage to him in the more essential parts of Worship; the Body in the Concomitant Parts of it, that is, in the external Gestures of Adoration; we acknowledge to have received our Goods and Wealth from him, by offering up some part of it to himself, to be employed as he shall direct; which in the Jewish Religion consisted chiefly in Sacrifices and Oblations; in the Christian Religion, in Acts of Charity. We confess him the Author of Life, by dedicating certain times of it to his Service; and we confess him the Lord of the whole Earth, by appropriating and submitting some parts of it to his immediate Service. By this his Right and Title to the whole Earth is eminently acknowledged, and the Vassalage of Man the Inhabitant of it is declared.  
Further, the Erection and Dedication of Churches to the Worship and the Honour of God, is an illustrious Testimony of the public Religion of any Nation or Country, and upon that Account is both useful and necessary. It is our Duty to proclaim our Subjection to God, and Belief in him, by all significative Expressions; to testify it to the whole World, and, if it be possible, perpetuate the Memory of this our Profession to all Ages, and communicate the Knowledge of it to all men. This, Fabrics dedicated to the Service of God do most naturally signify, which are so many standing and lasting Monuments of our Belief in that God, to whose Service they were appropriated.  
For this Reason, we often find in the Book of Genesis, that the Patriarches erected Pillars, and Heaps of Stones, to be so many lasting Monuments of their Belief in God and Subjection to him. And how graciously God accepted such visible Professions of Faith and Obedience to himself, appears from that frequent Expression employed by him in the Old Testament, For my Temple's sake at Jerusalem. What Reason can be assigned why God should be moved to do any thing for his Temple's sake, which being purely material, was not capable of any Merit; but that it being erected to his Honour, and dedicated to his Service, by the Nation of the Jews, was an illustrious Sign to the whole World, that that Nation believed and trusted in him? While that Fabric stood consecrated to his Name, and Prayers were offered up in it to him; it could not be dissembled that he was the God of that Nation, and they his People.  
And indeed it is too sad, and yet undeniable, that wherever the solemn and public Worship of God in certain and fixed Places dedicated to that use is discontinued, Religion, the Honour and Reverence of God immediately decays, and becomes forgotten. As in all Parts of the Christian Church it may be observed, that wherever the public Worship of God in Churches hath been taken from Christians, as in Persia and Africa, the Faith of Christ hath been wholly lost in one or two Generations; whereas the Church of Greece by the Advantage of the use of Churches permitted to them, hath continued to flourish and retain her Faith unshaken under the Government of the Turks; although continually oppressed, discountenanced, injured, and persecuted by them.  
It was therefore the Effect of the most benign Providence of God in the Primitive Church, that he suffered not any of their Persecutions to be of long Continuance; but restoring Peace to the Church, gave them Liberty therewith to exercise the true Worship of himself in public, solemn, and sacred Places. Could the Religion of Christ have been maintained by private and clancular Meetings, the Zeal and Piety of those Times would have effected it. Yet than it was thought impossible to perform it. Nor would God have interposed by so many Miracles of Providence, to restore his Church to the Freedom of worshipping him in public Churches, had not such Worship been more acceptable to him, than that directed from Corners of private Houses. And therefore no sooner was the Storm of any Persecution blown over, but the Christians immediately set themselves to erect magnificent Churches to the Honour of the true God, and in them to celebrate all Acts of Worship. Not that God heard not their Prayers directed to him from secret and private places; their Piety, Patience, and Constancy deserved no less: but himself received far less Honour from private than public Worship, and therefore for his own Names-sake, as he frequently told the Jews, he restored them to the enjoyment of peace and quiet.  
Thus the Jews also contented themselves to worship in a movable Tabernacle, while they traveled in the Wilderness, or were not fully settled in the Land of Canaan. But no sooner were all the Jebusites driven out of the Land, but David prepared to build a stately Temple in Honour of the God of Israel.  
Thus the Erection and Dedication of Churches, is not only an open profession of the Worship of that God to whose Service they are consecrated, but also an eminent Monument of Gratitude to God for giving peace and quiet unto the Church, procuring to her Members the Liberty of offering up Prayers to him, and professing to believe on him in public. The Magnificence of these Fabrics, is a further Argument of Thankfulness for the wealth and plenty of that People, by whom they were founded in Honour of God, and remain an eternal Mark of Acknowledgement, that both peace and plenty proceeded from his Gift, to whose Name they are sacred. They are the most obvious and sensible Demonstration of the long and uninterrupted Continuance of the Faith of Christ in any Nation, and the Devotion and Zeal of his Followers; and thereby exceedingly promote the Honour of God in the World, which is the chief end of all public Exercise of Religion. To confine the Worship of God to private Houses, or movable Congregations, is what the ancient Christians thought the greatest Misfortune attending their Persecution. And they who in times of Peace pay no more solemn Worship to God, than what is really necessary to pay in time of persecution, if they should indeed be persecuted, it is more than probable will pay no manner of Worship. At least to decry the Erection and Consecration of sacred places, seems to be no other than to oppose the Increase of Divine Honour, and to include a fear least posterity should know from those durable Fabrics, that their Forefathers worshipped the true God.  
Lastly, if the public Worship of God is to be celebrated in places solemnly set apart for that use, and the peculiar presence of God is promised in such Places; if his Honour be promoted by erection of such sacred Buildings, and kept up by the Continuance of them; it follows that no small Reverence is to be paid to them. To treat them as unholy or common places in any matter, is to withdraw them from that use to which they were designed, to rob God of his peculiar possession, and to deny his presence in them. On the contrary, all external Acts of Reverence manifest our Acknowledgement of the Relation which they bear to him; of our Belief in him, to whose Honour they are dedicated; of our Gratitude to him, by whom we enjoy the open Profession of our Religion; of our Zeal for his Glory, which is chiefly advanced, and maintained by them; of our persuasion of his constant and immediate presence in them; that Veneration therefore which the devout Members of this Church pay to sacred Places, is neither the Effect of Superstition, nor the Remains of Popery; but ariseth from a pious and rational persuasion of the Honour due to God, and all things relating to him. A Practice as ancient as Christianity itself; and which St. Paul makes use of as received and confessed among all Christians, when reproving the Indecencies committed by the Corinthians in their Churches, 1 Cor. XI. 22. he aggravates the Gild of them by this Consideration, What have ye not Houses to eat and to drink in? or despise you the Church of God. Where opposing the Church of God to private Houses, it is plain that he speaks of material Churches; and no less plain that he taketh it for granted, and allowed by them, that so great Reverence is due to these Churches, that even for the sole Consideration of their Holiness, no indecent Action ought to be committed in them.  
Before him, our blessed Lord had by his own Practice given us an eminent Example of the same Regard due to sacred places; when he scourged the Money-Changers out of the Temple at Jerusalem, although they had placed themselves only in the outward Porches, and Avenues of the Temple, where no Act of religious and public Worship was wont to be performed. And the Reason he assigned was this, It is written, my House shall be called the House of Prayer; which maketh this whole Observation concerning the Veneration due to Churches not improper in a Discourse concerning the place of Prayer.  
III. I pass now to the third Branch 〈◊〉 the Text, that is, the Posture that is 〈◊〉 be used in Prayer, which is expressed in those Words, Lifting up holy Hands. Nor is the Posture of Prayer a Matter so indifferent, as deserveth not our Enquiry. It is indeed the Error of some, that all external Modes of Worship are indifferent; but to them who are no professed Enemies to Order and Decency, it appears far otherwise. For since God is the Creator both of Body and Soul, since the Existence of both is derived from him, and continued by him; since he hath provided for the Body as well as Soul both in this Life and in the next, it follows that both aught to make Returns of Praise and Worship to God. This the Soul, the sole Fountain of Reason, doth, by loving, honouring, obeying, and submitting to him. The Body indeed is not capable of such noble Operations, yet is it enabled to give Praise and Glory to God by Gestures implying Adoration, Submission, and Subjection to him. To worship God only with the Body, were to make no returns of Gratitude for the Faculties of the Soul received from him; and to worship him only with the Mind, were to deny the Subjection of the Body to him; Both there●●● are alike necessary. The Worship 〈◊〉 the Soul is indeed more acceptable, because the Faculties of it are far more noble: but the Worship of the Body is no less the Duty of Man; and that especially in public Worship, where the chief Design being the Glory of God; the Worship of the Body is the only visible Testimony of the internal Honour paid by the Soul to God: and that not only because the Words of public praise and adoration are expressed by the Organs of the Body, but also in that the very Gesture of the Body is a Mark of Subjection paid to God; since such Gestures used in sacred Places, and to an invisible Being, are notoriously known to be intended in Honour of God.  
Bodily Worship therefore is absolutely necessary, and that such as may express the greatest Submission, and deepest Humility. The most intense Operations of the Soul are due to God, and so are the most significative Humiliations of the Body. That posture therefore, which expresseth the most humble Submission, aught to be employed in Prayer, the principal Act of Worship; and is indeed, an essential Part of Worship. Only the particular posture is not determined in Scripture, because the Expressions of Civility, Honour, and Subjection, vary in several Ages and Countries. So that it was impossible to determine any one Gesture, since what was very expressive of Worship in one Nation, might be contrary in another.  
The external Mode of Worship therefore was left indifferent to the whole Church; because such Modes varied in the several parts of it; but in any particular Church it is not indifferent, but that it be esteemed absolutely necessary, essential, and commanded by God; which according to the received Customs of that Nation is most expressive of Humility, Submission and Subjection. If Kneeling be the most humble posture of Respect which obtains in any Nation, that aught to be employed in the Worship of God; and in that Case to pretend to pray to God standing, is not only indecent, but unlawful; a detaining from God the Honour due to him, and offering to him an inferior degree of Worship, when a more exalted degree is possible. If by the Custom of the Country Prostration be the most significative posture of Humility, that then becomes necessary in Divine Worship. If neither Prostration nor Kneeling be in use; neither ought it to be employed in Prayer; but the same infallible Rule is always to obtain, that whatsoever Posture by Custom, Institution, or Prescription, is most significative of Honour, and Subjection, that aught to be made use of in adoring God, and in Prayer, which is always accompanied with Adoration.  
To apply this Rule to our own practice: It is notorious and undeniable, that in the Nation wherein we live, Kneeling is the most humble posture; that whereof we should make use, were we to do Homage to our Prince, or to beg his Pardon. This posture therefore becometh our indispensable Duty in Prayer, wherein we adore God, and implore his Mercy. In this Nation therefore, or in any other where Kneeling is the most submissive Gesture, to practise Standing in public Prayer, is in truth to deny that the supreme Honour is due to God, to refuse to pay that Homage to him which Men are content to pay to earthly Princes; as if either he were not worthy of it, or themselves were too great and noble to condescend to it.  
In many Eastern Country's Prostration hath been in use; and there it was necessary in the Worship of God for the same Reason. In others Standing, with either spreading forth the Hands, or gently inclining the Body, and laying the Hand upon the Breast. In all these Cases the Custom of the Country was to give Directions to the posture of Religious Worship. To inquire which of these is the best and most significative posture, is wholly vain, since no posture signifieth any Respect in that Country where it is not used; and what in one place includeth the highest Honour and Reverence, in another may signify none at all. Among the Jews, Kneeling with Hands lifted up, or spread abroad, was the most reverential Gesture as might be proved from innumerable places of Scripture. (Psal. CXLI. 2. Dan. VI 10. Luk. XXII 41. Acts IX. 40. XXI. 5, etc.) and so also among the Grecians. St. Paul therefore writing to both of them, joined in one Church in Corinth, expressed in this place the posture of Prayer to be lifting up of Hands, because that Custom did prevail among them, not that he intended to oblige us to the same posture in Prayer, who for the same Reason are left to be directed by the Custom of our particular Nation; amongst whom the most submiss, and at the same time most civil posture is Kneeling, with clasped Hands; and that if I be not mistaken, was always the most received Gesture in the Western World; but most certainly was in use from the very beginning of Christianity in the Western Church. vid. Tertul. & Cypr.  
It hath been indeed received in all Ages, and in all Countries as far as we can find, that in Sacrifices the Priest who offers them up, should do it standing. In Compliance with this universal Custom, our Church hath most certainly directed, that the Prayers presented to God from the Altar, where the Sacrament of the Body and Blood of Christ, the great Sacrifice of the Christian Religion, is celebrated, should be offered up by the Priest in a standing Posture; which I would not omit to observe to you, lest that Practice should be any Objection against the necessity of Kneeling in time of Prayer; since it is founded upon the same reasons, for which Kneeling is necessary to the Priest at other times, and to the People at all times in praying, that is, upon the universal Consent and Custom of Nations and Countries, concerning the most proper and significative Postures of Humility, Subjection, and Duty in any Action whatsoever.  
I have gone through the second and third Heads of my Text; It remains that I consider the last Part of it, viz. The Conditions of Prayer: but that, God willing, shall be the Subject of another Discourse.   

The Seventeenth SERMON PREACHED 1690  
At LAMBETH CHAPEL.  1 Tim. II. 8. I will therefore, that Men pray every where, lifting up holy hands, without wrath and doubting. 
HAving before discoursed at large concerning the Duty, the Place, and the Posture of Prayer, laid down in the former part of the Words; I proceed now to treat of the Conditions of Prayer expressed in the latter part of them.  
How necessary and useful the serious Consideration of these Conditions is, doth partly appear from the precedent Discourses. For if Prayer be a principal Duty of Man, the chief Act of Adoration which he pays to God, requisite for the Supply of his Wants, and the Conveyance of all necessary Benefits and Graces to him, he ought to be well instructed in the nature of those previous Qualifications, without which, his prayer will fall short of all the Ends and Designs of it; and not only so, but also become a Sin, and an Occasion of a Curse to him.  
If the determination of the place and posture of prayer, not universally designed by God, be in all Cases so useful, and in some necessary to us, much more will those constant and unalterable Conditions of prayer be so, which ought to accompany it in whatsoever place or posture it be to be performed; and without which, it is at no time accepted by God. The more general and necessary of these Conditions the Apostle hath, in the latter Words of the Text, subjoined to his Exhortation of Prayer, which are these Three. 

I. That it be offered up with holy Hands.  
II. Without Wrath, and  
III. Without Doubting.    
Of the Reason and Necessity of these three Conditions in their Order.  
First, it is required that Prayers be offered up with holy Hands, that is, with pure and clean Hands, defiled with no Rapine or Uncleanness, innocent from all Rebellion towards God, and Injustice towards Men. A Condition not first introduced in the Christian Religion, but of universal and eternal Obligation, allowed both by Jews and Gentiles. Among them, Prayer was directed to the same use, which it obtaineth among us; that is, in the first place to worship God, and in the next place to deprecate his Anger, or procure his Favour. Upon either of these Occasions, the Jews and Gentiles were wont to add Sacrifices to their Prayers, whensoever they intended to pay a more solemn Act of Worship, or more signally to engage the Favour of God in their behalf. Yet at the same time, even the Gentiles placed the Efficacy of the whole Act of Worship rather in the Prayer, than in the Sacrifice, as appeareth by those many nice and superstitious Rules and Cautions used by them▪ in reciting the public Forms of Prayer at the time of Sacrifice. So fully were they convinced, that Prayer alone, was that whereby Men could truly worship God: and at the same time no less persuaded, that without purity their Prayers would be ineffectual.  
Hence proceeded that ancient and constant Institution of preparing themselves to sacrifice by Washings, Lustrations, and other Signs of Purity. An Institution received also among the Jews, by the express Command of God; who as we read Exod. XL. 32. commanded that the Priests should wash and cleanse themselves, whensoever they approached to the Altar. Consonantly to which Institution, David saith Psal. XXVI. 6. I will wash mine Hands in Innocency; and so will I compass thine Altar, O Lord.  
It is so well known to all the Professors of Christianity, that the external purity practised under the Law, did typify the internal purity to be received under the Gospel, that I will not insist to evince it to you. I will only desire you to consider that this purification of the Body was chiefly required in order to Prayer, which will instruct you in the necessity of internal Purity at the same time; and to reflect with what Care and Constancy both Jews and Gentiles purified themselves before their Sacrifices; that so Christians may be ashamed, if with the same Diligence they cleanse not their Souls in preparing them for Prayer.  
The same Argument persuadeth in both Cases; namely the Sense of Obligation arising from the Rules of that Religion which either do profess. Yet although we never find that either Jews or Gentiles presumed to sacrifice with unwashen Hands, it is but ordinary to observe that Christians pray with impure Minds. It may be pretended indeed, that external Purity is an easy Imposition, but internal Holiness a difficult Duty. A Difference indeed not inconsiderable, but infinitely outweighed by the greater Certainty of Truth, by the promises of more glorious Rewards, by the constant pleasure of Mind attending internal Purity, all which were wanting to the outward Ceremonies of Purification; and lastly by that Conviction which every one may have of the reasonableness of it, whereas the Reasons of external Holiness were either obscure, as among the Jews; or none at all, as among the Gentiles. Some of these reasons I will now insist on.  
And first, that the Prayers of Men be accepted by God, it must be supposed that they are at Peace with him, which cannot be without innocence and purity. Every Sin is an Act of Rebellion against God, by which Man withdraws himself from his Obedience, pretends to be independent from him, and proclaims Enmity to his Laws and Government. It is easy then to conceive, that while the Soul of Man is detained in any Vice contrary to the Commands of God, his Prayers will be ineffectual and offered up in vain. If we look in the ordinary Actions of Life, we hold it to be absurd to beg any Favour of him whom we profess to hate, whom we declare our Enemy, whom we revile, affront and despise. All this we do to God by every deliberate sin, and himself professeth Hatred and Abhorrence of sinful Men. But that the Prayers of Men should obtain any Benefit from God, it must be supposed that they are dear and wellpleasing to him. As among human Benefactors, a Kindness is always supposed to precede the Benefit. But far be it from a rational Man to believe, that Sinners can be dear to God, or receive his Favour. Or if Man could flatter himself into such a Belief, yet the express Denunciations of God will not suffer him to entertain it: who far from allowing any kindness or favour to them, proclaims that there is no peace unto the wicked.  
Eminent and innumerable promises of Favour are indeed annexed to the Prayers of penitent Sinners; but for this reason, because by Repentance they cease to be sinners. If the Repentance be true, perfect, and serious, the Sinner thereby cleanseth his Soul, and in that Moment may be truly said to lift up holy Hands in Prayer. If not so, an imperfect or a feigned Repentance will no more promote the Efficacy of Prayer, than if the Supplicant had still continued in the open Practice of his Sins.  
