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7^ 
 
 SEVENTEEN 
 
 SERMONS 
 
 O F T H E 
 Reverend and L^arneId 
 
 Dr. William Hopkins^ 
 
 Late PREBENDARY of the 
 
 Cathedral -Church 
 
 O F 
 
 WORCESTER. 
 
 Publiflied with aPREFACE 
 
 Containing 
 
 A Short Account of hisLiFE* 
 
 ByGEOKGE HICKES.D.D. 
 
 L N D N: 
 
 Printed by IV, B. forRicHARt) Sare, at 
 Grays'lnn-Gate in Holborn, MDCC\'IIL 
 
 - 
 
 
 
TOTHE 
 
 REVER END 
 
 Mr. George Martin^ 
 
 PREBENDARTo? the 
 
 Cathedral - Church of Normch, 
 mdKECTOR o£ St. Mil-' 
 dred*s Poultry ^ London: 
 
 A N D T O 
 
 Mrs. Elizabeth Hopkins^ 
 
 Relid: of Dr. William Hopkins. 
 
 TI S to you, HomuredSir^ 
 and Madam, that I think 
 my felf obliged to make a pub- 
 lick Prefent of thefe excellent 
 
 A 2 SER« 
 
The Dedication, 
 
 SERMONS; toyou, 57K, 
 
 who were fb nearly related to 
 the Author of venerable Me- 
 mory, and had ib entire a Know- 
 ledge of him, and Efteem for 
 him : And to you, MADAM, 
 who are his moft virtuous Re- 
 lid, and therefore have a Right 
 to his Remains. 
 
 You both know how well 
 he deferved the Charader I have 
 ^iven of him in the following 
 Preface. And, S/K, youmuft 
 give me leave to tell you, that 
 you were much fitter to tranf^ 
 mit it to future Ages, than my 
 ielf; and that your mafterly 
 Hand would have drawn a 
 much better Pidure of him 
 
 than 
 
The Dedication, 
 
 than mine now hath, or ever 
 could have done. 
 
 However, as it is, I hope 
 you'll both accept it with all its 
 -Cefeds, becaule I have the lame 
 great Honour for his- Memory 
 that you Both have, and Delight 
 to commemorate his Friendlhip, 
 in which I thought my felf very 
 happy, and mention his Learn- 
 ing and Vertues with that Re- 
 verence, and great RelpedjWhich 
 is due unto them. Ifeem to 
 enjoy him over-again in thefe 
 his precious Remains, and to 
 hear him (peak in them- and 
 I doubt not, but both of yoii 
 will often converle with him in 
 them : You, S I R^ as with 
 
 A 3 your 
 
The Dedication. 
 
 your Learned Brother, and you, 
 MAT) AMj2LS with your dear 
 Husband, and with the fame 
 pleafure that I have often done, 
 and (hall do ag-ain, as with one 
 of the beft of Friends ; who 
 was an Ornament in Profperity, 
 in Adverfity a Comfort, and 
 always the very fame, without 
 the leaft Variation, 
 
 SIR,zn^MADAM,to 
 
 Tour moji Humble Servant j 
 
 Geo. Mickes. 
 
 *ii:iiiiti MwijiiB 
 
 THE 
 
(i) 
 
 THE 
 
 PREFAC E. 
 
 HAVING taken upon me to piiblifb the 
 following Sermojis^ I thi?ik my felf obliged 
 to give fome Account of their Learned Au- 
 thor^ Dr. William Hopkins, at the request of 
 whofe Relations I perufed them according to 
 his defire itpon his Death-Bed^ that nothing 
 he had written might he publifoed^ except 
 his Friends upon revifal of his Writings thought 
 there was any thing in them that mi^ht he ufe^ 
 ful to the Worlds and do good when he was 
 gone^ and then he did not forbid the publicatt" 
 on of any of them. And at the fame time name^ 
 ing 7ne in particular^ with arefpeB fuitableto 
 the Friendships which was between us^ h(? de-^ 
 fired that I ?night look over his Papers before 
 any of them were committed to tie Prefs. I 
 thajik God^ who hath fpared me fo long after 
 him^ till I had time to fitlfil his dejire^ for 
 whofe Memory^ as long as I furvive him, I 
 
 A 4 cannot 
 
ii The P R E F A C E. 
 
 cannot hut preferve afmgular reJpeB^ npon the 
 account of his endear'mg Vertites^ fuore parti- 
 cularly endeared to me by the Conflancy of his 
 Frieiidfiip in the change of Times, and of my 
 Fortune with them. 
 
 But to begin the port Account I intend to 
 give of this good^ and great Man. He was 
 horn at Evefcam in Worcefterftiire, and hap- 
 tized there on the 7Sth Day ofAugnH^iS/^j. 
 His Father was a pious and learned Divine^ 
 and his Grandfather was a Ge?itleman of great 
 Note and Liter esi in Bewdley, fitiiate on the 
 Severn, in the fame County^ where he had 
 jo much refpeB^ as to be chofen a Burgefs of 
 Parliament^ but death prevented his fitting in 
 the Houfe. The Childhood and Touth of his 
 Graiidfon William ivas in every refpeB very 
 towardly. From the very first Rudiments^ 
 which is the Knowledge of Letters^ he dif co- 
 vered an extraordinary Capacity^ and Incliiia" 
 tion to learn, with .a fweet, ferious^ eve^i, and 
 itonble DiJpofitio?i, without the least Froward- 
 nefs 5 which happy Temper accompanied him, 
 without any Alteration^ to his Life's end. 
 He was fo great a Froficient at School^ that 
 at Tivelve Tears of age he trajifated an Eng- 
 liih Voem into Latin Verfe^ which was print* 
 4^4 fome time before the Reflauration of King 
 Charles II. the Title of it was ^Enigma A- 
 ItrpnpmicuiTi j /i/: / could never ?neet with it, 
 
 tha 
 
The PREFACE. ili 
 
 tho 1 have diligently enquired after it ^ efpecially 
 among thofe who rememhred theji hadfeen it. 
 
 At thirteen years of Age he was fent to 
 the famous Ihiiverftty of Oxford, where he 
 was admitted Commoner in Trinity College, 
 under the Learned Mr. Stratford, who was 
 his Tutor ^ and afterwards BiJJjop of ChcHer. 
 He proceeded Mafter of Arts April 9. 1668. 
 And the next Tear had his Part in the Exer- 
 cifes of that AB^ in which the Theater was 
 firfl opened'^ and he was then alfo one of the 
 Majlers of the Schools. Some time before 
 he took his Degree of Majler in the Arts^ 
 he removed from Trinity College to St. 
 Mary's Hall 5 after which he was taken 
 notice of by the Reverend Dr. John Fell, of 
 venerable Memory^ Dean of Chrift Church, 
 and afterwards BiJJjop of Oxford, who had 
 a great efeem for him %ipon the account of 
 the gre-at Vertiie^ and Learning he obferved 
 in him ^ and if I mi flake not^ it was that £v- 
 cellent Man who recommended hi?n to the Ho- 
 nourable ilfr. Henry Coventry, as a Perfon in 
 every refpeSl Jit to be his Chaplain^ and Com" 
 p anion in his Embaffy to the Court of Sweden, 
 whither he fet forward St^itmhtx 2. 1 67 1. 
 While he zvas in Sweden, he apply'*d himfelf 
 to the ftudy of the Septentrional Antiquities^ 
 jn which he was a good ProJjcie?it^ being qua- 
 lified for karning of them by the knowledge 
 
 6 he 
 
iv The P R E F A C E. 
 
 he had of the old Englifli Saxon hanguage^ 
 and hy his Conversation with the Dalecarle- 
 ans *, whofe Language at this day differs but 
 little from the ancient Norvegian, ayid Iflan- 
 difh^ co7nmo7ily called the Cimbrick, or Go- 
 thick Tongue. iJfr. Coventry in his Em- 
 hajjy had all the Credit and Reputation hy 
 himy that was poffible to be had by a Man^ 
 ivho coztld fluently fpeak the Latin Tongue iii 
 Purity^ and Propriety ^ in which he familiarly 
 £Onverfed with the Learned Men of the Suedifli 
 'Nation ^ and all the Delight, and SatisfaSii- 
 in hhn himfelf that a Getitlejnan of his Know- 
 ledge^ and Vertue could have in fo Pious , 
 Prudent y and Learned a Divine. Pie entire- 
 ly lovd and eftee?ned himy and Let him into all 
 the degrees- of Confidence^ and Familiarity with 
 himfelf^ though hy Temper he was not a very 
 €pen Man. Isot long after Mr. Coventry'j- Re- 
 turn, a Prebend being vacant in the Cathedral 
 Church of Worcefter, he recommended him to 
 the Kings Favour, to which the puhlick Ser- 
 vice he had done his Maje/Iy, as Dome/iickChap- 
 lain to his Ambaffadcr, gave hima goodPretenfi- 
 en^as well as the worthy Character Afr .Coventry 
 p-ave the Ki7w of him. and his Servicesxojivificed 
 his Maje/ly of his great Deferts. The vacant 
 Prebend therefore was granted to him to his 
 S^reat content, for he defired to be fixed in 
 Ihat Church rather than any other, becaufe it 
 was the Mother Church of his own Coimtry, 
 
 'for 
 
The PREFACE. v 
 
 for which he ha^ filial y^rf ofAffeHwn, and 
 from his fir ft dt^fjion into it^ he defigned to 
 write the AntiqtMies of it *, but it pleafed God 
 "who over-rides the intentions of Men^ that he 
 jhoidd do no ?nore^ than defign the Plan of this 
 Work^ 7Zfhich perhaps his Providence hath re- 
 ferved for fome other to do. He was inft ailed 
 Prebendary on the 7 2 day of ls/[^rc\ 1675. 
 After which ^ the Dean^ and Chapter gave him 
 the Curacy of Mortkck in Surrey the 2:^ of 
 June, 1678. Being fettled there ^ he marri^ 
 ed a very Virtuous^ and Amiable Gentlewoman^ 
 Mrs. Averill Martin, Daughter of Mr. Tho- 
 mas Martin , a Gentleman of great Under- 
 ftandingy Probity^ and Piety , and Sifter to the 
 Reverend Mr. George Martin Prebendary of 
 Norwich, and ReEior of St. Mildred's Poul- 
 try, London. She had all the proper (^na- 
 litieSj that one woidd require in a Virgin fit 
 to be chofen for his Confort by a Priefl, N(f 
 ^awdy Colours^ 7io coftly Laces^ no Patches^ or 
 Powder^ orfuch like imfuitable Vanities ever ex- 
 pofed her or her Husband to Cenfure or Reflexi- 
 on ^ but on the contrary^ fo exemplary was the 
 Modefty and Gravity of her Garb^and Behaviour ^ 
 that if one had not known her, yet at firfi fight 
 it was eafy to guefs what fie was. They 
 were happily joined in holy Wectii^ckfi^n the 
 third day ^February, 1678. 'Wi^lofig after 
 their Marriage^ it was my good Fortfme to 
 ^ome firfi acquainted with him in an accidental 
 
 meeting 
 
vi The PREFACE. 
 
 vieethig /7!rMortIock, where afterwards I fo^ne-- 
 times vijited him ingoing f 6? London fromH2im' 
 Houfe, and in returning thither from London, as 
 I had occafwn often to do^ being then domeftick 
 Chaplain to f/:?^ Duke of Lauderdale, ofwhom^ 
 how unhappy foever he was in the former part 
 of his Life, in which he aBed according to the 
 Principles of his Education^ I have many things 
 to fay for the Honour of his Memory in the 
 lafi part ofit^ were it proper to fpeak of 
 them here. 
 
 In the beginning of the Tear 1680, accord- 
 ing to the account of the Church of England, 
 1 was 7nade Prebendary of the Church of W or- 
 cefter, which occafwned a great improvement 
 of our Friend fbip^ in which we thought our 
 felves mutually happy *, and he fhortly after 
 removing from Mortlock to London, where 
 he zvas chofen After^ioon-Preacher for the Lord's 
 Day at the Church of St. Lawrence Jewry, 
 about the fame time that I was prefented by 
 Dr. Sancrofr, of venerable Memory^ then Arch- 
 bilhop of Canterbury, to the Church of All- 
 Saints Berking, near the TowQr^ there paffed 
 few Weeksy wherein we did not feveral times 
 fee one a?iother. Three years after ^ as it flea- 
 fedGod^ I was promoted to the Deanery of our 
 Churchy which became vacant by the Tranfation 
 cfDr. Thomas, my worthy Predecejffor, from the 
 See of St. David V, to that ^ Worcefter, There 
 
 was 
 
The PREFACE. vii 
 
 was then an 'EcdefiajlkalCommiJjion for difpo- 
 fmg of Church-preferments in the Ki?igs Gft^ 
 and as the Comrmjfioners at that time xt^X^x- 
 \y recommended the Dean to his Majefty for the 
 Bijhoprick: So as regularly thej/ recommended 
 a Prebendary to hirfifor the Deanery ^ which 
 one^ whom I need not mention^ knows I am 
 obliged for my own Reputation^ though not for 
 his Honour^ to obferve, I have been obliged by 
 the account I am to give of my worthy Friend^ 
 to mention my relation to the Church of Wor- 
 cefter, hecaufe he was a moft exemplary^ and 
 lifefid Member of it for four and twenty years ^ 
 from the time of his AdmiJJmi before mentio7iedy 
 to the time of his Death on the i8 Day of 
 May, in the Tear of our Lord 1700. Exem- 
 plary he was^ in a moft confcientioits perfor^ 
 mance of his Duty in every refpeB^ as a 
 Member of that Society^ and ufeful in all the 
 Office Sy and Affairs of it^ of which all my time^ 
 he beft imderjlood the bufinefs of any of the 
 whole Body ^ and v?hen I was fir fl made D^an, 
 I confidted him, as an Oracle in all matters of 
 which I was ignora?it^ relating thereunto. The 
 Foimder onerates the Confcience of the Dean 
 with a charge of that Society^ as of his Fami- 
 ly^ and with the knowledge of the Efiate with 
 which he endowed it^ and with a particular 
 care to meliorate the fame. This put me up* 
 en a Study ^ to which I was a Stranger before^ 
 but zvhat other wife would have been painful^ 
 
vlii The PREFACE. 
 
 and difficiilt^ he 7iiade not only eafy^ but de^ 
 lightfiil to fue '^ and in juflke^ as well as gra-^ 
 titiide to his Memory^ I ought to acbiowledge 
 hovp helpful he was to me above any of 7ny 
 Brethren^ not only in Tna?iaging the Revenues^ 
 hut in adminiflring the Government^ and Difci" 
 pline of the Church. It was by his ajfiftance 
 that I made Orders for the better regulatio?i 
 cf the Kings School^ and got them paffed into 
 a Chapter AB^ and with the AB regiflted in 
 the Chapter-Book, It was by his ajjifance 
 that 1 kToiight the Copyholders for Lives to a 
 tegular way of finings to which they had twt 
 been nfedfor many Tears^ to the great preju^ 
 dice of the Church •, and not to mention other 
 things^ it was by the BifJjop's Authority ^ a?id his 
 Ajji fiance^ . that a Chapter- AB was made in the 
 BijJjop's Trie7inial Vifttation ^ for appointing 
 a certain term of orderly Refidence^ both 
 for the Dean^ and Prebendaries^ which ^ Ifup- 
 pofe is fiill obferved^ for the Honour of the 
 Church. 
 
 We had other defigns in agitation^ for the 
 gj}od of the Churchy which had not the Troubles 
 of t h at Reign preve?itedjl doubt not but wejJjould 
 have brought to effeB. We had reprefented to 
 Dr. Lever, Principal of Magd. Hall in Ox- 
 ford hoTV much it would be for the Honoit}' of 
 the Kings School at Worcefter, the Encou- 
 ragement of the Touch bred there, and the ad- 
 vantage 
 
The P R E F: A C E. ix 
 
 t vantage of his Honfey if the Exhibitioners fent 
 from the School to the Hall, were folemnljy E- 
 le3ed at a publick Examination, and to that 
 end I made a propofal to the Do&or^ that if at 
 any appointed time ofEleBioUy he would pleafe 
 cither to come himfelf or fend two of his Ma- 
 fiers to examin the Boys, and chiife the mofl 
 defervingy the Church fioiild hear their Charges 
 forvpardsy and backwards^ and entertain them 
 all the ti?ne they were there. And becaufe 
 the Charge of the Church is fomewhat too great 
 for the Revenues, for which caufe fome Tears 
 it was brought into Debt, we intended to ac-^ 
 quaint the King with it, and defire his Ma- 
 ]e(lys Royal Confent, as Founder, to a Propo- 
 fal, for eafmg the Church of fo much of her 
 Burthen, as at any time happened to make it 
 too heavy for her to bear. We alfo intended 
 to lay before his Majefty the great ISlumbcr^ 
 and very fmall Allowance of the Kings Scholar s^ 
 and to Petition him to reduce them to a lefs 
 I>lumber for their better Maintenance, and to 
 give us a (IriB new Statute, to put it out of 
 i^ur power to gra?it Patents to the inferior 
 Meynbers and Officers of the Church-^ than 
 which, though fiothing is more cuftomary, yet 
 nothing is more prejudicial to the Government ^ 
 good Order, and Difcipline of fuch Societies, 
 as by experience I found it to ?ny great grief 
 I could inflaHce in many more particulars, to 
 Jbew how iifeful^ and valuable a Member 
 
 Dr. 
 
X The PREFACE. 
 
 Dr. Hopkins was of the Churchy and how great 
 a 1.0 fs fljefuftained in him 5 a Lofs^ which fome 
 of his Brethren have fince lamented to w^, 
 and are fenfible of to this Daj» 
 
 Ifljoiildgo hey end the hounds Ihavefet to 7ny 
 felf jhould I injift long upon his happy Temper ^ 
 and fpeak at large of his fever al Eminejit 
 Virtues^ which the RefpeS I have for his Me- 
 mory requires, I fjotdd not pafs over infilence. 
 As to the former, it was conjlantly as even, 
 meek, a7id tmiform, withount any Art, as I ever 
 obfervedin any other Man. I do 7iot remember 
 that I ever faw him in Vajjion upon any pro- 
 vocation, hut one hereafter mentiorid, or ever 
 heard him fpeak with an angry Voice, or ufe 
 inter'] eB ions of Aflonifmient, or Grief "^ and it 
 entirely proceeded from the fame equability of 
 Temper in him, that heforefaw and bore AffiiBi^ 
 ons with a calm, ferene, and undejeBed Mind. 
 It mayfuffice to give one i?i fiance of his Equa^ 
 nimity in bearing the lofs of three moji amiable 
 Childrefi in ten Months time, while he was 
 Preacher at St. Lawrence, without any viji- 
 hie perturbation of Mind -^ in which fubmijfive, 
 and quiet Frame of Spirit, he made this foh 
 lowing Epitaph of Refignatzon upon the?n, which 
 may be feen in the South Ife ofSt.hsiWXtnces 
 Church, and ca7inot but m&ve the Compajjion 
 
 of the Reader. 
 
 Sub 
 
The PREFACE. 
 
 XI 
 
 Sub Hoc Saxo 
 Prolem Univerfam intra Decern menfes 
 Morte prematura Ereptam 
 Gulielmum Quinquennem Apt\$. i^Sf, 
 Georgium Triennem 7««. 7. 1584,^ 
 
 Averillam Odimeftretn mrt.B. 1^84, 
 
 Orbi parentes 
 Gulielmus Hopkins S. TlieoL Bac. 
 Ecclefiae Cathedr. Wigorn. Canonicus 
 Et Averilla Conjux 
 Depofuerunt. 
 Dominus Dedit Dominus Abftulit 
 Sit Nomen Domini Benedidum. 
 
 Thefe were very grievous firoaks one upon 
 another , arid though he bore them with fuch 
 a degree of Indoleiky^ and Courage^ yet they 
 made deep hnpreljions upon the foft^ and paf 
 five Temper of his dear Conforty who ??iour7ied^ 
 and wept long for her Childfe?!^ becaufe they 
 were not. Her Grief brought a fneta?ichoIy 
 ttpon her^ which put her into a feaver^ after 
 which fl^e never had, as before j fo founds and 
 
 b good 
 
xii The P R E F A C E. 
 
 good Health. She dyed the loth of Ofto- 
 ber, 1 69 1. Jnd becaufe their Graves are 
 clofe by one another, in the Cathedral Church of 
 Worcefter, I think fit to joinher Epitaph to his. 
 
 , Reliqui^ Mortales 
 Averilte Uxoris Amantiflimas Juxta Atque 
 Diledliffimas Gulielmi Hopkins 
 Ecclefiag hujus Canonici 
 Hie loci Coftdit^5 
 Refurreftionis Gloriam immortalem expedans. 
 Obiit 10 die Odobris 
 Anno A Chrifti Nativitate 1691. 
 A Sua 40. 
 
 As for his Virtues they were many^ and 
 eminent. His Modefty was fo great, as to 
 make him often hlujh •, a7id his Humility, which 
 is but j^odefty in another name, and guife, 
 was confpicnous in all his Life, and Conver- 
 fation *, in his Ajf ability. Court eo7ifnefs, a7id 
 eafifiefs of accefs, in his uneafmefs to hear him- 
 felf, in any thing he did, commended -^ in ne- 
 ver being forward to fpeak ifi any Difcourfe^ 
 or out of his turn, or before he was defired*^ nor 
 would he interrupt others, though theyfpoke much 
 
 more 
 
The PREFACE. xlii 
 
 viore than was needful^ or decent for them to 
 fpeak^biit ?nofi of all was it remarkable hi his never 
 askingPrefermejit^or feekingfor it openly^ orun- 
 derhand^bylmnfelf or others-^ but in quietly fit- 
 ting down upon his Frebendary^ ayidapoor Vic a-' 
 rage^ to which he was prefented by the Dean^ 
 and Chapter^ both which at mo ft did fear ce a- 
 moimt to two himdred Poimds per Ann. For this 
 emi?ie7it Virtue^ and his co?ifiant Reftdeiice^ 
 and love of Difoipline^ he was particularly 
 efteemed by Mr. Barnabas Oley, the fenior 
 Prebendary of verier able Meinory *, and it is na 
 fmall Honour for His to have it kfiown^ that 
 he had the Love^ and Reverence^ and Praifi 
 of that Saint-like Man, He had (^ faid one 
 of his dear friends in a Letter to another) a 
 great indifferency to Wealthy and Preferment ^ 
 and of this I can give an inf}a?ice relati?ig to 
 my felf, in that he refufed the offer of the 
 Deanery^ when I was deprived. This fjews 
 that he was free from Avarice^ as well as Am-- 
 bition j PaJJions in Priefts that^ let them have 
 never fo much Sobriety^ and Lear?iing^ dif- 
 grace their CharaBer^ and difionour God^ and 
 the Priefihood: And as true Humility is found- 
 ed in Greatnefs of Mind j and f corns to flatter 
 others^ as much as to he flattered: So he^ 
 though he was always civile and paid what 
 
 "^ The Reverend Mr. Benfon^ to the Reverend 
 Mr. Martin, 
 
 b 3 ivas 
 
xiv The PREFACE. 
 
 was due to every Mans CharaHer ^ yet hd 
 could not prevail with himfelf to flatter the 
 greatejl^ or gratifie their Vanity for Self- 
 ends. 
 
 And thmrgh his Mode fly ^ and Humility made 
 him, as much as he could^ conceal his Charity ^yet 
 tike Light ^ it difcovered it f elf as it were thro 
 Chinks^ in his daily diflrihution of Bread to 
 the Poor^ ( which he gave them rather than 
 Money, leH they flwnld mifpend that in Drink) 
 and in bis private Supports to indigent Fa- 
 milies, hy giving them Money, and by lending 
 Money to others apoji private Notes under their 
 Hdjids to prevent their Failings when they 
 were ready to Jink ISine Tears after I was 
 depfroed; he was chofen M f St. Of- 
 
 VvaldV-Hofpital, in Worceilji, on the t6th 
 '^/'May, 1697, and was fo far from making 
 any henejit of his Salary^ that he made a Fund 
 of it for the rife of the Hofpital, and the 
 benefit of his poor Brethren there ^ and thus 
 did his Light (hine before Men, who knew 
 his good Wc^i'ks, (which he endeavoured to 
 hide) and glorified their Father who is ill 
 Heav^en.' 
 
 His fiety was apparent to the World in 
 his cojiflant aud devout Attendance on Di- 
 'i'jine Service, generally thrice, ahvays twice 
 every Day, except in his abfence upon his Vt- 
 
 carags 
 
The P R E F A C E. xv 
 
 carage^ and in the confcientious Care he had 
 of the Souls there commuted to his charge^ 
 Almort no ill Weather woidd keep him from go- 
 ing thither every Saturday, though it was 
 fourteen long Miles frorn Worcefter, and the 
 Ways in Winter of the worst fort. He was 
 very diligent in iiiflriiBing^ exhorting^ and ad- 
 momfmig his Country-Flock^ 7iot 07ily in pub- 
 lick^ but i?i private^ believitig the Maxim of 
 the Schools^ '^ that Souls are equal, to be as 
 true in a Morale as in a Fhyfcal Senfe^ 
 *in Divinity, as in Fhyhfophy , God being 
 no Refpeder of Perfons, and Chrifl ha- 
 ving paid the fame price of Redemption for 
 the poor^ as the rich ^ for the Peafant as the 
 Frince-^ for the Swaiii as the Citizen-^ for the 
 Cottager as the Courtier, and that a faithful 
 Pajior, who truly endeavoured to fave the 
 Soul of the fneanesl Plough-7nan, would have 
 as great a Reward from his Mafler, as he 
 that laboured to convert the greate?i Emperor 
 in the World, He would fay. That a Prieft 
 was not to value his Pariih for the Reve- 
 nues, or the Quahty of the People in it, but 
 purely as a Cure of Souls, as a Vineyard in 
 which he was God's Hufbandman ^ and that 
 as large and acceptable a Return of his La- 
 bours might be made from a Country-Cure, 
 
 ;^ Animx funt Equales. 
 
 b 3 as 
 
%\i The P R E F A C E. 
 
 as from a Parifli in a Royal-City, and that 
 a good Sermon, by God's Blefiing, would 
 be the power of God unto Salvation in a 
 Church, where not one Sn^erJ^ ox Jewel was 
 to be feen, as where Coaches crouded about 
 the Church-door. -Another Argttme7it of his 
 Viety^ was the Grief and Indignation he was 
 ivont to exprefs againsi thofe who came at 
 Hours of Prayer to the Cathedral^ as to a 
 flace of Affignation^ not to worjhip God, as 
 was evident from their Behaviour^ hut to 
 profane his Worfiip^ and SanBitary^ by fucJo 
 De?neanour^ a-z the honour ofChriflianity makes 
 me unwilling to ex'prefs. This would put him in 
 Vajfion and Chagrin'^ and in truth ^fome few of 
 both Sexes were fo notorionjly criminal in this 
 refpeB^ that upon his Complaint I admonipeJ 
 fome of them by Meffages^and fome by Letters^ 
 either to behave thefnfelves, as they ought to do 
 in the Houfe of Prayer^ or not to come thither^ 
 with Intimation^ that if they perfijled in that 
 profane Practice^' I mu?i proceed to Ce7ifure^ by 
 profecuting them in the Spiritual-Court. 
 
 His Sobriety was a confta?Jt ftriB Tempe* 
 ranee -^ his Food of the plainest fort of Meat, 
 and Drejfing^ andhe feldom eat more atFeaftSy 
 find pitblick EntertaiJiments^ than at his pri- 
 vate Table *, which ^ when he Entertained, was 
 always well furnijhed with plain DiJheSy after 
 the old Englilh manner, but without Luxury 
 
The PREFACE, xvit 
 
 or Excefs. He was liberal in this fort of 
 Hofpitality^ of which, he bei7ig co^ijlantlj^ re- 
 Jident in the Church, the Tenants, and others^ 
 who came about biifinefs to hini^ were wel- 
 come Partakers : And as Teaching is called 
 Feeding in human and divine Writings, they 
 often went from him with Souls, as well as 
 Bodies repleiiijloed with wholfome Food, 
 
 His Inftght ifito moH forts ofBuftnefs was fo 
 great, and his Probity fo weH known, that 
 People of all forts in the Country would agree 
 to come to him as to an Ariftidesj^r Juflice 
 and Equity, to arbitrate Differences between 
 them. 
 
 When I was fir si made Dean, an ancient Pre- 
 bendary of she Church brought a Complaint to 
 me againfi one of the Church-Tenants, zvho 
 had wronged him for fome Tears inhis Accounts 
 relatifig to his yearly Lot of Corn, which that 
 Tenant was obliged to pay him. I being then but 
 a Novice in the Affairs of the Church defired 
 them both to refer the Difference between them 
 to iWr. Hopkins, for then he was not DoEtor. 
 They both readily embraced the motion, and in 
 a little time he adjufted the Accounts between 
 them, and made up the Difference fo much ta 
 both their Satisfactions, that both gave mi 
 Thanks, 
 
 b A Ihavc 
 
xviii The PREFACE. 
 
 / hai)e faid nothing of the great Gift of 
 fnidejice and Difcretiofi^ with which God en- 
 dowed hifu^ nor of his great Tale?jt ofFenetra- 
 tion in difcerning Men, As to the fir si ^ no 
 Perfo7iy I ever k7iew, better iinderjloody or 
 praBifed the ufeful Science offajii?igand doing 
 Things in their proper Time and Place ^ accord- 
 771^ to that Definition of Prudence I have fome-^ 
 where read^ Prudentia eft dicendorumfacien- 
 dorumque in fuo loco, 6c tempore Scientia« 
 And as to the latter^ his Skill was fo particidar^ 
 that in a little Converfation he woidd look 
 thro'' a Man^ and forewdly gnefs at his proper 
 Temper and Paffion^ with his particular inteh 
 leFtual^ or moral Defers. But the Opi?iions he 
 bad cf Men^ he would keep fecret to hi?nfelf 
 imlefs he faw it neceffary for the T>ireBion 
 or Prefervation of others to reveal them, and 
 then he always told thefn upon Condition^ that 
 his Friends Jfjould not expofe them^ but only 
 make their own ufe of them. He hath given 
 me CharaBers and Cautions of Men, with 
 whom' I converfedj quite contrary to the Opi- 
 nion I had of them J and by Experience I found 
 'his CharaBers prove true -^ it is not just to 
 name any^ nor prudent to name fome^ who in 
 their Time were- Men of V'Ote and Figure^ and 
 therefore Ipafs them' over infilence^for which, 
 I believe none zmll blame me<, 
 
 6 Having 
 
The PPvEFACE. xix 
 
 Having defcribed his Virtues of the jirH 
 Clafsy the Reader will eafily believe he was 
 not deficient in thofe of the lower Form^ I 
 mean the* Vertues which relate to Converfati- 
 ouj and are therefore called the Homiletick 
 Ve rtues. He was far from Morofenefs^ which 
 often fours the Tempers ' and Converfation of 
 good Men, and makes their Company unaccep* 
 table to all, and fometimes uneafie to Men as 
 eminent for Vertue, as themfelves. On the 
 contrary, his Humility made him obfervant to 
 his Superiors, ?neek and co?idefc ending to his 
 Inferiors, civil and courteous to his Equals 5 
 and gentle, frank, and complaifant to all. He 
 was a free and open Difcourfer upon all Sub^ 
 jeBs in Company, and to the Capacities of all 
 forts, excepting where he met with Men of 
 any one of thefe Three Sorts: Firrl, With 
 thofe who would be forward to talk of any Sub- 
 jeB which they did not underfiand, and with 
 ihofe he cared not to difcourfe: First, out of 
 Pity and common RefpeB, becaufe he would 
 7iot expofe their Ignorance, and likewife be- 
 caufe his Difcourfe would do them no good. 
 The Second Sort were thofe, who being con- 
 ceited, loved to talk all-^ and this Sort of Gen- 
 tlemen he never interrupted, how iiripertinent 
 foever they were, but left them to the full en- 
 joymeyit of themfelves, and to diBate and dog- 
 matize as long as they pleafed. The Third- 
 
 was 
 
XX The P R E F A C E. 
 
 was that ■ Sort of ujihappy Geiitlemen^ who 
 were impatient of ContradiBion^ and could 
 not eafily^ or at all endure to be oppofed. He 
 fifed to bewail this as one of the greatefl 
 Weakneffes^ that coidd happen to a good or 
 learned Man^ and when he met with fuch^ 
 he woidd prefently give off dif com fmg with 
 them^ and with great Prudence, as well as 
 Compaffton to them^ pafs to fo?ne SubjeB of 
 cofn?n07i Difcourfe, 
 
 Having fpoken of my dear Friend^ as to 
 his moral Qualities and Endowments^ I now 
 proceed to give a fiort Account of his intel- 
 leBual Abilities and Acquire?nents, which made 
 hiWy what learned Men call a Great Man. 
 The Right Honourable my Lord SOMERS, 
 who is Jo great a Judge of Men, and Things^ 
 had an early and long Acquaintance, and an 
 intimate Friendfhip zmthhim, and very highly 
 efeemed him for the concurrent Excellencies 
 he difcerned in him to the time of his death. 
 He had a vasi^ and orderly Memory joined with 
 a clear Reafon, and most folid Judgment ^ the 
 jivsl of which made him a great Chronologer^ 
 uMoout nicely fliulyiiig the Technical Rart of 
 Chronology^ or taking Pains to remember the 
 Circomftances of Tifne that attend ABions and 
 Event.i\ and Perfons concerned in them. As 
 far as I cotild perceive by him, he never forgot 
 *ibe Tirdr of any Things not only in great Mat- 
 ters 
 
The PREFACE. xxi 
 
 ters of Learni?jg^ but of common Matters, 
 which happened in his own Time^ fo that one 
 might with as great Security confult him up- 
 on the Spot in Point of Time, a^s have recourfe 
 to the beH Tables of Chro?iologj: zvhich was a 
 Talent in him, that other great Men, who ea- 
 fily remember the Suhflance of Things, cannot 
 often attain to with Study, or acquire with all 
 the Art they can nfe. This happy Memory 
 made him learn Languages with eafe, and his 
 great Judgment made him a Critick in them. 
 He underftood the Bible — Hebrew and Chal- 
 dee. hi Greek he was a great Majler ^ and 
 wrote pure and proper Latin with eafe. He 
 alfo had great Skill in the Old Septentrional 
 Languages, of which he gave a Specimen in 
 the 9 ()th fage of the Second Edition of his 
 BERTRAM, printed at London, 1688, 
 and in my Latin DiHertation of the ufe of 
 the Septentrional Languages and Learning, 
 from p. 115, to p. 122. i f^y nothing of his 
 Skill in French, that now being fo common, 
 but proceed to obferve, that his acurate Skill 
 in Greek made him diligently read the LXXII 
 Tranflation of the Old Tellament, of which 
 he was very fit, as I often told him^ to have 
 made a Concordance^ which hearned Men ve- 
 ry much defire. His Skill in the fame Lan- 
 guage made him read the Greek Fathers with 
 eafe, whom he fometimes cites in the following 
 excellent Sermons, as ivell as the Latin, but 
 •^ always 
 
xxU The P R E F A C E. 
 
 always without 'Pedantry^ Vanity^ or AlfeEla- 
 tion. He had alfo very good Skill in the 
 School-Men, whom he likewife fometimes citesy 
 and was verfed in the Wntings of the Refor- 
 mers, as Calvin, Beza, Melandihon, Peter 
 Martyr, though he rightly began his Study in 
 Divinity at the Top with the Greek Tefta- 
 ment, and descended through the Fathers ajid 
 Councils to the end of the Sixth Centu- 
 ry, in all which he was well versd. He 
 was alfo well read in the modern Hifiories 
 of mo?i Countries^ and underftood what the 
 French call L'Europe vivante, as well as 
 mo?i Men, In f peaking of his Learnings I 
 ought not to forget to tell the World^ what a 
 fatron he was^ to his utmosi Ability, to good 
 Letters, and how much he endeavoured to 
 promote both hmian and divine Knowledge. Of 
 this he hath left a Troof and as it were a 
 Monument in the Church of Worcefter. I 
 mean the Library there^ which by his Sollicita- 
 tion ivas removed from an inconvenierit Place 
 over the South-IJle of the Church into 
 the Chapter-Houfe, a large, beautiful, light- 
 fome, and fpacioiis Room, of eafte accefs to the 
 mfir?n, and ?nuch fafer for tender Conjiitutions 
 to fpend their Time in. After the tranJlatio?i 
 of it to that Place, he endeavoured by alUneans 
 to increafe its Stock, and to that end^ with the 
 T>ean and Chapter, found ways ofraifmgacon" 
 flam Supply of Money to bijy good Books of all 
 
 Sort So 
 
The PREFACE, xxiii 
 
 Sorts. He was alfo wont all my Time to heg 
 Money for it^ and by his acquaintance with 
 London-Merchants, procured Books which 
 were rare in England, at eafie Rates from I- 
 taly, Spain, arid France 5 which fo offended 
 our good Friend Mr, Robert Scot of Little 
 Britain, that he was very angry with m^ and 
 in his Vajfion told me he would complain to the 
 Ki7igy whofe Bookfeller he had the Honour 
 to be, I take this occafion to 77iention that 
 good and worthy Man for his Honour^ who for 
 about twenty Tears ^ in many haz,ar doits Voyages 
 fuccejfively ^ brought^ more good Books ^ and 
 Learning with them from foreign Parts into 
 England, than perhaps all the Englifli Book- 
 fellers for the lasl hundred Tears, But to return 
 to my dear Friend^ s Mijlrefs^ the Library of the 
 Church of Worcefter, A little before 1 left the 
 place ^ we had procured a fine ColleBion of the 
 Bibliothecarian Writers of fever al Countries^ 
 with which he %vas much pleafed^ and I fup- 
 pofe never left off till he cornpleated them ^ 
 and as for the Works of the Greek Fathers^ as 
 I reme?nber, they were all in that Library, ex- 
 cepting thofe ^/ Cyril of Alexandria, which I 
 fuppofe are fmce procured. He alfo took par* 
 ticular care to flock the Library with Writers 
 of the middle Ages^ and I doubt not but by 
 this time, if the fame care of it hath been co7i- 
 tinned, it may fafs after the fubli<:k Libraries 
 in our two famous Univerfities,forone of the be ft 
 
 furnid^ed 
 
xxiv The PREFACE. 
 
 furnip^ed with printed Booksy in the whole King* 
 do7n^ as it was with MSS. and ancient Char- 
 ters before the great RebeIlio?i, And as in his 
 life time he took particular care to fur?iijh and 
 adorn it^fo ifp his la ft Will and Tejl anient^ beftdes 
 other Charitable Legacies Joe gave ten founds to 
 buy Books for it^ thereby teftifying how much he 
 defired the Riches of it Jhould always increafe. 
 
 Having faid thus much of his Learning, 
 and Zeal to promote all good Literature^ the 
 Reader may reafonahly expeB an account of 
 his Works ^ anfwerable to the Idea I have rai- 
 fed of him, a?id the CharaBer of fo great a 
 Man, But her e^ alas! Imuji fail his expeB a^ 
 zion '^ for his Charity was fo great ^ and ex» 
 tenfwe^ as conftantly to engage him in other 
 Mens concerns^ who reforted to him for Cotm- 
 fel^ DireBio7i, a?id JJJiftance ^ and though he 
 would fometimes complain of thefe avocations^ 
 and the hindrances he received by them in the 
 progrefs of his Studies, yet the Befiignity of 
 his l^atMre Jlill engaged him i?i them to his 
 Lifes end. Another hindrance to his writing 
 of Books was, an habitual illnefs in his Head, 
 7vith which in fome degree, or other, he was 
 almofl conftantly affeBed* The Phyfitians, from 
 whom he received no benefit, told him, that a 
 fit of tbe Gout would Cure him, and that they 
 hoped the Diftemper in his Head would come 
 into his Hands, or Feet^ which occafioned him 
 
 to 
 
The PREFACE, xxv 
 
 to tell one of his Friends, that complained 
 
 of the fir (I fevere accefs of the Gouty that 
 
 he would give forty Pounds to have fuch a 
 
 fit. But as it pleafed God, he never had 
 
 fuch a happy paroxyfme to relieve him-^ and 
 
 thofe who know how neceffary it is to any 
 
 Employment of the Mind to have an indolent^ 
 
 ajid clear Head, will not wonder, why fuch 
 
 a great Man wrote no more Booh. Thefe 
 
 were the hindrances to his writing more Books, 
 
 in which his great Farts and Learning, had, 
 
 he wrote them, would have fiew^d then f elves 
 
 with much more Advantage, than in any de^ 
 
 fcription lean make of them. 
 
 The firji Specimen he gave the puhlick of 
 himfelf, was in an excellent Sermon printed at 
 the reque/l of the Lord Mayor, and Court of 
 Aldermen, which he preached before them at 
 St. Mary-Ie-Bow, Sept. 3. 1683, being the 
 Anniverfary Faji for the dreadful Fire of 
 London. 
 
 77:?^ next was his Book intituled, BER- 
 TRAM or RATRAM, concerning the 
 Body, and Blood of the Lord, &c. wherein 
 Monfieur Boileaus Verfion, and Notes upon 
 Bertram are confidered, and his unfair deal- 
 ings in both deteded. It wasRevifed by him 
 in order to a fecond Edition, 1687, ^'hen 
 there was too much occafwn for fitch a Treatife, 
 6 and 
 
xxvi The PREFACE. 
 
 and publijl3t.d^ 1688. This fnofi Learned^ and 
 judkious Performance fiews him in his full 
 Stature^ arid verifies the account I have given 
 of his gre^.t Knowledge. At the fir fl Puhli- 
 cation it procured him the Ffteern^ and Ad- 
 dreffes of the Learned Men in the Town, 
 for then he was in London, and particularly 
 ofDrEdw. Stillingfleet, then Dean ofSt.F^uVs^ 
 and afterwards Eifhop ^/Worcefter, who, up- 
 on the readmg of that Book, faid as great 
 things of him^ as any I have here written^ and 
 afterwards everhad a particular efleemforhim. 
 
 The next pr^f he gave of his great Abilities^ 
 was in a little Book entitided, Animadverfi- 
 onson Mr. JOHNSOWs Anfwer to JO- 
 VI AN^ inthreeLetrers to a Country-Friend, 
 Printed for Walter Kettilby at the Bilhops- 
 head m5r.Paurs Church-Yard, 169 1. i?n- 
 mediately upon the publication ofthefe Letters^ 
 Mr. Johnfon pitblifhed an Advertif erne fit in the 
 Obfervator ofthofe Times^ that he would put 
 forth a fpeedy Reply to them, but he was not 
 Co good as his wordy though his Friend, and 
 Patron S. R. H. who with him made the 
 Hiftory of Religion, afterwards alfo told the 
 Worldhe would Reply. He did not indeed put his 
 ]Sla?ne to thofe Animadverfions on Mr. John- 
 forh Anfwer, but his Original is fiill extant in 
 his own Hand among his Remains, which are 
 in the Cujiody of one of his Relations^ to 
 
The PREFACE, xxvii 
 
 fljexp that he was the Author of them, I am 
 concerned to Jet down the Series of this Con-- 
 troverjie^ becaufe the Author of the Life of 
 King Charles II. and King James II. in the 
 gd Vol. of the Compleat Hiftory of England 
 after his ufual manner of concealing Truths^ 
 /peaks of Mr. JohnfonV Book in fuch fort, as 
 would make a Reader, who is not old enough 
 to remember thofe times, think, that no Anfwer 
 was given to it. Saith he, p. 4 1 4. Another 
 Information had been preferred againft 
 Mi.Johnfon, a Clergyman of good Parts, and 
 Charafter, for writing, and publifliing what 
 they termed a very fcandalous, and feditious 
 Book called JUL IAN the Apojiate ^ where- 
 in the Author had only confuted thofe No- 
 tions of Paflive Obedience, and Non-refiftance, 
 which fome Writers, and thofe efpecially of 
 his own Order, had carried up to a confe- 
 quencc of Tyranny and Slavery. So p. 452, 
 The Man who moll provoked the Govern- 
 ment, was Mr. Sam. Johnfon, a Minifter of 
 the Church of Eiigland, who had been Au- 
 thor of a very rational Treatife, under the 
 Title of Julian the Apoflate. But to fay iiothing 
 here of his CharaBer of that Book, this is hut one 
 of the leaji partialities of this Hiftorian, whofe 
 Art, andDeJign apparently is, by cojicealhig, dif- 
 gulfing, and mifreprefentifig, to give his Readers 
 wrong views, and ?mjlead them from the 
 Truth* If this lurking Writer think me ei- 
 
 C ther 
 
xxviii The PREFACE. 
 
 ther wijufl y or too fevere in my ceiifure of 
 hm^ I am ready to jitftifie it^ ana my felf^ 
 if h^ require it of me by any notice nmler his 
 Hand^ to which he willpleafe to put his '^ame. 
 But to return to Mr. Johnfon'j Book^ 1 was 
 defired by one of my Superioiirs^ as well as 
 by the moji Eminent Divines of London, and 
 ether Places^ to write a7i Anfwer to it^ which 
 came out under the Title of JOVIAN in 
 two Editions, MDCLXXXIIL To my An- 
 fwer jWr.Johnfon publijhed a Reply at the Re- 
 volution , EntiPuled, Ah Anfwer to Jovian, 
 to which my dear Eriend return d his Anfwer 
 by way of Ammadverfwn in three Letters as 
 above ?nenti67iedj and I challenge that partial 
 Hiftorianj whoever he be^ tofiew, that either 
 ffus have carried iip the Ts'otions of Paflive 
 Obedience, and Non-reliftance, higher than 
 the Churchy and the Laws of the Land have 
 done^ or to a cojifequence of Tyranny, and Sla^ 
 very ^ as he without Truth, or Modejiy fug'* 
 
 The la ft Specimen he gave the Tiiblick of his 
 hearning,was his LatinTranflation w/t/^Iv^/te'j', 
 of a little TraQ written in the Englifti Saxon 
 Tcngiieofthe Burial-places oftheo.'^op. Saint Sy 
 which 1 publijhed in p. 115. of 7ny Epiftolary 
 Diilertation of the tife of the ^/i^/Sepcentrional 
 Learning, printed at the end of the Septentri- 
 onal Grammar^, fet forth at Oxford, MDCCV. 
 
 Isot 
 
The PREFACE. xxis? 
 
 iJot long after the writing ofthefe Animad^ 
 verfions in 169 1, and this Latin Tranjlation 
 of the Saxon TraB^^ he proceeded Dr* of Di- 
 vinity in Oxfovifrom Trinity College, where 
 hewasbredy July 5. 169^. And in Autumn 
 1699, he 7narried a fecondJFife^ Afrj. Eli- 
 zabeth Whitehorne, if d'/zif/ of Dr. Whitehorne 
 (?f Tevvkfbury iw Glocefterfhire, and Daughter 
 of HQury Bromely Efquire^ of Upton upon Se- 
 vern, in the fame County ^ a Gentlewoman of 
 bright Farts y and of Exemplary Piety ^ and 
 Vertue. But foe being yet livings I muft not 
 offer more violence to her great Modejly^ by en^ 
 Urging upon her Charathr. 
 
 He lived very happily with her to the 
 
 time of his laji Sicknefs^ of which he died 
 
 on the 1 8 th Day ^/May, in the Tear 1700, 
 
 and left her in great forrow^ under the fenfi 
 
 of fa great a Lofs. His Difeafe was a very 
 
 violent Feaver^ which he bore with all exem* 
 
 plary Patience^ and Submijjion to the Will of 
 
 Gody and fpent all the time of it^ when o- 
 
 thers did not pray by him^ in holy Ejacula- 
 
 tions , and pious Expreffions , waiting with 
 
 much refolution for his Change^ which he foon 
 
 apprehended would be the EffeB of his Sick- 
 
 nefs , which occafioned him to fay to a wor- 
 
 ^ thy Friend y who went to viftt him^ in an-' 
 
 P fwer to his Enqttiryy how he didy I am fha^ 
 
 ftening (anfwereU he) to tl\c Kingdom of 
 
 c^ 2 Spirits 3 
 
XXX The PREFACE. 
 
 Spirits ^ nor am I at all afraid of going tin-' 
 ther. His Friend alfo ohferved^ that thaugh the 
 Tever was very fever e^ it Qould not fupprefs his 
 I)evotion^ 7Wr hinder him from hearing his 
 fart in the Prayers, though it much af- 
 fected his Head. • J7id as I fat hy him , 
 faith he, / ecidd often hear him ventinii^ his 
 Thoughts in holy Exprefjwns^ till his pious Said 
 had ^ joyfd releafe into the Ma-nftons ofBlifs. 
 
 He was i7it erred in the North-part of the 
 Crofs'Ife of the Cathedral-Church in a Grave 
 clofe by that of his firsf Wife^ near the Door of 
 his Houfe, which opens into the Church. 
 
 And the hfcription up07i his Grave-(lo7ie is 
 purely Chronological, accordiyig to the Modefty 
 of his own Direttions^ in the following Words. 
 
 M. S. 
 
 Gulieimi Hopkins S. T. P. 
 
 Hujus Ecclefiae Wigornienfis 
 
 Per xxiv Annos Pr^bendarij* 
 
 Qi-ii obijt 
 
 xviii die Maij 
 
 Salutis 1700, 
 
 jEtatis fus 55. 
 
 4. This 
 
 Anno 
 
The PREFACE. xxxi 
 
 This very hn?nhle InfcripUon is mifweviible 
 to the Char act er. I have given of his eminent 
 Hwmiity ^ which together -with his beneficent 
 l^atnre^ and great Learning procured hiin the 
 general hove and Ffleem of his Coimtry^ ^Jp^' 
 daily of all the Divbies aiid Gentlemerp ofEote 
 for hearning in it, and parUcnlarly of Henry 
 Jeffreys, Efqnire of Holin-Caftle,/^r whom hff 
 had a fingitlar EJieem, 
 
 I dare appeal to the Teftimoiiy of all Per^ 
 fons^ who were acquainted zvith him^ for 
 the Truth of what I have written of him^ 
 more efpecially of the Members of the Churchy 
 ivho were Contemporary with him^ and mor^ 
 particidarly to the Tejlimony of the Reverend 
 Dr. Jephcot, Dr. Battel, Sub-Dean of Her 
 Majejlys Chapel-Royal, and Dr.W^W^ who all 
 had great Friendjlnp, and Correfponde?ice with 
 him. I can alfo appeal to the Tejlimony of 
 his dear Friends and Relations, the Reverend 
 Mr. George Martin, before mentioned, and 
 jWr.John Benfon, Retior of Cv^wl^y in Here- 
 fordfhire, who with my felf and his particular 
 Friend, Dr Jephcot, had better Opportimities of 
 knowing his Worth ^than mo si of his other Friends: 
 As I have had great fitisfiHion in publifljing 
 part of his Remains in thefe excelleyit SER- 
 MONS.* So I affure my felf, they will be 
 acceptable to all that knew him, who will 
 
 c 3 lament 
 
xxxii The P R E F A C E. 
 
 lament with me the great lofs of his Sermon 
 <j^ Repentance, which he cites in fome of thofe^ 
 which are printed in this Colleftion. Allpof* 
 fible Enquiry hath l^een made among his Friends 
 and Relations for it^ and if it ever be retrieved^ 
 it may make part of a Second Volume, 
 which perhaps will in time be publijhedj if thi^ 
 Firft is well received in the World* 
 
 •| li j»ii i i i .. ii i I mi i .iJi i ...Li.jj.JU.J 
 
 THE 
 
 II 1 1 ii | i [ t imtmm^mm i |-| f i ■ i ■ rnmf P 
 
THE 
 
 CONTENTS. 
 
 o 
 
 SERMON L 
 
 F the Authority of the Holy 
 Scriptures. 
 
 2 P ET. I. Ip. 
 
 We ha*ve alfo a more fure word of Pro- 
 phecy^ wberennto ye do welly that yon 
 tak^ heedy as unto a light that fhinetb 
 in a dark place. Page i 
 
 SERMON II. 
 
 Of the Perfpicuity of the Scriptures. 
 
 c 4 2 P E T. 
 
The Contents. 
 
 a Pet. I. I p. 
 
 IFe hai^e alfo a more fure word of pro- 
 phecy^ whereunto ye do well^ that yon 
 take heed^ as unto a light that jhineth 
 in a darh^ place. P» 33 
 
 SERMON III. 
 
 Of the Duty of Chriftians to ftudy 
 the Scriptures. 
 
 a P E T. I. tp. 
 
 We have alfo a more fure. word of pro* 
 phecy^ whereunto ye do well^ that you 
 take heed J as unto a light that Jhineth 
 in a darh^ place. P^ 5^ 
 
 SERMON IV. 
 
 Of the Qualifications Required^ and 
 the Rules to be obferved in reading 
 the Scriptures. 
 
 3 P E Tc 
 
The Contents. 
 
 2 Pet. I. ip. 
 
 IVe ha've alfo a more fure rpord of prom 
 phecy^ rvbereunto ye do well^ that yon 
 tahfi beed^ as unto a light that Jhittetb 
 in a darh^ place. p. %6 
 
 S E R M O N V. 
 
 Shewing that no Man can be truly re- 
 ligious, without a firm Belief of the 
 Being, and Providence of God. 
 
 Heb. XI. 6. 
 
 'For he that cometh to God^ muji 
 
 believe that he is^ and that he is a 
 \ rerparder of them^ that diligently fee\ 
 \ him. p. 1 02 
 
 SERMON VL 
 
 Proving that there is a G o d. 
 
The Contents. 
 
 H E B. XL 6. 
 
 -^For he that cometh to God^ tnnjl 
 believe that he ky and that he is a 
 rewarder of them ^ that diligently feeh^ 
 him. p. 1 20 
 
 SERMON VIL 
 
 Shewing^ That there is a certain Re- 
 ward for the Righteous, or thofe 
 who are ferious in Religion. 
 
 Heb- XL 6. 
 
 ^''-'^For he that cometh to Godj mnfi 
 helic've that he is^ and that he is a 
 rewarder of ihem^ that diligently fee\ 
 him. p. 138 
 
 SERMON Via 
 
 Wherein, Of the Relation, which the 
 Services of the truly Religious, and 
 
 Faithful 
 
The Contents* 
 
 Faithful have to the promifcd Re- 
 wards. 
 
 Heb. XL 6. 
 For he that conteth td God^ wujl 
 
 helie've that he is^ and that he k a 
 rewarder of them that diligently feek 
 him. ?• ^53 
 
 ,A I mx 
 
 SERMON IX. 
 
 Of the right Notion of Salvation, 
 and what is to be done in order to 
 it, &*€. 
 
 Acts XVI. 30. 
 Sirs^ What mufl I do to befaved? 
 
 p. 1 5c? 
 
 ■« •MMVv^aa^^lPMaPiw^piVM < 
 
 SERMON X. 
 
 Of the true Notion of Faith, and of 
 its Neccflity to Salvation, &c. 
 
 Acts 
 
The Contents. 
 
 Acts XVL 31. 
 
 And they faid^ Belk've on the Lord Je- 
 fus Chrijl^ and thou fhalt befa^ed. 
 
 p. ipo 
 
 i^ «MnaMMHiMM •■ 
 
 SERMON XL 
 
 Of the Nature^ Neceflity, apd Qualifi- 
 cations of Gofpel-Obedienceo 
 
 Mat. XI. 25. 
 
 Tal^ my yoke upon yon^ and you /hall 
 jind reji to your Souls. p. 2 1 2 
 
 SERMON XII. 
 
 Of the DoSrine of theCrofa^ and what 
 it implies, &"<:. 
 
The Contents.^ 
 
 Luke XIV. 27. 
 
 And tphofoe'Ver doth not bear his Crofs^ 
 and come after me^ cannot he my Dif- 
 ciple. P- ^34 
 
 SERMON XIIL 
 
 Of confccrating our felves, and all our 
 Powers^ and Faculties to the Service 
 of God. ■ 
 
 Rom. XII. I. 
 
 J befeech you therefore brethren by the 
 Mercies of God^ that yon prefent your 
 Bodies a lining Sacrifice^ ^^b-) ^^' 
 ceptabk unto God^ tpbich is your rea* 
 fonable fer^ice. p. 260 
 
 SERMON XIV. 
 
 Of the Danger, Nature^ and Maligni- 
 ty of a Hard-Heart. 
 
 P S A L. 
 
The Contents, 
 
 PsAL. XCV. 7, 8. 
 
 —To day if yon will hear his Voice ^ 
 harden not your hearts. p. 285 
 
 SERMON XV. 
 
 Of the Severity of God's LaWsagainft 
 Evil-Doers : Of his Patience or For- 
 bearance to put his Laws in execu- 
 tion againft them^ and of the illufc 
 Sinners make thereof 
 
 Eg CLE s. VIIL 1 1. 
 
 Because fentence againfl an e^il vPor\ is 
 not executed jpeedily^ therefore the 
 heart of the fons of men is fully fet 
 in them to do e*viL p. 307 
 
 SER' 
 
The Contents. 
 
 SERMON XVL 
 
 Shewing, That it is the Prerogative of 
 God alone to know the Hearts of 
 Men. 
 
 I Kings VIII. 39. 
 
 For thoHy e^en thou only l^ow- 
 
 eji the hearts of all the Children of men. 
 
 p. 327 
 
 SERMON XVIL 
 
 Shewing, I. The Necefllty of good 
 Education of Children. II. Un- 
 to what they fhould be educated. 
 III. What Seafon of Life is moft 
 proper for their Inftrudion: And, 
 Laftly^ What the Advantages arc 
 of Right Education, 
 
 PROV* 
 
The Contents. 
 
 Prov. XXII. 6. 
 
 Train up a Child in the way he Jhould 
 go J and when he is old he will not 
 depart from it. P* 545 
 
 ■B«?«a=eTse9l». i 
 
 SER- 
 
 tmtmm»mifmmmmmm9^ 
 
 t f* t V 
 
( ■ ) 
 
 SERMON I. 
 
 O F T H E 
 
 Authority of the Holy Scriptures. 
 
 I 
 
 2 Pet. i. 19. 
 
 We have aJfo a more fure word of prophecy^ 
 whereunto ye do well^ that you take heed^ as 
 tmto a light thatjhineth in a dark place. 
 
 T was the Perfedion and chief Glorj of 
 Man at firft, that he was created after the 
 Image of God, refembling his Maker in 
 
 Wifdom, Righteoufnefs and Hohnefs 5 ^ and 
 
 iince the Fall, the New-Man is like the Firit A- 
 dam^ created after the Likenefs of God. But that 
 glorious Image could not in Innocence have been 
 preferv'd, and therefore much lefs being defaced, 
 could it have been reftor'd, without certain Com- 
 xnunications of Divine Wifdom and Holineis. 
 Now though Almighty God, if he had feen it 
 Tbeft, could without external Helps have immedi- 
 ately conveyed both into Mens Souls, by the il» 
 ]uminating and fa^Stifying Grace of his- Holy 
 Spirit s yet it hath pleafed him- Jvithal to ufe 
 outward Means for their Information in the great 
 Truths, and Duties of Religion. For Two thoufand 
 Years after the Creation, he delivered only by word 
 of Mouth, thofe neceflary Doctrines and Precepts, 
 which were to - be the Rule according to which 
 
( o. 
 
 Men fhould frame their Faith and Life. After- 
 wards he committed his Sacred Oracles to writ- 
 ing, that his People might have eafie recourfe on 
 all occafions to them, and from them take cer- 
 tain Diredtions in all Things that concerned their 
 Salvation. And this firm and infallible Rule of 
 Faith and Life, is, at this Day, in pofleihon of 
 his Church, and is the' fare word of profhecy^ to 
 which St. Feter exhorts us to take heed. 
 
 The Apoftle having affiired the htliQv'm^Jews^ 
 that the Golpel which he preac:hed, was no Impo- 
 fture, no cunningly devifed Fable, -y. 1 6. but what- 
 ever the Apoftles delivered to them, they had 
 been Eye-witncfles of, and had heard confirmed 
 by a voice from Heaven, at our Saviour's Tranf- 
 figuration, v. 1 7, 1 8. He proceeds farther to evince 
 the truth of the Gofpel, by the Authority and 
 Witnefs of the Old Teftament •, which to thofe 
 who did not hear that Voice from Heaven, was 
 a more certain Evidence, that Jefiis was the Chri^^ 
 the Son of God, that Prophet whom God promifed 
 to raife up, and whom they were bound to hear 
 and obey, than the l^are report of the Three Difci- 
 pies who were with him in the holy Mount, and 
 heard the Voice from Heaven. 
 
 The Scriptures, to whofe Teftimony he appeals, 
 he ftiles -ar^tfi^liHov \oyov^ a Word of Prophecy-, 
 wliich Exprelfion, though perhaps it here chiefly 
 Ugnifies thofe Prophecies of the Old Teftament 
 which refped Chrifi^ yet is capable of a larger Ac- 
 ceptation. Sometimes all infpired Perfons, all by 
 whom God makes knpwn his Mind and Will to 
 Man, are ftiled Prophets, and their Writings Pro- 
 phecies. In this Sejuc t\\t whole Old Teftament is 
 divided into Mofes and the Prophets, Luke xvi. 31. 
 and the preaching of the Gofi")el is ftiled Pro- 
 phefying, Rom. xiv. And in this large Senfe the 
 whole Scriptures, both Old and New Teftament 
 
 may 
 
(3) 
 
 may fitly be ftiled The Word of Prophecy^ and our 
 Attention thereunto, as to a fure Rule, and infalli- 
 ble Guide, may be juftly required, and even for 
 the very fame reafbn which our Apoftle allei^ges, 
 V, 20, 21. For the infpired Writings of both Te- 
 ftaments are no private Conceits of the particular 
 Writers, but the infallible Dictates of the Holy 
 Spirit of God, who (pake them : And in this 
 large Senie I (hall crave leave to take that Phrafe 
 in my Text, and fhall by the Word of Prophecy , 
 underftand the whole Scriptures, both Old and 
 New Teftament. 
 
 In my Text we have, i. A Duty recommended, 
 viz. A diligent regard to the Holy Scriptures ^ to 
 which you do well that you take heed: And 2. 
 This Duty enforced by a Threefold Reafon : 
 
 i.Becaufe of the Certainty and infallible Truth, 
 that is in them, they are a moftfure Word of Prophecy^ 
 Bg^aiolc^Vjthe Comparative being, as I coned ve, by 
 a Figure put for the Superlative, a more fure, /. e. 
 a very fiire, or moft fure Word. 
 
 2. Becaufe of their Perfpicuity and Clearnefs, .our 
 Xu;^va) ^oivovlf, as to afbining Light., not a dim, but 
 a bright Lamp. 
 
 5^. Becaufe of the Neceffity of fuch a Light to 
 difcover the Ways of Truth and Holinefs to us in 
 this World, which of it felf, and without this hea- 
 venly Luminary is ot^x^'fi^^ tot©', a dark and 
 difmal Place, in which we fliould certainly lofe 
 both our Way and our Selves. 
 
 From the Words thus opened, I fliall obferve to 
 you thefe Three Things. 
 
 I. That the Holy Scriptures are a certain and in- 
 fallible Rule of Fat to and L ife. They are a fir m 
 and fure Word, a fufficient Warrant to believe 
 ;ind obey, 
 
 B 2 IL That 
 
(4) 
 
 II. That the Holy Serif tiires are a plain and clear 
 Rule in all Thirigs necejfary^ for the direBion 
 of our Faith and Confciences, The Word in 
 is a fhining Light. 
 
 III. That ^tis every Chriflians Duty diligently to 
 jhidy the Holy Scriptures^ and take heed that 
 his Beliefs and Pratlice he agreeable thereunto : 
 To which ye do well that ye take heed. 
 
 Proposition^ I. 
 
 That the Holy Scriptures are a certain andinfallihh 
 Rule of Faith^ and Life, 
 
 The Schools diftingulfh of a Twofold Certainty, 
 the one of the Object, and the other of the Subjed: ^ 
 the former is the Certainty of the Things believed, 
 or known, the latter is that Evidence and AfFur- 
 ance of them which the Perfon hath, who believes 
 or knows : For Example, That God is, that he is 
 holjr, wife, and good ^ that he created the World, 
 and placed the Sun, Moon and Stars in the Elea- 
 vens, are Truths certain in themfelves, and that 
 before either Man, was created, and could have 
 certain knowledge of them^ which Propofitions were 
 afterwards ( when Jdarn was created and endued 
 with a certain knowledge of thefe Points ) not on- 
 ly certain in themfelves, but alfo certain to him, 
 who was aliiired of their Truth. 
 
 Now this premifed, I fhall aitempt to prove that 
 the Holy Scriptures are in both Refpeds a certain 
 Rule. 
 
 ■ I. Moji true in then?fekes. 
 
 ^ 2, Tlat 
 
(5) 
 
 II. That we have clear Evidences of then Truth and 
 €ertainty\ in regard that ^tis many ways evident to 
 us that they are God's Word ; wliich Evidences of 
 their Divine Authority, lihall particularly produce, 
 and fo proceed to fome profitable Inferences from 
 the point. 
 
 I. The Holy Scriptures are moft certain in them- 
 felves : The Predictions in tliem moft certainly fulfil- 
 led, the Promifes in them moft certainly made good, 
 the Dodtrines and Hiftories in them moft certain 
 Truths, and the Precepts in them are moil: fure Rules 
 of Sobriety Juftice and Holinefs,and unerring diredi- 
 ons in our Duty to God,our Neighbour, and our fel ves. 
 
 To prove this, I need produce no other Argu- 
 ment, than that the Apoltle urges in the words 
 following my Text, ver. 2 1 . For prophecy came not 
 in old time by the will (f man : hut holy men of God 
 fpaJce as they were moved by the Holy Gho^i. Tlie 
 Scriptures are the Word of God ^ not the dictates of 
 any private, or fallible Spirit. The Writers were 
 indeed Men of like Paflions with our felves, and, 
 though holy Men, might have err'd themfelves 
 and mifled us, had they delivered their private Opi- 
 nions, or their own Wills : But in writing they 
 tvere aded and ailifted by the Holy Glioft, and 
 delivered nothing of their own, but the deep My- 
 fteries, and the facred Will and Commands of God; 
 And confequently, the infinite Wifdom and ever- 
 lafting Truth of their Author, muft highly recom- 
 mend all the Hiftories and Dodlrines of Holy Scri- 
 ptures to our belief, as moft certain Truths ^ and 
 the perfed: Goodnefs of him, whofe Will they are, 
 muft neceflarily as much commend the Precepts 
 thereof (as holy and good) to our Pradicc. Infal- 
 lible Truth, and immutable Goodnefs, are neceila- 
 ry requifitcs in the Author of a fure and infallible 
 
 B 3 Rule 
 
CO 
 
 Rule of Faith and Life. The former is necefiiry, 
 that it may be impoiiible, that he fliould through 
 ignorance recommend Falfhood for Truth, or Evil 
 for Good •, and the latter is neceffary to afliire us, 
 that he will not through Malice and defign de- 
 ceive us in either refpect : And therefore neither 
 Men nor Angels, how good and holy foever, can 
 pofiibly be Authors of fuch a Rule, tho' they may 
 be Minifters, and Inftruments made ule of by God 
 in the delivering of it ^ nor could we with fuch a 
 firm and undoubted aflent rely on their Authority, 
 as is reqniiite to a divine Faith, feeing their Facul- 
 ties are finite, and not able to comprehend the My- 
 fteries of Faith. 
 
 But where infinite Wifdom and Goodnefs meet 
 to attefl: a Dodlrine, and deliver Precepts of good 
 Life, as they do in the Scriptures, there can nothing 
 greater be required to induce our Belief and Obedi- 
 ence. The V/itnefs of God is an Authority that 
 abundantly fuffices and fuperfedes all other Proofs, 
 as wholly needlefs. As Salvian ^ very well laith 
 ^Saris Sit fro uyiiverfts rationibus Alitor Deus] Divine 
 Authority, as it well may, to ought it to outweigh 
 all other forts of Realbns and Arguments. Though 
 it be unpardonable infblence for any Man to ufurp 
 an Empire over the Underftandings and Wills of all 
 the reft, and think the Stamp of his own iffe dixit 
 fufficient to authorize any Dodtrine or pradice cur- 
 rant ^ ytt 'tis otherwife with Almighty God, not 
 only becaufe we are bound to fubmit both our Un- 
 derftandings and Wills to his Sovereign Power 5 but 
 alio in regard he is infinite in Wifdom, Truth, and 
 Goodnefs, which fecures us againft all poffibility of 
 fuftering through Error, or Inipofture. Other Wri- 
 tings need Reaibns and Teftimonies to confirm them, 
 but the Holy Scriptures are beft attefted by that 
 
 » Sa!v, ). J. de provid, 
 
 God 
 
(7) 
 
 God whofe Mind and Word they are ^ who is the 
 prime Verity ,and pure Truth,and therefore his Tcfti- 
 monies muft needs beexadly true •, and whofe Will 
 is agreeable to his Nature, which is abfolatc 
 Goodnefs, and therefore all his Laws muft needs 
 be holy, and his Commandments juft, and good^ 
 Rom, 7. 1 2. 
 
 Now that ^od was the Author, whoever were 
 the Penmen, and that thofe facred Oracles were 
 dictated by the Holy Spirit, appears almoft every- 
 where throughout the Bible. Some Books are inti- 
 tuled. The Word of the Lord which came to Hofea, 
 Joel, Michah, Zephaniah, &c. Others uftier in their 
 Difcourfe with thus faith the Lordy or the word of 
 the Lord came to Jeremiah, the word of the Lord 
 came exfrejly to Ezekiel the Prieji, In the Penta- 
 teuch we frequently read, And the Lord /aid unto 
 Mofes : And the ten Commandents are prefaced 
 with I am the Lord thy God, Whatever Chrift hath 
 hy himfelf or his Apoftles delivered in the New 
 Teftament is confirmed in thatVoice from Heaven, 
 This is my beloved Son, hear him. The Epiftles moft 
 commonly begin in this manner, Taul an Apoftle, or 
 Servant of Jefus Chriji, So James ^ and Veter, and al- 
 moft every Book, fomewhere or other, derives its Au- 
 thority from God : Nor may any one fay, that this 
 was only the Prefumption and Policy of their Au- 
 thors, to recommend their Writings, and procure 
 them a venerable regard, as Niima^ Lycurgus, Mi- 
 nos, Zamolxis, and others, liave pretended famili- 
 arity with feveral Gods, and to have received the 
 Laws from them, which they gave their refpedive 
 Nations, whom they ruled. For we have many 
 clear Evidences of the Divine Authority of the Holy 
 Scriptures : Which is the next thing I am to fhew, 
 and which, when made out, will be full Evidence of 
 their Truth, 
 
 B 4 II. The 
 
(8) 
 
 The Evidences of the Divine Authority of 
 Holy Scriptures which I fliall produce, are of two 
 fcrts. ( r .) Such as appear in the Holy Scriptures 
 thimfelves. And, (2.) The Teftimony of the Holy 
 Cholt bearing witnefs to their Truth. 
 
 I. There are many evident and vifible Marks of 
 Dii'ine ^Aulhority in the Scriptures themfelves, 
 which though not clear enough to overcome obfti- 
 tiate Unbelievers, and difcover it to them whofe 
 JVIinds wilfulneis and prejudice hath blinded, yet 
 may fuffice to beget a moral Certainty in any honeft 
 and iincere Soul, that they are the Word of God. I 
 fiiall inftance in four. i. The Excellency of its 
 Dodtrine. 2. The Majefty of its Stile. 9. The 
 Harmony of its . Parts. 4. Its Efficacy upon the 
 Hearts and Lives of Men. 
 
 I. The Excellency of its Dodtrine, leads us to 
 its Divine Author, and fhews them to be a^;^i(j?&>1«f 
 ciifiTvac^ pure Beams defcending immediately from 
 him, who is the Father of Lights. ItsDo&ines are 
 wonderful, its Precepts holy, and fublime, both 
 bearing manifeft impreffions of Divinity. 
 
 The Precepts of Religion, efpecially thofe of the 
 Gofpel, are very holy and excellent. They teach 
 the World fuch Duties, as it would otherwife have 
 been utterly unacquainted with. Which of the Hea- 
 then Moraiifts before Chrift gave any place to Self- 
 deny al, forgiving of Injuries, loving our Enemies, re- 
 turning good for Evil, in their Catalogues of Virtues ^ 
 andprelTed Refigna'ion to the Will of God, and the 
 ConJudt of our whole lives according thereunto > 
 How, many Duties do the Holy Scriptures teach, 
 which are fooliilmefs in the efteem of the wife Men 
 of this World ? as to believe in and adore a Cru- 
 cified Saviour, to rely on his Death for eternal 
 Life', to refufe the Pleafures and Advantages of 
 this World that are prefent and vifible, in hopes of 
 
 the 
 
(9) 
 
 the Joys and Rewards of another Life, and for fear 
 of Punifhments in the World to come 5 all which 
 a Chriftian performs with a fecure confidence 
 in the Truth of that God who hath threatned the 
 one, and promifed the other. -Again, the Scrip- 
 tures teach men to perform even the very fame Du- 
 ties which the Heathen Sages prefs, in a far more 
 holy and excellent manner, upon better Princi- 
 ples, and nobler Motives, than any of their Mora- 
 lifts ever ufed : To do well out of Love^to God, for 
 confcience of Duty, without the leaft thought of 
 Merit, or regard to Fame ^ but in fincerity and 
 linglenefs of Heart, without which qualification all 
 Virtues are but hypocritical Shews, and fplendid 
 Sins. If we furvey the Promifes and Threatnings 
 of the Holy Scriptures, efpecially the New Tefta- 
 ment, we may obferve in them farther Evidences 
 f;of the Divinity. 
 
 '^ The Promifes give us hopes of true BlefTednefs, 
 the objedt of which hopes is of a Nature fo fublime 
 and excellent, and tending to the perfecling of 
 the rational Creature, Eternal Life, Perfedion of 
 all the Faculties, of the Underftanding in tJie clear 
 Vifion of God, of the Will and Affections in ad- 
 hering to him, and delighting in the chief Good 
 a heavenly Kingdom and everlafting Blifs, as no- 
 thing lefs than Omnipotence can make them good 
 nothing lefs than Infinite Bounty can beftow fo vaft 
 Rewards. 
 
 And on the other hand, the Threatnings are fo 
 dreadful and amazing, a Life of everlafting Tor- 
 ment for the Wicked, a dying Life, and living 
 Death, 'in Hell, in Fire and Brimftone unquencha- 
 ble, an immortal Worm ever gnawing, an evil Con- 
 fcience ever wounding the guilty Soul, with fharp 
 P.emorfe and endlefs Defpair, fuc h threats as nothmg 
 lefs than Omnipotent Juftice can inflict. 
 
 Again, 
 
( »o ) 
 
 Again, many Do&rines of Holy Scriptures are fb 
 deep and Myfterious, and €o far above the reach 
 of all human Underftandings, as without a Divine 
 Revelation no Man could ever have arrived at the 
 Knowledge of them. Such are the Dodlrine of the 
 H. Trinity, of the Incarnation of Chrift, his Death for 
 the Redemption of the World, together with his 
 Refurre6lion from the Grave, as the Example and 
 Pledge of ours. Thefe Points are Myfteries which 
 not only tranfcend all human Capacities, but fuch 
 as the very Angels themfelvesdefire to look into. 
 
 Laftly, the Hiftories of Holy Scriptures give us 
 a true and fatisfadory relation of the Original, and 
 Caufes of many vifible EfFedts, of which we have 
 not any other tolerable account. Particularly of 
 the Creation of the World by God, of die Fall of 
 Man, and the Depravation of humane Nature, the 
 Deftrudion of the World by the Flood, and the re- 
 plenifhing of it again with the Seed of Noab, And 
 the Predictions of Holy Scriptures extend to future 
 and contingent Events to, yea and beyond the end of 
 the World. All which things plainly fhew him to 
 be their Autlior, who is the firft and the laft, who 
 declareth the end from the beginnings atid from 
 ancient times the things which are not yet done, 
 Ifai. xlvi. lo. 
 
 2. A fecond Evidence of the Scripture's Divinity, 
 is the Majefty of its Style, v/hich difcovers its felf 
 partly in thefe magnificent Titles, which the Au- 
 thor of ,them affames to himfelf. The Almighty God, 
 jGen. 17. I. The Creator of all things^ Ifai. 42. 5, 
 ^Univerfal Dominion ^ Eternity of Exiftence ; Infinite 
 Jfifdom ^ ftiling himfelf King of Kings, and Lord of 
 Lords -^ the Rock of Ages , the Ancient of Days:, the 
 Fir^t and tJje LaU, Now either thefe are hisiuft 
 Attributes, and duly afcribed to him, and it fo, 
 then the Holy Scriptures are of Divine Authority^ 
 t)r eife they are unjuftly ufurped by him, and then 
 r ■ '* ■" ' \. the 
 
( " ) 
 
 the Scriptures are moft vile Impoftures, the moR: 
 impudent Blafphemies, that ever were broach'd, the 
 moft falle and foolilh of all Books in the World,which 
 is a harder Cenfure than tlieir moft malicious Ene- 
 mies ever adventured to pafs upon them. There is 
 no medium between thefe two. 
 
 Again, the Majefty of its ftyle farther appears 
 in the impartial Equity void of all refpect of 
 Perfons, wherewith it indifferently difpenfes the 
 fame Do6trines,Commands,Prohibitions,and Threats 
 to all Men, high and low, Prince and People. It 
 was obferved that the Delphick Oracle did (^iXitttt!^ 
 ^etv, flatter the great King Philip ^ and generally 
 all falfe Syftems of Religion are fo framed as to 
 comply with the Lufts and Interefts of fuch as are 
 too great to be controll'd. 
 