Nor ought this to be any Dissuasion from early and constant Innocence, that the same Promises of Audience and Favour are annexed to the Prayers of penitent Sinners, as to those of holy Men who need no Repentance, that is, no total Change of their Life and Actions. That was indeed objected by the envious Labourers in the Vineyard against the good Housholder who rewarded the late-comers into his Vineyard equally with those who had born the Heat and Burden of the Day, as an Act of Injustice, and unequal Distribution. To this it may be sufficient to answer, what that good Housholder, representing God, in the Parable replied; Is it not lawful for me to do what I will with my own? Is thine Eye evil, because mine is good? That is in a strict Sense, a Man Pious from his Infancy, without any notorious Sin, deserveth no more from God, than a penitent Sinner newly returned to Obedience; yet to assert both the exactness of the Divine Justice, and to enforce a constant Holiness from the Motive arising from this Consideration, I will proceed in it a little further.  
It is most true, that God hath promised pardon and Favour to the Petitions of repenting Sinners; that he will blot out their Iniquities, take away their Gild, and remove the Punishment of their Sins. This he did to Manasseh, to the Ninevites, to many both under the Old and the New Testament. But we find neither Promise nor Example of any extraordinary Favour, beside Pardon, conferred immediately at the Prayers of Penitents; such as miraculous Deliverance from Enemies, Prolongation of Life, Communication of Benefits to others for their sakes, Effusion of eminent Graces, and the like. All which, seem to have been Rewards reserved to Persons of more illustrious and more constant Piety: who by a long Obedience gave undoubted Proofs of their Devotion to the Service of God; and were in their times as shining Lights in the World; such as Abraham, Moses, and Daniel, the Prophets, and Apostles, who were never defiled with any notorious Habit of Sin. And therefore as they distinguished themselves from the World by remarkable Acts, and uninterrupted habits of Piety, so they were distinguished by God by visible and extraordinary Benefits and Graces consequent to their Prayers. Their Piety, Patience, and Obedience, were raised far above the Standard of latter times. No wonder then that we who have so far degenerated from their Example, find not the same Effect of Prayer; and that we even dare not to ask those things which were so easily vouchsafed to them.  
Many indeed of those extraordinary Benefits, granted at the Prayers of ancient Saints, were intended as so many miraculous Proofs of the Doctrine which they professed; and under the Law were the only promised Reward; and under the Gospel, were at first necessary to confirm the Faith; yet still we may be assured, that the Efficacy of Prayer doth at this Day decrease with the Excellency of Piety, and may be raised with it.  
A second Reason of the Necessity of lifting up holy Hands in Prayer, is taken from the Nature and chief Design of it; which, as I before largely proved, is the Worship of God; in that it acknowledgeth his Dominion over Mankind, his Justice, his Power, his Goodness, and his Omniscience. In praying to God, man declareth his Belief of all these Divine Attributes, but without lifting up holy Hands at the same time, he affronts them all, defeats the End and Design of Prayer, and far from worshipping God in it, denieth his Perfections, and overthroweth what otherwise he might be supposed to do. This we shall soon be convinced of, if we pass through all the Reasons, upon the Account of which, Prayer is an Act of Divine Worship.  
If it be considered as a Testimony of Obedience, because the Practice of a Duty enjoined by God; no less is that concomitant Purity commanded, for which we now plead. The same Authority which requireth Prayer, willeth withal that it be offered up with Innocence, and Purity of Mind. To perform the Act, and withhold the Condition, is then no other than to confess an Obligation, and immediately to deny it. If Prayer includeth a Confession of our Wants, and Imperfection, and Dependence upon God; continuance in Sin argueth that we have no Sense of that Imperfection, that we affect to be independent from God, and exempted from his Government. If in that, Man professeth Subjection to him, by not purging his Mind from Sin, he makes his Profession to be no other than a Protestation against plain Fact. If there, he implieth a Belief of the Justice and Goodness of God; here he manifests by his practice, that he thinks it not just to be deprived by his Laws the satisfaction of his beloved Lusts. If by addressing himself to God, he confesseth him to know all things, and to be every where present; by his Sins he pretends to escape his Knowledge and retire from his Presence. If in the one he publisheth a Belief of his Almighty Power; in the other he defieth the Execution of it. He boweth his Knee indeed and prostrates his Body in Honour of God; but at the same time he giveth up the Government of his nobler part, the Soul, to the Adversary of God, the Devil. Thus a Sinner wilfully continuing in sin, destroyeth that Adoration, which by Prayer he pretendeth to pay to God. Nor is that the only Consequence attending Sin in Prayer, that it defeateth the Act of Adoration, and obstructeth the Rewards annexed to it. It farther involveth the Soul of Man in a most horrid Crime; in that he therein affronteth all those Perfections of God, which in praying to him he professeth to believe. The guilt of Perjury consisteth in commiting the Fact, after a solemn and deliberate Invocation of the Divine Presence; and the guilt of Blasphemy in reviling the Attributes of God, after a particular mention and profession of them. Both these and many more Crimes are Acted, as often as a Love or Resolution of sinning is retained with Prayer. So that if the mind of Man were not depraved to a most deplorable Degree, it would fear to approach to God in Prayer without a perfect Innocence, that is, either Conscience of having committed no sin, or unfeigned Sorrow for it.  
If we join all the Aggravations of sins in one, we still shall not conceive a greater than to fall down and worship God, professing his supreme Dominion, and at the same time proceed to violate the ●aws which he hath founded: to call him by the Glorious name of God, and acknowledge his Power; yet neither to revere his Majesty, nor to fear his Punishments: to celebrate his Justice, and at the same time to defraud, oppress and injure: to own his Goodness, and at the same time to deny Compassion to his Creatures made in his own Image: to intercede with him for new Benefits, and employ those already granted in opposing his Authority: to acknowledge the having received Life and Being from him, and not to yield him any Service for it: to confess his unlimited Knowledge and Presence, and therewith retain secret Resolutions of sinning. All these are as heinous Provocations as the Soul of Man can possibly form; all yet are the necessary Consequence of Praying with impure Hearts and Minds; and all yet receive this farther aggravation, that they are performed in the immediate Presence of God, that is, in Prayer.  
Such are the universal Reasons of lifting up holy hands in Prayer; but to those who profess Belief in Christ there is a peculiar Reason, no less weighty than the former: Namely, that the Efficacy of our Prayers consists in our Relation to Christ, and are granted merely for his Sake, and through his Merits; which is acknowledged in the Conclusion of all Christian Prayers; and if ourselves should not acknowledge it, yet the Scripture would abundantly inform us, that he is our only Mediator, and that in him and through him all good things are derived from God to us. No Christian therefore hath any other Title to the Favour of God, than his Relation to his Lord and Master the Son of God; which Relation cannot consist without entire Obedience to his Laws and Doctrines, which are all directed to promote Purity, Justice and Holiness. The want of these Conditions breaks off the Relation between Christ and Man; who then in vain supplicates in the name of Christ, when by disobedience he ceaseth to be his Disciple. He may plead the Merits of the Death of Christ to be All-sufficient, but himself hath no share in them; he may fly to the Mercy Seat, but will find no High Priest to intercede for him; who by his Sins hath cast off the Yoke of Christ, and even Crucified him afresh, and put him to an open Shame.  
II. The Second Condition of Prayer is, that it be offered up without wrath, that is without Malice or Hatred, which is no other than Anger grown inveterate. The Passion of Anger is indeed no less unlawful to those that apply themselves to Prayer; but that is not so much respected by the Apostle in this place, because it is scarce credible, that while the heat of that Passion continueth, any one should be disposed to Pray. While that Commotion of the Spirits, which attendeth Anger, lasteth, the Mind can attend to nothing else, and cannot direct its thoughts and desires to God in Prayer; so that during that time it is not only impious but unnatural to undertake it.  
In Prayer the Soul ought to engage its whole strength and intention, and offer them up to God; which it cannot do, when the Affections of it are divided between Prayer and Anger. It ought at the same time to compose itself in a sedate and quiet Disposition, to receive the Communications of the Divine Presence and Favour; which it cannot do, while disordered by any Passion.  
Which Reason will also make Prayer unbefitting, and Devotion in Prayer impossible, not only in the heat of Anger, but also in such an Hatred, as by Reason of the violence of it continually employeth the Passions of the Mind; especially where the person hated is present to it, and alloweth to it no intervals of Calm and Quiet, until it be either satisfied with Revenge, or expireth with long time. Such a degree of Hatred is a constant uninterrupted Anger, which for the former Reason excludeth all possibility of Prayer during the continuance of it.  
But such a Degree is monstrous; the most ordinary Case of Hatred alloweth frequent Intervals of Serenity to the Mind, frets not the thoughts continually; and hath this immediate effect only, that whensoever the Memory of it doth return, or the Causes upon which it was first founded are recalled to Mind, either Resolutions or Desires of Revenge are conceived, and a Purpose form of not forgiving. Even this moderate and most ordinary Case of Hatred rendereth the Soul unfit for Prayer, and always defeateth the Success of it.  
For in Prayer, if directed and conceived aright, Man is supposed to resign up his Affections and Faculties entirely to the Disposition of God, to acknowledge him to be the supreme Judge of the World and Lord of all. But he who nourisheth Hatred in his Mind, on the contrary, neither resigneth up himself, nor confesseth the Dominion of God. For that very Affection he retaineth in opposition to his Will; and by seeking or desiring Revenge, he maketh himself a Judge of the Merits of other Men, and the measure of the Punishment due to the Malice of their supposed Injuries; and thereby invades the Office and usurps the Authority of God; who if he be indeed the supreme Lord and Judge of all, hath the only right to exercise such a Judgement.  
This Confession therefore of Subjection and Self-resignation, which is so necessary in Prayer, cannot consist with Hatred. And indeed the Sense of a Prayer joined with Hatred can be no other than this, Lord I resign up myself to thy disposal; but will not commit my Cause to thy Decision. I devote my Affections and Faculties to thy Service; but will not quit my hatred for thy command. I acknowledge thee to be the Sovereign Lord and Judge of all Mankind; but reserve to myself a right to judge and punish by Revenge my Enemy, who yet is my equal and thy subject. So absurd, incongruous, and repugnant are the thoughts and Petitions of a malicious Soul compared together, as do not only justly defeat the Success of the Petition, but also deserveth an eminent Punishment for daring thus to collude with God.  
But the chief Reason of the inconsistency of Hatred with Prayer is yet behind: Namely, the institution of God; who may justly affix whatsoever Condition himself pleaseth to his own Favours. And to the assurance of Success in Prayer, he hath above all other Qualifications, pre-required Freedom from Envy, Hatred and Malice, and forgiveness of Injuries. This he hath commanded to be done, before any Act of Worship, and especially that solemn one of Prayer, be paid to himself, as in Matth. V. 23. If thou bring thy Gift to the Altar, and there remember'st that thy Brother hath aught against thee, Leave there thy Gift before the Altar, and go thy way; first be reconciled to thy Brother; and then come and offer thy Gift. He hath made this the indispensable Condition of Pardon to Mankind. Forgive, that ye may be forgiven. For if ye forgive Men their Trespasses; your heavenly Father will also forgive you. But if not, neither will your Father forgive your Trespasses, Matth. VI 14. He hath inserted this Condition into that Prayer, which he hath given both as a Form, and as a Pattern, to all Christians. Forgive us our Trespasses, as we forgive them that Trespass against us; that so as truly, sincerely and unfeignedly as we desire Pardon, so truly and really we may Pardon others; and not only profess Pardon to others in using this form of words, but also renounce all hopes or claim of Pardon from God, if what we then profess, we do not indeed intend.  
All the Benefits of God which we implore by Prayer proceed from his own Beneficence, and are undeserved by Men. If he vouchsafes to grant them, he may well be allowed to affix what Conditions himself pleaseth to them. He might have commanded some very difficult Preparation, some extraordinary return of Thanks; but when he hath resolved all into a Condition so easy, so agreeable to our Nature, so much conducing to the Happiness of Mankind, as the mutual remission of Injuries; he hath left Men without excuse, and manifested that all the Duties exacted by him are designed rather for their Benefit, than the increase of his own Glory.  
If it seems a hard Condition to forgive those many Provocations and Injuries, which one Man may receive from another, without any Compensation or Satisfaction; we ought to consider, how much greater Provocations, and more numerous Injuries the best of Men have offered to God, and how much more they stand in need of his Pardon. We are injured by others, who are our Equals, who possibly have no Dependence on us, have received no Obligations from us, and may have been provoked by us; but we by our Sins offer violence to our Creator, by whom we subsist, on whom we depend, who hath conferred on us already eminent Benefits, and intends yet greater. We may have been injured once or twice; but whoever calls to mind the wand'ring Thoughts, the impure Desires, the vain Imaginations, and perhaps the more flagrant Sins of any one day, will find, that he hath more grievously offended God in that little time, than by all the Injuries of other Men he can have been provoked in his whole Life. If then, it be necessary to deprecate the Anger of God for the Sins of any one day, and much more for the sins of a whole Life; and Pardon be offered by God upon no other Condition, than Freedom from wrath and hatred, it will be no less our Interest than our Duty to lift up holy hands in Prayer without wrath.  
III. To this Condition the Apostle adds in the last place, that Prayer ought to be offered without doubting. The word in the Original signifieth a Disputation and reasoning in the Mind concerning an Opinion, and in this place concerning that Opinion, which all true Believers ought to entertain of the Efficacy of Prayer. This doubting may relate either to the whole System of Religion, or to the peculiar Promises concerning Prayer, or to the particular worthiness of the Supplicant.  
In the first Case it is evident, that doubting overthrows the Success of Prayer. He that cometh to God, must first believe that God is, and that he is a rewarder of those who seek him; that is, he must be fully persuaded of it. If he doubts, he dishonoureth God, and cannot perform the Essential parts of Prayer. For shall he be said to commit himself entirely to God, who questions his Existence? Or can he rely upon God, who is not satisfied that he is Infinite or Almighty? The least mixture of doubt herein taketh off so much from that Submission, Reliance, Subjection and Devotion, which ought to intervene in every Act of Worship, and more particularly in Prayer; which thereby ceaseth to be perfect and sincere.  
So also in the Articles of Christian Religion, upon which the Efficacy of Christian Prayers are chiefly placed; in vain doth he plead in the Name of Christ, who is not well assured of the Dignity and the Merits of Christ. Audience of Prayer is promised as a Reward of Faith, which cannot consist with doubting. It is the confidence and assurance which we have in God and Christ, which procureth Acceptance to our Prayers; if we firmly believe it, because he hath said it, if for the sake of his Authority we esteem things future as present to us, which is the Condition laid down by our Lord, Mark XI. 24. Whatosever things ye desire when ye pray, believe that ye receive them, and ye shall have them. This made the Prayers of the ancient Saints and Patriarches so successful, as is at large described, Hebr. XI. that having seen the Promises afar off, they were persuaded of them, and embraced them; and, as a sure Testimony of their persuasion, quitted their present Pleasures and Possessions in exchange for future Rewards.  
It is said of our Lord while conversant on Earth, that he could not do many mighty works among the Galileans, because of their unbelief: and himself required it as the previous Condition of his miraculous Cures; believe, and thou shalt be made whole. Not that it was impossible to his Almighty Power to have wrought Miracles without the concurrent Belief of Men; but that he wrought not upon them, as upon so many Machine's, but dealt with them as with rational Being's, and therefore distributed his Favours in proportion to their Faith. And herein an imperfect Faith, or a cold persuasion will not suffice; St. Peter demonstrated much more, when he adventured himself upon the water at the command of Christ; yet because he still retained some doubt and fear, our Lord permitted him to sink, that so he might reprove the imperfection of his Faith: O thou of little Faith, wherefore didst thou doubt?  
A Second sort of doubting, is a Diffidence concerning the peculiar Promises of Success and Advantage consequent to Prayer; when the Existence or the power of God is not called in question, but his Will disputed; and it seems incredible that such an Almighty and most perfect Being, having no need and receiving no benefit from the Service or Prayers of Men, should condescend so far as to bestow such eminent Favours, and so readily, at the Petition of mean and unworthy Creatures.  
To overcome this doubt, it is sufficient to manifest, that God hath indeed promised such favourable Audience to the Prayers of Men; and for the truth of this, (because I speak to those convinced of the Authority of Scripture) to remit you to those many Promises contained in the Gospel. The places are numerous and evident. I will now insist but on one of them, namely the Parable of the unjust Judge, Luk. XVIII. delivered as the Evangelist saith for this end, that Men ought always to pray, and not to faint, not to doubt of Success. There the unjust Judge is represented, as granting that to the importunity of a poor Widow, which neither the Justice of her Cause, nor the fear of God, nor the regard of Men could obtain from him. And this inference drawn from the whole, Verse 7. And if so, shall not God avenge his own Elect, which cry day and night unto him, though he bear long with them?  
To allure us to the practice of Prayer, Christ proposeth the Efficacy of it with an unjust Judge. It had been sufficient to have introduced the Person of a just and benign Man; that so his Justice, if compared with the Divine Clemency, might demonstrate the force of Prayer. For if a good Man receives those kindly who address themselves to him; how much more will God, the Greatness of whose Bounty exceeds our comprehension? It had been enough, as I before said, to have proposed the Person of a just Judge; but to represent a cruel, impious, inhuman Judge, unmerciful to others, but kind and easy to Supplicants; instructeth us, that even a wicked Nature may be by Prayer inclined to Lenity and Mercy. This therefore our Lord chose to do, more lively to express the force fo Prayer.  
When in the next place, he carrieth us from the Consideration of this severe Judge, cruel by Nature, but mollified by Prayer, to the Consideration of God the Father, most good, kind, gentle, merciful, slow to anger and forgiving sins, bearing with insuperable Patience, the daily Affronts of Men, the Honours paid to his Adversary the Devil, and the Contumelies therein offered to his own Son; what Success may we not then hope to our Prayers made to him, if they be presented with a due Reverence, and necessary Preparation? The unjust Judge although he feared not God, nor regarded Man, yet did Justice to the Widow for her importunity. What Fear could not do, Prayer obtained. Neither Threats nor the Fear of Punishment could incline the Man to Justice; yet the Cries and Supplications of a poor Widow softened his Nature, and made him tractable. If she could obtain so much from a rough ill-natured Man; how much greater Kindness, Goodness and Love may we not expect from God, who always desires to show Mercy, but never to exercise Severity; whose very Threats and Punishments are intended for our good, and directed to deter us from Disobedience?  
Let us once more review the effect of Prayer upon this unjust Judge, that we may the better discover the infinite kindness and love of God to Men. If he, who never willingly and of his own accord did any good, changed on the sudden by the Petitions of a poor Supplicant, and was moved to Compassion; much more will the importunate Prayers of Men be prevalent with him, whose Nature includeth an infinity of Goodness; and who dispenseth the Emanations of that Goodness in vast and constant Benefits, even without entreaty. For who doth not see that the Light of the Sun, the influences of Heaven, the Fruits of the Earth, Riches, Life and Health are given by God to all Men, to the good and to the bad; and that only for his immense Kindness to Mankind, but if he so favours, cherisheth and maintaineth those who ask him not, and are not perhaps so much as sensible that the Benefit proceedeth from him; what will he not bestow on those, who spend a considerable part of their Lives in Prayer and Supplication?  