 The Ferfian Priefts told their Prince, when he 
 had a mind to do an adtion not juftifiable by the 
 Laws, that they had one Law which did exempt 
 their ffing from the obligation of all Laws. And the 
 Turks allow their Emperor power to put what fenfe 
 he pleafes on their Alcoran. But there's no fuch 
 bafe compliance in Hol}^ Writ, for it exacts the fame 
 ftrid Sobriety, Righteoufnefs and Piety from all Men, 
 even the higheft and greateft, under the fame Penal- 
 ties. St. Paul reafbn'd to Felix the Governour, of 
 Righteoufnefs, Temperance and Judgment to come, 
 wherein he muft give as ftrict an account for his 
 Tranfgreluonsof Juftice and Sobriety as the meaneft 
 Creature that flood to be judged at his Tribunal. 
 Now that impartial Juftice in difpenfing Commands 
 ^nd Threats to all forts of Men, without relped of 
 Perfons, is a clear Evidence that the Hoi}'- Scrip- 
 tures are the Edids of that God, who is the great 
 and only Potentate, the King of Kings ^ and Lord of 
 Lords, 
 
 g. The third Evidence of the Divinity of the Holy 
 Scriptures, is the Harmony and Confent of its fe- 
 
 veral 
 
( 'O 
 
 veril Parts.. Had the Syfteme of Religion delive- 
 red in the Scriptures been a Fable never fo cun- 
 inglj deidfed, the Impoftiire would foon have 
 betrayed it felf. It's not poiiible for fo many 
 feveral Authors, though never fo learned, and of 
 the fame Principles, at fuch vail diftance both of 
 Time and Place each from other, to confpire ex« 
 a^tly in all Things, without the extraordinary 
 Guidance of the Spirit of God. They mnft ne- 
 ceilaril}:^ vary in their Judgments of the fame 
 Thing, according to the various Wa/s of appre- 
 hending it ^ therefore the fweet Harmony we may 
 obferve in the feveral Parts of Holy Writ, evi- 
 dently demonft^ate that it was the Cime Spirit of 
 Truth, which atted and infpired the {everal Pen- 
 men. It is imppilible, I fay, confidering the di- 
 ftance of Time^ it being more than 1500 Years 
 from Mofes^ the Firft infpired Writer, to St. JoJm, 
 who received the laft Authentick Revelation, that 
 fb many Perfons fnould by Inftind enter into a 
 Confederacy to abufe Mankind with the preteaice 
 of Divine Revelation. And yet it's vifible th^t 
 Mofes and the Prophets exactly agree in the fame 
 Truths, and the New Teilament confonant to the 
 Old. • 
 
 What the Old Teftanient declares by way of Pre- 
 didtion concerning tlie Meffias, the Gofpel fliews 
 its Accompliihment in the Perfon of the BleiTed 
 Jefiis. The Predidion of his being born of a Vir- 
 gin, Ifa, vii. 14. accomplilh'd Mat. i. 22, 29. the 
 Place of his Birth foretold, Mick v. 2. and the 
 Fredidions of his Death and Refurrection, Ff. xxii. 
 all tlie Four Evangclills record fulfilled. Thofe Pro- 
 phecies which relate to the Rejedion oilhtjevps^ 
 the Overthrow of their State, and Deftrudion of 
 their holy City and Temple, together with the 
 Calling o{t\i& Gentiles, are confirmed, Rom. ix. 10^ 
 II. and we fee them at this Day verified before 
 our Ej^cs. ' . ' Now 
 
( »3) 
 
 Now a Forgery of (b confiderable a length as 
 this Sacred Volume, would certainly confute it 
 lelf : For Falfhood generally agrees as little with 
 it felf, as with the Truth. But no fuch Inconfi- 
 ftences appear in the Holy Scriptures, no real Con- 
 tradidtions ^ and thofe places that feem fo, by dili- 
 gence in fearching the Originals, and comparing 
 the Context, and other Scriptures, may be eafily 
 reconciled. 
 
 Thofe knotty Difficulties In which our Scepticks 
 triumph, are not in what concerns our Salvation, 
 but in Chronology, Genealogies, and Numbers, 
 Things of lefler moment, many cf which however 
 have lately been folved by the Studies of learned 
 Men, and the feemingContradidions between them 
 perfedly reconciled. And if thofe Sceptical Gen- 
 tlemen would well confider, they would think it 
 no wonder, that Books written fo many Ages 
 fince, in Languages whofe Idioms dil^^very much 
 from ours, fhould contain fome Thing^^t clearly 
 underftood by us •, nor is it any Derogation to the 
 Authority of the Holy Books to fuppofe that fome 
 fmall Errors, efpecially in Figures and Numbers, 
 may have crept into fome Copies, which do not 
 affect either the Harmony of the Holy Writings 
 one with another, or the Subftance of the Doctrines 
 relating to Faith or Manners, ' delivered in the Scrip- 
 ture Code, 
 
 4.The Fourth and laft Evidence of the Holy Scrip- 
 tures Divine Authority, is their Efficacy upon the 
 Hearts and Lives of Men. That they fhould have 
 Force fufficient to reform the inveterate Corrup- 
 tions of Mankind, to reclaim the World, rooting 
 out Idolatry, and Gentile Superftitions ^ to over- 
 throw the Kingdom of Satan^ and obtain a belief 
 fo univerfal as they have done in fo Ihort a fpace 
 of Time, and all this without any fecular Aids or 
 external Force to alilft or propagate them, anc| 
 
 not- 
 
( H) 
 
 notwithftandiiig thofe many ftrong Prejudices and 
 great Difadvantages they laboured under, is an Ar- 
 gument that their Author was God Almighty, and 
 that his Providence did in a moft wonderful manner 
 concern it felf for their Succefs. 
 
 The Difadvantages under which the Holy Scrip- 
 tures lay, were many, and not inconfiderable. 
 
 1. The Dodrines thereof were fuch as were By. 
 no means taking, nor fitted to invite and allure 
 Profelytes, but rather apt to difcourage and deter 
 Men from embracing them. The Myfteries of 
 Godlinefs, though in themfelves profound, and Ar- 
 guments of Infinite Wifdom, yet to the wife Mert 
 of this World, they appear foolifh and abfurd. 
 The holy and fpiritual Precepts of the Scripture 
 are directly oppofite to the Lufts and Interefts of 
 Men, requiring them to forego not only the Plea- 
 fures of Sin, and the Wages of Unrighteoufnefs, but 
 alfb many times their innocent Delights and law- 
 ftil Advantages ^ and not only to keep their Bo- 
 dies in Temperance, Sobernefs and Chaftity, but to 
 fiibdue them by the fevere Difcipline of Mortifica- 
 tion ^ nay to endure Reftraint, Pain, Mutilation^ 
 and Death it felf, even in the moft cruel (brt, for 
 Righteoufnefs fake. 
 
 Nor have the Promifes of the Gofpel any thing 
 very alluring in the efteem of Men, who live alto- 
 gether by Senfe, and think all Things future and 
 out of fight to be uncertain, and little worth. For 
 the Rewards it propounds are future, and in ano- 
 ther World ^ and were they prefent, they would 
 not have been very grateful to fenfual Perfons, 
 being of a pure, holy and fpiritual Nature, by no 
 means reliihing with Flefh and Blood. Thus you 
 fee the Doctrines of the Holy Scriptures are hy 
 no means charming, but much the contrary. 
 
 2. The Perfons who publifhed the Holy Scxlp- 
 tures were few. Men ot no Note or Eminence for 
 
 Learning, 
 
Learning, but mofl: of them illiterate and defpicable 
 Perfbns. The Jewijh Nation was of fmall account 
 in the World for Learning, efteenfd barbarous both 
 hy the Greeks and Romans, and of that Nation were 
 all the Writers of the Old Teftament : And our 
 Saviour and his Difciples, the Publifliers of the 
 New Teftament, were Perfons altogether as incon- 
 fiderable in the World , their Authority fo fmall, 
 and fo unable to give Reputation to a falfe Syftem 
 of Religion, that there was rather danger it fhould 
 difparage the Truth. And that it apparently did. 
 The Jevps defpife him as the Son of a Carpenter, 
 an inconfiderable Impoftor, who had credit only 
 ;«nong the meaner fort of People. But none of 
 the Rulers or Fharsfees believed on him^ John vii. 
 48. And the Apoftles are by their Pagan Adverla- 
 ries contemn'd as a Crew of ignorant Fiihermen, 
 that feduced the eafie and credulous Multitudes, 
 but could give no fatisfadory Account of tlieir 
 Dodrine to the Inquifitive, ana Learned. And the 
 Succeflbrs of the Apoftles were hyCelfus and others 
 defpifed for their Poverty and Ignorance ^ fb that 
 they were not in condition to give Countenance to 
 a Lie, being not in repute cither for Wealth or 
 Learning, but the Truth they deliverVi was the 
 worfe received for their fakes. 
 
 3. The Enemies of the Holy Scriptures were x^ery 
 confiderable both for Learning and Power. The 
 Wits of Greece, and the Roman Empire, the Dif- 
 puters of the World, learned Men, wedded to their 
 own Opinions and Superftitions, of great Account 
 and Fame for Knowledge, that drew the World af- 
 ter them, and whofe Reputation was enough to 
 vouch tlieir Opinions : Men of fubtle Heads, and 
 exact Judgment, able to fift and try the Doctrines 
 of Holy Scripture, and fo quick-fighted, that Iiad 
 there been any Faults to be efpy'd, they could not 
 have efcap'd their Obfervation. Again, 
 
 Men 
 
( lO 
 
 Men of great Place and Power, the Kings and 
 Rulers of the Earth fet themfelves againft the 
 Holy Scriptures, and ufed their utmoft Power with 
 extream Cruelties, for the Suppreifion and utter A- 
 boiifhiiig of the Bible. 
 
 What Butcheries did Antiochus commit upon the 
 -poor: Jews ^ labouring the utter Extirpation of their 
 Religion, and as the moft effedual means of deftroy- 
 ing it, he burnt the Jewijlo Bible wherei^er he found 
 it, and forbid tlie keeping of it, withal threatning 
 fevere Penalties to the Concealers of it! And yet 
 all in vain, for God animated divers holy Men 
 with fuch heroick Courage, that with the hazard 
 of their Lives they preferved that Sacred Volume, 
 and as foon as the Perfecution ceas'd, produced it 
 to be copy'd out for the publick ufe. 
 
 Nor was the Rage of Dioclefian lefs, who railed 
 the tenth and fharpefl: Perfecution, and put forth 
 an Edict for the razing the Chriftian Churches, 
 and the burning the Holy Si:riptures, requiring 
 all who had them, to deliver them up to the 
 Flames^ which man}^ timorous Chriftians doing, 
 purchased themfelves the reproachful Name of 
 Traditores •, and then imagining he had obtained a 
 compleat Vidtory over Cbyift^ caufed a Pillar to be 
 eredtcd in his own Honour, for having, ( as the 
 Infcription fpeaks ) utterly abolifh'd the Chriftian 
 Superftition. But 'twas an empty Bravado, for 
 Hundreds there were found, who fear'd God more 
 than the Emperor, and chofe rather to give up 
 their Bodies, than their Bibles to be burnt, and by 
 their Courage and Care to preferve the Holy Scrip- 
 tures from his Wrath, eluded all the Induftry and 
 Arts he ufed for their Deftru6tion. 
 . Now that a Book containing nothing apt to take 
 and allure, having no artificial Ornaments to re- 
 commend it, no Eminent Authors to vouch it 5 
 but, on the contrary, Enemies of great Reputa- 
 tion 
 
(»7) 
 
 tion and Learning ftudioufly oppofing and decrying 
 it, fhould obtain a general belief, and be univer- 
 lally jRibmitted to, notwithftanding the ftrong Pre- 
 judices of Education, and its contrariety to the In- 
 clinations of Mens corrupt Nature, and to their 
 worldly Interefts, and notwithftanding all the Arts 
 and Cruelties pradifed in order to its utter fup- 
 prelEon and Extirpation, fhould be preferved en- 
 tire and uncorrupt ^ whereas all the Writers againft 
 the Holy Scripture, and Chriftian Religion, are {6 
 efFedually abolifhed and loft, that nothing of them 
 remains extant, but fiich Fragments as are to be 
 found in their Anfwerers ^ that this Book fhould, 
 maugre all the Arts and Malice of its Enemies, be- 
 come the moft common of all Books, tranfiated into 
 almoft all Languages, and received by moft Nati- 
 ons as the Mind and Law of God, is an Argument 
 that the Scriptures are fuch indeed, truly divine 5 
 and that Providence hath in a moft extraordinary 
 manner concerned it felf, to have them obeyed, pre- 
 ferved and propagated. It's otherwife incredible that 
 they fhould have had fb univerfal a Reception. For 
 their Dodtrine, like Lightning, no fooner broke forth 
 in the Eaft, but inftantly it ihone even to the Weft : 
 The Gofpel overfpread the great eft part of the Ha- 
 bitable World. Infomuch that in Tertullians Days, 
 in lefs than 200 Years after our Saviour's Afcenfion, 
 the Empire oiChrifl was grown of larger Extent than 
 that of Cdifar^ and thofe Nations that never had 
 fubmitted their Necks to the Roman Yoke, were 
 captivated to the Obedience of the Faith of Jefus, 
 and the Holy Precepts of his Gofpel. And as Ori- 
 gen well argues, fince no other Law-giver.^ neither 
 Numa, nor Solon, nor Lycurgus, could ever fo far 
 prevail, as to get his Laws received by all Nations^, 
 the Holy Scriptures are univerfally receiv^ed, and 
 had in fuch Veneration, that many chofe rather to 
 die than to renounce them, which is an Argument 
 
 C that 
 
( «8 ) 
 
 that they are his Roj^al Edids, who is God over all, 
 blefled for evermore. 
 
 A 2d Sort of Arguments may be drawn from the 
 Teftimon}'- of God's Holy Spirit, which is twofold/ 
 
 1. External, in Miracles wrought to confirm them. 
 
 2. Internal, in thofe powerful Perfuafions, where- 
 by it induces the pious Soul to believe and obey 
 them. 
 
 I. The Truth and Divine Authority of the Holy 
 Scripture is attefted b}^ the Holy Ghoft, in thofe 
 Miracles which were wrought for their Confirma- 
 tion : After I have Ibewn the Excellencies of the 
 Dodrine contained in the Bible, and manifefted it 
 to be a Syfiem of Religion, every way worthy qf 
 God, I may juftly urge thofe Miracles which were 
 done b}^ Mofes and the Prophets, for the Confirma- 
 tion of the Old Teftament, and by our Saviour and 
 his Difciples, for the Authority of the New. For 
 Miracles alone are not of themfelves Credentials 
 fufficient to warrant our receiving any Doctrine for 
 Divine. God may, to prove us, fufFer Impoftors to 
 work lying Wonders, that they majr feduce us to 
 embrace a falfe Belief and Worfhip, Detit.'nii. g. 
 But where a Revelation in it felf Divine and 
 Conformable to the Law of God written in our 
 Hearts, and naturally tending to fandtifie and re- 
 new our Souls, comes attefted with Miracles, 'tis a 
 powerful Demonftration of the Yeracity and D i- 
 vine Commijiion of them who publiih it: This is, 
 as Or i gen ^ obferves, that Demonjiration of the Spirit 
 ^nd power wherewith St. Tatd preach d, \Cor, ii. 4. A 
 fort of Demonftration peculiar, to the Scriptures, 
 more perfuafive than Rhetorick, more convincing 
 than Logical Demonftrutions, and more Divine than 
 both, evincing the Truth and Divinity of the Sa- 
 cred Scriptures, by the fulfilling of Prophecies, and 
 
 ^ Contra Celf. i. 
 
 the 
 
( 'p ) 
 
 the Seal of Miracles. Miracles for number many, 
 for the kind, extraordinary and aftonilhing, wrought 
 not in Corners, but openly, in the Face of the Sun* 
 "* The Truth of which was never denied by thofe 
 Heathen Writers who lived near the Times of C6r//^ 
 and his Apoftles, who never difputed the matters 
 of fad, but defamed them as magical Impoftures, 
 wrought by the Devil, and fet up Apollonins and 
 others with mock Miracles to vie with them. Ma- 
 ny of them were attefted by the Enemies of our 
 Religion, both Jews and Heathens, And all, if 
 you will allow the Holy Scripture but the credit of 
 honeft humane Writings, were fuch as we have a 
 moral Certainty of, and are as much afliired that 
 they are true, as we can be of the Vidories of 
 William the Conqueror^ or King Henry V. or that 
 there were liich Perfons as Arifiotle and Flato^ 
 Cafar and Fomfey^ which any Man would be afham'd 
 to doubt of. Now having this Certainty of the 
 Truth of thefe Miracles, tho' not in the fame de- 
 gree, we ftand obliged to believe the Holy Scrip- 
 ture, as well as thofe that faw them wrought by 
 either Mofes or our Saviour. 
 
 2. The Holy Spirit of God further affords an in- 
 ternal Teftimony of the Divinity and Truth of the 
 Holy Scripture,in tliofe powerful Perliia/ions where- 
 by it induces Men of humble Minds to believe and 
 obey them. This Blefled Spirit illuminates the 
 LTnderftanding, and fandifies the Will, and expell- 
 ing both the Darknefs of Ignorance, and the Pre- 
 judices of Impiety, difpofes the Soul more eafily 
 to difcern thofe Characters of Divinity that are ob- 
 fervable in thefe Sacred Writings. This Teftimo- 
 ny of tlie Spirit doth not confiil: in a ftrong Impulfe 
 on the Mind that this Book is tlie Word^'of God ^ 
 but in convincing the Souls of Men prepared for 
 Truth, by certain Reafons and Arguments, apt to 
 beget a rational Belief, and by ei]abling it to ob- 
 
 C 2 ferve 
 
ferve and fee that Divine Luftre that fliineth in 
 the Scriptures. Bnt this Teftimony can by no 
 means be made ufe of for the Convidion of an ob- 
 ftinate Unbeliever, for it's a Witnefs only to him 
 who hath it ^ and its Evidence can't be produced fb 
 as another Perfon can judge of it. Therefore they 
 give too great advantage to Scepticks and Atheiftsy 
 who rejecting all other Proofs of the Divine Au- 
 thority of the Holy Scripture, infift only on the 
 Spirit s Witnefs. The only way I know how we 
 can poifibly convince the World that we have liich 
 a Teftimony, is by walking after the Spirit, by 
 bringing forth the Fruits of the Spirit, and living 
 according to thofe Rules the Holy Ghoft hath laid 
 down in the Scriptures, By a happy change of our 
 Hearts and Converfations, fuch as may demonftrate 
 that the Scriptures are his Word, who by the word of 
 his -power commanded light to jlnne out of darknefs -^ 
 and are no Dead-Letter^ but the Jaw of the Spirit of 
 life J who hath hereby made us free from the law of 
 fin and deaths Rom. viii. 2. 
 
 APPLICATION. . 
 
 SINCE the Hol}^^ Scriptures are a certain infal- 
 lible Rule of Faith and Life, and of Divine Autho- 
 rity, how can we fufficientljr deteftand abominate 
 the Prefumption and Profanenefs of thofe TopiJJj- 
 Authors who defame the Holy Scriptures, as un- 
 certain, and of no Autority but what they derive 
 from the Churchy who fay they are a Leaden-Rule^ 
 which may be drawn awry to bear whatever Senfe 
 we pleafe, {10 Fighius^ Hier. EccL /. i. c. 2.) And 
 that the Autliority of the Church is greater, and 
 more knov/n, than tJiat of the Scriptures That 
 th^ Scriptures are Authentick, by reafon of the Au- 
 thority only which they derive from the Church's. 
 Teftimony: (So EcciusEnchii\ de Eccles,) And that 
 t v/ith- 
 
( 21 ) 
 
 without the Teftimony of the Churchy the Gofpel 
 of St, Mathew would be of as little Authority as 
 the Hiftory of Livy^ no more to be credited than 
 prophane Hiftories and Fables : (So Batllius Catech 
 *Controv.Traci Jji. <^<p, 12. 17J And another is fo 
 impudent as to level their Authority v/ith j^fof's 
 Fables, Thus to advance the Authority of the 
 Church, by which they mean their own C/j/irc/j, they 
 depretiate and vilifie God's Holy Word, and do in 
 fome fort blafpheme the Holy Spirit, by whofe In- 
 fpiration they were given. But for thefe Blal'phe- 
 mies I Ihall leave them to account at tlie great 
 Tribunal, before which all hard Speeches, and eve- 
 Tj idle Word mull be anfwered for ^ and Ihall en- 
 deavour to fhew you the Falfhood of thefe Afler- 
 tions, and the Fallacies and Abfurdities which thef^ 
 Men are guilty of, who make the Divine Authbrity 
 of the Scriptures to depend on the Teftim.ony of 
 their Church, whereas the Authority of thefe Holy 
 Writings depends neither upon the Authority of 
 their Church, nor of any, or all the Churches 
 now in the World, but on the contrary, the Chur- 
 ches now in being cannot be known to be true Chur- 
 ches, but by the Scriptures, which God hath given 
 as the Canon and Rule of Faith and Life to ail 
 Churches. And therefore in all Controveriies be- 
 tween contending Churches, many Centuries before 
 our Times, both Parties appealed to the Scriptures, 
 as to the Rule by which they were to be tried. 
 In the unhappy Difference between the Orthodox 
 and Arians, Fourteen hundred Years ago, about 
 that great Point of Faith, neitlier Party was fo 
 abfurd as to fay, that the Scriptures derived their 
 Authority from them, but both thought themfelves 
 bound to fubmit to be tried by the Scriptures, as 
 underftood by - the Church from the Time of the 
 ^A|H^les to their Time: And in the ControverlTe 
 wMch divided the Chriftian World, between Cor- 
 
 C 3 neliiis 
 
neJius the true Bifhop of Rome^ and Novatianus the 
 Intruder, who fet up a Church againft him, both 
 Parties equally owned the Scriptures as the Rule, 
 without which it could not be known which was 
 the true ChMrcb, and which was the Scbifm, • 
 
 Wherefore as no Church in the World, but the 
 corrupt Church of Rome did ever pretend to be the 
 whole Catholiclc Church, fo none but her Conn- 
 Writers did ever aflert, that the Scriptures derived 
 ' their Authority either from this or that Church, 
 or from all the Churches in the World, which make 
 up the Catholick or Univerfal Church. On the 
 contrarjT-, it was a common Principle in all Chur- 
 ches, iince the Time of the Apoftles, that all Con- 
 troverfies and Difputes among Chriftians, and Chri- 
 ftian Churches, relating to Religion, ought to be 
 determined by the Scriptures, as an eflablifhed and 
 received Rule. 
 
 To illuftrate what I fay, let us compare the Scri- 
 ptures to a Charter of Foundation granted to any 
 College, or Cit}^ five or fix hundred Years ago, 
 imagine, if you pleafe, to the City of London ^ and 
 that the City was now unhappily divided into two 
 Parties, both of which pretended to be the right, 
 and true City under oppofite Lord Mayors, Courts 
 of oppofite Aldermen, and oppofite Common-Coun- 
 cils •, would you not think it very abfurd in this 
 cafe, tor either of thefe contending Parties to re- 
 iufe to be Tryed by the Charter, as being a writing 
 of no Authority, but what is derived from the Ci- 
 ty^ that is, from themfelves. This, I alfiire you, is 
 the cafe between us, and the Court-writers of the 
 Roman-Church : We appeal to the Scriptures as to 
 a facred Charter given hy God to the Church, where- 
 by a!l^ difputes in Ecclefiaftical Matters relating to 
 Dodrine or Practice, ought to be determined, but 
 thofe Writers who have no mind to have the Difie= 
 fences between their Church and ours Tryed by 
 t theii^j 
 
( 23 ) 
 
 them, as by a Divine Rule, andTeft, lliy that they 
 have all their Autliority from the Church, and that 
 the Church for that Reafon ought not to be tryed 
 by tnein. Which indeed is asabfurd, as it would be 
 to fay, that the Royal Charter of Loyidon owes all 
 its Authority to the City, tho' the City ever fince 
 its irft Incorporation, hath fubfifted upon the Au- 
 thoiity ol the Charter^ which is not therefore Au- 
 jthentick, and certain, becaufe the City, from the 
 firfi: grant thereof, hath always owned, and attefted 
 the Truth of it ^ but the City hath always owned, 
 and attefted the Truth of it, becaufe it is Authen- 
 tick, and certain, and derives its Authority from 
 the King, who gave it, and fet his Seal thereto. In 
 like manlier among the Jews^ the Scriptures of the 
 Old Teftament did not derive their Authority from 
 the Jewilh Church ^ but on the contrary, the Jewiih 
 Church, wherefoever difperfed, owned, and attefted 
 the Truth, and Authority of them, becaufe they 
 were the Writings of Men infpired by God. Thefe 
 Holy Oracles were only committed to the Jews as 
 a Truft, and they were fo far from deriving 
 their Authority from the Jewifh Church, that the 
 Church had only the Honour to be the Keepers, or 
 Depofitaries of them, according to what the Apo- 
 ftle faith : What a^hantage hath the Jew > much 
 every way, becaufe (laith he) unto them were com- 
 mitted the Oracles of God, They were therefore 
 committed to them, as a facred Depfitum in Truft j 
 they were committed to them, as a rule of Faith, 
 and Worfhip, and Manners ^ and our Lord, and his 
 Apoftles, owned their Divine Authority^ as the 
 Jews did, and delivered them over to be kept by 
 the Chriftian Church, as written by Infpiration from 
 God, and fo the Apoftles themfelves teftif)^ed of 
 them, ^ faying. All Scriptttre is given by L/fpiratiou 
 
 * 2 Tim, iii. i6. 
 
 C 4 of 
 
( H ) 
 
 of God, and "^ Prophecy came not in old time hy the 
 will of man ^ . but holy men of God fpake, as they were 
 moved hy the Holy Gho/L In the fame manner the 
 Scriptures of the New Teftament, came not by the 
 Will of Man, but were given by Infpiration of 
 God, and committed by the infpired Men, who 
 wrote them, to the Chriflian Churches of their 
 Time, who received them, not as human, but Di- 
 vine Writings ^ not as Books of Men, but as Books 
 of God, which were written by Men •, in the fame 
 manner as a College, or City receives, and keeps 
 their Charter, not as the Writing of the Men who 
 penn'd it, but as a Grant of the King, who made it 
 be written, and fet his Seal to it, as his own A(5t, 
 and Deed. 
 
 The Scriptures therefore are fo far from deriving 
 their Authorit}'' from the Church, which is the Kee- 
 per of them, that the Church mufl: prove its Au- 
 thority from the Scriptures. For as if it were not 
 for the Authority of the Royal Charter, it could 
 not be proved, that fuch a Town, or City incorpo- 
 rated by the King, is fuch a Corporation : So were 
 it not for the Audiority of the Scriptures, I know 
 not how it could appear, that there is in the World 
 fuch an incorporate Body, or Society, as the Church, 
 or that any pretended Member of that Society, is 
 a found, and true Church. It is then by the Scri- 
 ptures, as by a Divine Charter, that we diiimguiih 
 the true Church of God in all places from the Syna- 
 gogues of Satan. For the Church in all places of 
 the World is an Ailembly, or Congregation of faith- 
 ful Men^ in whifTi the pure Word of God is preach- 
 ed, and the Sacraments, are duly adminiftred *, but 
 who are faithful Men, or true Believers, cannot be 
 known, unlefs wc firft know what is the true Faith j 
 and without the facred depoiitumof the Scriptures, 
 
 f 2 Pet, io aio 
 
how could we know what that is, or of what Do- 
 drines it doth confift. So how could we know the 
 pure Word of God, or what are true Sacraments, 
 or whether they are duly adminiftred or not, with- 
 out the Scriptures, which I muft fay again derive 
 their Authority no more from the Church, than the 
 antient Writings, and Muniments of any Society 
 derive their Authority from the keeper of their Ar- 
 chives j or the laft Wills, and Teftaments kept 
 in any Office, derive their Authoritjr from the 
 Office •, or our Statute-rolls, or other Records from 
 the keepers of them ^ or the antient Grants, and 
 Deeds which fhew the Titles, that any Family hath 
 to its Lands, to the Family, in which they are 
 kept. 
 
 Nothing therefore can he more vain, than to 
 aflert, that the Scriptures derive their Authority 
 from the Teftimony of the Church. But the Papal 
 Writers of the Roman Communion, to amufe their 
 Votaries, vaunt the Authority of the Church above 
 that of the Scriptures ^ becaufe they would deter 
 them from fearching thofe facred Records, and dif- 
 covering howdeftitute of all Foundation their new 
 Articles of Faith, and Pradlice of their Church are. 
 For the fame Reafon they alfo tell them, that it is 
 a circle in reafoning to prove the Church from the 
 Scriptures, and then again to prove x\\q Scriptures 
 from the Church. To which I anfwer by my former 
 illuftration, that this is no more a Circle, than to 
 lliew any College, or other Corporation, or City, 
 from its Royal Charter, and the Charter from the 
 College, which is no Circle at all. For as in the 
 inteftine divifion of a College, or City, they lliew 
 from the Royal Charter as from a Rule, or Tefl 
 which of the pretending Parties is the true College' 
 or City •, and in otlier Difputes and Controveriies 
 which may happen, prove the Truth of the C!;ar- 
 ter from the Tefiimony of the College, or City, m 
 
(26) 
 
 all times ^ So in different refpeEis we prove the 
 Church from the Scriptures, and the Scriptures from 
 tiie Church. I fay in different refpeEh 5 for when we 
 prove any religious Society of Men to be a true 
 Church, we prove it from the Scriptures, as from 
 a divine written Rule, or Teft, but when we prove 
 the Scriptures from the Church, we prove them 
 from it, as from the Teftimony of a publick Nota- 
 ry, or keeper of any Record, in whofe Teftimony 
 we have all imaginable reafon to acquiefce. For the 
 Truth therefore of the Church we appeal to the 
 Scriptures as to a common publick Record , and 
 for the Truth of the Scriptures, we appeal to the 
 Teftimony of Xht Church, as a publick Witnefs, 
 which are different refpeds-, and therefore there is 
 no Circle in reafoning, when in any difpute we 
 fliew the Church from the Scriptures, and the Scri- 
 ptures from the Church. When I fpeak of the Truth 
 of the Scriptures, I fpeak both as to the Books, 
 which were received by the Primitive Catholick 
 Church, as Books written by Divine Infpiration 5 
 and as to the Senfe of the Myfteries of Faith, which 
 are written in them, for the Truth of both which 
 we appeal in all Controverfies betwixt us, and the 
 Writers of the Church of Rome^ to the Teftimony 
 of the Catholick "Church in the Primitive Times. 
 But then, though it is by the Teftimony of the Ca- 
 tholick Church m thofe Times, that we know what 
 Books were written by Divine Infpiration, and the 
 Senfe in which they were written : Yet the Autho- 
 rity of thofe Books, and what is written in tJiem, 
 is not from the Church, but from God, who moved 
 holy Men to write them for the Church. As the 
 binding Authority of any Royal Charter, and what 
 is written in it, is not from the teftification of the 
 City that keeps it, but from the King who gave it : 
 The City only teftifies, that it is fuch a King'^ 
 Grant, but all the Force, and Authority it hath 
 "^ ' ■ ■ " ■ " over 
 
( 27 ) 
 
 over the City, and the Members of it, is from the 
 
 King. 
 
 Wherefore, fince the Holy Scriptures are fo cer- 
 tain, and infallible a Rule of Faith, and Practife, 
 and have been fo owned, and received by the Church, 
 which hath attefted them to be written by Men 
 infpired by God, and to contain his Mind, and 
 Will, let us beware of the Sceptical unbelieving 
 Humour, that prevails in this Age, that unreafb- 
 nable and endlefs doubting of the Truth and Au- 
 thority of the Scriptures, which many are guilty 
 of. It's matter of faddeftconlideration, fo frequent- 
 ly to meet with Perfons who profefs Chriftianity, 
 and yet blufli not f^rioudy to difpute thefe great 
 points. They are never fatisfyed with the highefi: 
 Probabilities, and moft convincing Arguments for 
 Chriftianity, and the Scriptures ^ and on the other 
 hand, are not afhamed to infift upon the moft fri- 
 volous and trifling cavils, that can be alledged a- 
 gainft them. Every idle furmife, and ground lefs 
 fiction, is thought confiderable, and urged with 
 much noife and vehemence, if it tend to the dif- 
 crediting the Scripture ^ but the moft. folid, and 
 demonftrating Proofs that conclude, in favour of it, 
 are received with fcorn, and flighted as unworthy 
 of Anfwer. Is not this a clear Evidence, that^ 'tis 
 not the ftrength of Reafon, but of Paifion, and In- 
 tereft^ not depth of Judgment, but Prejudice and 
 Partialit}'' that makes them fufpend their belief > It 
 is plain that no degree of Evidence will ferve the 
 turn with fuch defperate Scepticks, and Infldels. 
 They would difpute againft Miracles, or a Meflen- 
 ger from the Dead. They would fay, that a Mi- 
 racle was a piece of Art, and Legerdemain, or that 
 it was a meer magical Illufion. They would fay, 
 that the Appearance, and Meflage of one rifcn froin 
 the Dead, vyas the miftake of a melancholick and 
 ftppg imagination, So that our Saviour, upon his 
 
 '"' OV/il 
 
(.8) 
 
 own Experience faith, Luke i6, 31. If they hetieve 
 not Mofes and the Prophets^ neither mil they believe 
 though one rofe from the dead. 
 
 He met daily with fuch Infidelity, as was proof 
 againfl: Miracles, and with thofe who acknowledged 
 great and notable Works were done by him, and 
 jtt refufed to believe on him for his Work s fake. 
 
 But that I may not appear too haftily to defpair 
 of thefe obftinate fort of Men, I (hall give two 
 Reafons to convince them, that 'tis unreafonable to 
 expedt fuch Evidence of the Truth and Authority 
 of the Holy Scriptures, as they require, viz, fuch 
 as cannot without any colour or fhadow of Reafbn 
 be contradided, * 
 
 For firft, it is unreafonable to expe6fc fuch un- 
 conteftable Evidence for the Truth, and Authority 
 of the Holy Scriptures, becaufe they are not capa- 
 ble of it, nothing but a kw firft Principles, which 
 fhine by their own Light, or Scientifical Demon- 
 ftrations, -being fb evident, and certain, as to ex- 
 clude all poffible Objedion, and Doubt. Of the firft 
 fort are fuch Maxims as thefe : The whole is bigger 
 than any of its parts : A thing cannot be, and not 
 be at the fame time : An injury ought not to he done 
 to an innocent Man : We ought not to return evil for 
 good. All wliich are fuch felf evident Truths, as 
 the Mind of Man cannot but fully aflent to, with- 
 out any mixture of doubt, as foon as they are pro- 
 pofed. 
 
 Of the fecond fore are all Arithmetical, and 
 Geometrical Demonftrations, of which it is not pro- 
 per to give Examples here. But the Truth, and 
 Authority of the Scriptures, not being capable of 
 this fort of Evidence, and Certainty, it is as unreafo- 
 nable to exped it, as it would be to exped it in o- 
 ther things, v/hich though they want this degree 
 oF Evidence, wliich excludes all poffible Objedions, 
 3^et no reafonable Man doubts of the Truth of 
 
 Poth 
 
( 2^ 
 
 Doth any Man for inftance doubt, that our 
 Parlianient-rolls^ and Statitte-roUs^ fb called, are 
 truly fuch, becaufe they have not fuch Evidence 
 for their being fuch, as excludes all poliible Objecti- 
 on to the contrary ? Or doth any Man doubt that 
 there were fuch Men as Cicero^ and C&far^ or that 
 they were the Authors of fuch, and fuch Writings,, 
 which go under their Names, though it is not as 
 certain, and evident, as that twice two makes four. 
 Nothing then is more unreafonable, than to be fo 
 given up to Scepticifin, as to believe nothing, but 
 what is free from all poliible cavil, and objedion, 
 or which is a Truth fo convincing, that the wit of 
 Man cannot pollibly raife an Objedion againft it. 
 Nothing can be more abfurd, than to require fuch 
 Evidence for things of which their Nature is not ca- 
 pable, as not to believe Hiftorical Truths relating 
 to Fads, and Perfons, becaufe they want the felf- 
 evidence of firfl: Principles, or are not capable of 
 Mathematical Proof. At this rate thefe Sceptical 
 Wits may refufe to believe what they heard, be- 
 caufe they do not fee it ^ or to believe what they 
 fee, becaufe they cannot hear it ^ or not to believe 
 they are awake and doing fuch or iuch things, be- 
 caufe it is poliible tliey may only Dream they are 
 awake, and doing thofe things. 
 
 Wherefore, as to the Truth of Things, we mufl: 
 only exped fuch Arguments and Evidence, as their 
 Nature is capable of ^ and when Ohjedions are 
 brought to the contrary, we are to put them in 
 one Scale, and the Arguments in the other, and to 
 obferve which of the two is the heavier, and then 
 to let our aitent go with the preponderating Scale. 
 Would thefe Men obfe; /e thefe two Rules, as to 
 the Holy Scriptures, they would find the Arguments 
 for their Truth, and Aatliority, altogether fuch, as 
 they ought in reafbii to expect, and mucli more pon- 
 derous, than the conrrary Objections, which are of 
 
 / 
 
(30) 
 
 no confiderable moment, when weighed againft 
 them : And therefore the Evidence that refults from 
 them, though it do Hot amount to Self-Evidence, 
 or Demonftration, though it is not free liom Ob- 
 jedions, yet it is fo fure, and certain, as to merit, 
 and require their AfTent. 
 
 But fecondly^ were the Evidence of the Truth 
 and Authority of Holy Scriptures fuch, as there 
 were no fhadow of reafon to contradidl, the belief 
 of it would be an afl: lefs Excellent in its own Na- 
 ture, and lefs acceptable to God, than now it is. 
 Such is the Nature of Religion, and all the Duties 
 of it, that one neceflary ingredient of it, is a vo- 
 luntary SubmilTion to the revealed Mind and "Will 
 of God I and the more of this Submilfion there is in 
 any human Adion, the more of intriniick Goodnefs 
 there is in it, the more pleafing to God, and the 
 more venerable it is. And there being fufficient 
 ground to Believe and Obey, the more Difficulties 
 and Difcouragements the pious Soul breaks through, 
 the more Excellent his Faith and Obedience is. That 
 ad of Abraham Offering up his Son Ifaaf^ would 
 have been inhuman, and unnatural, had it not been 
 in Obedience to the Divine Command ^ whereas 
 that deference of his to the Pleafure of God, con- 
 quering the powerful reluctance of natural Affedli- 
 on to*rVarc:s an only Son, is recorded as an Efredt of 
 a truly Heroical Affiance in "God. And in the like 
 manner his Belief of x]\q Divine Promife, that he 
 fhouid have a Son by Sarah^ v/ho had been barreii 
 all her Youth, and was now by courfe of Years and 
 Nati^re pall: Child-bearing-, his Belief of this Pro- 
 mife ag^unlt all human probability, is highly com- 
 mended by St. P.W, Ro77J, 4. 20, 2T, 22. And what 
 IS it that is fo commended, but the refigning his 
 Rt;ai()n to the Divine Revelation, ver. 1 8. that a- 
 gahi^i hpe^ he believed in h-y -^ Ver. 20. That he 
 jiaii/red not at the promife of God, but glorijyed 
 
 God 
 
(3') 
 
 GoJ. Ver. 21. by entertaining a firm perfuafion of 
 his Trath and Power, That what he promifed he was 
 alfo able to perform. And his Faith is hereupon faid 
 to be imputed to him for Righteoufnefs ^ that is, it 
 was judged by a y.alo^^ti){jLa, A Heroick piece of 
 Piety, and highly Laudable and Rewardable ! Had 
 there been no reafon to doubt, had there been no 
 improbability in the thing promifed, had Sarah been 
 as capable ot Child-bearing as other Women, what 
 extraordinary Virtue had it been to believe the Pro- 
 mife of a Son by her > But his firm Affent, not- 
 withftanding fo many improbabilities, and fuch as 
 were next to impoilibilities, is that for which his 
 Faitli is celebrated. 
 
 Now to apply this to our prefent cafe. If there 
 were no colour of Reafon to doubt the Truth and 
 Authority of the Holy Scriptures, but the Evidence 
 thereof were as obvious, as that the whole is grea- 
 ter than a part, and broke in upon our Minds with 
 as irrefiftible Evidence, as the Light of the Sun 
 doth upon our Eyes -, in this cafe, what is there of 
 Submilfion to God in our Faith? What Homage 
 doth our Reafon pay to his infinite Wifdom and 
 Truth? If the Evidence were irrefiftible, where 
 indeed were Faith > The Object of Faith is things 
 not feen. And fuch Evidence therefore deftroys at 
 once the Nature, the Virtue, and Reward of Faith. 
 
 My ^d. Reafon is not properly another, but ra- 
 ther another Branch of this. 
 
 Were there fuch indubitable Evidence of the 
 Authority and Truth of the Holy Scriptures, as 
 there were no colour to gainfay, Religion, that is 
 Faith and Obedience, would be To necefiary, that 
 there would be no diftinction of good Men and bad 
 in this Life, nor would there be any pLice f r Re- 
 wards or Punifhments in another. The Doctrines 
 and Precepts of Religion, are the Tefts that aiitivi- 
 guilh the Evil from the good here ^ tliat regard or 
 
 difregard 
 
( 3^) 
 
 ^ifregard they give them, is that for which they 
 ihall be judged at the laft day. Now were the E- 
 viiJence of the Holy Scriptures fuch as could admit 
 of no doubt, noiiC could be Unbelievers, or con- 
 demi)'d iccit, nor would Faith claim any Reward, 
 being nor any Man's free choice, but neceflary to 
 all. So that the Divine Wifdom chofe rather to 
 leave fome fcruples in" matters of Faith, tho"* no 
 way equal to thofe Motives we have to believe, 
 which to the honeft and ingenious are fatisfadory, 
 and gain belief, but upon obftinate and corrupt 
 Minds they prevail not. And to conclude this Point, 
 our Scepticks deiire not to fatisfy themfelves in thefe 
 Points, but pleafe themfelves in wrangling agai^ifi: 
 them. 
 
 s E R. 
 
( 33) 
 
 SERMON II, 
 
 O F T H E 
 
 Perspicuity of the Scriptures. 
 
 2 P E T. I. 19- 
 
 We have alfo a more fure word of prophecy^ 
 wheretmto ye do well^ that yon take heedy as 
 unto a light that flmieth in a dark place. 
 
 HAVING in my former Sermon treated 
 of the Authority of the Holy Scriptures, 
 and fhev/'d that they are a certain, and in- 
 fallible Rule of Faith, and Life. I i]ow proceed to 
 Difcr^'jrf? of their Ferfpicuity, in lliewing t.har they 
 are a plain and clear Rule, in all thingi> lieceilary 
 for our Faith, and Confciences. They are a Jhimng 
 light ^ for JFe htrve a fi'tre word ofFrophecy. wberemi' 
 to yoii du well to take heed^ as unto a Lhbt that 
 fljineth in a dark place. 
 
 'Tis ufual with all ibrts of Writers, whether Pro- 
 phane or Sacred, to compare Iiiitructions to a Light, 
 refembling the Soul to tiie Eod)^ and the Under- 
 ftanding to the Eye-, and conllquently, whatever 
 promotes Knowledge, and enables the Mind todiP 
 cern its various Objects, is b}'- ^ ^v/l-taphor ftiled 
 Light, in regard Light ah'ords rlielike aji;LuKe to 
 the bodily Eye, in the difcovery and judging of 
 
 D vifible 
 
(34). 
 
 ,vlfible Objects. And St. Teter in my Text, rcfem- 
 bles the Holy Scriptures to a Taper or Torch, cJy 
 Xu;;^va) (pajvovlf, a fljiningLight, 
 
 This Comparifon implies the Perfpicnity and 
 Plainnefs of thefe facrcd Writings v/bich God hath 
 given us for a Rule of Faith and Life : 'Tis not on- 
 ly a certain and unerring Rule of Direction, but it 
 is alio a plain, eahe and intelligible Rule,, not an 
 obfcure glimmering Light, but a bright and glori- 
 ous Light. There is an Empba(is in the Greeks 
 which our Tranflations doth not eiprefs to full ad- 
 vantage, for the Original ^oImoTu doth not meeriy 
 as a Participle fignifie the proper Ait of a Taper, 
 which is to give light, and Ihine, but as an Ad- 
 jedlive, ( and the ^y^foV Verfion renders it tan- 
 
 funm fact pevf^'icuA ) it further imports the intenie 
 )egree and Luftre of this Light, .that it is Light 
 that fliines brightly and gloriouily. The like Ez- 
 preihon js ufed oi John the BaptiU^ John v. '^'y, he 
 wai X'oyv©^ 6 YMjjj)'j@^ }y (fouvc^iv^ a hurning and 
 Jhhiing light. A Star of the jBrft magnitude, that 
 gave more clear Liglit, and made much • plainer 
 Difcoverics of the Meffuu^ than any of the Pro- 
 phets before him. So in my Text, the Scriptures 
 are compared to ajJmiing Lights that drives away 
 all Darknefs, difpels all Mifts of Error, or Igno- 
 rance, and clearly difcovers to us the Way that 
 leads to Eternal Life. And thus you fee how fair- 
 ly I reduce from this Text my Second Propofition, 
 
 That tl\e Holy Scri f tares are a plain and clear Rule 
 in all Things neceffary to Salvation, 
 
 In profecution of which faid Point, I fhall i. 
 fhew in what Senle I aiTert the Perfpicuity and 
 Plainnefs of the Scriptures. 2dly, I fhall prove my 
 Propofition, and 1 fhall Ihew the necelfity of the 
 Scriptures Plainnefs and Clearnefs. ?. I ihall Ihew 
 
 how 
 
( 30 
 
 how it coiijfifls with the Wifdom and Coddnefs of 
 God, that feme Parts of Holy Scriptures fhould re- 
 main dark and difficult; And fo clofe all with 
 fome proper Inferences from the Point* 
 
 I. By a plain and clear Rule I mean, fuch as is 
 eafie to be underftood, by all who are willing to 
 life Diligence, and thofe Endeavours which are re- 
 quifite for the underftanding of it, viz. Prayer, 
 Reading, and Comparing of Scripture with Scrip- 
 ture, fuch a Rule as is without other Helps able 
 to inftrudl us fully in thofe things which it defigns 
 to teach t- That the Dodtrines and Commands are 
 f o exprefs and clear, that any Perfon who diligent- 
 ly reads, hears, and conflders them, may know 
 what he is to believe and do ^ and its Promifes and 
 Threats are fo plainly propounded, that any one 
 of an indifferent Capacity may know what to ex- 
 ped or fear, according as he difcharges or negle61:s 
 his Duty. Again, When I affirm the Holj^ Scrip- 
 tures to be fo plain and clear a Rule, I do not 
 mean that every thing which is contained in them 
 is thus clear and perfpicuous, but limit my Ail^r* 
 tion to fuch things as are neceilary to Salvation* 
 I freely acknowledge, that there are many knotiy 
 Difficulties, Rhetorical Schemes, Alhiflons to Cu- 
 ftoms unknown to us, Proverbial Expreifions, and 
 dark Prophecies, but then withal, the underftand- 
 ing of thefe obfcure Expreifions, and myfterious 
 Propliecies is in no wife neceilary to Salvation, 
 Thofe Things which are neceilary to Salvation are 
 either Articles of Faith, or Precepts of good Life* 
 There are two Things required of every Chrifrian ; 
 That he be found in the Faith, that is, in the Fun- 
 damental Dodrines of Chriftian Religion, and care- 
 ful to lead an Holy, Righteous and Sober Life. 
 
 •f I do not f^cali exclufive of the neceffary Helps, 
 
 D 2 No'v? 
 
( bO 
 
 Now the Fundamental Dodrines and Duties of 
 Religion are exprefly and clearly revealed in Holy 
 Scriptures, tho^ other Things of his moment are 
 
 obfcure. ,, ^, , ^ 
 
 Again, I do not affirm, that all Thmgs necella- 
 ry to Salvation are in all Places when they occur 
 thus clearly taught, but that in fome part or other of 
 the Holy Scriptures they are manifeftly laid down. 
 Some Articles of Faith are but obfcurely delivered 
 in one Scripture, but then in other places of Holy 
 Writ, tliey are as clear as if they were written 
 with a Sun-beam : As for Example, Our Saviour 
 proved the Refurredion of the Dead to the Saddu- 
 ces. Mat, xxii. 31, 32. from this Text, I am the 
 God of Abraham, and the God of If aac, and the God 
 of Jacob, Exod, iii. 6. Kow the Refurredion is not 
 fo apparently taught in that place, but that many 
 Perfons would read it an hundred times over, and 
 yet never dream that it afforded an Argument of 
 da&-kefurreaion. But then the fame Dodtrine is 
 evidently and exprefly delivered. Job xix. 25, 26,. 
 27. Dan.xiL 2. in the Old Teftament. And by our 
 Saviour, John v, 2d, 29. i Cor. xv. and other places 
 of the New Teftament, infomuch that there is no 
 room left for doubting of it. So the Duties of Re- 
 ligion are fometimes delivered in the myfticalSenfe 
 of fome Scriptures, which in the literal Senfe 
 teach quite another thing. Thus Dent, xx. 9, 10, 
 II. God prohibits the fowing a Field with divers 
 Seeds-, plowing with an Ox and an Afs, and mak- 
 ing Garments mixed with Woollen and Lmneii 5 
 and under that he taught the Jews to prefer ve Sin- 
 cevity and Purity in Faith and Worfhip ; that they 
 Ihould not mingle themfelves among the Heathen, 
 and learn their Idolatrous Praclifes. But he did 
 not content himfelf to deliver thefe necellary Du- 
 ties in that myftical Way only, for m other places 
 i;^i Deuteronomy God doth exprefly prohibite Mam- 
 
( 37 ) 
 
 ages with the Natives round about, the ferving of 
 their Idols, and the imitation of their Worfhip and 
 Superftitions. So that thefe Dodrines and Precepts, 
 though but obfcurely delivered in fome places, yet 
 in other parts of Holy Scriptures are clearly and 
 plainly taught us. 
 
 In Ihort, what I afTert is this, That all Things 
 neceflary to Salvation, all that a Chriftian ought 
 to believe and do for the obtaining of Eternal Life is 
 fo exprefly and clearly taught us in Holy Scriptures, 
 that Laymen, Women and Children may profita- 
 bly read them. And this 1 fhall attempt to prove. 
 
 I. From thofe places of Scripture which repre- 
 fent the Law of God as obvious and at hand, ready 
 for us on all occafions to confult. Thus Bent. xxx. 
 II, 14. This Commandment which I command thee 
 this day^ is not hid from thee^ nor is it far off. It is 
 7wt in heaven^ that thou Jlmddji fay ^ who floall go uf 
 for us to heaven^ and bring it unto us^ that we may 
 bear it ayid do it, Neither is it beyond the fea^ that 
 thou fhould^ fay who fhall go over the fea for us^ to 
 bring it to us^ that we may hear it and do it ^ but 
 the word is very nigh unto thee^ in thy mouthy and in 
 thy hearty that thou mayeft do it, FirU, It is ob- 
 servable to whom Jlofes fpeaks, 'tis to all Ifrael 
 that he made this Difcourfe, Chap. xxix. -y. 2.Not 
 only to the Priefts and Levites, but to the People, 
 the Laity ^ if to all Ifrael^ then to Women and 
 Cliildren, as well as Men. Then obferve the Stope 
 and Defign of -this Difcourfe, it is to prefs Obedi- 
 ence from the Plainnefs and Nearnefs of the Law, 
 which they might on all occafions have recourfe 
 unto, which is among thofe Things which are re- 
 vealed for the ufe of them and their Children, not a 
 fecret kept only in the Archives of Heaven, v. 2^, 'tis 
 not hid, nor remote from them, fo that they could 
 not juftly plead Ignorance to excufe either their O- 
 miflions or Tranfgrellions : For God had plainly re- 
 
 D 3 vealed 
 
( 38 ) 
 
 vealed his Will in his Law which he had given 
 them by Mofes •, neither Obfcurity nor Diftance 
 could hinder their Knowledge of his Will, fince 
 they had the written Word at hand to confult, 
 whenever they needed Counfel and Inftrudtion. 
 
 2. Agahi, Thofe places of Scripture which com? 
 pare the Word of God to a Light, are an evident 
 Proof of their Perfpicuity, Pfal. cxix. 105:. Tfy rvord 
 is a lamp, unto my feet ^ and a light unto my faths. 
 So Frov, vi. 23. The commandment is a lamf^ and 
 the law is light. If the Wife-man give this Tefti- 
 inony of thl Precepts of a Wife and Religious Pa- 
 rent, much more are the Commandments of our 
 Heavenly Father, a Lumiinary for our Diredion 
 in the Way of Life. Our Bleiled Saviour is faid to 
 he a light to lighten the Gentiles^ Luke ii. 32. that 
 is witirthe fpirituai and heavenly Light of his Go- 
 tp^\. The Hofy Scriptures have the Light of Di- 
 vine Truth and Wifdom in themfelves, and com- 
 municate fhcir bright Beams to all v/ho will open 
 #heir Eyes to behold and receive them. FfaL jix. 8« 
 The Commandment of the Lord is pur e^ [ Lucidum J 
 clear, enlightning the eyes., ' It is both an Inflru- 
 ment whereby the Holy Spirit opens our Eyes, and 
 gives the Spiritual Faculty of difcerning, and alfo 
 that Light whereby itdifcovers to us the Laws and 
 Myftery of the Kingdom of Heaven. I ihall add 
 one Text more, to the fame efiecf, out of the Mew 
 Teftameiit, 2 Cor, iv. 3. Jfoar Gq^slh hid, ''tis hid 
 to them that are Mi. The Gofpel, whether deli- 
 vered by word of Mouth, or preaching, is fo clear 
 and iiitelligible, that none can perifh b}^ Ignorance, 
 but thro' their own Fault. In the preceding Verfe 
 the Apollle tells them that he dealt fmcerely and 
 uprightly in his Miniftring among them, that he 
 had not handled the Word of God deceitfully^ it 
 bad not been either his Defign or Practice to make 
 ^^ligiou sn Art, and its Dpitrines or liule§ of Life 
 ' " ' intri- 
 
C 39 ) 
 
 intricate or difficult •, but, on the contrary, he had 
 fo plainly taught them the great Truths and Duties 
 of the Gofpcl, that if any ftill continued ignorant, 
 and the Faith ftill remain'd a Secret to thein, fuch 
 Perfois had no reafon to blame him, or accufe the 
 Gofpel of Obfcurity, for the Fault entirely lay in 
 their own wilful Blindnefs and unbelief-, which 
 provoked God to fuffer the God of this World to 
 blind their Minds, f.^. 
 
 The Things neceflary to our Salvation are but 
 few, the Articles of our Faith, the Ten Command- 
 ments, and the Rules for Prayer, and tlie right Ad- 
 miniilring and Receiving the Sacraments initituted 
 by our Bleiled Saviour, and all thtfe, had I leifure 
 to produce the Texts I could fnew, are exprefly 
 taught in Holy Scriptures. 
 
 And indeed it is but neceilary that they fhould 
 be fo, when we confider : 
 
 I. The Wifdom of God. It is highly agreeable to 
 the Infinite Wifdom of the great Author, that the 
 Holy Scripture fhould be plain and clear in ail 
 Things neceflar\^ to Eternal Life : It was the great 
 End and Delign of God in giving us the Holy 
 Scriptures, that they ilioald reveal to us the Mind 
 and Will of God for the Direction of our Belief and 
 Practice. That they fliould be a Standard-Royal 
 for the Tryal of Doctrines, whether true or falfe, 
 and ol Acfions whether good or evil, w^hether jufk 
 or unjuft. Now the Hoij^' Scriptures were utterly 
 ufelefs to that purpofe, were tliey obfcure, and not 
 eafily underil:ood, if thofe Articles of Faith, and 
 Rules of Lite tv^ere cfuavcrfia^ abftrufe and difficult. 
 It were unworthy the Difcretion of any prudent 
 Man to propofe a Defign, ajid make choice of fuch 
 Means as are utterly incapable of eiieding it. No- 
 thing can rnore difparage any Man's Wifi^m than 
 fuch a Miftake. Ajid is it not a reproach to the 
 infinitely wife God, to affirm or imagine, that he 
 
 D 4 hath 
 
(4o) 
 
 hath made fuch a blind or obfcure Revelation of 
 his Mind and Will as Ihould be utterly ufelefs and 
 unferviceable to the greateft Part of Mankind, and 
 ieai'-e them as much in the dark as ever. 
 
 2. If we confider the Goodnefs of God. This 
 requires that the Koly Scriptures lliould be clear 
 anri plain in all Things neceffary to Salvation. As 
 the Goodnefs of a Gracious Father moved him tQ 
 make this Revelation to Mankii^d, fo doubtlefs 
 the fame kind Aifection prompted liim to do it in 
 fuch a Way and Manner as that the intended Be- 
 nefit might certainly redound to us. It's unwor- 
 thy the Truth and Goodnefs of God to deliver his 
 Sacred Oracles like tliofe of Deljphos, in ambiguous 
 and doubtful ExprelFions, that under Pretence of 
 InftrucHon, he ihould only amufe and puzle us. 
 It were but to triumph and infult over his ignorant 
 Creatures, to reveal the Scriptures, and require us 
 to read and meditate on thejn, if after all our 
 Reading and Meditation, the moft would be nei- 
 ther the wifer nor the better for it, but rather in 
 danger of receiving harm thereby. To affirm this, 
 were to reprefent our Heavenly Father more unna- 
 tural and cruel thvin the worft of earthly Parents, 
 to accufe him of giving his hungry Children a Stone 
 inftead of Bread, and a Scorpion inftead of a Fifh, 
 that which would break the Teeth, but no way fa- 
 tisfie the craving Appetites, and inllead of affording 
 them wholefome Nourifhment, would be their Bane 
 and Poyfbn. 
 
 9. If we confider the Condition of falPn Man, 
 for whofe ufe the Scriptures were defign^d, it is 
 requifite they fhould be a ( h ar and plain Revela- 
 tion. There is need of a fiining Light oy dv^ixn^^ 
 TOTTft), in a Place fo difmally dark as the World is. 
 The whole World lies in Wich:;dnefs and Darknefs ! 
 'Tis full of dangerous Snares and Precipices, and 
 diere is but one narrow Way that leads to Life, 
 
 amidd 
 
( 4t ) 
 
 amidft looo plain High-ways to Hell and Deftru- 
 dion. And as the Darknefs without is fo thick 
 and difmal, that within is altogether as horrid 5 
 our Underftandings are darkned ^ our Minds natu- 
 rally blind. The light that is in us is darknefs^ 
 and then how great is our darhiefs. We are apt to 
 be diftradted with Doubts, and to run into Mi- 
 ftakes, we are prone to Errors both in Judgment 
 and Pradtice, inibmuch that our dull and weak Ca- 
 pacities ftand in need of the mofl: profound Con- 
 defcentions of infinite Wifdom and Goodnefs. The 
 Light of natural Reafon is not liifficient to guide 
 us through a Wildernefs fo dark, and fo full of 
 crofs ways as the World is. And the Philofbphy 
 of the Heathen which hath given natural Reafon 
 the utmoft improvement it could b}^ Art attain to, 
 proves in many refpeds an ignis Fattms, leading 
 Men down Precipices and intoBoggs, feducing into 
 Sin, when it fhould dire6t us into the Paths of 
 Righteoufnefs : At befl it is but a faint and dim 
 Light, by which they did witli great difficulty dif- 
 cern the difference of things wherein they judged 
 aright, and were all miftaken foully in that great 
 and neceflary Point, the true Worfhip of one God. 
 So that upon this account, Man flood in need of 
 fome clearer Light, fome heavenly Revelation, fuch 
 as the Holy Scriptures, and elpecially the New 
 Teflament, to guide his Feet into the Paths of 
 Peace. 
 
 But 'twill perhaps be objedled, that many places 
 of Holy Scripture are obfcure, that even in St. PauFs 
 Epiflles, there are c/^ucrvonla, 2 Pet. iii. 16. In an- 
 fwer hereunto, we have already acknowledged, that 
 many PafTages of Holy Scriptures, are myflerious, 
 and hard to be underflood ^ but then withal it muft 
 be remembred, thofe difficulties are not in the num- 
 ber of fuch things as are necefTary to Salvation. 
 
 We 
 
(40 
 
 We deny not but there occur great difficulties in 
 St. PauFs Epiftles, and fbme Texts hard to Expound, 
 though that be more then St. Peter faith, who doth 
 not charge the Epiftles of St. Paul with obfcuritj, 
 or that fome things in his Epiftles are hard to be 
 qnderftood, for the relative doth not refer to Itti^o- 
 Xair, but to ra'^oiv, for 'tis ou oXs not in ov a7?, not 
 in which Epiftles, but in which things, viz. in the 
 end of the World, and the Day of Judgment, of 
 which he had been before treating, of which Points 
 St Pad had written, and touching which, fbme Men 
 had entertained manj wild Opinions. Now 'tis 
 pofTible, the moft difficult Subjeds may be clearly 
 handled, efpecially where the Perfon who treats of 
 them, clearly comprehends them himfelf, as no 
 doubt but the Holy Spirit of God doth, and is able 
 to fpeak plain to us. Though all things relating to 
 thofe Subjects, be not equally clear, yet fo much 
 as is neceflary to Salvation is plain enough ^ that 
 the World .fliall End •, that there is a future Judg- 
 ment 5 that all muft ftand before the Judgment 
 Seat of Chrift *, that they Ihall receive the Things 
 done in the Body ^ that the Righteous fliall go in- 
 to Life Eternal, and the Wicked into everlafting 
 Torments. Thus much is plainly enough delivered 
 by St. Paul^ altho' every curious Queftion touching 
 the End of the World, and the Day of Judgment, 
 be not determined by him -, and things lefs neceflary 
 to be known, are more obfcurely taught by him. 
 
 But admit I fay, that St. Peter affirms there are 
 Difficulties in St^PanVs Epiftles, t as fome Copies 
 have it, reading ai^ for cj?, yet all things there are 
 not thus difficult. The (J^vT^rfla are neither -wdvla^ 
 nor -urXu^cty nor yet xroXXa, but nva, the things 
 hard to be underftood, are neither all things, nor 
 jnoft things, nor yet many, but only fome things. 
 
 f Steph. Alex. Barb. Arab. Syr. ^thiop. 
 
 There 
 
( 43 ) 
 
 There is enough plainly and clearly taught in them, 
 to make us vpife unto Salvation, 
 
 As there are fome difficulties in Holy Scriptures, 
 fo are there great Reafons, for which it may have 
 pleas'd Almighty God, to leave fome things more 
 in the dark, than others. 
 
 I. That he may keep us humble, by the juffi 
 Senfe of our own great Ignorance in the things of 
 God \ could we comprehend clearly the whole Will 
 of God revealed in the Holy Scriptures, we Ihould 
 be apt to be puffed up, and wax infolent. There 
 is nothing Man is more prone to be proud of, than 
 Knowledge. An afFedation whereof was the mine 
 of our &ft Parents in Paradife. And when St. Fattl 
 was caught up into the third Heaven, and heard 
 unutterable things, he was in danger of being ex- 
 alted above meafure, through the abundance of the 
 Revelation -, and therefore, as the Antidote again jl 
 that Evil, he had a thorn in the Flejh given him^ 
 the Mejje7iger of Satan rnas permitted to buffet him^ 
 2 Cor. 1 2. 7. Men are naturally apt to overvalue 
 themfelves for their Wifdom. Knowledge fuffeth up^ 
 faith the Apoftle, i Cor, 8. i. Therefore to take 
 down their Pride, to abate their high Thoughts of 
 themfelves, and their over mean Opinion of others. 
 Divine Wifdom hath provided fuch infuperable 
 heights, as tranfcend the higheft Capacities^ and 
 fuch profound Myfteries, as quite tire and fwallow 
 up the m.oft fearching Underftandings : That being 
 convinc'd of their ignorance in many things, they 
 may acknowledge the imperfedlion of their Under- 
 ftandii:igs, and that they knoTo hut in part, 
 
 %, Infinite Wifdom hath fo tempered the facred 
 Volume, that as there is a Provision of wholfbni 
 and ntceilary Truths, the more eafie parts of it for 
 the nouriftiment of the hungry Soul, fo likewife 
 is th^re care taksn to gratify the Curioflty of the 
 full. 
 
 Tliere 
 
(44) 
 
 There is in the mcrs Perfpicuous. places Milk for 
 Babes, and in other jn^re difficult parts, fuch Meat 
 fis requires the Stomachs of ftrong Men ^ Senfes, 
 and a Judgment exercifed in difcerning Spiritual 
 Things. Ail are not delighted with what is eafy 
 and common, many of God's Children being like 
 the Ifraelites^ prone to. naufeate and loath a plain 
 conftant Diet, and tliough they are fed with Bread 
 from Heaven, they have no great value for it, be- 
 caufe 'tis found without Labour at their Doors. It 
 hath therefore pleafed God to confider our weak- 
 nels, and in compaffion to our frailty, to entertain 
 us with fuch a delightful variety of fpiritual Food, 
 as may fatisfy both Hunger and Curiofity, and 
 exercife the mofl: acute Wits, and the beft Judg- 
 ments, with fuch fublime Myfteries as they dare 
 hj no means defpife. 
 
 3- A third defign of Almighty God in the ob- 
 fcurer places of Scripture, is to excite us to Dili- 
 gence and -Serioufnefs in the Study of the Holy 
 Scriptures, wherein are many excellent and ufeful 
 Truths, not to be found out but with great pains 
 and difficulty. We value . things much after the 
 Price they coft •, what is eafily obtained, is little 
 Efteem'd, but what we come hardly hy^ what cofts 
 us much Labour and Study, we more highly Prize. 
 Therefore to enforce us to fh^ake off that lloth we 
 are prone to, and exercife thofe Faculties and Gifts 
 we are endued with, for the increafe of Spiritual 
 Knowledge, it hath pleafed God that mznj^ things, 
 though not abfolutely necefTary to Salvation, yet 
 of great Excellence and Ufe, (hould be delivered 
 in the more obfcure and myfterious parts of Holy 
 Writ. In thofe facred Streams which make glad the 
 City of God, though there are iiich Fords as a Lamb 
 may wade through, yet in their profound depths, 
 the talieil Elephant will lofe his Ground, ano be 
 forced to fwim. 
 
( 45 ) 
 
 4. A FoHrtbUCe of thefe Difficulties is, To teach 
 us our neceflary Dependence upon God, who is 
 the Father of Lights^ and of whom we ought to 
 beg Wifdom, that we may be enabled to under- 
 ftand the Myfteries of Holy Scripture. We are 
 too prone to lean on our own Underltandings, and 
 Ihould be tempted to forget God, and idolize our 
 own Wifdom, did we meet witli nothing but what 
 is obvious and eafie-, whereas, now the puzling 
 Difficulties which often ftop us, teach us that we 
 need the Alliftance of that Spirit of Wifdom, by 
 which they were indited, to enable us to fearch 
 out the deep Things of God > and ought to pray 
 with DavrJ, PfaL cjix, That the Lord will teach 
 us his Statutes^ u 12. That he will open our Eyes^ 
 that we may behold the wonderful things of his Lavp, 
 V. l'^. That he will give us underjiandings^ that we 
 may learn his Commandments, x;. 73. and 125, 
 
 APPLICATION. 
 
 IS the Holy Scripture afoining Light ^ a clear 
 and plain Rule in all Things neceflary to Salva- 
 tion > We may then judge how void of Senfe that 
 Fo0j Slander is. That the Scriptures are fo obfcure 
 and difficult, and fo dangerous, that they cannot 
 with fafety be read hj ordinary People. That the 
 Senfe and Meaning is obfcure and uncertain till that 
 Church hath given us an Interpretation of them. 
 Thus do they contradict that great Apoflle, whom 
 they glory in as the Founder of the Roman Churchy 
 and that univerfal Empire the Pope pretends to in 
 the^ Chrifiian World, St. Peter teaches us, that the 
 Scriptures are a finning Light ^ which fhew us Chrift^ 
 and the Chrifiian Faith in liim. lie reprefents 
 them as the Light of the Church, that very Light 
 which diftinguiihes the Church from the reft of 
 the World. They make the Church a GnfJjen, a 
 
 Land 
 
C 4^ ) 
 
 Land of Light, wliile the World lies in TF.gyptian 
 Darknefs, Tis to that Light Believers oug^t to 
 take heed. "Whereas they make their own Church 
 to be the Light of the Scriptures, and the Pope's 
 Decrees more Authentick and Intelligible than thofe 
 of the Holy Ghoft. Mofes and David, Solomon^ 
 ChriB, and his Apoftles every where celebrate the 
 Wordof GodasaneafieRule, a plain Rule, a clear 
 and bright Lamp, to difcover to us^ and diredt us 
 in the Way of Life. 
 
 The Popjh Workers cry out of its Oblcurity, as 
 though the Mind of God were not fo much reveal- 
 ed tons, as hidden from us, in the Holy Scripture^ 
 and whilfl: we think our felves in the Light, we 
 wander in dark Mills, and know not whither we 
 go. — — " In this Diverfity of Opinions, I think it 
 no difficult matter to determine with our felves 
 which to credit. As where God and Man com- 
 mand Things contrary, we ought to obey God ra- 
 ther than Man: So where Holy Men, ?noved by the 
 Holy GhoH^ ' teach one Thing, and vile Men mo- 
 ved by their own Intereft, teach another^ we are 
 to believe God rather tlian Man. 
 
 But indeed the Experience of all Ages contradicts 
 this Fopijh BoBrirw, In the Jevpijh Church the Writ- 
 ings of Mofes and the Frophets were read and un- 
 derftood in great part without any Comment-, and 
 in the Chrifiian Church, there were no Commenta- 
 ries extant for more than 200 Years. Origen firft 
 broke the Ice, ( as Beatus Rhenanus fpeaks ) and 
 others followed him, and both he and his Follow- 
 ers, as ^t, Jerome obferves, ufed fo licentious a 
 boldnefi, turning all Threatnings into Allegories, 
 obtruding their own Fancies for real Mylieries, 
 and venting myftical Senfes, without either necef- 
 fity or reafon, that they rather made the Senfe of 
 the Text more obfcure and difficult, and left 
 the Reader more in the dark than they found him. 
 
 The 
 
(47) 
 
 The Holy Scriptures therefore were for all that 
 Time underftood by multitudes of Believers with- 
 out Commentaries, and would be ftill underftood, 
 (fb far as isnecefTary to Salvation ) were all Com- 
 mentaries in the World burnt and deftroyed : And 
 we fee that alfo great Truths and Duties of Religi- 
 on are eafily and readily comprehended by Men 
 of common Underftandings, wliom we fee grow in 
 Grace and Knowledge, by familiar reading of the 
 the Bible. 
 
 And iTnce the Rupifls pretend to pay fuch Defe- 
 rences to the Authority of the Fathers, if they would 
 ftand to their Determination, thev muft needs 
 fubfcribe to my Propofition, That all Things necef- 
 fary to Salvation are plainly and clearly taught in 
 Holy Scriptures, Jujiin Martyr^ in his DiQ:)ute with 
 Tryphon, fpeaks of the Scriptures in general, that 
 they need not to have any Interpretation fixed up- 
 on them to prove that Jefits was the Son of God, 
 it being enough barely to hear them, and that is 
 the Sum of Chriftian Faith. Epiphaniits^ H&r, 76. 
 faith, That all Things are clear in Holy Scrip- 
 ture, to fuch as come "^ with pious Affedion to read 
 the Word of God. St. Cbryfojiome 'm 3° Homil. de 
 hazaro^ That the HolyGhoft hath gracioully or- 
 dered and contrived the Holy Scripture, that Pub- 
 licans, Fifhermen, Tent-makers, Shepherds, and 
 Apoftles, illiterate Perfons, who knew none but 
 the Mother-Tongue, might by thefe Books be f^ved. 
 Tliat no unlearned Man might pretend that diffi- 
 culty to excufe his Ignorance, all Things there faid 
 are fo eafily obferved, that the Mechanick and the 
 Servant, and the Widow-Woman, and the moft 
 unlearned, by hearing them read, ma}'', in fome 
 meafure reap Profit and Advantage. And, to name 
 no more, St. Augnfiine doth in exprefs Terms afiert 
 
 ray 
 
(48) 
 
 my OLfervation. That in tbofe Things Tpphich are 
 clearly taught by Holy Scripture^ arefotmdall Things 
 which contain Faith and good Life. In which me- 
 morable Saying we may obferve, i. What this 
 Learned Father thought neceflary to Salvation, vi-z. 
 the true Faith and good Life. 2. Whence we are 
 to learn thefe Neceflaries to Salvation, viz. from 
 the Holy Scriptures. ?'. That not only fomeXhings, 
 but all Things neceflary to foundnefs of Faith and 
 good Life are taught in Scripture : And, ^thly^ That 
 thefe Things are not among the Things hard to be 
 underftood, hut ^xe aferte p/ita, aptly and plainly 
 laid down. 
 
 2. If all Things neceflary to Salvation are plain- 
 ly taught in Holy Writ, we may hence learn, how 
 weak and infufficient an Excufe Ignorance will be 
 found at the Great-Day. It will be in vain for that 
 wretched Servant, who had not done his Matter's 
 Will, to plead that he knew it not, for his Igno- 
 rance unde.r fo full and clear a Revelation as the 
 Gofpel is, mufl: needs be wilful andatFeded, which 
 will by no means be allowed for an Excufe, but 
 will increafe his Guilt, and be efteem'd no venial 
 Sin. As the Cafe now ftands with us in this Nati- 
 on, none can be ignorant of fuch Things as are ne- 
 ceflary to Salvation, but by reafon of their own 
 wilful neglect of tliofe Helps God in his infinite 
 Morcy ahrords them for their Infl:rudtion, God hath 
 revealed his Mind and Will, and committed it to 
 Writing. — In the manner of revealing it he hath 
 condefcended to the meaneit Capacities, and deli- 
 vered the neceflary Truths ai.d Duties of Religion 
 with fuch Clearnefs and Simplicity of Expreilion, 
 as might render them ferviccrable to thole whom 
 it deiigiis to i]i(i:rucr. W'e, thro^ the Mercy of God, 
 have thefe plain Inftructions and Precepts in our 
 Language, the Key or Knowienge is not taken from 
 us, nor is the Word of God locked up in an un- 
 known 
 
( 49 ) 
 
 known Tongue : It is not far from us, 'tis not be- 
 yond the Seas, nor by Perfecution driven into re- 
 mote Corners : We cannot complain of a Famine of 
 the Word, but it is nigh us, even at our Doors, 
 'tis daily read and expounded in our Churches, we 
 enjoy the Gofpel of Peace in Peace and Safety, and 
 may without hazard, or much Pains, acquaint our 
 felves with thofe Things which concern our Eter- 
 nal Peace. — An honeft willing Soul cannot pof- 
 iibly be ignorant of the Fundamental Truths and 
 Precepts of Religion. And if after the ufe of all 
 appointed Means, fuch an one could polfibly be ig- 
 norant in any Point, he might with fome reafon 
 hope that the Lord will fhew Mercy to him. But 
 as for carelefs and fecure Sinners, whofe Ignorance 
 proceeds meeriy from want of love to, and becaufe 
 they defire not the Knowledge of the Ways of God, 
 fuch can juftly expe6t nothing lefs than that fad 
 Sentence, Depart from me^ I know you not, 
 
 9, The Confideration of the Plainnefs and Eafi- 
 nefs of the Holy Scripture Ihould excite us-to the 
 ferious Study thereof. It's a great Difcouragement 
 from the Study of the Tongues, of the more per- 
 plexed and crabbed Parts of Mathematicks, and 
 Metaphyfical Subtilties, that they are laborious and 
 intricate, a Work of jnuch Time aiud Pains, and 
 perhaps of little Advantage when the Difficulties 
 are maftered ^ but tJie good Word of God com- 
 mends it felf to us by the quite contrary Qualities, 
 there's nothing more worthy our Pains and Study, 
 nothing of greater Concernment and Advantage to 
 us, it inftructs us in the Attainment of true Wif- 
 dom and Happinefs. And the ditficultj'- needs not 
 difcourage us^ however other Parts of Scripture 
 may be intricate and difficult, thofe Things .which 
 concern our Salvation ar« eafie and obvious. The 
 
 E Way 
 
( 50 ) 
 
 Way to Life is no Maze or Labyrinth, wherein 
 we n\ay be in clanger of lofing our felves, but is a 
 plain and ftrait, tho' a very narrow "Way. The 
 Fundamental Points of Faith and Duty may be 
 very eafily comprehended, and require not fo much 
 a fubtle and ready Head, as an honeft pious Heart, 
 to enable us to underftand them. 
 
 4. Since it hath pleafed God to afford us fb clear 
 and full a Revelation of his Mind and Will, lb 
 plain and eafie Direction in the Way to Heaven^ 
 we are bound to blefs and magnifie his Holy Name, 
 and with all Gratitude to receive fo great and un- 
 merited a Favour. It was the chief Prerogative of 
 the Jewijh Nation, above other People, that to 
 them were committed the Oracles of God, Rom, iii. 
 J, 2. That be JJwved bis Word unto Jacvl\ his Sta- 
 tutes and his Judgments unto Ifrael, when he dealt 
 not fo with other nations, Pfal, cxlvii. 19, 20. We 
 now are Sliarers with them in that great Privilege, 
 nay our Happinefs exceeds theirs, as much as the 
 Sun is a more glorious light than a Taper, or Lamp, 
 as much as the Gofi)el excels the Law, or ChriH ex- 
 eels Mofes. What a Mercy is it we enjoy the pure 
 and clear Light of God's Word ! That we are not 
 with the Jevi^s, whom Wilfulnefs and Prejudice 
 hath blinded, in danger of perifhing through Ig- 
 norance of that blefled Name thro' which alone Sal- 
 vation is to be had : That we do not with the Hea- 
 then jrorld ^ro\)e in the dark, after the Knowledge 
 of God and Happinefs : How ought we to blefs 
 and magnifie the Goodnefs of the Father of Lights, 
 Tpho hath vifited us with the day -faring from 07i high:, 
 and fulfers us no longer to fit in Darknefs, and the 
 Ihadow of Death, but hath given us the Know- 
 ledge of himfelf, the o?ily true God, and Jefus Chrifl, 
 whom he hathfent. We have not merited this great 
 
 Favour 
 
( 51 ) 
 
 Favour more than otliers, nor fince we enjoy it, 
 call we pretend we liave improved fo great a 
 BlelTing, better than others would have done ^ on the 
 other Hand, we have been eAceeding wanton, un- 
 profitable, and unthankful, fo that 'tis tlie meer 
 Mercy of God that makes us to dilrer from them, 
 Wherefore not unto us, Lord, not unto tis, but un- 
 to thy Name be the prarfe. Amen. 
 
 s E R. 
 