The last Reason of doubting in Prayer is the Conscience of unworthiness in the Supplicant, which Conscience is either founded in the natural unworthiness of Man, or arises from the Sense of his want of these Qualifications of Prayer, which are required to make it acceptable. The former falls in with that doubt, which I last spoke of, and the latter is in the Power of every Man to remove; and to persuade the necessity and convenience of that removal, hath been the Subject of this days Discourse, I shall therefore add no more upon this Head.  
Upon the whole it doth appear, that the Duty of Prayer is necessary, the place of it to be regarded, the posture not to be neglected, the Conditions indispensable, and the Success certain.   

The Eighteenth SERMON Preached on May 4. 1690.  
At LAMBETH CHAPEL.  Acts X. 40, 41. Him God raised up the third day, and showed him openly, Not to all the People, but to Witnesses chosen before of God. 
THE Resurrection of our Lord from the Dead, being so illustrious a Confirmation of the Truth of that Religion which he taught, so undeniable an Argument of the Divinity and Authority of his Person, so firm an Assurance of those Hopes which we conceive of our own Resurrection, deserveth at this Season more than a single Consideration. It is the knowledge and conviction of that, which chiefly Establisheth the Faith of a Christian, continueth his Expectations of enjoying hereafter a better State; and after a serious Meditation of the Actions of his Saviour here on Earth wrought for his sake, completes his Joy.  
In the ancient Church therefore, all the time between Easter and Whitsunday was dedicated to the Memory of this wonderful Mystery, as was manifest by the particular expressions of Joy, during that whole Season, in the public Offices and Ceremonies of the Church. And as the benefit of Christ's Resurrection doth no less extend to the Christians of these Times, than to those of more ancient Ages; so our Gratitude and Rejoicing in Memory of it ought to be no less intense.  
It may be pretended, that those ancient Christians living nearer to the time of Christ, had more certain assurance of the Truth of the Fact related, than we now have at so great a distance; and that the Will of Man always acting agreeably to the persuasions of the Understanding, cannot now be so much affected by the consideration of an uncertain Interest, as they were then, when the Experience of frequent Miracles rendered it most certain. Or that however the Apostles and those Five hundred Disciples, who were blessed with the presence of Christ after his Resurrection, had no less just Cause of Joy than Admiration: Yet that others, who were not convinced of the same Truth by the report of their own Senses, could not but be less concerned at the relation, by how much the less they were ascertained of the reality of it. And as the Mind of Man is fruitful in inventing Arguments opposing the Obligation of Religion; some have been brought to doubt of, and others even to deny the Resurrection of Christ, upon this consideration, that after he is said to be risen from the Dead, he appeared not in Public, conversed not in solemn Places and among the Multitude, as before; but only show himself to some few Disciples of his own, whom he had chosen for that purpose.  
To take off this Objection, and assert the Truth of our Lord's Resurrection, I will endeavour to manifest the reasonableness of that conduct of Christ related in the Text: Whom God raised up, and showed openly, not to all the People, but to Witnesses chosen before of God. To this purpose I will divide my designed Discourse into these three parts. 

I. That to have showed Christ after his Resurrection to the whole unbelieving Multitude of the Jews, was unbecoming the Majesty, Justice and Wisdom of God.  
II. That it would have failed of creating an universal Conviction.  
III. That God hath notwithstanding offered to Mankind sufficient Arguments of reasonable Conviction.    
First then, neither the Wisdom, Justice and Honour of God, nor the design of Christ's Ministerial Office here on Earth, would permit him to expose himself after his Resurrection to the public View of the unbelieving World. As God is the Fountain of all Wisdom, it is impossible he should act any thing without just Cause and Reason. It is not in the ordinary direction alone of created Being's that he exerts not his Power without just occasion; upon which account it hath been long since received as an Axiom in Philosophy, that Nature works nothing in vain; but also in the dispensation of Spiritual Concerns, in founding Methods for the Salvation of Mankind, he proceeds by just and adequate Rules exactly fitted to produce the effect intended: Fitted, I mean, to produce that effect, if the Will of Man, which is herein the Subject of the Divine Operation, rejects not wilfully what is intended for its benefit. In that case God seeks not other Remedies, exceeds, not the ordinary Rules of Salvation fixed by him, nor employeth new and more powerful Engines to effect his Design. Those he before employed were sufficient; and that they should fail of their end, is to be ascribed, not to their want of Force, but to the Wickedness of Man hardening his Mind against receiving the effects of them.  
Thus God giveth to every Man a Power of Acting according to the dictates of Reason, of overcoming the violent Motions of his sensual Appetite, of resisting all Temptations offered to him. If notwithstanding this, Man useth not his freewill aright; if he yieldeth to his Passions, and embraceth sinful Temptations, God doth not by his Almighty Power restrain these sinful Actions, or violently overrule the inordinate Motions of the Will of Man.  
When the Serpent tempted our first Parents, God, if he had pleased, might as well have interposed before their consent to the suggestion of the Serpent, in eating the forbidden Fruit, as he did afterwards denounce their Punishment; and had he done so, it is scarce possible to be imagined that they would have dared to transgress; yet would it be unreasonable to have required, that God should have interposed in such a manner. He had given them sufficient strength of Will to maintain their Innocence; and having done that, justly left them to their own choice.  
Thus also after the Fall of Man, God hath granted to Man, in virtue of particular Promises and Covenants, such a Measure of assisting Grace, as may repair the weakness of the Will enervated by that Fall, and fully enable him to discharge the several Duties required of him: But if neither with this the Will of Man directs if self aright, God doth not double, treble, or multiply his Grace, or put a force upon the Will. That were not to deal with Man as with a rational Being; and to overrule or force the Will, would be to take away the very essence of Good and Bad, which consists in the free determination of the Will.  
And as God directs his most wise Methods in relation to the Will of Man, so also he acts in relation to his Understanding. He hath proposed sufficient Motives of Conviction to every point which he requireth to be believed by Man: If he gaineth not assent, he proceeds no farther, heapeth not one demonstration upon another.  
To apply this to the case of the Resurrection. Our Lord, in his triennial Preaching before his Crucifixion, had offered to the Jews abundant reason to persuade them of the Authority of his Mission, by almost daily Miracles, by proving that the ancient Prophecies concerning the Messias did clearly belong to his Person, by visible declarations from Heaven, by his own incomparable Persuasions, by the Preaching of John Baptist and his Apostles. After so many and evident Arguments produced in vain, and rendered ineffectual by the perverseness and unreasonable Prejudices of the Jews, Can we think it just to require, that God should change his Methods, and propose other yet more forcible Arguments? Or must we not confess that God had done enough, and that to go yet farther, were to exceed the bounds of Reason, and depress the Majesty of God? He had before the Deluge, when no such extraordinary Methods of Conviction were employed, justly resolved, My Spirit shall not always strive with Man. And after so many Miracles wrought by Christ, so many Revelations conferred on the unbelieving Jews, to have still strove with their unbelief by the public Manifestation of Christ after his Resurrection, would have been unnecessary and unreasonable.  
Thus the Wisdom of God was concerned to deny to the unbelieving Jews the personal Conversation of Christ raised from the dead. His Justice also may well be thought to have inclined him to the same. That People in rejecting the Messias, in opposing the evidence of his Doctrine, in withstanding the force of his Miracles, had committed as great a Sin as the Soul of Man is even capable of; had offered as great an affront to the Majesty of God, as can possibly be conceived. So signal an Impiety deserved a no less eminent Punishment from the Hands of God. The visible Execution of which Punishment might be deferred, as it was for near forty Years, till the total Destruction of their Nation; yet other Punishments less visible, but no less grievous, the Justice of God did immediately inflict; and that was, In giving them up to their own Hearts Lusts, and letting them follow their own Imaginations; not offering to them the most undeniable Argument of the Truth of their Messias, the Conviction of his Resurrection by their own Senses, when they had rejected all those precedent Arguments, which would more than have sufficed to convince and inform them, if their wicked perverseness had not prevented the Conviction.  
They had by denying belief to the Doctrine of Christ, confirmed by so many and such evident Arguments, declared themselves to be given up to a reprobate Mind, and far from deserving so great a Blessing, as the Conversation of the Son of God now raised from the Dead. That was a Favour, than which a greater could not be granted to the Apostles. And then what was given by Christ to his beloved Disciples, as a reward of their Faith and Patience, could not in Justice be communicated to the worst of Men.  
Nor doth it extenuate the Gild of the Jews therein, that they proceeded according to their present Judgement, and acted upon the Direction of a mistaken Conscience. For first, it is manifest, that many of them opposed him, even while inwardly convinced of the Truth of his Mission, and the Arguments of it; as those did to whom he upbraided the Commission of the Sin against the Holy Ghost. And then Conscience simply is not the Rule and Warrant of humane Actions, but Conscience directed by right Reason. God hath given to Man a faculty of Understanding as well as Will; full Power of judging right in all Matters absolutely Necessary, as well as of following the report of this Judgement when made. He requireth a like right use of both these Faculties, and punisheth equally the Miscarriage of either, if it concerns matters of Obedience to himself, or of ordinary Duty. In which case, it is no less Fatal or Criminal to pervert the Understanding, than to corrupt the Will; and then, to plead Ignorance or a mistaken Conscience, will be no more allowed, than to plead Drunkenness for Crimes committed in that absence of right Reason.  
There is not in all History a more enormous Sin to be found, than the Infidelity of the Jews, and the Crucifixion of their Messias by them; none so severely branded in Scripture, or punished with so remarkable a Judgement in this Life: Yet our Saviour hanging on the Cross declared that those his Persecutors knew not what they did. And altho' he then, out of the abundance of his Charity, interceded for their Pardon, yet the Justice of God would not grant it, much less continue to them the former Favours of Heaven. And such would have been the visible and public Preaching of Christ after his Resurrection.  
Farther, the Honour of God was engaged herein; nor was it agreeable to the Divine Majesty, that the Person of Christ, after his Resurrection, should be exposed to the public view of the Nation of the Jews. Reason did require, and all the Prophets had foretold, that the Messias should pass through a double State, that is of Humiliation and Glory. In his State of Humiliation, before his Death, he had undergone all the Miseries, Ignominies and Calamities, to which humane Nature is subject. He was pressed with the want of the Necessaries of Life, was afflicted with the Insults, Provocations and Injuries of the Jews, was delivered up into the Hands of wicked Men to be treated at their Pleasure. To these meritorious Sufferings was to ensue a State of Glory; wherein Christ should be placed far above the Rank and the Power of mortal Men, should be exempted from the infirmities of Nature, and enter upon an everlasting Kingdom. This State of Exaltation was begun in his Resurrection, perfected by his Ascension, and continued without interruption to all Ages.  
It was not then agreeable to the Divine Honour, that the Sacred Body of the ever Blessed Jesus now exalted to a State of Glory, should be again subjected to the Attempts and Persecution of the Jews. That it should be exposed to the rage of Men, and reduced to his former mean Condition. Yet all this could not have been avoided, if Christ had appeared publicly among the People after his Resurrection. The same Hatred and Persecution would have returned, unless he had pleased by a Miracle to rescue his Body from their Attempts. A Miracle indeed was no less easy to his Almighty Power, than any other ordinary Operation. Yet the Honour of God is concerned not to work Miracles, but for great Reasons; and the Impiety of that People deserved not to have a Miracle conferred on them: Or had Christ appeared openly among them, even although he could have been secured from their Persecution, it must either have been in his former meek and humble Habit; and as such, they would have despised him; or what they greedily expected, as a glorious Prince, armed with Power and temporal Greatness; and that was contrary to his Design, who declared his Kingdom not to be of this World.  
Nor in this respect only was the public appearing of Christ after his Resurrection, contrary to his Design for which he came into the World. To have then publicly manifested himself for this purpose, to have removed the incredulity of the Jews, and convinced them of the Truth of his Mission, would have been to have continued his Prophetical Office after his Crucifixion: For therein did his Prophetical or Ministerial Office consist, in declaring the Will of God, in preaching of Repentance, in converting of Sinners. This Office was to expire with his Life; and after his Resurrection, his State of Glory, and therewith his Regal Office was to commence. Upon which account, himself when ready to expire upon the Cross, said, It is finished. All the parts of his Ministerial Office were now fully completed, not to be personally renewed again. He had performed all that the Divine Wisdom had determined to be effected by him in Person, towards the Conversion and Salvation of the World; the rest he was to commit to his Apostles and their Successors. Himself was no longer to remain in the form of a Servant, which he had taken on him; but entering upon his Kingdom, to govern that Church which he by his former Preaching and Death had founded. I proceed to the second Proposition, namely.  
II. That even if Christ, after his Resurrection, had appeared and conversed Publicly, it would yet have failed to produce an universal Conviction, and remove all Doubts. This is undeniably manifest in respect of ourselves, for whom we are most concerned, and of all Ages subsequent to that time: For allowing that the whole Nation of the Jews had been ocular Witnesses of the Resurrection of Christ, yet all other Persons, both of that and all succeeding Ages, would have had no other Proof than what we now have, that is, the Testimony of those who saw him after his Resurrection. All others, even in that case, would have equally wanted the Demonstration of Sense, and must have depended upon the Relation of others. So that all the certainty which any can have of Matters seen and related by others, we have; unless we imagine that five hundred cannot as certainly judge of a plain Matter of Fact as so many millions. And even if so many millions had seen it, we should not have expected, that every one should severally commit it to writing, and so testify it to us; we must still have relied upon the Testimony of some few Historians, and that in this case we have. So that notwithstanding the number of ocular Witnesses was then confined to five hundred; we who were not Blessed with that Sight, have the same Evidence of it, as if all the Members of Mankind then living had seen it.  
Whatever force therefore the Objection might have in that Age, it hath none in ours. We have sufficient Arguments offered to us to prove the Truth of it; equal and even Superior to those, upon which we believe the Truth of any Matter of Fact, which ourselves did not see. And if we reject these Arguments, it is not probable that even Demonstration would move us, if it could be had.  
For whatever Men may pretend in excuse of their Infidelity, it is most certain, that he who will not believe what is proposed to him upon reasonable, altho' but probable Motives, will not even yield to Demonstration, if the Truth proposed opposeth his Lusts and Passions. And this indeed is the true cause of all those Doubts, which unreasonable Men produce in defence of their unbelief. It would be too gross and shameless to assign the true Cause, and allege that they will not submit to the Yoke of Religion, because it checks their Vices, restrains their Lusts, forbids the Gratification of many beloved Passions. They would gladly be esteemed to act Reasonably in shaking off this encumbrance from them; and therefore pretend they cannot believe the Divinity of that Religion which lays it on them. Whereas in truth, they seldom consider the Arguments recommending the Truth of any Religion, lest the Obligation of it also should return into their Minds. Or if they cannot avoid the Thoughts of it, yet their Wills struggle against their Understanding. They would esteem it the greatest Unhappiness which can befall them, to be thoroughly convinced of that Truth, which if obeyed, would deprive them of all their darling Pleasures.  
For the Truth of what I here advance, I appeal to your own Experience. View all these Sceptics in Religion, and see if you can find any in all your Knowledge, who make any Conscience of observing moral Virtues, of being chaste, Temperate, and Just. It is the Imposition and enforcing of these Virtues, which hath made the Christian Religion grievous and distasteful to such Men; not the want of Evidence of the Truth of it. These Pretenders are seldom of such raised Capacities as to discern between true and false reasoning, with greater accuracy than other Men; or to discover the weakness of an Argument, which before their Sagacious Enquiry was universally allowed. They wilfully betray their Judgement, or rather the Pretence of it, to the depraved inclination of their Wills; which that they may enjoy, they are content to undergo the Ignominy of groping at Noonday, and not discovering a Truth set in so great a Light. But this Consideration being more general, I dismis it; only reminding you how unjustly an Objection is raised by these Men from Christ's not publicly appearing after his Resurrection; since if he had so done, the Evidence of his Resurrection at this distance of time could have been no more than now it is.  
Farther, not only would the public appearance of our Lord after his Resurrection have been of no advantage to us; but would even have failed of convincing, at least converting the Jews, who should have been Spectators of it. The Jews had continued their Infidelity notwithstanding so many hundred Miracles, that it could not be hoped the Addition of one Miracle more should create a Belief among them. They had rejected all those many undeniable Proofs, which our Lord was pleased to offer to them in Testimony of his Divine Mission; and after the long Experience of such a strange Perverseness, it is scarce credible, that the Resurrection alone should effect, what all other Arguments and Proofs joined together could not perform.  
In the first Place, the Prophecies contained in the Old Testament, (to the Divine Authority of which the Jews did own Submission) all the Predictions and Descriptions concerning the Messias delivered in it, were to them the most cogent Argument, which could be offered. By the Concurrence and Completion of all these Prophecies in the Person of Jesus, it did so evidently appear, that he was the Christ, that they could not deny it, without proclaiming at the same time their disbelief of those sacred Oracles. And then as our Lord truly said in a not unlike Case; If they would not believe Moses and the Prophets, neither would they have been persuaded, though one rose from the dead; although himself had rose from the Grave in the sight of the whole Nation. If the greatest Argument had no effect upon their Minds, lesser Proofs would certainly lose their Force.  
However, because it may with some show of Reason be alleged, that however the Concurrence of the ancient Prophecies in his Person were in the Nature of things the better Argument; yet that Miracles as being more surprising, and more affecting the Mind of Man, were the more effectual Demonstration; let us compare the Miracles of Christ wrought before his Crucifixion, with the Evidence which would have been produced by his Resurrection, if he had been pleased visibly to manifest it to the whole Nation of the Jews.  
The number of Miracles, which we find recorded in the Evangelists, is very great; and yet St. John assureth us, That what is written contains but a small part of the Actions of Christ. Every one of these Miracles gave as full a Proof of that Divine Power by which they were wrought, as the Resurrection could have done.  
The Resurrection indeed is infinitely more considerable to us Christians, than any other Miracle; because it is the assurance of our own Resurrection, the entrance of our Lord upon his state of Glory: But to Unbelievers, it is of no more Efficacy than the many other Miracles wrought by him.  
What could be more admirable than that he commanded the Elements, the winds and the seas, and they obeyed him: That he removed Infirmities, and cured all manner of Diseases immediately and by a single Command? What greater Proof could be offered of his own Divinity, than that he did this by his own Authority, without invoking the name of God, or entreating his Presence? If stupendious Acts were required; what more wonderful than his feeding whole multitudes with a few Loaves? If nothing less than the sensible Experience of his raising the Dead to Life could convince them, what more notorious than the raising of Lazarus known to the whole City of Jerusalem; than the raising of the Widow's Son of Naim, performed in Presence of the whole City attending him to his Grave; than the Bodies of Saints departed arising at his Crucifixion, entering into Jerusalem, and appearing unto many?  
If in all his Miracles precedent to his Death, the Jews not able to deny the Fact, pretended they were done by a Diabolick Power, (a Pretence more than once alleged in their own Talmud extant at this day, and published by themselves) the same Pretence would with equal Reason have been retained after his Resurrection. For if the absolute disposal of Life and Death were to them, the only confessed Proof of a truly Divine Power, it was offered to them in raising those to Life, whom I before mentioned. Although by other Arguments he had given abundant Demonstration, that he acted not by any Commission from infernal Spirits. The whole Design of his Doctrine tended to overthrow the Power and Dominion of the Devil; to root out Idolatry and Sin, whereby Mankind was held Captive to the Devil; to establish Truth and Piety, than which nothing could be more contrary to the interest of Hell. His Miracles consisted chiefly in casting out Devils from the Bodies of unhappy Persons, whom they had possessed, than which nothing could be more ungrateful to them: in relieving the Wants and curing the Infirmities of Mankind, than which nothing could be more opposite to their Practice and Inclinations, who always endeavoured the Destruction, but never the benefit of Mankind.  
This same Power of working Miracles he communicated to his Disciples long before his Crucifixion; which refuteth the idle Pretence of the Jews in the Talmud, that his miraculous Power was a personal Quality, obtained by unfolding a Spell placed of old by Solomon in the Temple. All these Proofs of Divine Power, our Lord had exercised among the Jews for three years together; and that not in private, in a corner, among his own Followers, but in all the great Cities of that Nation, in the Presence of multitudes, in their Streets and Synagogues, before the Scribes and Pharisees, the most Learned, and discerning Men among them; in the solemn Festivals and Concourse of the Jews at Jerusalem, where every Male was bound to appear three times a year before the Lord, and where Christ never failed to be present, and to declare his Mission by Miracles, and by Oral teaching. So that it is not improbable but that every Male of Judea, arrived to Man's Estate, had at the time of his Death personally seen some Miracle wrought by him. Even at his Death, such manifest Indications of his Divinity appeared, that an unprejudiced Heathen, the Roman Centurion, who guarded his Cross, could not forbear to confess that he was the Son of God, that is, in the Language of the Heathens, a Divine Person.  
Yet notwithstanding all these Proofs and Miracles, it was found that the Jews retained their Infidelity; that far from being converted by them, even while the Sense of them remained, they did affront and revile him; accused him of Combination with the Devil, even while they saw him cast out Devils; and were scandalised at his Doctrine, even before they had digested the Bread, wherewith he had miraculously fed them; as we read, Joh. VI  
What then could be concluded from this whole Carriage of the Jews, but that they were a People, whom no Arguments could persuade, no Miracles could affect; who deserved no farther to be regarded by God, and who would have treated the visible Resurrection of Christ, with no less Contempt than they had done his former Miracles.  
It is at first sight somewhat incredible indeed, that Man endued with a rational Soul could possibly so far deprave his Reason, as to withstand such powerful Arguments, and deny the Truth set in so clear a Light. And some have not failed hereupon to object to the whole History of the Life of Christ, that it is impossible he should have wrought so many Miracles; since had he done it, it cannot be conceived that the Jews should disbelieve him, and deny Assent to his Revelations. But alas! who can account for the Perverseness of the Will of Man, or the Failures of his Understanding? A little reflection upon our own Experience of humane Life will convince us, how gross, and to us unaccountable Errors, many Men commit: How often a Matter, which seems most clear and evident to us, when proposed to others, cannot or will not be understood by them.  
To recur to more particular Examples; this very Nation of the Jews continued stubborn, incredulous, and rebellious amidst all the Miracles, which Moses wrought in the sight of them. They murmured against him, even while they subsisted by his miraculous Ministry; and notwithstanding all the wonderful Benefits and Punishments of God daily visible to them for Forty years together, often renounced their Allegiance to the true God.  
Nor are they the former Ages only, which have committed such prodigious Mistakes; even in our own Age, we have no less eminent Instances of unaccountable Corruption of understanding in some Men, which because they are ordinary and common we cease to wonder at; but in Truth had the Ancients by Revelation foreseen them, they would have no less admired the Folly of subsequent Ages, than we now do the Errors of precedent times.  
To name only one now among many; who could have then believed, that in the latter times of the World, there should exist a large Society of Men, who should pretend to eat their God, to devour his Body ten thousand times, and yet retain it whole; to divide it into as many parts, every one of which should be equal to the whole; and infinite other like Absurdities? And yet this we know the Papists do.  
Upon the whole, it ought not to be concluded, that because such a Perverseness of Will or Corruption of Judgement cannot be well conceived by us, or seems incredible to us, judging according to the Nature of the things themselves; that therefore it is impossible Mankind should be ever Guilty of them. For it doth appear, that there is no Error so gross, no Miscarriage so enormous, which Man may not commit. And that if the Jews had seen and handled the Body of Christ after his Resurrection, it is more than possible, that they who had rejected so many antecedent Proofs, would have been insensible of this also; but it is most certain, that they were not worthy, to whom such a Favour should be granted.  
It remains, That I speak to the third and last Consideration, that notwithstanding our Lord vouchsafed not to the unbelieving World, the visible Presence of his Body after his Resurrection; yet that he hath by other Methods offered to Mankind sufficient Arguments of reasonable Conviction of the truth of it. This was absolutely necessary not only in Relation of the rest of the World, who had not seen his precedent Miracles; but also in regard of his undertaking to the unbelieving Jews, whom demanding a Sign from him, he had referred to his Resurrection from the Dead after three days continuance in the Grave. And this he hath effectually performed by the Testimony of unexceptionable Witnesses, his Apostles and other Discliples; who as they were well assured of the Truth of it themselves, so they were fitted and enabled to testify it to the World, beyond all Contradiction.  
They had seen and Familiarly conversed with their Lord after his Resurrection; handled his Body; clearly perceived that a rational Soul was united to it, and the Divinity to both, as before his Resurrection. They were afterwards enabled to testify this to all Nations of the World, by the gift of Tongues; and to do it successfully, by the Power of working Miracles, not only conferred upon themselves, but upon whomsoever they laid their hands for that Purpose. They confirmed the Truth of their Testimony by voluntary laying down their Lives, by undergoing all the Hardships of Life; the Persecution of the Jews, and the Contradiction of Heathen Philosophers; all which none can be supposed to have been done without an inward Conviction of the Truth of what they Preached. And if they were indeed so convinced, it is impossible that in forming their Judgement of it they should have been mistaken. Or if it can be imagined, that any should be so Vainglorious, as to forego the Pleasures of Life, and suffer a Death in defence of what they knew to be false, yet are we not in this Case permitted to believe it, by Reason of the many and wonderful Miracles wrought by them, by the various Operations of the Holy Ghost working in them, and communicated by them; by which God himself gave a concurrent Testimony to the Resurrection of Christ preached by them, and set to his Seal, that what they taught and affirmed was true. But of this Head, I need add no more, having more largely treated of it in my Discourse upon Easter-day, which I will not repeat.   

The Nineteenth SERMON Preached on June 1st. 1690.  
At LAMBETH CHAPEL.  Mark XVI. 19 So then, after the Lord had spoken unto them, he was received up into Heaven, and sat on the right hand of God. 
WE lately celebrated the Memory of the Ascension of our Lord; and the Offices of our Church direct us to employ our thoughts upon it, in this intermediate time between that and Whitsunday. To do this, we are not only induced by that near Relation, which it bears to Christ, who by it took his last Farewell of his Disciples, and entered upon the Possession of his Kingdom; but also by those eminent Benefits, which the whole Church received from it, the Gift of the Holy Ghost, the Confirmation of Faith, and the increase of Hope.  
In Discoursing of it, I will confine myself to these three Considerations. 

I. The necessity and convenience of the Ascension of Christ.  
II. The Truth of it.  
III. The Advantages and Benefits, which we receive by it.    
I. That it was necessary our Lord should leave the Earth, and ascend into Heaven, himself often declared, and in Joh. XVI. 7. gives the Primary Reason of it. Nevertheless I tell you the truth; it is convenient 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. The Mission of the Comforter, that is, the Holy Ghost, was absolutely necessary, and the necessity of it confessed by the Disciples of Christ; yet could not this be effected, until Christ should ascend into Heaven. It was convenient for the Apostles that the Comforter should be sent, as by whom they received a most invincible Confirmation of their Faith and their Hopes.  
What greater Consolation can be imagined to Disciples afflicted for the Departure of their beloved Lord, than to receive such an infallible Assurance of his Being placed in Power and Glory in Heaven, as did arise from the eminent Operations of Divine Power brought down by the Holy Ghost at his Intercession? What stronger Confirmation of their Faith could they receive, than that the Promises of their Master concerning a Comforter were effected, which demonstrated the Truth of all he had said, the actual Possession of that Glory, which was vailed in the Infirmities of his humane Nature, while he conversed upon Earth, and the Prevalency of his Intercession with God the Father in their behalf? What more could be desired to assure them of the continuance of their Master's Love after his Departure, or to enable them successfully to discharge that Office of converting an unbelieving World, which was imposed on them; than that such Gifts should be conferred on them, as were never before vouchsafed unto Mankind; the knowledge of all Tongues, the Faculty of speaking Eloquently and Boldly, and the Power of working Miracles? All these Reasons made it convenient and desirable to the Apostles, that the Comforter should be sent unto them.  
To the whole Church this was much more necessary, which without that Mission could never have had Existence, being founded and maintained by those Divine Gifts and Influences, which were derived from thence. Yet neither could the Apostles, nor the Church have been Blessed with this so necessary, so often Promised, and so much to be desired Mission of the Holy Ghost, had not our Lord first ascended into Heaven, and there by his Power and Intercession have procured it. The Comforter, as he was to be the Advocate, the Deputy, to plead the Cause of Christ on Earth, could not naturally take place but in his Absence; and the very Mission of him, as it was an Act of Regal Power, could not be administered by Christ until he had taken Possession of his Kingdom, which commenced at his Ascension into Heaven.  
Nor is this the only Reason, which made it convenient for the Church, that our Lord should remove his visible Presence from us; but the Possibility, at least, the increase of Man's Reward did depend upon it. The Design of the coming of the Messias so long expected was known and confessed to be to restore the lost Happiness of Mankind, to redeem them from their former Misery, and to advance them to a State of Glory. In prosecution of this Design, if we consider either the Wisdom of God, or the Nature of Man, it could not but be expected, that this Happiness should be affixed to certain Rules, consequent to certain Conditions to be performed by Man; not indifferently bestowed on all, nor yet on any without Respect to their peculiar Merits. The Application of it was to be directed and determined according to the right use of Reason and freewill in every Man. The whole of this consists in Obedience to the Laws of God, and one great Branch of it, in assenting to his Authority, and believing all his Revelations. And as an Assent to all the Revelations of God, made at all times, was the Duty of Man; so more especially an Assent to those last and most considerable Revelations made by his own Son incarnate was required of Man, and was farther intended to qualify him for the Reception of that supernatural Happiness, which was by him to be conveyed unto the World: Since no greater Evidence of a right use of Reason and Veneration of the Divine Majesty could be offered, than to inquire after, to Assent to, and obey the Revelations communicated by him.  
It would be tedious and unnecessary to repeat those great Commendations of this eminent Act of right Reason called Faith, and those many Promises of Reward annexed to it, which may be found in the Scripture. But from the whole it appeareth, that this was to be the principal Condition of the Justification, and therein of the Happiness of Man. That this Act therefore might be the more Illustrious, and might be Crowned with a more noble Reward, it was convenient that Christ should withdraw his visible Presence from the World, and therein give way to the Operation of Faith, which is the Evidence of things not seen.  
Had Christ continued for ever upon Earth in that glorious Majesty, which was to take place after his Resurrection; had he presented to the Senses of every Man sensible Demonstrations of his Divine Power; in that Case, to have believed on him, would have been no more praise worthy, no more meritorious, than to assent to the ordinary Reports of Sense.  
Who ever pretended to have acquired Merit by believing an Axiom of Mathematical Demonstrations? Or who ever thought it an Argument of a true and just management of the Will and Understanding, to believe that one Colour differeth from another, or that the Sun doth shine? These things strike our Senses, and force a Belief whether we will or no; in this Case, to offend while the Soul enjoys its Reason, and the Body the Organs of Sense, is not so much as possible.  
To have believed the Divinity of Christ, while the Sense of an illustrious Miracle wrought by him was yet present; to confess he came in the Flesh, while his Body was yet visible; to acknowledge his Resurrection from the Dead, when the Senses of every Man proclaimed no less; all this would have been so slight an Argument of the right use of Reason, so little deserving any Commendation or Reward, that it would be no more than the necessary result of the Faculties, and even not in the Power of the Will to avoid.  
But when the Object is removed from the Sense, and yet discovered by Reason; when the Eye doth not see what the Affections still embrace, when the Soul ceaseth not to hope upon probable and just Motives, what it never received by Demonstration of Sense; this is indeed a noble Act of right Reason, worthy of a spiritual Being, and worthy of a Divine Reward. And such a Reward hath our Lord annexed to it; pronouncing, Joh. XX. 29. Blessed are they that have not seen, and yet have believed. This Blessedness Christ by his Ascension hath communicated to the whole Church; which without that, had wanted the Qualification of a rational and well grounded Faith, to acquire the Favour of God.  
Further the Ascension of our Lord, and therein his Exaltation to the supreme Degree of Glory, was in Justice due to his precedent meritorious Sufferings; which are therefore assigned as the cause of his Exaltation by St. Paul, Phil. II. He made himself of no Reputation, and took upon him the form of a Servant, etc. wherefore God also hath highly exalted him, etc. The Humility manifested by him in his Incarnation, in the whole Course of his Life, and in his Passion, infinitely surpassed all the Examples of former times. That the Son of God should vouchsafe to descend from his Seat of Glory in Heaven, to leave the Bosom of the Father, and clothe himself with the Infirmities of humane Nature; that in this Nature he should not take upon him the Majesty of a Prince, nor so much as allow himself the ordinary Satisfactions and Pleasures of it; but live an afflicted Life, and die a shameful Death; and all this for his own Creatures, who far from deserving such a Favour from him, had rebelled against him from their Creation, would lay violent hands upon themselves, and continue their Contempt of his Authority till the Dissolution of all things; this was such an extraordinary Humiliation, that none other but the Son of God could have effected: And therefore was in Justice to be Crowned with such a Reward, as none but the Son of God could receive; namely, that that Body, which had been thus depressed, should be raised above all Creatures, should be placed above Angels and Archangels, should be advanced to the immediate Presence of God, should for ever remain united to the Divine Nature, and therewith be translated into the principal Seat and Throne of the Deity, that is, into Heaven.  
Lastly, To name no more Reasons; it was necessary for Christ to ascend into Heaven, that so he might fulfil all righteousness, perform all which the ancient Prophets had foretold of the Messias, or he had denounced of himself. It was long since Typified by the Ceremonies used by the High Priest among the Jews in the Day of Propitiation; which represented the Final Atonement to be made by Christ for the Sins of the World. It was commanded by God, that the High Priest should enter but once every year into the Holy of Holies, that is, upon that Day, when with the Blood of the Sacrifice he passed through the Tabernacle and the parts of it into that place.  
It was a received Opinion among the Jews, that the Holy of Holies represented the Heaven of Heavens, and the Tabernacle this visible World. From which Opinion joined with the legal Ceremonies of that day, it appeared, as the Author of the Epistle to the Hebrews argueth, IX. 11, 12. That the High Priest of the good things to come, by a greater and more perfect Tabernacle not made with hands, was to enter into the holy place, having obtained eternal Redemption for us: That he should lay down his Life as an Expiatory Sacrifice for the Sins of the People, and being slain should pass through all the Stages of this World here below, and ascending into the highest Heavens, the Throne of the Divine Majesty, should there present his Blood; Blood of that inestimable value, as need not be shed and presented every year; but as he once appeared in the lower World to put away sin by the Sacrifice of himself; so once for all he ascended into the higher Heavens, not to appear again, until he shall come in the Clouds with Majesty and great Glory, to judge the quick and Dead.  
The same was foretold by the Prophet David, Psal. LXVIII. 18. and from thence urged by St. Paul, Ephes. IU. 8. Thou hast ascended up on high (into Heaven, as it is in the common Acceptation of the Original word) thou hast led Captivity Captive, thou hast received Gifts for Men. A Prophecy, which, notwithstanding all the Pretences of the Jews, can neither be applied to Moses, nor to Joshua, nor to David himself, nor to any illustrious Conqueror of that Nation, who never ascended into Heaven, but to Christ alone; who really and bodily ascended into the highest Heaven, unto the Throne of the Majesty of God.  
By his Death and Resurrection he subdued Sin, Death, Hell and the Devil; and in his Ascension visibly triumphed over them, and led them Captive. When that Body, which by the Sacrifice of itself had destroyed Sin, was in Reward of that meritorious Suffering, advanced into Heaven, there to be continually present with God; when that Body which had been subjected to Death, and afterwards was raised from it, received now a certain Proof of its Immortality, was raised into Heaven, where is no place of Corruption left; when the Captain of Man's Salvation visibly ascended unto the eternal Place of Happiness, having first Promised to draw all his faithful Followers after him; and from whence he dispensed the precious and glorious Gifts of the Holy Ghost to the Sons of Men.  
If these Prophecies and Types foretelling and prefiguring the Ascension of the Messias should seem obscure, yet it cannot be denied, that the Messias was to receive a glorious Kingdom. This, we are well assured, the Nature of our Lord's Office, the Design of his Coming, the Dignity of his Person permitted him not to receive on Earth; and therefore it was necessary he should ascend into Heaven, there to take Possession of it.  
It had been a mean Reward to his Humility, Patience, and Sufferings preceding his Resurrection, to have been advanced to a temporal Kingdom, to be dignified with a Reward common ofttimes to the worst of Men. The greatness of this World was inconsistent with his Design, the Pleasures of it were contemned by him; and that Divinity, which was no longer to be clouded or depressed, but to shine forth in its full Lustre, could find no fit Habitation upon Earth, which in Scripture is faid to be the footstool of God. Upon all these Reasons, it was necessary, just, and convenient that Christ should ascend into Heaven.  
II. And that he really did ascend thither, (which was the 2d. Head proposed) evidently appeared, from the History of his Ascension recorded in the Gospels and Acts of the Apostles. That Body of Christ which the Apostles had felt and handled, that with which they had conversed for forty days together, that whereof they were assured by many infallible Proofs, that it was no other than the material Body of Christ which hung upon the Cross, and was laid in the Grave, which was united to the Soul again, and had performed all manner of vital Actions; that very Body they saw ascend into Heaven. For that Jesus, who had rose again and conversed with them, who had led them out of Jerusalem, and was visible and present to them till the very moment of his Ascension, as he was yet speaking with them, was parted from them and carried up into Heaven; as we read, Luk. XXIV. Which refutes the Opinion of those ancient Heretics, who taught that Christ ascended in Spirit only, having first put off and returned to the several Elements that Body, which he had received from them.  