( 50 
 
 SERMON III 
 
 O F T H E 
 
 Duty of Christians to ftudy the 
 SCRIPTURES. 
 
 2 P E T. I. 19. 
 
 Wd have alfo a more fure word of prophecp 
 - ivhereunto ye do well^ that you take heed^ as 
 unto a light that flnneth in a dark place. 
 
 N my former Sermons upon thefe Words, I 
 difcourfed of the Authority and Perfpicuity of 
 the Scriptures, and now according to the Me- 
 thod I prefcribed to my felf, I proceed to fliew. 
 
 That it is every Chrijiians Duty diligently to flu- 
 dy the Holy Scriptures ^ and take heed that 
 his faith and Life be agreeable thereunto^ 
 
 Which Point I Ihall firfl: explain, fhewing the 
 Nature and Extent of the Duty, 2. I Ihall prove 
 mj Propofition, and fo proceed to Application. 
 
 I. The Duty recommended by the Apoftle, is 
 
 to take heed to the fure Word of Prophecy^ To which 
 
 ye do well that ye take heed. This Recommend at i- 
 
 Qn is equivalent to a Command, and we may juft- 
 
 2 , ly 
 
( 53 ) 
 
 ly infer from it, that they do not well, tut very 
 ill, who talce no heed thereunto, who flight and 
 negledt the Holy Scriptures, and neither conform 
 their Belief nor Life to that fure and plain Rule. 
 
 Now that I may the more clearly explicate my 
 Propofition, I ihall firft fliew what the diligent 
 Study of the Holy Scripture implies, namel}^ that 
 we converfe much with them, reading or hearing 
 them frequently, and with attention, fo as to ren- 
 der them familiar to our felves 5 and to be perfect- 
 ly acquainted with the more plain and neceilary 
 Parts of them. But to be more particular, it im- 
 plies Three Things. 
 
 if?. Conilancy in the Study of the Holy Scrip- 
 tures : That we fhould daily read or hear them, we 
 rnuft not only now and then occafionally read or 
 hear, but we fhould daily in publick and in private, 
 embrace all Opportunities of acquainting our felves 
 with the Mind of God. We muft give conftant 
 Attendance unto reading, fo the Apoftle exhorts, 
 I Tim, vi. 19. where he ufes the fame Words with 
 St, Peter J in my Text, ^r^jfo-s;^?, and we muft con- 
 tinue this diligence not only for Ibme Months and 
 Years, but to our Lives end, as long as \vt dwell 
 cv cw^ijr.^co TOTT&j in the dark World, and need the 
 Help of the Divine Light, until the Day of Glory 
 dawn, and its perfect Light arife in our Hearts, as 
 the Apoftle adds, till greater Light fhall render 
 this unneceflary, which will not be till we leave 
 this World, and be admitted into the New Jerufa- 
 km, where there is no nighty K^ ;^?«'^*'' ^'>t '^X^^^ ^"'^'^^^? 
 and they need no candle^ neither light of the Sun^ for 
 the Lord God giveth them lights Rev.xxiw^, They 
 need neither the Lamp ot the Law, nor y^t the 
 clearer Sun-fhine of the Gofpel, but the conftant, 
 clear and beatifick Vifion of God's Face, makes an 
 eternal Day of Glory. 
 
 E 3 2. It 
 
( 54 ) . 
 
 2. It implies a ferious and attentive regard in 
 reading and hearing the Holy Scriptures. We muft 
 not think it enough to run over the Bible, reading 
 and hearing Chapter after Chapter, in a flight care- 
 lefs and curfory way, as tho' reading and hearing 
 only were our ultimate Delign , for this kind of 
 reading is a fruitlefs and unedifying Task , but we 
 niufl: read and hear attentive!}'', ferioufly, and con- 
 iiderately, fo as to imbibe and digeft what is read. 
 We muft do by what Paflages of Holy Scripture 
 we read or hear, as the Evangelift tells us the bleC- 
 fed Virgin did by the wonderful Pallages that at- 
 tended our Saviour's Birth, Luke ii, 19. But Mary 
 kept alitJoefefayings^ andfondred them in her heart. 
 We muft treafure them up in the Memory, and fo 
 confider them as tofearch out the Senfe and Mean- 
 ing of them. 
 
 ?. It implies our reading and hearing the Holy- 
 Scriptures with the fame Defign, and for the very 
 lame Enda and Purpofes for which the Holy Ghoft 
 hath revealed them ^ to frame our Belief and Con- 
 verfations in conioxmity to them. He that reads 
 not v/ith defire and care to inform his Judgment, 
 to reform his Pradice, and direct the whole Courfe 
 of his Life, by the fure and plain Rule given him, 
 for that purpofe by God, is a heedlefs Reader, and 
 will never be the wifer or the better for what is 
 read. A finccre Aini at the right End, diredisour 
 JVdions aright, and renders them fuccefsful, but he 
 that niiftakes his Aim, certainly mifles the Mark^ 
 fo he that propounds to himfelf either no End, or 
 not the right End, reaps not the advantageous 
 Fruits of his Undertaking : And therefore the di- 
 ligent Reader of the Holy Scriptures, when he takes 
 his Book in Hand, con/iders thus with himfelf^ 
 This Sacred Volume is the fure Rule of Faith and 
 Obedience : Let me by this examine my felf, whe- 
 ther I be found in the Faith : Let me by this Hea- 
 :" ■ ■■ ^ vealy 
 
( 55 ) 
 
 venly Light, the fixt and unerring Pole-Star, dircd 
 the Courle of my whole Life : Let me in my va- 
 rious Adions exemplifie and practice thofe excel- 
 lent Rules of Sobriety, Rightcoufiiefs and Holinefs 
 therein plainly and clearly taught me : Let me 
 obferve the exad Conformity of my Bleffed Savi- 
 our's Life to his own admirable Precepts, and tread 
 in his Steps : Let me behold, the pious Examples 
 of his Saints, left on record in Scriptures, to pro- 
 voke me to an holy Emulation, and if I cannot 
 outgo them, nor yet keep pace with them, let me, 
 at leaft, become a Follower of them, as they were 
 alfo of Cbnft Such a Reader will be a great Pro^- 
 ficient in the Study of the Holy Scriptures. And 
 in Ihort, fuch a conftant, ferious and pradical Re- 
 gard to the Holy Scripture as I have defcribed, is 
 that Attention, or taking heed, which St, Feter fo 
 commends in my Text, 
 
 Having thus confidered the Nature of the Duty, 
 let us, in the next Place, obferve the Extent of its 
 Obligation, and fee who are to take heed to th^ 
 Holy Scriptures. 
 
 The Obligation of this Duty is umvcrfal. All 
 Perfbns are nearly concerned in it 5 the Study of 
 the Scriptures being neceflary not only for the Cler- 
 gy, or Minifters of God's Word, but alio for the 
 Laity, or common People. None are exempt from 
 it, by reafon of the Dignity ot their Perfons^ or 
 Eminency of their Station. Dent, xvii. The Kings 
 oi Jfrael are enjoin'd this Duty, 18, 19, 20. And 
 it Jhall he when he fittetb on the throne of his fcifjg- 
 dom^ that he jhall write him a copy of the larv in a 
 hook, — And it fl)all he with hirn^ and be p:tall read 
 therein all the days cfhis Ufe^ that he may learn to 
 fear the Lord God, to keep all the tpords of this Uw^ 
 0n4 fbffe JlatHtfs^ fo do them, T\jat I;i^ be^rt h 
 
(50 
 
 mot lifted up above his Brethren^ and that he turn not 
 afide from the Commandments either to the right handy 
 or to the left^ Sec. 
 
 Tho' Princes and Magiftrates Reign over Men, 
 yet they are ftill Subjed:s to God, and whilft they 
 give Laws on Earth, they themfelves are to receive 
 Laws from the King of Heaven : They are to 
 learn from his Laws how to Govern themfelves 
 and their People ^ are to be fenlible that they 
 owe the fame Obedience with other Men to the 
 Law of God ^ and tho' they are exalted in Place 
 and Dignity above others, yet they muft not lift up 
 their Hearts above them, but exercife condefcen- 
 fion, and treat them as Brethren, not as Slaves, 
 with Kindnefs and Clemency. 
 
 Nor is any Perfbn fo inconfiderable for Place or 
 Parts, as to be exempted from this Study. For the 
 Holy Ghoft defcends to the Inftrudion of Women, 
 Children, and Servants, both in the common Do- 
 ctrines and Duties of Religion, and in the particu- 
 lar Duties of their refpe6tive Places and conditi- 
 ons. As they partake the fame Nature, and bear 
 the fame Divine Image with the wifeft and greateft ^ 
 as they have like precious Souls to fave, the like 
 Rewards to obtain, and the like Miferies to fear, 
 and avoid, fo have they alfo a fhare and intereft 
 in thofe Holy Doctrines, and Rules of Life, which 
 God's Fatlierly Care, and good Providence hath 
 given for the common diredion in their way to 
 Heaven. 
 
 No Perfon hy reafon of his Excellent Endowments, 
 and abundant Learning, and Knowledge, is above 
 the need of the Holy Scriptures. None hath fo 
 perfedtiy ftadied and digejfted them, none is fo great 
 a Proficient in them, as that there remains nothing 
 more for him to learn. There is an inexhauftible 
 Treafure of Divine Wifdom ftored up in the Holy 
 Scriptures. 
 
 Infomueh 
 
( 57) 
 
 Infomuch that St Augufiin "^ fpeaking of himfelf, 
 faith, So profound are the Scriptures^ that JIjohU I 
 make a daily frogrefs in the Study of them, fhouhl I 
 make them my whole hufinefs^ from the very begin- 
 ning of my Childhood^ even to decrepit Age ^ and Study 
 them with all pojfihle leifure^ with the utmoU Dili* 
 gence^ and the quickefl Farts y there would fiill re- 
 main rich Mines of f acred Knowledge i^ndifcovered by 
 me, Th^ Holy Scriptures, where mofl: perfedlly un- 
 derftood, by Profbundeft Doctors, are ufeful to 
 themfelves, and ftill neceflary to teach them, the 
 fame things they teach others, I mean, if not to 
 inform their Underftandings, yet to fix and inculcate 
 the moft known Truths and Duties, and to excite 
 the fame good Affedtions, and make the fame Holy 
 Impreifions on their own Souls, which they labour 
 to work in others. But in Truth, there never was 
 an)7- fo happy Proficient, as to comprehend all that 
 Knowledge which thofe facred Volumes contain. 
 And he that knows mofl, if he will deal ingenu- 
 oufly, muft confefs that the number of thofe Points 
 he is ignorant of in Holy Scriptures, is as great, if 
 perhaps not much greater, than of thofe he knows. 
 
 I come now to the Reafons why every Chriftian 
 ought to Study the Scriptures, and take heed that 
 his Faith and Life be agreeable thereunto. 
 
 Which are three. 
 
 I, Becaufe God requires it of us. Whofe Will is 
 our Law, and his Authority over us fuch, that what- 
 ever he Commands 'tis our Duty to perform. Now 
 in the forecited Text, Beut, 17. lo.The King is re- 
 quired to have the Law perpetually with him, and to 
 read therein all the days of his Life, Deut. 27. 2, 
 
 i ' ' _^ ' ■■•■ ' 
 
 t Ep« 2. adVoIufua, 
 
 3, 8. 
 
($8) 
 
 5, 8; The Ifraelites were commanded, when they 
 came into the Promifed Land, to ereB Miliars of 
 Stone^ and to rvnte upon the Stones all the words of 
 the Law very plajnty, in fair and legible Charaders, 
 that they might be for publick ufe, in a time when 
 Books were not common. David makes it the Cha- 
 racter of the Righteous, and confequently, blefTed 
 Man, VfaL I. 2. That his delist is in the Law of 
 tJje Lordy and therein doth he meditate day and night. 
 PfaJ. 119* 9* the fame Royal Pfalmift advifes the 
 Young Man to take heed to his way, according to 
 direction of God's Word, which plainly prefuppo- 
 fes the Knowledge of the Divine Word, according 
 to which he is to direct his way. Our Saviour s 
 firftSermon, as related by St. J/^rlt i. i^. was, i?^- 
 fent and believe the Goj^elr, which fuppofes, they 
 ought to be acquainted, both with the Law and 
 Golpel. For as to the former of thefe, how Ihall 
 they repent if they be ignorant of the Law, by 
 which is the Knowledge of Sin > as the Apoftle in- 
 forms us, Ronu\\\, 7. Ihad not known fin but by the 
 Law. So likewife he who believes the Gofpel, muft 
 ;firft know it. Our Saviour exhorts the Jews, John 
 V. 39. to fearch the Scriptures, to read them dili- 
 gently, the Word l^iwa.% implying a laborious 
 'fearch. And Timothy is commended, that from a 
 Child be had known the Scriptures. And again, 
 a careful regard to the Holy Scriptures, is in my 
 Text commended to all the Faithful, for to them 
 he writes, ver. i. 
 
 2. The Holy vScriptures were given for this End 
 5nd Purpofe, that we might know what to believe 
 and do for the obtaining of Eternal Life ^ God gave 
 iiis Law to his People Ifrael, that they might know 
 and obey it. Bent, v. i. Hear, Ifrael, the Sta- 
 tutes, and Judgments, which I fpeak in your Bars, 
 that ye may learn them, and keep, and do them. 
 And for this end was the Gofpel written, John xx. 
 
( 59) 
 
 3 1. Thefe things are roritten^ that ye might believe 
 that Jefiis is the ChriU^ the So?i of God, and that 
 believing^ ye might have life through his name. So 
 Rom. XV. 4. Ifhatfoever things were written afore- 
 tinie^ were written for our Learning^ Sec. And the 
 fame Apoftle writing to Timothy^ 2 Tim, iii. j 6. re- 
 citing the Ufes of the H0I7 Scripture, faith, 'tis 
 frofitahle for DoBrine^ for Reproof for CorreElion^ 
 and for inftruElion in Righteoufnefs 5 that is in fhort, 
 God hath given us the Scriptures to be the Rule of 
 our Faith and Lives. This is manifeftly the pur- 
 pofe of God, in making that gracious Revelation 
 of his Mind and Will to Man, namely, that by ac- 
 quaintance therewith, he may hold the Mj^ftery 
 of Faith in a pure Confcience, may retain the 
 Truth in Righteoufnefs, and may avoid thofe damna- 
 ble Errors and Sins, which will exclude him from 
 the Prefence of God in his heavenly Kingdom. Now 
 this being the end for which the Holy Scriptures 
 were written, 'tis our Duty to ufe tJiein for that 
 end, and by them, as hj a Standard, to try our 
 Faith and Adlions, and take meafures of the Truth 
 of the one,and the Juftice and Goodnels of the other. 
 
 9. Becaufe 'tis the Rule of Judgment by whicl^ 
 we Ihall all be tryed at the lafl: Day. When we 
 fiiall all appear before the Judgment Seat of Chrift, 
 there will be two Books opened, tlie Book of the 
 Holy Scriptures, and the Book of Confcience ^ the 
 former will ihew how we ought to have lived, and 
 the latter how we have lived, as being a true Hi- 
 ftory of our Lives, a faithful RegiflT of all our 
 Adtions, and Omilfions/ This Book of Confci- 
 ence (hall be compared with that of the Scrip- 
 tures, our Faith fhall then come to the infallible 
 Teft, and if it be Divine, i. e. agreeable to the 
 Word of God, if it be the Faith once delivered to 
 the Saints in the Holy Scriptures, it fnall be ap- 
 proved and rewarded: But if it befalfe and Adul- 
 terate, 
 
$:erate, it (hall be rejeded and condemned. ^ Our 
 Adtions alfo fhall then be ftridly difcufled, and all 
 our Thoughts, and Words, fhall be compared with 
 the Precepts of the Gofpel, to the end it may ap- 
 pear what Sins we have committed ^ what Duties 
 we have negleded ?^ how we have fpent our Lives, 
 and improved our Talents, and that according to 
 our Works we may receive our final Sentence, ei- 
 ther to eternal Happinefs, or Mifery : This the A- 
 poftle teaches, Rom, 2. t6. ThsLtGodmll judge the 
 Jecrets of men by Jefus Cbri^y according to my Go- 
 f^el He that believes^ fays our Saviour, jhall be 
 faved^ and he that believes not, Jhall be damned^ 
 Mark 16. 16. And John 12. 48. he warns the un- 
 believing Jews of the great danger of rejecting the 
 Gofpel ^ and afliires them, that although he came not 
 nov/ at his firfi: Appearance to Judge the World, 
 and to take Vengeance on Unbelievers, but only to 
 publiih the Gofpel, and fhed his Blood to fave Sin- 
 ners, yet if they perfifted in their unbelief, andre- 
 Jeded him, and received not his Words, they had 
 one that would not fail to Judge them at the lafl: 
 Day 5 The rpord that I have Jpoken^ the fame Jhall 
 Judge him^ i. e. fliall rife up in Judgment againft 
 fuch an one, and fhall condemn him. Seeing then 
 the Holy Scriptures are the Rule of Faith and Man- 
 ners at prefent, and the Rule of that dreadful Jud- 
 ment which is to follow hereafter -, certainly we 
 ought to acquaint our felves very well with thofe 
 facred Oracles, that we inay know what we muji do to 
 befaved, and how to fly from the wrath to come, that 
 we may be able fo to judge our felves, as that we.. 
 may not- be judged of the Lord-^ may fb try our 
 Hearts and Ways, and take fuch a Survey of our 
 Lives, as to cbferve all our Sins, and with truly 
 contrite Hearts to confels and repent of them, that 
 God may blot them out, when the times ofrefreflnng 
 Jhall come. We ought well to underiland the Holy 
 
 Scriptures 
 
( ^« ) 
 
 Scriptures, th^twermyfo (peaky andfo do, as they 
 who {hall he judged by the Law of Liberty^ James 2. 
 12. That in the great Day of Account, we may not 
 be found in the number of thefe poor ignorant 
 Wretches, who knew not their Lord's Will ^ nor 
 ytt (which will be infinitely more unpardonable) 
 in the number of thofe prefumptuous evil Servants, 
 who knew their Lord's Jf^ill, and have not done it : 
 But may be openly commended by our Lord as good 
 and faithftd Servants^ and may enter into our Ma- 
 fiers Joy. 
 
 APPLICATION. 
 
 If it be the Duty of all to take heed to the Holy 
 Scriptures, as the Rule of their Faith and Life, 
 then all have a right to the free ufe of them, and 
 none ought to be forbidden to hear and read them 
 in their Mother Tongue. Wherefore, it is a mofl: 
 unjuftifiable cruelty and injuftice in ,the Roman 
 Church, to forbid the Tranflation of the Bible into 
 the vulgar Languages, or if it permits fome Tran- 
 flations, that yet it permits not the free ufe of them, 
 but forbids all to read them, except whom their 
 Confeflbrs recommend to the Bifhop, and whom he 
 fhall Licence, none elfe upon pain of Excommuni- 
 cation, being allowed either to have or read them. 
 Is not this to take away the Key of Knowledge, 
 and to hinder thoufands from entering into the King* 
 d^m of Heaven? 
 
 _ If all are required to fearcb the Scriptures^ and 
 in the firft place to feek the Kingdom of God and 
 its Rigbtebufnefs ^ if all are bound upon pain of 
 Damnation to believe and obey the Goipel, certain- 
 ly all are. to be allowed free recourfe to Scripture, 
 and whofoever deprives them of the Knowledge of 
 thofe great Trutlis they are to believe, and tht Du- 
 ties they are to perform, are guilty of the luine of 
 
 their 
 
their Souls. Alas, Uojp fhall they believe in him of 
 vphom they have not heard^ Rom. lo. 14. And where 
 the Scriptures are by the Governors of the Church 
 lock'd up in an unknown Tongue, it is with the 
 vulgar, as it was with the Jews, Mattk 15. 15. 
 Hearing they hear not^ neither do they underfiand^ 
 If Solomon lays of them who deny the Poor their 
 bodily Food, Frov, II. 26. Him that rpithholdeth 
 Corn the people Jhall curfe. How execrable is the 
 unchriftiaii cruelty of thofe who deny poor hungry 
 Souls the Bread of Life ? who make a Famine of 
 the Word, where God hath given it plentifully, and 
 not only fuflfer, but caufe thoulands of People to 
 Perifli eternally for lack of Knowledge > Shall not 
 thofe poor undone Souls for ever Curfe, and cry 
 from Hell for Vengeance on fuch mercilefs Paftors. 
 
 But the wonder is, this moft uncharitable cruelt}% 
 pretends to be the higheft Charity, and Mercy to 
 their Souk 'Tis not fafe (fay the Popilh Doctors) 
 for the unlearn'd to read the Scriptures, becaufe 
 they will wreft them to their own Deftrudion, and 
 run into damnable Herefies , and again, from the 
 failings of the Holy Patriarchs therein Recorded, 
 many will be in danger to imitate their Sins, and 
 efteem them Lawful 
 
 But, alas ! The danger of keeping the Scriptures 
 lock'd up in an unknown Language is far greater. 
 
 The ignorance of Scripture is the Original of Er- 
 ror 5 ye err^ not knowing the Scriptures ^ faith our Sa-^ 
 viour to the Saducees, If the proud and giddy Rea- 
 ders pervert the Scriptures to their own ruine, the 
 pious and humble Soul, will read them to Edifica- 
 tion. Chrift himfelf was a {tumbling Block to the 
 Jews, and the Gofpel was to fbme the Savour of 
 Death, but neither from the fault of Chrift, or of 
 his Gofpel, but of thofe unbelieving Hearts, and de- 
 filed Confciences to whi^h nothing is pure. If any 
 take harm by reading the Scriptures, 'tis from th^m^ 
 
 felves« 
 
( ^3 ) 
 
 felves. And by the fame Reafbn, for which the 
 Papifts forbid the common ufe of the Scriptures, 
 Cbrifi Jefiis fhould never have come in the Flefli, 
 nor ihould the Gofpel have been preached to Man- 
 kind. No Herefie ever had its rife from the Scri- 
 ptures being allowed univerfally. Nor have the 
 common People been the Founders of thofe Herefies 
 which have infefted the Church, and been condemn- 
 ed by general Councils, but Philofophical nice- 
 ties have adulterated the Gofpel. And hence the 
 Arch Hereticks have been always Learned Men, and 
 of eminent Rank in the Church. Was not Arius^ 
 whom the firft Nicene Council condemned, a Prefby- 
 ter in Alexandria^ and of Eminent Note for Learn- 
 ing > Were not Macedonius^ and Nefiorius^ both 
 Archbilhops oiConftantinepley the former condemn'd 
 in the C P. Council, and the latter in the Efhefim 
 Council > Was not Eutyches a Learned Abbot, whom 
 the Council of Calcedon hath Condemn'd ? I appeal 
 to Ecclefiaftical Hiftory, whether all the durable 
 Herefies that molefted the Church, were not hatcJit 
 by Learned Men, and many of themBifhops, and 
 other Paftors of the Church. So that if the Scriptures 
 were the occaflon of Mens falling into Herefy, by 
 miftake of the meaning, they ought to be no more 
 permitted to the Learned, than the unlearned 5 nor 
 in the Latin, than in the vulgar Tongues. But as 
 I before faid, it was not the Scriptures, but the vaia 
 deceits of Philofophy, that led Men into damnable 
 Herefies. Tertulliafi calls the Philofbphers, Patri- 
 archas HAreticorum, the Patriarchs of the Hereticks 
 who moulded their Faith, fo that it might bell: fuit 
 with the Notions either oi Arijlotle^ or Plato^ not 
 vv^ith the Holy Scriptures. The Hereticks of the 
 firft Ages, were, as Tertidlian defcribes them, Lu- 
 cifnga Scripturarum^ fuch as fled from the l.\ght of 
 the Scriptures either utterly difo waning them, or elfe, 
 as our Adverfaries of the Church of Rome do, ac- 
 
 cufiiig 
 
( 64 ) 
 
 cufing them of Imperfedion, and as_ needing the 
 Supplement of Traditions. The Hereticks are noted 
 by Irendus, ^ to fly to pretended Tradition, when 
 they were prefled with Arguments out of the Scrip- 
 iures. Tertidlian t wellobferves, that they believe 
 •jvithout Scripture, that they might believe contra- 
 ry to Scriptures; Clemens Alexaridrinus alfo faith, 
 tf That the Hereticks of his time, did corrupt the 
 Faith delivered by the Apoftles, agreeable to the 
 J(^ord given by Infpiration of God, by other Tra? 
 ditions, and by Doctrines of Men oppofing the 
 Tradition of God, vh, the Holy Scriptures, that 
 they might eftablilh an Herefie. Strom L 7, 
 
 And a greater than all thefe, our Blefled Saviour 
 obfervesand reproves the fame Humour intb^Vha- 
 rifeesy who advanced their Traditions in prejudice 
 of the Scriptures, and taught for DoBrines the Com- 
 mandments of Men, For laying afide the word of 
 God, ye hold the traditions ofmen^ Mark vii. 7, 8, 
 
 9, 13. "y. • • 
 
 The Holy Ghoft inditing the Scriptures, accom- 
 modates every thing fo as may moft conduce to 
 general Edification. Becaufe they were for com- 
 mon ufe,.it delivered them in the vulgar Tongues. 
 To the Jewifh Church the Old Teflament was deli- 
 vered in the Hebrew Language : And the New 
 Teftament was delivered in the Greek, at that 
 Time the moft known and univerfal Language 
 in the World, and therefore the fitteft to propagate 
 the Gofpel, wliich was to be the univerfal Religi- 
 on. The Apoftles Commilllon was to preach the 
 Gofpel to every Creature, to teach all nations to 
 ohferve all things whatfoever ChriU had commanded 
 them. And to "enable them for this great Work, 
 
 * Iren. 1. 3. c. 2. + Terr, de Prxfcript. Hasrer. t^f ^w^Jir 
 
 and 
 
(^5 ) 
 
 and to fit them to become Preachers to the whole 
 "World, the Holy Spirit llirnifhed them with tlie 
 Gift of Tongues, that all People might have the 
 Gofpel in their own Mother Tongue. And the 
 fame pious Defign, no doubt, gave birth to the 
 i^//« Tranflations, particularly that of v/hichthe 
 Church of Rome is fo fond at this Day. That t]\Q 
 Word of God might be generally re.-id in all the 
 Provinces of the Roman I^^y fire, which was at that 
 Time the greater part of the habitable World. 
 Such a pious and tender Love had the primitive 
 Fathers to the Souls of Men, that they tranilated 
 the Scriptures for their benefit, that thej^ might 
 ufe their own Eyes, and fearch the Scrinturcs for 
 themfelves, and not depend entirely, with an im- 
 plicite Faith, on their Teachers. They exhorted 
 Laymen, naj'*, even Women and Children to Itu- 
 dy the Holy Scriptures. And particularly St. Je- 
 rome giving Directions for the Education of a little 
 Maid, would have her, at fcven Years old, employed 
 in learning the Pfalms^ and that as ihe grew up to 
 riper Years, fhe Ihould treafure up in her Heart 
 the Books of Solomon^ the Gofpel, the Prophets 
 and Apoftles ^ fo far were they from the vain Fo- 
 fijh Fear, that Youth and Women fhould take harm 
 from reading the Scriptures, that they eii:eemed it 
 the fureft way to leafon tender Age, with a deep 
 Senfe of Religion, and to fecure them from the Va- 
 nities and Corruptions of the World. 
 
 But I mull conclude this Head, in whi(^h per- 
 haps I may be thought too long, and therefore 
 (hall only add my earneft Requell, that as you 
 love your Souls, you v/ould dread all Thoughts of 
 ever joining your felves to the Roman Churchy whoie 
 Communion cannot be enjoyed but upon Terms 
 much worfe than thofe, upon which Nah^Jh ofrered 
 Peace to the Men ci Jahcjh, that is, you nvaft put 
 
 F cut 
 
( ^^ ) 
 
 ©ut both your Eyes, and become Slaves to your 
 Spiritual Guides. 
 
 But I proceed to the Reproof of another Sort of 
 Offenders againfl: our Apoftles Precepts. • And they 
 are fuch as out of Pride, Profanenefs, and for want 
 of relilli or love of the Things of God, give no 
 heed to the Scriptures, and take not the leafi: 
 care to believe, or live according to the Rules of 
 the Gofpel. And the Reprehenfion, I fear, will be 
 of too general ufe. 
 
 I. Many who have a great meafure of Know- 
 ledge in other Things, who have great Capacities, 
 and are well verfed in other Authors, live in the 
 moft profane negled: of the Holy Scriptures, tho' 
 they have Abilities and Leifure, they fpend their 
 Time either in Idlenefs, or in Riot, in Gaming, 
 and the like vile Employments. They fpend ma- 
 ny Hours in the hearing and reading Plays and Ro- 
 mances, v/hich tend to the corrupting their Minds 
 and Manners, for one half Hour in the feriousftu- 
 dy of the Word of God. ' They efteem the Bible 
 the meaneft and moft ufelefs of all Books, and even 
 when Time flicks upon their Hands, and they can- 
 not tell how to pafs it away, if Books lie before 
 them, they would chufe to fpend their Time in 
 any fort of Hiftories, Poems, Libels, I^ewsbooks, 
 or the moft trifling Pamphlets, rather than in the 
 Word of God. If others mifpend not their Time 
 in fuch unprofitable Trafh, but converfe with more 
 liibftantial Authors, yet alas! Humane Writings 
 wholly take up their Studies. Philofbphical and 
 Mathematical Curiofities are their Delight andBu- 
 finefs. Or elfe they ftudy proper Remedies for the 
 Difeafes of the Body, or perhaps attain very confide- 
 rable Skill in the Laws. Yet all the while they neg- 
 ledl that Sacred Yolume wherein are inexhauftible 
 Treafures cf tr;ie Wifdomj Propofitxons infinitely 
 
 more 
 
(/7 ) 
 
 more ufeful than an}^ in Euclid •, wherein are Rules 
 and Prefcriptions for the Health of our Souls, of 
 more certain and fovereign Virtue and Efficacy 
 than any medicinal Receipts have for that of the 
 Body . And Laws more excellent and perfedt than 
 the wifeft Humane Conftitutions. 'Tis an Argu- 
 ment of great want as well of Judgement as Piety^ 
 that the Scriptures are fo flighted and negleded § 
 Men fhew their Judgment in the choice of the belt 
 Authors. And it is therefore a Reproach to their 
 Underftandings, to flight moft fuch as are incom- 
 parably the beft , preferring Man before God, Pro- 
 babilities before Certainties, and doubtful Difpu- 
 tations before afure word of Prophecy, and a plain 
 Rule of Faith and Life ^ and what more impious ? 
 What can be a more unfufferable Affront to the 
 Divine Majefty, than to prefer Humane Writings^ 
 tho' the mofl: learned and ufefiil, and much more 
 any of the vain, profane, and lafcivious Pieces, 
 which are the Entertainment of the mofl: Readers^ 
 before thofe Sacred Books, which were indited by 
 his Infinite Wifdom, and befl:owed on the World in 
 no lefs Mercy and Compalfion > 
 
 2. Another Sort of Offenders againfi: our Apo- 
 ftle's Do(2:rine, come alfo under Corredion of this 
 Reproof; and they are Perfbns of inferior Rank, 
 and meaner Capacities, who think their Poverty 
 and their Ignorance, their want of Learning and 
 Leifure, may exempt them from any Obligation 
 to fliudy the Scriptures, who from the beginning 
 to the end of the Week, never read or hear a Chap- 
 ter or Pfalm, unlefs perhaps at Church on the 
 Lord^'Day, and it were more tolerable if the Ge- 
 nerality of them would do that : But alas 1 how 
 many negledt the Opportunities that are vouchfaf-^ 
 ed them of knowing the Mind and Will of God e- 
 ven on that Da}'- > When the ordinary Labours of" 
 their Calling ceafe, and afford them time enough 
 
 F 2 for 
 
( 68 ) 
 
 for reading and hearing many Hours, how do they 
 drowfe awajr the Morning in their Beds, and fpend 
 the reft of the Day in idle Chat, in needlefs Jour- 
 neys, or perhaps wafte in Riot and Drunkennefs, 
 not only that facred Time, but together with it, 
 all they have earned the whole Week before ? Thus 
 they at once defraud their poor Families of their 
 bodily Food, and their" poor Souls of the Bread of 
 Life, nay, which is worfe, they poyfon and deftroy 
 themfelves. Others not fo deeply guilty of the mi- 
 fpending that Holy Time, and wlio do not utter- 
 ly negled the Word of God, but either read or hear 
 it in the Lord's-Day at Church, feldom take it in 
 Hand at Home throughout all the reft of the Week ^ 
 and when reproved for fuch neglect, think it fuffi- 
 cient to plead their Want of Time, their multitude 
 of Bufinefs, their Poverty, and that they muft work 
 for their Living. 'Tis true the Works of their Call- 
 ing, and the Affairs of tlus Life, muft have their 
 fliare of our Time, God hath allowed them fixfold 
 to what proportion he hath referved to himfelf: 
 But this no way excufes you from the Care of your 
 Souls, which is much more necelfary than the care 
 of your Bodies and Families, and 'tis lefs danger- 
 ous to fuller the want of your daily Bread, than of 
 the Words of Eternal Life. As God hath not fo 
 wholly fequeftred his own Day from the Cares of 
 tliis Life^ as not to allow your Bodies the neceffa- 
 ry Refrefhments of Food and Reft : So neither may 
 you think the fix Days allotted to your Labours, 
 iliould fo be engrofted by worldly Cares, as to ex- 
 clude Works of Piety, the reading of God's Word, 
 and the care of your Souls. And I am confident 
 the moft laborious poor Man in the Parifti, hath in 
 the Week fome fpare, not to fay idle Hours, which 
 he might devote to reading of the Holy Scriptures, 
 or hearing them, if himfelf cannot read. In fliort, 
 are you a poor Man^ you have the more need^ to 
 
 give 
 
( ^9) 
 
 give heed to the Holy Scriptures, that you may 
 not be infinitely more miferable in the Life to 
 come, than in this, but that tho' you be poor in 
 this World, you may be rich in Faith, tho' defti- 
 tute of worldljr Wealth, 3^ou may abound in fpi- 
 ritual good Things, and heavenly Treafures, laid 
 up in your Hearts. Tho' you are poor, confider 
 that you have precious and immortal Souls to fave, 
 and the Concernments of another World to mind, 
 and that 'tis more reafonable for you to ftudy the 
 Holy Scriptures, and give diligent heed thereto, 
 that you may learn what 3''ou muft do to inherit 
 Eternal Life, than to take Pains in your Callings, 
 to get your Living here. 
 
 And to conclude, where either that or any other 
 Plea is admitted as fufficient to escufe the negled of 
 the Holy Scriptures, it is a manifeft Sign of a car- 
 nal Heart, that the Soul is oppreft with worldly 
 Cares, that 'tis void of all fpiritual Reliih and Senfe, 
 or if there be any thing of true Piety in fuch a Per- 
 fon, 'tis not in a thriving but a languifhing Con- 
 dition. 
 
 But that you may the more throughly be con- 
 vinced of the Sin and Folly of your paft negle<5f of 
 the Holy Scriptures, and be excited to the ferious 
 and dihgent ftudy of them •, I (hall offer fome Con- 
 fiderations, which duly weighed, will infinitely 
 recommend the Holy Scriptures above all other 
 Books. 
 
 I. Confider the Dignity of the Holy Scriptures : 
 They are the moft excellent of all Books, the nobleft 
 Study in the World. Now the Excellency of the 
 Bible above other Books will appear from the Con- 
 fideration, i. Of its Author, And 2dly, Oi its 
 Subjed:. 
 
 F 5 I. Its 
 
( 70 ) 
 
 I. Its Author is God, and did the Notion of God 
 imply only Majefty and Power, it might juftly 
 challenge an awfiil Regard to the Scriptures, which 
 are his Word and Will, we hearken to the Laws 
 and Edidts of Earthly Kings with great Attention 
 and Reverence, and much more ought we to revere 
 the Laws of that God, who is king of Kings ^ and 
 Lord of Lords, But the Notion of God implies all 
 Excellencies that can commend an Author, and 
 that in meafure infinitely furpafling the higheft At- 
 tainments of an}'' Creature. It implies an infinite 
 Underftanding, fully and clearly comprehending 
 all Subjeds of what he treats, and able to deliver 
 fully and clearly whatever he pleafes, without the 
 leaft Error or Miftake. It implies Infinite Good- 
 nefs, that \vill conceal nothing from us, that 'tis 
 for our good to know, ^nd which will dired: us in 
 the fhorteft and furefl: Method for the obtaining of 
 true Happinefs. It implies Infinite Fidelity, and 
 Immutable Truth •, he is that God which cannot 
 lie. If Antiquity recommend an Author, he is the 
 antient of Days^ and the Holy Scriptures the moft 
 antient of all Books. If Variety of Learning ^ if 
 found Judgment-, if Perfpicuity and FuUnefs de- 
 light you, the moft learned Authors know but in 
 part, are Eminent in fome one or two particular 
 Parts of Learning, are liable to Errors in Judg- 
 jnent, and to miftaken Inferences from certain Prin- 
 pples, toConfufion and Imperfedtion : But God 
 is fubjedt to no fuch weaknefs •, all the Learning 
 and Wifdom in the World is Folly and Ignorance, 
 compared with his Omnifcience. If Fidelity be 
 the Pfaife of any Writer, AiFedion ajid Intereft 
 jnay perhaps livay the beft Hiftorians : But the 
 Faithfulnefs of Scripture Hiftory cannot poffibly fall 
 under the leaft Sufpicion, in as much as their Au- 
 tfior is no lefs than the God cf Truth himfelf So 
 thatj in fhort, if Wifdom, Learning, Greatnefs, 
 
(7» ) 
 
 Judgment and Veracity, can commend any Writ- 
 ing to us, all thefe concur in the Author of Holy 
 Scriptures. 
 
 2. As the Author, fo the Subjedl of Holy Scrip- 
 tures is more noble and excellent than that of any 
 other Writing, Its Subjedt is its Great Author, God^ 
 As Julius Qffar^ the Founder, of the Ro?nan Em- 
 pire, wrote his own Adtions, fo no Subject fo wor- 
 thy of God to write of as himfelf. In his Word 
 we have the cleareft Difcoveries of his Nature, At- 
 tributes and Works. In the Hiftories, Prophecies, 
 and Promifes of the Holy Scriptures, he declares 
 his Truth, his Omni fcience, his Bounty and Mercy, 
 and fhews us that he is the Creator, the Preferver, 
 tht Governour and Saviour of the World ^ the Dig- 
 nity of any Science is commonly eftimated by its 
 Subjedl, and that of all Difciplines is deemed the 
 moft Noble, whofe Subjeft is moft Excellent: 
 Now no Subjed fo Excellent as God, in whom all 
 Excellencies and Perfedions are concentred, in whom 
 all that is good is originally, and as in the Foun- 
 tain, and whatever elfe hath either Being or Good- 
 nefs, enjoys it only by way of participation, and as 
 derived from him. Other Writers indeed pretend 
 to treat of God, and fupernatural Things, but they 
 all betray their own Folly and Ignorance ^ they 
 difcourfe like blind Men of Colours. The Light of 
 natural Reafon makes but very faint Difcoveries of 
 the Divine Majefty, and whatever Heathen Authors 
 have handled that noble Subjedt, they have plainly 
 Ihewn how much the wife Men of this World were 
 in the dark, and that God cannot be known by us, 
 unlefs he pleafe to reveal himlelf to us, Neither 
 Jcnoweth any man the Father^ fave the Son, and he 
 to whom the Son will reveal him. Mat. xi. 27. No 
 Writing gives us fo clear, fo full and certain an Ac- 
 count of the Nature, Will and Works of God, as 
 the Scriptures, And indeed, all who ever have 
 
 F 4 g^ven 
 
( 70 
 
 given us any true or tolerable Light in Divine 
 Things, have bvorrowecl their choiceft Doctrines and 
 Kotions from Holy Writ. 
 
 3. The Defign of Holy Scriptures is more excel- 
 lent and noble than that of other Writings. 'Tis 
 to refine and perfect our Natures, to diicover the 
 chief Good, and trueft Happinefs to us, and to 
 chalk out a Ihort and fare Way to the PoiTelFion and 
 Fruition of it^ which hatli been indeed attennpted 
 by Philofophers of old, but with how ill Succefs, 
 their jarring Opinions fafficientlj'- convince us, nor 
 could any of them fpeak with that Afliirance and 
 Satisfaction as our Saviour, This is eternal life, to 
 know thee the only true God, and Jefns ChriU whom 
 thou haU fe)it, John xvii. 3. And if any humane Au- 
 thors fpeak either clearly, or pertinently, they 
 fpeak out of the Holy Scriptures. Other Books 
 teach us Things of an inferior Nature; the Bible 
 teaches us Things of infinite moment and concern. 
 They teach us the Things of tliis World •, the Scrip- 
 ture inftrut^ts us in Heavenly Things. The Know- 
 ledge of the Laws teaches us to defend our Eftates 
 and PofTellions, to underftand Titles, Contra6ts and 
 Wills ; But the Divine Law inftruds us, how we 
 may intitle our felves to an Inheritance undefiled, 
 incorruptible, eternally referved for us in the Hea- 
 vens j it acquaints us how we may obtain an Inte- 
 refl: in the gracious Promifes ofGod's Covenant, and 
 claim the many beneficial Legacies left us hy our 
 dear Redeemer in liislaft Will, the New Teftament 
 fealed with his own moft precious Blood. The 
 Writings of Galen and Hiffocrates give Rules for 
 the_ cure of the Body's Maladies ^ but the Holy 
 Scriptures contain proper Remedies for the more 
 dangerous Difkempers of the Soul. Thofe Authors 
 teach how a fhort and miferable Life may be ex- 
 tended a little beyond the ordinary Span of Time : 
 How a few more evil Days of labour and forrow 
 
 may 
 
( 73 ) 
 
 may be added to the common Term of Man's Age : 
 But Holy Writ inftriidts us fo to govern our felves 
 here, according to the Rules of Sobriety, Righte- 
 oufnefs and Holinefs, that we may obtain a Life 
 without end, and without grief, a Life of eternal 
 Blifs and Glory. 'Tis defign'd to renew and fan£li- 
 fie our Natures, to purifie our Hearts, and reform 
 our 'Lives, and to make us wife unto Salvation, In 
 a word, 'tis the only Book that can make us truly 
 wife. A Man may fpend time in the ftudy of An- 
 tiquity, in Hiftory, in the Tongues, in Philofophy 
 Natural and Moral : He may be a profound States- 
 man, an excellent Lawyer, or Phy fician ^ he may 
 be well feen in all Arts and Sciences, and yet if 
 he be a ftranger to this facred Volume, and live in 
 ignorance of God and himfelf, of true Happinefs, 
 and the way that leads thereunto, he is but a learn- 
 ed Ignoramus after all : He is far from a wife Man 
 fo long as he wants that Knowledge which is moft 
 neceffary, and without which he will be eternally 
 miferabie. He only is a wife Man, who fecures 
 his greateft Concernment, and that is his Soul, and 
 whol^ver ncgledb that, and flights the Holy s'crip- 
 turcs, which are the only Books that can teach him, 
 how to fave it from perilhing eternally, however 
 he may be admired for worldly Wifdom, and his 
 Excellent Accompliftiments, by himfelf and others, 
 he will prove a Fool in the end : Fof at the Laft- 
 Day, when he fhall undergo that Judgment of the 
 great God, which is according to Truth, God and 
 the World will condemn him for an egregious Fool, 
 and himfelf will repent and bewail his Folly to all 
 Eternity. 
 
 2. The Study of Holy Scripture is the mofl: de- 
 lightfbl Study. The Ffalmiji, Pf lij. v. ^.tdhus, 
 theftatutes of the Lord are right ^ rejoycing tbq hearty 
 or making the Heart joyful ^ they have a reviving 
 and exhilarating Quality, banilhing Sorrow, and 
 
 filling 
 
(74) 
 
 filling the Soul with folid Delight, and Joy in the 
 Holy Ghoft. And u lo. They are jvpeeter than the 
 honey and honey -comh. As if he fhould have laid, 
 the Word of God hath a more grateful Relifh to the 
 Soul than the pureft Honey, freely diftilling from 
 the Comb, hath to the Palate. And thefe high 
 Commendations he beftows on God's Word from 
 his own Senfe and Experience : He every where 
 profefleth to take an extraordinary fatisfadion and 
 pleafure in it, and prefers it before all deledable 
 Objeds in the World befides. No Delicates fb 
 grateful to the Appetite as the Holy Scriptures to 
 his fpiritual Guft, Pfal. cxix,lo^. How fweet are thy 
 Tppords to my tafie^ yea fweeter than honey to my mouthy 
 No Mufick fo harmonious to the Ear, as the fweet 
 Melody the Scriptures made in his Heart, v, 5:4. 
 Thy flatutes have been my fongs in the houje of my 
 pilgrimage. This was his Mulick in Solitude, and 
 his folace in a ftrange Land. No Conqueror fo 
 joyful of his Prize, as he was of God's Word, vaSi, 
 I rejoice at thy word as one that findeth great J^oils, 
 He values no Treafure in comparifon with the ine- 
 ftimable Treafure of facred Knowledge : The^Livo of 
 thy month is better to me than thoufands of gold and 
 filver. All thefe Comparifons verifie that of our 
 Pfahnifly v. 24. Thy tejiimonies are my delight : They 
 are the rejoicing of my hearty i;. 1 1 1. And all thofe 
 Metaphors of Milk, Wine, and Honey, are defign'd 
 to defcribe the Scriptures as fweet and delicious to 
 the pious Soul. The Holy Scriptures are ftiled Milk 
 not only for their Purity and Simplicity, or from 
 their nourifliing Vertue, but alfo for that refem- 
 blance they have to its delicious tafte. Milk and 
 Honey are the delights of Canaan^ a Land flowing 
 with milk and honey ^ th^t is to fay, a pleafant Land, 
 This Milk and Wine the Prophet, Ifa, Iv. i, in- 
 vites the thirfiy Soul to buy, without money and 
 without price. Wine hatiji a cheering Quality, it 
 
 maketh 
 
( 75 ) 
 
 fiidjcetb glad the heart of man ^ Pfal. ciy. i^. This is 
 that Wine wherewith Wifdom entertains its Guefts «, 
 it is not intoxicating to the Brain, but inftilleth 
 Prudence into the Heart, ProvAx, 2, 5:. Thefeand 
 many like Metaphors ferve to inftrud us how very 
 fweet and delightful the Study of the Holy Scripture 
 is, and it needs muft be lo upon a twofold ac- 
 count. 
 
 I. It mufi: needs be very agreeable to a pious Soul, 
 to contemplate the amiable Perfections of God, 
 moft lively delineated, to Survey the innumerable 
 Mercies of God to our fel ves -, and his Church of old j 
 to call to Mind the Eiledts of that eternal Love 
 with which he loved us, and teftifyed his love to us 
 before we were Born, and obferve how great things 
 God and Chrifl: Jefus have done for us ^ all which 
 the Holy Scriptures prefent to our view. There we 
 learn, that in God we Live, Move, and have our 
 Being ^ that he made us after his own Image, that 
 he repaired our Breach after the Fall in a way that 
 teftifies infinite Love towards us, by fending his own 
 Son to dye for us ^ what can be more delightful, 
 than to read with what gracious ExpreiHons of our 
 heavenly Father's Loving Kindnefs bothTeftaments 
 abound : To obferve his Bowels yearning with an 
 Affedtion, infinitely more tender towards his Chil- 
 dren, than that of the kindeft Mother, IfaL xlix. 15;., 
 and how fervently he defires our Felicity, we find 
 him thus pathetically expreiling himfelf, Deut. v. 
 29. that there were in them fitch an hearty that 
 they would fear me"* and Jceep my Commandments al- 
 ways^ that it might he well with them and their ChiU 
 dren for ever. And he as compaflionately laments 
 the Apoftacy of his People, Pfal. baxi. 15. that 
 my People would harce hearkned unto me. And Matth, 
 xxiii. 97. Jerufalem^ Jerufalem^ bow often would 
 t h^ve gathered thy Children together^ as an Hen ga- 
 ther eth her fhicienf under her Wingy and ye would 
 
 not 
 
( 7^ ) 
 
 not, With what Joy and Comfort miifl: we needs 
 obferve the. gracious and indulgent Temper of our 
 Father, He is flow to anger ^ and f lent eons in Mercy ^ 
 Pfal. ciii. 8. he takes no delight in fe verity, but 
 ufeth the Rod with regret. He doth not afflill ml- 
 lingly, nor grieve the Children of Men, Lam. iii. 3 5. 
 He always Punifheth beneath, and Rewards above 
 our deferts, FfaL ciiu 10. He hath not dealt with us 
 after our Sins^ nor rewarded us according to our ini' 
 qui ties. He confiders our Frailties, and pities us as 
 a Father pitieth his Children, and rejoyces over us 
 to do us good. Now what delight Ihould any of us 
 take in luch melting ExprelFions of kindnefs from 
 our natural Parents, if we had Letters from them 
 fo full of endearments ? Should we not always have 
 them in our Hands, and with great fatisfadion fre- 
 quently review them > And fhall we not be much 
 more aifedted with the Letters of our heavenly Fa- 
 ther, every where teftifying an AfFedtion infinitely 
 more tender and more beneficial ? we muft be abfo- 
 lutely ftupified with unbelief, if we want a de- 
 lightful fenfe of fuch ineftimable condelcenfion. 
 
 2. The Study of Holy Scriptures, muft needs be 
 very delightful to a pious Soul, in regard the Fro- 
 mifes thereof are the foundation of its hopes. And 
 the aflurance there is of their certain Performance, 
 makes a Chriftian rejoyce in hope, as the Apoftle 
 fpeaks. Row. xii.^ 12. With what delight muft we 
 read the pardon of our Sins fealed with our Re- 
 deemer's Blood, and in his Teftament behold our 
 Title to the Kingdom of Heaven > The precious 
 Promifes of the Gofpel cherifti in us the blefied hope 
 of Remiifion of Sins, of a glorious Refurredion, of 
 Eternal Life and Blifs, which muft wonderfully re- 
 frelh and delight our Souls. A fure hope of glory 
 through Chrift, is an inexhauftible Fountain ot Joy, 
 of fuch Joy as none can take from us. No folace 
 on this fide Heaven like that which the expedation 
 
 of 
 
(.77 ) 
 
 of a blelTed immortality, and the clear Vifion of 
 God's Face affords. To rejoyce in this blefled hope 
 is none other than the Gate of Heaven, and the en- 
 trance into Paradife : And this Joy none can want, 
 who wiih honefl: and believing Hearts Study the 
 Holy Scriptures. The very name of the Gofpel in 
 the Original, imports the Contents thereof to be 
 good Tidings of great Joy •, 'tis a Meflage of Mercy 
 and Salvation, giving us ailiirance of God's Favour 
 through Chrift's Merits ^ inafmuch as all things are 
 ours, if we are Chrift's. 
 
 ?. The Study of Holy Scriptures are mofl: profi- 
 table and advantageous. There is nothing more 
 difcouraging than fruitlefs Labour j and on the con- 
 trary, nothing more excites our Induftry, than the 
 profped of fome confiderable Fruit and Emolument : 
 And upon this fcore, no Book can be fo alluring as 
 that of the Holy Scriptures, flnce none otlier is of fo 
 univerfal Benefit and Ufe. We may fay of the 
 Word of God, which is the Rule of true Pietjr, as 
 the Apoftle doth of Piety it felf, i Tim, iv. 8, // /x 
 fYofitahle jor all things. 
 
 Tho' the chief deiign of the Scripture, is to teach 
 us how we may fecure the Eternal concernments of 
 our Souls, and another Life, yet are there to be 
 found Precepts fufficient to condudt us in peace and 
 comfort through this evil World, and to fecure our 
 Temporal, as v\^ell as our Eternal well-being. This 
 diredts us the fureft, the fafeft , and Ihorteft way to 
 Wealth, and Honour^ and prefcribes efFe£lual me- 
 thods for preferving our Peace and Health ^ In which 
 blellings our External Felicity confifls. It delivers 
 many wife Obfervations, both natural and moral, 
 for the prudent Condudt of our Lives, inftruding 
 us in fuch Duties as have not only a moral Efficacy 
 towards the promoting of our temporal Welfare, in- 
 afmuch they intitle us to the Promifes of this Life, 
 but alio have a natural tendency to our Peace.Health, 
 
 Delight, 
 
( 78 ) 
 
 Delight, Wealth, and Advancement. If we defire 
 vigorous Health, and length of Days, here we are 
 taught to avoid thofe Sins which breed Difeafes, and 
 fb weaken the Mind and Body, and which provoke 
 God to cut us off in the midft of our Age, and not 
 (iiflfer us to live out half our days. Here we are 
 taught to avoid all intemperance both in Body and 
 Mind, which is a great impairer of our Health ^ and 
 are exhorted to thofe Virtues which be Health to 
 our navel^ and marrow to our bones ^ Prov. iii. 7,8, 
 The Word of God abounding with fuch Precepts, as 
 are Life to thofe that find them^ and health to all 
 their Flefh, 
 
 If ye defire Peace and Pleafure, Piety (in which it 
 is the great defign of the Holy Scriptures to inftruft 
 us) fecures it, Vfal, cxix. 165:. Great feace have they 
 which love thy Law^ and nothing floall offend them^ 
 The ways or Wifdom, that is, in the wife Man's 
 Senfe, Holinefs and Righteoufnefs, are ways of plea- 
 fantnefs, and all her paths are peace^ Prov. iii. 1 7, 
 The work of righteoufnefs is peace^ and the effeci of 
 righteoufnefs is quiet nefs and affiirafice for ever^ Ifai, 
 xxxii. 1 7. Religion fecures to us Peace of Confcience, 
 which is a great eafe and rejoycing of Heart : It fe- 
 cures us Peace with our Neighbours, by reftraining 
 us from offering them liich Injuries and Af&onts as 
 would difturb our Peace, and beget contention, and 
 by rendring us of fuch a compalfionate and helpful 
 difpofition, and ready to do them good, as will pur- 
 chafe their Love : Nay, it procures us Peace even 
 with our very Enemies ^ for Solomon aflures us, 
 I*rov, xvi. 17. That when a mans ways pleafe the 
 Lordy he maJceth even his very enemies to he at peace 
 ypith him. 
 
 If we defire Wealth, the Holy Scriptures teach 
 us the fafeft and moft ready way to thrive 5 it warns 
 us to avoid thofe finful Arts of getting, which breed 
 a Canker that eats up our Subftance, fuch as Bribe- 
 
( 7P ) 
 
 ry, Deceit, and OpprefTion. It teaches how we may 
 fecure the hlefjing of God, which maketh Rich, Pro v. x. 
 2 2. Viz, By diligence in our honefl: Callings, ver, 4. 
 And by fliewing pity to the Poor, Pfal. x\u i. It 
 teaches us to increafe by fcattering, and by fowing 
 plenteoufly, to reap plenteoufiy. 
 
 If we defire Honour and Credit in the World, we 
 are taught to obtain it by honouring God, to avoid 
 Ignominy and Difgrace, by abftaining from thofe 
 Sins which blemilh our Reputation, and render Men 
 infamous , and to practice thofe Virtues which are 
 honeft, and of good report ^ To advance our felves 
 to Honour, not by an eager Ambition, by climbing 
 dangerous Precipices, or triumphing over others, 
 but by Meeknefs, by Diligence, and Fidelity in Bu- 
 finefs, and by the fear of the Lord, which is Wifdom 
 in Solomons Language ^ and of which he profefles, 
 Frov, iii. 1 6. hi her left hand are riches and honour. 
 And again, Prov, xxii. 29. See^ thou a man diligent 
 in his bHfinefs^ he fhall (land before Kings, And a- 
 gain, Prov, XV, 3^. Before honour is humility. In a 
 word. Health and Wealth, Peace and Honour, are 
 all the Gifts of God, and Rewards of Piety, and the 
 natural Effeds of that true Wifdom we learn from 
 the Word of God, as you may read, Prov, xxii. 4. 
 By humility, and the Fear of the Lord, are 
 riches, and honour, and life. So that the Study and 
 Practice of the Holy Scriptures conduceth to our 
 temporal Happinefs. 
 
 But it more diredly tends to our Eternal Welfare, 
 and to our fpiritual good in this Life, and is advan- 
 tageous upon many Accounts. 
 
 I. The Knowledge of the Holy Scriptures is ne- 
 ceilary for the informing and fetling of our Judgment 
 in the Doctrines of Religic^x VV e live in thofe laft and 
 perilous times, of which the Apoftles Prophecyed ; 
 Times /;; rohich [ome foould depart from the Faith, 
 givinghsedto feducingSpirits, i Tim. iv. i. Tinies 
 
 wherein 
 
(8o) 
 
 wherein Men mil not endure found DoSirine^ but af- 
 ter their own Lujis will heap up to themf elves teachers^ 
 having itching ears^ 2 Tim. vi. ^. Times wherein 
 men Jhall bring in damnable Here/ies^ even denying 
 the Lord that bought them^ 2 Pet. ii. i. Afid many 
 fhall follow their pernicious ways. Now he that is 
 unlearned in Scriptures, will be unftable ^ and being 
 a Child in the Underftanding of the things of God, 
 will be tojjed to and fro with every wind ofDoSirine, 
 and will be an eafy prize to Seducers : He muft needs 
 waver and be unfettled, that knows not where to 
 fix. But the Holy Scriptures ferve to inform our 
 Judgment, and fettle our Faith ^ they are the Rock 
 on which the Church of Chrift is built, and where- 
 in alone a fure Foundation can be laid. The Holy 
 Scriptures teach us what Doctrines are to be rejedt- 
 ed, and what to be embraced. If we try and exa- 
 mine what we hear and read, (as the Beraans did, 
 j4^s xxvii. II.) fearching the Scriptures daily , whe- 
 ther the things we hear are fo^ we (hall not embrace 
 Falfhood for Truth, but fhall be found in the Faith, 
 and abound in all Knowledge, and in all Judgment ^ 
 we Ihall not owe our Faith to our Education, nor 
 fhall we embrace our Religion meerly becaufe we 
 received it from our Fathers j our Faith will not 
 ftand in the Wifdom of Men, but on the Authority 
 of God. We lliall give a judicious aflent to the great 
 Truths of the Gofpel', and having tryed all things 
 by the Teft of God's Word, Ihall firmly adhere to 
 that which is good. 
 
 2. The Holy Scriptures are neceflary for the Di- 
 redlion of Confcience. As they are a Standard for 
 the trial of Dodtrines, fo are they alfo for the tryal 
 of Anions. In the Courfe of our Life, we many 
 times (if we confider our «/ays, and make Confci- 
 ence of our Anions) are at a ftand, and doubtful 
 what to do ^ fome cafes may be difficult and need 
 tlie belt advice for our direction, Now in fuch per- 
 
 plexes 
 
C80 
 
 piexed Cafes, if we confult God's Oracles, and mafee 
 his Teftimonies our Couiifellors, we cannot fail of 
 good Advice ^ they will dired us in the fafeft way, 
 if we give heed to them. If we live at all Adven- 
 tures, and prefs forward in the Dark, we fhall be 
 in danger of falling, and may chufe the way to Hell, 
 inftead of the Path of Life ^ but if we walk by the 
 Light, we fhall not ftumble. There is no Cafe fo per- 
 plexed and intricate, but the Word of God refolves 
 it J if it be finful, it forbids it ^ if it be our Duty, 
 it commands it. The Scriptures, as they are the 
 Rule of Life, fo are they the Rule of Judgment,which 
 Conlcience pafleth upon Adions ^ whatfoever is not 
 Commanded either mediately or immediately, is no 
 Duty, and may be without danger left undone J and 
 whatfoever is not diredly, or by good Confequence 
 Prohibited, is no Sin, and we are free to pradtife it 
 at our Pleafure, as far as Charity and Difcretioii 
 permits. 
 
 5, The Knowledge of the Holy Scriptures is of 
 fingular ufe for refifting of Temptations -, it is one 
 piece of our Spiritual Armour , the Word of God is 
 ftiled, the Sword of the Spirit^ Ephef. vii. 17. a ne- 
 ceflary Weapon or our fpiritual Warfare ^ of which 
 I may fay as David of Goliah\ Sword, There is none 
 like it. When our blefled Saviour was tempted in 
 the Wildernefs, he warded off all the pafles of his Ad- 
 verfary therewith: When Satan tempted him to 
 work a Miracle, to fatisfy his hunger, and diflruf!: 
 the Providence of his heavenly Father, he anfwered 
 him. It is written man liveth not by bread alone, 
 but by every word that proceedeth out of the month of 
 God^ Matth. iv. 9. It is a malicious Lye thou fug- 
 gefieft, that I mull: work a Miracle or ftarve, or 
 that Divine Providence takes no care of me-, for 
 God's Word of Bleiimg gives its nourifhing Virtue 
 to Bread, without whidi he can fuftain me by hir 
 Word alone, which is fufficient for my Prefervation. 
 
 G Whea- 
 
(82) 
 
 When Satan tempted him to give Proof that he 
 was the Son of God, by calling him down from 
 the Pinnacle of the Temple, in confidence of 
 a miraculous prefervation from haryi. He re- 
 pel'd his Adverlary with another Text of Scripture, 
 that forbids the expofing of our felves to unnecelTa- 
 ry dangers for the Tryal of God's Power or Provi- 
 dence *, It is WYttten^ thou Jhalt not tempt the Lord 
 thy God, ver. 7. V/hen he endeavoured for worldly 
 Glory and Gain to draw him into Idolatry, our 
 Saviour again baffled him with a plain Scripture 
 Precept ^ // is written thou Jljalt -worflAf the Lord 
 thy God^ and him only {halt thou ferve, ver. 10, 
 Now in all this our blefled Lord is our Example, 
 and by his own pra6tice he inftruds us with what 
 Weapons we muft furnifh our felves to encounter 
 the Tempter. The Scripture mufl: be our Arfenal 
 or Armory^ if we go to argue upon Principles of 
 Reafon only, he is fo fubtle a Sophifter, that he 
 will hazard to put a Fallacy upon us ; if the weapons 
 of our warfare are carnal the)'' will pro"vfe weak, 
 and of fmall force againji Frincifalities and 'lowers ^ 
 but if they are fpiritual, the}/- will be mighty through 
 God for the pulliyig down the firong holds of Satan, 
 There is no Sin to which we can be tempted, but 
 we may urge a Scripture Precept forbidding it. 
 There is no Bait he can propofe, either of Delight, 
 or Honour, or Profit to allure us, but we majr eafi- 
 ly contemn and refufe it, when we confider thofe 
 fevere Threatnings God in his Word denounces a- 
 gainft the Sin ; the Punifhment threatned to which 
 infinitely outweighs all the iteming Advantages of 
 Sin. The wrath of God, the pains of Hell, eternal 
 Confufion, and the lofs of our precious Souls, are 
 fuch Evils, as no Man s Favour, no fenfual Delight, 
 or worldly Honour or Advantage can countervail: 
 "he lofs of Heaven, and our Souls, the whole World 
 '•-nnot repair. Thus the Holy Scriptures furnifh 
 t us 
 
( 83 ) 
 
 US With whatever is necellary to refill Temptations^ 
 The Authority of God, who prohibits either the 
 Tranfgreflion or OmilFion, is Antidote fufficient a- 
 gainil the forbidden Adt or Negled ^ and the dread- 
 ful Menaces of God's Vengeance againft the feeming 
 Pleafures and Advantages of Sin. This one Text 
 is enough to rebate the Edge of any Temptation, 
 Rom, vi. 23. The wages of fin is Death, 
 
 4. The Scriptures are of fingular ufe for the cure 
 of all our Spiritual Difeafes. TrV, as St. Bafil faith, 
 a common Repofitory of Spiritual Medicines^ wherein 
 every Man may find Remedies proper for his particu- 
 lar Dijhmper. Is any apt to he puff'd up or fwoln 
 with Pride > There are many humbling confiderati- 
 ons to lance this Tumor,many excellent Precepts, and 
 the Example of our B. Saviour's Meeknefs to teach 
 him Humility. Is any fcorched with the Flames of 
 Luft, or doth his Blood boil with Revenge or Ma- 
 lice? There are Receipts proper to allay thole im- 
 pure Heats, to calm his Paflions, and purge away 
 his fuperfluous Choler : Here are cooling Juleps to 
 quench the infatiable thirft of Richer i and in a word, 
 there is no fpiritual Malady, but there is fbme So- 
 vereign Medicine to be found for it in the Scri- 
 ptures. 
 
 $. The Knowledge of Scripture is ufeful for our 
 Confolation, in all our Troubles and Afflictions, tlie 
 Holy Scriptures yield reviving Cordials to our faint- 
 ing Hearts. The Apoftle St. B/«/, Rom.xv. 4. tells 
 us, that the Word was written. That we through com- 
 fort of the Scriptures might have hofe. And indeed, 
 the Hiftories and Promifes of the Holy Scriptures 
 are fuch Breafts of Confolation, as never wax dry, 
 but we may thence fuck and be fatisfyed in all Exi- 
 gencies and Afflictions. 
 
 In the one, the Hiftorical Narrations we meet 
 with in Scripture, we may callto remembrance the 
 Mercies of God to his People in former Ages 5 how 
 
 G 2 h« 
 
( 84 ) 
 
 he hath delivered his People, and defiroyed their 
 Enemies ♦, how he hath fupported them in AfRidti- 
 ons, telieved them in Straits, and fupplied their 
 Wants. Thus David^ Pfal. cxix. ^2, I rememhred 
 thy judgments of old ^ and I comforted my felf. And 
 ver, 5 o. This is my comfort in my ajfiiBion^ thy word 
 hath quickned me. The inftances of God's Mercy 
 and ready help in former Ages, animates us to a fe- 
 cureTruft and Reliance on the Power of him whofe 
 Arm is not waxed fhort ^ and on his Goodnefs, whole 
 Mercies endure for ever, for Relief in the like fad 
 Circumftances. 
 
 In the other, the Promifes, we have yet more 
 abundant Confblation. Examples indeed fhew that 
 God is able to help us, but his Promifes afliire us that 
 he will do it : In Anxieties, in Afflidions, in Defer- 
 tions, nay in Death it felf, thefe give the pious Soul 
 a comfortable Hope. There is no condition fo difcon- 
 fblate, but the H. Scriptures ajBford fuitable and fiiffi- 
 cient Comforts 5 In the multitude of my thoughts with^ 
 in me^ or as the Ixx IcS'Mmy)^ of the fbrrows of my 
 Heart, thy comforts delist my Soul^ Pfal. xciv. i^. 
 Do Afflidionsleem grievous? confider what the A- 
 poftle teaches, Heb, xxii. 1 1. They bring forth the 
 peaceable fruits of righteoufnefs to them that are ex- 
 ercifed therewith. And what the Lord himfelf faith, 
 Eev. iii. 1 9. As many as I love I rebuke and chafien. 
 And what the Pfalmift, Pfal.cnx.. 71. profefles, Zf 
 is good for me that I have been affliBed. And again, 
 ver. 1%. Thou in faith fulnefs hath affliBed me, God 
 promifes to have Mercy on the Afflidkd,//^/. xlix. i g. 
 And we are affiired our Afflidtions fhall be but fhort 
 and light, and fhall work out for us an exceeding and 
 eternal weight of glory ^ 2 Cor. iv. 17. So that we 
 (hould not be wearied and faint in our minds ^ Heb. 
 
 xii. 3. • ,_ 
 
 In the faddeft Defertions we have one Promile 
 fufficient to fupport us, and deliver us from all anxie- 
 ty. 
 
( 85 ) 
 
 ty, Heh.xm, 5. For he hath f aid y I vpHI never leave 
 thee nor forfake thee. 
 
 And in the laft Agony, in our Conflidl with Death 
 it felf, St, Paul teaches us to Triumph over this 
 Conqueror, in afliirance that it cannot hurt us, i Cor^ 
 XV. ^7. death where is thy fting, grax)e where is 
 thy ViBory^ He teaches us to efteem Death an Ad- 
 vantage 5 FhiU i. 21. That to die is gain^ an ad- 
 vantageous exchange of a few and evil Days, for a 
 blififul and glorious Eternity, 
 
 So much concerning the Excellency of the Holy 
 Scriptures, and the fingular Delight and Satisfaction 
 that is to be found in the ferious and diligent Study 
 of them. I fliould come now to take notice of (bme 
 Helps and Directions that are neceflary in order to 
 a right Study of Scripture. But of thefe hereafter. . 
 
 G 2 S E R. 
 
(80 
 
 SERMON IV. 
 
 O F T H E 
 
 vdaalificatioiis Required, and the Rules to 
 beObfervedin reading the Scriptures. 
 
 2 P E T- I. 19. 
 
 We have alfo a more fare word of prophecy , 
 whereimjto ye do well, that you take heed, as 
 "unto a light that jhineth in a dark place, 
 
 'AVING formerly fhewn, that the Holy 
 Scriptures are a certain and infallible Rule 
 of Faith and Life •, as alfb that they are a 
 plain and clear Rule, in all things neceflary for the 
 idireclion of our Faith and Confciences 5 and again, 
 that it is every Chriftian's Duty diligently to ftudy 
 the Holy Scriptures, and take heed that his Belief 
 and Pradlice be agreeable thereto 5 and to this end 
 having reprefented to you the Excellencies of the 
 Holy Scriptures, and having proved that the Study 
 of them is the moftnoble, the moft delightful, and 
 moil profitable of all Studies, highly conducing to 
 our Temporal, as well as our Spiritual and Eternal 
 Welfare ♦, which conJiderations, if duly weighed, 
 (I cannot but hope) will perfuade fome of you to a 
 more frequent and confcientious Practice of theDu- 
 
(8?) 
 
 ty I have been preffing upon you : Now for your 
 alliftance herein, I fhall farther proceed to recom- 
 mend fome Helps and Directions in your Study of 
 Scripture, And here therefore, 
 
 I. IJhallJhew vpbat Qualifications are reqwfite for 
 fuel) who would rightly underfiandthe Holy Scrip- 
 ture, 
 
 II. What Rules muft he ohferved in reading of them. 
 
 I. The ^ialifications required in the Perfon who 
 would rightly underftand the Holy Scripture ar^^ 
 
 f . An ingenious and candid Temper of Mind : A 
 Mind free from all Prejudice, fincerely defirous of 
 Inftru6tion, and the Knowledge of the Truth, and 
 refolved to acquiefce in whatever God in his Word 
 fhall determin, how contrary foever it may feem 
 to your former Apprehenfions of things. There is 
 nothing a greater Impediment to the right under- 
 ftanding of Holy Scriptures, than Prepoueffion and 
 Prejudice either for or againft any Notion or Pra- 
 ctice. As a Perfon that hath the Jaundice, fees no- 
 thing in its true Colours, but all Objects appear 
 tindtured with that diftempered Yellow, which 
 hath infefted his Eyes : So he whofe Judgment is 
 bribed in favour of^any Doctrine, can fee nothing 
 in Holy Scriptures, but what is agreeable with thofe 
 Opinions that have prepofTefTed his Mind : When 
 fuch a Perfon is called upon to try his Notions by 
 the Scriptures, he doth not fearch thofe facred and 
 faithful Records with the Impartiality of a Judge, 
 but with the Concern and AfFedion of a Part3\ 
 Not fo much to examine and try his beloved Opi- 
 nion by them, as to fee how he may ni.iintain it 
 fcom then^^ what Tellimonieshe can find or wreft 
 
 G 4 -in 
 
( 88 ) 
 
 in favour of it, and how he may elude whatever 
 makes againft it. 
 
 By this means hoth contending Parties pretend 
 to the Patronage of Holy Scriptures. All Errors 
 alledge them, and if the Text do* not favour them, 
 they will give a Glofs that fliall. Thus is the Truth 
 of God by their falfe and forced Interpretation, 
 changed into a Lye. * 
 
 We fee the Fapifts urge every Text that mentions 
 a Reward, as an Argument for the merit of good 
 Works. And the Antimmians on the other Hand, 
 over-looking all thofe dear Places, that exprefly 
 ^flert the Neceffity of good Works, prefer thofe 
 Scriptures which extol the Efficacy of Faith, and 
 Chnjih Righteoufnefs for the maintaining their li- 
 centious Tenets. 
 
 The falfe Notions the Jews had conceived of the 
 temporal Grandeur of the Mejftas, prejudiced them 
 againft our Saviour Chri^ and his Gofpel. He-was 
 in his Perfon and outward Condition fo contrary to 
 their Expe6tatiops, that they raftily decryed him, 
 and had not patience to receive thofe many and. 
 full Teftimonies that Mofes and the Prophets gave 
 of him. But it was a very different Temper we 
 find commended in the Bereans, JBsxvil and it 
 flifpofed them to a more ready entertainment of 
 the Gofpel, i;. ii. Tbefe were more noble than thofe 
 in Thejjalonka\ in that they received the word with 
 all readinefs of mind, md fearched the Scriptures 
 daily ^^ whether thofe things were fo. They were more 
 candid and ingenuous than t\iQ oxh^x Jews : They 
 did not rejed the Gofpel, and condemn it unheard, 
 tliey did not run Aown the Apoftles with the loud 
 Clamour of Herefw and Novelty^ tut gave them a 
 fair Hearing, and tryed their Dodrine by the Scrip- 
 tures, and finding it agreeable thereto, they readi- 
 ly received it This iinbyafTed Freedom of Mind, 
 %m 2s fo neceiTsry to the faving Knowledge pf the 
 
(8p) 
 
 Holy Scriptures, Hillary thus excellently defcribes. 
 A Mind refolved to fubmit to the Judgment of the 
 Spirit of God in Scriptures^ endeavouring to learn out 
 of them the Senfe of the Holy Ghoft, and not teach 
 them to J^eak its own Senfe^ but defirous to receive 
 InftruSlions from them^ and by no means feeking to 
 impofe its own ConfiruBions upon them. In a word, 
 it is a Mind that makes them the lacred Standard 
 by which it judicioufly ponders all Opinions and 
 Pradtices, before it will prefume either to main- 
 tain or rejed them ^ and hence it neceilarily fol- 
 lows, that the more the Eyes of our Mind are freed 
 from tlie Beams of Prejudice and Partiality, the 
 piore clearly will they be able to difcern the true 
 Senfe and Meaning of Holy Scriptures. 
 
 2. A Second Quality requifite is Humility^ Jam. i. 
 21. the Apoftle exhorts to receive with tneeknefs the' 
 engrafted word^ that is able to fave your fouL 
 
 Prejudice and Pride ufually go hand in hand, and 
 are both great Impediments of our Proficience in 
 Ipiritual Knowledge. He that is opinionated of his 
 own Knowledge, is ufually paft Learaing, and ne- 
 ver attains to what he prefumes himfelf already to 
 have, as the Apoftle teacheth, iG?r. viii. 2. If any 
 plan think that he knoweth any thing ( if he be puffed 
 up with a vain Conceit of his Knowledge, v, i.) He 
 knoweth nothing yet as he ought to know. Pride pro- 
 vokes God to deny Men thofe Alfiftances that are 
 neceflary for enabling them to arrive at the faving 
 Knowledge of the Scriptures^ and to hide thofe 
 things from them in his juft Judgment, who are 
 proud of their quick fight, Mat.xi. 25:. Our Sa- 
 viour thanks his Father, that he had Z;/^theMyfte- 
 ries of the Kingdom of Heaven from the wife and 
 prudent^ and revealed jhem to babes. The meaning 
 pf vyhich Words is, as Cyril Alex, {lib, 6, in Joan.) 
 expounds them, that Chri^ icame into the World to 
 illuminate thofe little Ones |that ^xe fenfible of their 
 
 Blindncls, 
 
( po ) 
 
 Blindnefs, and to leave fucli ftillin the dark, who 
 are wile in their own Conceits. But Humility is 
 both a moral Caufe, that moves God to give Men 
 the Knowledge of the Scripture, according to that 
 of the Pfalmijiy the meek he will teach his way^ Pfal. 
 2xv. 9. and a natural Caufe, rendring Men of a 
 docile capable Temper 5 and where fuch a Teach- 
 er, and fuch a Capacity meet, there muft needs be 
 a happy progreft in the ftudy of the Holy Scrip- 
 tures, as Solomon obferves, Vrov. xi. 2. With the 
 humble there is wifdom. 
 