Again that Body, which the Apostles saw and felt to be locally present with them upon Earth, they saw soon after to be really removed from the Earth and carried into Heaven. For as it is related in the sacred History, When he had spoken unto the Disciples and blessed them (which being performed by laying his hands upon them, testified his real and corporeal Presence with them in that moment; in the next moment, even) while he blessed them, he parted from them, and while they beheld he was taken up, and a cloud received him out of their sight. Which proved his Ascension to have been a true proper and local Translation from the parts here below to those above; and that at that moment he was endued with a perfectly humane Body, whatever glorious Changes it underwent after its Reception into Heaven, the Seat of Immortality and Spiritual Being's. Other Circumstances deserve to be observed in the History of this Ascension, And  
First, Our Lord at his Ascension was pleased to call together many, if not all his Disciples, and admit them to the sight of it; a Favour which was not vouchsafed to them at his Resurrection. The Conduct indeed was different, but the Reason not unlike in both Cases. Both the Resurrection and Ascension of Christ were thenceforth to pass into necessary Articles of Belief, to the principal supports of the Faith and Hopes of Mankind; both therefore was to be placed beyond all doubt and contradiction, by the Attestation of many and credible Witnesses.  
To effect this at his Resurrection, it was not necessary that any witnesses should be present; since the Actions of Life, visibly and in the Presence of many, performed by him after his known Crucifixion and Burial, abundantly and even demonstratively proved, that he was really risen from the Dead. They were well assured, that some few days before he was truly Dead, their Senses assured them that he was now truly alive: Whence they might as certainly conclude that he was risen from the Dead, as if they had actually seen his Resurrection.  
Whereas in the Case of his Ascension, he was to be taken from them, no more to be seen by them in this Life; no Mortal was thenceforward to see his State of Glory, or testify his Station in Heaven: upon which account it was absolutely necessary that his Disciples should be present at his Ascension, and be Eye-witnesses of that Action, which afterwards they were to testify and preach to others.  
In the second Place, it deserveth to be observed, that the Testimony of Angels was added to that of the Apostles. Those blessed Spirits, far from repining that the Nature of Man in Christ was by his Ascension exalted to a superior Degree of Glory, descended from Heaven to bear the glad Tidings of his Arrival there, as at his Nativity they had done to proclaim the Descent, of the Deity upon Earth. For it follows, Acts I. 10. Behold two Men stood by them in white Apparel, which also said, Ye Men of Galilee, why stand ye gazing up into Heaven. This same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven.  
Nor was this Apparition of Angels an empty Pageant or an unnecessary Addition to the Glory of our Lords Ascension. By their Ministry and Attendance, they demonstrated the Divinity and Dignity of his Person; by their Testimony concerning his Ascension, they proved the truth of it. The Apostles indeed saw him received upon the Clouds, they looked up and followed him with their Eyes, as far as their sight could reach; but that being terminated in the lower Regions, and not able to penetrate into the highest Heavens, their Sense could not assure them that their Lord was carried thither. To evidence therefore the truth of it, it remained, that God by these ministerial Spirits should declare it to the Disciples.  
These Angels were wont to Minister before and see the face of God in Heaven; they were known to come down from thence. They testified that Christ had ascended thither from whence they had descended, and thereby perfected the Testimony of the Disciples concerning the Ascension of Christ into Heaven, whose sight could not reach so far. Farther, these blessed Spirits, not only brought Evidence to the Disciples of the real Ascension of their Master into Heaven, but also gave them Comfort and alleviated their sorrow conceived for his Departure, by adding those words, This same Jesus, which ye have seen taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven.  
Elisha had seen his Master Elijah carried up into Heaven; yet knowing not certainly how the Divine Goodness would dispose of him, and despairing of ever seeing him again, he entertained the sight with Grief, and in Testimony of it rend his Clothes. Nor had the Disciples been free from the same Anxiety, without the present Consolations of these Angels. When their Lord had before his Death declared to them his Resolution of returning to the Father, (John XVI.) they could not dissemble their Grief, as himself observeth, Verse 6. Because I have said these things unto you, sorrow hath filled your heart. And immediately before his Ascension, still retaining their erroneous Opinion of a temporal Kingdom to be founded by him, they had asked him whether he would not at that time restore the Kingdom unto Israel, which hopes were totally defeated by his Departure into Heaven.  
Both these occasions of Sorrow therefore, the Angels happily do remove in these words. They assure them that the Presence of their Master shall not be for ever taken from them, but themselves should see him return in the last of days; and that they may not imagine his Kingdom to be abolished, they add that he shall return in like manner as they saw him go, that is, in Power and great Glory; as our Lord describeth his coming to Judgement, Matth. XIII. 26. It will be of little use to inquire into what part of the Heavens the Body of our Lord was translated; yet not unfit to observe, that our Lord is said to have ascended into those Heavens, by which the most glorious Presence of the Divine Majesty is in Scripture expressed. Thus it is said of him, Ephes. IU. 10. He that descended is the same also that ascended far above all Heavens, and Hebr. VII. 10. That he was higher than the Heavens, and Heb. IX. 12. passing into the holy place, even into Heaven itself, to appear before the Presence of God, that is, he was advanced to the same state of Glory with God the Father; his Body was translated to the place of his more immediate Presence in Heaven, which is fully expressed by his sitting at the right hand of God.  
To determine the place, whether in the third, in the fourth, or above the Heavens, is rash and unwarrantable. But this we may be assured, that whatsoever part of Heaven is the immediate residence of the Divine Majesty, whatsoever Region is most Holy, whatsoever Place is of greatest Dignity in those Celestial Orbs; thither Christ ascended, and there now Reigns in Glory.  
III. The Advantages, which the Church and all the Members of it received from the Ascension of Christ, are many and great. The first and most eminent Benefit derived from it was the Mission of the Holy Ghost, of which I spoke before. A Benefit, which was indeed more sensible in the Apostolic times, when it communicated to many the gift of Tongues, the power of working Miracles, or a prophetic Spirit; but is at this day no less advantageous; since by the Influences and Operations of the Holy Ghost the Church is still maintained, the Faithful are enabled to perform their Duty, and the unfaithful are converted. Thus the Ascension of Christ became a lasting Benefit to all his Followers, procuring to them those Graces, which otherwise could never have been obtained. The Ascension of Elijah made one Elisha, left a double Portion of his Spirit with one Disciple to be communicated to no other; but the Ascension of Christ was of universal Benefit, producing blessed Effects, which should extend to all Believers, and to all Ages.  
A second Benefit of the Ascension of our Lord, is the Confirmation of our Faith, which from thence received firm Assurance of the truth of his Doctrine and the Divinity of his Person. He had proclaimed to the unbelieving Jews, as well as to his own Disciples, in the VI of St. John, that he would ascend into Heaven. What and if ye shall see the Son of Man ascend up where he was before? After his Resurrection he said unto the Women, Go to my brethren and say unto them, I ascend unto my Father and your Father. It was not therefore unexpected to the Apostles, they were acquainted with his Resolutions herein, and when they faw effected what he had before foretold them, they could no longer doubt that he was the true Messias. Thus although the prophetical Office of our Lord expired upon the Cross; all his subsequent Actions offered convincing Arguments to Mankind of the truth of his Mission, and the certainty of those things he taught. No greater Proof of either could be imagined than his Resurrection from the Dead; and when to this was added his Ascension into Heaven, there was no more place left for doubt.  
Thus the Faith of the Apostles was confirmed by the Ascension of Christ, but their Hopes were much more exalted. By this glorious Triumph they saw him put into Possession of that ample Power, which they so long wished to be assumed by him, which might enable him to reward his Followers, and effect those Promises which he had made to them. In John XIV. he had told them there were many Mansions in his Father's house; and that he went before to prepare a place for them, intending to receive them afterwards to himself, that where he was, there they might be also. The former part of the Promise they saw to be effected in his Ascension, and thence conceived assured Hope that the latter would be accomplished.  
There can be no greater Motive to believe the truth of Prophecies or Promises, than to consider the performance of those which went before. The same foreknowledge of our Lord, which foresaw the Exaltation of himself, could as easily foresee the like Reward to be given to his Followers; and the same Power which advanced him to the right hand of God, could exalt whomsoever he pleased into Heaven. So that his Power could not be questioned; and his Will therein he had often declared, assuring them, Joh. XII. 32. When I am lifted up from the Earth, I will draw all Men unto me.  
Herein the Hopes of all Mankind received increase and strength. They had all impatiently wished for Immortality; it was easy to believe that their Souls should still exist; but their Bodies were equally parts of themselves. They were equally concerned for the future Happiness of both; yet that either should be hereafter Happy, they were assured only by the Revelation of Christ. He affirmed it, he promised it, he confirmed it by wonderful Signs and Miracles; yet it could not but seem strange, that Flesh and Blood should inherit the Kingdom of God; that such a gross corporeal Being should be admitted to the Society of Angels; that Man who was excluded from an Earthly Paradise, should be taken up to the immediate Presence of God. All this did seem incredible, till they saw an Example of it in the Body of Christ, which consisting of the same Flesh and Blood, partaking of the same Nature, was visibly received into Heaven, and placed in eternal Happiness.  
By this they were convinced, that the like Immortality of their own Bodies was not impossible; and while they considered the Promises of Christ, and their own Relation to him, that he was the first Fruits of humane Nature, their forerunner which is entered into Heaven for them, the Captain of their Salvation, and the Head of their Society; they were fully satisfied that it should in time be granted to them; since what he foretold of his own Ascension they saw effected; since it was but natural to follow their Captain, their Head, and their Forerunner; and with him to be received into the place of their desired Happiness.  
Farther, as Christ is our King and our Priest, the Benefits which we hope to receive from either of those his Offices, received increase by his Ascension into Heaven. As King, he is thereby invested in the actual Dominion of his Church, enabled to bestow upon her all those Graces and extraordinary Assistances, which are necessary for her Wellbeing. As our Priest, his Intercessions with God the Father in our behalf, are made much more prevalent by his personal Presence with him.  
Under the Law, the Efficacy of the great Propitiatory Sacrifice depended upon its being presented by the High Priest, in the Holy of Holies, the place where God was pleased to Promise his immediate Presence. How much more Efficacious than must be conceived to be the Intercession of our High Priest; who not once a year, but continually; not with the Blood of Bulls or Goats, but with his own Blood; not in an Earthly Tabernacle, but in the highest Heaven, maketh Intercession for us? If the Mediation of the Jewish High Priest could avert temporal Punishments due to the Sins of the People; much more will the Mediation of our High Priest free Mankind from eternal Punishments. If their Priest being clothed with the same Nature could more sensibly commiserate the Unhappiness of his People; ours for the same Purpose took our Nature on him. But whereas their Priest was subject to the Gild of the same Sins for which he interceded, ours knew no Sin; their's was admitted no farther than to the Symbols of God's Presence, to the Cherubims and the Mercy Seat, ours to the very Throne of his Majesty; where he continually pleadeth his Sufferings on our behalf, diffuseth his Graces to us, and prepareth Mansions for us.  
Lastly, if we consider Christ as the great exemplar of humane Life, his Ascension will upon that Account also be of great use to us; teaching us with him to exalt our Affections, to withdraw them from the Earth, and to place them in Heaven. This Inference the Apostle draweth from his Resurrection and Ascension, Colos. III. 1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Christ died to the World, to instruct us, that we ought to mortify our worldly Lusts, to restrain and subdue to Reason the use of Carnal Pleasures. He left the World and Ascended into Heaven, to teach us that there our Affections ought principally to be fixed, that there our chief Interest is placed, and there only perfect Happiness to be expected. Could the Pleasures, the Power, and the Prosperity of this World have given the most complete Happiness; our Lord, who deserved it by the most complete Obedience which was ever paid, who was more dear to God than all the Sons of Men, who was himself heir of all things and Lord of all, would have fixed his abode here, and not removed it into Heaven. But when immediately after his Exaltation, as soon as he began to receive the Reward of his Obedience and Sufferings, he forsook the Earth, and returned unto the Bosom of his Father, he hath thereby instructed us, that in vain is true Felicity to be sought here below; that this World can afford no adequate recompense for Virtue and Piety; that we are indeed but Strangers and Pilgrims upon the Earth; and that as many as pursue the end of their Creation, and study to be truly Happy, aught to seek a better Country, even that into which Christ the forerunner is entered for us, that so where he is there we may be also, receive the same Reward, and be Crowned with the same Happiness; that so as we have imitated his Ascension, we may share in his Glory. Which God of his infinite Mercy Grant.   

The Twentieth SERMON Preached on July, 13th. 1690  
At LAMBETH CHAPEL.  Matth. V. 16. Let your light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. 
THESE words are part of our Lord's Sermon upon the Mount, which was directed to a mixed multitude of Auditors, and treats altogether of universal Duties incumbent upon all, who receive the Doctrine, and acknowledge the Authority of him who spoke it.  
Upon which Account we have just reason to reject the Opinion of those, who would restrain to the Apostles only and their Successors, the Preachers of the Gospel, the Duty prescribed in this and the three foregoing Verses: which requireth the Professors of Christianity, not to confine the exercise of their Duty to their single Breasts, or rest satisfied in having discharged the Office of Piety in secret; but to perform such eminent Acts of Devotion, Temperance, and Charity, and so to direct them, as may promote the Glory of God and Instruction of Men.  
The whole preceding part of this Sermon was directed to all Christians in General, delivering the Promise of those Beatitudes, in which all the Disciples of Christ are equally concerned. What follows, treats concerning the general Laws of Justice, Temperance and Charity: so that with no good Reason can these intermediate Verses be restrained to the Apostles only. If they are here called the Salt of the Earth, Verse 13. our Lord addressed himself in the same words to great multitudes, as we read, Luk. XIV. 25. If they are styled the light of the World in the 14th. Verse; St Paul applieth the same Expression to the Philipians, II. 15. exhorting them to be without rebuke in the midst of a crooked and perverse Generation, shining among them as Lights in the World.  
It must be acknowledged indeed, that the Apostles were, and their Successors in the ministerial Office ought to be, more eminently, the Salt and Light of the World, purging away the Corruptions, removing the darkness of Mankind, by Example and Instruction. To effect this by their Doctrine, is peculiar to them, not common to other Christians: to promote it by their Example, is a Duty common to them with all other Christians.  
It is my present Purpose to treat of it as an universal Duty; to which my Text directs me, by placing the Light of this Exemplariness, which is commanded, not in verbal Instructions, but in good Works, which are acknowledged to be the Duty of all Christians. Of this than I will Discourse under these four Heads. 

I. The Duty imposed, such an exemplary Conduct, as may become a Light of the World.  
II. The manner of being thus Exemplary, by good Works.  
III. The end, to which it ought to be directed, the Glory of God.  
IV. The good Effects of it, the Instruction of Men, and Promotion of the same good Works in others.    
I. Concerning the Duty, which is that of an illustrious Example, to the practice of which our Lord hath directed us both by his Laws, and by his own Example. He styles himself, and truly was, the Light of the World; he was foretold under the Figure of the Sun of righteousness, who should enlighten the World with his Doctrines, and demonstrate the Possibility of performing them by his own Example. His Precepts chiefly concern Moral Duties, which he restored, first to their Primitive Notions and Purity; and then urged the Practice of them upon his Followers, in a more strict manner than had ever before been done. What before was esteemed an attempt fit only for great and noble Minds, he made the Duty of all the Members of Mankind: what others thought a sufficient Glory to practise singly, to excel in this or that single Virtue, he required to be performed conjunctly, without the Omission of any thing which is justly to be accounted laudable.  
For if we consider the great Lines and main Parts of the Doctrine of Christ, they will be found to direct the Practice of those Actions, which by all the World must be acknowledged to be good and excellent, to be laudable and divine; such as are Justice, Sobriety, Devotion and Charity. It is not among Christians alone, that such. Actions are esteemed Praiseworthy. All Parties of sober Men, as well Heathens as those professing revealed Religions, have agreed in this common Sentiment, in the Veneration and Praise of all such Virtues.  
From hence it was, that even when the Heathens derided the Faith of the Cross, they still acknowledged the Excellency of those Persons, who professed it. They also were convinced, that all those moral Virtues were the Perfection of Mankind: only in this they disagreed; that whereas they accounted the uniform Practice of them to be an undertaking possible only to more exalted Minds, Christ had made it the Duty of all his Followers. Although even this difference of Opinion, could not but raise their Thoughts to an extreme Veneration of that Divine Person, who form these Laws, and even forced from them a Confession of that Praise which was due to such an Institution, and the Author of it.  
Thus the very Nature of a Christian Life, as it is directed by the Precepts of our Lord, fitteth it to be an eminent Example to others. He distinguished his Religion from all others, by the Excellency of his Laws and Precepts: so that whosoever should observe them, must distinguish themselves from the rest of the World, by a more perfect exercise of Virtue and Holiness. And hence it is, that he naturally infers in the twentieth Verse: Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no Case enter into the Kingdom of Heaven.  
The Righteousness of the Scribes and Pharisees was the exact performance of all the Legal Institutions of the Mosaical Law, of Sacrifices, Washings and other Ceremonies; which (abstracting from the positive Command of God) had nothing excellent in the Practice of them. To see the Jews killing their Sacrificed Beasts, washing their Bodies often or Circumcising themselves, was no Motive of Holiness, or giving Glory to God, to those who were not of the same Religion. They discerned nothing laudable in all this; and were rather prompted to pity the Slavery, than to imitate the Devotion of their Service. Whereas the Practice of those good Works, which Christianity imposeth is amiable and lovely in the sight of all Men, ever carrieth along with it the Commendation and Approbation of all Spectators.  
Thus our Lord fitted his Doctrine to be a light to the World; and lest it should fail of its designed End, he hath commanded us to improve it to its right use, and therein hath led the way by his own Example. He confined not himself to a Desert, as did John the Baptist; but conversed in their Cities, and more frequented Meetings; that all Men might see the constant Piety, Goodness and Charity, which attended all his Actions, be instructed by them, and drawn to the Imitation of them. He indulged his Conversation to Publicans and Sinners; that he might gain them, first to a love of his Person, and then to an imitation of his Virtue. He disdained not the Company of any, who might receive advantage from his Doctrine or Example.  
And that he might fit his Life for an universal Pattern to all his Followers, he engaged not in the constant Practice of extraordinary Austerities, as did John the Baptist; but amidst the most severe and strict Exercise of all Virtues, allowed to himself the innocent Pleasures and Entertainments of the World. He refused not to sit down with those who invited him to splendid Entertainments, as with Levi and Zacheus, nor to be present at the Marriage-Feast. At other times he was content to suffer Hunger and Cold, Contempt and the vilest Injuries, to undergo long watching in Prayer and Fasting. For so it behoved him even in this Sense also, to perform all Righteousness, who was to be the grand Exemplar to all succeeding Ages: Not to confine himself to any one method of Life, lest thereby his Example should become deficient to those who should be engaged in another; but to pass through all the more ordinary Actions and Varieties of humane Life; that in all Cases we might be able to approve and direct our Actions, by conforming them to his Practice, and if any doubt should arise concerning them, might be able to justify them by the Authority of his Example.  
Both the Observation therefore of the Precepts, and the Imitation of the Practice of Christ, which are equally the Duty of every Christian, engageth him to be exemplar in his Life and Conduct. And thus first the whole Body of Christians will become a light to the rest of the World, and then every Member of the Church to each other. Our Lord describeth both in this place very lively. Ye are the Salt of the Earth, Verse 13. The rest of the World will remain in Sin and Corruption; but in the numerous Society, which I shall found and call by my Name, Piety and Virtue, and whatsoever is good and excellent, shall be maintained: Yet not to be confined to that Society alone, but to be communicated to all who shall receive Instruction from it. Ye are the light of the World, Verse 14. The greater part of Mankind remain in Darkness and Ignorance; but I have placed my Church, as a glorious Light to dispel this Darkness, and remove this Ignorance; that so all who do but lift up their Eyes, have the least inclination to Truth and Goodness, may there discover the light and repair to it. And this cannot fail to take effect, while the brightness of this Light shall remain, while the Church shall continue glorious and unspotted, while the Members of it shall all, or the more part of them, perform their Duty. For, as it followeth, a City placed on a Hill, or a Light placed in a Room, cannot be hid.  
If indeed those Virtues, which I command, be observed by those who profess my Name; if Justice, Chastity, Beneficence, and other Marks of Goodness be indeed so eminently exercised by so numerous a Body of Men; it cannot be but the rest of Mankind will take notice of it, and as many as desire to be freed from Darkness, will approach to this Light: Or if through sloth and negligence they still continue afar off, however they will not be able to deny that they see the Light; and must admire both it, and the Author of it.  
Thus the meanest Christian may make himself truly Exemplary, by performing his Duty conscientiously in the Station, in which God hath placed him: Although his Understanding and Abilities have not fitted him to be an Example to others singly considered. If he well dischargeth his single Station, although never so mean in the Church, he contributeth to this great Design of Christ, of making his Church a light and example to the unbelieving World; and, in so doing▪ performeth the Duty prescribed in this place, and entitleth himself to the Reward of it. Whereas every one deviating from this Rule, and violating the Laws of Christ, concerning moral or religious Actions, becometh a Spot in this light, an Exception to the Plea of the Church against Unbelievers. He defeateth one of the chief Advantages, which Christ proposed to produce in founding of a Church; and thereby becomes Guilty not only of the miscarriage of his own Soul, but also of the miscarriage of all those Infidels or profane Persons, who miscarried for want of discovering that Exemplariness in the Church, which was to have convinced them.  
If the Institution of Christ herein be in these latter Ages in a great measure defeated, and no such frequent or sincere Effects of Conversion be to be found; it may well be resolved into this Cause, that by the disobedience and vicious Lives of the greater number of the Members of the Church, this once glorious Light is well nigh covered with Spots, and almost turned into Darkness.  
This Luminary of the Church, never indeed was without Spots, even in its greatest Vigour and Purity, in the beginning of the Gospel: but while the number of them was inconsiderable in Comparison of those who performed their Duty, the Diminution of Light which arose from thence was scarce discernible. In succeeding times, as the number of wicked Christians increased, the Light proportionably diminished, until our days, wherein the State of the first times of Christianity is so far inverted, that the number of pious Christians is very small in respect of the others, and thereby the Light of the Church is almost extinguished. Whosoever then addeth to this remaining Light by his own single Piety, doth the greater Service; and whoever detracts from it by his ill Example, doth the greater Mischief, because every Addition and Diminution, is more sensible in a less than a greater quantity of Light.  
Thus all Christians may become Exemplar, in conspiring to complete the Example of the Church to those who are without it. For not every one is fitted in particular, and singly to make himself an Example to other Men. Many things must concur to that, which oftimes are not in the Power of Man. The minds of other Men, on whom his Example must be supposed to have any influence, must be first possessed with an opinion of his Wisdom, or Authority, or any other Quality, which may induce others to follow his Example. And where such Qualities are found, the Obligation of being Exemplar, becomes much more strict. In that Case, he is not only to Act in common as a Member of the Church, but in particular also, as a Director of all those, who may be influenced by his Example. Such are Parents to their Children, Masters to their Servants, great Men to their Inferiors, Kings to their Subjects, wise and learned Men, to those who have an Opinion of their Wisdom and Learning. All such are as Lights to those subjected to them, whose Eyes are fixed on them, and are wont to form Directions to themselves from their Practice.  
And this is what God particularly requires of great and knowing Men, in return for their Power and Wisdom, that they employ it for the Instruction, or Persuasion of others in the discharge of their Duties; their Power and their Knowledge, hath distinguished them from the rest of Men, and set them in an eminent Station, at least in respect of those who are subjected, or inferior to them; and therefore every Action of them hath some influence, but ordinarily every Habit fixeth even a Rule to the Conduct of Inferiors, of whom the most part look no farther than to the demeanour of those whom they suppose in Power or Knowledge to excel themselves. If they observe no Rules of Order and Decency, these cannot so much as know them. If they practise forbidden Pleasures, or give way to unlawful Passions; these will lose even all Sense of the unlawfulness of them. They will not be ashamed to practise what they see their Superiors, the supposed Judges of Decency and Lawfulness, without fear to pursue. If they conscientiously observe the Precepts of Religion, even respect to their Persons, will engage others in the same Course of Piety; as being generally persuaded, that those who are greater and wiser than themselves, are more enabled to discover the means of attaining true Happiness. Thus every good Man, fitted by the Opinion of others concerning him for being an Example to them, becomes a public Blessing. He enters not into Heaven alone; but carrieth with him the welcome Attendance of those, whom his Example hath drawn thither with him.  
It is not indeed in the Power of all Men to fit themselves for such Exemplars; yet most Men are concerned in this, as being Superior to some others, who are ready to take Rules of Direction from them; and not a few are placed in such eminent Stations, as derive exceeding influence upon all those who are seated under them. And such, if careless of their Duty, become a Snare, and the occasion of Destruction to all those, who by their Example were betrayed into Sin. They fall not alone, but like Lucifer seated on an eminent Throne, draw Legions of Apostate Angels with them into Hell; for the miscarriage of all whom they will be obliged to answer; and cannot plead, as do those Sinners who Act in the lowest Sphere, that thereby they hurt themselves alone. Rather the guilt of so many Souls, ruined by their ill Example will be laid to their Charge, and be revenged on them. It is frequently added in Scripture to the Charge of Jeroboam, as the utmost Aggravation of his Crime, that he made Israel to sin. He was not Guilty of a single Apostasy, but drew the whole Nation into Idolatry by his Power and Example.  
We need look no farther, than the History of that and other Kings of the Jews, to be convinced of the influence of a great Example. For as often as those introduced Idolatry, or restored true Religion, so often did the generality of the People fall into Apostasy, or return to the worship of the true God. The Reward of those pious Princes will receive infinite increase from the blessed Effects of their Example; and the Damnation of the others will be heightened, from the infection communicated to others by their wickedness.  
And what Princes are in relation to their Subjects in this matter, the same are all Superiors in relation to their Inferiors, whether in Authority, Riches, or Knowledge. The Piety of a Master reformeth, or his Dissoluteness corrupteth a whole Family. The Exemplariness of a rich Man instructeth, or his wickedness debaucheth all his poorer Dependants. The religious Conduct of a knowing Man corrects, or his unwary Behaviour perverts all his Admirers. And all such shall certainly receive the reward of the good Effects of their exemplary Piety; or if their Conduct be contrary, the Punishment of their private Sins will be much sharpened in Consideration of the unhappy influence, which their Actions had to dispose othen Men to sin.  
The Duty of Exemplariness, and the excellent Design of our Lord in requiring it of his Followers, being thus cleared, I pass to the Second Head, to consider the manner, which he hath fixed, whereby to raise this Example, that is, by good Works: Let your Light so shine before Men, that they may see your good Works. None but these will have any influence upon the Minds of those, who are without the Church, or who judge rightly: and none but these will avail such as are within the Church, or make little use of their Judgement.  
To become a light and a glorious Example in the World, it is necessary to be eminent in those Actions, which are acknowledged by the World to be good, excellent, and of intrinsic worth. Such are all Actions of Moral Virtues, but more especially such as are positive, as Justice, Truth, Zeal for the Honour of God, Kindness and Charity to Men. Such are in many places of the New Testament, and in common Speech also, called good Works; which whosoever doth illustriously perform, all other Men, although of a different or no Religion, will bear him Witness, that the Lawgiver, whose Precepts he therein obeyeth, is good and just; that his Example deserveth Praise and Imitation.  
And what Effect must we not believe, this Example had upon the Jews and Heathens, before the brightness of it was obscured by the prevailing wickedness of latter Ages? when the Church could challenge her Adversaries to produce from among her Followers an unclean or an injust, an intemperate or a profane Person; when their Piety was so undeniable in the constant frequenting of the public Prayers and Sacraments of the Church, even in the midst of Persecutions: when their Charity appeared so conspicuous, not only in relation to their own Members, but now even to their Enemies, in feeding the Hungry, in clothing the naked, in redeeming Captives, in communicating to all: When an Heathen Governor, and he the most Learned Man of his Age, employed by his Emperor to examine the Doctrine and Conduct of the Christians, made this report to him; That they were a sort of men, who injured no Man, defrauded none, abstained from Murder, Lust and Perjury, gave frequent Demonstrations of admirable Charity; and meeting once every Week in the public Service of God, bound themselves by religious Ties and Sacraments to do all this. When a Learned Adversary after a full Search could make no other report than this; what remained, but to conclude that God was indeed among them? So wisely Christianity contrived to draw in unbelieving, but unprejudiced Spectators, by the Beauty of its Example: the force of which none could withstand, while its greatest Adversaries dared not to deny that the Exercise of good Works, was the Primitive Religion of the World; and if not the Duty, yet at least the Interest and the Ornament of Mankind.  
Our Lord proposed not to form this Example by extreme Austerities and Macerations, by Paradoxes in Doctrine or Practice, by Raptures or Ecstasies; which might easily raise the Amazement, but not the Reverence of other Men. Judicious Men would esteem them Follies, if proposed as matters of intrinsic Excellence, and entertain them with Scorn: and even ignorant Persons might be astonished at them, yet could they never discover any real worth in them, or the Reason of them.  
It is the unhappiness of latter Ages, to have introduced such gross Conceptions, instead of what our Lord directed, the Practice of good Works; and thereby have in a great measure defeated those excellent Ends, which he intended. Thus the Church of Rome in her latter Saints hath chiefly respected extravagant Austerities, and the Report of foolish Miracles: and some others have made the Indications or Signs of Saint-ship to be unaccountable Raptures, or internal pretended Consolations, or union to God and Christ, which have no necessary external Effect, or cannot be discovered by unbelievers; or if discovered, would not affect them. With them no Example, but of such Actions as are universally allowed to be Excellent, namely of good Works, will be of any Power; and therefore our most wise Saviour hath appointed no other: and if this be not continued, all other means of continuing the Glory of this Light, which our Lord proposed, will be found wholly ineffectual.  
And as to those without, so also to those within the Church, but needing the Direction of Example, no other will be of any advantage. The benefit in relation to them consists in leading the way to such, who are inclined to imitate the Actions of those whom they admire or respect, or to whom they are subject: which Actions, if they be such as are here required, good Works, the Design of our Lord is happily effected, the Duty of such Persons promoted, their Salvation secured, the Reward of those, who give the Example increased. But if the Actions be of any other Nature; they are either unlawful or indifferent, not worthy Imitation, and without any Promise of reward.  
In the third Place our Lord in the Text proposeth the end, towards which these exemplary good Works should be directed; which is, that others may see them, and glorify your Father, which is in Heaven, that is, in seeing them may glorify God. Lest Men should be betrayed into Pride or Arrogance, through an Opinion of their own good Works; they are commanded to refer all not to their own, but to the Divine Glory. Lest they should swell with the Conceit of being a Light to the World, of giving a Rule to the Actions of other Men by their own Conduct; they are taught, that all this ought not to be employed to promote their own Esteem in the World, but to advance the Honour and Worship of God. While good Works are indeed directed to this end, it is impossible, that any thing of Pride should intervene. And if notwithstanding, peevish and morose Men will detract from them, as done for sinister Ends and vain Glory; our Lord hath provided for this a Remedy in the 11th. Verse of this Chapter, immediately preceding this Exhortation to a good Example: Blessed are you, when Men shall revile you, and say all manner of evil against you falsely for my sake.  
Nothing indeed is more odious and distasteful, than Ostentation in Religion, or more to be avoided. This raised the Indignation of our Lord against the Pharisees, and still exciteth the Scorn of all judicious Men, when Acts of Religion are form on purpose to be seen by Men; when their Praise and Applause is thereby courted and studiously contrived. But in this Duty of being exemplary in good Works, as there is no Command of contriving the ordinary performance of them in such a manner, as may be most taken notice of by other Men; so there is for the most part no necessity of it in Order to their being observed by them.  
Many of them are of such a Nature, as cannot but be observed, whether he who performs them intends it or not, they cannot be concealed or pass unregarded. Upon which account Christ justly resembleth them to a City placed on a Hill, and to a Candle set on a Candlestick, in the 14th. and 15th. Verses, which naturally appear and give Light to all round about them: as if he should say: Do but you take care to perform good Works; and the very Nature of them will cause them to become Exemplar. I do not require you to publish and Blazon them abroad; nor is there any need of it: For if they be indeed performed, they cannot escape the Knowledge and Observation of other Men.  
Farther, not only the Nature of good Works maketh the Ostentation of them to be unnecessary in order to become Exemplar; but also they carry with them less Temptation to Pride and Arrogance, than any other Acts either of true or supposed Religion. If the grounds and more ordinary Reasons of Pride and Self-conceit in Religion be searched; it will be found, that they are wont to be grounded in the more easy and commonly in mistaken Points of Religion. As of old among the Pharisees, in the punctual performance of Washings and other Ritual Observations; among the more Ignorant of the Church of Rome at this day in Pilgrimages, Beads, and other Trifles; among their Saints in extraordinary Austerities or unusual Acts of Self-denial; among Enthusiasts in Raptures and pretended Inspirations. All these naturally tend to foment the Pride and Self-conceit of Men; they draw the Eyes of others on them; and serve to make unwary People believe them extremely Conscientious; and have this farther advantage towards the Design of Hypocrites, that they are cheaply performed, cross no Passion, restrain no Lust, make a great show, and cost them nothing. And when they are performed; not affording any inward Satisfaction of Mind, as having no internal worth; it is but natural for the Actors of them to seek that Satisfaction from the Praises and Applause of other Men, which they reaped not from the Reflections of their own Conscience.  
Whereas the performance of good Works raiseth in the Soul of Man so sweet a Complacency, when reflected on, that external Commendations can add nothing considerable to the internal Satisfaction of the Mind, and will be neglected when compared with it.  
To which I may add, that the Exercise of many good Works, and most signally the greatest of them, that of Charity towards the Poor, do naturally dispose to Humility, accustoming the Mind to consider and compassionate the Wants and Infirmities of inferior Persons, and condescend to the relief of their Condition. It being most certain, that Pride or an over-valuing of their own Dignity, is in some Men the Cause of uncharitableness; as well as the love of Riches, betraying them to imagine it beneath their Quality to take into their Consideration the necessities of distressed Persons, and to be aggrieved for them. Which sort of Pride cannot consist with real Charity; and where this is to be found, the former can have no place. At least it is most certain, that Hypocrisy may consist with all those mistaken Indications of Holiness I before mentioned; but with good Works, with Mercy, Justice, Truth, and Charity, it is impossible it should consist. For that whosoever performeth these, doth really perform what he pretends to do, that is, satisfieth the Obligation of the Religion, which he professeth.  
However, although ordinarily it be not necessary so to direct the performance of good Works, that they may not escape the Knowledge of Men, and it be always unlawful to direct them in that manner for this end alone, to obtain the Praise of Men: Yet in some extraordinary Cases, it is not only lawful to perform them publicly with this Design, that they may be seen of others, (not to obtain their Praise, but to promote the Honour and Glory of God;) but it is also highly acceptable to God, and serviceable to his Church. This is warranted by the express words of our Lord in the Text, which require his Disciples to cause their Light so to shine before Men, that they may see their good Works and glorify God. If this Design doth at last terminate in the Honour of God, and be so intended, it is not only warrantable, but recommendable by God, and will be certainly rewarded by him.  
Only great Caution is to be used in the Management of it, and a scrupulous Care to be observed, lest any thing of vain Glory, any sinister End should intervene; and is to be put in Practice only in Cases of exceeding moment. Such are, when any Age or large Society of Men are especially deficient in any Duty. In which Case, it is a laudable and noble Undertaking for any private Persons, to give the greatest and most public Lustre to their performance of that Duty, that so, if it be possible, by their eminen: Example therein they may retrieve the public Practice of it; and whensoever any great and common Good, altho' of another Nature, may be attained or promoted thereby.  
Such was the Case more particularly of the Apostles, who were sent to preach Faith and Repentance among Jews and Heathens, generally devoid not only of Faith, but of all Moral Virtues. For this Reason it was necessary, that those noble Acts of Charity, which they exercised, in healing the Sick, and restoring the use of their Limbs and Senses to those who before wanted them, should be performed publicly; that themselves should decline no opportunity of manifesting the Excellency of the Christian Religion, and the deep Impression of it upon their own Minds. For this Cause also St. Paul was not ashamed to relate at large, and to Glory in the many Afflictions, Hazards and Persecutions, which he had undergone for the Testimony of Christ; because the amplifying of his Labour and Patience, tended to the spiritual Good of the Corinthians, to whom it is directed, and consequently promoted the Honour of God. This Design also justified the Bravery of those ancient Christians, who voluntarily and unsought for, delivered up themselves into the hands of their Persecutors, when they observed a general Cowardice, and frequent Examples of Apostasy among other Christians, who were apprehended and brought before the Heathen Tribunals: that so by their Courage and Constancy they might excite others to persist resolutely in the Profession of their Faith.  
It must be acknowledged, that simply to throw themselves into Danger, to expose themselves to the Fury of their Persecutors, was unlawful. Our Lord in Matth. X. 23. had commanded his Disciples, When they should be persecuted in one City, to fly into another: And the Doctrine and Discipline of the ancient Church had forbidden the ordinary Practice of such rash Undertake. Yet whensoever so great a Good might be attained thereby, as to raise the dejected Courage of other Christians, and to assert the Honour of Christ against the Heathens, boasting in the subversion of many weaker Christians, it was not only lawful to engage in voluntary Martyrdom, but highly meritorious, and rewarded as such by God, if no vain Glory, or desire of humane Praise were intermixed therewith; but the sole Design was the Advancement and Vindication of the Divine Glory.  