 And there is one piece of Humility to be pradif- 
 ed in the reading the Holy Scriptures, which I am 
 fure v/ill be highly advantageous, and that is, to 
 be modeft and lowly minded in the choice of the 
 moft plain and neceflary parts of the Bible to be 
 converfant in. Tho' all parts of Holy Writ are 
 profitable, ytt all are not equally fo, nor yet alike 
 profitable to all Perfons. And i am fure the moft 
 plain are moft profitable. As all forts of Food do 
 not equally fiiit all Stomachs, fo it is in Spirituals 5 
 the iincere Milk of the Word is moft proper for 
 new born Babes in Chrifi^- whereas ftronger Meat, 
 which they are not able to digeft, may endanger 
 their Soul's Health. In ferfpici^s, in the plain 
 Places all Things neceflary to Salvation are clearly 
 contained, and in the ftudy of them a Chriftian of 
 what Capacity foe ver he be, may molt profitably ex- 
 ercife himfelf : But when Pride and Curiofity caufe 
 Men to foar aloft in fearch of fuch Knowledge as 
 is too high for them, they are prone to vilifie 
 and negled the eafie and moft faving Doctrines of 
 the Goipel They engage in doubtful Difputatioi>s, 
 which edifie them not, and grow conceited and 
 contentious and remifs in the exercifes of Piety and 
 Cliarity, and perhaps fall into dangerous Errors, 
 
 3, A ^/j/V(iQiialific:ation is a believing Heart firmly 
 pcrfuaded of the Truth and Divine Authority of the 
 
( pi ) 
 
 Holy Scriptures. In all Sciences it is a Rule, opor- 
 tet Mfcentem credere^ he that will learn muft be- 
 lieve. And in the Dodrines of Religion, it parti- 
 cularly requires our Obfervation \ Scepticifm^ as 'tis 
 deftrudive of all Science, being fo more efpecialiy 
 ill divine Things. There are many profound Mj^- 
 fteriesin the Gofpel, which natural Reafon cannot 
 fathom : And the Difputers of the World will be 
 ever cavilling and railing Doubts about them, and 
 will be apt to lay, hovp can thefe things he ? But 
 Faith is ^sjufiin Martyr faith, tlo/jun XuV/r, afhort 
 and ready Solution. It refblves all Difficulties in- 
 to the Omnipotence and Truth of God. And thus, 
 ( as a worthy Divine of our own hath ingenioufly 
 j&id) what is Bones to Philofophy, is Milk to 
 Faith. Having fo ftrong Evidence that the Hol)r 
 Scripture is the Word of God, the believing Soul 
 refts fully fatisfied of the Truth of its Doctrines 
 and Hijftories, of the Holinefs and Reafbnablenels 
 of its Precepts, and of the Faithfulnels of its Pro- 
 mifes, together with the Juftice and Certainty of 
 its Threatnings, while the Unbeliever is at Uncer- 
 tainties touching x\\Q moft Fundamental Points, and 
 particularly, whether the Scriptures are the Word 
 of God or not. He will fcarce think it worth his 
 while to take much Pains to underftand them, but 
 will rather make it his Bufinefs to ftart fome need- 
 lefs Objedions, and try if he can find out any feem- 
 ing Q)ntradi6lions in them. The Apoftle obferves, 
 Hek vi. 2. that the unbelieving Jews had the Go- 
 Ipel preached to them, as well as thofe who aid 
 believe, but the reafon why the word f reached did 
 not profit them, was, becaufe it was not mixed with 
 faith. They neither believed its Doctrines nor 
 Promifes, nor feared its Threatnings, and there- 
 fore took no care to perform its Commands. The 
 Sceptick is diftradcd with Doubts, and doth jufi: no- 
 thing. But the believing CbriHian being fatisfied 
 
 of 
 
( 90 
 
 of the Truth and Authority of Holy Scriptures, 
 leaves difputing, and falls to work. He applies e- 
 very part of God's Word to its proper ufe, and thus 
 grovos in Grace^ and the Knowledge of his Lord and 
 Saviour Cbrift Jefus, 
 
 4. A /i«r//6 Qualification is, a pious and fanSiifi* 
 ed SouL The better ' Proficients we are m true 
 Piety, the better Progrefi we fhall make in the 
 Knowledge of the Scriptures. He that hath the 
 Eyes of his Mind moft clear from the Mifts ofSen- 
 fuality, his fpiritual Senfes moft exercifed to dif- 
 cern between Good and Evil, will find his Judg- 
 ment more accurate and apprehenfive, and able to 
 penetrate into the deep Myfteries of Godlinefe. 
 Where the Blefled Spirit fanclifies the Heart and 
 AfFedHons, it never fails to illuminate the Mind, 
 And indeed all thofe heavenly Things which are 
 taught in Holy Scripture, have a greater Congruity 
 to a holy and heavenly Mind than any other. And 
 that charming Agreeablenefs fuch a Perfon finds in 
 the Holy Scriptures, will excite him to Diligence, 
 and indefatigable Pains in the ftudy of it.^- The 
 godly Man's delight is in the Law of the Lord, 
 and therefore he makes it his meditation day and 
 nighty Pial.i, 2. whereas the unfandtified Perfon 
 hath not the lame Incentives to diligence in read- 
 ing ; for he neither tafts their Sweetnefs, nor un- 
 derftands their Value and \Jk^ as the regenerate 
 Man does, and therefore will be lefs induftrious in 
 fearching out the true Senfe of them. But the moft 
 confiderable Advantage lies in thole extraordinary 
 Afliftances which God affords the truly pious Soul 5 
 whom he is pleafed to teach as well by his Spirit as 
 by his Word. The fecret of the Lord is with them that 
 fear him^ fays the PfalmiU^ Pfal. xxv. 14. Such as 
 with uprightnefs of Heart keep the Commandments, 
 fJhriU efteems his Friends, John xv, 14. and as to 
 familiar Friends^ be freely communicates his Se? 
 
 aets, 
 
(P3) 
 
 crets-, for fo he tells his Difciples, u i ^ For all things 
 which I have heard of the Father^ I have tnade hnorcti 
 to you. And at another time he exprefly affirms, 
 that an honeft Soul refolutely bent to obey the Com- 
 mandments of God, fhall not be without a compe- 
 tent Judgment in the Doctrines of the Gofpel, y^/6;^ 
 vii. 1 7. If any man rcill do his roill^ if any be hear- 
 tily defirous to ferve and pleafe God, hefloall knox^ 
 of the DoBrine^ whether it be ofGod, &c. 
 
 Thefe are the Qualifications requifite to the ob- 
 taining a faving Knowledge in the Holy Scriptures. 
 And tho' without thefe the Scriptures may be 'in 
 fbme meafure profitable, by improving the Under- 
 ftanding, and working an external Reformation, 
 by its Convidions, yet wh^re thefe are wanting, it 
 is impolfible to reap the moft fweet and faving Be- 
 nefit of it. 
 
 I now come to give fome few Directions for the 
 cafier underftanding of the Word of God. 
 
 And the Firft is this. 
 
 I. Joyn Prayer with Reading, and beg the Blef- 
 fing of God on your faithful Endeavours to under- 
 fiand his Mind and Will. Beg Wifdom of God and 
 his Holy Spirit, which is that Undion, whereof 
 St. John ii. 27. affirms, it teaches all things ^ that 
 (bvereign Eye-falve, wherewith Chrifi counfels the 
 Laodicean Angel to anoint his Eyes, that he might 
 fee, ReiKiii, i8. We naturally are blind, and there- 
 fore need to pray that God v/ould open our eyes, that 
 we may fee the wonderful things of his law. The 
 Wells of Salvation are like Jacobs IVell, very deep ^ 
 and our Capacities, unlefs God by his Grace enlarge 
 them, are too ihort and (liallow to draw out of 
 them the Waters of Life. 
 
 Jllelchior 
 
(94) 
 
 Melchior Adam^ in the Life of Luther^ reports, 
 that he was wont to profefs he got more Know- 
 ledge by his Prayers than by his Studies. And I 
 have heard of fo me others, who byreafbn of great 
 bodily Infirmities, could ftudy in nopofture but on 
 their Knees. How eafie that pofture may be, I 
 know not, bnt I am fure it's the mofl: advantageous. 
 O^r X^'eaknefs and Imperfedfions both natural and 
 fjririt ual are very great, and have great want of a 
 fupernataral Aiiiftance. And it is then we may 
 anoft reafonably hope to be thus aJfifted, when we 
 ftudy on our Knees, and with fervent Prayer beg 
 the I^ord Jefus Chrift to open our Underftandings, 
 as he (iid his Difciples, Luke xxiv. 4^. that we may 
 underjiandthefcripturesf 
 
 2. You muft conftantly and confcionably attend 
 the preaching of God's holy Word, which was in- 
 ftituted for unfolding the Difficulties that occur in 
 the Holy Scriptures. Tho' I aflerted the Perfpicu- 
 ity of the Scriptures. I never faid they are fo dear 
 as" to need no help for. their Interpretation. It is 
 Sufficient to vindicate the Goodnefs of God, in re- 
 lation to them, that he affords us fuch Helps, as 
 that by a right ufeof them, the meaneft Capacities 
 may underftand whatever is neceffary to Salvation. 
 And accordingly, in order to the Edification of his 
 Church, in the Faith and Knowledge of Cbris}, he 
 hath been pleafed to difpenfe various Gifts to the 
 Paftors and Miniflers of his Church. Epb. iv, n, 
 12. For this verypurpofe he at firft fent abroad his 
 Apoftles, and finre hath fettled a ftanding Mini- 
 flry, with a Promife to Oe with them to the end of 
 the world. As under the Old Teftament the Know- 
 ledge of the Law was to be preferved by the 
 Prieft's Lips, fo under the ISIew Teftament, God 
 hath appointed the Miniftry of the Gofpel, to un- 
 fold the Myfteries of Faith and Godlinefs to his 
 
 People, 
 
( 95 ) 
 
 People, and as the one are required to be apt t9 
 teach, fo the other muft hefwift to bear, 
 
 5. Exercife your felves in a conftant Courfe of 
 reading the Holy Scriptures, fet apayt fome time, 
 if polfible, every Day for this Employment : And 
 let your hungry Souls have as conftant Supplies of 
 Ipiritual Food as your craving Stomachs of their 
 daily Bread, as holy Job xxiii. 12. Let us ejieem the 
 word of God^s month more than our necejfary foody 
 or than our daily Portit)n. And in order to our 
 better Succefs in this Divine Study, let me advife 
 you to obferve the Scope of the Holy Scriptures, 
 the Defign whereof is to reveal to us Chrifi and bis 
 Benefits, together with the Terms and Conditions of 
 Salvation. This is the general Scope of the whole. 
 But befides, we muft obferve the particular Tenden- 
 cy and Defign of the Place we read, and confider 
 how every part conduces thereunto. This will con- 
 tribute very much to the clearing of fome Texts, 
 which would otherwife leem obfcure. Now the 
 Scope and Defign muft be gathered from the Con- 
 nexion with what goes before, and what follows 
 after, as I fhall illuftrate by an eafie and obvious 
 Inftance. We read in 1 Cor.nv. ^i. Let us eat and 
 drink, for to morrow we die. Which founds harfh in 
 an Apoftle, and feems to warrant the Epicure in 
 his voluptuous and fenfual Courle of Life. But- 
 when you fee what is the Drift of the Apoftle's 
 Difcourfe throughout this Chapter, viz. to prove 
 a Reflirredlion, and how immediately before he ar- 
 gues, that were there no Refurredion, nor Life to 
 come, 'tis a Madnefs to futfer and to deny our felves, 
 as they did, and that the Epicure was the wifeft 
 Man, and aded moft rationally, who takes his fill 
 of Pleafure in this Life, were there no Life to 
 come ^ the wonder will foon be over, and yovi will 
 ' prcfently be fenflble that the Apoftle fix^aks not 
 his own Senfe in the Words now mentioned, but 
 
 only 
 
( pO 
 
 only argues for a Refurredion, from this aLfurdity 
 among otheirs, which would certainly follow, upon 
 the denyal of it. And to prexxnt all miftakes he 
 adds, in contradidion to this unchriftian Maxim, 
 Be not deceived^ evil Communications corrupt good 
 Manners^ as if he fhouldhaye faid, beware of thefe 
 fort of deftrudtive infmuations, which if attended 
 to, and complied with, • muft neceifarily end in your 
 inevitable ruine. Whence it evidently appears^ that 
 the Apoftle is fo far from teaching this licenti- 
 ous Dodrine, that he highly condemns it, aind 
 only argues from the Folly and Unrealbnablenefs 
 of it. 
 
 2. In reading the Scriptures, have refped always 
 to the Analogy of Faith, according to that Form of 
 found Words you have in the Creed and ten Com- 
 mandments, which are a perfedt Abridgment of 
 whatever is neceflary to be known, for the diredi- 
 on of our Faith and Lives. If any Text feem in 
 its literal explication to thwart thefe, conclude it 
 is to ])e underftood in a figurative Senfe, or not abfb- 
 lutely and univerfally, but only in fome particular 
 refpeds. For Example, Johnvm, si. Our Saviour 
 faith, If a man heep my faying^ he Jhall not fee death. 
 Now this founds contrary to Experience as well 
 as Scrip cure, which tells us, that 'tis appointed for 
 all rhen once to die: And we muft not therefore un- 
 derftand our Saviour concerning natural Death, from 
 which the beft and holieft of Men are not exempt, 
 but of Eternal Death. So when our Saviour re- 
 quires, Mattk V. 29. that if our Right Hand or Eye 
 offend, the one Ihould be cut off, and the other 
 pulled out •, this feems contrary to the fixth Com- 
 mandment, which forbids us to maim or mangle 
 our Bodies ^ and therefore muft be underftood of 
 thofe Lufts, which are as it were incorporated into 
 our very Souls, and that we muft deny our felveg 
 the plealiires of Sin, though as dear to us as our 
 
 Right 
 
Right Hand, or Eyes. So where Liih xlv, 26, we 
 read. If any man hate not his Father and Mother^ 
 he cannot he my DifcipJe,. 'tis plain the Words 
 cannot be underftood literally, for that is contrary 
 to Nature a'nd the fifth Commandment, but they 
 mufl: be interpreted comparatively, as importing, 
 that if he love them not with an affection, fo mucJj 
 inferior to that he l^ears to Chrift^ as he maybe faid 
 in a fort to hate all thofe Relations, he cannot be 
 ChriJFs Difciple. So John vi. 5 3. to eat a Man's Flefll 
 were barbarous and inhumane *, and therefore as St^ 
 Aiiftin obferves, the literal Senfe cannot be the ^ewk 
 of the Place ; Wherefore, 
 
 . ?. i fhall recommend St. Auftm\ Rule, Expound 
 Scripture by Scripture, for doubt lefs the Holy Ghoft 
 is the beft Interpreter of his own Vv'ritings: Ob« 
 ferve therefore diligently the feveral parallel places, 
 and explain the more obfcure Texts, by fuch as are 
 plainer. To underfland Parables, fee hov/ Chrift 
 himfelf expounds them, compare. Types with the 
 Antitypes, and the Prophecies of the Old Teftaiisent 
 with the Accomplilhment in the New. 
 
 4. You muft learn to diilinguiili Scripture, and 
 what is barely related in Scripture ^ for though the 
 Scriptures are the Word of God, yet every thing 
 contained in them is not fo : Many things are the 
 Sayings of propliane and wicked Men, nakedlj^ re- 
 lated therein. There is the railing and blafphemiesr 
 of Rahjhakeh^ the lyes of Annanias and Sapffoha^ 
 the vaunting Language of Nahuchddyiczzar y nay^' 
 the malicious Suggeftions, and falfe Accufations, and 
 fly Temptations of the very Devil himfelf ^ which 
 are in no fenfe the Word of God, though they are 
 related in the Scripture, 
 
 Laftly, Joyn Meditation with reading and hear- 
 ing. , if we lay afide all thoughts of what v/e have 
 read together with our Bibles, our reading wall turn 
 ^0 f^nall Advantage, and will neither improve U9 in 
 
( P8 ) 
 
 Grace nor Knowledge. Authors ufually cortipare 
 Reading to Eating, and Meditation to Digeftion, and 
 not unfitly. 'Tis uiual to fee gluttonous Eaters lean, 
 they devour, but digeft not, what either pafles 
 whole through tliem, or lyes a Load on the Stomach, 
 and affords no ISiourifliment to the Body. So our 
 Spiritual Food, unlefs it be digefted by Meditation, 
 proves only a Burthen to the Memory, but affords 
 no Nutriment to the Soul. Therefore, as when Di- 
 geftion is well performed, and the Juices are duly 
 diftributed by the proper Yeffels into the feveral 
 Parts, the Body is in a healthful and thriving Con* 
 dition 'j fo when by Meditation our Spiritual Food 
 is well digefted, and the feveral psifts of it proper- 
 ly applied to its right UCq, the Soul makes fenfible 
 improvements. 
 
 Whenever therefore v^e read the Word of God, 
 we muft confiderately review it, and obferve what 
 is the proper ufe of it, and apply it accordingl}/-. 
 
 When we read the Dodrines of Religion, we muft 
 diamine our own Apprehenfions and Sentiments by 
 them, muft confider whether we have imbib'd any 
 Notions contrary to the Trutli and found Dodrine, 
 and if we have, we muft without delay renounce 
 them. If we find our belief confonant to the Word 
 of God, we muft thankfully acknowledge the Good- 
 .nefs of God who hath kept us in the Truth, and hold 
 itfaft unto the end. 
 
 When in reading, Precepts of good Life occur, 
 think thus v/ith your felves : I have before me ?t 
 plain and full inftrudion in furh and fiich Duties-; 
 thefc Precepts are God's holy Will, which I daily 
 pray may be done, with the fame cheerfulnefs and 
 iidcllt3r b}?- Men on Earth, as 'tis obeyed hy the hea- 
 venly Hofts, What Care have I taken to perform' 
 iti^ What Duties have I negleded > Have I kept 
 ray felf from all Iniquity ? And now becaufe upon 
 fuch an Examination, if Gonfcience feithtuUy an - 
 
 5'- -fFer<, 
 
i99) 
 
 ^weXy it rnuS needs accufe us' cf m.tny neglefls dnd 
 znifcarriages, We fhall do well to clofe all with that 
 excellent Prayer in the Liturgy fubjoin'd to every 
 Commandment, imploring God Almighty's Pardon 
 for our pajft Offences, and the Airiffance of Jiis Grace 
 to enable us for the future to obey liim with more 
 Sincerity and Faithfulnefs ^ Lord have mercy upon ns^ 
 and inclhie our hearts to keep this Ldr^, 
 
 When the good Examples of holy Men prefenC 
 themfelves to our xi^w, we muft confidet they zv6 
 recorded by the Holy Ghoft, to provoke us to ail 
 holy Emulation of their exemplary Yiriues 5 ob- 
 ft^rve and imitate in Abraham, a ftedfaft FaitJi, net 
 ftaggered at the feeming improbabilit}'- of the Di- 
 vine Promifesr, in Jofepb aninvin^-ibleChaftity;- in 
 Mofes an eminent Meeknefs, and Self-denyal 5 iii 
 Job a wonderful Patience in Affliction, and an in- 
 tire Rcfignation to the Will of God ^ of Piety and 
 Devotion in Davui ^ of an holy Zeal tor God in EII- 
 as, &c\ But above all, obferve and imitate the great 
 Exemplar, the ever blefled jfefas, whofe Life v/as 
 all Example, a perfect Pattern of every good Work^- 
 a bright Conftellation of all tliofe Virtues which' 
 flione lingle in each Saint. V/here the Vv'icked Lives 
 and fearful ends of ungodly Men ftand recorded - 
 con/ider that thefe things are our Examples^ and 
 xvritten for our Admonition. And where v\^e fee 
 Memorials of the failings of good Men, we muft be- 
 \vare of Security, and look well that we be not 
 high minded, but fear ^ as lifter a Shipv/ reck in fome 
 places, 'tis ufual to fct up the Mail of the broken 
 Veflel on the Sand; to Ihew others where the dange* 
 rous Shelf lies. 
 
 So Vv'henyou read dreadful Threatnmgs denounced 
 3gainfl: Sin. confider the Goodnefs of God, wlio tfirea- 
 fens, that he may have no occafion to punifn ^ and 
 take heed that you provoke not Otnnipotenee to 
 Jealoufie, Let his Threats curb ycir finfal Liclina- 
 
 H 2 ^ tl9U$, 
 
( 
 
 100 ) 
 
 tlons, for' it ha fearful thing to fall into the handf 
 ofthelivhigGod. 
 
 And when jon meet with thofe gracious Promi- 
 fes, wherewith the holy Scriptures abound, ad- 
 mire thnt infinite Goodncfs which made, and Faith- 
 ful nefs tliat fulfils them ^ refolve upon the perfor- 
 mance of what Duties are neceflary to give you a 
 Right to inherit thofe Promifes. And again, be- 
 v;are of thofe Sins whereby you may endanger for- 
 feiting i^our intereft in them. In a word. Having 
 fo exceeding great and precious Ptomifes, let us ^ as 
 St. P<:7/^/ exhorts, 2 Cor. vii. I. cleanfe our felves from 
 tall fdt hi nefs of the fefo andffirit^ ferfeUing hoUnefs^ 
 in the fear of the Lord. 
 
 I have nov/, hj God's Affiftance, in Four Dif- 
 rourfes, treated of the hciy Scriptures. In the 
 Fir(i of their Authorit}^-, which I have vindicated 
 againll: the Cavils of the Court -Doctors of the 
 CJiurch of Ro?ne^ who defame the lioly Scriptures, 
 as of no Authority but what they derive from the 
 Church, by which they ahvaj^s mean their own 
 corrupt Church. 
 
 In thiC Second,! have difcourfed of the Perfpicu- 
 ity of the Scriptures, and' ihew'd that the}'' are a 
 plain and clear Rule in all things neceflary to cur 
 Faith and Confciences, and in the Application x^in- 
 dicated their Perfpicuity againfi: the Slander of the 
 ■ fame Fapallfriters^ v/ho fo difcourage their People 
 from reading them, hj they are fo obfcure, and 
 difficult to be underflood, that it is dangerous for 
 ordinary People to read them, in contradidtion to 
 the exprefs Direction of tlie Ploljr Ghofi: in this 
 Scripture, which I have chofen for my Text ^ and 
 contrary to the Teftimonies of the Ancient Fa- 
 thers, and the Practice of the Primitive Church. 
 
 In the Thirds I have fhew'd from ieveral Reafons^ 
 That it is the Duty of every Chriftian, diligently 
 to ftudy the Scriptures^ and in the Application. 
 
 '^ .hava 
 
( lOI ) 
 
 have fhew d, Firft, The Uncharital^lenrs and Cru- 
 elty of the Church of Ro7ne^ inkeepiiig tlicni lodct 
 up mLatin^^vA forbidding the Tranilatioiiof them, 
 left tlie People fhould read, or hear them read in 
 their Mother-Tongues. Secondly^ I have taken ro- 
 tice of the Pride and Profanenefs of tho/e who con- 
 temn or neglect the holy Scriptures \ and oiFered 
 fome Coniiderations, which duly weigh'd, recom- 
 mend them above all other Books. 
 
 And in xKi^Fowth and lafl:, I have.difcour fliid of the 
 Qualifications which are neceflary to tht reading of 
 tliem, and the Rules to be obferved in doing it : 
 And having laid all thefe Things in Four plain 
 Difcourfes before yjDU, I pray God to blefs tliein 
 unto you, that you may diligently and devoutly 
 fearch the Scriptures^ and believe and praQife wh^t 
 tliey teach, and fo finally attain to eternal Life, 
 through Jcfiis Chriji our Lord: Tov/homwith tlie 
 Father and the Holy Spirit, hj whofe Lifpiration 
 they were written, be afcribed all Honour, Glory 
 ^nd Power, now and ever. Ame?^ 
 
 H 3 
 
 S E R. 
 
( *p^ ) 
 
 SERMON V. 
 
 SHEV/ING 
 
 "fhat no Man can be truly religious^ 
 without a firm Belief of the Being and 
 Providence of G O D. 
 
 HEB. XL 6. 
 
 «-- — — For he that comet h to God, muU believe 
 that he is^ and that he is a rtwarder -of them 
 
 that diligcntlj feek, him, -' = 
 
 I Have in feveral Serirtons, at larqo difcourfed 
 concerning the Loljr Scriptures, which are the 
 ^ ": perfect and adequate Rule of true Religioiic 
 'God having therein fully revealed wh^t he requires 
 of us, and what Reward we may expecc from him. 
 I liave alfo taken a genera] View of that Religi- 
 on which the Scriptures teach us, confifting ofthefe 
 two principal Parts, Faith ^AQkedience:^ the for-^ 
 mer of wjiich hath for its ObjeA the v/liole Dq- 
 d:rine of the Gofpel, ani the latter its excellent' 
 and holy Precepts. I now proceed to a more parti- 
 cular Ccmlideration of that Faith we learn out of 
 the "^A'ord ..pf Cod 3 and Ihall begin v/itli the primnKj 
 : '''■'■'■ "■ . .'■ ■ cr$- 
 
C »03 ) 
 
 jcredibile^ the firfi: and inaia Foundation of all Re- 
 ligion, as well as the Author and Objeclof it, viz. 
 God. To know him, and ferve him, is the Whole 
 of our Religion, and the End and Defign of it is to 
 fit us for, and bring us to, the eternal Vi/ion and 
 Enjoyment of him. All Religion, in the Notion 
 of it, implies a relation to God, and neceflarily pre- 
 fuppofes Gods Being and Providence. For the 
 feveral A6ts of Religion, fuch as Love, Fear, 
 Honour and Affiance, are all terminated on him 5 
 and our great Motive to the Duties of it, is the 
 Belief of his wife and jafh Providence, which &; 
 fy^ncQs to every Man a Recompence agreeable to 
 Ins Works. For he that fO}neth unto Godj muji be- 
 lieve that he is, 8cc. 
 
 Our Apoftle s Difcourfe, throughout the whoL^ 
 Xr'' Chapter to the Hebreivs, takes its rife from 
 the 38 Verfe of the X'^', in which having quoted 
 thofe Words of the VxoyAiot Herb baknk^ The juflfb.dl 
 live by faith, he admonilhes the Hebrews to perii 
 vere in the ProfefTion of Chriftianity, how great 
 fbever the Hazards and Sufferings may be to which 
 their Conftancy will cxpofe them. And to fortifi' 
 them againft all Temptation to Apoftacy^ he re 
 prefents to them the Nature, and Hcroick Atchieve 
 ments of Faitlj. 
 
 He defines Faith to be the Evidence, or Demon 
 ftration of things unfeen, i. e. a firm Belief of the 
 Reality of thofe future and unfeen Rewards promi- 
 fed in the Gofpel, fuch Revyards as Ihall inhniteiy 
 repair all their Lollcs, and recompence ail their 
 "Sutferings for the fake of Chrift. And he gives fuch 
 Inftances of its wonderful Etlicacy upon the Fa- 
 thers of tlie Old Teftament, to whom thefe things 
 were but fparingly and obfcurely revealed, asmuft 
 needs leave ChrijliiVis utterlj'- inexcufable, who en- 
 joy a clearer Light, and have fironger Arguments 
 
 H 4, to 
 
( i°4 ) 
 
 to confirm their Faith, if either worldly Hopes 
 to Fears caufe them to Apoftatize: So that a 
 Cbriftian cannot poihbly draw back bat to his Per- 
 jdition. 
 
 Among thofe Inftances he makes of the Hero- 
 ick Atchievements of Faitli, the fecond is in the 
 Perfon of Enochs a Patriarch of fo eminent Piety 
 before the Flood, that lie obtain'd thefingularTe- 
 ftimony from the Hply Ghoft in Scripture, that' 
 he f leafed God, for fo the' LXX render the Hebrew ^ 
 Gen. V. 2 2, 24. which literally fignifles, he walked 
 yeith God'^ and alfo obtained this fpecial Favour 
 from God, that he was tranflated alive into Blifi, 
 and did not pafs the ordinary way, thro' the Gates 
 of Death into a better Life. ' 
 
 How thefe different Eulogies beftowed on Enochs 
 by Mofesj and our Apoftle, that he walked with 
 Godj and that he f leafed God, both imply one and 
 the fame thing, viz, that Enoch was a truly religi- 
 ous Man. And that this eminent Piety of his, to- 
 gether with that Acceptance it found with God, 
 was the effed of his Faith, the Apoftle proves in 
 this 6'-^ Verfe, Without faith it is imfoffihle to fleafe 
 God, i. e. to be religious, for v\^ithout the Belief of 
 God's Being and Providence, Religion cannot con- 
 fift. He tliat doth not believe that there is any 
 God, can be of no Religion -^ for lie hath no Objedt 
 to love and ferve : He that admits the Being of 
 God, but makes him an Epicurean Deity, wholly 
 taken up with the Enjoyment of himfelf, and not 
 concerned -with any thing without himfelf, who 13 
 neither pleafed with our good Actions, nor offend- 
 ed with our bad ones, makes Religion vain and im^ 
 pertinent, and takes away the greatefi: Motives ti> 
 3t, which is a Belief that our Services pleafe him^ 
 and ihall be liberally rewarded b}'^ him« . . • 
 
 I fhsll 
 
 ^r 
 
( 105 ) 
 
 I {hall not fpend much Time in the Explication 
 of my Text, but fhali only give you a brief Ac- 
 count of the meaning of two Phrafes in it, viz» 
 Coming to God, and diligently feehing him. 
 
 The former of them feems to import a Mans 
 firfi entrance tipon a religions coitrfe of Life, his 
 firft Converfion to God. God and Man confide- 
 red in the corrupt and lapfed ftate, are at a di- 
 ftance ^ Man's Sins feparate between him and God. 
 But when he comes to underftand their pernicious 
 Nature, and forfakes them, then he is faid to turn to 
 the Lord, to come unto God^ or to draw ?iigh unto God, 
 In this Senfe St, Jam. iv. 8. faith, Bravp nigh unto God, 
 and he will draw 7iigh unto you. And our Apoftle, Heb, 
 vii. 2 ^. faith that Chrifl is able to fave thsm to the ut- 
 terrnoji that come unto God by him, i. e, all fuch as 
 heartily embrace the Chrijiian Religion, fuch as feck 
 Peace and Reconciliation with God upon the Terms 
 "of the Gofpel. Or elfe the Phrafe [^come unto God] 
 may import a farther progrefs in Chrijlianity, it 
 tnay intimate not only a Man's Accefs to God, but 
 alfo his Acceptance with him. In this Senfe the 
 Apoftle, Eph, ii. l'6. faith, Through him we both have 
 an accefs — to the father, i. e. a free and welcome 
 Accefs^ and fo the feveral Ads of Rehgion are Co 
 many Approaches to God. 
 
 The latter Phrafe, that diligently feeh him, is of 
 the fame im.portance, it fignifies Serirjufnefs in Re- 
 ligion, and making it the bufinefs of our. Life. The 
 Original cv.J'y;TOcnv, is a Compound, and implies a 
 ■laborious and careful Search, and therefore is well 
 rendred in EngJijh, them that diligently feck him. 
 
 Having thus explained the U^'ords, I fnall obfcrve 
 from them thefe Three Things, 
 
 I, That 
 
( io6 ) 
 
 I. Thai' no Man can he truly religiou^s^ who doth 
 not maintain in his Jlina a lively Senfe, and 
 firm Beliefs of the Being and Providence ofGod^ 
 
 II. I fliall demonfirate, That there is a God, 
 
 III. That it is no vain or fruitlefs labour to befc- 
 rious in the matter of Religion. 
 
 Or, That there is a Reward for the Righteous, 
 
 Firfl: then, A^ Man can be tmly religious^ who 
 doth not maintain^ &c. 
 
 This I fhall Ihew from the very Notion of Reli- 
 gion, which implies a relation to God, and its re- 
 lation to him is manifold, fo that the Being of Re- 
 ligion neceffarily depends upon, and pre-fuppofes 
 the Being and Providence of God, which, whoever 
 denies, deftroys the very Notion of Religion : 
 Thefe two Articles being the firft and fundamental 
 Points of it, and accordingly ^ feveral MSS. add 
 the Word vr^jflcv^ -Ki^l^aou. '^' cTef tt^'Icv, he that 
 Cometh to God, mitsi believe firfl: that he is^ Sec, Sp 
 no God, no Providence, no Religion. 
 
 Now every Relation that God and his Providence 
 bear to Religion, will afford me an Argument to 
 prove my Proportion. For Firfl, 
 
 I. God is the Objed: of Religion, and therefore 
 no Man can be truly religious, who is not careful to 
 maintain a firm and ftedtaft Belief of his Being and 
 Providence. " Whether we take the Notion of Re- 
 ligion from the 'Pagan or Chriftian Schools, we fhall 
 find it to import a refpect to God as its Objedi:. 
 Cicero makes Religion Deoriim cidtu fio contineri, 
 to conflfi: in a pious Worfhip of the Deity. And tJiere- 
 fore he faith, Diagoras and Theodorus, v/ho utterly 
 
 ^ Pr. Millc in locum^ 
 
 denied 
 
( 107 ) 
 
 jdenied the Being of a God, and Protagoras^ who left 
 it doubtful, and wholly in fufpence, did not only 
 deftroy Superftition, which is a vain and fervile 
 Fear of God , but all Religion too , which is a 
 pious Reverence of the Deity. The Chrijiian Fa- 
 thers, LaUantiits and St. An^ufiin, make Religion 
 to be the Worfhip of God, and make this the diffe- 
 rence between Superftition and Religion, that tlie 
 latter is the Worihip of the true God, and the for- 
 tiier of faife Gods. Tho' in the latter they are mi- 
 ftaken, for Religion and Superftition are not fuffi- 
 tiently diftinguilh'd by their Objects. + The Wor- 
 fliip ofafalfeGod is Idolatry, which is but one 
 kind of Superftition ^ all Worfhip of falfe Gods h 
 Superftition, but all Superftition is not Idolatry, 
 or the Worfhip of a falfe God. For Men may have 
 fuperftitious Fears of the true God, and fuperftiti- 
 ous Ways of appeafing and ingratiating ones felf 
 with him ; fo that the difference between them lies 
 not in tlieir having different Objedts, but in their 
 being different Ways and Kinds of Worfliip. But 
 todigrefs no farther, you fee both Fb/lofophers and 
 Chrijiian Fathers agree in tliis, that Religion hath 
 Go(iKror its Objech % Aquinas defines it to be a 
 Vertue by which Men pa}^ due Worihip and Reve- 
 rence to God, and the Apoftle, in my Text, makes 
 3t to be Man's Addrefs to God. He that comctb un- 
 to God: And the religious Life of Enoch m the fore- 
 going Yerfe, is ftiled pleafing or ferving God. 
 
 If we confider Religion in all the feveral A^^s 
 and Inftances of it, we ihall find them al! tcrnu- 
 r.ated on God as their Objed:. Godly Sorrow work- 
 ii]g Repentance unto Life is ftiled nturmng unto 
 the Lord, Ifai. Iv. 7. and Repentance towards God^ 
 Ads XX. 21. Inafmuch as it implies a deep Humility 
 
 f Aquin. 2. 2. qu. c2. Arr. 2. indebitus veri Dei cultus. 
 % Aquin. 2. 2. qu.Si. Art. 1. coJicL 
 
 '*' before 
 
(,o8) 
 
 before God, whom the Sinner hath provoked, and 
 whofe Pardon and Mercy he humbly feeks. Our 
 Faith refpects the Yeracity of God, and belie v- 
 eth God, our Hope is a firm Affiance in God, for 
 the fulfilling of his Promifes. Our Devotions all' 
 terminate in him , to God we &.y for Succour in Di- 
 ftrefs^and beg Supplies at his Hand for all our Wants^ 
 Kature prompts us to inx^oke him in Prayer, and 
 with grateful acknowledgements to celebrate the 
 Praifes of his Bount}?*. Religion, as it hath its Seat 
 intheUnderftanding, is the Knowledge of God, and 
 confifts in entertaining jufl: and worthy Notions of 
 Iiim, as it refides in the other Faculty of the Soul, 
 it inflames the Heart with Love to him, and di- 
 rects the ftreara of the AfFe6tions towards him. And 
 in all the forementioned Ads of Religion, regard is 
 liad not only to the Excellency of his Being, but al- 
 io to his Providence. Repentance beholds him as 
 the righteous Judge of all the Earth, offended by 
 our Sins ^ but gracious withal, and ready to forgive 
 the humble Penitent. Our Faith and Hope have re- 
 Iped to him as the munificent Rewsrder of all that 
 faithfully ferve him. Our Supplications are made to 
 iiim as the Refuge of the OpprelTed, as the Gover- 
 nour of the World, and as the Lord, whofe is the 
 Earth, and the fullnefs thereof. And our Praifes are 
 due to him, as he is our continual Prote6tor and 
 Benefador, v/ho daily loads us with his Benefits. 
 We adore him as tlie great Creator, Preferver, and 
 Governour of the World, who m.ade and upholdeth 
 all things by the V/ord of Iiis Power, who holdeth 
 the World in Reafbn, arid difpofeth ail things ac- 
 cording to the wife Counfels of his own holy Will. 
 And we love him, ferve him, and rejoice in him, not 
 only becaufe he is, but alfo doth good. Thefe are 
 all Inftances of Religion, which in the ftricl: and 
 proper Notion of it , is Juftice towards God , as 
 Qccro fpeaks, or to fteak in the Language of the 
 
 H 
 
( «09 ) 
 
 Schoolmen, they are the elicit A6ls of Religioo;' 
 and all diredtly and immediately refpedt God. 
 
 There are fbme other a£ts of Religion, in the 
 more large and vulgar acceptation of the Word, fuch 
 as Jiiftice in our dealing, Sobriety, Chaftity, Mer- 
 cy to the Poor, which are ftiled by ^t, James ^ Fure 
 Religion^ and undefiled before God and the Father^^ 
 And thefe ads of Religion have other Objeds than 
 God, but thefe are only the imperate a'dts of Reli- 
 gion, as the motions of the Body, are the ads of 
 Mens Will, or as what a Man's Servant doth inO- 
 bedience to his Commands, are the Mailer's Ad ^ 
 thefe are not fo properly Ads of Religion, as they 
 are Fruits and Effeds of it. Thefe may fpring from 
 pure natural Probity, Pity, and Hmnanity^ and 
 when the}'- do fo without regard to God, Religion 
 hath no interefi: in them, becaufe they may be found 
 an Atheifts and Pagans, But when they are Ads of 
 Religion, fo far as it hath an interefl: in them, they 
 all have ordinem ad Denm^ a. reiped to God, in as 
 much as thefe vertuous Adions are done for God s 
 fake, with an explicit, or implicit purpofe to glori- 
 lie and pleafe him, and the contrary fins are for- 
 born for fear of offending him ^ as Jofeph withftood 
 the Temptations of his lalcivious Millrefs, Geji.xsxix^ 
 9. Hoiv can I then do that great ivickednefs, and fin 
 ag-ahist God^ 
 
 Thus you fee Religion, in all the feveral Ads of 
 it, refpeds" God as its Objed ^ all the immediate,, 
 and elicit Ads thereof, are Ads of Duty to God j 
 and.the imperate A61s of Religion, are Ads of Obe- 
 dience to him ^ the performance of our Duty to 0- 
 thers, out of Confcience towards God, or for GodV 
 Sake. So that he who difbelieves the Being and Pro- 
 vidence of God, cannot be Religious, nor yet fo 
 much as pretend to it without the greatefl abfurdi- 
 ty imaginable. ^ If there be no God, or which is all 
 one to the Atheift, if he believes that there is none^ 
 
( '»o ) 
 
 to repent, to believe, to pray, to give thanlcs, naj-, 
 to fvvear by his Name, are as great impertinences, 
 as to pay all Reipects due to a Prince in an empty 
 Room, and make a ccinplemental Speech to the 
 Walls. But, 
 
 2. God is the Author of Religion as wdl 2s its 
 Objed, who could never have had a Being, were 
 there no God. We commonly diftinguilh Religion 
 into Natural, and Supernatural, or Revealed ^ as for 
 the latter 'tis paft difpute, that it hath God for its 
 Author^ and if Supernatural, whence can we derive 
 it but ftom the Author of Nature ? If Revealed, wlio 
 Revealed it but God > As for natural Religion, this 
 isalfo of Divine Original •, for the Dl6tates of right 
 Reafon, are the Word of God ^ and whatever, be the ^ 
 caufe of its congruity to right Reafon, appears to 
 be a natural Duty, or whatever, by reafon of its' 
 difagreement therewith, appears by Nature's Light 
 to be a Sin, the fame mult be underftood, the one, 
 to be commanded, and the other to be forbidden, by 
 God himfelf, who is the Author of Nature. So that, 
 the Law of Nature is the Law of God, and the, 
 didates of right Reafon in matter of Religion, are„ 
 Divine Truths : Thofe natural Notions of the Dei- 
 fy Men have, and the pradlical Inferences of Rea- 
 fon, how Man is to demean himfelf towards God 
 from them, are all from God. So that God is the 
 Author of all Religion, whether Natural of Reveal- 
 ed-, and his Authority, as the Creator and Lord of 
 Mankind, is that which gives force and obligation, 
 to the Duties of Religion, whether Natural or Re- 
 X'ealed : For its unconceiveable how we ihould come 
 under an Obligation io the feveral Duties of Religion, 
 unlefs there be fome fuperior Power to oblige us to 
 thofe acts of Religion, and that Superiour mujft be 
 God, who hath made, and whofe we are, PfaL c, ?. 
 For fo the Original13npb?_<:<7 lo anachnn^ maybe 
 very well rendred,^ the Lord hath piade us, and his^ 
 
( III ) 
 
 t'e are, bis people and the Sheep of his pajiure. Were 
 k not for the Sovereign Power over us, we fhoulcl 
 be perfedly loofe and free from all Obligations, 
 whether Natural or Pofitive ^ as much at Liberty 
 to fteal or kill, as to do Juftice and A6ts of Kind- 
 nefs j as free to blafpheme God, as to blefs and praife 
 Him 5 and were there no God, we fhould be alike 
 ridiculous in both : For all Men mult acknowledge 
 that it's impertinence to make either a Panegyrick 
 or Invedlive on a Perfon that never was in the 
 World. If there be no God, no Lord over us, this 
 Confequence flows necellarily from it, viz. That 
 there is no Duty, nor Sin 5 for where there is no 
 Sovereign Lord, there can be no Law ^ and where 
 there is no Law, there is no Duty, nor Tranfgrellion. . 1 
 So that the World may as well .exert without a firft zyi^t' 
 Caufe, and feveral fuccelfive Generations of Men 
 may have heen without a firft Parent^ nay, every 
 particular may as well beof himfelf, and every Ef- 
 iGdi in the World might as well have been produced 
 without a Caufe, as Religion can fubiift or oblige 
 without the Belief of God and his Providence. 
 
 ^. God is the Exemplar or Pattern of all thofe Ex- 
 cellencies and Virtues which Religion is intended to 
 teach and beget in us. The great End and Defign 
 of Religion, and efpeciall3r of the beft Religion, the 
 Chriftian, is to make us like God, partakers of a- 
 new and Divine Likenefs, /. e. a Godlike Nature. 
 This Notion the very Heathens had, tliat the Hap- 
 pinefs of Man confifts in being like God ^ and that 
 Religion is the way to Happinefs 5 and that the beft 
 fort of Worfhip and Service v/e can pay God, is to 
 imitate and copy out in our Life his amia])le Per- 
 fedlions. Nor wez*e they miftaken, for the Apoltle, 
 ijohn iii. 2. gives this account of the felicity of 
 the next Life, that we /hall he like him. The In- 
 tegrity of human Nature in the State of Innocence, 
 was A r ^m(^ Tfi^n^ri^^ preferving the Divine Image 
 
 pure 
 
( 112 ) 
 
 pure andunfeiiied^ and the depraving (3f MaiiV 
 Nature, cGnfifted in the defacing of the Divine I- 
 mage ^ and the defign of Revealed Religion is to 
 refrefh and fcour the Pidure, L e. Image of God, 
 and to repair what Sin hath decayed, and reftore us 
 to our Primitive Integritjr. A^ the Perfeftion and 
 Excellence of a Pidture is its exadt Refemblance of 
 the Life, fo the Perfection of human Nc^ture is the 
 neareft Refemblance of God ^ and the only way in 
 which Pveligion can poffibly improve us, is by pro- 
 moting this Refemblance, and by cultivating the 
 Seeds of it in our Minds, whereby we are form'd 
 to a Similitude after his Divine Perfection. 
 
 The New Man is created as the firft Man was k^ 
 ©sov, after the Image of God. And we efteem a 
 Man more or lefs, as he is more or lefs like God. We 
 count him mofl: worthy of our Admiration and Wif- 
 dom, whofe Underftanding is moft comprehenfivey 
 whofe Knowledge extends to the greateft number 
 of Objeds,. and maketh the neareft approach to that 
 of God, who is infinitej and comprehends all things. 
 We efteeni that Man moft worthy of Renown, foi: 
 Juftice, who is moft like God, in having no refpedt 
 to Perfons, and free from all regard to tliofe confi-. 
 derations of Intereft or Friendftiip, which are apt 
 to byafs them moft. We celebrate that Man's Boun- 
 ty, v/hofe diffufive Goodnefs filleth the largeft Cir-' 
 cle, and tho' it cannot like the Bounty of God, ex- 
 tend unto all, yet refreihes many, and who thinks 
 k more blefTed to Give, than' to Receive. He is 
 the moft Excellent, who is the moft God-like Man, 
 the moft like him in Wifdom, Holinefs, and Good-^ 
 nefs^ and the Religion of our Saviour is admirably 
 accomplifhed to make us fo, affording moft admira-, 
 ble Precepts, moft quickning Motives, and prefents 
 unto us the moft advantageous way of copying thofe, 
 Divine Perfections, which we are to exemplifie in 
 
 6\x^ 
 
our Souls. But if the Original be a mere fiction ; and 
 there is no Being in the World poffeiiing thefe ami* 
 able Qualities in Perfedion, what becomes of all 
 Religion ? He who believes not the Being of God, 
 is incapable of the leaft Alliftance toward being a 
 good Man, which the meditating of the Divine Per- 
 fedions v/ould afford him -, nor will that great Mo- 
 tive to Religion and Holinefs, have any force upon 
 him, that therein we refemble God. 
 
 4. No Man can be truly religious without the Be- 
 lief of the Being and Prov^idence of God, becaufe 
 this Belief is the greatcft Motive and Encourage- 
 ment to a religious Life : Strait is the gate^ and 
 narrow is the way that leads to life^ faith our Sa- 
 viour, Matth. vii. 14. The Impediments and Dif^ 
 couragements are many and great. There is the 
 ftrong biafs of corrupt Nature powerfully drawing us 
 afide, and many outward impediments and rubs 
 apt to turn us out of the Way. Our corrupt Flefh 
 is a heavyweight, deprefTes our Spirit, and retards 
 its flight toward Heaven ^ and this Way is fb un- 
 pleafant to Flefh and Blood, that nothing lefs than 
 a ftedfafl Belief that it leads to Life, can furnifh us 
 with patience to run the Race that is fet before us. 
 We need therefore to fummon all the Aids that ei- 
 ther Reafon or Religion can afford us, to fortify our 
 Minds for the encounter of fuch many and great Dif- 
 couragements as we are likely to meet with : And 
 the moft powerful Encouragement againft the Dan- 
 gers and Tribulations that attend a religious Life, is 
 the fledfaft Belief of God's Being and Providence; 
 that there is an infinitely wife God, wjio is a Sun and 
 Shield to the Righteous, and that he will not fuffer 
 them to be tempted above what they are able to 
 bear. When the greateft Dangers threaten a religi- 
 ous Man, he will nat turn out of the Paths of Reli- 
 gion to decline them, becaufe he believes the God 
 whom he ierves is able to deliver him from them : 
 
 I If 
 
If he fall into divers Temptations, and be called to 
 flifter for Chrift and the Truth, he cheerfully bears 
 all that the malice of the Devil and his Inftruments 
 ran inflict upon him, being well aflured, that the 
 more he fullers on Earth, the greater is his Reward 
 in Heaven ^ that by all his Lofles on fo good an ac- 
 count, he Ihall be infinitely a Gainer ^ and that if 
 he continue faithful unto Death, he (hall receive a 
 Crown of Life. He knows that God is Righteous, 
 and will not forget either the Labours or Sufferings 
 which proceed from Love to himfelf and Religion ^ 
 and therefore he faints not. But now how impoill- 
 ble is it without thcfe powerful Aids, for Religion 
 to fupportit felf againfl fo many great Difcourage- 
 ments. Faith gives the Soul a fight of thofe unfeen 
 Rewards of the next Life ^ gives us as undoubted an 
 aflurance of the good things we hope for upon the 
 encouragement of the Divine Promifes, as if we faw 
 them with our bodily Eyes, or Jiad the Truth of 
 thicm made out by the plained: Demoniiralions ^ 
 and Hope fo well grounded, mufi: needs fortify our 
 Minds with Courage, and Patience, and Conftancy 
 to fufFer any thing for our Religion ^ it will not per- 
 mit ns to be either bribed or feared out of it, in re- 
 gard the hopes v/hich Perfeverance in Religion give 
 us, are far greater than all thofe worldly Advanta- 
 ges which tempt us to Apoftacy ^ and the dreadful 
 profped we have of the danger of drawing Back, 
 that it will be our eternal Perdition, muff needs, 
 where it*s firmly believed, preponderate all confi- 
 derations of what danger we fhall be expofed to by 
 the courageous confeffion of Chriff and our Faith. 
 But where this Faith and Hope is not, there a Man 
 labours under all difad vantages imaginable ♦, his own 
 corrupt Nature prompts him to a brutilh animal 
 Life, to take his fill of feveral pleafures, and make 
 no difference of lawful and forbidden. The Devil 
 flily infinuates liirnfelf;, and. eggs on Man's corrupt 
 
 Inclina- 
 
Inclinations and Appetites, eagerly to crave all forts 
 of iinful Satisfactions, and the World in great abun- 
 dance anv.rds and prefents them to him. 
 
 What mighty Aids doth the poor Crcatnre need, to 
 enable liim to refufefo channii.g baits, to rc/iilinot 
 only the innate Fancy of fuch Allurements, but al- 
 io the additional force they receive from the fubtil- 
 ty of SaCan, giving them all Advantages, and ac- 
 commodating the Bait to Mens particular Tempers 
 and Fancies, prefenting it in the moil proper Sealbii, 
 and tlie moft agreeable way > Nay, moil: of all, what 
 aiiiflance doth a Man need to enable him to deny 
 himt'clf, and to fubdue his own ungovern'd, and 
 importunate Lulls ^ which had he no Devil to tempt 
 him, would forcibly draw himfelf aiide, in purfuit 
 of the inticing, but forbidden Objeds> How is it 
 poiiil^le that Religion and Virtue fliould bear up un- 
 der fuch Aflaults, and fnpport it felf under the dip 
 couragemenrs of thofe Affli.cHons and Troubles, that 
 in this World befal the beil Men, without the Belief 
 of a Wife, Juft, and Almighty Providence, , and a 
 future State of Reward. 
 
 If a Man believe that there is no God, or that he 
 concerns not himielf with the lower Worlds that he 
 is neither pleafed with the Services, nor offended 
 by the Sins of Mankind: If he neither rewards the 
 Righteous, nor puniihes the Wicked, there could be 
 no Reply to that llandcr cafb on Religion by the re- 
 bellious Jews, j¥aL iii. 4. If is hi vain toferve God^ 
 T»ibat profit is there that we have kept his Ordinance ^ 
 There v/ould be no realbn why Vv^e fnould pay any 
 Service to that Being, from whom we neither re- 
 ceived any Advantage in prefent, and from whom 
 we have i\(5 future expedtations. What reafon is 
 there why we Ihould dtny our felves any prefent 
 Advantage or Satisfaction, it:th?re be no Danger in 
 taking it, or no Recompence for foregoing it ? In 
 & Word, without the Aid of thefe Motires, all ties 
 
 I 2 of 
 
( "O 
 
 of Religion will be infignifJcaut, and too weak, for 
 our ftrong Inclinations to Evil ^ all Obligations to 
 Virtue and Religion, will, Jike the Withs and Cords 
 wherewith Sanipfon was bound, be ealily broke in 
 funder hj Mens Giant-like Lufts. 
 
 APPLICATION. 
 
 I. Since without tlie firm Belief of God's Being 
 and Providence, its iinpoilible to be truly Religious 
 and Virtuous *, we may hence learn the Ncceility of 
 preaching and proving thofe Fundamental Dodrines 
 of Religion. This Inference I make to vindicate 
 my felf and others from the ralli Cenfures of Men, 
 who think we trifle, and undertake a needlefs la- 
 bour, whtn we Difcourfe on thefe Points j nay, who 
 are angry, and think we Reproach and Libel our 
 Congregations, alid obliquel)?- reflect upon them as 
 Pagans, and Atheifts, in the clioice of fuch Subjects, 
 Certainly fuch ralh Cenfurers are little converfant 
 with themfelves, they little underftand the temper 
 of their own Minds ^ the Corruption of human Na- 
 ture, and the force and influence of thofe Dodtrines 
 firmly believed ^ that according to that degree of 
 aflent, Men afford thefe great Truths, the better or 
 worfe they are. The Atheifl: who believes nothing of 
 God, and Providence, is not only irreligious, but alfb 
 immoral ; He that lives without God in the World 
 has his Belly for his God, he glories in his fliame, 
 and minds only worldly things ^ but he that believes 
 that there is a reward for the Righteous ^ and a God 
 that judgeth in the Earthy will live according to his 
 Belief^ he v/ill not only court God, with Prayer, 
 and Praifes, and other religious Obferyances and 
 Ceremonies, but will fl:udy to pleafe him with the 
 more fubftantial Offices of Religion ^ with an holy 
 upright Fleart, and innocent Life, withjuftice, and 
 Mercy, and by fuch good Works, as the moft ac- 
 ceptable 
 
C"7). 
 
 ceptable Sacrifices Man can offer him. So that confi- 
 dering the ftrong Temptations Men have to Atheifm 
 and Wickednefs, and that nothing is fufficient to re- 
 ftrain Men from it, but the Fear and Love of God ^ 
 it muft needs be both a neceflary and profitable 
 Work, to mufter up all the Arguments we can for 
 the Being and Providence of God, and frequently 
 with all poiTible Evidence to prove thofe great 
 Truths, and inculcate tliofe Proofs, that Auditors fuf- 
 fer them not to flip out of their Memories. For doubt- 
 lefs, nothing can make fo blefs'd a change in the 
 World, as the frequent meditation of thofe great 
 Truths, and a ferious recolledtion of thofe many un- 
 anfwerable Arguments we have to compel our Be- 
 lief of them. 
 
 II. We may hence learn the true Reafon of that 
 great deca}^ of Piety, which is generally obferved 
 in the Chriftian World at this Day. 'Tis only the 
 want of a firm Belief, and lively Senfe of the Being 
 and Providence of God. Thefe great Truths are not 
 fo generally believed, as they are owned and pro- 
 feiled -, for 'tis not Faith, but only fome flight and 
 more uncertain Aflent, that they yield thefe Do- 
 drines of Religion. Would we take true meafures 
 of Faith, we mufl: take them from the Apoflile, who 
 in the firftverfe of this Chapter tells us, that Faith 
 is the fiihflance of things hoped for, and the evidence 
 of things not feen^ i. e. it gives us the fame afliirance 
 of things future, whether promifed or threatned, as 
 if tliey did now actually exifl: •, and gives us as con- 
 vincing proofs of the reality of tliofe invifible things, 
 which are the Objedts of our Faith, as we have of 
 thofe things that pretent themfelves to our Eyes. 
 Tho' things in their own Nature are not fo evident 
 to us, yet we as firmly aflent to them, as to thofe 
 things which are the Objects of Senfe, or are made 
 out by Mathematical Demonftration. And unlefs we 
 affprd as ftedfafl: and undoubted an Aflent to tliefe 
 
 I 3 Truths, 
 
( l»8 ) 
 
 Truths that there is a God, and that he will Judge 
 the World in Right eoufnefs, and renderlo every Man 
 according to his Works, we do not believe thefe 
 things, our Affenr is weak and ftaggering , it is 
 fcut a meer uncertain Opinion, that they are, or 
 may be true. The feint and doubtful Aflent mofl: 
 Men afford thefe grand Articles, is the Reafon why 
 we have fo little ci the Life and Power of Godlinefs 
 in the World : And why man}^ wlio profefs the Chri- 
 ftian Faith,do fo little adorn theDoctrine of God their 
 Saviour. 'Tis one thing to confefs with the Mouth, 
 and another thing to believe with the Heart. And it 
 is too evident, that multitudes who profefs to hold 
 all the Articles of the Chriftian Faith, do not hear- 
 tily and ftedfaftly believe the Gentiles Creed, I meaii 
 the Being and Providence of God. Did Men afliired- 
 ly believe the Being of God, and a future Judgment, 
 especially with all the Advantages that the Holy 
 Scripture gives us, for the Underftanding of thefe 
 weighty Truths ^ doubtlefs Cbriflendom at leaft 
 would ha\^e quite another face, and thofe who name 
 the Name of ChriU Jejus^ would be more careful to 
 depart from Iniquity: Men would not fo openly^ 
 affiront the Divine Majefty, break his Laws, flight 
 the encouragement of his Promifes, and defpife his 
 fevereft Threats, at the rate they do. The Belief 
 of this Dodrine, is able to infpire a good Man with 
 Courage and Hope under the greateft Oppreffion % 
 and to ftrike Terror in a wicked Man, fupported 
 with the greateft Advantages of Wealth and Power, 
 This Dpdtrine firmly believed, made St. Vaul fpeak 
 "boldly, tho' a Prifoner at the Bar, and he urged it 
 fo home, that he made Felix^ his unrighteous Judge, 
 tremble on the Bench. The profped: of another 
 World ravifhed Stephen^ while the Jews were fto- 
 liing hiin, and hath infpired the Martyrs with Joy 
 ^nd Coi|rage at the Stake. Did Men believe the 
 Qhxj and Blif§ of the Righteous in another Life, aj 
 
firmly as the}^ could do, Ihould the}?- fee the Heavens 
 open'd, andChrifi: with liis Samts in Glory ^ or did 
 they believe the intolerable and endlefs Miferies qf 
 the Wicked in the place of Torment, as tho' they had 
 a view of Hell, and heard the Groans, and hideous 
 Complaints of the Damned there •, Nay, did tliey 
 but believe thefe matters with the fame earneftnefs 
 and concern, as they do in a near profpcct of Death, 
 and Judgment, when a defperate Sicknefs places 
 them on the brink of Eternity, and in the confines 
 of another World, follicitous v/hat their Portion 
 will be there, I am certain we fliould fee much more 
 confiderable Eifeds of our Faith. Men would not 
 waft their pretious Time, and fpend their Strength 
 in Sin and Vanity, in Rioting and Drunkennefs, in 
 Chambering and Wantonnefs, would not dilhonour 
 God, and their own Nature and Bodies in vile, and 
 worfe than brutijDh Lufts •, they would not dare to 
 opprefs, defraud, to fwear, curfe, forfwear, and pro- 
 voke God as they do, for any worldly Advantage. 
 But the mifery is, the Foundation of moft Mens 
 Affent to thefe great and important Truths, j^ laid in 
 the Sand, on Tradition, and popular Opinion ^ they 
 have not duly confidered the powerful Reafons for 
 it. It is not built on the Rock, the infallible Trutli 
 of all Divine Revelation ^ and th.is is the Reafon 
 why the whole Fabrick of their Religion fhakcs and 
 totters, and is fo eafily overturn d., not only hy the 
 boifterous Storms of violent Perfecution, but even 
 by the fainteli: blafts of Temptation. Any confide- 
 rable tem.poral Advantage, or Danger, makes Men 
 forget God, and their Duty, and the eternal con- 
 cernment of their Souls. 
 
 I 4 S E R- 
 
 I 
 J 
 
( '=° ) 
 
 SERMON VI. 
 
 PROVING 
 
 That there is a God. 
 
 HEB. XL 6. 
 
 — For he that cometh to Gody muU believe 
 that he is^ and that he is a rcwarder of the^t 
 that diligently feek him. 
 
 Prop. II. That there is a God, 
 
 HIS Propofition, as hath been fhewn in 
 my preceding Difcourfe, is the fundamen- 
 tal Principle of all Religion, the Bafis on 
 which all our Faith Hands ^ and therefore, fince it 
 is the firft Article of our Creed, not only in Order, 
 but alfo m Dignity, as being of the higheft Moment, 
 and greateft Importance -, 'tis certainly very profi- 
 table for us, tho' we know, and believe it, to be 
 frequently j^utln Mind of thofe Arguments which 
 Demonfirate the Being of God, that^e may be con- 
 firmed and eftablifhed in the prefent Truth, But 
 tefbre I go about to make good this Propofition, 
 it will be requifite that' I briefly telj you wh^t I 
 me^n by a God. 
 
 i 
 
( 12. ) 
 
 By God I mean an eternal Being, of a fpiritual 
 Nature, infinitely Good, Powerful, and Wife, which 
 is the firft Caufe of all Things, and by which all 
 Things are prefer ved and governed. 
 
 This is an eafie and intelligible Notion of the Dei- 
 ty, the' far from an accurate Defcription of that 
 infinitely perfect Being. And that there isfuchan 
 Eternal, infinitely Good, Omnipotent, All- Wife, and 
 Independent Spirit, on which all Things elfe de- 
 pend both in ejfe and oferari^ as the School-Mea 
 (peak, both as to their Produdion at firft, and their 
 Subfiftence being produced, and in their Adions and 
 Operations, I Ihall endeavour to prove. And I 
 {hall deduce my Arguments from thefe Topicks or 
 Heads. 
 
 I. From truly univerfal Tradition, or the Confent ■ 
 cf all Mankind, II. From thevifible Works of God, the 
 Creatures, III. From the extraordinary Works ofGod^ 
 Miracles, IV". From Frofhecies, V. From the exem- 
 flary Funifhrnents of ill Men, and the FroteBion of 
 good Men, YLFrom theTefiimmy of Man s Con- 
 fcience, 
 
 I. That there is a God, is a Truth confirmed by 
 Tradition truly univerfal ^ by the confent of all Man- 
 kind, in the acknowledgment of the Being of a Deity, 
 Men of all Nations, and all Ages of the World *, 
 Philofophers of all Sects, People barbarous as well 
 as civilized, all confpirc in this Belief, which ap- 
 pears hereby to be Nature Judicium, the Dictate of 
 Nature, and an eternal Truth. The Belief of a God, 
 as Cicero fpeaks, is born in and with all Men, and 
 as it were, engraven in their Minds, fo that a Man 
 muft renounce his Reafon, and put oft his very Na- 
 ture before he can rafe it out. I fhall not much 
 contend for the Frolepfis Epicurus talks of, a pre- 
 pofleifion of Mens Minds with this Belief, or yet in- 
 
 m 
 
( 122 ) 
 
 flft upon what Qcero urges, that 'tis one of the y.oival 
 cyvo/oct, thofe common Notions written with the 
 Finger of God on every Man's Heart, fo that it's 
 a Principle felf-evident, and needs no proof, 'tis 
 altogether as well, if this univerfal Confent of Man- 
 kind in acknowledging a Deity be the effed of Dif- 
 courfe, and rationally eftabliihed by duly weigh- 
 ing thofe Arguments which evidently demonftrate 
 its Truth. If we fearch all Hiftories of former Ages, 
 or confult thofe who have travelled all Countries, 
 and given an account of their Cuftoms and Manners, 
 we fhall never meet with aninftance of any Coun- 
 try inhabited by none but Atheijis. No Nation in 
 the World, tho' never fo rude and barbarous, tho' 
 never fo deftitute of Learning, and all good Man- 
 ners 5 tho' without Cities, Houfes, or Cloaths, was 
 found wholly without Religion, and a Belief of a 
 God. The Minds of Men have been evermore io 
 prone to Superftition, that many Cities and Nati- 
 ons have confpired m Idolatry and Folyibeifm^ wor^ 
 ihipping thofe which by stature are not Gods^ and 
 entertaining a multitude of Deities ^ but never did 
 any confiderable number of Men in any, or all the 
 Ages of the World, agree in tlie denial of the Be- 
 ing of God. In danger and diftrefs Men breakout 
 naturally into fuch Exprellions as thefe, God / 
 God help me ! Defend me ! Lord have mercy upon 
 pje ! Tho' Vaninus had the courage to die a Mar- 
 tyr for Atheifm^ yet the pain he felt in the Fire, 
 extorted from him, unawares, an implicite Acknow- 
 ledgment of the Truth he fo obftinately denied, 
 and forced him to cry out, God, It is true in- 
 deed, fome few Men there have been in the War Id, 
 which have openly profefled Athejfin^ but they have 
 been fo rarely met with, and their Sentiments ^o 
 difagrceable to the reft of Mankind, that they have 
 appeared as Monfters among Men ^ nor have they 
 pretended to afTu^ance, th^t Truth is on their fide 
 
 - m 
 
( »^3 ) 
 
 in denying tlie Being of God ^ nay the refult of all 
 their Arguments amounts not to a probability ^ all 
 . they labour to prove, and pretend to have made 
 out, is but perhaps, or it may be, there is no God. 
 And 'tis no Argument that this Dodtrine is not 
 true, becaufe it hath been contradicted by fome. 
 There is no Opinion fo abfurd, but hath had itis 
 Patrons even among the Philofophers ^ nothing is 
 fo evident either to our Underftanding or Senfes, 
 but it hath been doubted or difputed by Ibme Scep- 
 tical Wits among them. Anaxagoras affirmed that 
 Snow is black ^ 2.€no denied that there is any mo- 
 tion from place to place, contrary to the Teftimo- 
 i\j of Mens Eyes ^ but tho' they puzled Men with 
 Sophifms and Fallacies, they convinced no Bodjr 
 hy their Arguments, nor could they gain any Man 
 to the Belief of their Paradoxes. And of how lit- 
 tle weight is the wanton Fancy of fome itw fcepr 
 tical Perfbns in our own and former Times, when 
 laid in the ballance againft the ferious Belief of 
 the moft and v/ifeft Men in all Ages and Nations, 
 and of all Perfuafions, enforced by mafiy and weigh- 
 ty Reafons to acknowledge a Deit}''. ' 
 
 So that if univerfal Tradition be of any Force, if 
 it be impoilible that Nature fhould plant fklfe No- 
 tions in Mens Minds, or that the remoteft Ages 
 and Nations fhould by inftind confpire to pro- 
 pagate a Lie, we muft acknowledge the Being of 
 God. 
 
 11. The vifible Creation affords us ^ fecond Argu- 
 ment to prove the Being of God. In his Works 
 hath God revealed himfelf to Man : For as the 
 A^poftle faith,i?6>w. i. 2o,Tbe invifihle things of him ^ i. e. 
 his eteryjal power a7id Godhead^ are clearly jcen from ^ 
 or iUy all ages ever fince the creation of the world bsing 
 Underjiood by the things which are made. ^ '^t. Chry- 
 
 * Chryf. inRoqi. 
 
 fojloms 
 
C 124 ) 
 
 fofiome on the foregoing Words, wherein the Apo- 
 ftle affirms, that what may be known of God, was 
 manifeft among them, demands, " t How ? What 
 " by a Voice from Heaven > No, but by Methods 
 *^ more effectual to work the Belief of a Deity in 
 " the World. Tlw '/liaiv etj /jtlo-oi/ Tr^Oeif, he fets 
 ^ before them the Creation, wherein the Unlearn- 
 *' ed as well as the Wife, the Scythian and Barba- 
 *' riafi as well as the Greek may learn God by his 
 *^ Works, and afcend froni the Creature to the 
 ** knowledge of its grl^t Creator. The Book of the 
 Creature is in a Language truly intelligible, and 
 may be eafily underftood by all ^ For^ as the Wife- 
 man faith, ^ by the greatnefs and beauty of the 
 creature proportionably the maker of them is feen. 
 He that beholds their Greatnefs, hath juft reafbn 
 to admire the Power of the Creator, and he who 
 beholds their Beauty, mufl: ftand amazed at the 
 Wifdom of him who is X firji Author of Beauty^ 
 who hath made them. What is reported concern- 
 iag Phidias, that he grav'd his own Pi6ture fo cu- 
 rioufly on Minerva's Shield, that it was impoffible 
 to deface it, without Ipoiling that Shield, is very 
 true of God, his Image isftampt on the whole Cre- 
 ation, and his Name is indelibly written in fair 
 and legible Characters upon all his Works. The 
 heavens declare the glory of God, and the firmament 
 jheweth his handy-worh, Pfal. xix. i. 'Tis but open- 
 ing our Eyes, and we may every where behold 
 God, tlio' not in his Nature and Eflence, which is 
 fpiritual and invifible, yet in his Works, which 
 are the Eifeds of his Infinite Wifdom, Goodnefs 
 and Power. We need no other Inftrudtions to teach 
 us that there is a God. l-\i^ o\r}day.^©', Greg, 
 
 J Irem. Tom. i. Horn. 9. ad Pop. Andoch. 
 ♦^ V/ifd. xiii. ^. 
 
( 125 > 
 
 Naz, tt The View of his Works is a fufEcient Ma- 
 fter. He that beholds the heavenly Orbs, the Sun, 
 Moon and Stars fhining glorioufly, and moving re- 
 gularly, diftinguifhing the Day and Night, and the 
 fe\''eral Seafons of the Year, by their conftant Re- 
 volutions, and cherifliing all Things beneath them 
 with their kindly Influences ^ who beholds this 
 Earth fiit as the Center of thofe Celefl:ial Motions, 
 bearing Men, and all forts of living Creatures, 
 Fruits and Plants, for the ufe of Mail, containing 
 the Ocean and Rivers in their proper Channels and 
 Receptacles, inufl: needs be very ftupid, if he can- 
 not fee a necelFity to conclude, that all thefe won- 
 drous Works were the EfFedts of Wifdom and Pow- 
 er more than finite, and are governed by the Hands 
 of their wife^^nd great Creator. Nay not only the 
 greater and mbre eminent Parts of the World pro- 
 cl^m their Creator's Glory, but the moft mean and 
 in^nfiderable afford us Arguments of no contemp- 
 tibly force to prove them the Workmanihip of his 
 Hands : His Wifdom and Power is no lefs vifible 
 in a Fly or Worm, tlian in a Whale or Elephant. 
 In^ Word, the whole Univerfe is hicymda^ vr&j.(PAi^ 
 '^in^cv^ is a large Divinity-School, and every Part of 
 it does evidently demonftrate the Beingpf its Crea- 
 tor, jisk now of the heafts^ and tbeyJJjall teach thee^ 
 and the fowls of the air^ and they fhaJI tell thee. Or 
 Jpeak to the earthy and it JJjall teach thee^ and the 
 jijhes ofthefea Jhall declare unto thee. Who knoweth 
 not in all thefe^ that the hand of the Lord bath 
 wrought this ^ Job xii. 7, 8, 9. 
 
 I mufi: needs acknowledge that \vc need better 
 Inftrudlors than thefe to teach us the faving Know- 
 ledge of God : This fublime Knowledge of God 
 
 ff Orar. ^4. Nosdefinimus Deum primo naturcT cognofccndii.'n 
 deindc Do^trioa recognofceadum, ^q. Tcrfai, concra .Vf«?rt7. /. i. 
 
 xn 
 
( 126 ) 
 
 ixiChrifi^Jefns^ reconciling the World to Iiimfelf, 
 is no where taught but in the holy Scripture. But to 
 convince us of the Being of a Deity, we neod no bet- 
 ter Evidence : Thefe vifible Things, the Works of 
 his hands may fuffice to acquaint us with God our 
 Creator, tho' they cannot bring us to the Knov/ledge 
 of God our Saviour. And he mufi: be more irrational 
 and brutifh than the v^ry Beafts and Fowls, that hath 
 not Logick enough to conclude that there is an in- 
 vifible Power, by which this vifible World, with 
 all its Furniture was made at firft, and is continu- 
 ally fuitahied and governed. 
 
 It's certain that the World could not produce it 
 felf, nor yet the feveral Parts of it. Nor can we 
 lay it was from Eternity, and that there have been 
 eternal Generations of Men, and other Creatures in 
 it, without apparent Abfurdity. For wherever 
 there is Succefiion, there was a Beginning, and where 
 ever is a fourth or fifth, there was a firft, and what- 
 ever had a Beginning was not Eternal. We fee the 
 feveral Parts of the World infufficient for them- 
 felves. Man, the Glory of the vifible Creation, 
 needs many Things for his fupport, the Luminaries 
 of Heaven to afford him Light, the Fruits of the 
 Earth to yield him Food, and the pure Air to 
 breath in •, neither Man, nor any other Creature, is 
 felf-fufficient, but all depend on lome fuperior Being 
 which is perfedt, independent, and all-fufficient. 
 To refolve the Original of all Things, with Epicu- 
 rus^ into Chance, a fortuitous Concourfe of Atoms, 
 is tlie moft ridiculous of all the various Accounts 
 that are given of it : How incredible is it, tliat 
 this well contrived Fabrick fhould be produced with* 
 out Art or Defign, thatfo many Things in the World 
 Ihould anfwer Ends for which they were never in- 
 tended ^ that all Parts of the Univerfe ihould be 
 to beautiful and weil-proportionM, and all by chanc:e? 
 If all Things were the efreil of fuch an uncertain 
 
 Caufe, 
 
C 127 ) 
 
 Caufe, how comes it to pafs that we fee no fucli 
 fortuitous Produdtions , not a Palace, or noble Porch, 
 nor yet fo much as a Cottage erected by tjie cafual 
 Concurrence of the Materials > But I have -not lei- 
 fijre to examine the fei^eral Philofophical Hypothe- 
 fes touching the Origine of Things, nor perhaps 
 would it be very neceflary or edifying in a^popu- 
 lar Difcourfe. 
 
 What I have faid, how little foever it is, may 
 fuffice to Ihew, tliat there is no tolerable Account 
 can be given of it, but what we have from Mofes ^ 
 who teaches us, that in the beginning God created 
 the heaven and the earth. And as ^~ St. Bafil glofP 
 etii on the Words, fo great a Work is a Demonftra- 
 tion of his Power, fo beautiful a Frame an Argu- 
 ment of his Wifdom, and fo ufeful a Structure an 
 Evidence of his Goodnefs. 
 
 III. And if the Worh of Nature proclaim the Pow^ 
 er and Wifdom of the great Author, how much 
 more do thofe miraculous Operations, which tranf- 
 cend the Efficacy of Second Caufes, which are toa 
 great to be eileded by the power of created Na- 
 ture, and plainly appear to be wrought by the Fin- 
 ger of God. Now if there be any Faith in Kiitory, 
 if any Credit may be given to Eye-witnelTes of th.e 
 greatefl: Wifdom and Integrity, we may be certain 
 that there have been maiiy Works of thefe kinds, 
 which we commonly ftile Miracles, both under the 
 Patriarchal and Jewijh State, as alfo in the Times 
 of our Saviour and his Apoftks. 
 
 Such were the Deftrudtion of the old World hjz 
 Flood. For whence fo vaft a quantity of Waters 
 fliould be, as ihould prevail fifteen Cubits above the 
 Tops of the higheft Mountains, or hov/ they fliould 
 fink or dry away again, is what, notwithftanding the 
 
 * Eji{i\ in Hexaemer. 
 
 ingeni- 
 
( 128) 
 
 ingenious Attempts of many learned Men to folve 
 it, utterly unaccountable. 
 
 That Fire Ihould come down from Heaven and 
 deftroy Sodom and Gomorrah^ is more than the Na- 
 turalift can affign a Caufe for. The Plagues oiJE- 
 gypt^ inflicted according to the Prediction oi Mofes, 
 and removed by his Prayers, are an Argument of 
 a wife and jufl: Power that governs the World* 
 The Divifion of the Red-Sea, as alfo of the River 
 Jordan, to aiford a fecure and dry Paflage to Israel 
 thro' its Channel, cannot be folved by faying that 
 the like hath fometinies happened to other Waters^ 
 in regard it manifeftly appears to have been de° 
 Ugn'd for the Service and Safety of Israel, by that 
 Divine Majefly who had taken that PeaJ)le into his 
 Ipecial Protection: I ma)?- add, the miraculous 
 Provifion that was made for that People? in the 
 Ifildemefs forty Years together^ the Pillar of a 
 Cloud and of Fire that conducted them in their 
 Journies by Night and Day, and that diredted them 
 when to march, and when to reft. The raifing of 
 the Dead, both by the Prophets of the Oli Teftament, 
 and our Saviour and his Apoftles under the New. 
 The healing of Difeafes, the reftoring of Sight to 
 the Blind, Speech to the Dumb, and Strength to 
 the Feeble and Impotent, by the fpeaking of a 
 Word. Thefe may ferve to convince the ultheift^ 
 if he v/ill but allow the holy Scripture the Credit 
 due to the Stories of Men of tolerable Difcretion 
 and Honefty. That there is ©sc? i-m M«;^^v/)r, an 
 invifible Power, of infinite Wifdom and Might, to 
 which nothing is impoliibie, hut what he pleafedy 
 that he did in heaven and r/i earth, in the fea, and 
 in all deep places, Pfal. cxxxv. 6. 
 
 IV. And as of near alliance with iff/r^fZ^x, Trophe- 
 cies have the force of an Argument to prove the 
 Eemg of a Deity. By B ^-^^'-''^'^x I mean, the fore- 
 telling 
 
( I^p ) 
 
 telling of future contingent Events, efpecially (uch. 
 as depend upon the free Refolutions of Man's Will. 
 Indeed fuch Predidions are a Ibrt oi Miracle, For 
 Things future and contingent cannot certainly fall 
 under humane Cognizance^ fome Circumftances 
 may now and then enable a wife and obferving 
 Man to guefs happily, but never to pronounce in- 
 fallibly. So that whofoever can do this, mufl: be 
 aded by the Spirit of God. For to him indeed all 
 things whether future or paft, are continually pre- 
 lent. 
 
 To Prophecy God appeals as the Teft by which 
 the true God was to be diftinguilh'd from the falfe 
 Deities of the Heathen^ challenging them, to Jhew 
 what fhould happen^ and to declare things to come^ 
 to Jloerp the things that, {hall Come hereafter , that 
 we may know that ye are Gods^ Ifai. xli. 22, 2^. 
 which in regard they were unable to do, he con- 
 cludes them no Gods, V.26, and proves himfelf to 
 be the true God, laying, lam God, and there is 
 none elfe, I am God^ and there's none like me, de- 
 claring the end from the beginning, and from antient 
 times the things that are not yet do7>e^ Ifai xlvi. 10. 
 
 Now in this way we have frequt nt proofs of an 
 Omnifcient Being, which hath infpired his Servants, 
 and enabled theoi to foretel future things, at a long 
 diftance of Time, quite out of the reach of Con- 
 jedure, or the moft judicious human forefight. By 
 this Spirit was Holy Ifaac Aded, when he foretold 
 the different condition of the Pofterity of his two 
 Sons, Jacob and Efau : By this prophetick Spirit, 
 Jacob foretold the duration of the Jewiih State till 
 Chrift's coming: And the Prophet //^/Wj, xli v. 26. 
 prophecieth of the Rebuilding of the City and Tem- 
 ple of Jerufalem by Cyrus, neither of which then 
 were deftroyed \ exprefly names Cyrus , above 
 100 Years before he was Born, and foretels what 
 depended upon the Deftrudtion of the Ajjyrian Mo- 
 
 K narchy 
 
( »3o ) 
 
 narchy to Cyrus^ and upon his meer favour to the 
 Jews. I might inftance in other things, fuch as the 
 Prediction of HazaeVs cruelty, which he could not 
 himfelf believe. Of incredible plenty in the midft 
 of an intolerable Famine, &c, but thefe may fuffice 
 tolhew, that there is a Being, whofe Knowledge is 
 every way equal to his Power, and to whom, as no- 
 thing is impoflible, fo nothing is unknown. 
 
 Y. By miraculous Judgments executed on Wicked 
 Men, this Being and Providence plainly appears. I 
 know very wclj that fbme have been Icandaliz'd 
 into Atheifm, by the long impunity of heinous Sin- 
 ners, particularly Diagoras Melius^ who coiicluded 
 there was no God, becaufe he faw a perjured Perfbn go 
 alive out of the Court where he forfwore himfelf. But 
 this muft proceed from mean and unworthy Appre- 
 henfions of tlie Power and Juftice of God, and igno- 
 rance of a future State. He knew not how far God 
 Almighty's Arm could reach, that death did not 
 place the guilty Wretch out of the reach of his Ven- 
 geance. So that it is not neceflary that God ftiould 
 always punifti wicked Men in this World, feeing 
 they do not efcape his Juftice, if the Punifhment 
 be refpited till their Death. But however, tho' God 
 Ibmetimes feems to wink at Mens Sins ^ ytt he ma- 
 31}'' times alfo makes himfelf known, by the Judg- 
 ments that he executes and deftroys the ungodly 
 out of his Sight •, as he did the Old World, Sodomy 
 and the other Cities of the Plain, Thus he plagued 
 thtjE^yptians^ and at laft deftroyed them and their 
 King in the Red Sea, who would not acknowledge his 
 Divinity, but faid, rcho is the Lord^ that I JJmdd 
 obey his Voice ? And I know not the Lord, neither 
 will I let Jfraelgo, Ex. v. 2. When Vengeance over- 
 takes the Sinner, and puniflieth in fome prodigious 
 and miracukus manner^ as for inftance. Corah and 
 his Compan3% Numkv'u 16,91. when the Lord 
 t makes 
 
( «3« ) 
 
 makes a new thing, and the earth opened her mouth 
 andfwallowed them up. He is fhipid that obfer vcs and 
 uiiderftands not that there is a Supreme and Almigh- 
 ty Being, whom thofe Wretches had provoked to their 
 own Deftrudion. As the miraculous Vengeance of 
 God on his Enemies, Ho the miracles of his Mercy to- 
 wards his Church and People, are pregnant proofs 
 that there is a God. The miraculous prefer ving of 
 Noah and his Family in the Univerlal Deluge j the 
 prefer vat ion and wonderful Increafe oi Abraham and 
 his Seed ^ the preferving and propagating of the True 
 Religion in defiance of all the Powers of Earth and 
 Hell, are no lefs Evidences, that there is a God, 
 who Judgeth the World in Righteoufnefs, who ne- 
 ver forfaketh the Righteous, but delivers him out of 
 all his Troubles. 
 
 6. The Teftimony of Confcience, even in the 
 moft ignorant, and moft wicked, is another undeni- 
 able Evidence of the Being of a God. There are in 
 the Minds of all Men certain pradtical Principles, by 
 which Men judge of the goodnefs or badnefsof their 
 Aftions : And all Men agree in them, even the moft 
 Savage and Barbarous ^ as that Perjury is a heinous 
 ^in \ that to return evil for good is an abominable 
 ingratitude ^ that Adultery and Lying are difhoneft. 
 And on the contrary, that Piety towards God, and our 
 Parents, is commendable ^ that Gratitude to Bene- 
 fadors,Fidelity in Friendfhip,CIiaftity,and Veracity, 
 Kindnefs, and a contented Mind, are Yertuous En- 
 dowments. Nay, thefe Principles have the force of 
 a Law, aad Men exped: evil, or good, according as 
 they obey it. He that Ads contrary to any of thefe 
 Principles, hath a fecret dread upon him, that he 
 Ihall be punifhed, tho' no human Eye fee him tranf- 
 grefs, or no human Law provide a punifhment for 
 his Offence \ which plainly betrays an ApprehenC- 
 on, ofaninvifible Power, which hath Enaded thofe 
 
 K 2 Laws, 
 
( »50 
 
 Laws. Procbimed tncm by the Voice of Nature to 
 all the World, and Gia.ven them on the Tables of 
 all Mens Hearts. We fee the great Ones, and Rulers 
 oi the World, who are out of tlie reach of all human 
 Sanations, and wlio dre:ul no Tribunal on Earth, fl:and 
 in dread of that Tribunal which God hath eredted 
 in their own Breaft, and tormented with a certain 
 fearful ejpedation ofPunifnment, thiOugh they have 
 none who in this World can call them to an Account, 
 This the Apoftle obferves, Row. iu 14, 15. that 
 fome of the Gentiles, who were without the Diredi- 
 on of God's written Law, Did hy nature^ the things 
 contained in the Lavc^ and rcere a Law to themfelves 5 
 whrch/Jjerp the vpork of the Law written in their hearts^ 
 their confcie77ces aljo bearing witnefs ^ a?ul their 
 thoughts in the ?nean while acaifingy or excufing one 
 another. 1 he meaning of which Place briefly is, 
 that as Men do well or ill, their Confciences pafs 
 a i^entence of Abfolution or Condemnation upon 
 them. Noiv Confcience could not thus comfort the 
 Innocent under unjuft Accufations and Sufferings ^ 
 nor yet terrify the Guilty, efpecially Kings, w])o 
 are bound to rerder no account of their Adions to 
 any earthbr Judges, were not the Law of Nature, 
 the Lavv^ of God, obliging Men to efchew Evil, and 
 do Good, and as where the word of an earthly King 
 is^ there is foirer, Eccef viii. 4. much more hath 
 the \^^ord of God, who is King of Kings, Authority 
 to oblige Men, and Power to punifh all breaches and 
 violations thereof 
 
 Thus I have, I hope, fully proved the Being of a 
 God ^ I do not pretend to have alledged all Argu- 
 ments that may ferve on this Occafion- but have 
 diofen the moll: confiderable, and managed them, 
 tJio perliaps not to the heft Advantage, yet accord- 
 ing to the befl of my Skilly and how weald}?- fo 
 ever the}'' have been urged, I have this afTuranceof 
 the Truth of the Aflertion, they are defign'd to 
 t cx)n- 
 
( »33 ) 
 
 confirm, that they prove it beyond all polTibillty of 
 juft contradidon. 
 
 It remains, that I conclude my Difcourfe with 
 fome Inferences". 
 
 APPLICATION. 
 
 I. If there be a God, and it be fo evident and eafie 
 to be proved ^ how fooliih, and dangerous, and un- 
 comfortable a thing is it to be an Atheift> If there 
 be a God, he is infinite Goodnefs, he is a lover of 
 Man, and a promoter of liis real Felicity^ he em- 
 ploys his infinite Wifdom in contriving the Hap- 
 pinefs of his Creatures, and his Omnipotence in ac- 
 complifhing thofe Wife and Gracious Contrivances 
 for our good. The Deity is fo Pt*rfect, to Amiable, 
 and fo Beneficent a Being, fo truly dcfirous of our 
 Happinefs, and fo communicative of whatever real- 
 ly contributes towards it, that every wife and good 
 Man muft needs heartil}'' wi(h there had been liich a 
 Being, if there be none. And confequently, he inufh 
 be an egregious Fool, that contends for an Opinion 
 fb contrar}'' to his own Intereft, and that of all Man- 
 kind. It was no Stoical rant, but a fober Truth 
 which that Philofopher uttered, when he (aid, It is 
 not fojjihle^ or worth while to live in a jrorld defiititte 
 of God and Providence. For the belief hereof frees 
 Men from a great deal of trouble and foUicitude, 
 and compofes their Minds to qiiiet and fecure de» 
 pendance on the Divine Care of them. But if there be 
 no God in the World, and there is nothing but Chancy 
 and Fortune to govern it^ tliere would be no Secu- 
 rity for the happy, or Hope for the miferable, no 
 ufe of Wifdom when all things go at randome, and 
 are govern'd by a blind Power. 
 
 But the Atheift is a great Fool upon another ac- 
 count, I mean, for expoiing himfelf to thofe hazards 
 he doth, upon fo great U.ncertaimies. If there be 
 
 ^V 3 a 
 
( «34 ) 
 
 a G©d, as we believe him, Good and Gracious, to 
 fuch as love and ferve him ^ fo we believe him Jea- 
 lous of his Honour, able to Avenge himfelf on his 
 Enemies ^ and however he may exercife much Pa- 
 tience towards them, yet he will vindicate his 
 Honour, and triun^h in their Deftrudion at laft. 
 Wherefore the Atheift had need to be able to de- 
 raonftrate that there is ho God, before he prefume 
 to put Co powerful a Being to Defiance. If we had 
 Qo abfolute certainty of .the Exiftence of a Deity ^ 
 if we had but a ftrong probability, and there were 
 as good reafon againfl: it as there is for it, a 
 Man mull be very Fool-hardy, and make a very 
 rafh Adventure, that fhould do any thing to pro- 
 voke God. But alas! there is no Atheift in the 
 World that can AfTent to this Propofition, There 
 is no God, Sh2e formiditie comrarii^ without fear- 
 ing the contrary 5 and if that prove true, in how 
 uncomfortable and wretched a condition will lie 
 find himfelf J Xvho hath provoked a Power he can* 
 not grapple with, and whofe Juftice and Vengeance 
 he cannot efcape. Were there no certainty in this 
 fundamental Truth, ytt every wife Man would for 
 his own Comfort and Security incline to believe it, 
 and demean himfelf, as the Belief we have of the 
 Deity requires he fiiould. 
 
 2. If there be a God, let us take care to acknow- 
 ledge and glorifie Iiim as God, and beware that we 
 do not entertain any unworthy and unbecoming 
 Appreheniions of him, nor behave our felves irreli- 
 gioufly and ungratefully towards him. But let us 
 think with our felves, that as we have palpable 
 Difcoveries of his Being, and unqueftionable Expe- 
 rience of his good Providence, fo we are obliged to 
 pay him Honour and Obedience proportionable to 
 the clear Evidence God hath given us of his Being and 
 Goodnefs. He hath not only revealed himfelf to us 
 
 ' obfcurely^ 
 
(>35) 
 
 obfcurely, and as in a Glafs, or fliewn us his Back- 
 parts only, hy the Light of Nature, and Contem- 
 plating ofhis Works ; but lie hath with more direft 
 Rays fhone into our Hearts, to give us the light of the 
 knowledge of the glory of God in the face ofChriJi Je- 
 fiis, 2 Cor. iv. 6. He hath not contented himfelf 
 with fb inconfiderable Teftimbnies ofhis Being and 
 Providence, as giving us fruitful Seafons, and Rain 
 from Heaven^ but hath given us his Son out ofhis 
 Bofom, that we may know the only true God, and 
 Jefm thrift whom he hathfent. Now, having fuch 
 clear Difcoveries of the Being and Goodnels of God, 
 tvhat manner ofFerfons ought we to be ^ If that niea- 
 fiire of Knowledge that the Heathens learn'd meerly 
 by his "Works, left them ineiculable, when they did 
 not glorifie him as God,where fhall the ungodly Chri- 
 ftian appear, who hath difhonoured God to his 
 Face, and finned againft the cleareft Difcoveries of 
 his Majefly, Power and Goodnefs ? 
 
 9. I Ihall only add a Word of Advice and Cauti- 
 on againft Atheifm^ which Impiety we fhall the 
 more eafily avoid, by fhunning the manifeftCaufes 
 of it, which are chiefly thefe Three, i. An Itch of 
 J)ijputing and Scefticifm, 2. Suferjiitiouj Fears of 
 God, 3. Senfuality^ and a wicked Courfe of Life. 
 
 I. Beware of Scepticifm, or the Spirit of Contra- 
 diBion. It is the vain Humour of too many, that 
 they think the only way for them to appear confi- 
 derable in the World, is by maintaining Paradoxes, 
 advancing new Notions, and contradicting common- 
 ly received Opinions ^ and by pleafing themfelves 
 with the witty Sophifms and Fallacies they are 
 forced to devife to maintain their Paradox, come to 
 cherifli a fceptical Humour, and to have a Kind- 
 nefs for thofe falfe Opinions they have offer 'd to 
 defend for Difcourfe fake, and to ihew their Parts. 
 
 K 4 I have 
 
( '30 
 
 I have known a Perfon tell a falfe Story in jeft, till 
 he came at length to believe his own Lye. And 
 no doubt, difputing againft the Being of the Deity, 
 for exercifeand entertainment, hath been one Means 
 of propagating Atheifm in this Sceptical Age, To 
 difpute againft the Being of the Deity, whether in 
 jeft or in earneft, is very impious and dangerous, 
 and infenfibly betrays Men mtoAtheifm-^ which I 
 am confident never really arrived at any higher 
 Pitch than being extremely doubtful, whether there 
 were a God or not. So thzt Atheifm is but a high De- 
 gree of Scepticifm^ or Doubting-^ wholbever gives 
 way to that Humour in the leaft degree, cannot tell 
 where he fhall flop. 
 
 2. Beware ofSuperfthion^which is, tho' not a natu- 
 ral, a frequent accidental Caufe of Atheifm, I mean 
 fuperjiitkus Fears ofGod^ which give Men (iich dif- 
 agreeable and unlovely Appreheniions of him, as 
 produce a flavifh Fear, inftead of a filial Reverence, 
 and would fhrewdly tempt a Man to wifh there 
 were no God, and to redeem his Libert}'', by ilia- 
 king off all Belief of God, and Senfe of Religion: 
 Moreover, whatever Superftition adds to Religion, 
 doth not fortifie it, but weaken it, and when Mens 
 pious Frauds are detected, and their fuperftitious Ad- 
 ditions to the Diviiie Scheme of Doctrines come to 
 light,the Authority of the- Whole is brought into dif- 
 pute and doubt, and from an irrational and over- 
 eafie Belief of every thing that pretends the Stamp 
 of Divine Authority Men pals to as unreafonable, 
 Sufpicions and Denials of the moft certain and Fun- 
 damental Truths of Religion. From the Belief of 
 many Gods, to the Belief of none at all. 
 
 ^. Beware oizfenfual and wicked Cmtrfe of Life ; 
 whic^ is another Caufe of Atheifm, Tlie Root of 
 the Evil is fixt in Mens corniest Affedlions ^ and the 
 Fool wifhes in Iiis Heart there were no God, before 
 he pr^fumes to fay there is rf€>ne. Men live with^ 
 
 out 
 
( '37 ) 
 
 out God in this World, ferving their Lufts, and giv- 
 ing themfelves all forts of finful Satisfactions, gral- 
 tifying their Avarice, their Concupifcence, their 
 Ambition and their Revenge. They live in a pro- 
 fane negled of God and Religion; and if thej^ever 
 give themfelves leifure to refledt on their Condition 
 according to the Laws of God, and the Priiiciplcs 
 of Chriftianity, they are undone for ever. If there 
 be a God that judges in the Earth, they have no- 
 thing to expert but his Vengeance, being condemn- 
 ed already by themfelves, as well as by tlie vSen- 
 tence of his Law. Thcfe raifgiving guilt}'' Fears, 
 muft needs create in them a fecret Hatred of God, 
 and make them wifh there were no fdch Being, 
 and by degrees ^ o /SsXcvlae k^ o^orixccm^aat, they 
 bring themfelves to believe, in fome meafure, a 
 Dodrine, which is their Interefl to have true. 
 
 Now to fecure our felves againft this Evil, no- 
 thing is more effectual than a religious and vertu- 
 ous Life, by which the perceptive Faculties of the 
 Soul will retain their Integrity, become more ac- 
 curate and difcerning, and be more capable of that 
 evidence we have of the Being and Providence of 
 God, than a Soul forfeited with fleflily Delights, 
 and ftupified with fenfual Enjoyments. A religi- 
 ous Man is free from all thofe Prejudices againfl: 
 this Belief, which guilty Fears create in the Un- 
 godly. He fees the wife Providence of God in ma- 
 ny Things which the SenfualiH pafles over without 
 obferving : He feels the Power of God within his 
 Soul : He experiments his Goodnefs in the fuccefs 
 of his Prayers, and his Truth in fulfilling his Promi- 
 fes i and, in a Word, he hatli many ftrong and clear 
 Evidences that God /V, and that he is the rewarder 
 of them that diligently je eh him^ which the dark 
 Minds oi Senfuahjis cannot receive or comprehend. 
 
 ♦ irid.PcI. lib. 3. Ep.ulc, 
 
 SER- 
 
( -38 ) 
 
 SERMON VII. 
 
 SHEWING 
 
 That there is a certain H^eward for the 
 Righteous^ that are lerious in Re- t| 
 ligion. 
 
 HEB. XL 6. 
 For he that cometh to God^ muB believe 
 
 that he is, and that he is a rewarder of them 
 that diligently feek, hint. 
 
 Prop. IU. That it is no vain or fruitlefs labour 
 to he ferious iff the btijmefs of Religion, Or, 
 
 That there is a Reward for the Righteous, 
 
 That it is. every MansWifdnm and Inter eft to feek 
 
 God diligently^ and make Religion his hufmefs^ 
 
 H E S E Frofofttions are all equivalent lo 
 each other, and to the latter of thofe two 
 fundamental Articles of Religion deliver'd 
 in my Text, viz. That he is a revparder oftbem that 
 diligently feek him. 
 
 V In 
 
( 'BP ) 
 
 In handling, thefe latter Words, I. I fhalllabour 
 to prove the Point, That tJjere is a Reward for the 
 Righteous^ or for the faithful Servants ofGoA, II. I 
 lliall Ihew, IFhat that Reward is. III. ¥ljat rela- 
 tion that Reward hath to Religion^ or Righteoufnefs^ 
 or ujjon what Account it is tope expeSied, IV. An- 
 fwer feme ObjeElions again]} it, and fo proceed to 
 Application. 
 
 Though thefe Fropofitions, That there is a God^ 
 and, TIjat there is a Reward for the Righteous, are 
 fundamental Principles of Religion, yet they are 
 not equally Principles, or Fundamentals : For the 
 Being o[ God is principium prius & notius , a 
 Principle in order of Nature and Knowledge 
 before the Rewards of Religion. We muft be- 
 lieve the Being of God, before we can know 
 that he is to be ferved, or that his Service fliall 
 be bountifully rewarded. So that we cannot demon- 
 ftrate d priori ^e Being of God, who is the firft 
 Caufe of all Things, and hath no Caufe himfelf, 
 but is of himfelf. Yet thefe Points, That God is to 
 be worihipped, and. That our Services to God 
 Ihall be rewarded : Thefe Principles are capable of 
 being demonftrated, becaufe they are but Conclu- 
 fions in refpeft of that firft Principle, the Being, 
 Wifdom, Juftice and Goodnefs of God. 
 
 I. That there is a Reward for the Righteous, for 
 God^s faithful Servants, I Ihall endeavour to make 
 out, I. By Reafons, and 2. By Scripture Tejiimo* 
 nies and Examples : And my Reafons Ihall be 
 drawn, i. From The connnon and almoft univerfal 
 Confent of Mankind, 2. From The Nature of God, 
 
 3. From The Nature of Alan and Humane AElions^ 
 
 4. From The Nature of Things, 
 
 I. I (hall prove the Point from the univerfal ex- 
 peElancy of Mankind to receive good from God, in re- 
 compence for what good they do, 
 
 I. Uniier- 
 
(140) 
 
 I. Univerfal Confent, tho' it be not a demonftra- 
 tive Pjroof, yet it implies a ftrong Prefumpti- 
 on, and is almofl: a Demonftration in conjandtion 
 with fuch other good Arguments, as we have for this 
 Truth. 
 
 Now as all Men agree in this Belief, that there 
 is a God, fo do they lijcewife, that he is Governour 
 of the World, the Judge of all the Earth ^ that he 
 is infinite in all Perfedions, and the Pattern of 
 Goodneis to all his Creatures, whofe Perf edlion con- 
 fifts in being like him. That he hath, by a Law 
 written on the. Hearts of Men, commanded many 
 good Things, and impofed them as Duties, and for- 
 bidden other Things as wicked, antecedently to 
 all humane or pofitive Laws. And that in doing 
 the good Things God hath commanded, Men re- 
 femble God, and pleafe him *, as alfo by abftaining 
 from all thofe contrary Evils he hath forbidden , 
 and may thereupon juftly eipedl to be rewarded by 
 him. Thefe Things the generality of Mankind, the 
 moft rational and fober Part of it firmly believe, 
 and therefore they are highly credible. 
 
 From this Belief arifeth that vertuous Fear by 
 which Men are reftrained from doing many evil 
 Things, to which they are violently tempted 5 
 this Belief enables them to retain their Integrity 
 in fpight of whatever Hopes may be given them to 
 allure them to fin, or whatever Mifchief may be 
 threatned them to deter them from their Duty: 
 They believe that there is a reward for the righte- 
 ous^ and that whatever worldly Delights or Advan- 
 tages they may obtain by wicked and indirect 
 Means, will prove but an inconfiderable Recom- 
 pence for the lofs of God's Favour. That they (hall 
 be infinitelj Lofers by having their good Things 
 in this Life, and forfeiting their Portion in the 
 World to come. And yet no Mifery that Man can 
 inflict upon them, are cgijjparable to thofe they are 
 
( hO 
 
 juftly to fear from God's oiFended Juftice. From 
 the Belief of the juft and wife Providence of God, 
 innocent Men have in all Ages and Nations, even 
 the barbarous and ignorant, boldly made their Ap- 
 peals to Heaven, when loaded with unjuft Accula- 
 tions. And if there be any credit due to their Hi- 
 ftory, God hath by Miracles appeared to vindicate 
 the Innocence t ven of Pagans, born down by felfe 
 Teftimonies. This Belief, that Vertne arid Inno- 
 cence intitle Men to the Favour and Protedtion of 
 God, gave the begini.i'ir: to feveral ways of try- 
 al by Combat between "'ic Accufer* and the Party 
 acculed, and by Fire and . :',ier Ordeals, in pradice 
 among our Pagan Anceftors in this Kingdom. In 
 (hort, this Belief^ that God is a ii<:£^teous Judge, 
 and will recompence all our Suffen: :: s for him, is 
 that which gives Men not only Courage to en- 
 dure whatever Sufferings Cruelty can infiidl upon 
 them, but enables them to rejoice in them, as what 
 will procure them a greater Reward in the Life to 
 come. 
 
 If thefe Things were the Belief of Cbri/HaTis onljr, 
 or if of the Jews or Mahometans ^ it rrlight be plau- 
 fibly put upon the Score of Education and Tradi- 
 tion. But when Men in all Ages and Nations, of 
 all Seds and Religions agree m the fame Belief, we 
 muft needs conclude, that Dodrines fo unix'erfally 
 received, and which all the Wit and Learning of 
 the Epicurean Philofophers could never baffle out of 
 Countenance, muit needs be evident Truth, and 
 have a great Suitablenefs to Man's natural Appre- 
 henfions and Notions of Things. So that thofe who 
 have not the written Law of God, Judge of their 
 Adions, diftinguifh them into good and evil, and 
 find their own Thoughts and Hearts excufing or 
 condemning them, accordingly as the Apoftle fpeaks, 
 Ro7?i, ii. 14, 17. 
 
 2. A 
 
( »42 ) 
 
 2. Afecond Proof that there is a Reward for the 
 Righteous^ or God's faithful Servants^ may be drawn 
 from the Nature of God. He is the Governour of 
 the World, and rules it with Wifdom, Goodneis and 
 Juftice : And his Laws have this advantage to re- 
 commend them above all humane Conftitutions, 
 that they encourage Obedience with thePromifeof 
 Reward. Now it would in no wife confift with 
 the Honour of his Perfection , Wifdom , Juftice 
 and Goodnefs, to fuffer his faithful Servants to go 
 unrewarded. 
 
 I. It is incoiififtent with the Honour of God^s 
 Perfection and All-fufficiency, to permit Men to 
 employ themfelves in his Service without Reward. 
 As well Experience, as our own Reafon reprefents 
 God as a Fountain of Goodnefs, always full and 
 overflowing, which neither receives nor needs Sup- 
 plies from his Creatures, having all good originally 
 in himfelf, and doing good to all All Men who 
 have worthy Appreheniions of God, behold him 
 as perfect, free from all Want, incapable of receiv- 
 ing any Benefit or Advantages, no ways the bet- 
 ter for our Service, or the worfe for our Negledl; 
 no whit happier fince the creation of all Things, 
 than he was trom all Eternity, before he made the 
 World -5 never a whit the more glorious for that 
 Honour and Praife which he receives from Men 
 and Angels, nor is his Glory in the leaft diminifti- 
 ed or eclipfed by the Difhonour and Affronts wliich 
 Men daily offer him. This Belief made Plato and 
 others chaftife the Folly of fuch as thought to bribe 
 God by their precious Oblations, to overlook their 
 wicked Lives. And God himfelf reafbns with If 
 r/?^/ after the fame rate, Pfalm 1. 8, &c. I mil not 
 reprove thee for thy facrijices or kurnt-offeririgs^ to 
 have theni continually before me, I will take no 
 hulloch out of thy houfe^ or he-goats out of thy fold. 
 Far every hasf of the foreU is w/W'— . Iff were 
 
 hungry 
 
C 143 ) 
 
 hungry I would not tell thee. For the rpcrld is mine^ 
 and the fulnefs thereof. So that he cannot com- 
 mand his Creatures Service in profped: of any 
 advantage from it to himfelf^ but only that he may 
 have occafion to do them good. Now in cafe there 
 were no Reward for Obedience, if Men fervedGod 
 for nought but his own Glory and Pleafure, it 
 would infinuate a juft Sufpicion, that God were 
 fuch a one as our felves, an indigent and imperfe(9: 
 Being, that requires the Service of his Creatures, 
 for fome Advantage unknown to us, that redounds 
 thence unto himfelf. And that he is not that Per- 
 fed and Self-fufficient Power we take him for. It 
 is great Difhonour to the Divine Majefly, to fay to 
 thefons of Jacobs feek ye me in vain, 
 
 2. It's inconfiftent with the Honour of God's 
 Goodnels, which Man would have little reafbn 
 to magnifie, if he received nothing from it. The 
 original of all our Obligations, even of thofe 
 we are under to God himfelf, is from Bounty or 
 Benefit received from the Party to whom we 
 ftand obliged : Beneficium & Officium^ Duty and 
 Reward are Relatives, and mutually imply each 
 other. It would favour little of Goodnefs, for 
 God to wear out his Creatures in his Ser- 
 vice, and caufe them to labour for the Wind, 
 leaving them in no better Circumftances, nay, 
 poflibly in worfe than thofe who ferve their own 
 Lufts, and fulfil their own Pleafures, living in 
 Difbbedience to his holy Will and Commands. 
 This would plainlyappear to be rigorous and arbi- 
 trary Dealing. 
 
 9. And fuch as indeed would not confifl: with 
 the Honour of his Juftice. For Juftice requires that 
 a Ruler (hould render to every one according to 
 his Works, which he can by no means be faid to 
 do, who fuffers all Things* to go at random, and. 
 
 make 
 
( »44 ) 
 
 n»lces no difference between loyal Subjects and 
 audacious Rebels, unlefs it be, that he renders the 
 Condition of the former the worfe of the two, by 
 exading thofe Services from them, that the others 
 refufe, and impofing heavy Burthens on them, that 
 the others will not bear. 
 
 4. It will much lefs yet confifl: with the Wifdom 
 of God the Judge of all the Earth. The Wifdom 
 of a Governor is feen not only in protiding wife 
 and wliolefom Laws, but alio in a due regard to 
 the execution of them, and care to encourage Obe- 
 dience, and maintain the Honour of his Laws 5 
 which cannot be preferved from tlie Contempt of 
 ill Men, unlefs the Sanctions annext take place: 
 For Punifhment is not fo in ftrict Juftice due to Sin, 
 as that God were unrighteous, unlefs he inflided 
 it on all that deferve it. There were few who be- 
 lieve it io neceilary in the nature of the Thing, 
 that God muft punifli Sin, or be unjuft. But 'tis 
 his Wifdom, as he is the Governor of the World, 
 that finds it neceilary for the Honour of his Laws, 
 and the Ends of Government, not to give the leaft 
 Encouragement, by Hopes of Impunity, to Sin. 
 And for the fame reafon his infinite Wifdom cannot 
 fuffer Holinefs and Rigliteoufnefs, and fincere Obe- 
 dience to his Laws, to want all poliible Encourage- 
 ment, especially confidering what Difcourage- 
 ments from good Adtions Men ordinarily meet with, 
 and what a natural Propenfity to Sin they feel in 
 themfelves, all the Aid either Promifes can afford 
 to excite and quicken Men to their Duty, and Re- 
 wards to confirm them in it, will be abfolutely ne- 
 ceilary to fupport Religion and Righteoufnefs un- 
 der fo great Difad vantages. 
 
 To conclude this fecond Point, with the Obfer- 
 vation of a late learned Author. Not to condudt 
 the Courfe of Nature in a due manner, might fpeak 
 
 fome 
 
( H'y ) 
 
 fome defe£l of Wifdom in God ^ but not to recom* 
 pence Vertue and Vice, befides the defect ofWifdom, 
 in not adjufting Things fuitably to their Qualitit-s^ 
 but ccoPiy coupling Pm/perity with JFickednefs^ and 
 Mffery with Vertue^ would argue for ther a great de- 
 fe<^t oiGoodnefs and Jiijiice, So that ^^ou fee it will 
 not confift with the Honour of thefe his Attributes to 
 iiiffer his fait hfiil Servants to go unrewarded. 
 
 3. A third Argument to prove That there rr a Re- 
 TOfardfor ftich qs diligently fee k God^ mzj be drdwn 
 from the Nature ofAlan^ a.nd humane idims. Man is 
 a free and a rational Agent, and governed in a way 
 fiiitable to his Nature. Now as a Ma.i is a rational 
 Agent 5 Hope, and Eipedtation of Advantage, is the 
 mofl: powerful Motive that can I;e applied to him. 
 Hope givesMen Strength andVigoar to perform c heit 
 Duty, and Courage to encounter Danger, and Pati- 
 ence under Suitering, and is the Mafter-fprii.g that 
 produces all rational ?vIotions 5 even what IVI en do out 
 of Fear, is the eifedt of Hope 5 Menadted hj Fear, 
 are moved by Hope of efcaping the Evil tliey appre- 
 'hend them in danger of: For Fear, in conjundtion 
 with Defpair, is no active Prniciple, inafmucii a^ De- 
 fpair produces Sloth, andbenunis the 2Lt\ivQ Povers 
 of the Soul. And as a rational Soul is moil eaflly 
 moved by Hope, and refpecl to a Xeward ^ fo a free 
 Agent is alone capable of a Reward : Inanimate and 
 irrational Creatures are not free Agents, they have 
 not Power over their Actions, nor Knowledge to di- 
 rect them to their proper End •, and therefore their 
 Aclions are not abfolutely their own, nor are they 
 rcwardable. But Man hath a Powder of judging of 
 his own Actions, of deliberating concerning them, 
 and liberty to adt, or fufpend and forbear as he 
 pleafes : This Freedom makes him abC)lurely Mafter 
 of his Adtions, it renders them his uwn, liable to 
 be imputed to him, whether well or ill done, and 
 confequently rewardable and punilhabie, 
 
 L ■ Novf 
 
Now the wife Governor of tlie "World rules all 
 Things in a way agreeable to tlieir Natures. As 
 for inanimate Creatures, which are rather aded, 
 than aitof tliemfclves, and brute Creatures, whofe 
 Actions are not the eHed oi Freedoin and Reafon, 
 the}'^ are not properly praife-worthy, or meritorious : 
 And confequentl}^ we do not read that God deals 
 with tliem in that w.-ij. But Man being a rational 
 and a free Agent, God hath given a Law, or Rule 
 of Life, becaufe he hatJi a Power of deli berating con- 
 cerning his Adions, and judging whether i hey tend 
 to his good or hurt ♦, he promiles Rewards to them 
 who walk after that Rule he hath given, and threa- 
 tens Vengeance on fuch as forfake it, and deals fi- 
 nally v/ith Men according to thofe Manifeitations 
 of his Will, rendring to every man according to his 
 deeds. Indignation and wrath, tribulation and an" 
 guifb on every foul that doth evil. But glory, honour 
 and peace to every man that worjceth goody Rom. ii. 
 6,7,8, 9, TO. 
 
 And as it is agreeable to the Nature of Man y fb 
 is it alfo to the Nature of Things, for Yertue in the • 
 very Notion and Eflence of it, implies Comelinefs, 
 Praife, and Rev/ard, as Vice and Sin imply De- 
 formity, Shame, Reproach and Punifliment, inaf- 
 inuch as they are the free Adionsof a rational Crea- 
 ture, according, or contrary to the Laws of God, 
 cither natural or revealed. 
 
 And as this Truth is agreeable to Reafon, fo is it 
 to the Revelation of God's Will in his Word, and 
 the conftant Way and Method of his Dealings with 
 Men. The Law given to innocent Man had a 
 Sanction annext, Gen. ii. 1 7. In the day thou eateU 
 thereof thou JJoalt furely die. Which Threatning is by 
 Divines underftood to contain virtuall}^ in it the 
 Covenant of Works made with Adanty as the one 
 contrary implies the other. This do and thoufl^alt 
 live. That as Sin fubjedts fallen Man to Mortality, 
 
( M7 ) 
 
 fb (hould Immortality have been the Re^vard of 
 Innocence. And under the Covenant of Gnu e, the 
 great advantage Man receives, is that God affords 
 him nobler Motives to perform the Conditions 
 of it, by propounding more clearly v/Jiat hotter 
 Hope the Golpel Promiies afford him. The Old 
 Teftament abounds xvith temporal Promifcs made 
 to encourage the Ifraelites to obey thct Mofaicai Law, 
 and according as they kept or broke it,' vveall along, 
 thro' the Scripture-Hifi.or3% find that Common- 
 Wealth profpered, or was afflicted. In the Times 
 of religious Judges and Kings, God wrought mira- 
 culous Deliverances for them, and whenever they 
 revolted to Idolatr}^ he (old them into the Hands 
 of Idolatrous Neighbours, and made thofe that Iiat- 
 ed them Lords over them. As the Prophet told Jfa, 
 2 Cbron, xv. 2. the Lord is with you wbilfi ye be with 
 him^ and if you feek hi?n, he will be jciind of you 5 
 bnt if ye forfahe him, he willforfake you. So they 
 always found by experience, during the whole Jew- 
 ifi State. 
 
 In the Gofpel we may every where obferve, that 
 Bleflednefs is annext as a Reward to encourage O^ 
 bedience, and the great Duties of Religion have 
 Promifes annext to allure Men to the Performance 
 of them. Our Saviour's Sermon in the Mount be-* 
 gins with Beatitudes. Annexing a Bleffing to the 
 Duties of Humility, Repentance, Meeknefs, Righ- 
 teoufnefs, ?vlercifulnefs, Holineis, Peaceablenefs, 
 and fuffering for ih^ fake of Chri^ and his Gofpel, 
 and giving them AlTura nee, that it would in title 
 them to a great Reward in Heaven : Our Saviour 
 pronounces him a wife Man, and one that truly con- 
 lults his Intereil, fecures Jiimfelf a folidand everlaft- 
 ing Happinefs, who bears the wyrd of God and doth it^ 
 Mat, vii. 24, 25. He builds upon the rock, and no 
 Floods or Storm fhall be able to overthrow lb well 
 founded Hopes : And fuch as repent have Encou- 
 
 L 2 ragement 
 
( 148 ) 
 
 ragement given them to exped, that their Sing 
 Ihall be blotted out, when the times of refrefhing 
 fhall come, JBs iii. 19. He that believes /hall be 
 faved^ and he that believes not Jhall he damned^ is 
 the Tenour of the Gofpel, which our Saviour com- 
 miiiioned his Difciples to preach, Mark xvi. 16, 
 And that Eternal Salvation, whereof Chrifl: is the 
 Author and Purchafer, is fet before us as an Encou- 
 ragement to obey him. 
 
 Thus I have proved my Propofition, and fhewn, 
 how agreeable it is to the common Senfe and Ex- 
 pectation of Mankind , to the Nature of God, the 
 Nature of Man, and the Tenour both of the Old 
 and New Teftament, to the Dodtrine and Hiftory 
 of the Holy Scriptures 
 
 11. I proceed in the fecond to confider, what 
 thofe Rewards are which God beftows upon his 
 faithful Servants, and thefe are partly prefent, 
 and partly future. For Godlinefs is profitable unto 
 all things-'^ and it hath the Promife of the life that 
 now is, as well of that which is to come^ 1 Tim. 
 iv. 8. 
 
 I. Godlinefs hath a prefent Reward, God gives 
 in this Life his faithful Servants t Ta w^oi[jLia, ;^, 
 dppa(i(j)va t a^XcfJV , the foretafts and earneft of 
 their Reward. Tho' it be fufficient to make a Man 
 refolute and conftant in the Service of God, firmly 
 to believe the Rewards of the Life to come, yet 
 Cod's infinite Goodnefs delights not to try our 
 Strength to the utmoft, and feed us only with the 
 hopes of a future Recompence. But by his Good- 
 iieis to us at prefent, we are fupported and encou- 
 raged to depend upon him for the fulfilling of the 
 Promifes of the Life to come. The experience of 
 his Faithfulnefs worketh Hope in us, Rom. iv. 4, 
 And the comfortable foretafts we have of his Good- 
 
 f Orig. in Lam. in Job, 
 
 nefs 
 
( »4P ) 
 
 nefs in this Life revive our fainting Blood, and 
 enable us to hold fafi our confidence^ and rejoicing of 
 hope firm unto the end, Heb. iii. 6. 
 
 Now the prefent Rewards of Religion are of two 
 Ibrts, either Temporal or Spiritual : The Temporal 
 Rewards of Religion are not appropriated and in- 
 feparably annexed to it 5 that many times it pleafcth 
 God to beftow thefe common Gifts of Health, Riches, 
 and Honour, on wicked Men^ and on the other 
 Hand, he often fees it good to deny outward Pro- 
 Iperity to his faithflil Servants. But then wicked 
 Men receive not thofe Boons firom Heaven as Re- 
 wards or Tokens of God's Favour, nor have they, 
 what is moft valuable, a Sandified Ufe of thofe 
 Comforts, they receive them as their Portion, and 
 their All. And whenever it pleafes God to deny a 
 good Man any of thefe outward Blelfings, he doth 
 it only yu/jcvarrxoa? as an exercife of his Graces, not 
 in a penal vindidive way ^ he makes his Temporal 
 Wants fome way fubfervient to his Spiritual Good, 
 But in the ordinary courfe of Providence, in ferv- 
 ing God, we ferve our felves ^ and obeying his holy 
 and reafonable Laws, we promote our own tem- 
 poral Good. He that walks in the way of God's 
 Commandments, takes the fhorteft and fureft way 
 to Wealth and Honour. I might ihew how natural- 
 ly. Religion and Vertue tend to the prefervation of 
 our Health, and the lengthening of our Days ^ how 
 Juftice and Uprightnefs, get a Man Reputation and 
 credit in this World 5 How Sobriety, Diligence, and 
 Honefly, tend to enrich Men, and fecure their E- 
 ftates from the ruinous EiFeds of Riot and Excels, 
 And tho' they be the natural Efficacy of thofe Ver- 
 tues that Religion teacheth us, yet they are Moral 
 as well as Natural Caufes of all thefe good Effeds, 
 for as much as they procure the Bleiiing of God. 
 without which no fecond Caufe can produce its Ef^ 
 fed. Man lives not by Bread alone 5 'tis not fo much 
 
 1-3 om 
 
( t5o ) 
 
 our Food that nouriihes, as the BlefSng of God, 
 which gives, our Food a nourifhing Virtue. And I 
 boldly lay, a good Man, and one who diligently 
 feeks, may expect his Blelhng in a more plentiful 
 mcafure than another Ivlan : But the Bleilings of the 
 Fields and Flocks, are the meanefl: part of a Chrifti- 
 an's prefent Reward •, and as much inferior to thofe 
 Spiritual good Things, "which God beftows on fuch 
 as love him, as the Body is to the Soul. 
 
 Tiiat Tranquillity of Mind, that Satisfadion and 
 Pleafure that a good Confcience 3delds, is infinitely 
 more valuable. Great peace have they that love thy 
 Law^ faith ih^Tfahii^i^ cxir. 165;. Were there no 
 future Reward, this alone were futh'cient encourage- 
 ment for well-doing, and this confideration of that 
 Terror and fecret Torments that guilty Souls have 
 amidfl: their moft profperous outward Circumftances, 
 may juftly caufe us to preferr Integrity, pardon of 
 Sins, and God's Favour, before the greatefl: unlaw- 
 ful Deliglits and Advanttiges. 
 
 Again, every good Adion a Man does, promotes 
 hisHappinefs, by every Ad of Vertue that Habit 
 is confirmed, and we grov/ in Grace. Every Adl of 
 Religion is an approach to God, and brings us a ftep 
 nearer him: It renders us more like God^ it per- 
 feds our Nature, and improves fome Divine, or 
 Godlike Quality in us. Ei'^ery A61 pf Self-denial, 
 and Mortification of our carnal Lufts, tends to make 
 lis hnly^ as he is holy ^ every Ad of Juftice and Hof 
 nefcy, is an imitation of his Righteoufhefs \ every 
 Ad of Bounty and Charitj^-, exemplifies his Mercy 
 and Gcodnefs. And by cultivating thefeVertues and 
 Craces in tlie conftant tenour of our Lives, we grow 
 to a greater Stature and Perfedion in Grace 5 we 
 invite God to bejR:ow on us larger meafures of Grace, 
 anfwerable to thofe Improvements we have made. 
 We are brought to relilh God, and to delight in 
 thofe pure and fpiritual Toys, which are the future 
 
 Reward 
 
C«50 
 
 Reward of the Righteous 5 our Souls are refrefh'd 
 with feme comfortable tbretafts of them in this Life, 
 and prepared for the full fruition of them in the 
 neit. 
 
 But the greateft, and moft grorious Rewards, are 
 tliofe which God hath referved for his faithiiil Ser- 
 vants in the Life to come 5 of which you cannot 
 expert a full account from me, fince the Apoflle 
 hatli told us, That neither eye bath fcef/^ nor ear 
 beard^ neither haz'e entered into the heart of man^ 
 the things which God hath prefared for them that love 
 him. 
 
 It is no fmall Felicity to efcape the Wrath of God, 
 which in the dreadful Day of Judgment (hall be 
 revealed from Heaven, againft all ungodlinefs, and 
 unrighteoufnefs of Men : To be delivered from tJi^t 
 Eternal Death, which is the Wages of Sin. 'Tis yet 
 a greater Happinefs to be delivered from Sin, the 
 meritorious Caufe of the eternal Sufferings of the 
 Damned. For. Hell it felf, confider'd merely as a 
 place of Torment, (could we fever Guilt from it) 
 is a far lefs Evil, and lefs deftrudtive, than to be in 
 habitual Slavery to* any Sin. What a Felicity is it 
 to be free from Tears, and Afflictions, from Crofle$ 
 and Difappointments, the Tumults of unruly Lufts 
 within us, and from Trouble and Perfecutions from 
 without us ^ fiom the Allurements of the World, 
 and the Temptations of the Devil. But thele are 
 the leaft part of Heaven, and tho' compared with our 
 prefent State, it will be a Happinefs ^ yet how incon- 
 iiderable is it, compared witli the Blifs and Glory of 
 theBeatifickVihon, and the Pleafures it willafiord 
 us. No defcriptions can reach the tritiifceRient Happi- 
 nefs of the future State. It is pamted forth in SVri- 
 ptare by Metaphors, expreilive ot Glory and J* y. 
 Tiie Pl'jifures of Heaven are compared with Xh fe 
 of Feafts, and a Marriage : The Glories are reftm- 
 
 L 4 bkd 
 
( «^o 
 
 bled to the Triumphs of Conquerors, to the Crowns 
 of Princes. But alas, what mere Shadows are thefe ! 
 The Joys of Feafting, and Marriage, of fliort con- 
 tinuance. The Triumphs of a Conqueror are emjpty. 
 Pageantry, and earthly Crowns are all corruptible: 
 But the Satisfactions thefe are ufed to paint out, are 
 folid, and durable fulnefs of Joy, and everlaliing 
 Pkafure^ a never-fading Crown of Life and Glory 
 Eternal in the Heavens. 
 
 S E R^ 
 
 mmtmimmitmvatm 
 
( -53) 
 
 SERMON VIII. 
 
 WHEREIN 
 
 Of the Relation which the Services of 
 the truly Rehgious and Faithful, have 
 to the promifed Revi^ards* 
 
 HEB. XI. 6. 
 
 — — tor he that cometh to God^ muB believe 
 that he is^ and that he is a rewarder of them 
 that diligently fe^ki him. 
 
 I Gome now to confider, what Relation thofe Ser- 
 vices, which the faithful do to God, bear to 
 their Rewards } And upon what account, and 
 in what way a Reward is due to them. 
 
 I. Againft our Adverfaries of the Church of 
 Rome^ I affirm, that Religion is not the meritorious 
 Caufe of thofe Rewards it obtains , nor are they in 
 ftrid Juftice due from God to his faithful Servants. 
 The Romanifts are for interpreting this and all thofe 
 places of Scripture, which mention a Reward, in 
 the moft ftridt and rigid Notion of this Word, /. e, 
 for (iich a Recompence as is in Arid Juftice due to 
 the Work for which it is given ^ fuch a Reward as 
 the Workdeferyes, and is every way equal to, and 
 
 worthy 
 
( '54) 
 
 worthy of. And accordingly, my Text is common- 
 ly urged by their Doctors, to prove the Merit of 
 good Works. 
 
 But now the}'' lay too much ftrefs upon a Meta- 
 phor ^ for as in Scripture fometimes the blefTed Fruits 
 of Religion, and that endlefs Happinefs that is an- 
 nexed to it, is ftiled a Reward •, fo other whiles it is 
 ftiled an Inheritance, which if we would inlift up- 
 on the rigorous Notion of the Word, implies quite 
 a diiferent relation, and another kind of Intereftand 
 Title thereunto. CoL iii. 24. St. Faul joins both to- 
 gether, oj the Lord ye Jhall receive r dvlaTod^cjiv t? 
 iCKn^ovciJiiai the reward of the inheritance. Sometimes 
 it is ftiled a Crown, in allufion to the Olympick 
 Conqueft ^ and elfewhere it is ftiled the Gift ofGod^ 
 Rom. vi. QA. All thefe Appellations import, a dif- 
 ferent kind of Title and Intereft, that Religion hath 
 to the Rewards it obtains ^ and they are ufed by 
 reafbn of fome Analogy, and Refemblance, that 
 Religion hath to thofe fever al Methods of acquiring 
 a Property or Title to things. As Religion is the 
 Service of God, and as Life Eternal is beftowed with 
 refpedt thereunto, it is ftiled a Reward. As th^ 
 Kingdom of Heaven was fhadowed out by the Land 
 of Canaan^ which was tlie Inheritance ot the Se jd 
 of Abraham^ it is an allufion to the dividing of the 
 Promifed Land by Lot, among the I/raelites ftiled 
 an Inheritance. By reafon of thofe Iharp Conliidls, 
 and frequent Encounters a Chriftian hath with his 
 fpiritual Enemies, upon the faccefs;of which his 
 eternal Welfare depends, it is ftiled a Crown, and 
 a Prize. And then, becaufe the Promifes upon 
 which the faithful claim eternal Happinefs, pro- 
 ceed from the free and undeferved Goodnefs of God, 
 and the making of thofe Promifes is mere Mercy 
 and Bounty in him, eternal Life is the Gift of God, 
 So that the Papifts labour in vain to eftablifh the 
 Po6trine of Mei^it upon thofe places of Scripture,, 
 
 that, 
 
( '55 ) 
 
 that fpealc of the Rewards of Obedience : In re- 
 gard the word Reward doth not necelFarily imply 
 proper defert, or an equality between the Work, 
 and its Rewards, in the Notion of it. And by this 
 loofe way of arguing from Metaphors, many Ab- 
 furdities might be deduced from Scripture Phrafe, 
 Whereever then the Recompences of the Faithful is 
 in Scripture ftiled a Reward, it is fo ftiled merely 
 becaufe it is bellowed with refped to., and in confi- 
 deration of their good Works •, and not becaufe it 
 is properly merited, or deferred by them, or that 
 there is any worth or value in their good Works, 
 that is equal, or proportionable to their Reward. 
 
 For the confirming of this Trutli, I fhall only de- 
 fire you to confider with me, what Conditions are 
 neceilary to render our Actions properly ?vIeritori- 
 ous, and you will find that they cannot by any 
 means agree to Man's good Works done in Obedi- 
 ence to God. 
 
 1. It is requifite to Merit, that this good Work 
 he Perfect, and free from all fuch defects, as may 
 juftly expofe the doer to God's Difpleafure. He 
 Merits nothing at my Hands by what he doth, with 
 whom I may juftly be angry, that he hath not done 
 it better. 
 
 Now this is the condition of the beft and mpft 
 faithful Servants of God ^ their beft performances 
 are very imperfect, partly through the manifold 
 Omillions they are guilty of, and partly through 
 thofe blemifhes that adhere to them. Sq that in- 
 ftead of meriting a Reward, they need a Pardon, 
 and a great degree of Mercy and Goodaefs is necef- 
 fary in God to their Acceptance. 
 
 2. To render an Adtion Meritorious, it is. requi- 
 fite the A<5tion, fojne wa)'' or other, redound to th€^ 
 Benefit and Advant.ige of the Perfon fox whom it 
 is done. He defervcs Wr-?ges of me, that works for 
 me, and whofe Labour tv-iids fopie way to my Profit 
 
 or 
 
or Pleafiire :, But where nothing is done for my Ad- 
 vantage or Service, no Rewara is aue irom me. Now 
 mofl: certain it is, that no human Action, nothing 
 that a Creature can perform, doth any way profit or 
 advantage God, who as he receives nothing from his 
 Creatures, fo can owe nothing to them. 
 
 3. To render an Aftion Meritorious, it is neceflk- 
 ty that it be no way the Duty of him that doth it. 
 Frius folvitur debitum^ quam meritum acquirhur^ is 
 a laying of Durandus^ a Popiili Schoolman, So long 
 as we are in debt rft^toGody vpe can merit nothing at 
 bis Hands. Now all Creatures are Debtors to their 
 Maker *, as they receive their Being and Life, with 
 all the Supports of it from him, fo they owe them- 
 felves and all their Services to him, and are bound 
 to do whatever he commands. Now God hath com- 
 manded lis to love him with all our hearts , and 
 ferve him with all our might. All this we owe him, 
 "'tis Debt, and what can we do more? Nay, how 
 do the beft of God's Servants come fhort of this! 
 which if they could exadtly, and in all points per- 
 form, ytt ftill our Saviour teaches them to confefs, 
 that they are unprofitable Servants, Luke xvii. 10, 
 becaufe they have done [but] that which was their dn^- 
 ty to do, 
 
 4.T0 render anyAdlion a piece of Merit,it is Requi- 
 fite that the Performance be his own Ad, that pre- 
 tends to merit by it. That cannct be efteemed any 
 Man's Merit, that another doth, or that he doth by the 
 help of another, efpecially by his help from whom 
 he expeds a Reward. But now fuch is the condition of 
 aChriftian's beft performances, they are not his own. 
 Of our felves we can do nothing, but Wc Ttand in- 
 debted to God, for his Grace, to enable us to do thofe 
 good Works, which he is gracioufly pleafed to ac- 
 cept \ fo that what fome prefume to ftile their own 
 Merits, are God's free Gifts, who by his prevent- 
 ing Grace, excites us to well-doing j and by the 
 
 AiTi&nc^s 
 
( »57) 
 
 AfTiftances "of his Grace, enables us to perform and 
 execute thofe holy Defires, and good Counfels or 
 Purpofes, which the Holy Spirit works in us. It is 
 God that vporheth in us both to ivill and to do of his 
 good fleafure, Phil. ii. i^. So that the more we a- 
 bound in all good Fruits of t\\Q Spirit to his Praife, 
 the more deeply we ftand indebted to his Grace ; 
 and the fairer our pretences to Merit appear, through 
 the abundance of our good Works, the farther we 
 are from it. 
 
 The more Service we do him, the more he de- 
 ferves, and the more we owe him. 
 
 5. The Notion of Merit implies an equality be- 
 tween the Service and the Reward 5 and requires, 
 that the Wages be proportionable to the Work : 
 But the Rewards of Religion are fuch, as no 
 Ads of Religion can equal in Worth 5 and con- 
 fequently they are fuch, as the moft ftrid and 
 religious courfe of Life cannot poiTibly merit or 
 defer ve. 
 
 There is no proportion between the Duties and the 
 Rewards of Religion. The moft any of us can do 
 for God, is to teftify our Love to him, by laying 
 down our lives for his Sake. If any thing may pre- 
 tend to a Reward, as due in ftrid Jultice, Martyrdom 
 majr ^ and yet St. Paul tells us, that the Sufferings 
 of the frefentjife, are not worthy to he comparedwitb 
 the glory that JJj all he revealed in us, Rom. viii. 18. 
 j^Ad he gives us a manifeft Reafon for this Aflerti- 
 on of his, 2 Cor, iv. 1 7. Our Affliclions or Suffer- 
 ings are Light, our Reward is a /3a 2©. o^'o^ns-, a 
 weight of Glory ^ our Sufferings are for a feafon, our 
 Reward is everlafting. 
 
 Thus, I hope, I have fatisfaclorily proved, that 
 Religion claims not its Rewards upon the fcore of 
 Merit, and pretends no Title to Happinefs, a^ in 
 ftrict Juftice due to thofe Services whicli it pays to 
 Cod, 
 
 But 
 
(•58) 
 
 But there is a relation between Religion and irs 
 Rewards, tho' not that of Merit or Condignitj, 
 yet of Congrnity^ And there ^is a natural Con- 
 gruit)'' between ^ iroiHv^ and ^ '^^'%«v, between 
 doing Good, and receiving Good. As i faid in my 
 laft Difcoiirfe, Vertue, in the Nature of it^ im- 
 plies Comelinefs^ and a certain right to Praife and 
 a Reward, It is highly agreeable to the Nature 
 of God, and the Nature of Things, that tliey who 
 have done or fufiered any thing in obedience to 
 God's Commands, fhouid receive from him the 
 things they have done. I fay it is congruous to 
 Reaibn, and the Nature of Things, but not necef- 
 fary, becaufe of God's abfolute Sovereignty over us, 
 and the Creatures neceflary dependence upon him. 
 It is reafonable that Obedience fhouldbe reward- 
 ed by Cod, fince the Sonl is a fpiritnal Being, it is 
 agreeable that tjie Rewards c^ Religion fliould be 
 fuited to the Nature of the Soul, that they Ihould 
 te fpiritual,- becaufe the Soul is a Spirit ^ and that 
 they fhouid be eternal, of endlefs duration, becaufe 
 the Soul is an immortal Spirit. But this natural 
 Congruity doth not render them ftridlly due to Re- 
 ligion. There reiults no Obligation upon God from 
 tlie Services of his Creatures, andtho^now as things 
 ftand, the Faithful have a Title and Right to a Re- 
 ward, jet the Foundation of their Title is not in 
 ftrict Juitice, but in the free and gracious Promife 
 of God. 
 
 Ex promifo, by virtue of God's Promifes, the 
 good Works of the Faithful are rewardable, tho' 
 not in themfelves meritorious. And though God 
 would not have been unjufl: had he never promifed 
 a Reward ^ yet it is not confiftent with the Honour 
 of his Juftice and I'ruth, having promifed a Re- 
 ward upon fuch Conditions, not to beflciw it. And 
 this our Apoftle manifeftly intimates, Hek vi. lo. 
 God is not imrighteotis to forget your work and lahur 
 
of love Tphich ye havejhewed towards his name. Tis 
 a part of Kings to make good Promifes^ and tho* 
 Alnnighty God was no wa-j obliged to promife thofe 
 Re\\''ards he hath annext to oar Duty, yet having 
 made fuch Promifes, he would be unrighteous Ihouid 
 he not perform them. So that the making ttte 
 Promife was an Adtof pure Grace, and free Boun- 
 ty in God, tlie performance of the Promife, and be- 
 flowing the Reward, is an Ad of Juftice. And Re- 
 ward is in Juftice due 5 the faithful Servants of God 
 have a Right to it, tho' the Foundation of that Right 
 were not in natural Juftice, but in pure Grace and 
 unmerited Bountjr. 
 
 So that Religion is reward able, tho' not merito- 
 rious, and they that diligently feek God, may of 
 Right claim a Reward from^iim, tho'they do not 
 properly deferve it. 
 
 The laft Thing I propofe^, was to fathfie fome 
 Oh'feUmis againfi this DoEirine, 
 
 OtjeSi. I . If God concerns him.felf witli Mens Adti- 
 ons, and renders to Men an anfvverable Reward 
 How comes it to pafs the Wicked profper and op- 
 prefs the Righteous ? that it generally is beft with 
 the worft Men, and worft with tlie beft? It be- 
 comes a prudent and good Governor to encourage, 
 protect, and advance his good Men, and to deprefs 
 and paniih thebad; And therefore feei]}g every 
 thing runs quite contrary in the World, wJio can 
 believe that God concerns himfelf with the Govern- 
 ment of it, and that all Things are admii iftred by 
 his Wife and Righteous Providence ? 
 
 Arjfw, This is a common Argument againft Pro- 
 videtice, Plutarch obferves, That God's Long-fufter- 
 ing did weaken the Belief of his P-ovideuce^ and 
 that wicked Men, when they efcaped Jong, if they 
 were at laft puniih'd,efteem'd their Suffering's mere 
 Misfortunes, <7u/^vpc^i/ ^ Ti/xa^^/ay, a Mifchance and 
 
 not 
 
( ^^o ) 
 
 not a Punifliment. And the Vfalmiji v/as a little 
 ftumbled hereat, as he confefTeth, PfaL lxxiii.= 
 
 But they who make this Objedion, do not con- 
 fider that there is a future Life : If all Things were 
 to end with this World, there were great weight in 
 the Objedtion, but in regard the Souls of Men fur- 
 vive their Bodies, and Men do not by Death efcape 
 out of the reach of Divine Juftice^ the grand Di- 
 ftribution of Rewards and Punifliments is after 
 Death, and Men pafs out of this Lite immediately 
 to the Tribunal, and are prefented before the Judg- 
 ment-Seat of C/jr/Tf, who pafleth an irreverfable 
 Sentence upon them, according to their Works. 
 Furthermore, in regard Mens inture State is moft 
 confiderable, and Men are to be eftimated happy 
 or miferable, chiefly according to their Condition 
 in the Life to come, inafmucli as Mens Happinefs 
 or Mifery in the next Life, is in the Nature and 
 Degree of it infinitely greater, and as alfowith re- 
 fpecl to the Duration of it, which is eternal. I 
 fay, all tliefe Things confidered, it is no diflionour 
 at all to the Dhme Providence to permit the Wicked 
 to profper in this World, and the Righteous to be 
 opprefled. 
 
 Efpecially if we conlider that God is infinitely 
 Wife, and knows beft when, and how, and in what 
 meafure to reward the one, and either punifh or 
 bear with the other. He hath many wife and ho- 
 ly Reafons for what he doth, fome knov^n, others 
 unknown to us. And we feeing fome wife and juft 
 Reafoiis for thefe myfterious Methods of his Provi- 
 dence, may well conclude, that thofe his judgments 
 are righteous, which are to us unfearchable, and 
 that thofe Ways of his are ftrait, which are paft our 
 finding out. 
 
 Now among thefe holy and wife Ends for which 
 God forbears to punifh wicked Men in this Life, one 
 is to invite Men to Repentance, and give them 
 
 Space 
 
( i^O 
 
 space and Opportunity toconfider their Ways, and 
 amend their Lives, fliould Vengeance prefentlyciic 
 off Sinners, who could befaved > How many that 
 proved emiiwftt Saints had perilhed in their Sins,- 
 had not God waited to be gracious to them > How 
 many juft Spirits, now glorified in Heaven, muii 
 acknowledge that the Long-fufferance of God was 
 their Salvation ? 
 
 Again, Should good Anions conftantly be re- 
 warded in this Life, and evil ones punifhed, Mei.s 
 Innocence and good Works would not be io vertuous 
 in their own Nature, nor fo rewardable, as now 
 they are. Mens good Works are more or leis va- 
 luable, according as they are more or lels free and 
 voluntary. Now were Men immediately plaga'd for 
 every Sin, or for every Negh'gence, Mens good 
 Adtions would be lefs free, for ^ Fear is a moral 
 Force, and an Abridgment of Man's Liberty, 
 and confequently thofe Adtions which proceed iTom 
 it are not fo much our own, or of fo intrinfick va- 
 lue, as thofe which proceed from our free Choice, 
 and confequently not fo rewardable. 
 
 The more of Self-Denial and Obedience to God 
 there is in any Adtion, the better it is in it felf, 
 the more pleafing to him, and the greater is its 
 Reward. 
 
 But now were it certainly a Man's temporal In- 
 tereft to be religious and righteous, and on the 
 other hand, were it certainly his temporal Lofsand 
 Difadvantage to be ungodl3% there ivould be no- 
 tl\ing of Selt-Deiiial, and pure Obedience, in Ver-* 
 tue and Innocence ^ and the great Motive to Reli- 
 gion and Rigliteoufnefs would be Mens worldly In-* 
 tereits, which Allay would much embafe tJie va- 
 lue of it. 
 
 * We inA\c M^fpanccs for Fear in j^mj\ hi fault f* 
 
 2 M Again, 
 
( l62 ) 
 
 Again, f The Permiflion of good Men to fuffer, 
 and evil Men to profper in this World, tcadiea 
 Men to fet a true Rate u^n both the good Things 
 and evil Things cf this Life, and plainly fliew that 
 the good Thhigs are of no great value, no extraor- 
 dinary Matters, which God lets his Enemies quiet- 
 ly enjoy V nor are thofe Sufferings forn^idable os 
 intolerable that he fuffers to befal his deareft 
 Children. 
 
 Again, God permittiiig wicked Men to prolpeir, 
 and to opprefe and perfecute his faithful Servants,, 
 he tries and exercifes their Vertues and Graces, and 
 gives them opportunity of obtaining a greater Re- 
 ward. Mat. Vr II, 12. Blejfed are ye vfiben men r^* 
 vile and ferfecute yow^ and fay all manner of evil a- 
 gainfi you falfelyfor my fake \ rejoyee^ and he exceed'- 
 ing glad^ for great is your reward in heaven. Had 
 there not been fiery Tryals^ nor bloody Perfecuti- 
 ons, how little had the Patience and Faith of the 
 Saints appeared ? Where fhould we have feen the 
 Vidlories of Faith j the Triumphs of Perfeverance,, 
 the Glories of Confeflbrs, and the Crowns of Mar- 
 tyrs ? Befides, % God makes an excellent ufeof the 
 Wicked as a Rod to chaftife and reform his own 
 Children,- when they wax wanton^ and go aftray. 
 Thefe Things I have now only mentioned, but 
 they are worthy our ferious Confideration, and may 
 perhaps hereafter be enlarged, as they delerve, in- 
 to more copious Difcourfes, in regard of their ex- 
 cellent ufe, to vindicate "Providence from the old 
 a;nd everlafting Objedtion againfl: it. 
 
 Is God a Revoarder of theni that diligently feeh 
 himl A bountiful and gracious Lord to his faithful 
 Servants ? then, on the contrary, he is a righteous 
 
 f Nunc aucem & maia ^quo animo fcrre difcimus quae patiuntur 
 Boni & bona non magni pendcre qua? adipifcuntur 5i mail. Aug,- 
 4;eC. D. I. 20. c. \. 
 
 4r 9^d [omefimej pinipss (tnd rev^^rds in this ftfe> 
 
( '^3 ) 
 
 and dreadful Judge to the Wicked, and his Venge- 
 ance will purfue his Enemies, and overtake them. 
 This is virtually included in my Text, where the 
 Apoftle aflerts that Providence and Juftice where- 
 with God governs the World in its full latitude, as 
 it renders to every Man according to his Works, al- 
 *ho' he mention him only as a Rewarder of Religi- 
 on, his Defign being to recount the glorious At- 
 chievements of Faith, 
 
 ToconfiderGodasajuftJudge, into whole Hand 
 "'tis a dreadful thing to fall, is one Motive to Re- 
 ligion. To confider him as a confuming Fire, is of 
 good u(e to reftrain Men from Sin, and ftir them 
 up to their Duty •, tho' the Obedience and Inno^ 
 cence it excites be more ignoble and fervile than 
 that which proceeds from Love to God. Ard the 
 Terrors of the Lord have their ufe to perfuade Men 
 of left ingenuous Tempers, to confider their Ways, 
 and fly from the Wrath which comes on the Chil- 
 dren of Difobedience. Did Men but think with 
 themfelves, that they miifl: one Day appear before 
 the Judgment-Seat otCbriH, to give an Account of 
 their Adtions, and (hall receive the things done in 
 this Body, whether good or bad •, That there is no 
 concealing their Crimes from the knowledge of 
 their Judge, nor their Perfons from his Prefencej 
 That there is no corrupting his Juftice, no refifting 
 his Power, or efcaping the Stroke of his Vengeance ^ 
 It would certainly lay a great reftraint upon the au- 
 dacious overflowmg of Ungodlinefs, and ftrikc a 
 great Stroke toward the reforming of the World, 
 Did Men firmly believe a future Judgment, and 
 the eternal Miferies of the Wicked after Death, 
 they durft not live at that licentious rate the moft 
 do, in Rioting and Drunkennefs, and Chambering 
 and Wantonnefs, in Strife and Envy, in gratifying 
 and fulfilling their fielhly Lufts. Would the Lrun* 
 kards Cups go down with fo much Mirth a;id Plea- 
 
 M 2 fare 
 
fure as they do, did he confider that his Excefs will 
 exclude him the Kingdom of Heaven ^ and that Gall 
 andWormwood,Firc and Brimftone,fhall hereafter be 
 the Portion of their Cups ? Little Felicity would the 
 Adulterer take in the Embraces of a Harlot, did he 
 GonlTder that hfr bonfe inclhwth unto deaths and her 
 faths lead to hell, that none who goetb down to her 
 return again^ neither take hold of the faths of life^ 
 Prov. ii. 18, 19. Little Delight would the Extorti- 
 oner take in his unjufl: Gain, did he believe that 
 the. Ruft of Jiis Gold and Silver, gotten by Fraud 
 and Oppreil^on, fliould witnefs againft him, and 
 breed a Canker that fhould confume his Fkfli like 
 Fire. Let us then wifely confider as well the Threats 
 as tlie Promifes of God : Let us confider him not 
 oj]ly as a Rewarder^ but as an Avenger : Let us re- 
 fledt on thofe Inftances of his dreadful Judgments 
 'on incorrigible Sinners, recorded in holy Scripture, 
 as Enfiimples to us, and for our Admonition, that 
 wen:iay liave a continual Dread and Reverence cf 
 the Divine Majefty upon us, and take thofe Warn- 
 ings which God both by his Threats and Judgments 
 gives us, that we may efcape the dreadfiil executi- 
 on of them upon our felves. 
 
 2. If God be a Revparder of theyn that diligently 
 feek him, then it is not a vain and fruitlefs Labour 
 to be ferious in the matter of Religion. It is a com- 
 mon Slander that profane People call on Religion, 
 That it is an unprofitable Drudgery, a melancholicl^ 
 and' fruitlefs Labour^ that Men live mofl merrily 
 who trouble their Heads leaft with it 5 that they 
 thrive as well in the World, and all their Under- 
 takings profper as well, who have no Fear of God 
 before their Eyts, as the mofl religious and devout 
 That all things come alike to all 5 that there is one 
 event to the evil and good, to him that facrificeth\ 
 ^nd him that ficrificetb not ^ to him that fvpeareth^ 
 h e. th»t tbriwcai'cth Iiiai, and him that feareth^ 
 
 that 
 
that IS, keeps an oath^ Ecclef^ix, 2, So that Mer.s 
 Faftmg, and conflant Prayers all come to notliing, 
 and they are never the better for them. // is a 
 vain tbhig to ferve the Lord^ and what profit is it 
 that we have keft his ordinance^ Mal.iii. 14. 
 
 But thofe wlio charge Religion with Yanit}^ and 
 Unprofitablenefi, are cmvs. in terram anhmi^ Men 
 of corrupt Minds, earthly Souls, and have very 
 falfe meafures of the Advantages of Religion. 
 
 They think nothing profitable that dotli not brir% 
 in prefent Moneys they think there is no Joy tliat 
 doth not overflow in Jollity and Laugiiter, and 
 that there is no way of being the beticr for Religi- 
 on, but only in their outward Circi:jmn:ances. They 
 tonfider themfelves oiily as Bodies, and never think 
 that the true meafijresofa Man's Happinefs or 
 Mifery, is to be taken from the Condition of his Soul \ 
 That Health confifts rather in a found Conititu- 
 tion of Soul than of Body ^ That every Lufl: the 
 Sinner ferves and gratifies, is a mortal Direarc:^ 
 and that Self-denial, and the Mortification of thofe 
 Lufts have a tendency to the Soul's Cure and Health. 
 They ci)nfider not that Men are happy or miferable, 
 not according to their own prefent Opinion, or the 
 Opinion of tlie miftaken World, but according to 
 X\\^ Sentence of the Wife and Righteous of all the 
 Earth ^ That the great Day will ihew us who are 
 happy and miferable indeed •, That then he will 
 be found the molf profperons Man, whofe Soul pro- 
 fpered, and who grew mofi: in Grace, and the Know- 
 ledge oiChriH, The Treafure Men have laid up in 
 Heaven, will be found the true Riches, not tjie 
 Alammon ofunrighteoufnefs. He \v^ill be found the 
 richefl Man, who is richeft in good ^Vorks tov/ard$ 
 God, and not he wlio hatli amafTed the greateft 
 Heaps of Gold and Silver, who hath tl:c moll Bag$ 
 ai2d the fulleii Coffers. It will little avail a Man, 
 
 M 5 liow 
 
how many Manners and Lordfliips he had in this 
 World, how many Acres of Land he manured, how 
 many Thoulands by the Year he received in Rent, 
 or turn'd in Trade, or had at Intereft. He will find 
 more Comfort in that Day in his good Adlions, in 
 the fober and charitable ufe of a fmaller Eftate, 
 and in Lofles for the fake of ChriUy and his chari- 
 table Didurfements, than in his vaft Receipts. 
 
 Then he will perceive, that true Joy confifts not 
 ill Jollity and carnal Mirth, and in the delightful 
 Entertainments of Senle, but Mirth is Madnefs, and 
 Laughter is Folly ^ That true Joy confifts rather 
 in that fecret Delight and Satisfaction which a good 
 Confcience affords us ^ that fuch Mirth is little 
 worth, which like the crackling of Thorns under 
 a Pot, makes a great Noife, and a Ihort Blaze, but 
 is foon out *, and tliofe Delights are only truly va- 
 1 liable, v/hich afford us continal Satisfaction, and 
 Pleafares for evermore. 
 
 So that thofe who charge Religion with Vanity, 
 are fuch Fools as to prefer the Body before the Soul, 
 harth before Heaven, and Things temporal before 
 Things eternal. But if Men would confider their 
 true Advantage, I mean that of the Soul, they would 
 certainly be of another Mind. 
 
 ?. If God is tbe Rewmder of them that diligently 
 feek him, we hence infer the Kecelhty of good Works, 
 and the Encouragement we have to them. 
 
 It's a Reproach wherewith the Fapijls load the 
 reformed Religion, tliat we difcourage good Works, 
 becaufe we difclaim their merit. But tho' we do 
 not hold them meritorious, we make them necefla- 
 ry Conditions of eternal Happinefs, and appropriate 
 the Rewards of the next Life, not to a barren Faith, 
 but the faithful Service of God, to fuch as diligent- 
 ly feek God. They infinitely deceive themfelves, 
 who expedt at the fame time, two Things fo incon- 
 fiftent, as the Pleafures of Sloth, and the Rewards 
 
 of 
 
cf Labour. The flothful Servant, who had not la- 
 boured, or any way improved his Lord's Talent, 
 Ihall be caft into outer Darknefs, We muft work 
 out our Salvation. Religion muft be our Bufinefs^ 
 it muft employ all our Faculties, take up all our 
 Time, and all other Thii^s muft give way to it. 
 The Promifes of Heaven are not abfblute', but 
 conditional, and he who doth not faitlifuUy per- 
 form the Conditions upon which they are made, 
 hath no Claim or Title to them, they are no Pro- 
 mifes to him. We muft work if we expedt a Re- 
 ward ; we muft figiit and overcome, if we expedt 
 a Crown 5 we muft run, if we hope to obtain the 
 Prize. It is not bare ProfelKon of Religion, but 
 the entertaining of it in the Life, and Power, and 
 pradlice of it^ that intitles us to its Rewards. Let 
 us then rouze our felves, and for the future, l^e 719 
 longer Jlothf id in bufinefs^ but fervent in Spirit, ferv" 
 ing tlje Lord, 
 
 And as the Necefiity of good Works to our eter- 
 nal Welfare is one ftrong Motive to them, fo that 
 they (hall be rewarded by God, is another powerful 
 Encouragement. No Man ferves God for nought, 
 but every Man fliall receive a full Reward. God 
 will render to every Man a Recompence, not only 
 fuitable to the kind of his Work, but alfb propor- 
 tionable to the degree of Gocdnefs that is therein. 
 Every degree of Grace fhall procure an additional 
 Reward, and an increafe of Glory, So that we 
 have all the Encouragement we can defire, to abound 
 in the Work of the Lord, fince we know our 
 Labours and Sufferings are not in vain. Not a 
 Tear, not a Drop of Sweat or Blood fhed for the 
 fake of Chrifly falls to the Ground, but God botr 
 ties them, and will reward them at the Refiirre- 
 £lion of the Juft s ^nd the more abundantly any 
 }iath laboured anA fuffer'd for his fake, the more 
 abundant Ihall his Reward be. In Heaven none 
 
( i58 ) 
 
 fiiall repent of his Prayers, and Tears, his Alms, his 
 fting, his Self-denial and Patience. If that happy 
 Place can admit of any fuc.h thing as RepentancCp 
 it will be that we have done and fuflered no more 
 for the fake of our Saviour. 
 
 Let us therefore exert our felves to the utmoft, 
 and double our Diligence in the Service of God, 
 and never be weary of well-doing, for in due time 
 ^efiall reap, if we faint not. The Apoftle, in i Cor. 
 XV. plainly intimates, that as in the vifible Hea- 
 vens one Star differs from another Star in Glory, 
 fo ihali there be different Degrees of Glory in the 
 New Heavens after the Refurredtion. '«/And if fb^ 
 the brigliter the Faith, Patience, and other Graces 
 of any Saint have flione on Earth, themfelves in 
 proportion iLall fhine the brighter in Glory, 
 
 s E R- 
 
 i>.naMs9B»a^usiMaw^BuMBaaHnMiaaaMBiaaMaHMttii 
 
( >«9) 
 
 SERMON IX. 
 
 O F T H E 
 
 Right Notion of Salvation^ and what 
 is to be done in order to it^ C^c, 
 
 ACTSJCyr. 30. 
 SirSy What mufl Ida to be faved <? 
 
 TH E Words are a ferious and neceflary 
 Qiieftion moved to Paid and Silas^ hy 
 the Jaylor ^ and what induced him thus 
 to become a Difciple to his Prifoners, and of them 
 to beg Inftrudtion in this weighty Concern, you may 
 learn from the preceding Context. 
 
 There was at Fhilippi a Maid pofTefl with a Spi- 
 rit of Divination, whofe Anfwers to fuc]i as on oc- 
 rafion confulted her, were a great Revenue to her 
 Mailers, till at Lift P^«/ cafting out the unclean 
 Spirit, quite fpoiled that Trade, which hitherto 
 iiad been fo gainful to them. The Mafters of the 
 Maid, enraged at their Lofs, in revenge^ lay hands 
 on Paul and Silas^ and draw them berbre the Ma- 
 giftrates of the City ^ who to gratifie their Accu- 
 fersj caufed them to be beaten and imprifoned. 
 
 Behold! 
 
( »7o ) 
 
 Behold how the wrath of Man, over-ruled by a 
 Wife and Almighty Providence, worketh the Righte- 
 oufnefi of God ! The Ruler's cruelty to the Apoftles, 
 is made (ubfervient to God's blefledPurpofe of Mer- 
 cy to the Jay lor. And they whom the Magiftrates 
 committed to his Cuftody as Prifoners, were by 
 Chrifl: commiffioned as Ambafladors of Peace, to 
 bring Salvation to his Houfe. 
 
 Having received them into Culiody, he fecured 
 them in the Dungeon , but out of tliat Deep, the 
 Voice of their Prayers and Praifes reached Heaven, 
 which tellified i^ high Refentmeiit of the Affront 
 and Injury done them , and by a fudden Earthquake 
 the Foundations of the Prifon were fhaken, the 
 Doors opened, and every ones Bonds loofed. 
 
 At this amazing Accident the Jaylor wakes, and 
 himfelf foon feels the'Hnighty Influences of the fame 
 Divine Power, that open'd the Prifon Doors, his 
 obdurate Heart relents, and opens to receive the 
 Gofpel-, and being convinced that God owned thefe 
 Prifoners as his eminent and dear Servants, he now 
 falls proflrate before them, he begs Pardon for that 
 inhuman Severity wherewith he had before treated 
 them 5 and bringing them out of their Dungeon, 
 he humbly fits for Inftrudlion at thofe Feet he had 
 lately made faft in the Stocks. 
 
 The Inquiry he makes is of great Moment and 
 Importance, What jhall I do^ &c. 
 
 Which Queftion manifeftly implies twoTVmgs.^ 
 
 I. A certain Happinefs attainable by Man, which 
 the Jaylor fought after, vt%. Salvation. 
 
 II. That in order to the attainment of Salvation, 
 Manhimfelf muftdo fomething, rlfXid^S motiiv ha. 
 £70)9 w. What muUIdo to be faved? i. e. what are 
 thofe Terms and Conditions which the Gofpel you 
 preach, requires me to perform in order to Salva- 
 tion ? ^, 
 
 The 
 
( i7« ) 
 
 The Learned Grotius conceives, that the Jaylor 
 had heard of a better State of Life, than the frail 
 and tranfitory Being Man hath in the World , ei- 
 ther b;^ Tradition from the Philofophers wherewith 
 Greece abounded, or elfe from the Jews and Profe- 
 lytes who dwelt at Vhilippi •, 'tis polhble he might 
 both ways come to the Knowledge of a future Life. 
 