For far be it from us to censure or condemn of Rashness all those noble ancient Martyrs, who without any Force confessed the Faith of Christ at the Heathen Tribunals, and thereby drew upon themselves Torments and Death, that they might give an Example of Constancy to less courageous Christians, who could not otherwise withstand the force of Persecution. It was found by Experience, that such generous Examples did more effectually raise the Courage of other Christians labouring under Persecution, than the Sense of their Duty, or the hope of all those glorious Rewards proposed by Christ, to those who should suffer for his Name. And to justify this proceeding in such extraordinary Cases, St Paul himself, as we read Acts XXI. had resolved to go up to Jerusalem, and continued his Resolution; although it was foretold to him by Agabus and other Prophets, and himself knew by the Spirit, that Bonds and Imprisonment did abide him; that he should there suffer a grievous Persecution.  
Nor is this the only Case, wherein it may be lawful or commendable to perform good Works publicly, and with this Design, that they may be seen of Men. Many other such Cases may be found. I will instance but in two, Penance and Charity. As for the first, the Practice of public Penance, it must be confessed by all, who know the State of the ancient and present times of Christianity, that the use of it was then the great Preserver of unfeigned Piety among Christians, and that the Discontinuance of it now is the chief Cause of the want and coldness of Religion in our times. They very well knew formerly, as well as we do now, that God chiefly regardeth inward Repentance, the Contrition of the Soul. That Admonition of our Saviour was then, as well as now, contained in the Gospel: But thou, when thou fastest, anoint thy Head, and wash thy Face, that thou appear not unto Men to fast, but unto thy Father which is in Heaven, where what is said of Fasting, may be applied to all other Acts and Indications of Repentance: Yet the infinite Benefit, which the Church received from the public performance of Penance, required the Institution, and the great Advancement of the Glory of God, which arose from thence, justified the Practice of it.  
Then was Religion and Piety maintained in its full Vigour, when Persons guilty of any scandalous Crimes, however eminent by Birth or Station, were put to open Penance, secluded from the rest of the Faithful, placed by themselves in a separate part of the Church, and there appearing in Sackcloth, or other penitential Dress begged the Pardon of God with Tears, and desired Reconciliation; and this not only for many days, but oftimes for many years together.  
Such Discipline could not but produce in the Minds of all Christians, who beheld it, an exceeding dread of Sin, and Caution in abstaining from such Scandals, as would certainly draw upon them, either a total Separation from the Church, and the Hopes of Salvation, or the necessity of undergoing the same Severities. The sight of those Penitents was more instructive to ordinary Christians, than all the most elaborate Invectives against Sin, or Exhortations to Repentance; representing to them at once the Gild, the Horror, the Shame, and the Punishment of Sin. Nor was their Repentance to be accounted less real or internal, because attended with such outward Professions: rather these gave an evident Argument of the reality and sincerity of their Repentance; since to take away the Gild and remove the Scandal of their Sin, and reconcile themselves to God and his Church, they refused not to undergo the long and strict Severities of public Penance, and which of all things is most repugnant to the Inclinations of humane Nature, to put themselves to open Shame.  
In like manner, however ordinarily speaking, Charity ought to be done in secret; and our Lord hath largely warned us, To take heed, lest we do our Alms before Men, to be seen of them: that is, for this only Reason, that we may be seen and praised by them; yet if we do our Alms before Men, that they may see them, and by seeing them may be excited either to glorify God, or to practise the like Charity, than it is not only lawful, not only secureth the Rewards promised to Charity, but also becometh of excellent advantage to the Church, and the Honour of God, and entitleth to the Rewards due to the Propagation of Religion, and the Divine Glory.  
However it might be in ancient Times or former Ages, when almost all Christians exercised Charity even to profuseness; certainly in our Age, which is chiefly deficient in the practice of, this Duty, it would be a noble Undertaking in any to restore the Practice of it by the Lustre of any eminent and public Example. And although very great Rewards be promised to secret Charity; it is not to be doubted, but that to public Charity exercised in such Cases much greater are reserved, if it be not corrupted with any mixture of vain Glory, or ignoble Designs: because such hath not only all the Effects of secret Charity, in relieving the Wants of others, but, farther also, contributeth very much to the Honour of God, the common good of the Church, and the Edification of other Men.  
In all these and other like Cases, the advantage produced thereby to the Church, consists not so much in exciting others by the force of Example, to the Imitation and Practice of the same good Works, although that be very great, as in the Conviction of the truth of Christianity, which it invincibly formeth in the Minds of Men. To Persons of ordinary Capacities and Knowledge, such as constitute the far greater part of the Church, there can be no more certain Argument of the Truth of that Religion which they profess, than that the same is professed by so great a number of eminent and excellent Persons. If they believe the Profession of others to be sincere and real, themselves will Assent without any Scruple: if they suspect their reality, themselves will be tempted to Infidelity.  
Now the public and eminent performance of good Works, give the only evident Demonstration of the sincerity of the persuasion of other Men; since in a Country where any Religion prevails by Custom and Education, a verbal Profession of it may be only the effect of either, and not to contradict it, may be due only to common Civility. But whoever publicly performeth good Works, giveth an undeniable Testimony, that he doth in earnest believe the Truth of what he professeth, and thereby disposing others to the same belief, increaseth the number of the Faithful, and advanceth the Glory of God; performeth the Duty enjoined in my Text, and shall receive the Reward of it.  
Thus much of the End, to which exemplary Piety ought to be directed, the Glory of God; and that this End will really be obtained by it, I proceed in the last place to show. The Honour of God is promoted by the Praises and by the Service of Men. The Praise of God is directly promoted by the good Works of his own Servants, while other Men viewing the Excellency of their Actions, raise their Thoughts to God the Fountain of them, and conceive somewhat yet greater and more excellent in him: Necessarily concluding, that if that imperfect Light, which may be discovered in the Soul of Man, be yet so glorious, the Perfection of the Divine Nature exceedeth all Imagination: That if such eminent Acts of Goodness be performed by frail Men in Obedience to his Will; in him devoid of Frailty and Imperfection, the Fullness of all Goodness dwells: if the Actions of his Servants deserve Love and Praise, much more will the Operations of him their Lord and Master proclaim him worthy of Honour and Adoration.  
But this manner of reflecting Honour upon God, from the good works of his faithful Servants, is not so much respected by our Lord in this place, as the Instruction and Conversion of other Men, who by the good Example of true Christians may be brought to the knowledge of the Truth, to the love of Virtue, and to the practice of their Duty: to effect which, eminent Examples have no less force than Reason or Arguments. This giveth Authority to Virtue, and taketh off the Reproach of being singular. It relieveth the Modesty of new Beginners; and encourageth to pursue their Course, so well begun, notwithstanding the Scorn and Derision of profane Men.  
To tender and unexperienced Minds, there is no greater Obstacle of Goodness, than the fear of being singular thereby. The natural impressions of Reason may incline to the Exercise of Virtue; but yet they have not the Courage to swim against the Stream, to oppose their single Example to the prevailling Corruption of a sinful World, nor bear up against the Contempt of wicked Men, without the Patronage and Assistance of other great and good Examples, whose practice they may plead in their own behalf; and that defence, which the weakness of their Judgement enableth them not to draw from Reason, they may draw from their Authority. Although not only weaker Minds, but even more ingenuous and understanding Persons, while unexperienced in the World, are not able to shock the Power of a general Example. If they be convinced of their Duty, they yet want Boldness to execute it; and dread nothing more than the Suspicion of Affectation, or fear of appearing singular. Whence it is, that youth especially suffers by ill Examples; who through a natural Modesty are ever wont to accommodate themselves to the prevailing Fashion.  
Further, a good Example instructeth the more ignorant part of Mankind, both in the Rules and the Obligation of their Duty. Few are enabled, at least few take the pains, to examine the Grounds of that Religion, into which they were baptised, to discover the Truth, and convince themselves of the Obligation of it. They rely herein upon the Judgement of others, whom they esteem wiser than themselves; whom they find to profess no Religion, or (which is all one) to Act as if they had none; they supersede the Labour of any further Enquiry, and dismiss all Resolutions of Goodness.  
On the contrary, if it be found by them, that wise Men, or so accounted, who by their Learning were fully enabled to discover the truth of things, to find out the Cheat of Religion, if it were indeed such, have after a diligent and accurate search been so fully convinced of the truth of it, that they have been content to hazard their Lives, to restrain their Pleasures, to deny their Passions, from the persuasion of it; if great and illustrious Persons, who had opportunity of improving all the Pleasures of Life to the most exquisite satisfaction, yet moderated and limited them in Obedience to the Laws of Religion: To a vulgar Mind there can be no greater assurance than the experience of this; and if he finds this, he there rests satisfied; if not, he proceeds no farther. And from this experience also he draws the Rules of his Conduct, even after a general Conviction of his Obligation. In all doubtful Actions and Cases of Conscience he consults the example of his Superiors; and pursueth the way, which they have marked out to him; following them, as he supposeth them to follow the true Light.  
Nay to generous as well as vulgar Minds, example is an effectual Motive of Virtue. To such, Emulation is the most powerful Argument, and a noble disdain of being exceeded in any thing that is Excellent and Praiseworthy. To them the preference of any other is a reproach of their own Sloth; and when others have gone before with Reward and Praise, it is uneasy to stay behind. It was this Principle of generosity, which kept up Virtue among the Heathens; it is this which gave rise and increase to Arts and Sciences, and which now maintaineth Valour. Our Lord hath improved the use of it, and directed it to a yet more noble End; proposing the Excellency and the Rewards of Obedience, holding out the Crown of Victory, and encouraging us to strive for the Mastery.  
He hath in this Precept concerning Exemplariness, given to us a yet further Scope for the Exercise of Generosity; not only proposing Rewards to the Conquerors, to those of a more elevated Virtue, but also to such, who excited by their illustrious Example, should follow them, altho' at a distance, making them thereby the Instruments of saving others, and that possibly in great numbers. At least there is scarce any one of us so inconsiderable, who may not have so much Influence and Authority upon some one or other, as to move and direct him by his Example; which if he doth, he will for ever enjoy this satisfaction, that he hath been the occasion of infinite Happiness to another: which to a good and a generous Mind, is a strong Argument of the pursuit and practice of those Virtues and Perfections, which may make him Exemplary, that so he may promote the Reformation of the World, and the eternal Happiness of other Men.  
It may seem indeed past hope, that in this degenerate Age, when so few endeavour to obtain their own Salvation, or are good for their own sake any should attempt it for the sake of other Men. Yet I do not despair, that there are yet such generous Minds left in the World, who esteem it no small Felicity to themselves to promote the good of other Men; and acting upon this persuasion, study to be good and excellent, that by their Example others may be drawn to the same Practice, and thereby secure to themselves a state of Happiness.  
To such exemplary Persons frequent Praise is given, and eminent Rewards promised, more particularly in Daniel, XII. 3. They that be wise, shall shine as the brightness of the Firmament; and they that turn many to Righteousness, as the Stars for ever and ever.  
The Lustre of our Lord's Example is compared to the brightness of the Sun, the Example of wise and holy Men to the fixed Stars, which however far inferior to the Glory of the Sun, yet are seated in Heaven, and communicate to the Earth, a Light never to be extinguished, and that at a great distance. The nearer we approach to these luminous Bodies, the greater Light we shall receive from them.  
The Examples of holy Men while alive are so many shining and burning Lights in their several Generations; and even after their Deaths will derive exceeding influence to succeeding Ages, so long as the Memory of their eminent Piety and good Works shall be continued. Those excellent Graces, wherewith they were endued, those noble Testimonies of Virtue and Holiness, which they gave, tended no less to the benefit of the whole Church, and the instruction of other Christians, than to their own Salvation, and if they be not equally beneficial to us at this distance of time, it is because we either take no Care to obtain the knowledge of them, or suffer the remembrance of them to slip out of our Minds.  
It is undeniable indeed, that in this present Age, and among us especially, the Memory of these things is almost lost, which is not the least cause of the prevailing wickedness of the Age; and present Examples of equal Lustre are very rare, or indeed scarce any: yet for all that, those Holy Persons cease not to retain their glorious Seat in Heaven, and there as the Prophet saith, To shine as the brightness of the Firmament, as the fixed Stars always maintain their Stations, and preserve their Light, altho' at any time not seen by us. To this glorious Station in Heaven our Lord hath promised to advance all those, who by extraordinary Piety and the eminent Exercise of good Works, shall endeavour not only to save their own Souls, but also to Profit the Church in general, and to promote the Salvation of any other in particular.  
May the hope of this glorious Reward excite every one of you to the performance of this Duty of Exemplariness; And may God of his infinite Mercy accept and Crown your Endeavours, for the sake and Merits of our Lord and Saviour Jesus Christ, to whom etc.   

The One and Twentieth SERMON: Preached on Decemb. 25th. 1690.  
At LAMBETH CHAPEL.  Luk. II. 14. Glory to God in the highest, and on Earth Peace, goodwill towards Men: 
WHAT the Patriarches saw afar off and desired, what the Prophets foretold, and just Men in all preceding Ages did assuredly expect, the Manifestation of God in the Flesh, and the Salvation of Mankind to be wrought thereby, did this Day receive its Final accomplishment by the Birth of our Lord and Saviour; the Commemoration of which is the occasion of this present Solemnity.  
Nor can we more fitly commemorate it, than by this admirable Hymn, which the Angels and heavenly Host upon this occasion sang before us; and the Church hath in all Ages since retained in her most Sacred Offices, Glory be to God in the highest, and on Earth Peace, goodwill towards Men.  
This Hymn seems to have been a part of the public Service of the Jews, and to have been employed by them, to express and celebrate the most illustrious Instances of the Divine Goodness to them. For we find Acclamations very like to it in several places of Scripture; and particularly upon the triumphant Entry of Christ, into Jerusalem. The Jews being persuaded, that their long-looked for Messias was now come, and all the temporal Advantages which they fancied would attend his Coming, cried out, Peace in Heaven, and Glory in the Highest. But surely upon no occasion was it ever so justly used, as by the Angels upon this Day, in which the Divine Glory did so eminently shine forth, and the eternal Happiness of Mankind did commence.  
For from the Angels we receive this Hymn, and are taught to sing it by their Example; which is related in the Verse preceding the Text: And suddenly there was with the Angels a multitude of the heavenly Host, praising God and saying, etc. One Angel declared to the Shepherds the glad Tidings of great joy which should be to all People, the Birth of Christ: but the whole Choir of Angels, the Host of Heaven joined to sing Praise to God, and celebrate those Benefits which were that day derived down upon all Mankind. Themselves received not like Benefits to Men from the Incarnation of the Son of God; yet returned Glory to God for it. The Reasons of which it may not be amiss to lay down, before I proceed to consider the parts of this Hymn singly.  
First then, the Angels were moved to give Thanks to God by the increase of the Divine Glory among Men, which they foresaw would be consequent to this Incarnation. Their Office is to attend continually before the Throne of God, and sing Praises without Intermission to him; so that every new increase of the Divine Glory inflames their Zeal in this Holy Office. The primary Reasons indeed of that Glory and Praise which they continually yield to God, are eternal, being drawn from his immutable Attributes of supreme Power, Wisdom, Goodness and Majesty: Yet every illustrious Manifestation of any of these glorious Attributes by external Effects, becometh also the Subject of their Praise. Thus in in Revel. IV. 8. we find the Angels celebrating the eternal Attributes of God in that Hymn, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come: And in many other places celebrating the Effects of these Attributes, as Rev. XV. 3. Great and marvellous are thy Works Lord God Almighty, and XIX. 7. Let us be glad and rejoice, and give Honour to him; for the marriage of the Lamb is come.  
Nay as it should seem, by comparing the several forms of Doxology to be found in the Book of Revelations, the Angels, since the Manifestation of the Mystery of God incarnate, have in a manner changed the Subject of their Doxologies, and confined themselves almost wholly to the Contemplation of this Mystery, and the glorious Effects▪ of it. For in the beginning of that Book, while the secrets of Heaven are still supposed to be Sealed up, the wonderful Effects of this Mystery not yet to be fully disclosed, all their Doxologies insist upon the general Attributes of the Divine Nature. But after the full Declaration and Completion of those glorious Events and Effects of this Mystery, which are there described, the Argument of the heavenly Hymns is altered, and employed in the celebrating the Victories of the Lamb, the overthrow of Satan, and the Happiness of the Kingdom of the Messias. That is, so eminent and admirable is the Mystery of this Day, so much conducing to the Divine Glory, that since the Completion of it, it is become the chief Subject of the Contemplation of those Holy Spirits; who hereby best of all discern, and are enabled to celebrate that Power, Wisdom and Goodness, which they before admired in God.  
Farther, the Angels celebrated the Birth of Christ, as rejoicing at the Salvation of Men which was to be procured thereby. Those excellent Spirits are inclined by their own Goodness and Benignity to wish well to their Fellow-creatures, to be concerned at their welfare, and rejoice in it: Especially for those who are endued, if not with equal, yet with like Reason, who possess Souls of the same spiritual Nature, and alike immortal. By these, if by any means, the number of the heavenly Host, formerly diminished by the fall of Lucifer and his Associates, was to be repaired: All which would not permit them to be unconcerned in the Felicity of Mankind; and that, although the Divine Dispoposition had not obliged them to have a peculiar regard of it. But when by the Order of God, They are all ministering Spirits, sent forth to minister for them, who shall be Heirs of Salvation, as we read, Hebr. I. 14. there was abundant Reason for this their Exultation; since without the Incarnation of Christ, their Labour had been wholly vain, and the condition of Man not capable of relief. But after they saw this, at once made both possible and easy, in a Rapture of Joy they broke forth into this Hymn of Praise. For if there be joy among the Angels of Heaven over one Sinner that repenteth and is saved: How much more when the whole Mass of Mankind was redeemed and made capable of Salvation?  
Even the Angels themselves, altho' not in the same Degree with Mankind, received signal Benefits from the Manifestation of this Mystery: And therefore had reason to rejoice upon the Completion of it. Their Happiness consists in contemplating and praising the Nature, the Attributes, and the Effects of God. Their knowledge of all these things is Finite, as is their Nature; and therefore every addition of Knowledge is an increase of Happiness: and the Manifestation of this great Mystery of Heaven was the greatest Benefit, which in their State they could receive.  
Of the Mysteries of the Gospel, St. Peter saith, 1 Pet. I. 12. that the Angels desired to look into them; and that before this they were ignorant of it, appears from those words of Christ, Matth. XXIV. 36. But of that day, and hour knoweth no Man, no not the Angels of Heaven, but my Father only. When therefore the Son of God took Flesh upon him, and thereby began to complete the wonderful Mystery of Man's Salvation: Then clearly appeared to these Blessed Spirits, what was before obscure to them, the Reasons of the Divine Conduct, in relation to Man in all preceding Ages; the Mysterious Secrets of his Providence; the Signification of Prophecies which went before; the purport of the Divine Decrees concerning the future State of other rational Being's. This new Knowledge administered to them fresh Reasons, of admiring the Goodness and the Wisdom of God, and thereby increased their Happiness.  