 But I conceive the Demand he makes in my Text, 
 hath an evident relation to the i/*" verfe, and there- 
 in to the Words of the Soothfaying Maid, who fol- 
 lowed the Apoftles crying, TJoefe men are the fer- 
 vants of the mo!i high God, vphich Jhew unto us the 
 tpay of Salvation. Whether the Words were a Con- 
 felfion extorted by God, out of the Mouth of the 
 Devil, or rather a Stratagem of Satan, transforming 
 himfelf into an Angel of Light, and endeavouring 
 to gain Credit to his deluding Anfwers, as though 
 they were the infallible Didates of the Holy Spi- 
 fit, by which Faul and Silas fpake, I fhall not de- 
 termine. But 'tis certain, the Gentiles gave great re- 
 gard to the Sayings of mad Enthufiafts, and Demo- 
 niacks. And 'tis probable, that the Jaylor being 
 convinced of the Truth of that venerable Charader 
 file gave of the Peribns, which was one part of her 
 Teftimony, that they were the Servants of the moft 
 High God i began alfo to credit that account fhe 
 farther gave of their Errand, viz, that they were 
 fent to Ihew them the way of Salvation ; and ac- 
 cordingly, of them he enquires after oc'ov cof.r.^a^^ 
 wliat way or courfe he muft take, and upon what 
 Terms and Conditions he might expe<5t to be 
 faved. 
 
 Whether he had a diftincl Apprehenfion of that 
 great Bleffing he defired, 1 know not 5 I am fure his 
 Queftion is what nearly concerns us, and well de- 
 ferves our moft ferious Confideration. 
 
 And in the handling of it at prefent, I fhall, 
 
 I. At- 
 
C 172 ) 
 
 1. Attempt to give 70U a right Notion of being 
 Saved, and to fhew wherein Salvation conilfls. 
 
 2. I fhall endeavour to prove, that there ^s fome- 
 what required to be done by every Man, in order 
 to his own Salvation. 
 
 9. I fhall a little difcover the Nature of thofe 
 Terms and Conditions Man is required to perform 5 
 and fliew, what Relation they have to Life E- 
 ternal. 
 
 4. I (hall let you fee how nearly it concerns eve- 
 ry one of us, well to underftand what the Gofpel 
 Conditions of Salvation are, and heartily to comply 
 with them when underftood. 
 
 Of all thefe I Ihall Difcourfe in order, and fliall be- 
 gin with 
 
 The Notion of being Saved. 
 
 Which that you may the more eafily and clearly 
 comprehend, I ihall defire you to obferve, that the 
 holy Scripture ufually defcribes that Happinefs 
 which is the Reward of the Righteous, two ways. 
 
 Sometimes with refped to thofe Evils which are 
 inconfiftent with our Felicity, from which Salvati- 
 on is a Deliverance-, And indeed, crM^Jcq to be Saved 
 in the ftrift Notion of the "Word, nccellarily fuppofes 
 fome Danger or Evil we are faved from. 
 
 Sometimes Holy Scripture defcribes Salvation 
 with refped to thofe good Tilings, in the truition of 
 which our true Happinefs confifts, as implying the 
 attainment and pofleiiion of them, and fo 'tis ftiled 
 Eternal Life: And both together make the compleat 
 Blifi of a Chriftian. But by a Synechdoche either 
 part is put for the whole ; Salvation including Eter- 
 nal Life, and Eternal Life implying Salvation. 
 
 Now the Evils inconfiftent with our Happinefs, 
 from which Salvation is a Deliverance, are two- 
 fold. 
 
 ( I.) The Evil of Sin, (2.) The Evil of SiifFer- 
 ing. 
 
 (1.) Sal: 
 
( »73 ) 
 
 C i.) Salvation is a Deliverance from the Evil of 
 
 Sin. The principal Reafon why 'God manifeft in the 
 FJefh, affuined the Name of JESUS a Saviour 
 was, becaufe it was the great Delign of his Incania! 
 tion, to fave his People from their Sins, Maub i 
 21. not only from the Guilt of Sin, I mean their 
 obligation to Puniihment, but from Sin itfelf from 
 all corrupt Habits. Indeed, Sin not only by Con- 
 fequence, as meriting Death, but alfo formally 
 and in its own Nature, is deftructive of our Han-' 
 pmels. ^ *■ 
 
 , For as the Integrity and Perfeftion of our Nature 
 IS one necellary Ingredient of true Happinefs- fo 
 the corruption and debafing of it muft needs be 
 a high degree of Mifery. Now there's nothing doth 
 more deprave our Natures, and degrade the reafo- 
 nable Soul, than Sm ; it transforms Man created af 
 ter the Image of God, into the likenefs of the Beaft 
 that ijeniheth ; nay, it renders him worfe than 3 
 ISeaft, and makes him uncapableof the ble/fed and 
 glorious Condition to which he was de/Ign'd by his 
 Creator. So deftrudive of true Happinefs is Sin 
 that the very Heathens, many of them, thought 
 that there was nothing more required, to render a 
 Man compleatly miferable, than that he Ihould be 
 defperately W.cked. And the Chriftian Schools 
 have conftantly taught, that Sin is the greateft of 
 tvils; that tne Evil ofthe lead Sin, is worfe than the 
 intinite Torments o(- the Damned; and tiiat 'tis fo 
 IS mamfcft from this, that tliat is the greater Evil' 
 which ftands in oppoilnon to the greater Good • 
 and that that is the ieiier Evil, which itands oppo- 
 fed to the le/Fer Good. No^^ tl)e ie.ft Sin iscll 
 trary to the Glory of God, which being tiie higheft 
 End, mui^ be the chiefefi Good 5 but the grc- tell 
 Suffering is only contrary to the Happinel oi the 
 Creature u-h.cn is fubordinate to that iiigheft End • 
 and by Coiu.quence, is a lefs Good. Wherefore' 
 
 by 
 
( »74 ) 
 
 % how much the Felicity of the Creature is in 
 goadiiefs inferior to the Glory of God, by fo much 
 tlie Evil of the moft intolerable pains comes Ihort 
 of tl^ Evil of the leaft Sin we can commit. This 
 ];>erbaps then may teach us one confiderable Rea- 
 fon of the Eternity of Hell Torments; they mufl; 
 be endlefs, becaufe the Evil of Sin, and of Suffer- 
 ing, can never be brought to an even Balance; and 
 170 Torments born by a meer Creature, tho' never 
 fo exquifite, or of never fb long continuance, can 
 equal or repair that dilhonour that is done to God by 
 the leaft Sin, 
 
 Now from this greatefl: of all Evils we are delivered 
 b}' Chrift, he is that Lamb of God that came to take 
 away the fins of the worlds John i. 29. The Apoftle 
 teaches us, that Chrift gave himfelffor us, that he 
 might redeem us from alliniquities^ Tit. ii. J4. And 
 St. Peter tells the Jews, JBs iii. 26. that it was 
 an Inftance of the fingular Goodnefs of God to them, 
 that he firft fent his Son to them, to blefi them, 
 and turn them every one from his Iniquities. "Which 
 Scripture cannot be underftood merely of a delive- 
 rance from the penal Confequences of Sin, but fromi 
 the Evil of Sin it felf. 
 
 C 2. ) Salvation is a deliverance from the Evil of 
 Punifhment. As by Nature all Men are Sinners, 
 fo are they by Nature the Children of Wrath, ob- 
 noxious to many miferies in this Life, and to eternal 
 Sufferings in the next ^ but among the many blefled 
 Effeds of Chrift's Mediatorfliip, one of the chief is, 
 that by him we are deliveredp'ow the wrath to comcy 
 I TheC i. 10. His Blood doth at once purge our 
 Confcience from dead Works, and preferve us from 
 eternal Death, which is the Wages of Sin. But \^e 
 can never be able to eftimate our Deliverance, 
 unlefs we duly underftand thofe great Evils we 
 efcape^ 
 
 Novjr 
 
 ■ I 
 
Now though it be impoffible to conceive^ anci 
 much more fo to deferibe, the greatnefi of thofe^ 
 miferies damned Souls endure, yet there are three 
 things which render them unfpeatably miferable> 
 I. The Senfe which thofe Souls have of their infi- 
 nite lofs in their Separation from the chief Good. 
 They know how glorious and blefled an Eftate they 
 were defign'd to, but hare mift by their own faulty 
 they are tantalized with the profped of Heaven 
 on the otlier fide of an impallable Gulf, and are 
 tormented eternally with an envious view of others, 
 with Abraham, IJaac, and Jacob, in pofleilion of 
 thofe Joys and Glories, which themfelves might 
 once have had, but mull now for ever defpair of. 
 
 2. The mofl: intenfe and wracking Torments they 
 (offer. And they have their paffive Faculties en- 
 larged, to render them capable of thegreateft Tor- 
 ments 5 and their Senfe of them is quickned too-, 
 and they are rendered more capable of SufBring, but 
 not more able to endure them. All the dreadfiil 
 Metaphors in which the pains of Hell are painted 
 in holy Scripture, Fire, the moft tormenting of all 
 the Inftruments of Death, a Lake burning with Fire 
 andBrimftone, the fierceft of all Fires. Alas! how 
 fhort do all thofe refemblances come of the Life I 
 the pains of the Body arebutlikeafleabiting, com- 
 pared with the difnial Pangs and Horrors of a guilty 
 Confcience, and that fharp remorfe wherewith 
 wretched Souls torment themfelves. 
 
 Laftly, A farther Circumftance which increafes 
 the mifery of the Damned is, that 'tis continual and 
 eternal. 'Tis continu?:!, there is no intermilHon of 
 their Sufferings ^ they have no intervals cither of 
 Pleafure or Eafe, their Sorrows are pure, ivithout 
 the leaft mixture of Joy or Comfort ^ and their dark- 
 Xiefs admits not the leaft glimmering of Light to 
 abate its Horror, Rro.niv, ic, ir. They drink the 
 Wine of the VV^rath of God m the Cup of his Indig- 
 
 uatioa 
 
. ( '70 
 
 nation without mixture, and have no reft Day nor 
 Night. And as their Torments are without inter* 
 milFion, fo are they without end. The Smoke of 
 their Torments ftiall afcend up for ever and ever, 
 and after Millions of Ages they are not one Minute 
 nearer a Releafe, for their Sufferings have no Period 
 at all. 
 
 Now from thefe unfpeakable miferies our blefled 
 Saviour hath redeemed us j by him we efcape Ba- 
 niftiment from the Prefence of God, in the Vifion 
 of whofe Face our Felicity confifts ^ in him we take 
 fhelter from the Wrath of God, and his precious 
 Blood quenches the violence of the flames whi/:h are 
 ready to confume us. 
 
 And thus much of the Notion of Salvation, as it 
 implies a Deliverance from the evil both of Sin and 
 Suffering. 
 
 I come now to confider it in a greater Latitude, 
 asincluding thofe good things wherein Man's Happi- 
 nefs confift«. 
 
 And by the way, I muft profefs that 'tis very much 
 befide my Defign, as 'tis infinitely beyond my Skill, 
 to draw an exadt Map of the heavenly Canaan^ or 
 give you a particular account of the Delights and 
 Glories ofthat better Country, and the New Jernfa^ 
 lem^ the Metropolis of it, and our abiding City. It is 
 the Commendation of thofe good Things which 
 God hath prepared for them that love him, that 
 they are fuch as neither eye hath feen^ nor ear 
 heard^ nor hath it entred into the heart of man tg 
 conceive^ I Cor. ii. 9. and that we know not yet 
 diftinctly, what we {hall he^ hut we know that when 
 heJJjall appear^ wejhali he like him^ 1 John iii. 2. 
 
 But yet there are two things wherein the Felicity 
 of eternal Life confifts. 
 
 I . In the Exaltation of our Nature to a nearer 
 and more perfedt Afllmilation or Refemblance of 
 God. This is evident from the words jaft cited, 
 
 1»9 
 
^ '77 ) 
 
 roe Icnow that vphen he JJmU appear^ vpe jhall he Uie 
 him. As the Image of God was the glory aii-i bliis 
 of Man m Paradife, and the lofs of it was the Pu- 
 mfhment of our Apoftacy, fo the renewing of our 
 Natures, and reftoring us to a more lively and per- 
 fedt Refemblance of our heavenly Father, will bs 
 a great meafure of our Bleflednefs in Heaven 5 w^ 
 fiiall have Faculties inlarged to a capacity of more 
 Delight and Joy in the fruition of iGod 5 we fhall 
 tio longer be entertain'd with a partial and childifh 
 Knowledge of him, but Ihall have more compre- 
 henfive Underftandings, more clear App^-ehenfions 
 and Wills, fo agreeable to God's holy Will, that he 
 muft needs be anObjedl moft amiable to us. The 
 feveral Faculties of the Soul will difchar^ the Fundi* 
 on without trouble, or wearinefs, theiithere will be 
 Ho blincjnefs in our Minds^ or peryerle inclinations 
 in our W^ilIs ^ there will be no mift of Ignorance to 
 hinder the clearnefs of our Judgments, nor Storms 
 of Paffion to trouble and difcompofe the Peace and 
 Tranquillity of our Souls-, and we fhall be freed 
 not only from all linful Habits, but from all poili- 
 bility of finning. ' 
 
 ' 2. And being in Wifdom and HolineCs made like 
 God, we are rendered more capable of feeing and 
 enjoying of him, which is' that wherein Heavens 
 Happinefs confifis. - ; ^ , - 
 
 ^ God \% the only Obje<3: that can make U3 Happy^, 
 and by his All-fufficiency, and inexhauftible fulnefs, 
 fktiate the vaft defires of our Souls •, he is the foun- 
 tain of all Goodnefs, he hath all Perfedtions emi- 
 nently in himfelf, fo that whiift we enjoy God, we 
 enjoy all defireable Objects. - '• 
 
 And from tiie Vifion and Fruition of him, there 
 will eternally flow Rivers of Pleafure to make glad 
 the City of our God , The joys and gladnefs Heaven 
 aye ufually compared in Scripture to thofe of Feafting^ 
 or of a Wedding, and its glories to thofe of King? 
 
 N and 
 
( 178 ) 
 
 and Conquerors. But alas I all thefe Defcriptionsf 
 are profound Condefceniions to our dull Capacities, 
 wliich come infinitely fhort of the Felicities they 
 are intended to paint out. Thefe are all empty 
 and tranfitory Things, but the ftability of our hea- 
 venly Satisfadlions, encreafe our delight in them 5 
 and the afliirance of an infeparable Union between 
 God and our Souls, is the Life and Soul of our Fe- 
 licity : The Joys of Feafting laft but for an hour, and 
 leave us cloy'd^ the rejoycing of as Marriage for a 
 Jew d2Lys , the Lawrel V/reath fades on the Temples 
 of the Conqueror it adorns, and all the Kingdoms of 
 the Vv^orld are liable to Mutations and Diiturbances, 
 and mufl: be left at lafl: ^ but the Satisfactions of Hea- 
 ven are endlefs ^ 'tis an eternal Banquet. The Mar- 
 riage of thd^Lamb is an everlafting Entertainment, 
 and rejoycing to thofe who are Guefts at it. The 
 Crown of Glory refer ved for us in the Heavens, 
 fades not away, and that Kingdom which it is our 
 Father's gopd Pleafiire to give us, is ^auiXua aaoK- 
 <il1©^, a Kingdom that cannot be moved, whofe 
 Peace none can difturb, and of whofe Glor}^ none 
 can ftrip us, but we fliall reign witli God and Chrift 
 to all ^t'xmtji 
 
 Thus i have given you the true Notion of being 
 Saved, though infinitely fliort of the thirg, ytt 
 much more largely than I deiign'd ^ and the fum of 
 all is, that Salvation is a deliverance from the evil 
 of Sin, and of Puniihment. It is alfo the Perfedion 
 of the Soul in all its Pov;ers, and the eternal Union 
 of it with Gad the chief Good, whence naturally 
 refults inexpreilible Delight and Satisfadion. 
 
 II. I now proceed to the fecond thing propofed, 
 , vi%.^ to confider thofe Terms and Conditions upon 
 which Salvation is to be attained. 
 
 And ihallfhew, j. That there are certain Con- 
 ditions required. 2. Of what Nature they are. And 
 3, What Relation they have to eternal Life. 
 
 y I. TJmf 
 
( *7P ) 
 
 1. That there are Conditions required of Man to 
 be plerformed in order to Salvation, 1 think is qiiefti- 
 onedby none, that are worthy of the Name either 
 of Divines, or fbber Chriftians. Thofe vrho v/ill not 
 allow Faith and Obedience to be Conditions of onr 
 Juftification, are yet willing -to allow them neceila- 
 ry Conditions of eternal Life. 
 . And for others who deny it, they err either 
 through Ignorance, or which is worfe, in contempt 
 pf the Scriptures. For v/hat is more plain, than 
 that the Promifes of eternal Life are made but on . 
 Condition. This the very Queftion in "my Text im'- 
 plies. What miifi I do > what is required of me in 
 order to my Salvation? .And had this been only an 
 ignorant demand of a Heathen, utterly miftaken in 
 the Nature of what he fought, the Apoftles would 
 doubtlefs have redtifyed his Error ^ but on the con- 
 trary, we find them anfwering diredlly to his Que- 
 ftion, and prefcribing liim Faith as one of the Terms 
 of Salvation 5 vcr. ^r. Believe on the Lord Jefits 
 CbriUj &c. And in the like manner St. Feter teaches; 
 the Jews, ASls iii. 19. Reperjt^ czndbe coroerted, that 
 your fins may be blotted out. Rev. ii. i o. The Crown 
 of Life is promifed by Chrift, as a recompence of 
 perfeverance in his faithful Service to the Death. 
 And though eternal Life be the free Gift of God, 
 yet we are commanded to work ont our Salvation 
 TPith fear and tremblings VhiX, 11, 12. As it greatly 
 deferves, fo it requires our labour and diligence ^ 
 V/e muft not fit ftill, but ftrive to enter in at th'^ 
 ftrait Gate ^ we cannot expect to arrive at our Fa- 
 ther's Houfe, if we never move one ftep in that 
 ftrait way that leads to Life, God hath indeed pro- 
 mi fed us Heaven, but conditionally, and in every 
 conditional promife, there i's alfo a Command, which 
 . if not performed by us, the Promife is pf none effedl ^ 
 if WQ difcharge ij^t the Duty annext, God is dif* 
 
 K 2 chare d 
 
( »8o) 
 
 charged from his Promife, which is indeed then no 
 Promife at all. 
 
 And as it is highly agreeable to the Nature of a 
 rational Creature, to be adled by Hopes and Fears, 
 and to be allured to Duty by the profpedt of Re- 
 wards, and deterred from Sin by the f^ar of Punilh- 
 ment, fo it hath been* the conftant Method, where- 
 in Almighty God hath dealt with Men. When he 
 created Adam^ he entred into a Covenant with him, 
 the Tenor of which Covenant was. This do and 
 thou Jhah live^. He did not in the beginning cre- 
 ate either Man or Angels in an immutable State of 
 Blifs and Glory, but they firft underwent a Pr6ba- 
 tion ^ he tried their Obedience with a Law, upon 
 the keeping or breaking whereof their future State, 
 either of Weal or Woe was to depend. 
 
 And fince, under the Gofpel-Difpenfation, it hath 
 pleafed his infinite Wifdom to life the fame Method 
 with us V Faith, Repentance, and fincere Obedience, 
 are the Terms of Salvation under the new Covenant, 
 and the Gofpel it felf a&brds not the leafl: Hopes of 
 Mercy to fuch as comply not with them. 
 
 I fhall not at prefent defcend to a particular Con* 
 fideration of thefe Conditions, deflgning (God will- 
 ing) to treat of each of them more diftindtl}'- in a 
 feveral Difcourfe, and therefore fhall proceed to 
 difcourfe of the Nature and Quality of thefe Terms, 
 and fiiew you that they arc, i.Poiiible. 2. Jufi 
 and Reafonable. 9. They are Gracious and Mer- 
 ciful. 
 
 I. The Conditions of vSalvation are Poffible. There 
 is a Miftake, (which I fear hath) proved pernici- 
 ous to the Souls of many, who becaufe tliey have 
 teen taught that 'tis impoliible to obey according 
 to the rigour of the Law of Works, they prefently 
 imagine that Gofpel Obedience is an impoifible 
 Task,, aiid that to fulfil its Co'nditi^ns exceeds our 
 Power,; and thus they reft in fomewhat th eymiftake 
 
( »8i ) 
 
 for Faith, and labour not after that Holinefs with- 
 out which, the Apoftle faith, no Man can fee God. 
 
 But the rigour of the Covenant of Works is re- 
 laxed by the Law of Grace, and God doth not re- 
 quire Iinpoffibilities of us, this were a Cruelty un- 
 worthy of the Juftice and Goodnefs of our gracious 
 Lord, he requires nothing of Man, but what by the 
 ordinary Ailiflances of his Grace he ma}^ perform : 
 And there's no Man breaks the Conditions of the 
 Gofpel, by the negleft of what is not pollible, ov 
 becaufe he cannot do more than he is able ; but be- 
 caufe he will not do what he can. As Jujim Martyr 
 faith, the caufe of Mens Sins is not dcf^iwaiMa (puV^oir, 
 but 'tis dCisXia TT^ox^ricrsoar, not a natural, but a 
 moral Impotence to do good ^ not becaufe they can- 
 not, but becaufe they will not take heed to their 
 Ways : 'Tis not becaufe they cannot prevail with 
 God to afford them fufficient Afliftances of Grace to 
 enable to perform their Duties, but becaufe they 
 cannot prevail with themfelves to accept and make 
 ufe of that AlFiftance he offers, and is ready to af- 
 ford them, that any perifh for not performing the 
 Conditions of the Gofpel, 
 
 2. They are Jufi and Reafonable. What can be 
 more equitable, than that the rebellious Sinner 
 Ihould by Repentance return and humble himfelf 
 before his Lord and Maker can receive him into 
 Grace, and make*him a Favourite > What more 
 reafonable than that poor ignorant and helplefs 
 Creatures fhould by Faith depend on the Infinite 
 Wifdom and Goodnefs of their Creator, and entire- 
 ly refign up themfelves by Patience and Obedience 
 to lus holy Will. 
 
 The Creature naturally is under the abfblute Do- 
 minion of his Maker, and what the Lord pleafes to 
 enjoin inflantly, becomes our Duty, and we are 
 bound to perform it, tho' we have no Promife to 
 encourage us to it. How infinitely reafonable then 
 
 N 3 iiuift 
 
( i8a ) 
 
 muR if" needs be for God to impofe Duties upon us, 
 to which he is pleafed to promife fo ample a Re- 
 compence. 
 
 0,. The Conditions of the Gofpel are not only e- 
 quitable, but they are Gracious and Merciful, and 
 this will appear if we compare them either with 
 the Terms of the Firft Covenant, or with the Re- 
 ward is annext to the performance of them. 
 
 I. Let us compare them with the Terms of thq 
 F.irfl: Covenant, which required perfed Obedience, 
 when the leaft Sin was fufScient irrecoverably to 
 undo us, for under the Law of Works no Sin was 
 pardonable, neither v/as there any place found for 
 Repentance, But in the New Teftament Covenant 
 God is pleafed to condefcend to the infirmity of our 
 lapfed Lftate, to accept our fincere Endeavour iiv 
 ftead of perfed Obedience ^ and tho' we have fin- 
 ned^ yet upon our ferious and hearty Penitence he 
 will readmit us into his favour, ' 
 ^ 2. The Terms of Salvation v/ill appear gracious, 
 ifv/e compare with Salvation the Reward annext 
 to them : The Difpropoition between them is f<y 
 great, there's fuch an inequality of our Services to 
 our Recompence, that they are not worthy to be 
 Compared with it 5 it fo infinitely exceeds their De- 
 fert, as I fliall have occafion more fully to evince 
 under the next Head I am to confider, viz. 
 ■ in. The relation thefe Conditions have to eternal 
 Life. 
 
 I. They do not contribute to our Salvation, as 
 sneritorious Caufes of it, we muft not have the Va- 
 nity to imagine that any thing v/e can do deferves 
 Heaven. 
 
 • ( lo) Nothing that is imperfed is capable of me- 
 riting, a Courfc of Duty that is anyway defective^ 
 either by commiffipn of ^ny thing forbidden, or by 
 the omiifion of any thing commanded, or through 
 the adherence of any blemifh toit^ can deferve no 
 
 ■ ■ -■ Reward: 
 
( '83 ) 
 
 Reward: Now alas how mifl'rably defeflive are the 
 beft Chriftians, hov/ weak is their Faitli, and how 
 lame is their Obedience, and the beft Services are 
 fo far from meriting at the Hands of God, that they 
 ftand in need of his Mercy and Pardon. 
 
 ( 2. ) Nothing that is a Debt can merit. This 
 Duraridj a Po^'?/h Schoohnan confeiles, Prins debitu77i 
 folvitiir^ qitam merhiim acquhitur. Now what can 
 Ve do but what is Duty : We are commanded to 
 love the Lord with all our Heart, and to ferve him 
 with all our Might, more v/e cannot do, and when 
 we have done all that is commanded us, our Savi- 
 our teaches us to confefs, that we are unprofitable 
 fervants^ Luke xvii. lo. becaufe we have done no 
 more than was our Duty. 
 
 ( 5. ) Tliere can be nothing of merit in our Perfor- 
 mance ofthe Terms of the Gofpel, becaufe our Per- 
 formances are not our own, but we ftand indebted 
 to him for that Grace v/hereby we are enabled 
 tliereunto : So that what fome have the Arrogance 
 to ftile their own Afeits, are God's free Gifts j and 
 even whilft we work out our own Salvation, 'tis 
 God that worketh in us both to will and to do, Phil. 
 ii. I ^. So that the more we abound in all good Fruits 
 of the Spirit to his Praife, the more deeply we are 
 engaged to the Riches of liis unmerited Grace. 
 
 (4.) That can never merit Salvation that is no 
 way equal to it. The Jefait Vafyuez grants, that 
 the proper Notion of merit fuppofes an Equality 
 between the Condition and the Reward : But, alas ! 
 what proportion is there between our Work and 
 Wages, ourRighteoufnefs profits not God, neither 
 do the beft Services of his moft excellent -Creatures, 
 the Angels J any way redound to his advantage ^ but 
 his Mercy is an infinite advantage to us, our Ser- 
 vice for a few Days is requited with an eternal Re- 
 compence. The moft we can do, is to lay down 
 our Lives for Qr;;7 and his Gofpel, and if any thing 
 
 N 4 inight 
 
might pretend to a Reward, as a jufl: Debt, 'tis 
 Martyrdom*^ but the Apoi^le eyprefly teaches us, 
 Rom, viii i8. Thai the fufferings of the prefe?it time 
 are not vporthy to be compared with the glory thatjhall 
 be revealed in us, Aiid he gives a Reajfbn for it, 
 ;2 Cor, iv. 1 7. What we fuffer is sXa^^ov '^ OX/n^so)?, 
 light affliUion^ and yet thefeworkforus ^a.^©^ <^oiy\^^ 
 a weight of glory ^ our Sufterings are ''z^iH/xa for a 
 Seafon, our Reward is otolvfov, Everiafting, and 
 therefore we may pronounce with the Apoftle, that 
 our Reward is in refpedt of our Suffirings, >ta6' "ud?- . 
 ^oXlw^ ^^xzi^fioXbjj what far exceeds them, both in 
 ^Weight and Duration. 
 
 /!' But though thofe Conditions the Gofpel requires 
 are not meritorious Caufes of it, yet they have a 
 relation to eternal Life^ 
 
 [i.] Ex debito promiffl,^ by virtue of God's gra- 
 cious Promife made to them. He hath promifed a 
 Crown after our Conflids,. and Reft after our La- 
 fcours, which tho' neither one nor the other merit, it 
 abundantly fuffices for our Encouragement,' that 
 God wlio hath made thefe Conditions neceflary to 
 Salvation, hath pleafed to engage himfelf by Pro- 
 ,3rii(e to beftow eternal Life on fach as faithful! j 
 perform them. ^ 
 
 '■^ [^0 ^^^ thefe Conditions have a farther rela- 
 tion to eternal Life, as they fit and difpofe theSoui 
 for Happinefs : There is nothhig naturally mora 
 Uiicapable of Happinefs than Man in his lapfed 
 Eftate ^ apd we muft become new Creatures and 
 Jnuft partake of a Divine, that is a God-like 
 Hatiire, before we ran be made Partakers of thofe 
 Diyine Joys tliat are in his Prefence. The Eyes of 
 our^vlinds muit be. opened by iliuiiiinating Grace^ 
 an^ oUi Hearts puriiied by Faith, before we can 
 fee Qod, i/i?^.m 14; Sandllfication makes us capa- 
 ble of the leatifick VjfioD, 'None but the fandtifi^ 
 .■ed Underftanding can behold God^ and none but thq 
 , : ianaifie4 
 
( »80 
 
 fanftified Will and Affections can enjoy hiin, and 
 delight in liim. Could we fuppofe an impure fen^ 
 fual Soul in thofe Regions of Blifs, ( into which he 
 fhall never be admitted ) I fay, could we fuppofe 
 him there, he would t^ke no more delight in the 
 pure and fpiritual Joys of Heaven, than the holy 
 Angels can in the grofs and fenfual Delights of 
 Earth, or than a Swine doth to roll its felf in clean 
 fine Linnen, when it had much rather be wallow- 
 ing in the Mire. Nay, there is in the fenfual un- 
 holy Soul fuch an Averfion to thofe holy Exercifes, 
 which will be the eternal Employment of the Saints 
 in Glory, that 'tis not incredible that what is the 
 Happinefs of the Spirits of injl Men 7nade perfeB^ 
 would be a Burthen and a Torment to it. Where* 
 ever Delight is, there is a Likenefs of the Faculty 
 and its Object ^ and we mufi: refemble God in Pu- 
 rity and Kolinels, before v/e can with of en face (b 
 behold the glory of the Lor d, as to be changed into the 
 fame Image, pom glory to glory. 
 
 IV. I am come now to Ihew, That it nearly con- 
 cerns every ofie of us well to under jl and, and heartily 
 to comply with thofe Terms on which the Gojpel offers 
 Salvation^ 
 
 For, I. We all naturally are obnoxious to thofe 
 Evils from which we need to be faved. We all arc 
 involved in the Pollution of Sin, both Original and 
 Adual, and therefore liable to that Wrath which 
 comes on the Children of Difobedience. Sure then 
 it nearly concerns us to underftand where that Foun- 
 tain is in which we mufl wafh, that we may be 
 cleanfed from thofe Impurities which will exclude 
 us out of Heaven. We being naturally expofed to 
 God's fierce Indignation, it concerns us to know 
 which Wajr we muii flee from the Wrath to come, 
 ^nd upon what Terms we may be reconciled to God. 
 
 2. As we are in danger of eternal Ruin thro' ocr 
 bwn Siiij, and God's juft Difpleafure, fb are we wa- 
 *; t . ' 5 turaliy 
 
( i85 ) 
 
 turally ignorant of the Tilings which concern our 
 Peace, were we left to our felves We fhould fur- 
 ther incenfe inftead of appeafing the Wrath of God; 
 and as we are out of the Way to Heaven, fo Ihould 
 we wander further and further from it. And if we 
 are ignorant of the Way, how can we hope ever to 
 arrive fafe at our Journey's-end } If we know not 
 the Terms of Salvation, how can we perform them > 
 'Twill be then our great Wifdom to confult the fa- 
 cred Oracles of God, and take the beft Diredions 
 our fpiritual Guides can give us, for Deftrudtion 
 and Mifeiy are in all our Ways, if we know not 
 the W ay of Peaca 
 
 5. The ineftimable value of our Souls which we 
 are to fax- e, affords us a powerful Argu»ment to con- 
 vince us that it is our great Concernment to under- 
 ftand and comply with thofe Terms that the Gofpel 
 offers Salvation upon. 
 
 Its value is fo conilderable, that the gaining of 
 the whole World will not countervail the lofs of it, 
 Mat. xvi. 26. So precious, that the Son of God 
 thought it a Purchafe not too mean to make with his 
 own Blood, 1 Pet. i. 19. All the Treafures both the 
 Imlhs can furnifh were an infufficient Ranfom, no- 
 thing but the Blood of Chri^f could redeem it. And 
 thefe precious Souls lie at Stake 5 thefe immortal 
 Spirits are in danger of utter Ruin. 
 
 4. The Miferies we are to avoid, and thofe Blef- 
 fings we are to obtain are eternal. Eternity is that 
 v/hicli adds an infinite Weight either to Glory or 
 Torment. 'Tis the Felicity of the Saints above, 
 that the State of Blift which they are entred upon 
 is immutable, and that they are a/Iured of the 
 endlefs Enjoyment of the chief Good they are in 
 pofleiilon of. And on the contrary, the Defpair 
 that fprings from the Apprehenfions that the Flames 
 of Hell are unquenchable, is the worft part of Hell,^ 
 the eternity of its Torments is the Emphafis of 
 
( i87 > 
 
 Damnation, and the very Sting of the fecond Death;' 
 this cuts off all that poor Relief which the Hope of 
 Deliverance after Millions of Ages would afford 
 them amidfl: the Ini:ernal Flames. It ftabs them 
 to the Soul to confider, that their complic ated Mi- 
 ferics are endlefs, and they mull dwell with eVeir 
 lafting Burnings. 
 
 Confider now with your felves, whether the Con- 
 cerniTkents of your Soul deferve not your Study, e- 
 Ij^ecially when they are for Eternity. If our Inhe- 
 ritance in the Heavens were lout the Reverfion of 
 a few Pounds a Year, how follicitous would we be 
 to fecure our Intereft in it ? Or, were God but 
 fome great Man, that had it in his Power to undo 
 iis, how {hould we dread offending him > If Hell 
 were but twelve Months imprifonment, we Ihould 
 ftudy all Ways to efcape it ^ and fhall we be fo 
 brutifh as to think our Souls fcarce wovthy^m: care, 
 which CbriH thought worthy of his Bloody ihall we 
 never employ a ferious Thought, in contriving how 
 we may fecure an eternal and incorruptible Crown^ 
 of infinitel}'- greater value than all the Kingdoms 
 of the World : Shall we make light either of his 
 Favour, wbofe lovi7ig-kimhefs is better than life, and 
 whofe Wrath is as the Meflengers of eternal Death > 
 Can we undervalue that great Salvation purchafed 
 for us, and offered us by Cbrift, and live as thouglx 
 it were indifferent to us, whether we are Partakers 
 of the glorious Liberty of the Sons of God, or are 
 loaden with everlafting Chains of Darknefi } Cod 
 forbid wefhould. 
 
 But only knowing the Terms of Salvation is not 
 enough to fecure it, but we inuft comply with 
 them, 'we muft accept and perform them, as we 
 expedt Salvation. We mnji fi^bt tbe good fight of 
 Faith ^ we muft take the Kingdom of Heaven by a 
 holy violence, and fo lay hold on eternal Life. T ]]e 
 Crown of Kighteoufnefs is the Rev/ard of iliarp 
 '■• ... Coil' 
 
( »88 ) 
 
 ConfliSs, of much Patience and Obedience. If we 
 Icnow the Way of Salvation never foperfedly, yet 
 if we run not, we (hall never obtain it Though 
 pur heavenly Father hath fent his own Son to be 
 our Way and Guide to Heaven, and he hath left 
 fufficient Directions in his Gofpel, which through 
 his Mercy is preached among us ^ yet better were 
 it for us, that the Grace of God which brings Sal- 
 vation had never appeared to us, than that we 
 jfhould willfiiUy rejedt it by Unbelief, and Difobe- 
 •dience tp its holy Precepts. Better a thoufand 
 jtimes were it that we had been Fagans or Mahowe- 
 r^«x, than that being born and bred under this Light 
 of the Gofpel, we fhould not have our Converfati- 
 ons as becomes the Gofpel of Chrifl: ""Tis much 
 fetter never to have known the xpay of righteoufnefs^ 
 than after the knowledge of it to turn from the holy 
 'eommapdmen(, 2 Pet. ii. 2 1. He that increafes Know- 
 ledge, iftlefi he join Pradice with it, doth but in- 
 creafe Sofrpw, and deferve more Stjripes. 
 
 Let us then fliake off Security and Sloth, and aS 
 like reafonable Creatures, let us ferioufly confider 
 what dreadful Miferies we have to avoid, ^nd what 
 infinite Advantage we have to purfiie in order to 
 fave our Souls ^ for furely God hath not given us 
 Parts and Underftandings only to manage the Con- 
 cerns of this Life ^ he ha:th not given us Souls, out 
 ly to take thought for the Body^ and hone for 
 themfelves^ 'tis much if our Souls were capable of 
 exercifing Reafon and Prudence only to contrive 
 for our worldly Interefts, and not be able to adt ra- 
 tionally in order to their own eternal Welfare. 
 . ^ere we to die like Beafts, we might then indeed 
 well enough live like them, and never confider fof 
 what End we were created. 
 
 But being endued with reafonable and immortal 
 Souls, let us not fo far difhonour God and our Na- 
 ture, as to live at all Adventures 5 let us not liv^ 
 : . ■•■■'■ ' with- 
 
( »8p ) 
 
 Without Hope or Fear, but let us ftave Hell and Hea- 
 ven continually in our Eyes, to avoid the Miferies 
 of the one, and purfue the Glories of the other j and 
 let us in every Adion and Defign, profecute that 
 which is the great End of our Being ^ let us behave 
 our felves as becomes Candidates of thofe high Hopes 
 we pretend to have. Let our Hopes infpire us with 
 Adivity, and let us be as induftrious and careful of 
 our Souls, as we are of our Bodies and Eftates •, and 
 manifeft at leaft as much Wifdom for Eternity, as 
 we do for this World. 
 
 And this if we do, we may aflure our felves that our 
 Care and Induftry will not be fruitlefs, for God is 
 faithful who hath annext the Promife of eternal 
 Life to the Terms ^ if we perform our part of the 
 New Covenant, he will not fail to make good h^sL 
 Let us then be ftedfasi in the Faith, and not weary 
 of well doingy for in due feafon we Jhall reap^ if toe 
 faint not. 
 
 S E Ii» 
 
{ IpO ) 
 
 SERMON X 
 
 OF THE 
 
 True Notion of Eaith^ and of its 
 Neceflky to Salvation, d^c. 
 
 ACTS XVI. 31. 
 
 And thejfxidy Believe on the Lord Jefus ChriUy 
 and thoH Jhalt be faved. 
 
 THAT you mayunderfland the Relation of 
 this to fome of my former Difcourfes in this 
 ^lace,I defire you wqpld pleafe to remember, 
 that froin the preceding Verfe 30. which contains 
 the Jailors ferious and weighty Queftion, Shs, what 
 mu^ I do to he faved ? I have not long fince h\QWi\ 
 wherein Salvation confifts, of how great Weight and 
 Moment the Jailor's Enquiry is ^ that it fuppofes 
 certain Terms and Conditions to be on our parts 
 performed. And laftlj^-, that it higlily concerns us 
 all to be rightly informed, what thofe Conditions 
 are, which the Gofpel requires to be embraced by 
 all thofe to whom it offers Salvation. 
 
 At that Time I difcourfed only in the general, 
 concerning the Terms of Salvation, declaring my 
 purpofe to defcend to a more particular coniidera- 
 tioii of them* And accordingly, I have ilnce trea 
 
( \9\ ) 
 
 fed of Repentance, which is one condition of tie 
 Covenant of Grace, And had not the late Solem- 
 nity of Chrift's Nativity prompted nie to make 
 choice of a Subject more appofite to the Seafon, viz. 
 the manifeflation of the Son of God to dejiroy the works 
 of the Devil J *i John iii. 8. I had in my lafl: Ser- 
 mon proceeded to fpeal^ of Faith in Chrift, which 
 is a lecond Condition neceflary in order to our Sal- 
 vation, from the words now read. 
 
 Believe on the Lord Jefns Chrift y and thouPjah he 
 fave d ' 
 
 In which words the Apollles return a brief, but 
 withal, a very full and fatisfador)'^ Anfwer to the 
 Jailor's Queftion, wherein they declare, that as 
 Faith in Chrift Jefus is a condition which the Gofpel 
 indifpenfibly requires, fo it is the fum and fubftance 
 of all its Demands ^ and if fincere, fufficient to give 
 him and his, a right to become the Sons of God, and 
 heirs of eternal Life, John i. 12. 
 
 In this Anfwer they very religioufly obferve the 
 Commands of their great Mafter, who when he 
 commiiFionated them to preach the Gofpel to every 
 Creature^ Mark xvi. 15, 16, Authorized them to 
 promife Salvation to as many as believed, and to 
 threaten Damnation to all unbelievers 5 He that be- 
 lieve th^ and is baptized^ fiaJl be favedy and he that 
 helieveth not fhall be damned. 
 
 Not that Faith is the only condition which the 
 Gofpel requires of fuch as fhall be faved •, but 'tis a 
 principle Duty of Chriftianity, and is ordinarily put 
 for the whole of Religion in the New Teftament, 
 as the Fear of the Lord^ is commonly ufed to figni- 
 fy the fame thing in the Old. So then where Faith 
 is fingly propounded, as the Condition upon which 
 eternal Life is promifed, there is a Metonymie of 
 the Caufe, by wliich Faith is fo extended as to in- 
 clude in its Notion, all other Evangelical Vertues 
 and Graces, which are its ii^Icpar^ble Adjuncts, and 
 
of which it is the common Parent and Root ?, Faitfi 
 having all other Gofpel Graces feminally and vir- 
 tually in its own Nature 5 and whatever other good 
 Qiialities adorn Mens SouIs,if they {pringnot hence '^, 
 though they may be fo far forth pleafing to God t, as 
 to procure them Temporal Blellings in this World, 
 and a more tolerable condemnation than fome others 
 in the World to come, yet they are no way availa- 
 ble to entitle them to eternal Life. ' 
 
 Now that I may with the more eafe to my Self, 
 and advantage to my Auditors, handle this grand 
 condition of the New Covenant, viz. Believing on 
 the Lord Jefus ChrM^ which many indeed pretend, 
 and yet among thofe many pretenders, I fear there 
 are but few who truly underitand, and perform it. 
 I (hall digeft my prefent Difcourfe concerning faving , 
 Faith in the Lord Jefus Chrift, into this plain method, 
 
 L I (hall endeavour to eftablifh a true Notion of 
 Faith in Chrift. IL To evince the NeceiEty of fuch 
 a Faith, in order to the attainment of eternal Life. 
 
 III. I fliall deted^ and labour to redify feveral 
 prevailing miftakes touching the Nature of Faith. 
 
 IV. I fhali caution you againft feme dangerous Er- 
 rors in Pradlices, which fpring from thofe Miftakes. 
 And then conclude with fome profitable inferences 
 from the whole that hath been faid. . . ' ' 
 
 What is the true Notion of Faith in the Gofpel. 
 
 I. That I may give you a true Notion of Faith,, 
 and fuch as is agreeable to the Tenor of the Gofpel, 
 it will only be requifite for me to explain that accu- 
 rate defcription of it my Text affords, Believe in the 
 Lord Jefus Cbri^, In which account of it, two things 
 are to be confidered. i. The Objed of juftifying 
 and faving Faith. The Lord Jefus Chri^\ i. e. an en- . 
 tire Mediator, Chrift in all his Offices and Relations. 
 2, The Ad to be exerted in reference to that Ob- 
 jedl, Believe, which I Ihall fhew to be an Ad of the 
 
 .■. .ii. i i . i l» « ii I I II Li ' H ' ..- ■ ■" ■ . 'I . ' .J i ll", I. ^ ' 
 
 * Arc. 15. t QH«^' ad Antiocb apud Ashanaf, Rcfp. ad Qw. i oo^, 
 
 - ^ whole' 
 
( 'S>3 ) 
 
 whole Soul, not a fingle Ad:, but fiich an one as Im- 
 plies feveral particular A.ts,^ fuitable and properly 
 relating to the feveral Funitions of Chrifl's media- 
 tory Office. 
 
 The adequate Object of Juftifying Faith, is th^ 
 Lord Jefus Chrift, entirely confider'd in the feveral 
 Functions of his Meci^'atorfhip. The Greek X(^5-of. 
 and the Hebr. Melliah, which both fignify one and 
 the fame thing, viz. a Chrift, or Perfon anointed,' 
 imply all our Saviour's Offices. For it was ufial un- 
 der the Old Teftauient, for God to declare his de- 
 fignationand choice of a Perfon to the Prophetical, 
 Prieftly, and Kingly Offices, by the Ceremony of 
 Anointing, and their Undion was a fjlemn Ordi- 
 nation of them tothofe Employments. And to all 
 thofe three Offices, God folemnly feparated his own 
 Son, when he anointed Jefus of Nazareth with the 
 Holy Ghoft and Power, Acis x. 38. 
 
 1. He is the Lord's Chrift, anointed to be the great 
 Prophet of his Church, he is that Prophet whom 
 JHofes promifed that God lliould raife up like unto 
 him of their Brethren, Acis iii. 22. And by a plen- 
 tiful effufion of the, Holy Spirit upon him, whicli he 
 received without meafure, he was accomplifh'd for 
 the high Calling, If at. Ixi. i, 2. Herewith was he 
 anointed to preach the Gofpel to the Poor, to pro- 
 claim Liberty to Satan's Captives, and the opening 
 of the Prifon Doors to fuch as are bou»d faft in the 
 Chains of their own Sins, Luke iv. 1 8. He W3s a 
 Teacher fent from God on purpofe to acquaint Man- 
 kind with his Will, and to reveal to them theMy- 
 fteries of the Kingdom of Heaven •, and as he came 
 down thence, fo is he our infallible Guide thither: 
 He hath taught the way of God in Truth, and 
 brvuibt life and immortality to light by Lis Gjffel^ 
 2 Tim. i. 10. 
 
 2. As he is a Prophet, fo is he JES'JS, a Savi- 
 our, our High Prieft, confecrated aiaci called to that 
 
 O Oifice 
 
( 194 ) 
 
 Office by God, Hekv, lo. he bath hy one oblatkn 
 ofhtnifeffrncule a fathfatlory atonement for our fins. 
 He hath recondled us to God through the blood of his 
 crnfs' Col. i. 20. And is not only the propitiation 
 of our fins ^ but alfo our Advocate with the Father^ 
 3 Tob. ii. I, 2' ^-i^^d ever lives to make inter ce^ffion for 
 Its, Heb.vii. 7>. 
 
 ^. He is the Lord Jefns Christ, the King of his 
 Church. The hlejjed and oily potentate, I Tim. v'l, 
 l<. to whom IV as conmiitted all power both in heaven 
 and earth, Mat.xxviii. ^'. i8. iraaoL it;iicia. All kind 
 of Power, as well Authority to govern us, as 
 Mi^ht to defend and rcfcue us out of the Hands of 
 onr^Enemicr:. God hatli made him Lord as well as 
 Christ, Acts ii. 36. and exalted him to be as well a 
 Prince as a Saviour, Atts v. 9 T . He was not only a 
 Propliet to inllrudt, but alfb a Lord to rule^ not 
 only a Saviour to deliver and defend, but alfo a 
 Prince to give Laws to his Church. And this No- 
 tion the fen^s h:;\i of their Me (pah ^ that he Ihould 
 be a King (liow grofsly foever they were miftalcen 
 in the Nature of his Kingdom ) as may appear by 
 the Peoples Acclamations when our Saviour rode in 
 Triumph to Jenfalem. Luke xix. g8. Blejfed be the 
 Kinz vpho comet h in the t<ame of the Lord. 
 
 Thus 3^ou have had a View of the Obje£t of la- 
 ving Faith. Its adequate Objed is our Mediator in 
 all his Offices and Relations. We are required ta 
 believe on the Lord Jefus Chriji, i. e. on a Prophet, 
 who hath revealed to us the whole Will of God, ari 
 High-Priejt, who hath purged away our Sins by the 
 Efficacy of Iiis Sacrifice, who h^th purchafed Grace 
 and Glory for us by his infinite Merit, and pro- 
 cures us the PtDileliion of the blefled Purchafe, by 
 his moft po\verfal Interceihon, Heb.ix. 26. Ch. vii, 
 2^. And a King, who hath given us moft holy and 
 righteous L:^w£\ and requires our lincere Obedience 
 
 to them. 
 
 In 
 
( 195 ) 
 
 In all thef^ Capacities the Gofpel of?ers us Chrifi^ 
 and therefore in all thefe Capacities our Faith muft 
 receive him. 
 
 Now as the Objed of true Faith is whole ChriJ}^ 
 fb the Subjed of it is the whole Soul j for there mufh 
 be a Concurrence of both Faculties, of the Under- 
 ftanding and Will, to giee Cbrift fuch an Enter- 
 tainment as will intitle us to his faving Benefits. 
 
 ""Tis true, in the ftridPhilofbphical Notion of the 
 Word, to believe^ implies no more than an Act of 
 the Underflanding aflenting to the Truth of aPro- 
 pofition •, but in its Gofpel- Acceptation it farther 
 implies a Readinefs in the Will to fubmit it felf, 
 and )aeld a chearful Obedience to the Will of God 
 revealed by his Son^ even an abfolute Refignation 
 of the whole Soul to ChriJL . 
 
 Now that a true Evangelical Faith includes all 
 this, and is more than an empty Speculation, or 'a 
 bare Aflent to the great Truths of the Gofpel, I 
 hope I Ihall evince, by fhewing the juft Importance 
 of two or three Phrafes which the Scriptures ufe as 
 equivalent to believing in Cbri^i, 
 
 I. Coming unto Cbrifi is of like importance with 
 believing on Jmn^ as I could prove by feveral Inftan- 
 ces, but one fhall fuffice, John vi. 35:. coming to 
 Chriji in the former part of the Yerfe, is expound- 
 ed by believing on him in the latter part. He that 
 comet b to me /hall never hunger, he that believetb on 
 me JImU never thirft. Now you may obferve, that 
 when Metaphors are drawn from the Body and its 
 Members, to defcribe the Soul and its Faculties, 
 'tis ufual to refemble the Underllanding to the 
 Eyes, and its Actings to the Sight, but the Will 
 and Appetite to the Hands and Feet, and the Af- 
 fedions to bodily Motions. Wherefore from this 
 Defcription of Faith I infer. That it is an holy Mo- 
 tion of the Soul towards ChriJL Were Faith only 
 ftiled a looking Unto Jejus, Hsb. lii. 2. We might 
 
 G 2 hav« 
 
( IPO 
 
 have fome Temptation to imagine, tljat 'tis onlja^ 
 Contemplation of the Mind meditating on Cbnjf: 
 and hi? Benefits. Bat Faith is more, 'tis a coming 
 unto Chrij}^ which argues, that ft is not fubjedted 
 in the U nderltanding alone, but alfo in the Will, 
 and its Affedlions, that it is fomething more than 
 a bare AfTent to the Truth of a Propolition, or all 
 the Articles of our Creed ^^ it is fiich an Allent as 
 inclines the Heart to Cbrjfi, and wings our holy 
 Defires, in order to a fpeedy and diligent purfuit 
 of him. 
 
 2. Flitting on Chriji^ Gal. iii. 27. and to pit onthe- 
 new man., Col, iii. i o. are Phrafes of like Significa- 
 tion with emhracing the Faith of Chrift, The Apo- 
 ftle, GaL iii. 26. aiTerts that they are all the chil- 
 dren of God by faith in Jefus Chrift, and proves it, 
 V, 2 7. becaufe, as many of yon as have been baptized 
 into Chrijl^ have pat on Chrift, i. e, at your Baptifm 
 took upon you to believe on the Lord Jefus Chrijh 
 Now can any Man imagine, that putting on Chriji 
 implies no jnore than to take up the Profeflion 
 of Faith in Chrift, without any regard to a Chrifiian 
 Convolution? that it doth only imply believing 
 the Doctrines of the Golpel, and not alfb include 
 walking according to the Rules of the Gofpel > To 
 
 .flit on the Kcvi> man., is more than to entertain new 
 and more refined Notions j 'tis to be endued alfb 
 with new Hearts, to have more reformed Lives, 
 and more holy and heavenly Affedions, EpL iv. 24. 
 
 3. Receiving Chriji is another Expreffion equiva- 
 lent to believing on him. John i. 12. As many as 
 received him^ to them gave he power to become the 
 
 fons oj Godj even to them that believe on his name. 
 To receive Chriji., you fee, is to receive him by 
 Faith, and Faith mufi: receive him v/hole and en- 
 tire, as the Gofpel offers him, or not at alL Now 
 the Underftanding alone is not capable oi Chriji in 
 all the Functions of his Mediatory Office. The 
 
 la- 
 
( '97 ) 
 
 Intelka may affent to the heivenly Do£lri aes of 
 Cbrift our great Prophet, but 'tis the Will that muft 
 accept of him as our High-Prieft, and depend on 
 him alone, by hope, for Salvation •, 'tis the Will 
 which is moft diredlly and immediately fubjedt to 
 bim as Lord, and fubmitsits felf to the Scepter of 
 his Kingdom. ^ 
 
 So that believing on the Lordjefus Chrifi, includes 
 feveral and diftintt A£ts of the Soul, fuitable to the 
 feveral Relations of Cbriji to his Churdi, which Ad:fi 
 are Three, viz, 
 
 1. To believe on Ch-ift implies an Ad of the Under- 
 ftanding, fubraitting it felf to the DivincJnftrutti- 
 onsoi Cb-ifl, our great Prophet: So that it receives 
 thofe fublime and myfterious Truths which it can- 
 not compreliend, with a moft profound Reverence,^ 
 deprefhng all the proud and rebellious Pvcafonings of 
 a corrupt Mind, and captivating every thought to the 
 obedience of Chrift^ 2G>r.x. 5:. Whatever doubts natu- 
 ral Reafbn fuggefts, Faith eafily removes, v/hile it 
 lecurely relies on the unqueftionable Authority of 
 that truly and only infallible Doctor Chrift Jefns^ 
 who is the infdomofGod^ and cannot be deceived, 
 and the Truth of God, which cannot lie. 
 
 2. To believe in Chrift, implies an Ad of tlie Will 
 readily embraciJig the Offers of Pardon and Grace, 
 and Life eternal, and entirely depending on the 
 Satisfadion and Merit oiCbrift our great High-Prieft 
 for the obtaining of them. It implies a llnccre 
 Williugnefs to be faved both from Sin and Dcatli, 
 together with an utter Renunciation of all other 
 Hopes of Salvation than by Ch-iji, Ads iv. 12. 
 Moreover, it includes a fecure Reliance on God, 
 that he will fulfil the gracious Promifes of the Go- 
 fpel, as well thofe which givx- us Hopes of ample 
 Aliiftances of Grace from Chrifi, to enable us to 
 f{;bdue our Lufts and Corruptions, as thofe wluch af- 
 fiirp us of theRemilfionof ourSins, thro' tlie Blood 
 
 O 3 of 
 
( ip8 ) 
 
 of Cbrijl^ Eph. i. 7. And this Adt of Faith is oppo- 
 fed to Diftruft. 
 
 7,. To believe in Chrifl further imports an Ad of 
 the Soul humbly fubmitting it felf to the Yoke of 
 Chriji, and doing Homage to him as its Lord and 
 King. There is in every believing Soul a Difpofi- 
 tion to Obedience, and t^t included in the very 
 Nature of Faith, which can no otherwife receive 
 Chriji as Lord, than by rendring a Man willing to 
 become his Subjed and Servant, and always ready 
 to pay him fincere and chearful Obedience. I do 
 not confound Faith with the other Conditions of 
 Salvation ^ I do not fay that Faith is Holinefs or 
 Obedience, but that 'tis a vital Principle of good 
 Works •, that 'tis a ftrong Difpofition powerfully in- 
 clining us to Obedience j that "'tis as one of the 
 Antients "''' ftiles it cJ'iyicu.cixaUa^ Gs/jtsX/©^, the Foun- 
 dation and Root of true Holinefs, which it hath 
 virtually and feminally in its Nature, and there- 
 fore will be fruitful in every good Work. 
 
 Thus I have given you a View of what is necef- 
 faryto the framing a right Notion of faving Faith • 
 and iliev/n you wliat feveral Ads it implies, fo that 
 wherefoever is but one or two, and not all, there 
 Faith is but partial, 'tis defective, and unavailable 
 to Salvation. The Sum of all I have faid is : 
 
 That the Lord Jefns ChriU, as Vropbet^, Priejl, and 
 Kir/gj is the Ohjetl of juftifying Faith, and we then 
 truly believe on him, when the whole Soul receives 
 him in all thofe Capacities. When we are firmly 
 perfuaded of theTruth of his Dodrine, and the Faith- 
 ful nefs of his Promifes, and ftedfaftly refolved to 
 frame our Lives in conformity to the holy Rules 
 and Precepts of his Gofpel. For 'tis doubtleft, 
 ( as Mr. Me^Ie hath excellently obferved ) one and 
 the fame divine Quality which enables the Jlind 
 
 ^ Clem. Alex. Strom. lib. 5. 
 
 to 
 
C »pp ) 
 
 to embrace Truths and tJie Will to deligiit in what 
 is really GW. And tliis divine Q]iality is none o- 
 ther than the Grace of Faith. 
 
 11. I now come to the iS^w/JG^^/fr^/propofcd, 
 vi%. to ihew The Necefftty ofFaub unto Salva- 
 tion, which I (hall briefly evince by two Argu- 
 ments. 
 
 1. My Fini Argument" is drawn from the Na- 
 ture of the Gofpel, on whofe Promifes all our Hopes 
 of Salvation are built. The Gofpel is not an abib- 
 lute and inconditionate Promife, but a Covenant of 
 Life, which requires the performance of certain 
 Conditions, one of which Conditions is Faith, and 
 unlefs thefc Conditions be performed by us, \vQ can 
 claim no Interefl: in thofe laving Benefits it promi- 
 fes. The Gofpel peremptorily demands Faith, and 
 will not five us witliout it. The Terms of the New 
 Covenant are unalterable, indifpenfible, and capa- 
 ble of no Relaxation. And this is the Tenor of it, 
 Markxv'i. i6. He th.-it believes fiall he javed, and 
 he that believes not jhall be danmed, John m, 3 6. He 
 that helieveth on the Son hath life^ and he that be- 
 lieveth not the Son^ fljalJ not fee life, Indeed fo ner 
 ceflary is Faith to Salvation, that without it 'tis 
 impolfible to pleafe God, Heh. xi. 6. 
 . 2. Faith is of neccifity to Salvation, forafmuch 
 as it is the neceflary means of our Happinefs. The 
 Milery of our lapfed Eftate confifteth chiefly in 
 our great difl:ance from God: He is our cliief Good,' 
 and whofo enjoys him moft, poflelTeth Happinefs 
 in the higheft Perfedlion •, 'tis he alone c :-: n give 
 reft to our Souls. Whilft we feek Happinefs out of 
 him, we are reftlefs, if we look for it in the Crea- 
 ture we befool our felves, and lofe our labour •, we 
 may feek Reft till we are wcar3% but Inall find 
 none till we come and repofe our felves under the 
 Shadow of the Almighty. 
 
 O 4 But 
 
( 200 ) 
 
 But alas! How fliall finful Duft and Aflies ap- 
 proach his pure and infinite Alajefty? God our 
 chief Good is inacceiiible in himfelf to Sinners. So 
 ^0 man coK-ieth to the Father hut by the So?i^ John 
 xiv. 6. He is our only Mediator, and through the 
 veil of his fltjh we have a way made^ Heb. X. 2 o. and 
 free Accefs to that God, whom 'tis iinpoilible any 
 other Way to approach; 
 
 Now as the only Way to tlie Father is by the Son, 
 T<y the only Way toChri^i is by Faith. And he that 
 would come to God by Cbriji^ muft believe. By 
 Faith we come toChrift^ we are ingrafted into, and 
 our Souls derive a divine Life, and ftiritual Nutri- 
 Dient from him, and being by this Grace incorpo- 
 rated into Ci>r;i?, we are united to God, and find 
 that Happinefs we had loft, nay a much more am- 
 ple Ydicitj in the enjoyment of him. 
 
 But if Men continue in their Unbelief, and at 
 their old diftance from Chrisi^ they are out of the 
 only Way which leads to Life, they are under the 
 condemning Power of the Old Covenant, and the 
 Wrath of God abides upon them. 
 
 And thus I hope I have fatisfadorily proved the 
 JS'eccfiity of Faith. I proceed, 
 
 IIL To detcU certain Errors^ Mm dangerous Mi' 
 ftahes touching the Nature of Faith ^ which was 
 the T/?/W Thmg promifed. 
 
 Some Men take Faith in too narrow and re- 
 ilrain'j:! a Senfe, and make it an eafier Duty than 
 really it is, and by this means endanger the cafting 
 away of their Souls on the Rocks of Prefumption, 
 and others putting too much into its Definition, 
 and making AfTurance a neceflary Ingredient of it, 
 are in no lefs danger of being fwallowed up in the 
 bottomlefs Gulf of Defpair, or at leaft of depriving 
 themfelyes in a great meafureof that Joy and Peace 
 they might otherwife have in believing. Where* 
 as the true Notion of this Grace which I have given • 
 
( ^01 ) 
 
 you, will direil you to fleer an even and fteady 
 Courfe between that ScyJla^ and this Charybdis, 
 
 But before I proceed to detedt thofe Errors, I 
 fliall lay down two Rules, acknowledged by all, 
 which may ferve for a Teft to difcover that the 
 Notion of Faith I liave given is agreeable to the 
 Tenor of the Gofpel, and that thofe Notions of it 
 which I Ihall rejedt, are not adequate and true. 
 
 1. Faith in Jefus ChriH muft be fomething which 
 God may, without the leafl: derogation from his 
 Wifdom and Holinefs, reward as he hath promifed. 
 
 2. Faith in Jefus CbriH muft be fome Duty he 
 requires of all Men, and the want whereof he may 
 juftly punilh with Damnation. 
 
 Now by thefe Rules I'll firft try my own Notion 
 of Faith : And, 
 
 ( I.) Such a Faith aslhzve defcribed, God may, 
 without any difhonour to his Wifdom or Holinefs, 
 reward as he hath promifed : For fuch a Faith an- 
 fwers all the Demands of the Gofpel, it opens the 
 Heart to receive jfefus Chrifi in all thofe Relations 
 and Capacities in which he is oiFered us by God, 
 and inconfiftent with the deliberate and allowed 
 practice of any Sin, 
 
 (2.) Such a Faith as IVe defcribed is unqueftion- 
 ably the Duty of all Men, at leaft of thofe who 
 live under the Light of the Gofpel. An unfeigned 
 and firm Perfuafion of the Truth of the Gofpel is 
 a Duty God requires of the Mind, and an hearty 
 Compliance with the gracious and juft Conditions 
 of the New Covenant, is a Duty which God requires 
 of Man's Will. Such a Faith as this God expedts 
 in all Men, and the Regenerate Ihall be faved by 
 it, whilft the Unregenerate fhall be excluded the 
 Kingdom of Heaven for lack of it. 
 
 And having thus eftablilh'd the true Notion of 
 juftifying Faith, I fhall no\v^ proceed to overthrow 
 certain erroneous Conceptions which the World 
 
 hath 
 
( 202 ) 
 
 ftath entertain'd, touching the Nature of this Chri- 
 ftian Grace. 
 
 The firft Error I Ihall take notice of, is that of 
 the FofifJo Schools^ which define Faith to be only an 
 Aflent to the Truth of the Gofpel. And then quar- 
 rel with us for affirming, that we are juftified by 
 Faith only ^ and good reafon. might they have fo 
 to do, did we afcribe our Juftification to fuch a 
 dead and barren Faith as they define, and not to 
 fuch a lively and operative Belief as the Gofpel re* 
 quires. But thofe exprefs Scriptures which promife 
 Juftification, and Salvation to fiich as believe in 
 C6r/T/, viz. Acts X. 45. Whofoever helievetb in him, 
 Jhall receive remiffion of fins. And ABs xiii. 39. By him 
 all that believe are juftified, Rom. v, i. Being jitfti fie d 
 thro'' faith, we have peace with God. And many like 
 Texts abundantly confirm the Froteftant Do£trine of 
 jfuftification, and confute the narrow Notion oiju- 
 fiifying Faith, He that believes fhall befaved, but 
 a bare Aflent to tlie Truth of a Propofition is not 
 liifficient to intereft us in eternal Life. It's poffi- 
 ble a Man may hold the Truth in Unrighteoufnefs ^ 
 Rom. i. 1 8. A Man may be found in the Faith, i. e^ 
 in his Judgment touching all Points that are the 
 Object of Faith, and jtt have an evil and defiled 
 Confcience. He may heartily fay Amen to every 
 Article of the Creed^ and yet live in the known 
 and deliberate trangrellion of all the Ten Command- 
 menis^ which Difobedience will as certainly exclude 
 out of Heaven as Infidelity. To conclude then. 
 Though an AfTent to the Truth of the Gofpel be z 
 Duty God requires of all Men, andfo agrees with 
 the latter of the two Rules laid down , though it 
 j]ie a neceflary Ingredient, yet 'tis too narrow a No- 
 tion of ViXi Evangelical Juftifying Faith:, forafmuch 
 ^s a firm AfTent to all Gofpel Truths is often found 
 in fuch Perfons as God cannot without lellening the 
 Honour of his Wifdoin^ Holincfs and Truth, befiow 
 ■■•.■' eternal 
 
( 203 ) 
 
 eternal Life upon them. Kay, 'tis found in the 
 very Devils themfelves, James ii. i o. 
 
 The fecond Error I Ihall refute, is making Fahb 
 ^ to be a refting upon ChriU for Salvation. 'Tistrue, 
 that depending on C^r/f?, and him alone, for Salva- 
 tion, is one A61 of Faith, and a Duty incumbent on 
 all that profefs Cbrijiiajiity, but 3^ct this fiiperaddcd ■> 
 t© an Aflent unto the Truths of the Gofpel will not ' 
 make up fuch a Faitb as hath Salvation entailed up- ) 
 on it. A Pcrfuafion of the Truth of the Promi fes, ^ 
 of the Sufficience oiChriU's Merit, and his Ability j 
 iofave unto the utterwoH all that come unto Go J, j 
 through him, and a real and confident Reliance on ) 
 him for Salvation, we fee, by Experience, is found j 
 among wicked and impenitent Sinners, as well as ^ 
 an Aflent to the Truth of the Dodrinesof the Go- > 
 ipel , None fb apt to rely upon Cbrifi alone for ] 
 Salvation, as they to whom Cbriji gives the leaf!: d 
 reafon to hope to be faved. They do as truly and p 
 ftedfaftly rcfl on Chri^fs Merits, and God's Mercy, ^ 
 who have no juii Claim to either, as the fincereffc t 
 Chrijiian can do. ^ And their confident Hopes of Sal- 3 
 ration are the Caufe of that profound Security, out , 
 of which Chrisfs Miniflers of the Gofpel find it fo ? 
 hard aTask to awaken carnal Sinners, and bring them ? 
 to a jufi: Apprehenfion of their dangerous Conditi- ) 
 on. The difference between the Confidence of the ? 
 Godly and Ungodl}^ lies not in the reaHty of their? 
 Dependence, that the former depend on Chrisi in ) 
 Truth, and the latter only in Shevv^ and Hypocrifie, ^ 
 but the difference confifts in this, that the pious » ^^rrv<S 
 Soul hath a juft and fure Foundation for his Con--*'^^^^ 
 fidence, whereas that of the feci^-e Impenitent is •» 
 vain and groundlefs. In Ihort, To depend on Christ 
 for Salvation, is only to believe on him as an High- 
 Priest, to make Atonement for our Sins, 'tis only 
 to receive him as Jefns, and not as Lor^l, as a Sa- 
 vioip'j and not as a Prince^ and is common to both 
 '"■ the 
 
( 204 ) 
 
 the Regenerate and Unregenerate, and hy confe- 
 qiience, hath no Promife of Life eternal annext, 
 v/hich God cannot bellow upon a mere Reliance on 
 ChriH, without diftioiiouring his Wifdom and Ho* 
 iinefs. 
 
 And, let me add, He that only believes the 
 Truth of the Gofpel^ at beft receives ChriB but in 
 the OfficQ of a Prophet : He that further believes 
 the Promifes of the Gofpel, and depends on him as 
 a Saviour^ receiv^'es him only as Prophet and Priefly 
 he receives not a whole Chrift^ he may be faid to 
 believe on Chriji Jefus^ but not on the Lord Jefus 
 Chrifiy and therefore his Faith is partial and de- 
 fedtive. Now as all acknowledge partial Obedi- 
 ence to be unavailable to Salvation, fo certainly 
 will a partial Faith be found altogether as unfer^ 
 viceable at the great Day q£ Account, 
 
 3. But as thefe put too little into the Definition 
 of a Jiiftifying Faith, fome others there are that 
 put in too much, and make Afliirance, or a Per- 
 fuafion of a Man's own particular Intereft in God's 
 pardoning Mercy a necellary Ingredient of it. 
 
 But I Ihall foon evince the Miftake of thofe Per? 
 Ions who are the Patrons of this Notion. 
 
 For J. I fee not how they can any way efcape 
 Bellarrnines Dilemma, ^ faith he. When I begin to 
 believe that I am righteous in GocT^ ejieem, either I 
 <im righteous or unrighteous ^ if lam righteous^ lam 
 not jujiified by that belief, but was juji before : If 
 unrighteous, then my belief is falfe, and I am Jiill 
 in my Sins, of which ^tis abfurd to think Ifloall ob- 
 tain pardon by believing a Lye, 
 
 2. The Oh}tt\ oiji^iifying Faith, as the Objedl 
 cf all Faith, muft be fome Divine Truth, revealed 
 by God in Scripture, or fome other way, but the 
 Scriptures do teach us only our Juftification condi- 
 
 •■•• * *.- 
 
 J Lib. 4°, de notis E^cl. q. h* 
 
 tionally, 
 
( ao5 ) 
 
 tionally, and to fay we are aflured by an immedi- 
 ate, internal Revelation, doth at leaft border on 
 Enthitjitifm. Seeing therefore God doth no where 
 in his Word reveal to me abfolutely the pardon of 
 my Sins 5 the Belief that they are pardoned is fa 
 far from being a piflifying Faith^ that 'tis fcarce 
 Faith at all, certainly no Divine Faith. 
 
 9. A Perfuafion that a Man's own Sins are for- 
 given, is not Faith but Afliirance, which is a Fruit 
 and Confequent of Faith. No Man hath ground to 
 perfuade himfelf that his Sins are forgivei], till he 
 finds in himfelf fuch Faith, and other Graces, as 
 RemilRon of Sins is by Promife annextunto. Now 
 a Man muft have Faith, and thofe other Graces^ 
 before he can befenfible of them, and he muft have 
 the Senfe of themalfo before he can rationally per- 
 fuade himfelf that he is in a juftified Eftate, and 
 therefore that Perfuafion is not that Faith by which 
 he is juftified, but a Confequent of it. 
 
 4. This Notion thwarts both the Rules I have 
 laid down : For i . It's poluble an unjuftified Perfon, 
 who is a Self-deceiving Hypocrite may have as ftrong 
 a Perfuafion that his Sins are pardoned, as a true 
 Saint. Wherefore it is inconfiftent with the Holi- 
 nefs and Wifdom of that God, who will by m weans- 
 clear the guilty, to give eternal Life to an Hypo- 
 crite, merely becaufe he is ftrongly perfuaded that 
 his Sins are pardoned. 
 
 J^i 2dly^ To believe that his particular Sins are 
 pardoned, is not a Duty incumbent upon all. To 
 believe his Sins forgiven, is not the Duty of the 
 Unregenerate, for then it would be their Duty to 
 believe a Fallhood ^ and as for the Regenerate, Af- 
 furance of their juftified State is rather the Privi- 
 lege of fome, than the Duty of any. It's not ne- 
 celiary to the Being of a Believer, but it ratl-cr 
 conduces to their Comfort, Joy, and Peace in Be- 
 lieving: And thofe very Divines, who thus de- 
 
( 206 ) 
 
 fine Faith, fay, that juftifying Faith cannot be loft, 
 but that the Senfe of it may ^ that a Child of God 
 may be without the Tokens and Evidences of his 
 Father's Love, in which if his Faith confifted, he 
 Ihould relapfe into an unjuflified Eftate, which I 
 am fure they will not allow poffible. 
 
 Thus, I hope, I have plainly detected thefe 
 Kotions to be erroneous, which yet had they no 
 dangerous and malignant Influence on Mens Lives, 
 I ihould not have fpent fo much Pains and Time in 
 the confuting of them : But, alas I the pradical 
 Miftakes thefe Notions lead Men into, are very 
 pernicious to their immortal Souls, and therefore I 
 Ihall add fome brief Cautions againft them. 
 
 I. Bew^are that you do not reft in the bare Pro- 
 feffion of the true Faith, inftead of true Faith in 
 Cbriji Jeflis. Think it not enough that you are 
 Chriftians^ or tliat you ?lxq Vrot eft ants. Think it 
 aiot enough to denominate you Believers^ that you 
 can fay the Creed^ and heartily fay Ame?i to it. 
 Think it not enough to fave you, that you are of 
 liich a Profeflion or Party, that maintains the tru- 
 eft Principles. For as it were Want of Charity not 
 to think that Allowances will be made by God to 
 IMen of all Parties, which v/e cannot make, efpeci- 
 ally to t]iofe who believe and live according to the 
 Tenor of the Gofpel-, fo on the other Hand, 'tis 
 Weaknefs and not Charity to imagine that being ' 
 of the pureft and ftricteft ^qQc oi Cbriftians^wiW 
 fave us, tliough we live impure and unchriftian 
 Lives. Nothing can denominate him a Believer^ 
 ivho pradically denieth the Faith, and lives as bad, 
 or worfe, than profeffed Infidels. Again, Think 
 not 'tis being Knowing and Orthodox Chriftians^ 
 well verfed in the Scriptures^ and entertaining true 
 Notions in all Points of Religion, that will be e- 
 fteemed Faith by God, unlefs your whole Souls be 
 refigned to the Lord JeJusChriJi. If Mens Know- 
 ^ ledg^. 
 
( ao7 ) 
 
 ledge float only in their Brain, without influencijig 
 their Lives^ they may be great Divhjes, and great 
 Infidels too. He that exadly holds the Form 
 of found Words, and takes no care to keep a pure 
 Confcience, is but a very Orthodox Unbeliever at 
 the hQ{\. 
 
 2. Beware of taking up a confident Perfuafloii 
 that you (hall be faved, inftead of that Faith which 
 is neceflary to your Salvation. 'Tis the ruin of 
 many a precious Soul, that it entertains a ground- 
 lefs Prefumption of its Intereft in the Benefits of 
 the New Covenant, without any care to perform the 
 Conditions of it. They greedily fwallow the fweet 
 and precious Promifes of ChriU, but they can by no 
 means digeft or relifh the facred Precepts of our Sa- 
 viour. Alas poor deceived Creatures ! Is this your 
 ftrong Faith you boaft of? 'Tis a fond Fancy, a 
 vain Confidence, a ftrong Delufion, and if you per- 
 fift in it, will prove your eternal ruin. 
 
 3. Let not any humble, penitent and refigned Soul 
 afflid it felf with tormenting Fears for want of this 
 Perfuafion, that its Sins are forgiven, and Affiir- 
 ance of its Salvation. Want of Alliirance is no cer* 
 tain Argument of want of true fciving Faith. Per- 
 haps the All-v/ife Phyfitian of Souls eiercifes thee 
 with humbling and circumfpedl Fears, as Preferva- 
 tions againft Sloth, canial Security, and fpiritual 
 Pride. Or it may be thou wanteft the comfortable^ 
 evidence of thy being in a jufcified Eftate, becaufe 
 thou expedcft fome enthufiaftical, or at leafl: ex- 
 traordinary and unufual Manifeftation of it. Per- 
 haps thou lookeft for fome fudden and tranfporting 
 Senfe of inward Joy, fome warm and ftrong Im- 
 prellion on thy Spirit, on a fudden working this 
 Periiiafion, or fome immediate Inipiration of the 
 Koly Ghoft, to teftifie that thou art a Child ot God, 
 and becaufe thou findeft nothing ot this kind, thou 
 art afflided ; Whereas, if thou duly underftoodcft 
 
 2 tlie 
 
( 208 ) 
 
 the Grounds of a Chriftian's Comfort, thou wouldfl: 
 find more abundant Confolation in the experience 
 of a lowly and contrite Spirit, and an Heart wrought 
 to an obedient Temper, than in fuch furprizing II- 
 lapfes of Delight, which may be the Effects only 
 . ot an heated Fancy. 
 
 A fandtified Heart, mortified Lulls, the Fruits 
 of the Spirit abounding in us, our treading in our 
 Saviour's Steps, and following the guidance of his 
 Spirit, in all fober, righteous and godly Coverlati- 
 on, are the furefl: Signs that we are thefons of God, 
 Rom, viii. 14. If we have Confciences void of offence 
 towards God and Man^ Adts xxiv. 1 6, fo that our own 
 hearts condemn us not, we have then juft ground 
 for a comfortable Hope, and an humble Confidence 
 towards God, that our Sins are pardoned, and that 
 he will mercifully abfolve us at the laft Judgment^ 
 I John iii. 2 1» This is all the Afltirance we are or- 
 dinarily to exped, and this will afford us the moft 
 Iblid and-lafting Comfort. And whatever Tefti- 
 mony any Spirit bears, that we are the Children of 
 God^ which is not confirmed by the concurrent 
 Teftimo ny of a ''good Confcience, and an upright 
 Heart, 'tis not true, but a delufion of that lying 
 Spirit, which worfgethin the Children of dif obedience ^ 
 Eph. ii. 2. 
 
 APPLICATION. 
 
 YOU fee how gracious a Difpenlation this Go- 
 fpcl is, how it offers Salvation to all that will by 
 Faith come unto Christ for it. It excludes none, 
 but its Invitations are free and univerfal. 3Iat. xi. 
 :28. Come unto me all ye that labour, and are heavy 
 laden, and I will give your eii. John iii. 1 6. God fo 
 loved the worlds that he gave his only begotten Son, 
 that whofoever believes in him, fhould not ferijh, but 
 have everlajiing life. Now as this is much for the 
 
 Ho- , 
 
( 20p ) 
 
 Honour of the Divine Clemency and Goodne/s at 
 prefent, fo will it fully juftifie that feverebut mod 
 righteous Sentence, which fhall be pafled on eve- 
 ry unbelieving Sinner in the great Day of Doom, 
 and leave him inexcufably guilty of his own De- 
 flrudtion. 
 