Thus we find the Angels moved by great Reasons, to join in the Solemnity of this Day. But why they chose to do it audibly, so as to be heard of the Shepherds, as St. Luke relateth, we are still to inquire. That Angel, which was peculiarly designed to this Office, had newly finished his Message of the Birth of Christ, and that Happiness, which would thence ensue to all Mankind: when immediately a multitude of the heavenly Host was present with him, and sang this Hymn. This without doubt was to convince those who heard it, and others who should know by their Relation, of the Greatness and importance of the Message; of the Excellency of the Benefits to be derived to the World from the Incarnation of Christ; of the Dignity of his Person, whose Birth was celebrated by the whole Host of Heaven, that he could be no other than the Son of God, on whom the Angels so attended.  
We find not that the entrance of any Prophet was ushered in by the Ministry of Angels: On the other side, we read not of the immediate Presence of God on Earth, as on Mount Sina to Moses, on Mount Horeb to Elias; but it was still attended with some other visible Sign; as in both those places by extraordinary Commotions in the Air, which also represented the severity of the old Law: And in this Mystery of the Incarnation of our Lord, by which God descended upon Earth, was made Flesh, and dwelled among us, we find it foretold by one Angel, proclaimed by another, and celebrated 〈◊〉 the whole Host of Heaven. This declared his Majesty, and was an evident Proof of the Divinity, if not of his Person, yet at least of his Mission.  
Now lest we should imagine ourselves unconcerned in the Reasons of the Angels praising God upon this occasion, and make no use of what hath been hitherto said: I will show that all those Reasons, which might induce the Angels to break forth into this Hymn of Praise, are common to Men, and aught to be much more persuasive to them.  
If the Angels were affected with the increase of Divine Glory wrought hereby: And are not we obliged to magnify the glorious Attributes of God, and the several Emanations of them, both as we are his Creatures, and as we are endued with rational Souls? If the Angels so far rejoiced in the Benefit and Salvation of others; how much doth it become us to be thankful, who reap the advantage, upon whom the Benefit is bestowed? If the Angels were glad to see the Salvation of Mankind accomplished; much more surely should Men esteem themselves obliged who enjoy it. So that upon all Accounts, if the Angels had Reason, Men have much more, to celebrate the Incarnation of Christ with this Hymn, Glory to God in the Highest, and on Earth Peace, goodwill towards Men. I will consider the several parts of this Hymn singly. And first,  
Glory to God in the Highest, which is not so much a desire of what hath not, as an Approbation of what hath happened towards the Exaltation of the Divine Glory. The addition of in the Highest, signifieth either in Heaven, and so is opposed to what followeth, Peace on Earth, being a Completion of those Prophecies of Isaiah, sing O Heaven, and rejoice O Earth, for the Lord hath redeemed Jacob, etc. or more naturally it is 〈◊〉 rendered, Glory to God in the highe●●●●gree; in which Sense this Phrase is ●ost frequently understood in Scripture, as in Psal. XCIII. 4. where the same Phrase is used in the Septuagint, The Lord is mighty in the Highest, that is, mighty above all. And surely with great Reason we are directed to give the highest Glory to God which can be conceived, by reason of the Incarnation of his Son, wherein the Perfection of his eternal Attributes, is more conspicuous than in any other effect whatsoever; and from whence he received the greatest Glory, which was ever paid by Mankind to God.  
To pursue this in particular Considerations. The Love of God towards Mankind did never appear so eminently as in the completion of this Mystery. Truly did St. John say, 1 Joh. IV. 9 In this was manifested the love of God towards us, because that God sent his only begotten Son into the World. He had before employed sufficient means of procuring universal Happiness to Mankind. He had given to Man in his first Creation a distinct Knowledge of Good and Evil; left to him indeed the Liberty of Choice, but deterred him from the Choice of Evil, as well by the Dictates of his own Conscience, as by the Denunciation of extreme Punishment which should attend it. When notwithstanding all this, Man embraced the Evil, God in his abundant Mercy provided an Expiation for this sin, which in after Ages should be accomplished by the Incarnation of his own Son. Upon this he pardoned the sin of Man, received him to Mercy, and made him capable of eternal Happiness. That this intended Happiness might not be frustrated by the disobedience of Men, he alured them by Promises, directed them by his Laws, taught them by his Prophets, and supported their Faith by the Expectation of a Messias or a Saviour to come.  
So that upon the Incarnation of Christ is founded, not only the Mercy, the Grace and Bounty of God to the Christian Church, but also all Acts of Goodness and Favour vouchsafed to Mankind since the fall of Adam. All these were conferred for the sake of him, who in time should take humane Nature upon him, and therein make full satisfaction for the Sins of Men.  
The Benefit indeed was from the beginning of the World, but then the Divine Glory became chiefly manifest, when this Mystery was fulfilled, when the Son of God was manifested in the Flesh. Before, it lay hid in the secret Purposes of God, but was now declared to the whole World. Before, the Divine Glory which should hence arise, was darkly foretold in Types and Prophecies, but now set in a full Light.  
Now were all subsequent Ages obliged to magnify God, for the accomplishment of that Mystery in due time, which had so long been the Hopes of preceding Ages, and was the Happiness of both.  
Further, the Wisdom of God in contriving and effecting the Incarnation of his Son was most illustrious. If Wisdom be taken for Excellency of Knowledge, what greater Argument can be desired of the Divine Wisdom, than that it foresaw this great Event so long before; foretold it, and all the Circumstances of it in the same manner as they were effected? Or if Wisdom, which is the truer Notion of it, be understood to be the prudent direction of means to obtain any end proposed; we can no longer doubt of the perfection of the Divine Wisdom, when we consider the Blessing of this Day.  
When Mankind had committed that foul Apostasy in their Forefather Adam, when succeeding Generations were found no less Rebellious, the Laws of God violated, and his Exhortations slighted; what seeming hope of Salvation could remain to Man? To have pardoned all these Sins simply, and without any Condition was indeed possible to God, but neither consistent with his Honour nor his Justice. He was Lord and Judge of the whole Creation, and as such could not pass by the Sins of Men without inflicting any Punishment upon them. He had threatened to punish them; and then his Veracity obliged him to do it.  
Again, the Sins of Men were of such Gild, as could not be expiated by a slight Punishment, being offences against an infinite Majesty, who called for proportionable Punishment on the Offenders. If they were indeed inflicted; the whole Mass of Mankind, inasmuch as all had sinned, was for ever miserable. If they were not inflicted, the Denunciations of Punishment made by God would appear vain, his Office of Judge must be disowned, and his Justice called in Question. In this seeming impossibility of reconciling the Salvation of Man to the Justice of God; the Divine Wisdom, decreed to effect it by sending the ever Blessed Jesus into the World, who being partaker of the Divine Nature, should take humane Flesh upon him, and in that undergo the Punishment due to the Sins of Men. This Mystery after many Ages was this Day made manifest, and therewith the supreme Perfection of the Divine Wisdom.  
Lastly, The Power of God did never receive a more evident Demonstration, and that in effecting all those Circumstances, which were long before foretold, concerning the Birth of Christ. These Circumstances having been so often repeated by the Prophets to the Jews, and so much enquired after by them (as nearly concerning them) were so fully known to them, so earnestly expected by them; that the completion of them must of necessity become the clearest and the strongest Argument of the Divine Power, which ever was exhibited.  
As first, That the Messias should be Born of a pure Virgin, a Circumstance which should effectually declare both the Dignity of the Person to be Born, and the Power of him, who should produce it▪ Which should never be conferred upon any other Member of Mankind, and could be effected by no other than the Author, and the Lord of Nature; who at first form all things out of nothing, and ever after directed them as himself pleased. That the Mother of our Lord was indeed a Virgin, could not ordinarily appear to the Jews: yet this they were fully assured of by the Prophets, that the Messias should be born of a Virgin. And that the Prophecy took place in Jesus, God provided abundant Arguments to convince them, as the Apparition and the Testimony of Angels; the Miracles afterwards ensuing to the Affirmation of his Disciples; the Testimony of Joseph accounted by all a good and a just Man; and he assured so by a Message from Heaven.  
As to the Circumstance of place, it was foretold that Christ should be born in Bethlehem. To effect this, the Divine Power directed the Mind of Augustus Caesar to command an universal Tax, at that very time, (a thing before not known in the Roman Empire) that so the Mother of Christ, going from Nazareth where she dwelled, to Bethlehem, the place whither the Descendants of David resorted to be Taxed, might be delivered of her Son in the place long since foretold.  
As for the time, Jacob moved by the Holy Ghost, had Prophesied, That when the Sceptre should fail from Judah, then should Shiloh or Messias come. And at this time the Divine Providence so ordered, that Herod had obtained the Kingdom, who was the first that being not a Jew obtained that Government. Daniel had foretold, that after seventy Weeks of Years, that is seventy times seven Years, Messias should be cut off for the sins of the people: And exactly thirty three Years before the Expiration of this time our Lord was born, who is known to have suffered in the thirty third Year of his Age.  
All these Completions of ancient Prophecies concerning the Messias in the Person of Jesus, are so many infallible Proofs of the Almighty Power of God; who can dispose of Times and Seasons, of the Hearts of Men, and the Kingdoms of the World, and can assuredly bring to pass whatsoever himself proposeth. The Consideration of this Almighty Power contributes greatly to the Divine Glory; when all the Signs and Tokens which God had given to Mankind to discover his Power thereby, in the Accomplishment of this Mystery are come to pass.  
But not only is it just and reasonable, that from the Consideration of the Incarnation of Christ, Glory should be given to God; but also this effect hath actually been produced, and greater Glory hath thence ensued, than from all other Causes whatsoever. I will not insist upon the Praise which the ancient Patriarches, Prophets, and good Men gave to God, when they foresaw this Incarnation, altho' it all aught to be resolved into this Cause. I will only allege the increase of Divine Glory subsequent to the Birth of Christ: And do that, by comparing the State of the World at that time, with that which followed to it.  
Before this Sun of Righteousness arose, an universal darkness had overspread the face of the Earth. The worship of Idols and Devils had in every place prevailed. The true God so far from being honoured, that he was not so much as known. No Praises, Honour or Glory given to him, but his Laws violated without Remorse, his Authority not acknowledged, and his Benefits wholly forgot. Indeed the small Country of Judea is to be excepted; altho' that was now possessed by a Pagan Government, and was shortly to be wholly destroyed by them. And even of this small part of Mankind an inconsiderable Proportion maintained their Obedience to God entire. Their Teachers had made void the Commandments of God by their Traditions: the most Sacred Offices of their Religion were slighted and publicly set to Sale; and what remained of true Piety, just than expiring.  
Consider now the State of the World in after times. We find this Darkness dispelled, this impiety removed, Armies of Saints, Martyrs and devout Persons, who should for ever continue to sing that Hymn to God, which the Host of Heaven began upon this day. The knowledge of the true God was introduced in all parts of the World; vast numbers of Persons professing the Worship of him converted in a few Years; their number daily increased, until after three hundred Years the whole civilised World did in a manner embrace the Christian Faith, and join in offering up Praise to God, in magnifying his glorious Attributes, in confessing his Authority, in adoring his Majesty, in obeying his Laws, if not in reality, yet at least in Profession.  
These blessed Times indeed were not for ever to continue; it was foretold, That in the latter times Men, and that the greatest number, should depart from the true Faith, walking after their own Lusts. And the effect of this Prophecy the Church hath now for many Ages lamented. Yet after all, the public Worship of the true God is still kept up, if not in the greater, yet in the more understanding part of the World; vast numbers of devout Persons yet remain; continual Praise is daily offered up to God; and all this is owing to the happy Incarnation of our Lord as upon this day. And to acknowledge this, and give Glory to God for it, we are this day met together, and so are all other true Members of the Catholic Church, in their several places.  
The second Branch of the Angelic Hymn in the Text, is Peace on Earth. By Peace according to the usual Expression of the Jews, we may well understand all manner of Happiness, of which Mankind is capable, to be inferred; yet in considering it, I shall confine myself to the strict Acception of it. This day than were signally accomplished the ancient Prophecies concerning the peaceable Times of the Messias. Now was God reconciled to Mankind, and those Reasons founded, upon which Men should for ever be reconciled one to another. This was the greatest Benefit, which Men could possibly receive, to be restored to the favour of their Creator, and the Love of one another. God could receive no other from the Incarnation of his Son, but the increase of Glory; and Man no greater than the Gift of Peace; justly therefore, after Glory to God in the highest, the Angels subjoin, Peace on Earth.  
Peace in the first Sense, as it is Reconciliation to God, was foretold by Isaias of the times of the Messias, LVII. 19 And that to be granted to all Men who should accept the Condition of it. Peace, Peace to him that is far off, and to him that is near, saith the Lord: and I will heal them. This Reconciliation was actually begun in the Incarnation of our Lord, and finally completed by his Preaching and Suffering here on Earth; upon which Account he is called the Prince of Peace. And we are said, Rom. V. 1. To have Peace with God, through our Lord Jesus Christ. Before, Men had by their Sins proclaimed themselves Enemies to God, and more eminently by putting themselves under the Dominion of the grand Enemy of God, the Devil, and the protection of evil Spirits; which was notoriously done among the Heathens. Christ by taking our Flesh upon him, and doing and suffering what afterwards he did, brought a great part of Mankind, to the acknowledgement and subjection of the true God; and having done so, offering up his Life as a Ransom for their Sins, obtained of his Father to be reconciled to them.  
In the Second Sense, Peace upon Earth signifieth the mutual Peace of Men. This also was foretold by the Prophets, concerning the times of the Messias, particularly by Isaiah, in XI. and LX. Chapters, under the Representation of that peaceable Temper which should then be visible even in Beasts of Prey. It cannot be denied, that the Principles of Christianity do strangely incline Men to the Observation of this excellent temper of Mind; that if the Precepts of our Lord were indeed universally regarded, Hatred, Malice and Revenge would necessarily vanish out of the World.  
And if Experience doth not justify this, it is to be ascribed to the Perverseness of Men, not to the defect of the Christian Laws. Our Lord reconciled all Men to God, yet so as that he left several Conditions to be performed by Man in order to it; which if he neglects, he will receive no benefit by the Incarnation of Christ, and be punished as an Enemy of God. In like manner Christ hath settled Peace on Earth, yet not forced the Will of Men to observe it, but hath given such Rules and Precepts, as if observed, cannot but produce an universal Peace. And so the ancient Prophecies are to be understood, not of the effect but of the Tendency of the Religion of the Messias; altho' it cannot be denied, that in a great measure they actually were accomplished, and to have taken place wherever the true Spirit of Christianity was retained.  
Our Lord was born in the most warlike Empire, that ever the World saw; which in more than seven hundred Years had enjoyed no more than two years' Peace. Yet at the time of his Birth the Wisdom of God directed that an universal Peace should then obtain, as well to typify the Peaceableness of his Doctrine and Gospel, as to facilitate the Propagation of it. Afterwards for several Ages the peaceable Principles of the Gospel seldom wanted their effect in private Christians: And even wrought so far in public Societies professing Christianity, that for more than five hundred years after Christ, it is certain that Christians never warred against others of the same Communion. Nor is the blessed Effect of it wholly expired in these degenerate times. Witness that great number of Christians, which still frequent the Holy Sacrament; of whom it is charitably be to supposed, that none presumes to approach this holy Table, without an entire Resolution of forgiving Injuries, and maintaining Peace with all Men.  
The last part of the Angel's Doxology, is goodwill towards Men: Which expresseth much more than Reconciliation of God to Man; implying no less than his favour and kindness to them: using the very same word in the Original, which God did of his Son, when he said of him, This is my beloved Son, in whom I am well pleased.  
The Incarnation of Christ, and therein the Assumption of the humane to the Divine Nature, so far propitiated God in regard to Men, that he not only forgave their Sins, and was reconciled to them, but also admitted them to his Favour, made them capable of even preternatural Happiness, even of enjoying himself in Heaven. Insomuch that he who had once through abhorrence of their Sins repent himself that he had made them, and resolved that his Spirit should not always strive with them, did now adopt them for the Darlings of his Creation, and as the Original word in the Text implieth, even took Pleasure in them: vouchsafed to Honour theirs by joining it to the Divine Nature in the Person of his Son, and therein raised it to a degree even above that of Angels; not only admitting them to that Pardon of past Sins which was never vouchsafed to the Angels, but also sending the Prince of Angels, and the Lord of Glory, to take human Flesh upon him, who afterwards ascending with it into Heaven, should thereby consecrate the whole Mass of Mankind, of which his Body was the first Fruits, and thereby make it capable of the same Glory.  
And surely no greater Argument of the Good will of God towards Men, or of his delight in Mankind, could be desired, than to raise them to the Society of himself in Heaven. This was the Effect of the delight which he testified to take in his beloved Son, the utmost Reward of his obedience, that he advanced his Human Nature to his own right hand in Heaven (for his Divine Nature was placed there from all Ages) and for his Sake admitted all those, who should imitate his Life and Obedience, to the same Glory. The possession of Heaven, wherewith the Human Body of Christ is now invested, is an Argument that our Nature is capable of it, and an Earnest that we shall in due time be raised to the same Honour: For Christ our forerunner is entered into Heaven for us.  
Yet are we not left without other visible Pledges of the same hope; more particularly this blessed Sacrament of the Body and Blood of Christ, wherein is lively represented the Truth of his Human Nature, and our relation to it. The Bread declares his Body, the Wine his Blood; the breaking of the Bread the Mortality of his Body, the pouring out of the Wine, the shedding of his Blood to purchase Redemption for Mankind. The Distribution of both to every Communicant manifests that they are peculiarly concerned in all this; that they are Members of the Mystical Body of Christ; and by receiving his Figurative Body, are assured of obtaining in due time the same Happiness with his true Body now in Heaven.  
By these Figures of his true Body we openly profess our Belief of his Incarnation, that he really took Human Flesh upon him for our Sakes, and not only in appearance, as was the vain Imagination of ancient Heretics, for that cannot be so much as represented, which is not real. We acknowledge his Divine Nature at the same time, by that Adoration both of Mind and Body, which ought to accompany this religious Action: We profess our Belief that he came in the fullness of time, and that in time all the ancient Prophecies were fulfiled, in that we celebrate the very time of his Coming; as the Intention, and the Offices, of this Festival directs.  
Lastly, We secure to ourselves the Benefits of this wonderful Mystery; if we do all this with sincere Faith, Repentance and Charity. So shall we give occasion to the Holy Angels to renew their Hymn, to sing Glory to God, who is honoured by this Devotion and Thankfulness of his Servants; Peace on Earth, wherein Men are hereby reconciled to God, and to each other; and goodwill towards Men, who are hereby admitted to the Favour of God, and will be hereafter to the Fruition of him. Which God of his infinite Mercy Grant.  
FINIS.