 Let every Unbeliever then prefentlj^ anticipate 
 a little that great Day, and confider with himfelf 
 what he could polfibly plead for his excufe to that 
 jufl: and uncorrupt Judge, that will e'er long pafs 
 an impartial and irrevocable Sentence on him and 
 all the World. 
 
 Can you fay that any thing hath been wanting 
 on God's part > Have you not had iincere Offers 
 of Mercy made you > Hath not the Faith oi Christ 
 been preached to you ^ have you not enjoyed the 
 Word of Faith^ Rom. x. 8. and Means of Salvation > 
 Have you not had powerful Convictions of your 
 loft Eftate, of your need of a Saviour, of the Ex- 
 cellencies of Chri^t^ of the Truth of his Doctrines, 
 the Faithfulnefs of his Promifes, the Holinefs and 
 Reafonablenefs of his Commands > Have you not 
 been made acquainted with the infinite Love of 
 ChriH to poor Sinners, with the infinite Value and 
 Efficacy of his Blood to wafh away your Sins, and 
 purchafe your jSalvation ? Have you not been woed 
 and entreated to come to him by Faith, and intereft 
 )^our felves in his Merits } All this you muft con- 
 1lq% what then hath hindred your Happinefs, but 
 your own Unbelief?* You cannot fay that God 
 hath barred your Way to Chri^ by any foi*e-dam- 
 ning Decree, For he is juft and gracious, and will 
 not reprobate Men in an arbitrary way, and then 
 conclude them under an utter Impollibility of be- 
 lieving. He fwears he delights not in the death of 
 afimier^ Ezek. xxxiii. 1 1. But Men therefore prove 
 Reprobates, becaufe they are Enemies in their 
 Minds through wicked Works, becaufe ChriU^ that 
 
 P i« 
 
( 2IO ) 
 
 is, the Faith of G&r/f?, and Life of Chri^, the Pow- 
 er of Godlinefs and Religion is not in them, Chri ft 
 hath not pafTed you by ^ you have not wanted fin- 
 cere and importunate Invitations from his Embaf- 
 fadors, who have hef ought you in Chr'tW s flead to he 
 reconciled to God, 2 Cor. vi. 20. So that at the laft 
 Day, your Ruin will be imputed to your Infidelity, 
 and your Unbelief will be charged home upon your 
 felves, and your Blood will be upon your own 
 Heads. 
 
 'Tis excellently faid by St. Ambrofe, Facit Infi- 
 delitas multorum^ ut Chriftus non pro omnihtis moria- 
 tuY^ qui fro omnibus mortuus efl. The Prevalence 
 of Infidelity is the Caufe, why Chriii who died, 
 that he might be the Saviour of all Men, proves 
 in the Event a Saviour but to few, viz. that little 
 Flock that believe. Mens unbelieving Hearts re- 
 ftrain the bleffed Influences of Chrijfs Death, and 
 render the faving Ef^cacj of it lels Extenfive and 
 Univerfal, -than his gracious Ofiers of Mercy to all, 
 and his fincere Defires, that none Jhould fertjh^ hut 
 that all Jhould come unto repentance^ 2 Pet. iii. 9. 
 Chrifi by his Death hath obtained a Conditional 
 Pardon for all Sinners, he hath purchafed Life for 
 all that will by Faith come to him for it : He hath 
 * opened the Kingdom of Heaven to all Believers, 
 but, alas ! wretched Mortals lliut up the Gates of 
 Heaven again, and by their Unbelief do lock and 
 bar thofe everlafting Doors againfi: themfelves. 
 
 I (hall conclude all with a Word of Exhortation : 
 Since Infidelity is fb dangerous to our Souls, Let us 
 fear, leji a Promife being left us of Salvation through 
 Faith m Chrifi, ariy of us Jhould jeem to come fhort of 
 it, Heb. iv. I, 2, 5» &c. Let us take heed brethren, 
 leH: there be in any of us an evil he a' t of unbelief, in 
 departing from the living God, Heb. iii. 12. Left 
 that monltrous Sin which kept Ifrael from entring 
 into the earthly Canaan^ exclude us out of a bet- 
 * ter 
 
(2") 
 
 ter our heavenly Country. Let us beware that we 
 play not the . Sophifters with our fel ves, and rcil 
 not in the external ProfelFion of Faith, inftead of 
 having the divine Habit of Faith firmly rooted in 
 our Souls, that we take not up Opinion inftead of 
 Faith, and Prefumption inftead of Hope. And let 
 us humbly befeech him, whofe Gift alone a believ- 
 ing Heart is, that he would work powerfully on us 
 all by his holy Spirit, captivating all our Imagina- 
 tions, Thoughts and Affections, unto the Obedience 
 of chri^. That he would enable our whole Souls 
 to embrace him in all his Offices, to believe in him 
 as the Truth, as well as to truft in him as he is our 
 Life, to obey him as our Lord and Prince, as well 
 as to depend on him as a Saviour ^ that he would 
 help us to live by fuch a Genuine and Evangelical 
 Faith, as may furifie our hearts^ Ad:s xv. 9. and 
 cleanfe our hands ^ James iv. 8. and being a vital 
 Principle of every good Work, jnay have its Fruit 
 unto holinefs here, and its end everlafljng life^ Rom. 
 vi. 22. Jbnen, 
 
 p 2 s E R. 
 
( =»' ) 
 
 SERMON XI. 
 
 O F T H E 
 
 Nature^ Necefflty, and Qualifications of 
 Gospel - Obedience. 
 
 MAT. XL 25. 
 
 Tdk^zmy yoh^e upon you ^ and yon jh all find rzli 
 to your fouls, 
 
 HA V I K G already treated of the Nature 
 and Neceflity of Repentance towards God, 
 and Faith hi the Lord Je[us Chri^. I fhall 
 at this Time proceed to confider a Third great Du- 
 ty of no lefs Moment and Neceffity, viz, Evange- 
 Tical Obedience^ which is made a Condition indij 
 fpenfibly neceilary to Salvation by our Saviour him 
 felf, in thefe Words, Take my yoke n^on you^ Sec. 
 
 In which Words, at firfi: iight, thefe two Things 
 are obferx^able. , 
 
 I. A Promife of Happinefs, both prefent and fu- 
 ture, under the Notion of ReH, yejl^allfind refi 
 to your jo'Ms, 
 
 II. TliC Condition upon which this Promife is 
 
 made us, viz. Sincere Obedience to the Gofpel 
 
 of Chrifi^ required in thefe Words, Take my 
 
 yoke upon you. As 
 
( 213 ) 
 
 As for the former, 'Tis familiar with the Holy 
 Ghoft in the Scripture to propound Happinefs under 
 the Notion of Reft. Becaufe Happinefs is the great 
 End that all Men profecute with fo much Weari- 
 nefi to the Flefh, and Vexation of Spirit. InBIef- 
 fedneft all your Defires naturally center ^ and were 
 they once but really pofTeft of it, all the wearifom 
 Motions of your eager Minds would ceafe, and 
 Tranquillity and Delight would fucceed them, and 
 your Hearts would be at Reft. 
 
 As fot the latter, viz. The ComJirion of this Fro- 
 njife, I ftiall briefly explain two Things in it, viZs 
 What is meant by thisPhrafe, my yoke. And 2clJy. 
 What it is to ta]^ ChriR's Yoke upon us. 
 
 For the underlianding the former Phrafe, you 
 may remember, that 'tis ufual to dcfcribe Subjedi- 
 on under the Metaphor of bearing a Yoke. Thus 
 jFffr.xxviL II. SubmifTion to Nebnchadriezzar isftil- 
 ed, bringing their neck under the yoke of the King of 
 Babylon^ and in that place of the Prophet, by the 
 Tofceofthe King of Babylon is underftood t]iePov/er 
 and Dominion of that Prince*, fb in my Text, by 
 his Toke our Saviour means his Kingdom as Media- 
 tor, and thofe holy Laws by whicl^t he rules thofc 
 whom he hath redeemed with his precious Blood. 
 And herein, as CW/^//«j" obferves, he alludes to "an 
 Exprellion in ufe among the JewiJJj Doctors, who 
 ftiPd thofe Precepts to which tlie Prophets at firft 
 fubmitted. The Toke of the Kingdom of Heaven^ fo 
 when Chri/fs Hearers became Profelytes to hin?, 
 they took upon them his Yoke, who in tlie Phrafe 
 of the Jevpijh Church, ftyle the Precepts of the Go- 
 fyol his Toke. 
 
 Now taking this Yoke upon us, is a free and 
 willing Submilfion of our fclves to the Obedi- 
 ence of ChriR and his Gofpel. 'Tis the voluntary 
 Act of a truly penitent and believing Soul, •utter- 
 ly renouncing the Dominion of all ether Lords, 
 
( 214 ) 
 
 and vowing Homage to the Lord Jefus^ and Obe- 
 dience to his Royal Law the Gofpel. Seeing then 
 it is Obedience to the new Law of the Gofpel, to 
 which the Promife of Reft in my Text is made, it 
 will warrant me to refolve our Saviour's Promife 
 into this Propofition. 
 
 That Obedience to the Gojpel o/Chrift, is a Condi^- 
 
 tion abfohitely 7ieceffary to eternal Life, 
 In Profecution of which Point, I. I (hall a little 
 more diftindly open the Nature of Obedience. IL 
 I Ihall evince the neceffity of it to the fiill by 
 Scripture and Reafon. IIL I ihall fliew how our 
 Obedience muft be qualified, to intitle us to 
 Happinefs : And then, lY. Prefs the Duty by Mo- 
 tives. 
 
 I. Of the Nature of Obedience. 
 That we may duly underftand the Nature and 
 Extent of this Duty, vi%. Evangelical Obedience^ it 
 will be requisite for us to be informed what the Com- 
 mands of the Gofpel are, which we are bound to 
 anfwer, and what they are we may learn of St. Faul, 
 Tit, ii. II, 12. Thegraee of God which hringeth fal- 
 vation^ hath appeared unto all men. Teaching us^ 
 that denying all ungodlinefs^ and worldly luBs we 
 jhould live foberty^ righteoujiy and godly in this pre- 
 fent world. The importance of which Text is this. 
 That the Gofpel which reveals to us the whole Will 
 of God, fo far as it concerns our Salvation, teach- 
 ing us thefe two neceflary Duties, i . To deny all 
 Vngodlinefs and worldly LuUs. 2, To lead a fiber 
 righteous arid godly Life. Or, as St. Veter^ i Pet. iii, 
 1 1, hath it, to efchew evil^ and to do good, 
 
 I. Taking upon us C/jr/Tf's Yoke, imx)lies our de- 
 nying all Ungodlinefs and worldly Lufh, i, e, the con- 
 ftientious Abftinence from all Sins, whether for- 
 bidden by the Firft Table of the Law, as all Un- 
 godlijiefs is, or by the Second Table, as are all world- 
 ly Luffs, Whether thelmis ofthefiejh^ or the lufls 
 
 of 
 
C^i5 ) 
 
 of the eye ^ or f ride of life ^ the fe all are not of God ^ 
 but of the world, ijohnii. i6. Thefe Evils .the 
 Gofpel eiprefly forbids, and backs its Prohibitions 
 with the fever eft Threats, denouncing an eternal Ba- 
 nifhment from the Kingdom of Heaven, and endlefs 
 Torments in. the Lake which burns with Fire and 
 Brimflone, againft all fuch as Ihall prefume to com- 
 mit any of thefe prohibited Offences. One part 
 therefore of our Obedience mufi: confift, in the 
 careful Avoidance of all Acts whatfoever the Gofpel 
 forbids. But this is not all. 
 
 Denyiyig all Ungndlifiefs ^ Sec. fiirther implies, that 
 the renouncing of all evil in Heart and u4ffe8ion. It's 
 not enough tor us to avoid the outward Ads of any 
 Sin, but there muft be an habitual Averiion from 
 it, and Hatred of it, deepl}'' implanted in our Souls. 
 'Tis not enough for us to wajh our Hands ^ but we 
 TXi\&furifie our Hearts^ James iv. 8. Tho' the For- 
 bearance of the open Adts of Sin may juftifie us 
 before Men, who cannot dive into the deceitful 
 depths of our Hearts, and of whom Charity obiig- 
 eth to think no Evil, where they fee none, yet 
 there is more required to our J unification in that 
 dxywhen God {hall judge the fecrets of all men^ ac- 
 cording to the Gofpel, Kom. ii. 1 6. The Gofpel is a 
 fpiritual Difpenlation, and gives Law to the inner 
 Man ^ it lays reftraints upon our Deiires and 
 Thoughts, as well as on our Actions. It condemns 
 malicious and impure Thoughts, and prohibits all 
 revengeful, covetous and lafcivious Dengnments or 
 Wifhes^ and according to the Tenor of tiie Gofpel, 
 will be the Proceeding at the great Day of Doom, 
 and if fo, certainly they will not be held guiltlefs, 
 or judged to have obeyed the Gofpel, who retain 
 any fecret Aifedtion or Liking for thofe Sins, they 
 have never adventured to adt. He is no loyal Sub- 
 ject, who would rebel if he durft, tho' he never le- 
 vy Forces, or take the Field againft his Sovereign, 
 ^ P 4. ~ Shf 
 
(a.5) 
 
 She is no loving and faithful Wife, whom only Fear 
 and Shame keep from defiling her Husband's Bed, 
 if at th^ fame time Ihe loves another better, and 
 pollutes her Soul with impure Deflres, which if fhe 
 durft, ihe would fulfil. How little lefs than a Mur- 
 therer is he, who, tho' he never embrued his Hands 
 in Blood, yet is continually plotting, or at leaft, 
 wiftiing that Mifchief and Revenge which he dares 
 not execute. In fliort then, denying all Ungodlinefs^ 
 imphes Purity both of the Heart and Life, and///<? 
 cleanfng oi4r f elves from all filthinefs of the Spirit as 
 vpell as flejh, 2Cor»vii. i. 
 
 2. New Obedience further includes a foher^ righte- 
 ous and godly Life. The Gofpel requires us, not on- 
 ly to efcbew evil^ but alfo to do good: And is not fa- 
 tisfied with our regard to its negative Precepts, 
 with our Forbearance of what it forbids, without a 
 proportionable Care to perform its Commands. We 
 muft not content our felves with fuch an Innocence 
 as is not adorned with good Works, but muft confci- 
 entioufly dread to omit any neceilaryDut j,as well as 
 to commit the fouleft Sin. 'Tis but a lame and par- 
 tial Obedience, which doth not refpedt all God's 
 Commandments, as well Affirmative as Negative^ 
 and Sins of Omiffion will at the lafl: Day be found 
 of as damning a Nature as any. He was condem- 
 ned as an evil Servant, tho' he did not wafte his 
 Mafter's Goods in riot and excefs, who had not im- 
 proved his Talent, and faithfully employed him- 
 felf in his MafteT's Bufinefs ^ and ^n that Defcrip- 
 tion we have of the laft Judgment, Mat. xxv. 42, 
 4?. The Wicked are fentenced to evcrlafting Flames, 
 not for Murthering and Robbing, but for not feed- 
 ^ing the Hungry, notcloathing the Naked, not en- 
 tertaining the Stranger, not vifiting, not relieving 
 the Sick and Prifoner. So then you fee Gojpel 0- 
 hedience confifts in a vigorous and adive Piety to- 
 wards God, in feryent and conftant Devotion, ia 
 ' " • ■ ag^n^- 
 
a generous and helpful Charity to our Neighbour, 
 and the ftridt Exercifes of Abftinence and Mortifi- 
 cation, and an univerfal Refignation of our own 
 Wills to tl^at of Chriji Jefits, We muft have holj, 
 righteous and moderate Affections : We muft be 
 renewed in the Spirit of our Mind, and walk in 
 newnefs of Life. Thus I have briefl}^ explained the 
 Nature of Gofpel-Obedience^ and ihewn you tliat it 
 confifts in Purity both of Hfeart and Life, and in 
 a confcientious Performance of all Duties of Chri- 
 ftianity, whether thofe we owe to God, our felves, 
 or others. 
 
 I come in the fecond Place to prove, 
 
 §. 11. The Iseceljity of Obedience. 
 
 Which I Ihall attempt to do both by Scripture 
 and Reaibn. 
 
 I. Obedience to Clmfl and his Gofpel is exprefly 
 commanded in the OldTeftament, Vfal. ii. 8i, 12. 
 Serve the hordy i. e. Chrift, voith fear^ rejoice before 
 him with reverence, Kifs thefon leajl he be atigry^ 
 and ye ferifld. The latter Phrafe, kifs the Son, hatJi 
 relation to what went before, viz, that Fear 'and 
 Reverence wliich is due to him, which they were 
 to exprefs by the Ceremony of a Kifs. For as 
 Drufms obferves, the Ceremony of Kiihng, among 
 X\\t Eafiern Nations, was not only an Expreilion 
 of Love, but alfo fignified Fealty and Subjedion, 
 and accordingly. Gen. xh. 40. what we tranllate 
 At thy mouth fl)all all wy people be ruled^ is in tlie 
 Original, At thy mouth fljall all my people kifs. With 
 a Kifs Samuel did Homage to Saul^ alter he had a- 
 nointed him King, as i Samx. i. 6'^w^/^/lcifrcdhiui/- 
 and faid, Is it not becaufe the Lord hath anointed 
 thee to be captaiyi over his inheritance ? The impor- 
 tance then of the ^^/wz/r's Words is this, That trojn 
 dl, even the higheft and greatefl, v. 10. from thq 
 Kings and Rulers of the Earth, Obedience and Ho- 
 inage muft be paid to Chriji, upiDn pain of iiis Dif- 
 *-■ - - pleafure, 
 
(218) 
 
 pleafure, which will be everlafting Perdition. There 
 are other as plain Commands in the Old Teftament 
 which I fhall wave at prefent. 
 
 The New Teftament is yet more exprefs in its 
 InjundHons, and fevere in its Threats. '^ John v. 25. 
 The Father hath committed all judgment^ to the Son^ 
 that all men Jhould homur the Son, even as they ho- 
 710 nr the Father, And ^'. 24. He that heareth^ i. e, 
 obeys my Word, hath everlafting life. And on the 
 other hand, the Wrath of God is denounced againft 
 the Children of difohedience^ Col. iii. 6. and Men are 
 warned, that Godwill render indignation andwrath^ 
 tribulation and anguiflj^ to all that do not obey the 
 truth, i. e. the Gofpei of Chrift^ Rom. ii. 8. 
 
 I fhall forbear at prefect to produce many other 
 clear Scriptures that prove the Necellity of this 
 Duty, becaufe I fliall have occafion to urge them 
 for the Enforcements of thofe Reafons I am about 
 to give for it, which fliali be Five. 
 
 I. My.firft Reafon to prove the Neceffity cjf O- 
 Bedience, Ihall be drawn from the Nature or Farth^ 
 which without fincere Obedience is imperfect and 
 unavailable to Salvation. Unlefs by conforinity to 
 the Precepts of the Gofpei, we put on the Yoke of 
 Chrift for our Sandtification, Faith in his Merits and 
 Sacrifice will not fuffice for cur Juftification, and 
 procure us Remiifion of our Sins, Faith is perfefted 
 by Charity, and the Apoftle exprefly affirms, Gal, 
 V, 6. that in Chrift Jefus, i. e. under the Gofpei no- 
 tliing will avail us but fuch a Faith as worketh, or 
 as tlie Greek Ivg^fy/Jy^}! may be as well tranflated 
 is pe«fe£ted by Love, even fuch a Love both to 
 God and our Neighbour, as is the fulfilling of the 
 whole Law, Kom. xiii. 10. Such a Faith as is idle, 
 as is not an inward lively Principle of Holinefs and 
 good Works, is an empty Name, 'tis dead, and 
 wholly ineiFedual to its great end, the Salvation of 
 our Souls, James 11,26, The Profeifion of fuch a 
 
 fruitlef§ 
 
( 2«9 ) 
 
 fruitlefs Faith indeed at prefent ierves to diflin- 
 guifti the World into Chrijiians and hifideh^ yet in 
 the great Day, when the Lord ( who knows who 
 are his ) fliall come and make a more accurate Di- 
 ftindtion, thofe who have nothing better to deno- 
 minate them Cbriftians^ will be judged as Infidels 
 too. Nay fuch a Faith will not ferve to make a 
 difference between them and Devils, who believe 
 as truly, and to as much purpofe, as they who call 
 themlelves Chriftians, and yet are deftitute of that 
 Holinefs and Righteoufnefs which the Gofp.el of 
 ChriH requires. But hav^ing in my lafl: Sermon 
 largely proved that the Eflence of a genuine Faith 
 confifts in the receiving Christ in all his Offices, 
 and that it obeys him as Lord, no lefs than it de- 
 pends on him as Jefus a Saviour, I Ihali not long- 
 er infift on this Reafon, but proceed to a 
 
 2. Second, drawn from the Kingly Office of Cbri^^ 
 our Mediator : Chrift is our King, the Church his 
 Kingdom, we his Subjeds, and the Gofpel is that 
 Royal Law by which he rules. All power in heaven 
 and earth is committed to him by the Father^ Mat. 
 xxviii. i8. and thereupon he fent out his Apoftles 
 as Heralds over all the World, not only to proclaim 
 Peace, to receive Rebels into Favoigr by Baptifm, 
 and make Men Profelytes to his Truth, but alfb 
 to promulge and publilh his holy Laws, and to teach 
 men to nbferve all things whatsoever he commanded^ v. 
 20. He is no Ufurper, but a lawful Prince, anointed 
 and fet over us by God, who hath laid the govern- 
 ment on his fioHlders^lfai. ix. 6. and impowercd him 
 to lay what burthen he pleafes upon ours. W^ then 
 are fubjedt to his univerfal Em.pire ♦, we arc of tliofe 
 Heathen whom the Father hath given him for jjis 
 Inheritance, and 'tis our Happinefs that wc are i^o^ 
 that we are free-born Subjeds of his Kingdoih of 
 Grace, and therefore we ought to live in Obedience 
 to the Laws of his Kingdou], whicl) is the perfect 
 
 -uaw 
 
( 220 ) 
 
 • 
 
 Law of Liberty. A Law whofe Precepts are the 
 moft perfedl Rules of a pure and holy Life ^ moft 
 juft and excellent in themfelves, and have fuch ex- 
 ceeding great and precious Promifes annext to them, 
 as are moft powerful Encouragements to keep them. 
 And thefe great Rewards by Chrift propounded on 
 Condition of Obedience, they are all limited to 
 fuch Perfons as do the Will of his heavenly Father, 
 Mat. vii. 2 1. His Promifes, arid that bleffed Hope 
 they give us, are all urged as Motives to cleanfe 
 our felves of all Filthinefs of Body and Spirit, 2 
 Cor. vii. T. To fur i fie our f elves even as he is furcy 
 I John\\\, 3. Our Expedtations of Heaven hereafter 
 is made an Argument to prefs us to an holy Life 
 and Converfation here ^ and, on the other hand, tliq 
 fevere Sandtions, and dreadful Penalties annext to 
 the Royal Law, are all defigned to enforce Obedi- 
 ence : He therefore threatens, that he may have 
 no occafion to punifh*, and v/arns Men, that he will 
 in flaming fire take vengeance on thofe who obey not 
 the Gojpel of our Lord Jefus Chrift^ 2 ThelE i. 8, 9. 
 that Men knowing the terrors of the Lord, might he 
 perfuadedy by Diligence and Induftry in the purfuit 
 of Holinefs and Righteoufnefs, to flee from that 
 Wrath which nometh on the Children of Difobedi- 
 ence. From what hath been faid then 'tis evident, 
 that as Chri^fs Religion to us as our King, doth ne- 
 cefTarily infer our Obligation to obey him, fo like- 
 wife the Adminiftration of his Government by Pre- 
 cepts, Promifes and Threatnings, evidently declares 
 that he exp^ds our Obedience^ Hek v. 9. 
 
 ^. And indeed, not only the Regal Office of 
 Chrisi^ but even his Prieftly Office aflx)rds us an Ar- 
 gument of the Neceffity of New-Obedience. " For 
 the Deiign of Chrisi in redeeming us, was to fet m 
 at liberty from our Sins, not to parchafe a Liberty 
 to live any longer in them : He gave himfelf for 
 zis, that he might redeem its from all iniquity , ami 
 
 furif^. 
 
( 221 ) 
 
 pttrifie us to himfelf a peculiar people , zealous of good 
 fporks^ Tit. ii. 14. He did not fo fulfil all Righte- 
 oufnefs for us, as to leave us nothing to do. He did 
 not hy fatisfjing for Omiffions and Tranfgrejfions, 
 render us righteous before God, by a Righteoufnefs 
 only without us, tho' we have not the leaft Degree 
 of Holinefs and Righteoufnefs inherent in us. He in- 
 deed, as I Vet, ii. 24. teaches us, bis own felf hare 
 our fins in his own body on the crofs ^ but to what end > 
 tip at we being dead to fin ^ fiouldlive to righteoufnefs. 
 And the Scripture fpeaks every where of the Death 
 of Chrift as not only defigned for the procurement 
 of our Juftification, but alfo for the promoting our 
 Sandtification, that he might, tho' at the deareft 
 rate, even with his own Blood, purchafe an Intereft 
 in us, and Dominion over us, that by the grateful 
 Senfe of fo infinite a Benefit as our Redemption, he 
 might engage us not to live to our felves in the Ser- 
 vice of our Lulls, but to the Lord who bought us, 
 and to glorifie him both in ourfoiils and bodies, which 
 are his^ \ Cor. vi. 20. 
 
 4. My Fourth Reafon for the Neceflity of Obe- 
 dience, fhall .be drawn from the Method of the Ge- 
 neral Judgment; In which our Works will be in- 
 quired into. When all Men fhall appear before xho, 
 dreadful Tribunal of Chri'ii, We floall receive the 
 things done in the body, whether good or bad, 2 Cor, 
 v. 10. Every man fhall be recompeyiced accordingto his 
 works, Rom. ii. 6. Chri^ our righteous Judge will 
 award every Man his Recompence, with refpedt, I 
 will not fay to the Merits, but to the Nature of 
 his Works, and that Degree, wliether of good or e- 
 vil, that is in them. Profclfions ar.d Pretences Ihall 
 not, (as they now do) pafs currently for Realities, 
 but our Thoughts, Words and Adtions, which are 
 all included in the Notion of our Works, fhall be 
 ftridlly fcan'd and difcufled, and our Judge will 
 impartially give every iMan according as his Work 
 
 fhall 
 
( 222 ) 
 
 fhall be, Rev. xxii. 12. They that have done good 
 /hall con/e forth to the refurreBion of life ^ and they 
 that have done evil, to the refurreBion of damnatim^ 
 John V. 29. In that Day, when the Defpifers of 
 Holinefs and Righteoufnefs fliall awake after their 
 long Sleep, they fhall have fad and undeniable Con- 
 vidtions of the neceflity of good Works 5 when as 
 thefoolifli Virgins, who had Lamps, but did not 
 keep them burning, were excluded from the Mar- 
 riage 5 fo theft being deftitute of Holinefs, fhall not 
 be admitted to fee God, but fhall be for ever fhut 
 out ofhisPrefence, in which isfullnefs of Joy, and 
 everlafling Pleafures. 
 
 5. In the laft Place, let me add, That did the 
 Gofpel no where make Holinefs and Righteoufnefs 
 the neceflary Condition of being happy ^ were there 
 no Gates or Bars to keep impure and fenfual Souls 
 out of the heavenly Jerufalem^ ( into which fhall in 
 no wife enter any thing that defileth^ Rev. ixi. 27.) 
 yet the Nature of the Refl: and Joys of Heaven is 
 liich, that Holinefs is abfolutely neceflary to ena- 
 ble the Soul to take Felicity in them. They are 
 pure and fpotlefs ^ 'tis an holy Reft from Sin, -where- 
 in none but pure and holy Souls can take delight. 
 We muft^ have our Souls purified by obedience to 
 the Truth, as the Apoftle fpeaks, iP<?/.i. 22. be- 
 fore fpiritual Joys can have any grateful Relifh to 
 our Appetites. For there can be no Deliglit, where 
 there is no Harmony between the Objed and Fa- 
 culty, but a direct contrariety, as there is between 
 an heavenly Reft, and an earthly Mind. So that 
 unlefs we, be renewed in the Spirit of our Minds, 
 and partake of, $ divine Nature, refembling our 
 Creator in Holinefs and Righteoufnefs, we cannot 
 partake of thofe divine Joys which are in his Pre- 
 sence. As it is ordained, that none but the pure 
 in Heart jhall, fo indeed, none but fuch can fee 
 God, 
 
 And . 
 
( 223 ) 
 
 And thus I. hope I have fufficienthr proved the 
 necein ty of Obedience to -the Gofpel ot ChriU, which 
 tho' fonae may efteem a needlefs Labour, yet I think 
 it could not well be Ipared, confidering that, 
 that Anttnomian^ and I may juftly add, Antichri- 
 jUan Principle, [ That good Works are 720t neceffary 
 to eternal Life,'] fo much influences the Judgments 
 of fome, and the Practice of all. 
 
 I fhall next proceed to Ihew : 
 
 The Salifications reqitifite to enti'tle ottr Obedi- 
 ence to the gracious Acceptance of God, and the 
 fromifed Reward. 
 
 And they are Five, i. That it Ipring from Faith 
 in Chriji. 2. That it be voluntary and chearful. 
 3. That it be Sincere. 4. That it be Univerfah 
 And, 5. That it be Conftant and Perfevering. 
 
 I. Our Obedience muffc fpring from Fajth 111 
 Chriji, Faith, as I have formerly Ihewn, is the 
 Root and Foundation of all other Chriffian Graces 
 and Vertues. 'Tis the vital Principle which ani- 
 mates the new Creature ^ and other good Works 
 are thofe vital Motions whereby it difcovers its fpi- 
 ritual Life. Asd whatfoever Adions materially 
 good and vertuous, (pring not from this Root, (tho' 
 •I dare not, with fome modern Writers pronounce 
 them as formally Sins, as Murder, Adultery, Ly- 
 ing, or Theft, ) yet I fhall not doubt, with the 
 antient Fathers, which oppofed the Pelagian Here- 
 iie, to affirm, that they are not truly Chriflian, 
 and Ihall not be accepted by God, fb as to promote 
 any Man's Salvation : For, ivithout Faith it is im- 
 pqffible to pleafeGod^ Heb. xi. 6. All the pretence 
 our good Works have to a favourable Acceptance 
 with God, is purely on the Account of ChriJ} Je- 
 fits. There is no fuch value in any thing \vq can 
 perform, as can jncrit. But our Perfons and Per- 
 formances are accepted by Go^ only, through the Son 
 of his love, Eph. i, 6, So then, unlefi we firft by- 
 Faith 
 
( "4 ) 
 
 Faith Gome unto C/6r/f?, and receive Command- 
 ments from him, and depend entirely on his Merit 
 for our Acceptance, we have no juft Claim to Reft. 
 
 Obedience, as Clemens Alexandrinus well obferves, 
 Og/jisX:^^ c/flo\oug^ is founded on the Commandments. 
 And tho' we fhould enter upon never fo ftrid and 
 fevere a Courfe of Life, without the Warrant of an 
 exprefs, or at leaft a general Command, or with 
 the fond Opinion of Merit, ( as did the Philofophers 
 among the Paga-^s, the Pbarljees among the jferpsy 
 and as at this Day the Religious among the Turks 
 and Chinefes^ and 'tis to be fear'd, among too ma- 
 ny in the Romijh Church too ) it is not Chris's Yoke 
 we take upon us, and therefore will no way advan- 
 tage our Claim to Reft. 
 
 2. Our Obedience muft be Voluntary and Chear- 
 ful. The Phrafe, Take my Toke upon you^ implies, 
 that Obedience ought to be our own voluntary A6t ^ 
 a ready and unconftrained SubmiiUon of our Wills 
 and Lives to be regulated according to the Precepts 
 of the Gofpel. The Holy Spirit exciting us to, and 
 aihfting us in good Adlions, doth not work in a vi- 
 olent and irrefiftible way^ it doth not move us as 
 livelefs Engines, nor doth God by any phyfical Pre- 
 determination make our good Actions neceilary and 
 unavoidable. All the Neceffity he lays upon us is 
 by his Precepts, which ftill leave us free Agents, 
 that our Obedience may be the chearful Tribute of 
 a willing Mind, complying, without repenting, to 
 his Commands ^ wliich is moft pleafing to God, and 
 advantageous to us. Tho' the Duties enjoined us 
 are generally in their own Nature good, and there- 
 fore pleafing to him, yet God,' who hath need of 
 our Services, doth not fo much value and accept 
 them for themfelves, as becaufe they are the Evi- 
 dence of his Creatures Love and Gratitude to him. 
 Tis the TT^hixia.^ the vpilling Mmd th^X is accept- 
 ed, 2Cc?r.viii. 12, 'Tis axiroirp^w.^fl©' ^ttS^^^ as 
 
 St. 
 
C 225 ) 
 
 St. Cyril fpeaks, a voluntary and ready Purpofe of 
 Obedience that commends us to God, and entitles 
 us to a Reward. Where Duty is extorted hj pure 
 fervile Fear, and is performed ^ grudgingly, and as 
 of ncceifity, God takes as little Delight in it as Men 
 do themfelves j but if Men are willing as well as 
 obedient, and their Duty becomes their rational 
 Choice, they have juft Hopes of a gracious Recom* 
 pence. To preach the Gofpel was St. PauPs Duty, 
 yea woe is me if If reach 7iot the GoJ}el^ faith he, iCor^ 
 7X. 16. but yet, /// ^^o this thing rpillingly^ faith 
 he, I have a reward^ f. 17. So then Chearfulneft 
 is requilite to procure our Obedience its Acceptance 
 and Reward. 
 
 3. Our Obedience mufi: be fincere and hear ty^' 
 We muft be adled by Principles of Honefty andl 
 Confcience, and not by-finifter and By-Ends. We 
 muft not be excited to Duty, or deterred from Sin 
 by fuch low Motives, as worldly Hopes or Fears^ 
 as our fecular Interefts and Difadvantage , the 
 Praifes or the Reproaches of Men 5 where only fiicli 
 Refpeds as thefe fpur on to good Works, or reftraiii 
 Men from evil, they have no reafon to expert ?l 
 Reward from' God. It muft be a filial Reverence 
 of his infinitely pure and glorious Maj'efty, that 
 abhors all Unrighteoufnefs, which muft keep us in 
 awe, and check our finful Inclinations. 
 - A genuine and intenfe Love to God and ChriU^ 
 ruling in our Hearts, that muft prompt us to all ho- 
 I}'' and virtuous Adtions ^ and perfect Hatred of Sin, 
 and unfeigned Confcience ot Duty muft fandifie 
 our Abftinence from Evil. Thefe deeply rooted in 
 the Soul will make us deaf to all the Charms of In- 
 tereft, Delight, or whatever elle moft powerfully 
 allures to Sin. What made ^ Jofeph\ wanton Mi- ' 
 
 U\K, Orat, d, 
 
 (^ ftrefsf 
 
( 22^ ) 
 
 ftrefs an unfuccefsful Suitor, but the Fear of God, 
 and Hatred of Evil, Gen, xxxix. 9. Horv Jball I do' 
 tbisgr^at wickednefs^ andJinagahM God^ He could 
 not without the greateft Violence to his holy Soul^ 
 be guilty of fo foul a Fad, an Ad fo ungrateful to 
 God, and fo injurious to his Matter. And as Since- 
 rity fecures us in our Obedience, fo dotli it com- 
 mend it to God's Acceptance, and procures its 
 Praife from him. The World may admire the fair 
 Outfide of a painted Sepulchre, but 'tis Truth in 
 the inward Part which God highly efteems, and 
 when we faithfully confult our Confcience, and 
 make God and his Glory the Jlpha and Omega of 
 our Defigns and Adtions ^ when we feelc not Profit 
 or Praife, and walk not as men-fleajers^ but as tht 
 fervants of Christ, doing the vptll of God from the heart,, 
 Eph.vi. 6. We may then upon^juft grounds ex- 
 ped:, that of the Lord we fljall receive our reward^ 
 Col, iii. 24. 
 
 4. Our Obedience mufl: be Unitrerfal. Miftalce 
 me not, I do not fay it muft be perfed and fin- 
 lefs, for fuch, in our lapfed Eftate, is impoffible for 
 us to perform. But by Univerfal, I mean an im^ 
 partial Obedience, and fuch as hath an indifferent 
 reJ^eEl to all God's Commands^ Pfal. cxix. 6. It makes 
 equal Confcience of all, becaufe it fees they are all 
 of equal Authority apd Obligation, being equally 
 the Will of him who is King of Kings ^ and Lord of 
 Lords. We may not pick and chufe among the 
 Precepts of Chriff^ to receive what we like, and re- 
 jiedt whatever feems a hard Saying, Tis not enough 
 to obey God and the Gofpel only in fuch Things 
 as do not much thwart our Inclinations, and inter- 
 fere with our beloved Lufts, 'tis not fufficient to 
 deny our felves thofe Things which our Lufts do 
 not eagerly crave, while we gratifie other Affedi- 
 ons never a whit lefs corrupt and vile, only they 
 are more importunate. This is doing our Will, 
 
( "7 ) 
 
 and not God's, C ^s Sahian well obferves ) when 
 we obey only what Precepts we like. For there 
 are in all Men particular natural Difpofitions, in- 
 clining them to fuch and fuch Vertues, and breed- 
 ing in them an AV-erfion from fome particular Sins. 
 But there is no Refignation of our own Wills, no- 
 thing of Obedience in all this \ it may be a parti- 
 al and extraordinary Kindnefs for 0n6 Luft that 
 may create in Men thofe Diflikes they have of th6^ 
 contrary. But where the Holy Spirit of God dwells 
 in any fandlified Spul, it renews the whole Man; 
 it implants an universal Hatred of Evil, and l^oire 
 to Piety and Veftue : So that he who is obedient to 
 the Gofpel for Confcience fake, hates every falfe 
 Way, departs from all Iniquity, denies all Ungod- 
 iinels, and mortices every corrupt Affedion, even 
 its once moft beloved Lufts \ and he fincerely en- 
 deavours to walk as did Zachary and Elizabeth^ 
 Luke i. 6. in all the commandments and ordinance^, 
 of the Lordblamelefs'^ and to be fruitful in every good 
 work. Col. i. 10. 
 
 5;. Our Obedience muft be Confiant and Perfe*' 
 vering. When we have once talcen Chriji's Yoke 
 upon us, we muft refolve never to put it off again. 
 We muft never be weary of it, but bear it che^-i 
 fully all our Days, rff we begin in the Spirit, and 
 end in the Flefli, we Ihall of the Flefti reap Cor- 
 ruption. If we begin to run well, and hold hot 
 out to the end of the Race, we fhall never obtain 
 the Prize : Tf^e wiifi never be weary of well-doings 
 but by patient continuance in it, muiijeek immortal 
 honour and glory, Rom. ii. 7. For he only hath 
 the Promife of receiving a Crown of Life, who is 
 faithful unto the Death, Rev. ii. I o. 
 
 And thus much of the Qualification of onr Obe- 
 dience requifite to entitle it to the promifed Reft.. 
 I now come to a Word of Application, and Ihalf 
 conclude. 
 
 Gb 2 Seeing 
 
( 228 ) • 
 
 Seeiiig then* it is fo neceffiiry in order to the En- 
 joyment of t-hat Reft promifed b}'- our Saviour, 
 that we fhould fubmit to his Yoke, and bear it in a 
 conftant Courfe of Obedience all our Days : Let us 
 all fo truly underRand our Duty and Interell:, as 
 to fubniit to his Government, and captivate" every 
 rebellious Thought to his Obedience. Let us break 
 off the iron and uneafie Yoke of Sin by flncere Re- 
 pentance, and put on the light and eafie Yoke of 
 Chri^ by a fpeedy and thorov/ Reformatioii of our 
 Lives according to the perfecl Rule of his GofpeL 
 Let us confecrate our whole felves, both Souls and 
 Bodies, to the Service of our Redeemer, yielding 
 tlie Faculties of the one, and the Members of the 
 other the vServants of Righteoufnefs unto God 5 and 
 Itt it be as our Meat and Drink to do the Will oi 
 our heavenly Father, revealed to us by the Son of 
 his Love ^ and let us make it appear, that 'tis not 
 only a folemn Compliment that we daily make, 
 when we profefs to believe in J^efus Chri^f'^ his only 
 Son, our Lord^ but that we are in reality the Ser- 
 vants of Christ, 
 
 I might enforce this great and necefiary Duty- 
 fey many Motives ^ and indeed, the Neceliity of it, 
 well underftood, and duly confidered, were Motive 
 enough. But waving that,*and many others, I 
 Ihall at prefent only nfe Three or Four Perfuafives, 
 which the Text and Context fuggeft, and fo con- 
 clude. 
 
 The Firii fnall be drawn from the Example of 
 ChriBj Learn of me. The Second from his {wt^t 
 and gracious Temper, law meek ^71 d lowly. Thirdly^ 
 From the Q_nality of his Yok«, ^Tis eafie and light. 
 And t\\^ Fourth from the Reward promifed, T^jS^// 
 y-nd re^i to your Souls, 
 
 I, Confider the Example of Q?r/f?, Learn of me^ 
 
 faith he. Ofme^ who have my felf born that Yoke 
 
 I impofe on you, and have left you an E^mple of 
 
 5- perfect 
 
( 229 ) 
 
 .perfect Obedience, that you fhould tread in my 
 Steps. Indeed our Saviour's whole Life w.is ambit 
 exad tranfcript of his own Precepts ; he himfelf ei'- 
 .emplified in his own Pradlice all thofe admirible 
 Vertues he commends to ours. How exemplar}'- 
 >vas his Obedience in all he did and fufiered ? la 
 his Incarnation he put on the Forin.of a Servant, 
 and had a Body prep:ired for him, wherein hemigl t 
 come to do his Father s A^^ill. Kis Circumciiion 
 was an Adt of Obedience to the Law under which 
 he wac made : And from his Infancj^ to the lail: 
 Gafp, he went up and down doing good, and was 
 ^Iv/ays employed in his Father's BuiTne Is. How 
 fervent was his Zeal for his Father's Glory, and 
 his Charity to the Souls of Men? How Aveet, 
 Iiow innocent, how holy was his Converfation in 
 this World ? How great his Contempt of it > How 
 admirable his Self-denial, Humility and Patience > 
 How chearful, /incere, impartial and conftant was 
 his Obedience > even unto Death, and in the laft 
 Act of his Life, notwirliifanding thofe bitter Ago- 
 nies he endured, and thofe more dreadful Sui^er- 
 ings, of v/hofj approach he liadj^et much more fad 
 Apprehensions , he entirely reilgns his own 'Will 
 to that of his heaven!}?' Fatlicr. Now tlie very 
 Life and Soul of onr Religion lies in being Follow- 
 ers of Christy infomuch tliat Greg, NyJJ] gives this 
 for the Definition of Chriftianit}^ that 'tis r^ X^- 
 ^S [jiiijxc-ig^ an imitation of Cbri^. Let us then by 
 his Example learn our Duty, and lee not our Savi- 
 our leave us fo fair a Cop}^ in x^in. Hath he done 
 and fufFered lb much for our falces, and Ihall we 
 do nothing for his: Hath he born the heavy Yokes 
 both of the Law of Works, and wliat is far m.ore 
 infupportable, the intolerable Weight of our Sins, 
 ai:id his Father's infinite Difpleafure, and Ihall we 
 rcfafefo much as to touch the light Burthen of his 
 GoQ^el Prece')ts with one of our Fingers > God for- 
 
 d 5 bid. 
 
( 230 ) 
 
 |)iJ. If he bare fuch a Yoke, and fo heavy a Bur- 
 then in love and compaffion to us, let us not think 
 much to bear a lighter Yoke In Duty and Gratitude 
 to him. 
 * 2. Confider the gracious Difpofition of C&y/f?, 
 whofe Yoke we wear. I am meek and lowly, jr^jt 
 Signifies. mild and gentle, i, e. Fear not to fubmit 
 your felves to Me and my Government : I am no 
 unreafonable Tyrant : Not unmerciful, in impofing 
 intolerable Burthens, nor yet cruel and rigorous, 
 5n e?aa:ing Punilliments for every Failing, but I 
 km good and gentle, I am touched with a com- 
 panionate Senfe of humane Infirmities: And tho' 
 apiidft them all I am without fin my felf, yet I 
 know how to have coitipaffion, /xeT^oTraGeiv, /. e. 
 reafonably to bear with fuch as are ignorant^ and 
 out afthe way, Heb. v. 2 . I am of a Temper prone 
 to pity and indulgence, and can pafsby thehigheft 
 Affronts and Indignities, if the Offender will but 
 with true Penitence feek for pardon : 1 am meek 
 and lowly. ^ . ^ 
 
 ' 5. A Third Thing worthy of our Confideration, 
 is the equality of his Yoke, it is light and eafie. 
 " Chris's Yoke, (as I have fliewn you) is the Pre* 
 cepts of his GofpiJ, and i St. John v. g. teaches us, 
 '^hat his commaiianibnti are not grievous, Kot grie- 
 yous to us as we are Men, for they are highly rea- 
 sonable in themfelVes, and teach us to live accord- 
 ing to the Dignity of our rational Natures, the O- 
 bedience of them purifies the Heart, and refines the 
 Soul from the Drofs of Senfuality and worldly De* 
 fires, and elevates it to thehigheft Pitch of Perfecti- 
 on of which it is capable. 
 
 • Nor is this Yoke grievous to us as SubjeSs of God, 
 but light and eafie, if we compare it with any other 
 Difpeilfation under which Man ever was. If we 
 compare our felves under the Gofpel, with the State 
 of cur Firft Parents in Paradffi, we Ihall fiiid our 
 ^■> •■'/.. ;. ••• ' •/ • -^ '-' ielves 
 
( 231 ) 
 
 felves under the much eafier Difpenfation. That 
 Law under which Man in Innocence was made, re- 
 quired finlefs and perfedt Obedience, appointed no 
 Sacrifice for the Atonenient of the leaft Offence, 
 IjLiravoias im'^^i^^i^ c/^ax^ua, as St,BafilSeleHC. faith, 
 it left no place for the Tears of the Penitent, 
 
 Whereas the Gofpel accepts fincere infteadofper- 
 fed: Obedience, and unfinning Righteoufnefs, and 
 ^dmits the Sinner to retradl his Error, and exhibits 
 zn All-fufRcient Propitiation for our Sins. 
 
 If we compare the Yoke of Christ with the Law 
 of JHofes, we (hall find the latter an intolerable 
 Burthen, an unfupportable Y6kQ,ABs xv. lo. a Load 
 of Ceremonies difficult to obferve. 
 
 Whereas the Gofpel Precepts are plain, eafie, and 
 Spiritual j and withal, our Saviour is ready to give 
 to thofe who ask it, a fufficient meafure of his ho- 
 ly Spirit to enable them to difcharge whatever 
 Duties he enjoins, to help their Infirmities, and to 
 alfift them in bearing that Yoke he impofes, as 
 light and eafie as it is. 
 
 His Yoke is light, compared with that of Sin, 
 which opprefTes the Soul, loads the Confcience, 
 gauls and torments the Mind with guilty Fears, and 
 in the end, finks both- Soul and Body into the bot- 
 tomlefs Depth of Hell : Whereas, on the contrary, 
 whoever groans under any of thefe Prefliires, in- 
 ftantly finds Relief and Eafe, by taking ChriB''s 
 Yoke upon him^ it refrefhes the Soul, and hy ^ 
 refining Quality it hath, purifies and makes it meet 
 to partake of the Inheritance oj the Saints in Lights 
 So that our Saviour's Yoke is not merely an eafie, 
 a tolerable Burthen, but in another Senfe of the 
 Greek Xprso?^ 'tis a good, a profitable Yoke, and fuch 
 as we are the better for wearing of it. 
 
 4. And that 'tis fo, will appear by confidering, 
 in the La^ Place. The Reward promifed, I'efiall 
 find Reff to your Souls, 
 
 0.4 Reft 
 
( ^32 ) 
 
 Refl: in this* Life from the toilfbme and weary 
 Drudgeries of Sin •, from thofe Loads of Guilt which 
 opprefs the Confcience ^ from thofe Tumults and 
 Mutinies which are raifed within us b}'' unmortifi- 
 edXufts, and from the Torment occafioned by the 
 fad Prefages of guilty Fears. He that faithfully 
 endeavours to keep a pure Confcience, thereby fe- 
 cures Peace with God, and that Tranquillity of Mind 
 which neceflarily attends the Mortification of thofe 
 unruly Lufts, which war and difcompofe the Soul ^ 
 he fecures that inward Peace and Satisfadion which 
 is the natural Iffiie of a pure Confcience. All" this 
 he receives in this Life, and what yet renders thefe 
 . Blejlings the more conilderable, he receives them 
 not as a full and final Reward, but only as the Eajf- 
 neft of an infinitely greater Recompence, vtz>. evet- 
 lafling Reft in thofe Manfions of Blifiand Glory, 
 which our Saviour is gone before to prepare. There 
 the obedient and holy Soul fhall find everlafting 
 Reft. Reft from the heavy Burthen of the corrup- 
 tible Fie ill ^ Reft from thofe Sins, which now, not- 
 withftanding our qbtmoft Vigilance, too^eafily be- 
 fet it J Reft from the AfTaults of the Devil and 
 World without, and the treacherous Practices of its 
 inteftine Enemies, its not yet wholly mortified Af- 
 fedions ^ Reft from thofe Fears and fad Apprehen- 
 &ns, that Frailty and Pronenefs to bacHhde cre- 
 ates-, from thofe fharp Affiidions, and fevere Exer- 
 cifes and Inftruments of Religion, which are but 
 neceflary Phyfick in its prefent imperfect and un- 
 healthy State. 
 
 To conclude. The holy Soul fhall then find a fe- 
 cure and delightful Reft in the Bofom of ChmL 
 Reft fweeten'd with the Fruition of as much Joy 
 and Pleafure as the chief Good can afford it, or its 
 enlarged Faculties are capable of, and it fhall be 
 perfedly happy in the fweet and unmolefled Enjoy- 
 mmt of God and it felf to all Eternity. 
 
 - : ^ I have 
 
( ^33 ) 
 
 I have now confidered all the Heads I propofed, 
 and fhewn you, That Obedience to the Gofpel im- 
 plies Abllinence from all Evil, both in Heart and 
 :Life, and a vigorous ExercifeofallChriftian Graces 
 and Vertues: I have evinced the Neceility of tak- 
 ing on us C6r/f/'s Yoke, from the exprefs Word of 
 God in both Teftaments ^ from the Nature ofFaitb, 
 which without the Fruit of good Works is dead ; 
 from the Authority of Chris's Kingly-Office^ and 
 from the principal DeiTgn of his Frieftbood-^ from 
 the Inquefl 6f tlie General Judgment^ where all our 
 Works will be ftriwtly exan^ined, and from the Na- 
 ture of the future ReU^ for the Fruition of u-hich, 
 our Souls mufi: be prepared and purified by obey- 
 ing the Truth. You have alfb feen liow your O- 
 bedience muft be qualified to intitle it to God's fa- 
 vourable Acceptance, it mufl: fpring from Faith, 
 and- from a willing and chearful Spirit ^ it mufl: be 
 Sincere, Univerfal, Conftant, and Perfevering un- 
 to the end. And to animate you hereunto, you 
 have had the Example of our Saviour, and his gra- 
 cious and indulgent Temper ^ the Lightnefs ot his 
 Yoke, and the Advantages of wearing it, botJi pre- 
 fent and future, {at before 3^ou, winch are fulfici- 
 ent to fatisfie you how much it concerns you to take 
 it upon you. 
 
 • And now, how happy fliould I think my felf, 
 could I with as much eafe perfuade your Wilis to 
 a chearful and effedual Compliance with the necef- 
 far}'- Condition of eternal Life, as I have convinced 
 your Judgements, that in Confcience and Intercfl: 
 you are obliged to it. But this is God's \^'ork, and 
 not mine. Wherefore let us humbly befeech iiim, that 
 he would powerfully influence our Hearts by his 
 Holy Spirit, that we m^y love and fear him, and 
 diligently live after his C!^ommafndments.^»'^;/. 
 
 ^S E R- 
 
( ^34 ) 
 
 ■f* 
 
 SERMON XII. 
 
 O F T H E 
 
 Dofirine of the C RO SS^ ;and what 
 it implies, d^c. 
 
 LUKE XIV. 27. 
 
 \Affd vphofoever doth not hear his Crofs, and come 
 after me^ cannot he my Difciple. 
 
 I VINES commonly diftinguilh the Joke 
 of Chri^ into that of the Law^ and that 
 of the Crofi ^ the former hath already been 
 confidered from Mat,xi, 29. I now proceed to 
 treat of the latter, from the "Words I have read. 
 
 And that you may the more clearly underftand 
 the true Scope and Meaning of them, "^twill be re- 
 cjuifite to look back to the 25:th Verfe, where we 
 are informed upon what occafion they were fpoken. 
 There went great multitudes with him^ and he turned^ 
 and [aid unto them^ If^ny man come to me^ and 
 hate not his father^ and mother^ and wife, and chil- 
 dren, and brethren^ andfifters^ yea, and his own life 
 alfo, he cannot he my difciple. And whofoever doth 
 Tint hear his crofi^ a?id come after me^ cannot be my 
 difciple^ 
 
 No 
 
 t^ 
 
( 235 ) 
 
 No doubt fo extraordinary a Perfon as our Savi- 
 our would not want Followers ^ Ibme coming to 
 him to gratifie their Curiofity with the fight of 
 him, and of thofe wonderful Works for which his 
 Fame was fpread far and near ^ others to feekhelp 
 from that Almighty Power, whereby he caft out 
 Devils, cleanfed Lepers, raifed the Dead, and heal- 
 ed all manner of Difeafes. And a Dodlrine fb di- 
 vine, as that of the Gofpel, delivered by a Teach- 
 er come from God •, confirmed by Miracles fb ma- 
 ny, fo great, and fb beneficial to Mankind, muft 
 needs win much upon the Affedtions of the People, 
 and obtain their Belief. And 'tis very probable, 
 that of thofe Multitudes which flocked after liim, 
 very many profefleji themfelves his Difciples. 
 
 But our Blefled Saviour, rpho inerv what was in 
 many being confcious that many who did in their 
 Hearts believe that he was the Chri^, and followed 
 him, whilft they were fed and healed by his Mira- 
 cles, were yet in Bondage to their Lufts, and fo 
 much under the Dominion of Sin, that they would 
 rather forfake C/^r/f?, than the Delights and Advan- 
 tages of the World, when they came to Trya] . £ 
 fay our Saviour being fenfible of all this, turns' a- 
 bout to the Multitude, and acquaints them w^ith 
 what Expeftations and Refolutions they mufl em- 
 brace the Gofpel. That the Crofs was to he its 
 infeparable Companion, and that they muft throuzh 
 much Tribulation enter into the Kifigdom of fj^^^.g^ 
 
 Such is his Ingenuity, that he would have no' 
 Man believe on him, without due Con/[(]eration 
 of thofe Hazards and Inconveniencies, tliat they 
 fhould incur therebj^- ^ that none might have occa- 
 fion hereafter to complain, that they were trepan'd 
 into Sufferings which they never expeded: He 
 therefore plainly puts the worft of the C:i{Q and 
 prefl'es them to confider whether they bad Courage 
 to fubinit to thofe hard Terms for his fake, afTur- 
 
 ing 
 
(230 
 
 ing them, that if they wanted it, 'twould be in vain 
 for them to become his Difciples. For as that Man, 
 who without firft computing the Charge, and con- 
 fidering whether he hath where-withal to defray 
 it, begins a great Building, and is forced to leave 
 it unfinifhed, brings Ihameto himfelf^ and as that 
 Prince, who with an unequal and infufficient Force 
 engage's in a War with a more potent Neighbour 
 Prince endangers his own Ruin by his Raihnefs : 
 So they by embracing the Gofpel, if they could not 
 endure thofe fharp Perfecutions which would cer- 
 tainly befall them, and hold faft their Profeliion 
 without wavering, unto the end, would only i^^u^ 
 Shame, and a great Condemnation. As if he had 
 faid I fee great Multitudes flock after me, and 1 
 hear them crying Rabbi, Rabbi, but I fear my 
 Train would hardly be fo numerous, did you all 
 ferioufly weigji thofe hard Conditions to which un- 
 lefs you refolve to fubmit, you cannot be my Lil- 
 ciples. Sit down therefore, and compute with you?: 
 felves what it willcoft you to be Chriftians indeed. 
 I tell you before-hand, that you will find your 
 Reputation, your Eftates, yourEafe, your Honour, 
 your Pleafures, and your Friends, will frequently 
 come into competition with Me^ you will hnd 
 your felves in fuch hard Circumftances, as will try 
 whether you had ratlier part with all thefe, ami 
 €ven Life it felf, or with Me. Conilder now what 
 you would do in fuch a Strait? If you love not 
 Me before all thefe Things, if you cannot freely 
 facrifice all for my fake, go back in time, pretend 
 no more to be my Difciples, Do not diihonour me ^ 
 do not difcourage others, nor Ihame and ruin your 
 felves by your Cowardice and Apoftacy, when you 
 {hall be brought inevitably to this fadCnoice. bucJi 
 Tryals you mufl: expect, wherefore if you cannot 
 mti^ntly bear theLofs of whatever is great, dear, 
 and Valuable in the World's efteem, and ^'^unt it 
 
(237) 
 
 but as Dung, that you may will ChriB^ you are no 
 Difciples for me, WbofoeVer doth not hear his crofs, 
 and come after me^ cannot he my difcifle. 
 
 In th.Q handling of which Words, I fhall obferve 
 this Order. I. I Ihall attempt to fhevv what th» 
 C>^' iini)lies, and how it mull be born. II. To 
 Ihew the neceihty of hearing our Crofs : And, Lajily^ 
 Shall fuggeft certain Confiderations, which may b& 
 of ufe to animate us to this Duty. 
 
 I. What t^e Crofs^ and hearing the Crofs implies- 
 
 The Crofs is by a Metonymy of the Cauie put for 
 Death on the Crofs, and that particular kind of Pu- 
 nifhment is by another Trope ufcd to fignifie ail 
 forts af Sufferings, but efpecially fuch as are un- 
 dergone for the fake of Christ, and his Gofpel. 
 
 And 'tis probable that our Saviour makes choice 
 of the Crofs, to «xprefs thereby our Sufferings- for 
 his fake, rather than any other Puniflunent, for 
 thefe Caufes: 
 
 I. That hereby he might give fome Proof that 
 he was a Teacher fent of God, and acquainted with 
 the Ccunfels of Heaven, in that he thus plainly 
 predicted fo long before-hand, hy what kind of 
 JDeath he foould glorifie God, and redeem Mankind^ 
 viz. the Death of the Crofs : WhicJi Intimation was 
 the more confiderable, in regard the Crofs v/as a 
 kind of Death he was unlikely to fufFcr. His Enc- 
 mies and Perfecutors being .of his own Nation, 
 the Higb-FrieU, the Scribes and Pharifees. HtA 
 this Intimation proceeded merely from Conjedlure, 
 and not from certain Prefcience, it had been more 
 reafonable for him to have appreliended Stoning, a 
 Death authorized by the Lzw oiAIofcs, the proper 
 PunilhiHent of Blafphemy, which Crime we often 
 find the Jews laying to his charge, ^ind which Pu- 
 nilhment we find them frequently offering to inflict 
 upon him : Tliis he might with mote reafon have 
 expeited to fuficr from the Jf^rx, than the Cw:?, a 
 
 R0Wi7/} 
 
( 238 ) 
 
 Roman Punifhment, little in ufe among them. This 
 therefore was one good Evidence tb his Difciples, 
 when it was accomplilhed, that this Intimation of 
 their Mafter was not from mere Conjedure, and 
 a prudent Fore-light of what might probably be- 
 fal him, but was from the Spirit of Prophecy, at 
 leaft, if not Divine Fore-knowledge. 
 
 2. Our Saviour chufes to expfefs our Sufferings 
 for him by the Crofs^ thereby to teach us, that we 
 have Communion with him in our JSufferings for 
 Righteoufnefs. Our Sufferings are of the fame Kind, 
 and in the fame Caufe with his. Nay he fuffers in 
 us, and fympathifes with us, and efteems himfelf 
 perfecuted when his Members are. As he erpofiu- 
 iates with Saul^ Ads ii. 4. Saul^ Said^ why perfecu- 
 teti thou we ? Chrifi and his Church make but one 
 Body ^ and as in the natural Body, whatever Mem- 
 ber fufiers pain, the Senfe of it is immediately com- 
 municated by the Nerves to the Head ^ fb in the 
 Myflical Body, Chri^ the Head hath a very quick 
 and lively Senfe of the Sufferings of the leaft of his 
 iiiffering Members. 
 
 3. Our Saviour chufes thisTrope to exprefs the 
 Ignominy and Extremity of thofe Sufferings which 
 his Difciples fhould undergo, for the Crofi implies 
 both. 
 
 J^Vi?, By Riling their Sufferings for his fake, their 
 Crofs : Our Saviour doth warn his Difciples, what 
 Shame and Ignominy they muft exped to bear. 
 The Apoftle recounting what our Saviour underwent 
 in his Paifion, remembers not only his Patience un- 
 der the bitter Pains of the Crofs, but alfo that he 
 did dejpife thejhame of it, Heb, xii. 2. 'Twas as CEcu- 
 wenius obferves on the place, 'E7rovoc/^ir«? ^dval©'^ a 
 moft reproachful Death, infame fufflicium^ and not 
 honeftum aliquod mortis genus^ as LaEiantius, in the 
 Perlon of a Fagan fpeaks, an infamous, fervile Pu- 
 nifhmenty a vile and diihonourable De^tb, fuch as 
 
 it 
 
( ^3^ ) 
 
 it was got lawful to inflidt on the meanefi: ftee^ 
 born Roman^ tho' guilty of very great Crimes. 
 Our Saviour therefore ufes the Word to import what 
 Shame and Diflionour would attend the Gofpel^ 
 and that they who would embrace it muft refolve 
 to facrifice their good Names and Credits to their 
 ' Redeemer's Honour, to go thro' ill Reports, and 
 not be over-tender of their Reputations, but pati- 
 ently endure what;pver Calumnies, Falfhood and 
 Malice ihall load them with for his fake, who made 
 himfelf of no Reputation for us. In Chris's Caufe 
 they muft with Paul be content not only to labot4% 
 but alfo to fuffer reproach^ I Tim. iv. lo. And fo 
 it fared with the Apoftles, and their primitive Sue- 
 ceflbrs, they were contemned as Idiots, Bablers, and 
 as a filly, credulous, and fenfelels Generation of 
 Men. And what is yet worfe by far, they were 
 with equal Impudence and Falfhood charged with 
 the lewdeft Crimes ^ one while with Inccft, Mur- 
 der, devouring Children in the EuchariU\ Sacrilege 
 and Atheifm, other whiles with worfhipping the 
 Clouds, the Crofs, an AfTes Head, and other Objeds, 
 not only unfit to be adored, but even to be named. 
 Whatever Calamities befel the Empire, or City of 
 Rome^ the Impieties of the Chrijiians were faid to 
 merit them, and their Blood was ftill thought the 
 only Sacrifice fit to atone for them. Thus were 
 thofe blefled Saints had not only in Derifion, but 
 evenin Deteftation-, and they of whom the World 
 were not worthy, were judged the grand Troublers 
 of it, and unworthy to live in it. 
 
 Secondly^ By the Crols, our Saviour intimates the 
 Bitternefs and Severity of the Sufi'erings of his Dif- 
 ciples. The Crofi was, faith St. Attgnftine^ extre- 
 njum & fejjimum mortis genus, the worft, /*. e, the 
 moft acute and extremely painful kind of Death, 
 in which Men died prnduEid morte, a lingring and 
 protrafted Death, which made flow, but dreadful 
 
 Apprgaches, 
 
C 24° ) 
 
 Appronchcs, by the gradual increafe of Torments; 
 and therefore in the Latin Tongue the moif exqui- 
 iite Tortures derive their Name, criiciatus^ from 
 this kind of Funilliment. Hereby then our Savi- 
 our gives his Followers to underftand, what Pains 
 they muft refolve to undergo for his fake. That 
 they muft faifer not only lofs of Goods, Banilh- 
 ment. Bonds and Scourging, which are foiije part . 
 of the Crofi^ but all the Extremities of it, the lols 
 of Life it felf, a-nd that in the moft dolorous and 
 painful manner. That their .Enemies would put 
 their own Inventions oii the wrack to devife new 
 and extraordinary kinds of Torment for them. And. 
 that the Chrifiians fhould feldom find fo much Ir'a-. 
 vourfrom their Perfecutors, as to obtain the Kind- 
 nefs of a quick Difpatch, by any of the more fliort,, 
 eafie, and ufual Ways of Execution. That they; 
 were to exped no Favour, no Mercy, but fhould. 
 fully experiment the. Truth of what the Wifeman 
 faith, Frov.xii. 10. That the tender Mercies of the 
 rpicked are cruel. 
 
 But 'tis not the Ignominy or Extremity of our 
 Sufferings, which gives the Denomination of the 
 Cro^ to our Sufferings, and is the ground of that 
 Command we have to bear them ^ but the relation 
 which fuch Sufferings have to Chri^ and his Goipel, 
 Men may fuffer very fharp and fnaitief il Punilh.- 
 ments for their evil Deeds, as the Thieves crucifi- 
 ed with our Saviour juflly did. A Man may fuffer 
 innocently, and without Caufe, who yet cannot be 
 laid to bear his Crofs, He only bears hisCr^, who 
 follows his Saviour, and like him fuffers for Righ- 
 teoufnefs fake, and the great Truths of Religion, 
 'Tis not fuftering without evil doing, ( tho' to fuf- 
 fer patiently be a Vcrtue ) but fiiflering for well- 
 doing that renders Men Chrift^s Martyrs. Tis not 
 the Suffering, but the Caufe, that §ives the Crown, 
 Men may deftroy themfelves/ as did the Circamcet- 
 
 liom^^ 
 
( H» ) 
 
 liones^ a Seft oiDonatiJis in Africi^ and think Self- 
 Murther Martyrdom. Our late Regicides might 
 brave it to the laft, and talk of ' fufFering in a glo- 
 rious Can fe, when they were to receive the defer- 
 ved Recompence of their execrable DeeJs, and 'lis 
 agreeable to the Dodlrine of tlie Gofpel, to believe 
 that God might in his juft Judgment fend them 
 firong Deliijlons^ and fuffer them to believe their o*^it 
 Lies, Garnet and Faux^ with their Accomplices, 
 may be Canonized, or at leafl: find a Memory in 
 the Roman 3Iartyrologies, who fufFered Death not 
 for the Faith of G6r/i?, but the breach of Faith both 
 to God and their Prince^ Their refpective Friends 
 may enter fuch pretended Martyrs as thefe into 
 their own falfe Martyrologies. But in the great and 
 Mmv^i{2ii Review^ if their Names be not found in 
 the Book of the Lamb, they fhall be fhamefully ca- 
 fheered the heavenly Hoft, lifted into the infernal 
 Legions, and be kept Prilbnefs under Chains of 
 Darknefs to all Eternity. 'Tis the Catholick Faith, 
 (faith St. A^nbrofe ) which is the only genuine Pa- 
 rent of Martyrdom, 'Tis not fufFering for a Party 
 or Fadtion, nor 3^et for private Opinions, tho' poP 
 fibly true, that Cbrifi either requires or rewards, 
 but fuffering for the common Faitii^ and Salvation, 
 for Righteoufnefs fake. When we fuffer as Da/;iel 
 did, rather than omit fo neceflary a Duty cf Reli- 
 gion as' Prayer for thirty Days-, or, as the T/jree 
 Children of God did, rather than bow io an Idol, 
 or, as did the Primitive Chrijlians^ rather than J^- 
 ny the Lord that bought thenj^ we then bear our 
 CroJ^^ and follow our Saviour, 
 
 Thus I have fhewn what our CrcJ^ is, that rone 
 may miftake'it ^ what we are to do with it, and 
 how v/e mnft bear it : I Ihall next fhew, by con- 
 sidering the importance of two or three Greei: Words 
 ufed in this and other parallel Places, how we mufl 
 beat it. 
 
 R i.We 
 
C H2 ) 
 
 T. We inufi willingly and readily fubmit fo SuF- 
 ferirjgs for Chri^fs fake. When Providence brings 
 Us under a Necefuty eifher of finnrng 6r fuffering, 
 we mull readily chufe the latter. As in Mat.x* 
 38, we muft Xc'./^/3a'veiv take, willingly and readily 
 receive our Crofi from the Hand of God •, or a^lw, 
 as d^ark viii. 54. Let him taJce tip his Crofs. l^oth 
 which Words import, that Submiilion to the CrojS 
 muil be our own voluntary Ad ♦, that to fuifer ra- 
 ther than to fin, muft be our own free Choice. 
 Some in the Primitive Times feem'd over-eager of 
 this Crown of Martyrdom^ who of their own accord 
 ran to the Perfecuting Magiftrates, and unrequired 
 profeiTed themfelvcs Chrijiians, Perhaps they were 
 too prodigal of their Blood, and their Zeal rather 
 needs lo be excufed, than their Pradice deferves, 
 imlefs in fpecial Cafes, either Praife or Imitation. 
 
 But yet when We are lawfully called to it, we 
 muft boldly confefs CbriU in the Face of Danger, 
 and not diftionouf bur Maftcr, and his Religion, by 
 our bafe and unchriftian Fears. Our Bleiled Lord 
 Jiath left us his own Example in this Cafe, as in 
 all others, mofl: worthy our Imitation, v/honeifher 
 expo fed him felf to fuffering unfought, nor yet did 
 he decline it^ when his Hour was come ^ when he 
 fd.w it was his Father's pleafure, that the bitter Cup 
 ihould not pafs from him, he freely offered him- 
 felf to Death for us. We fhould tread in his Steps, 
 ^0 as that we neither by an indifcreet Zeal bring; 
 the Crofi upon our felves without necelfity, nor 
 yet retiife to take it up, when Providen<:e fo laj^s 
 it before us, that we have no lawful Way bpeil to 
 efcape it. In fuch Circumflances, the bnly way 
 we have to confult our own fafety, is hj fuffering 
 dicarfully, according to the Will of God, ami to 
 commit the keeping of our Souls to him in well-doings 
 as to a faithful Creator^ 1 Pet.iv* 19. 
 
( H3 ) 
 
 , ^. We mufl: fufFer for Christ's fake with Patience 
 and Conftancy. This I coUedl from the Original 
 Word in irjy Text l3as-a^4, which imports more than 
 bur Englifij hearing his Crofs^ it fignifies to endure, 
 and bear to the end, fo the Word is ufed,. Mat. 
 X. 12. rvho have born the heat and hiirdenoffheday. 
 Decies Zahulum vicifti, faid Latlantius to his Friend, 
 yoH have been a viSiorioiis Cohfeffor ten times. Pati- 
 ence and Conftancy, like precious Gems,. add a 
 great Luftre to the Crown of Martyrdom.. .. It dero- 
 gates much from the Honour of the ChrifiJ an Suffer- 
 er, to betray Difrontent, either by repining againfl 
 God, by whofe Providence Perfecutions befal the 
 Church, or by reviling and J^itternefs againft thqfe 
 Perfecutors, by whofe wicked Hands hp fuffers.^ But 
 from this Sin and Shame,. Meeknefs and Patience 
 fecures the Cbriftia?iy and Conftancy fupports his 
 linking Spirits, ftrengthens his Faith, prefer ves him 
 through Hope from fainting in the Encounter^ and 
 fo infures his Crown* , 
 
 SeEi. II. The Necelfity oi bearing the CROSS. 
 
 I Ihall not fpend time to prove our Obligation 
 to this Duty, after fo many exprefs Commands of 
 ChriH, who is King of his Church, and whofe Will 
 is a Law, to which we are ])ound to fubmit both 
 in doing and.fuffering for itj and we may asjuft- 
 ly deny obedience to any other Precept of the Go- 
 Ipel, as. of that of bearing the Crofs, 
 
 But I ihall rather conlider fome of thofe holy 
 and wife Ends, for which the Son of God was; 
 pleafed to make this feemingly hard Saying a 
 Condition neceflary for all to fubmit to, who will 
 be his Difciples^ and further fbew, how without 
 a Refolution to endure all thii]gs for the fake of 
 ChriFl, it is impolfible to be his Difciples. 
 
 I. Oar Blefled Saviour is pleafed to require this 
 f^^Jive Courage and Temper in us, becaufe v/ithout 
 it, it is impoliible for us to be conformed to him, 
 
 & 2 The 
 
.( a44 ) 
 
 The Ileligion of a Difciple confifts very much in; 
 conformity or likenefs to his Mafter, and learning 
 not only by his Precepts, but alfo by his Example. 
 Now there is nothing wherein we are more capable 
 of being conformed to the Image of the Son of 
 God, than in fufFering •, and fo many learned Men 
 expound the 29thVerre of i?^;?;. viii. He was a 
 man offorrorvs^ and acqifainted whb grief i aPerfbn 
 eminent for his Sufferings, and thole Perfecutions 
 he fuffered all his Days, from the Manger to the 
 Crofs: And in all thefe his Sufferings be left us 
 an enfample^ that we fhould follow his fleps^ I Pet,' 
 ii. 21. This that holy Apoftolical Perfon, Jgnati- 
 us, and Succeflbr of St. Feter in the Church of An- 
 tioch, v/ell knew, and therefore when he was in 
 Bonds for the Gofpel ofChriH, and going Prifoner 
 to Rome, in order to his Execution, he tells the 
 Ef'hejians, Nujy d^x^w «;^w t« ytaW^i^* Now I be* 
 gin to he a Difcifle indeed. 
 
 But wheretore doth the Son require that his Dif- 
 ciples fhould be conformed to him in fuffering > 
 Doth he delight in their Miferies > or. Doth he thirft 
 for their Blood >. God forbid that any Man fliould 
 entertain fo unworthy a Thought of Chri^. No, 
 but he thereby intends their good, vt%. to purifie 
 their Hearts, to try and perfed their Graces, to 
 refine them from the Drofs of their Corruptions, 
 and to make them partakers with him of a divine 
 Nature like himfelf in Holinefs, Charity, Humili- 
 ty, Obedience, and an entire Refignation of them- 
 felves to the divine Will, that fo they may be meet 
 to Ihare with him in Glory, And for the effedting 
 of this blefled Conformity, the Crofs is a very pro- 
 per and ufeful Inftrument. 
 
 Perfecutions generally have had this goodefFedl. 
 It hath always been obferved, that Peace and Reft 
 have been attended with Confequences fatal to 
 the Church of God ^ that Piety hath decayed, De- 
 
( 245 ) 
 
 vation and Charity have waxed cold, Heats of ConT 
 tentioii have broken out, Difcipline hatli grown re- 
 mifs, and Chrifiians have become proud, ambitions, 
 covetous, voluptuous, diibbedient, and fadious ; 
 But wlieh it pleafed God to caft his People into 
 the Furnace, the fiery Trj'-als which they endured 
 confumed their Dro(s, and took away their Tin ; 
 When they were moJB: fiercely aflaulted by their E- 
 iiemies without, they kept a more vigilant Eye q- 
 ver thofe within, their Corruptions. And as wife 
 Governors in time of "War, carefully fecure fucb 
 Perfons as may prove dangerous, by correfpondence, 
 or fiding with the foreign Enemy •, fo Cbrijiians 
 under Perfecution, were always careful to keep un- 
 jder their Bodies, to mortifie all carnal AflEections, 
 and to crucifie the Flelh with its treacherous Lufts. 
 How holy, how pure were both the Hearts and 
 Lives of the Frimitive Chrifiians ? How conftant 
 and fervent their Devotivons ? Was not their Love 
 and Brofherly-kindnefs admirable even in the Eyes 
 of their Enemies ? If any Difference happened either 
 in Opimon, or upon any other account, the Prifon 
 reconciled all Quarrels, ended all Difputes, and the 
 fame Chains that linked their Bodies jsach toother, 
 knit their Hearts and Affections together, caufed 
 Unity of Spirit among them, and became to them 
 the Bonds of Peace. Their Perfecutions begat in 
 them a holy Contempt of the World, with all its 
 Pomps, Delights and Riches, and in all Points they 
 learnt Obedience by the things which they fuffered. 
 Thefe Tryals of their Faith wrought in them Pa- 
 tience, and Patience having its perfedt Work upon 
 them in a relblute Perfeverance, notwithftanding 
 the ftiarpnefs and continuance of their Sufferings, 
 made them Difciples in all things like to, and wor- 
 thy of their great Mafter. 
 
 Thus you fee how neceflary it is that we fhould 
 be armed with Refolution to bear the Crofs^ that 
 
 R 3 we 
 
( H^ ) 
 
 we may te Difciples like our Mafter, not only in 
 his Sufferings, bat alfo in all thofe Graces and Vet- 
 tues which Suitering is apt to beget and improve, 
 2. Without this pailive Temper and Magnanimi- 
 tj^ its abfolutely impollible for us to difcharge the 
 Office of Difciples. The Difciples oi Cbri^ sltq of 
 two Clafes or Forms. I. Thofe of the higher Form^ 
 called Difciples, nar 3tcx^J^-> ^^^ learn'd to qualxfie 
 themfelves for the Inftrudion of others, and their 
 Office was to propagate the Faith and Religion of 
 phriB, ^hich Duty they "could not perform as they 
 pught without a Mind refolved to endure all things 
 for their Mafter's fake. How unfit would Men of 
 low, timorous and complying Spirits have been for 
 this great Work ? Men who would have been ten- 
 der of their Flefh and Reputation, would have been 
 very unlikely to have effedually publifhed the Go- 
 fpel. The Gofpel is a Dodrine, which ( as unpiea - 
 iing Truth always doth) muft needs create it felf 
 inany Enemies, being irreconcilable to thofe Inte- 
 refts and Lufts which the generality of Mankind in- 
 dulge. A Do6trine which would every where meet 
 with Contradiction, Reproaches, and the difcou- 
 raging Frowns of the Rulers of the World, and 
 which by the Inftigation of the Devil, v.'ould be 
 hated and perfecuted with the utmofi: Efforts of 
 Cruelty. Wi thou t this paiu ve Temper, ChriJFs Dif- 
 ciples would not have been fit Embafladors lor him, 
 in his Niime boldly to tax the Errors, Idolatry, 
 and other Impieties of the World, l^either would 
 they have been the happy Inftruments of that glo- 
 rious Prcgrefs which the Gofpel hath made in the 
 S^orld. V , .- .;.:■-• 
 
 - • But perhaps you may fay, are all Apoftles > Are 
 all Prophets? Are all Teachers? ^\'liy may not pri- 
 vate Chrijiians well enough difcharge. whatever 
 Duties are required of them, without bearing the 
 Cfofi, t: '.I 
 
 I ail- 
 
( HI ) 
 
 I anfwer, t<o. The Difciples even of the lowed: 
 Form are under the fame indifpenfible Obligation 
 to believe and obey the Gofpel, to confefs Qhriii^ 
 and keep our felves pure from Idolatry, and all o- 
 tber Pollutipns of the World, with the very Apo- 
 ftles. Now tho' the Rage of Perfecutors principal- 
 ly aims at the Paftors of the Church, yet will it 
 not fpare the very Lambs of C6r/i?'s Flock. And 
 the meaneil Cbr^JUan in fuch Circumftances hath 
 110 Privilege or Allowance to deny CbriFf, or facri- 
 fice to Idols ^ but rather than thus diflionour his 
 Saviour, and defile his Confcience, muft refift un- 
 to Blood, fighting againft Sin. And in all Perfe- 
 cutions whereof there is any Records left, there are 
 very many Inflances of weak Cbrijiians^ even young 
 Women, and Servants, who have been called to 
 lay down their Lives for the y/Itnefs of the GofpeL 
 So then you fee this invincible Patience and Refb- 
 lution is fb abfolutely neceflary to a Difciple of 
 Chri^^ that it is not poiuble for the meaneft of them 
 at fome times to difcharge this Duty of a Difcipb 
 without it. 
 
 Setl, III. Five Ccnfiderations to animate us to 
 
 bear the CROSS. 
 I. Confider by whofe Permiiiion Sufferings do be- 
 fal the Church. Tis by the wife and righteous 
 Providence of God, to whofe Difpofal an entire 
 Refignation of our felves, and all our Interefts is 
 due, and without whom anHair of our Heads fhall 
 not fill to the ground. The Devil ma}?- rage hor- 
 ribjy, but his power to hurt extends not bej^ond 
 God's Permiiiion, who hath laid Chains upon him, 
 as well for his Reftraint, as for his Punilhment, 
 and tho' he permits us to fall into the Hands, yet 
 \vill he not deliver u? over to the Will of our mali- 
 cious Enemy. A full proof of this comfortable 
 1?ru}:h we have in the Hiffory oi Job's Sufferings i 
 and the Confidcration of it v^ras doubtlefs a great 
 
 R 4 Sup- 
 
( MS ) 
 
 Support to that Mirrour cf Patience, and a reflo* 
 rative Cordial to his fainting Spirits. 
 . But is this all the Comfort which the Confidera- 
 tion that all our Suiterings are ordered by the Di- 
 i^ine Providence affords > Surely No, It were too 
 mean a Characler to give ot the Wifaom ar.d Good- 
 nefs of our heavenly Father, to fay that lie will 
 not luffer Sata)2 to do us much harm. He mani- 
 fefts his tender Mercy and Love to us amidft our 
 Tryals, not only by moderating our Sufteriiigs, 
 but alfo by caufing them to work for our good. 
 Tho' Sufferings are evil only in an equivocal, impro» 
 per Senfe^ yet God would not permit them, were 
 he not able to make them redound to his own Glo- 
 ry, and our unfpeakable Advantage. The Wrath 
 of wicked Men, and the verj'' Devd himfelf, Ihall 
 praife him, and the remainder thereof be ivill re* 
 firain^ Pfal. Ixxvi. lo. He, whofe Almighty Word 
 commanded Light out of Darknefs, can bring good 
 put of evil ^ he can caufe us to gather Grapes ofF 
 thefe Thorns*^ he can heal the bitter Waters of Af- 
 fliction, as hedidthofe of Jf^r<^Z;, and even change 
 them into Wine. And we have no reafbn to doubt 
 but that he will dQ it -^ we have as mucli Afliirance 
 of his Love as of his Power : For he hath promif^ 
 ed, that all tbi?jgs fiall work together for our good^ 
 if we love h'un^ Kora. viii. 28. He will confound 
 the Devices of our fubtle Adverfar}?-, force. him to 
 iight again it himfelf, and even wJiilil he feeks our 
 Ruin, to promote our Happinefs. Tho' the Devil 
 raife the Tempeft, God rules the raging ot the Sea, 
 and fets Bounds to its fwelling Waves, beyond which 
 they fhall not pafs. His Providence will ileer us 
 fafe thrpV its Billows and Surges-, it will caufe the 
 Storm to fpeed our Voyage, and inftead of drown- 
 ing, will make it ferve to waft us the fooner to 
 that Haven where we ihall for ever reft- , 
 
( M9 ) 
 
 2. Ccnfi.der, that the Church of CbyiB is Mili- 
 tant while on Earth, and therefore to bear the Crofi^ 
 and to encounter the Rage and Malice of Satan is 
 very agreeable to our prefent State. Thefe Encoun- 
 ters are nothing but what we have by the Admo- 
 nitions of our Saviour, and his Apoilles, been warn- 
 ed to expedt and arm our felves for. Te/hall he ba- 
 ted of all men, ( faith Chr'tll^ Luke xxi. 17. ) for my 
 name fahe. In the vporld ye /hall have tribulation^ 
 John xvi. 7,"^, nay, v, 2. the time will come^ that 
 whofoever killeth you will think he doth Godfervice, 
 St. Paul tells Timothy, 2 Eph. iii. 1 2. that all who 
 will live godly in Chrili Jefus^ Jhallfujfer ferfecution'^ 
 and St. Peter, 2 Epift. iv. 12. warns us oi fiery Try- 
 ah, which if they befal us, we muft not wonder, 
 as tho' fome ftrange thing happened to us. And 
 why fhould that feem ftrange to us, which we have 
 had fo niany Warnings of, and Exhortations to pre- 
 pare for ? Why fhould that furprize us, wliich is 
 the Lot and Portion of all ? Sliould we not rather, 
 as the Scriptures exhorts, take the Prophets, Apo- 
 ftles, and the whole Army of Martyrs for an Enfam- 
 ple of fuffering Perfecution, and Patience > Where- 
 in are we better than they ? Were not moft of the 
 primitive Churches watered with the Blood of thofe 
 Apoftlcs and Evangelifts that planted them ? And 
 were not many of their Converts baptized in their 
 own Blood ? Were notChri^fs Sheep daily butchered 
 hy their inhumane Perfecutors, and yet his l/tth 
 Flock was not diminifhed, but wonderfully increafed 
 by. their Cruelty. Each Martyrdom won Profelytes to 
 Christ. And whereas the Sharpnefs of Perfecution 
 rarely drave any into Apoftacy, the invincible Pa- 
 tience of his dying Saints prevailed with Multitudes 
 to embrace the Faith. Infbmucli that the depart- 
 ing Chrillian Soul feemcd to pafs into fome of the 
 Spectators, and animate them with the fame Faith 
 and Patience, Or each of thofe holy Martyrs feem- 
 
 ed 
 
C 250 ) 
 
 cd to tore with Elias in the great Privilege of bs- 
 queathing a double Portion of their Spirit tothofe, 
 who Ihould behold their Pafiage to Heaven in their 
 triumphal Chariots of Fire. 
 
 Nor did their Patience only animate Perfbns of 
 high and heroick Spirits, who were naturally bold, 
 but even the weaker Sex, and fuch as were of ten- 
 der Age, by their Example, afpired to the glorious 
 Crown oi Martyrdom, Nor, .on the other hand, 
 can it be faid, that their Sufferings had this Influ- 
 ence only on tender impreffive Spirits, and pious 
 Difpofitions, for their Blood mollified the moft a- 
 damantine Heart, and influenced the moil rugged 
 and furly Natures. A memorable Example of this 
 we hav.e in the Hifl:ory of Forty Martyrs at Sebafiia^ 
 remembred by St. Bafd^ in his Sermon on the Paf- 
 fion, when one of their number denied Chrift^ and 
 was taken out of the Water from them^ his Apo- 
 ftacy did not at all difcourage the reft, but their 
 Confl:ancy had this wonderful effedt on the very 
 Executioner, ( wliom we have no reafon to believe 
 of a very tender and pious Difpofition ) that he 
 cpnfeflid Chrif^^ andfl:outly maintained that Station 
 ^hich the wretched Apoftate had deferted, and 
 made up the number pf Forty Martyrs compleat. 
 But I begin to digrefs : The Defign I'have in the 
 mention of thefe Things, is to animate you by their 
 Examples, and to Ihewyou that Sufferings are fuit- 
 able to the prefent State of Chris's Church, that 
 they fliould not feem ftrange to us, if God fee 
 good to call us to the like Tryals, feeing 'tis no 
 more than what we have reafon to exped, and pre- 
 pare for, being fo plainly forewarned by Christ and 
 his Apofl:les, and being compaffed about with ^o 
 great, fo bright a Cloud of Witneffes, our elder 
 Brethren, in v/hom the fame Sufferings have been 
 a.ccpmpliilied. 
 
 3. And 
 
( 2^1 ) 
 
 ^. And we fliall be the more ferure from faint- 
 ing, if, in the Third Place, we confider him who 
 endured fucli Contradidtion of Sinners againft: him- 
 felf, yefiisChrjJi^ the author and fimfoer of our faith ^ 
 who for the joy that was fet before him^ endured the 
 CrofS^ and defpifed the f)ame. Whether we coniidei; 
 liim as an Example to us, or as fuffering for us, 
 "twill much fuppprt us in our Tryils. 
 
 The Example of his Patience and Conftancy in 
 fufFering finglj^, eclipfes the Glory oi the whole 
 Army of Martyrs^ who, compared with the ^nr, if 
 Righteoufnefs^ appear but a d'dxkClofid cfif 
 
 His Sufferings bore Date with his 1 ' 
 
 early was his Life fought by Herod? i \l 
 ah Infant he was forced to hve an Exile, xa ...-> 
 own Country he was no lefs poor and o^iH^ute of 
 Habitation- than in Baniihnient ^ more deftitute tlan 
 the Fowls of the Air, and the Beads ot the FicL 5 
 inured to hunger and thirft ^ he was moft unworthi- 
 ly ilandered and reproached, continually baited by 
 the Scribes and Fharifes, and at length betrayed by 
 a Difciple, and condemned by Pilate to a niofl bit- 
 ter, Ihameful and accurfed Death ^ and what v/as 
 infinitely more than all he fufFered from the jeus, 
 fie bare his Father s infinite.Diipleafure for the Sins 
 of the whole World, which forced him, in the Bit- 
 ternefs of his Spirit, to cry out^ Jly God, my Gcd^ 
 why ha^t thouforfaken we. Never were Sorrows like 
 £is Sorrows : And therefore never was Patience like 
 unto his Patience : And never was the ^on of God 
 fo glorified in the iDays of J lis Flelli, not v/hen trans- 
 figured in the holy /rlount^ not when he rode in Tjrir 
 umph to Jerafalem^ as in the Triumphs of his Pa- 
 tience on the CrifL In the one he was admired by 
 his Difciples, and in the other acknowledg'd the Son 
 of David by the Jews, And no wonder that Triumph 
 ihould proci;rc liim Acchmatioas. But his Paihon 
 t , ... '. cilortcd 
 
( 252 ) 
 
 extorted a ConfelTion from the Roman Centuma^ that 
 J^erily this Man was the Son of God. 
 
 But the Sufferings of our Saviour would be a much 
 lels confiderable Motive to bear our Crofi^ were 
 there nothing more in them than a bare Example, 
 as the Socini^m pretend. That which infinitely 
 lightens the burthen of our CroJ^^ and fweetens our 
 Sufferings is, the Confideration of Cbrt^^s fuffering 
 all this for us, that he htmfelf bare our fins ^ (which 
 are a much heavier Burthen than our CrofTes ) in his 
 own body on the tree. This Confideration, That all 
 ChriH's Sufferings were for our Redemption, ren- 
 ders his Example a much more forcible Argument 
 to perfuade us to endure all things for him. What 
 Pains can be too bitter, what Sufferings too much 
 for us to undergo for him, who fuffered infinitely 
 more for us ? What would not a Love fo infinite 
 towards us, conffraiij us to endure for the Love of 
 Chri^. 
 
 But if our Love to ChriB be not like his to us, 
 fiyong as death, yet let Defpair arm us with Pati- 
 ence to bear the CroJSy whilff in the Fourth Place we 
 
 4. Confider, The infinite danger of Apoftacy, or 
 rather, that certain and utter ruin which is the juft 
 Jleward of it. Confult your Reafon, provide for 
 your real Safety, I mean the eternal Safety both of 
 Soul and Body, rather than a fhort Reprieve of 
 them from temporal Death, purchafed with your 
 eternal Ruin. If you are timorous, if Fear be the 
 Affedlion that moil powerfully adls you, in God's 
 Name fear real Dangers. Fear not them which kill 
 the body, but are not able to hill the foul ^ but rather 
 fear him which is able to defiroy both foul and body 
 in hell, Mat.x. 28. Let the fear of infinite Evils 
 teach you to contemn lefs Dangers. Do you fear 
 Shame and Reproach, if you confefs Chri^, and dd» 
 you not fear the more bitter Reproaches of your 
 own evil Confcience, together with that eternal 
 
 Con« 
 
( «53 ) 
 
 Confufion befbte, God, Angels, and Men, which is 
 threatned againft fuch as are alhamed of him. Mark 
 viii. 98. Do you fear thePrifon more than Hell, and 
 the Bonds of Chris's Gofpel more than eternal Chains 
 of Darknefs > Can you bear an everlafting Banifh- 
 ment from the Prefence of God, and his heavenly 
 Kingdom, with lefs Regret than a fhort Exile from 
 your Country ? Do you dread an earthly Judge, 
 that will fentence the Confeflor to death, and are 
 you without all Apprehenfions of the dreadful Ap- 
 pearance oiChri^y who /hall he revealed from heaven 
 in flaming fir e^ to take vengeance on all thofe vpbo de- 
 ny him^ and difohey his Gojpel ^ If you cannot en- 
 dure the Fire of Martyrdom^ how will you be able 
 to dwell with everlajling Burnings ? Wherefore let a 
 juft Apprehenfion of the infinite Wrath of Almigh- 
 ty God, expel all thofe vain Fears of Man's Wrath, 
 that are apt to deter you from bearing the CroJS, 
 Doth the fear of temporal Death caufe you to draw 
 back, let the fear of eternal Death fpur yow on to 
 fuffer chearfully for your Saviour , and if Love to 
 him won't force, let Love to your felves at leaft 
 facilitate this hard Duty. 
 
 5. Laftly^ Confidcr thofe very many and exceed- 
 ing precious Promifes, that are made to animate 
 us to fuffer manfully for our Saviour, Thefe Pro- 
 mifes are of two Sorts, fome giving us Afliirance of 
 Grace to endure, to fuffer, and others encouraging 
 us with the Hopes of an abundant Recompence for 
 all our Sufferings. 
 
 r. We are afliired of fuch AfTiftances of God's 
 Holy Spirit, as are neceflary to enable us to fuffer 
 whatfoever Affliction God ihall call us to. As there 
 is no Dwty required of us, but we need the Divine 
 Alfiflance to help us to perform it as we ought : So 
 withal, there is nothing which we need, but we 
 have affurance that we fliall obtain it, if we ask, 
 jJnd particularly fuch a meafure of the Holy Spirit, 
 
 as 
 
( 254 ) 
 
 as is requifite for us in all Exigences and Try ate, 
 I^itke xi,"l?. How much more flo all your heavenly Fa" 
 iher give the Holy Spirit to them that ask htm. That, 
 gereral Promife, Heb. iv. i6. thdit we fljallfitid grace 
 io help in time ofneed^ includes every thing we can 
 want, it enfiircs us Courage to conlefs Chri^i, .Con- 
 ftancy in adhering to that good Confeihori, and Pa-. 
 tience ro endure whatever Tfyals We ihall encoun- 
 ter for his fake. God ii faith/ nI, andtvillnot fujfer 
 you- to he temped above what ye are able^ iGor. y. 
 17, And tlio' many be the troubles of the righteous^ 
 yet the Lord delivereth . hini out of. them, all^ Pfal» 
 xxxiv. 19: Heeithe? by his Providence lays open 
 before him'forrie lawful Way to efcape, or elfeby 
 his Spirit he fuJ)ports him, and enables him to en- 
 dure without fainting to the end; 
 
 But that which minifters more abundant Confb^^ 
 lation to Sufferers for Righteoufnefs fake, is the 
 multitude of Promifes ma'de them of an ample Re-, 
 paration for whatever Lofles and Sufferings they 
 Ihall fiiftain, infomuch that theyfhallbe infinitely. 
 Gainers by their LofTes, and have canfe to re]oice 
 in that they are partakers of Chri^fs fufferings ^ 
 I Pet. iv. 13. for their reward is great in heaven^ 
 Mar. V. 1 2. 
 
 Ifyouftjfer reproach for the name of Chri^^ happy 
 are yoii^ for the Spirit of (j lory and of God refieth up-, 
 onyou^ I Pet. iv. 14. For your fhame you fhall have 
 doiibk^ and for your confufwn — everlaftingjoy Jhall 
 he unto you, Ifa. Ixi. 7. If Satan fhut you up in Pri- 
 fon, your tribulation is but for a few Days ^ if you 
 are faithful unto the death , you fhall obtain a crown 
 of life, Rev.ii: 10. 
 
 If you are fpoiled of your Goods, banifhed ftom 
 the deareft Friends, turned out of Doors, and flrip" 
 ped of all your Polfeiiions, you are afliired by our 
 Saviour of an hundred fold Recompence in this 
 World, and of Life eternal in thenext,J/^r.xix.2Q. 
 
 This 
 
C 2$5 ) 
 
 This IS the heft and moft profitable kind of Ufury, 
 for the Loan ot a few earthly Goods, to abound in 
 heavenly Things, for the Mammon of Unrighteouf- 
 nefs, to receive the true Riches, and for the lofs of 
 temporal Comforts, to receive everlafting Confola- 
 tion, ad St.H/7^7 fpeaks. 
 
 If Life it felf muft be facrificed for Oori^^ in ^A- 
 tam morinmr^ 'tisbeft preferved by being thus loft. 
 Mat. X. 99. the fooner this temporal frail Life Ihall 
 liave its end, the fooner will our blefled Immortality 
 commence. Each Drop of Blood we lofe, fhall in- 
 creafe our Recompence, and our Death will be pre- 
 cious in the fight of the Lord, PfaJ. cxyu 15. and 
 we who now coufagioufly fuffer with Chrifi, fhall 
 Ihortly reign with him, 2 Tim/n. 12. 
 
 What made the 'Primitive Chriflians prefs forward 
 after Martyrdom^ with fo much Earneftnefs, but 
 that Profpect their Faith gave them of fuch a Re- 
 compence as neither eye hath fee n^ nor ear beard, nor 
 can the thoughts of mans heart fully comprehends 
 They were afliired that no Sufferings (hould go un- 
 rewarded ^ that the iharper the Fight they endur- 
 ed was, the more honourable would their Vidory 
 be, and the more glorious their Crown. This Ter- 
 tiillian tells Scapula^ a perfecuting Governor at Car- 
 thage, We fear not to fujfer^ hut rejoice in Tribula- 
 tion \ when we are called in queflion^ we confe^ out 
 felves Chriftians ^ when we are condemned pxe give 
 Thanks-.^ we triumph in the Crofi of CWi^^ as knowing 
 that the rr eater our Try ah are, the greater will our 
 Reward l?e, and that your Cruelty will hut augnjent 
 our Glory, 
 
 Thus I have gone through the feveral Heads pro- 
 pofed, and fhewn you that the Cro(^ imports that 
 Shame, and thofe Sufferings which attend the Go- 
 fydi of C<6r/f?, fuch as befal us not for our Faults, 
 nor yet for our private Opinions, and refpe(!:tive 
 Parties, but for the common Faith, and Righteouf 
 
 nefs 
 
050 
 
 tiefs falce^ thefe we mufl: refblve willingly to fub- 
 mit to, and patiently to endure, that we may be 
 conformed to our Bleffed Maker, not only in his 
 Sufferings, but alfo in thofe his eminent Vertues 
 which ufually flourifli moft under the Cro/^ and 'tis 
 requiiite that we fhould be trained up under the 
 Difcipline of fiiifcring,^ that we may be fit for the . 
 Service of our Mafter in bur refpedive Capacities^ 
 And 'twill much fupport us amidft our Sufteringa 
 to confider, that whofbever raifes Perfecutrons a- 
 gainft us, it is our heavenly Father that permits,; 
 and rules them, and will difpofe them to his own 
 Glory, and our Advantage j that to fuffer Perfecu- 
 tion is the Chrifiiaris Lot *, that hereunto we were 
 appointed *, that our Lord went before us bearing 
 his own Crofi, followed by Myriads of his holy Mar- 
 tyrs^ which glorious Army, if we defert and refufe 
 to confefs our Saviour befof e Men, he will publick- 
 ly difown us before God, and his holy Angels, 
 when he comes in his Glory to judge the World at 
 the laft Day. But if we hold iaft our Profeffion, 
 our Saviour will be with us, he will arm us with 
 Patience, he will help us to conquer, and when, 
 through his Affiftance, we have overcome, he will 
 a4vance us to his own Throne, and crown us with 
 Eife and Glory everlafting. 
 
 I Jloall now only make one brief RefieBion on rchat 
 I have faidy and conclude. 
 
 If hearing the CrofShe tiie necellary Condition and 
 Character oi Chri^fs Difciples, 'Tis no lefs eafie 
 than fad to obferve, with how little Juftice the Ge- 
 nerality of us pretend to that honourable Religion. 
 It was to have been hoped, that as the found of 
 the Gofpel went forth unto the Ends of the Earthy 
 fb the Life and Power of Religion would in pro- 
 portion have difFufed it felf, and that all thofe Di- 
 ' vine Graces and Vertues which our Lord taught 
 in his Sermons, and exemplified in his Life, would; 
 
( 257 ). 
 
 have univerfally fpread and fiourifhed in the World. 
 But alas! How doth our fad Experience defeat thofc 
 blefled Hopes? How do the generality oiCbrijUarif 
 bear that venerable Name to the reproach and dif- 
 honour of ChriH and his Religion, and by their evil 
 Lives become as much worfe than Turks and Hea- 
 thens^ as they have more and greater Helps and 
 Obligations to be better. Are not many that bear 
 his Name Enemies to the CroJ^ of CbriH ^ Do they 
 not inftead of fuffering for him, crucifie himafrelh 
 by their unheard of Impieties and Vices, and put 
 him to open Shame, inftead of enduring the Re- 
 proach oiChrift, Is not the BleiTed Jefus now 
 reigning in Heaven, perfecuted ftill by his Follow- 
 ers, and daily fold and betrayed by his Difciples, 
 p. e. fuch as would fain be thought fo ? A Sort of 
 Men who entirely owe their Religion to their Birth 
 and Education, and I can fcarce fay it was a hap- 
 py Chance that they were not Mahometans and 
 Pagans ^ for had they been fo, the Name and Religion 
 of Chrifi would not have been blafphemed for their 
 fcandalous Sins, as now it is, and their Damnatioa 
 would have been more tolerable. 
 
 Nay, may there not be found fome among our 
 felves, even in this Congregation, who think it a 
 great piece of Wit to deride the Scriptures, and to 
 deny their Authority, and difpute the venerable 
 Myfteries of our Religion, which have fo many 
 hundred Years flood immovable, delivered by the 
 Son of God, confirmed by fo many Miracles, and 
 fealed with the Blood of fo many thoufand Martyrs ? 
 Have not many the Impudence to flander the Go- 
 fpel more than ever Celfus^ Porphyry^ or Julian durft, 
 and in mere Sport, and for dftentation of their 
 prophane Wit, utter fuch Blafphemies againft our 
 Saviour, as the fevereft Tortures could never yet 
 force from the Mouth of any, even the weakeft 
 Cbrifti an» And muft fuch wretched Mifcreants pafs 
 
 S foi 
 
( 258 ) 
 
 for Chriftians ^ Are thefe likely to be owned by 
 Chriji for his Difciples, who fcorn to own him for 
 their Mafter ? Are thefe likely to endure Perfe- 
 cution, who thus mock and perfecute Chrijiianity ? 
 And though all do not put Chrifi fo boldly to de- 
 fiance, where fhall we find that primitive paffive 
 Temper my Text requires ? Where is that Meek- 
 nefs and Patience to be found, which Ihould be the 
 Badge and Cognifance of the Followers of the 
 Lamb > Where is that Love and Zeal for Chrift^ 
 that enflamed the Souls of the Frimkive Martyrs ^ 
 Alas I is it not notorious, that we prefer every 
 Trifle befpre our Saviour ^ and are more than eift- 
 minately tender of our Flelli, and Credit, and Pof- 
 felfions : Our Reft muft not be broken, our Palates 
 muft not be difgulled, we cannot eat-wholfome 
 Meat, without the addition of relifliing Saufes^ we 
 are afhamed to appear in an}'^ Garb, that is not 
 modifhp gorgeous, and coftly, and we heap up Riches 
 without reafoii or end. And are fuch delicate and 
 tender Creatures, likely to endure Hunger and , 
 Thirft, Cold and Nakednefs : Can it be imagined 
 that they fhould take patiently, not to fay joyful- 
 Iy, the fpoiling of their Goods, upon which their 
 Hearts are fo fixed ? We cannot bear the leaft Af- 
 front without Revenge, the leaft Droll puts us out 
 of Countenance, we cannot fuffer our felves to be 
 made the fcorn of Men, and Soi:g of the Drunkards ^ 
 we are not Proof againft the weak Battery of Scoffs 
 and Revilings, and can it be believed that we fhall 
 ever bear the Crufs ? Where are the Evidences of 
 our Cbrijiiafiity ? How doth it appear that vve are 
 Cbrijfs Difciples > Alas 1 the contrary is too evident. 
 There needs no fiery tryal to difcover of how bafe 
 and adulterate Metal we are. There is no need Sa- 
 tan fliould winnow us with violent Perfecution^, 
 whom the fainteft Pufi^of Raiiery and Scorn is fuiii- 
 
 cient to drive away. 
 
 And 
 
( 25? ) 
 
 And now what remains, but that we all being 
 tooconfcious of this Guilt, fadly refledl upon,' and 
 be deeply humbled at our Cowardice, and Indiffe- 
 rence, and that we are fo defedtive in a neceflary 
 and cardinal ChriftianVertue^ I mean Courngeand 
 Patience to fuffer for Chriji, And knowing our own 
 Weaknefs -and Infufficience for fo hard a Duty, let 
 us earneftly befeech Almighty God to endue us with 
 his Fear, to arm us with Patience, to ftrengthen our 
 Faith, to confirm and fupport our Hope, and in- 
 fpire us with fuch an holy Courage aiid Love to our 
 Saviour, and Zeal for his Glory, that we may be 
 able to endure all things for his fa;:e, and may in 
 all our Suffering, be more than Conquerors^ through 
 him who loved us. And that neither Honour nor 
 Difgrare, Pleafure nor Pain, Riches or Poverty, 
 Hope nor Fear, Life nor Death, nor any other 
 Thing may be able to feparate us from the Love of 
 God, which is in Jefus Chri^i^ our Lord, Anien, 
 
 To God the Father^ Son and Holy Spirit ^ThreeFer*^ 
 fons^ hut One Divine Majejiy^ be all Honour^ 
 Glory y and Praife, now and evermore^ Amen. 
 
 s 2 s E R 
 
( 2(5o ) 
 
 SERMON XIII. 
 
 O F 
 
 Confecrating our Selves^ and all our 
 Powers^ and Faculties to the Service 
 of G O D. 
 
 ROM. xii. I. 
 
 / hefc£ch yoH therefore^ brethren^ by the mercies 
 of God, thai: you prefent ymir bodies a living 
 facrifice^ holy, acceptable unto God^ which is 
 your reafonable fervice. 
 
 "M-I A T in my Choice of this Text I may 
 not be thought to have wholly neglefted the 
 " Feftival ^ before I enter upon the Words, 
 
 I fiiall crave leave to give you a brief Account of 
 the inftitution and Deiign of the Day. 
 
 The Generality of RkuaWs fix its Original in 
 the "^ fifteenth Year of the Emry&ior jff4fiima?7 •, and 
 "": ey who carry it Inghefl in the t ialt Year of his 
 
 •\ The Pkrific.it ion rftk Blejjed V'lrgir,, 
 
 ^ Durandi Raci )n-ule. I.7. c. 7. §. 11. Laudulfus apud Meur- 
 {,:.-» in GI iVari , in y2!rc/.7ra.v]yi. 
 
 y V Vdrenus ibidem. Necephorus autcm feftivitatem hanc infli- 
 rutarris ludiiiiano pofi: quincam Syacdum cjecumeniGun, i.e. poft 
 Anau.i Chrifti 548, qui crac Juftiniuiu 21. 
 
 Pre- 
 
( ^^^ ) 
 
 Predecellbr Juflin^ about 520 Years after the In- 
 carnation of our Lord. Whence its fufficientlv e- 
 vident, that thofe X Homilies upon this occa/ion, 
 which pafs under the Venerable Names of y^w/'/j/- 
 l&cbius^ Gregory Nyjjen. St. Chryfojiom^ and Cyril^ 
 cannot be the Works of thofe Fathers, and at beft 
 are mere Rapfodies out of their Writings, compiled 
 hy fome later Greek Authors^ who have given them 
 Titles, and added of their own what they pleafed, 
 afcribing them to this or that Antient Father, to 
 procure them Efteem and Reputation. 
 
 As the Church before, had fet apart Daj^s for 
 the yearly Commemoration of divers remarkable 
 Pafmges of our Saviour's Life, viz, his Conception, 
 Nativity, and Baptifm, ( which the Antients gene- 
 rally fuppofe to have fallen on the fame Day of 
 the Year, whereon the Wifemen worfhipt him, and 
 made their Offerings ) his Palhon, Refiirredtion and 
 Afcenfion : So they now thought his Prefentation 
 in the Temple, well worthy the like Anniverlary- 
 Remembrance. Tliis Day he appeared before the 
 Lord in our Flefh without Sin ^ he appeared in that 
 Body which was miraculoufly prepared for him to 
 offer upon the Crofs for our Sins^ in tliat Body where- 
 in he was to do the Will of God, and finilh his 
 Work, viz. the great Work of Man's Redemption, 
 which was his main Bufinefs in the World. 
 
 But that which the Church feems "^ principally 
 to have regarded in the Appointment of this Fe- 
 ftival, was the remarkable Teftimony which the 
 Holy Ghoft gave by the Mouth of Sirneon and An- 
 
 t Ego fane iUud affeverare non dubito, nullum vel Lacmorum 
 vcl Graeorum Pacrum qui ance Jullinianum Imp. vixcrunt, Scr- 
 monem in Fefto die Occurfus DDmini Scripcur.i rdiquilfe. Baron, 
 nocis ad Marty rol. Rom. b'ebruarii die 2. 
 
 * See the Gojfdforthe D.iy, 
 
 S3 ^ 
 
( 2^2 ) 
 
 na the Prophetefs, concerning the Holy Child Jefus^ 
 at this Time : That he was the Lord's ChriE^ the 
 long expected MeJJiah , the Confolatmi of Ifrael^ - 
 which themfeh'es, and many others in Jemjalew^ 
 then waited and longed to fee. No fooner had his 
 Parents brought him into the Temple, but the Ho- 
 ly Gholt alfo brought Simeon and Afina to give him 
 tj|^ meeting, and infpired them to make this early 
 and publick Recognition, that be was the Savwur of 
 the W7,rld^ the light of the Gentiles^ and the Glory of 
 his people Ifrael. 
 
 Hence in the Greek Chureh, where this Feftival 
 was firft obferved, it had its Name * Hypafante, 
 the meeting of our Lord or Saviour, viz. that re- 
 markable meeting in the'JTenjple by Siweon and An- 
 «.'7, related in the Gofpel lor the Day. This Name, 
 it bears in the Greek Hifiories, KaJendars^ Litur- 
 gies^ and Titles oiHo^riilies upon the Occafion. This, 
 together with the t Anmmciatinn^ were wont to be 
 reckoned among the Feftivals of our Saviour. And 
 I am confident that no Author of the Baft em Church 
 ever called this KaG^-^ciuoy, or, the Furification of 
 the Blejfed Virgin J unlefs in tranfiating fome Latin 
 Writer. 
 
 But here, I confefs,' in the V/eftem Churchy the 
 Title of Purification is very % antient, and it gene- 
 rally obtain^. And as Ignorance and Superftition 
 increafed, fo did their extravagant Hyperdulia^ or 
 
 * *F./? T 'TTctTct^'/iiv'T^ crcJ]"?^. Tir. Homilix apud Chry- 
 f)ft. Tom. 6. H'jm. 22. Ira paffim apud Graecos. Apud non- 
 rullcs vocarur Dies S.Simconis. 
 
 "f Mfet r^J d'ttrTToj IK (01/ — iofjii — TS Bhu d^ctyfiXl(T[J.^ KKifjh 
 eLyict ^fj.i^i>'.. Aucor Homilix pc rpcram Athanafio infcriptx oper. 
 Tom. I. p. 1029. -Lcgirur eciam /^r.niwtiatro Dowini, apud Mi- 
 croiOgum. dc Eccief. Obferv. c. 48. Si Amalar. de Offic. EcdtT. 
 1.2. c. 44. cirac ead^m ex geflisPontificalibus. 
 
 4: Capitular. Reg;, Fr. I. 2. c. ^5. ex Synodo Mogun. fub Ga- 
 folo Magno. MiHaJe verus Roma[?a Thomafio edito. 16B0. Item 
 ordo Romar.us Fcfii Purificationis mentioncm faciunr. 
 
 idolatrous 
 
( 2<53 ) 
 
 idolatrous Worfhip of the Mother of our Lord* 
 Their Panegyriclcs were too lofty, even bordering 
 upon Blafphemy, and advancing her to an Equality, 
 if not above Chnfi. Now in this Humour, one of 
 their moft pardonable Sacrileges was robbing our 
 Saviour of thefe two Feftivals, that they might ho- 
 nour her ^* with as many Holy-Days as they kept 
 in honour of our Blefled Lord. And for fome Ag^s 
 their Sermons have been filled with fulfome Pane* 
 gyricks on our Lady, and Difcourfes touching her 
 Purification^ unfit for the Entertainment of chaft 
 Ears, ^ indecently expofing the jyiyfteries of Na-^ 
 ture, and giving fuch a Rationalf^ or Account of 
 the Ceremonial Precepts relating to the Matter as 
 is neither confiftent with Modefty nor Truth. 
 
 However, in the mean time the Offices ftill ex- 
 tant, evidently iliew, that the Weftern Church took up 
 the Obfervation of this Feftivalon the fame grounds 
 with that in the Ea^. The LefTons relate wholly 
 to our Saviour •, that in Malachy^ which we read 
 inftead of an Epiftle, is a Prophecy of that great 
 Reformation which ChriU fhould make in the Church 
 upon his coming ^ and the other in St. Luke, which ^ 
 is our Gofpel for the Day, is chiefly concerning our 
 Saviour, mentioning his Mother's Fur^cation only 
 on the by. The Proceilion made this Day in the 
 Romah Churchy with lighted Tapers^ whence comes 
 the Name Cayullemafl^ is (b moralized by ^t Fopifh 
 Writers^ as that, all their different Accounts of the 
 myftical Signification, agree in this, that they re- 
 fer it to our Saviour. Some will have the Confe- 
 cratecl Candles to be Emblems of C/jr/f?, who is the 
 
 *''■ S\x Fejlivuls, as appears :n theh Kalendars, \\z. Pkrijication, 
 Feb. 2. Annunciation^ Mar. 25. Vifitation, Ju. 2. Ajjuwptiony Aug. 
 $. Nativity^ Sept. 8. Conception, Dec. 8. 
 
 "^ Homil. fubnominelldefon(iTo). in BibL Pare. Tom. 8. 
 Purandi Racionalc. & alios paiTim vide. 
 
 ♦f Vide Duraadum ubi fupra §. 16. 
 
 S 4 Lighi 
 
( 2^4) 
 
 Light of tU World. Others * fay, that the Tapers 
 born in Procelfion, reprefent Chrift in the Arms of 
 good old Simeon. And others inform ns, that this 
 Proceilion doth niyftically admonifh us to imitate 
 + the Wife Virgins^ who being well provided with 
 the Oyl of good Works, were ready, and went forth 
 with their Lamps [turning to meet the Bridegroom. 
 Not to detain you longer on this Argument, all I 
 fliall further obferve is this, That the antient % 
 ColleEl ufed in the Roman Church, relates only to 
 Chrifi. And that in their prefent Breviaries^ which 
 our Church retains, takes not the leaft notice of the 
 Turification of the Mother, but only of the Frefen- 
 tation of the Son, Thofe Words which "^t Gavan- 
 tus would have to look that way. That we may he 
 freferaed unto thee with pure and clean Hearts^ ar^ 
 a far more natural Allufion to the fpotlefs Inno- 
 cence and Furity of the BleJJed Jefus^ prefented in 
 the Temple, than to tlie legal Purity of his Virgin 
 Mother. 
 
 Now as in this ColleB we pray that we may be 
 prefented to God with pure and clean Hearts^ \o to 
 qualifie us for that Mercy at la^. St. Paul, in my 
 Text, mod patbeticall}^ exhorts us to prefent Puri- 
 ty and HAiefs. / hefeech you therefore Brethren^ 
 hy the mercies of God, that you prefent your bodies a 
 Jiving fao'ifice, holy, acceptable to God^ which is your 
 Yi^fonahle fervice. As the' he fhould fay, " Hav- 
 *' ing thus fet before you the unlpeakable Love of 
 " God in Qjriji Jefns, and the immenfe Benefits 
 
 * Rupcrtus Tuicicnf. de divinis Offic. I. 5. c. 25. 
 
 f lia Durandus. ubi fupra. Sedt. 16. qui etiam mjteia non- 
 nulla de S. Virgine comminifcitur. 
 
 % PrzAa ut (i.em RedemptoYQtn nr'flrum Uti frfcip'imus j venien- 
 tem qunq; judiccm fecuri videamus. Orat. in Purif. S. Mariae Sacra- 
 ment. Rom. Ecclef. lib. 2. 
 
 "^t Gavantus Thefaur- Sacr. Rituum. Tom. i. Par. 4. Tit. 14. 
 Seft. 10. FurtficrJis wcntihus prxfenpari, 
 
 '* flowing 
 
( 265 ) 
 
 ** flowing from it ', what remains, but that with all 
 '' Earneltnefs I conjure you to make fuch Returns 
 *' to your great Benefadtor, 'as may be unqueftion- 
 '' able Teftimonies of your fincere Gratitude for 
 " them. And the moft efFedtual w-ay I know of 
 doing this, will be to confecrate your Perfons, 
 your Lives, and all your Actions to the Service 
 and Glory of God. For a holy Life is the moft 
 acceptable EuchaYifiick Sacrifice you can prefent, 
 the moft agreeable to that new and more fpi- 
 ritual Way of Worfhip which Chrili hath in- 
 troduced in the room jof the abrogated Legal 
 " Service. 
 
 In handling this Subject, I (hall endeavour two 
 Things; L To give you a true Notion of the 
 Duty which St. Faul fo pathet cally prefleth upon 
 the Romans. IL To urge to the heft advantage 
 I am able, thofe Arguments which he oilers to en* 
 force it. 
 
 The Duty is delivered in thefe V^^'oxdiS^That yon pre- 
 fent your Bodies to God a living and holy Sacrifice^which. 
 are a metaphorical and alluhve Form of Speech, im- 
 porting our Dut}'- to God under the Gofpel, by way 
 of comparifon with, and preference to the Way of 
 Worfhip under the Law. The refemblance lieth 
 in this, as the Legal Worlhip confifted in Oblations 
 and Sacrifices, fo likewifedoth that of the Gofpcl, 
 it hath its Sacrifices too, but in their Nature far 
 more excellent and valuable. Then the Votary 
 prefented God with Oblations of unreafonable Crea- 
 tures, out of his Flocks and Herds •, under the Go- 
 fpel he p relents himfelf-^ under the Law were ofi^er- 
 ed the Bodies of fiam Beafts, but the Cbrijiian pre- 
 fents his own Body a living Sacrifice. The Jervifl) 
 Sacrifices were no otherwife holy than by vertue 
 of their Dedication to God, whereas the Cbrijiian 
 Sacrifice^ the Bodies of the Faithful animated by 
 devout Souls, have not only a relativ^e, but alfo a 
 
 real 
 
( i66 ) 
 
 real and inherent Holinefs ^ they are throughly i^m- 
 dified by the Holy Ghoft, whofe Temples they are \ 
 and this Oflfering is not like thofe of the Jews^ a 
 carnal, but 2i j^intual Service^ and upon that ac- 
 count much more acceptable to God. 
 
 In order to giving you a right Notion 'of the 
 Duty in my Text, I Ihall- i. confider what fort of 
 Sacrifice it is the Apoftle here prefcribes : 2dly^ In 
 what Senfe we are to underftand the Words, frefent 
 your Bodies a living Sacrifice, ^dly, WJiat muft be 
 our efpecial Care in the doing of it. 
 
 I. There are two Sorts of Sacrifices which have 
 been in ufe among the Antients. Propitiatory Sa- 
 crifices to avert God's Wrath, to atone his Difplea- 
 fure, and recover liis Favour : Now thefe Typi- 
 cal Propitiations were a Temporary Inflitution, to 
 reprefent the Sacrifice of the Crofs ^ and as Cbrifi 
 was the end of the Law, fb that full, perfect and 
 fufficient Sacrifice and Atonement he made upon 
 the Crofs for Our Sins, put an end to the Typical 
 Pro]jitiations appointed by the Law, and to have 
 continued tlie ufe of them, had been in effect to de- 
 ny the Sacrifice of ChriU\ Death, fince they were 
 T3q:)es of a future Sacrifice, a Propitiation not yet 
 made. But altho' Propitiate^'' Sacrifices were thus 
 abolifhed, it is not fo with the Peace-Oltering.The 
 Sacrifice of Praife and Thankfgiving are no part of 
 the Ceremonial Law, but a Duty of Natural Reli- 
 gion, and by confequence of eternal Obligation. 
 Accordingly an eminent Jewifl:) DoBor faith, That 
 tho' all tjie Sacrifices of the Law were to ceafeun- 
 jder the Kingdom of the Meffiah^ yet this Sacrifice 
 of Praife fiiould out-live the reft, and never ceafe. 
 1 know learned Men underftand this particularly 
 of the Holy Communion, which was inftituted by 
 ChriH, and in fpecial manner called by the Antient 
 Chrijlians^ The Sacrifice of Praife and Tbankf giving. 
 But they may be applyed in a larger Senfe to my 
 
 Textj 
 
( ^^7 ) 
 
 Text, for this kind of Sacrifice here prefcribedby 
 St. Faul The Teftimony of our unfeigned Grati- 
 tude to God for his Mercy to us in Christ Jefus. For 
 thefe Words are an Inference from the Dodlrinal 
 Part of the Epiftle, wherein are reprefented at 
 large the Benefits redounding to us from the New 
 Covenant, of which Christ is the Mediator. How 
 we, who were by Nature Children of Wrath, and 
 utterly incapable of being juftified before God, up- 
 on the Terms of the Firfl Covenant, are reconcil- 
 ed, and juftified thro' Faith in the Blood oi Chrift 
 Jefusy according to the Tenor of the Law of Grace, 
 which imputes to us Faith for Righteoufnefs. That 
 by this Means we are adopted into the Family of 
 God, • made Heirs of his Kingdom, nay Co-heirs 
 with Chrift himfeif Thefe are the Mercies of Go J, 
 which our Apoftle recounts in the foregoing Chap- 
 ters, and in vertue of wliich he conjures us to fre- 
 fent our Bodies a living Sacrifice^ holy^ accept able un- 
 to God. This is all the Lord our God requires of 
 us in recompence for all his ineftimable Benefits, 
 and fure 'tis a very reafonable Demand. Now that 
 we may, as we ftand obliged, effedually comply 
 with it, let us in the next Place labour to under- 
 ftand what is meant by, 
 
 II. Frefe7iting our Bodies a Sacrifice : Some tairt?' 
 the Word Bodies in a moral Senle, for our todily 
 or carnal AjfeBioyjs^ which St. Faul, in this Epiftle, 
 and that to the Colofftans^ calls the Body of Sin, the 
 Body of the Sins of the Fieflj, the Deeds of the Body^ 
 our Members which are upon the Earthy and the like. 
 Thus the Author of the Comment upon this Epiftle, 
 that goes under the Name of ^ St. Amhrofe and o- 
 thers. They fay, that our carnal Lufts muft be 
 " i ■ 
 
 ^ Vitia corporis. Ambrofe in Joe. 
 
 Vcl intelligic carnalcsaffeftus fedem habcnrcs in corpore & 
 
 per corpus maxime fe exercDLCs. Parseus in Ice. Icq edamToletus 
 & aiii, 
 
 facri- 
 
( 268 ) 
 
 facrificed and deftroyed, by mortifying our Flefii ^ 
 for whilft thefe reign in us, our Bodies are not a- 
 live, but dead fpiritually, as to the Hopes of eter- 
 nal Life. Now when once by the Spirit we have 
 mortified the Deeds of the Body, we then begin to 
 live unto God and to Righteoufnefs. 
 
 I muftconfefs,that all this is very true, the Alor- 
 tification of our Flefli is abfolutely neceffary in or- 
 der to the frefentirjg our Bodies an acceptable Sacri- 
 fice to God. But yet I conceive it doth not hence 
 neceflarily follow, that the Word Bodies muft be 
 taken in a moral Senfe. And this Interpretation of 
 the Words feemsharfh and ftrained, frejent yotir car- 
 7jalajfeSlions mortified^ as a livi*ngSacrifice, The A- 
 poftle's Metaphor and Allufion will by no means 
 bear it. 
 
 Others therefore underfland the Word properly 
 of our natural Bodies^ that we are exhorted to con- 
 secrate and devote them to the Service of God, 
 that we are toglorifie him in and with our Bodies, 
 and yield our Members as Inftruments of Righte- 
 oufnefs unto God. And this no doubt is the true 
 Senfe of the Word, if by a Synechdoche^ we take the 
 Body to Hgnifie the whole Per/or/^ as the other Part, 
 the Soul, is put for the n>bole Man, Body as well as 
 Soul A'3 in Nature, the Body without the Spirit is 
 dead, fo in Religion, the Body without the Soul is 
 neither a living nor an acceptable Sacrifice. 
 
 We are therefore here enjoyned to confecrate our 
 felves entirely to God, all the Powers and Faculties 
 whether of the Body or- Mind, our Underftand- 
 ings, Memory, Wills, and Affections muft be ab- 
 folutely dev^oted to liim. The Limbs and Mem- 
 bers ot our Bodies, our outward Senfes, and their 
 refpe6tive Organs nuifl; be all employed to his Glo- 
 ry, Our Feet muft run the Way of Lis Command- 
 nients ^ our Hands muft readily perform his Will ^ 
 our Eyes m-uft with an holy Admiration obferve 
 
 his 
 
( 2^9 ) 
 
 his wondrous Works, both of Creation and Provi- 
 dence ^ our Ears muft delight in hearing his Word ; 
 our Mouths muft be full of his Praifes, and our 
 Tongues muft celebrate his Mercies with Joy and 
 Thankfgiving. In a Word, We muft be altogether 
 at his Devotion, our Lives, and all our Actions 
 muft be governed by him, and direded to liim 
 as their ultimate End, Jf^hetberwe eat or drink, or 
 whatfoever we do^ we m-uft do all to the glory of GoJ^ 
 I Cor. X. ? I . When we conftantly retain luch a ftrong 
 and habitual Senfe of our Dedication to God, and 
 our Obligations, which naturally refult thence, as 
 cafts a vifible Air of Religion upon all our Adtions, 
 upon our Civil Converfation and Worldly Buflnefs, 
 nay even upon our very Recreations alfo. W'hen 
 we live perpetually under fuch an awful Appr^ 
 henfion of God's Omniprefence, as will effedually 
 reftrain us from doing the leaft Action, or even ut* 
 tering a Word unbecoming our Relation to him, or 
 whereby we may either difpleafe or diftionour him, 
 we do then truly comply with St,P^«/'s earneft Re- 
 queft, that we would frefent our Bodies a living Sa- 
 crifice, 
 
 III. Now in performing this Duty, there are 
 Three Things will require our particular Care, 
 
 T. We muft be fure not to miftake our Objed, 
 but fee that we preftnt our Sacrifice unto God. All 
 Acts of religious Worlhip do naturally and necefla- 
 rily terminate on him, and whofoever givcth his 
 peculiar Honour to any inferior Being, tho' the 
 moft excellent of Creatures, commits at once Ido- 
 latry and Sacrilege. For this Reafon we are to 
 confecratc our felvcs to God alone ; for his peculi- 
 ar Property we are, both Soul and Body are his 5 
 he hatli an original Property in us as his Creatures, 
 and the work of iiis Hands. He hath a fecond Title 
 to us, botli Soul and Body ^ by Purchafe, he hath 
 bought us with a Price, the ineftnnable Price of 
 •I- hi? 
 
( 270 ) 
 
 his Son's Blood, and therefore we nve not our own, 
 not at liberty to difpofe of our felves, but ought 
 to glorifie God both in our bodies^ and in our Jpirit^ 
 Tphich are God^'s^ 1 Cor. vi. 19, 20. Over and above 
 thefep our folemn Dedication to him and his Ser- 
 vice, in Baptifm, confers a third Title. In that 
 holy Sacrament, we folemnly renounced the Domi- 
 on of all other Lords, whether the World, or Sin, 
 or the Devil. After this Hour none of thefe is to 
 reign longer in our mortal Bodies, nor are we to 0- 
 bey their Commands. Being thus folemnly prefent- 
 ed and dedicated unto God, he hath fuch a Title 
 to us, as cannot be defeized, and to employ our 
 felves in any other Service, which is not confiftent 
 with that of God, is an abominable Profanation. 
 
 Let us then take heed, that we fin not, by pre- 
 fenting our Sacrifice at a wrong Altar. Notwith- 
 ftanding all the Noife we make, and the ^igh Va- 
 lue we pretend to fet on Liberty, we canriot main- 
 tain our Freedom. We naturally devote our felves 
 to one Service or another, according as our AflTecti- 
 ons incline us : And thefe Inclinations are generally 
 vehement, infomuch that very often we literally 
 facrifice our Bodies, but I fear God hath but few Vo- 
 taries among us. 
 
 The greedy Worldling makes a facrifice of his 
 Body, he devotes himfelf entirely to heaping up 
 Riches, this is the Defign of his Life, of his Stu- 
 dies and Labours. In order hereunto, how many 
 weary Days, and waking Nights doth he pafs, de- 
 nying Sleep to his Eyes, Cloaths to his Back, and 
 Food to his Belly > What Hardfhips doth he en- 
 dure ? What Dangers doth he encounter and over- 
 come > What an extraordinary Meafure of Pati- 
 ence and Self-denial doth he exercife? And if all 
 this were done and endured for the fake of Chri^ 
 and Religion, what an admirable and exemplary 
 Chrijiian would he be > How acceptable a Sacri- 
 fice 
 
(270 
 
 fice to God would it be > But alas ! all this La- 
 bour and Self-denial is utterly loft. It is not God 
 but Mammon whom the Worldling ferveth. 
 
 The intemperate Perfon miiy be truly faid to 
 make his Body a Sacrifice. The Glutton and Drun- 
 kard eftecm neither their Reputation, nor Eftate, 
 nor Health, nor even Life it felf too coftly an Ob- 
 lation to that great Idol, their Belly. But mark 
 the hiue , St. P^ml teacheth us, tliat fuch Perfons are 
 enemies to the CroJ^ of Christy and their end is dejiru- 
 Bionj vpbofe God is their belly, Phil. iii. i8, 19. The 
 fame I may obferve of the lafcivious Perfon, and 
 his Harlots ^ they make their Bodies a Sacrifice, but 
 'tis to Baal Pecr^ they devote both Body and Soul 
 to their impure Lufts, and confume themfelves in 
 their unhallowed Flames. To fay no more of thofe 
 who indulge them.felves in thefe grofs Senfualities, 
 even fuch as addidt themfelves to a more refined, 
 and lefs infamous fort of Pleafures, are in a degree 
 gulity of the fame Sin. Who mind nothing but fine 
 Eating, and fine Dreffing, the Diverfions of plea- 
 fant Company, Play, Mufick, and other innocent, 
 if moderate. Recreations ^ fuch are they who bend 
 their Minds only to contrive themfelves a Life of 
 pleafure, and to gratifie all their fenfual Appetites, 
 one after another, with a frelh Service of Lclights. 
 Thefe are the great Leviathans of our Age, who 
 idolize themfelves, and live in the World, as tho' 
 God had appointed them no other Bufinefs, but to 
 take their Paftime in it. Do fuch Perfons live to 
 God, or prefent their Bodies a Sacrifice to him > 
 Nothing lefs. As the Apoftle faith of the voluptu- 
 ous Widow, She that liieth inpleafure, is deadrrhih 
 Jlje liveth, i Tim. v. 6. ib every voluptuous Perfon, 
 in the very height of wl^at he efteems to be Life 
 and Enjoyment, is dead to God and Religion, and 
 all Hopes of the Kingdom of Heaven. I might fur- 
 ther inRance in the Vain-glorious and Revengef il. 
 -I. But 
 
C 272 ) 
 
 But to conclude this Head, I fhall apply to all of 
 them the Apoftle's Words concerning the Sacrifices 
 of the Gentiles^ i Cor. z. 20, The Worldlings Epi- 
 cure, and SenfualtU, of whatever Sort, who devotes 
 bimfelf, his I^ife, and all his Studies to the Service 
 oi Mammon^ his Belly, or any other Luft, tbey fa- 
 crifice all to Devils^ and not to God'^ and therefore 
 Ihall one Day, with the Devil and his Angels, be 
 made a Sacrifice in eternal Flames, to the juft Ven- 
 geance of that God, whofe Patience they have abu- 
 fed, whofe Service they have negleded, and the 
 Riches of whofe Mercy they have mofl: unworthily 
 defpifed. 
 
 2. It muft be our next Care to prefent our Bodies 
 a living Sacrifice, ^ A living Sacrifice^ may fome 
 fay, this feems a Contradidion, for the Greek Word 
 fuppofeth the waSlarion, or killing of that which is 
 offered. But the Senfe is very clear and obvious. 
 As the devoting our Selves entirely to the Obedi- 
 ence and Service of God, is our Cbrifiian Sacrifice^ 
 (b when we do this with Chearfulnefs, and perform 
 this Service with fpiritual Fervour, as St. Paul ex- 
 horts, u I ir of this Chapter, t it renders our Gofpel 
 Obedience a living Sacrifice, When all our Vital 
 and Rational Powers exert themfelves in Ads of 
 Piety, Charity, and all kinds ofVertue; it (hew- 
 eth that we love the Lord with all our Heart, and 
 with all our Soul, and with all our Strength ^ fiich 
 an Obedience is the clearell and moft unqueftion- 
 able Evidence of Love to God and Christ, Johniiw 
 1 5 . If ye love me, keep my Commandments ^ faith our 
 Saviour. Obedience fpringing from fuch a Faith as 
 worketh'by Love, is a living Sacrifice ^ when a Chi- 
 lian ferveth God in all Inftances of Duty, withfpi- 
 
 * Svcia, fuppofeth the death of the Sacrifice^ Attsx. 13. Ui 
 f Rom.kii. u. Fervent in Spirit, feriivg the Lord, 
 
 ritual 
 
( V3 ) 
 
 ritual Life and Fervour, when in all Relatione and 
 Capacities he doth all the good in his Power, and 
 abounds in every good Work, to the Glory of his 
 heavenly Father, he prefents himfelf ^^ liv7}ig Sacri- 
 fice to God. So that a juft and zealous Magiftrate, 
 a faithful and laborious Minifter, a loving and pru- 
 dent Husband, ©r Father, a faithful and dutiful 
 Wife or Child, nay, even an honeftandinduftrious 
 Servant, and, in a Word, who-ever elfe, out of 
 Confcience difchargeth any fuch relative Duties, 
 with ChQ2ixi\An^{s3.n^Jinglenefi of hearty as imto the 
 Lord^ Col. iii. 22, 23, 24. oilers himfelf a living Sa* 
 crifice. For this may be done not only in fuch 
 Adions as are properly Offices of Divine Worflilp, 
 but alio in the Religious Government of our ordi- 
 nary and civil Converfation with Men. 
 
 But when we do in a more efpecial manner pre- 
 fent our felves before God, in either publick or 
 private Worfhip, we muft take an extraordinary 
 Care to awaken all our rational Powers, that we 
 may offer our felves a living Sacrifice, We mnll: bend 
 our Souls with the ftridteft Application to the Work 
 we are about. We muft pray with a lively Faith and 
 Devotion, we muft hear God's Word with a reverent 
 and clofe Attention, and lift our very Souls to Hea- 
 ven in the Praifes of God. But if we prefentour 
 Bodies before God, and our Souls take leave of them 
 as foon as they have brought them into his Pre- 
 fence. If we ferve him with our Knees and Lips 
 only, when our Hearts are far from him, we can 
 hy no means be faid to frefent our Bodies a living 
 Sacrifice to God, there is nothing ot Spirit and Life 
 in fuch Services. 
 
 And fuch, I fear, are the Services of too many, 
 who conftantly attend God's publick Worfliip: The 
 roving of their Eyes, their unnecellary Talk and 
 Complim.ents, with other irreverent Demeanour, 
 giveth too juft Rtafon for me to fuipect it - But 
 
 T God 
 
( 274 ) 
 
 God knoweth it, for he obfervcs your wandring 
 Thoughts in all their Vagaries, whether after your 
 worldly Advantages, or fenfual Pleafures and Sa- 
 tisfadions, or whatever other Vanities and Follies 
 they purfue, when your Hearts Ihould be fixed up- 
 on God, and all your Aflfedions fhould be wholly 
 employed in thofe holy Exercifes of Religion which 
 you make Ihew of performing. The Religion of 
 fuch Men is an empty Pretence, a fruitlefs Profef- 
 jfion. Their holy Duties are, in God's efteem,like 
 the Sacrifices of the wicked Jews^ vain Ohlatioyjs^ 
 not a livhig Sacrifice^ but the Sacrifice of Fools. 
 
 9. Your third Care mufl: be, that you prefent 
 your Bodies to God an holy as well as a living Sa- 
 crifice. For feveral things may corrupt your Reli- 
 gioiisi Performances, though you are very zealous 
 tt^Mn : Kov\^ HolinefS here implies Freedom from 
 iiTi-^re Mixtures and Blemilhes of all forts, in al- 
 lii^oji to the Qualifications required in the Legal 
 Sacrifices wliich were to be perfect, and without 
 blemifn. Not that God requires of us Services free 
 from all finful Imperfedlions. Whilfl: we dwell in 
 thefe Houfes of Clay, he expeds it not, he too 
 well knoweth our Frame, and confiders that we are 
 but Duft, and will make reafonable Allowances for 
 our Infirmities. Neverthelefs he requireth Integri- 
 ty and Truth in the inward Part, that the Corrup- 
 tions which mix with, and alloy that which is good 
 in us, fliould not prevail to a degree not confident 
 with Sincerity. No mixture of Pride and Hypo- 
 rrific muft leaven the whole Mafs of our Religion. 
 No finifter Icerpe6t, no bafe or unworthy Motive 
 muft carry us to thofe good Duties which we per- 
 form. In our commendable Ad:ions, Vain-glory 
 muft be no Principle, nor may v/e covet the Praife 
 of Men more tha]i that of God. Such dead Flies as 
 thcfe will corrupt the moft fragrant Ointment, and 
 ^aufe it to fend forth an odious Savour. Thefe 
 
 by 
 
( 270 
 
 by Refpedls will taint arid corrupt our Ckriftian 
 Sacrifice^ and turn it into Sin ^ the)r will caufe our 
 Perfbns and Services to ftink abominably in God's 
 Noftrils. We muft tlierefore be fure, that we do 
 with IJprightnefs and Singlenefs of Heart aim at 
 God's Glory more than our own, and in fubordina- 
 tion thereunto, at our own eternal Happinefs, wliich 
 is ti^feparable from it. Thefe noble Ends muft not 
 be purfued with a cool and indifferent Affectioii, 
 but with a vigorous, refolved, and perfevering Zeal. 
 We muft diredl the whole Courle of our Life to- 
 wards Heaven, if we defire that this Oblation of 
 our felves fhould find acceptance with God. 
 
 I fear fo much of my Time is already fpent in 
 confidering the Duty, that what remains v/ill not 
 be fufficient for me to propound the Apoflle's Mo- 
 tives with that Fullnefs and Advantage I define. 
 There are Three Confiderations offered by St. B?^/, 
 each whereof lingly is a powerful Argument to en- 
 force the Duty. 
 
 I. This Dedication of our felves and whole 
 Lives to the Honour of God, is the mofl: acceptable" 
 Service we can pay him. That is the be ft Religi- 
 on, which moft effectually recommends us to the 
 Acceptance and Favour of God. For the End of 
 all Worlhip is to pleafe him, and obtain his Favour. 
 Did we ferve an Epicurean Dei ty^ who looko at no- 
 thing below Heaven, being wholly taken up with 
 the Enjoyment of himfelf, and is neitlier plea fed 
 with our Services, nor offended with our Sins, I 
 confefs all Religion were vain, all Addrefies were 
 idle and impertinent -, and it would be reafbnabla 
 for us to imitate him, in taking our ffU of Plcafurcs, 
 and to think as little of him as he doth of us. But 
 it's our Felicity, that we ferve a God who loo^f 
 clown from Heaven^ and beholds all the Chihhcn of 
 Men, whofe Providence condefcends to a very par- 
 ticular Care of the very meaneft of his Creatures ^ 
 
 T 2 who 
 
vA\o loves Righteoufnefs and hates Iniquity ^ who 
 gives us daily and unqueftionable Proofsof his Pow- 
 er and Goodnefs, that he is^ and that he is a libe- 
 ral Reivarder of the??/ n>ho diUgently feek him. He 
 had refpedt to the Oifering of righteous Abel -^ 
 he gave this Teftimony of holy Enoch, that he 
 pleafed him. He accepts our Devotion and Chari- 
 ty, declaring, that with fuch Sacrifices he is well 
 pleafed. 
 
 Now this being the great End of all Religion, 
 that is tlie befl: Religion which beft attains it, as 
 Chrijiianity doubtlefs doth. The Sacrifices of the 
 Gentiles were always execrable and abominable to 
 the Lord. It was his conftant Charge to his own 
 People, not to imitate their way of Worlhip, nor 
 fo much as to enquire how thefe Nations ferved 
 their Gods : For every abomination to the Lord ivhicb 
 he hateth, haic they done unto their Gods, Deut. xii. 
 50, 57. As for the Sacrifices of the y^zrj-, tho' they 
 were indeed ohce an acceptable Service, and fo long 
 as God required them, he was well pleafed with 
 them, yet after he fent his Son into the World, to 
 offer the real propitiatory Sacrifice typified by thofe 
 of the Law, in Burnt-Offerings, and Sacrifices for 
 Sin he liad no longer- Pleafure. But the Chrijitan 
 Sacrifice was always acceptable, and will never 
 ceafe to be fo. Obedience under the Levitical CE- 
 ■conomy was better tlian Sacrifice. The giving the 
 Heart to God, and devoting a Man's whole Life to 
 hisGlory, was highly wellpleafing to him before C^/>/ 
 aixl Ahel maJe their Oblations, and will continue 
 a mofl: acceptable Sacrifice to theWorld's end. That 
 Perfon who fears God, and worketh Righteoufnefs, 
 whofe Will is in all things refigned to the Divine 
 Will ^ wjio lives by Faith, and ferveth his Creator 
 in Holincfs, and Newnefs of Life, cannot fail of 
 Acceptance here, and a Crown of Righteoufnefs 
 Iiercafter. 
 
 2/fhe 
 
( ^11 ) 
 
 2. The fscond Argument our Apoftle nfeth to 
 move us to devote our felves entirely to God, is 
 drawn from the Nature of this Service, u'hich is, 
 y^oyim 'Kal^elci^ our reafo7iahle Service^ a Service that 
 it's jufl: and reafonable for us to pay him, as fome 
 expounds it, or a Service not like that oitho: Jews 
 IB their Sacrifices, whereof no Reafon could be ren- 
 dred, befide the pofitive Command which required 
 them ^ but a Service confifting of Duties in their 
 own Nature good, and of which a reafonoble Ac- 
 count can be rendred to any Man wlio Ihall ask it. 
 Thefe are both great Truths, but yet I conceive 
 this Tranflation doth not fulljr anfwer the Original ^ 
 for the prefent I Ihall wave my Reafons againft it, 
 and content my felf to fay, it may be better ren- 
 dred, whichisyom ^ Jpiritual Service. The Origi- 
 nal is ufed but once more in the Neiv Teftament^ 
 where it may like wife bear thus to be renJred, 
 I Vet. ii. 2. as nevp horn hales defre t fpiritual and 
 ]^UTQMilk ^ and this is agreeable enough to our pre- 
 fent Tranflation, which renders it the fmcere 77nlk 
 of the word. The t-1- Original Word fignifies J^i- 
 ritual^ in oppofition to fe'ufhle and carjial. Thus 
 all the Chrijiian Sacrifices, particularly that in the 
 Holy EiichariH^ wherewith we now, under the Go- 
 fi^el, ferveGod, areby St. P^/c?/-, v.%. (tiled "^t/^/- 
 ritual Sacrifices^ acceptable to God by ChrlU Jefits, 
 Such are Prayers^ Fafling^ and Alms-deeds^ accord^ 
 ing to ^' St. Chryfoflonie, 
 
 * Vn ciilte raifonnable a^ jYiritucl. So die Mms Teflamcnt. 
 
 t Aoyiiclv A'^oKov ytLKci. racionabile line dolo be. vulg. incerp, 
 Le la'njpintuel. New Teflament, Mons. 
 
 f^. Ao^/yjf idem valec quod j'ojf]^?", rrvdiy.7tliKh,ci\iibui op-* 
 pununtui" cucJiCjoc^ a-a.^Ki}iofi ffcouctjiyco^. 
 
 . "^t A oy t Kti Qv (J icL d\cm\T uc ^vJji/.(t]i)Li\ Qvo-'i-z paT:;Ti apud 
 r4cres. Simpl. Vcrin. de Tranrubfi. p. 359. 
 
 '^ Horn. 27. in Gen. Item Horn. 20. ad Rom. Tl J'i ''-a Aof/f 
 XH Aal^Hc-j ') 'Ti\iy.:tliK» S'lciKovicL'^ Y\ -^z >.!](<</.)] ;<J' yj-i'^'oVf 
 
 T J Kov/ 
 
( .78 ) 
 
 Now thus expounding the Words, it gives a dou- 
 He Force to St. PaiiPs Argument, and fiiggefts a two- 
 fold Reafon why they jQiould prefent themfelves a 
 Jivlfjg Sacrifice to God. 
 
 T . It being a fpiritual Service Is a Sacrifice mofl 
 {liitable to the Nature of God, who is a Spirit^ and 
 will be worfhipt in Spirit and ifi Truth, John iv. 24. 
 i.e. lie defirethnot tohtworfhipfed with mens hands ^ 
 as St. Faul fpeaks, ABsxyii. 2$. as he was under 
 the Law, but with their Hearts. That Service 
 xvhich confifts altogether in bodily Exercifes is not 
 fo agreeable to the Nature of God, and confequent- 
 ly fo acceptable as that Worfhip in which the Soul, 
 our fpiritual and diviner Part is engaged, our Mind 
 and all our fpiricual Faculties and Aflfedions are 
 einplojred. And fuch are Xho fpiritual Sacrifices oi 
 the Cbriftian: Prayers and Praifes^ efpecially in 
 the Oblation of the Holy Huchari^ •, Charity ^ and all 
 other Duties of our Religion, v/herein we glorifie God, 
 and wherein, tfao' the Hand, the Tongue, and other 
 Members of the Body have their Parts, ytt their 
 Office is but minifterial, they a6t as Servants and 
 Inftruments commanded and employed by the Soul, 
 Such an Oblation is far more excellent tharl thofe 
 of the Lovitical Larvy and more worthy of God, who 
 is not delighted ^w^rious dXorojVj with the dead Bo- 
 dies of brute Creatures, but requires us to prefent 
 our felves, the Soul, "and all our Rational Powers, 
 ^ living Sacrifice to him. 
 
 2. It being 3. [[>? ritual Service ^ is more agreeable 
 to the Nature and Genius of the Gojpel, which is 
 not like that of Mofes, the Law of <^ carnal Com- 
 piandment^ but a Ipiritual Difpenfation ^ the Law 
 of the Spirit of Life, given us by Chri§i jfefas, on 
 purpole to free us from the Law of Sin and Death. 
 The great Defign of the Gofpel Is to fandifie our 
 Natures, to refine us from the Drofs of Earth and 
 Fleihj to fpiriiualize our Souls^ and raife our Af- 
 
 fedtions 
 
( «7P ) 
 
 feitions above fenfiial Objeds, and fo thoroughly 
 to renew our Minds, as in fome meafure to trans- 
 form us into the Likenefs of God. St. Paul ex- 
 prefly faith, That the Gofpel, which he calls the 
 Grace of God, which hringeth Salvation^ was reveal- 
 ed for this very end, viz,, to teach us, that deny- 
 ing all loigodlinefs, and worldly litfts, we fljoidd live 
 foTerly, righteoiifly^ and godly in this prejent world. 
 And as this is the exprefs Dodrine of the New Te- 
 jlament, fo both the 6'^»:r^w^«/-f thereof are folemii 
 Dedications of our felves to God, and ftrict Engage- 
 ments to his Service. In Baftifm we become his 
 Covenant Servants, and put on his Livery and 
 Badge. The external Rite imports the Death and 
 Burial of our Sins, and and a Refurredtion to new^ 
 iiefs of Life. And hereupon St. Paid exliorts tlie 
 Romans, Rom.vi. 15, To "^ frefent the m felves im-^ 
 to God^ as men rifen from the dead, and their mem- 
 bers as inftruments of righteoufnefS unto God, This 
 Covenant we renew as olt as we approach the Lord's 
 Table 5 and in our Churgh, after receiving the Holy 
 Myfteries, we make a frelh and folemn Oblation of 
 our Selves , both Soul and Body to be a reafonable, 
 holy and lively Sacrifice to God. And this was 
 the Deiign of the great Propitiation, the Sacrifice 
 of Chri^'fs Death, commemorated in the Holy En- 
 charift. He gave himfelf for us, not only to feve us 
 from Wrath, from Death, the Wages of Sin, but from 
 our Sins themfelves ^ not only to take away the 
 Guilt of Sin, but gradually to fandifie our Natures, 
 and abolilh the very Being of Sin in us \ to redeem 
 usy im TraoTij dvoijiiag, from all iniquity, and furifie 
 us to himfelf, a peculiar people^ zealous of goodworks. 
 The Defign of his Sacrifice on the Crols was not 
 only to reconcile us to God, but alfo to frefent us 
 
 T 4 *^'^» 
 
( .8o ) 
 
 holy, unhlameahle, and unreprovable in his fight t. 
 For this end Chrik fent his Apoftles, and eftablifh- 
 ed a ftandiijg Miniftry in his Church, to build it 
 up in Faith and Holinefs, by preaching the Gofpel. 
 To this end St, Paul laboured among the Corinthi- 
 ans , that he might prefent that Church, as a chaU 
 Virgin itnto Cbri^ ^^ 2 Cor. xi. 2. and as he fpeaks, 
 Ephef.Y. 27. not having fpot or wrinkle"^ holy^ and 
 mthoiit hlemifh. Nay he tells us, Col, i. 28,29. The 
 Apoftles ftrove and laboured by preaching the Go- 
 fpel, and warning every Man of their danger, if 
 it were poffible, that they might frefent every man 
 ferfeB in ChriU, Thus you lee how fpiritual a 
 Difpenfation the Gofpel is ^ how it tends to make 
 Men Partakers of real Holinefs, and fo fits them to 
 be alio Far takers of the Inheritance of the Saints in 
 light, and confequently, how fuitable to the Na- 
 ture and Defign of the Gofpel, the fpiritual Service 
 recommended in my Text is. Yet, if after all, this 
 full and clear Revelation of the Mind and Will of 
 God by his Son, want force to perfiiade you to give 
 up your felves to him, you receive the Grace of 
 God in vain ^ our Labour in Preaching, and your 
 Profeffion of Faith is vain, nay, as to you, then is 
 Chrift dead in vain. 
 
 ' 9. But the chief Motive, the Argument on which 
 the Apoftle feems to lay the greateft Strefs is ftill 
 behind. / hefeechyoit by the Mercies of God, prefent 
 your Bodies a living Sacrifice, What Confideration 
 can be a more cogent Perfuafive ? The Mercies of 
 God, if duly weighed and undgrftood, are an Obli- 
 gation ftrong enough to bind us to do or fuffer what- 
 ever he fhail require. And as the Mercies of God 
 may fall under a Twofold Confideration, either as 
 paft, and already received, or elfe as future, what 
 
 •\ Col. i. 22. rictf Arncrca vixSL^ dyia^y dixco(/,6^. 
 
 P0. 
 
( 28« ) 
 
 Toe both need and hope for : So they lay a double 
 Obligation upon us, the former w point of Grati- 
 tude, and the latter in /?a/>/r oflntereU. 
 
 1 , / hefeech you brethren by the paft Mercies ofGod^ 
 which he hath fo liberally beftowed on you, devote 
 your felves to his Service. 
 
 Nothing more vehement]}^ affeds an honeft and 
 ingenuous Mind, than the grateful Senfe of good 
 Offices received. We look upon them as Obligati- 
 ons binding us to make fuch returns as will be ac- 
 ceptable to him who did us the Kindnefs. Now 
 what Obligation can be equal to thofe we lie un- 
 der to the Divine Goodnefs } Hence we derive our 
 very Being 5 hence flow all the Comforts of our 
 Life. It^sofhis Mercies that we are not confumedz, 
 that we are on this fide Hell, nay, thro' his Mer- 
 cy we are in the Way to Heaven, if we forfake it 
 not. We fat in Darknefs, and in the Shadoiv of 
 Death, but thro' the tender Mercies of our God, 
 the Day-fpring from on high hath vifited us, to 
 give us Light, and guide our Feet into the Way of 
 Peace. The Remiliion of our Sins, our Juftifica- 
 tion, Sandification, and Adoption, are all the Fruits 
 of his Mercy, and we are gracioufly offered an Inte- 
 refl: therein. And can we refufe any thing that the 
 Lord our God requireth of us, after fo man}^ fo nc- 
 ceflary and ineflimable Benefits, fb freely conferred 
 upon us? If the Ccnfideration of fuch unmerited 
 Goodnefs want force to oblige us to the highcfl In- 
 ftances of Duty and Gratitude, I mufi: needs fa3% 
 that we have fhaken off not only Religion, but 
 Reafon and Humanity with it, nay, and even Senfe 
 alio ^ for Hiflories afrard us remarkable Infiances of 
 (bme fhew and appearance of Gratitude in the mofi: 
 favage Creatures. 
 
 2. But if Gratitude be not a Tyc flrong enough to 
 hold us to our Duty, methinks Interest ifioiild. / 
 f^efeecb yon tbercforcy brethren^ by thofe Jkrctcs vj 
 
( 282 ) 
 
 Gody whereof you will one Day fland in need^ as 
 Tou exped: and hope to find Mercy from him in 
 the Laft-Day, f re/em your Bodies a Iroing Sacrifice^ 
 &c. This you will find abfolutely neceilary to the 
 acceptance of your Account, when unlefs his Mer- 
 cy make us very large and gracious Allowances, 
 the befl: of us will make but an uncomfortable 
 Reckoning. Now all our Hopes of Mercy and Hap- 
 pinefs, are founded on the Promifes of the Gofpel 5 
 and thofe Promifes are all ftridly limited to Ho- 
 linefs and Righteoufnefs. Unlefs we glorifie God 
 both in our Souls and Bodies here, they give us no 
 Hope of being glorified with him hereafter. Nay, 
 the Hopes of Glory and Happinefs, which the Promi- 
 ses afford us, are powerful Engagements to labour 
 after Flolinefs. The BeatifickYifionof God is pro- 
 mifed only to the pure in Heart. And St. John 
 tells us, that every man who hath this hope in him^ 
 pirifierh himfelf^ even as he is pure^ I johniii. 2, 9. 
 And unlefs he *do ib^ he cannot fee God. 
 
 And now if neither a grateful Senfe of Mercies 
 already received, nor yet the Hope and Expedlati- 
 on of Mercy which we fliall infinitely need at the 
 Lafi:-Day, have any power or influence upon us : 
 If they prove too weak to perfuade us to forfake 
 nur Sins, to mortifie our Lulls, and to devote our 
 lelves entirely to the Service of our great Bene- 
 factor, how (hall we efcape the Judgment of God, 
 v/ho thus defpife the Riches of his Goodnefs > Can 
 we think it firange, if v/e find God then as deaf 
 to all our Cries, as we now are to his Commands, 
 nay, to thofe earnefl: Requefts and Entreaties he 
 condefcends to ufe > May we not expedt that fuch 
 obftinate Enemies to Purity and Holinefs fhould 
 have a Portion affigned them with unclean Spirits, 
 in utter Darknefs > 
 
 To conclude all, As this Day we celebrate the 
 
 memory of Chris's Prefentation in the Temple, 
 
 2 and 
 
and the meeting of him by th.ofe holy Perfons, Sy- 
 njeon and Anna, fo let us thankfully reflecfc upon our 
 own Happinefs, BlelTed be God, who graciouHy 
 affords us daily Opportunities of meeting Chrnt in 
 his Temple, and in his Ordinances : That we en- 
 joy Liberty to tread his Courts, and prefent our 
 felves before him in this Beauty of Holinefs : Let 
 us take care to improve this blefTed Liberty, and 
 that we prepare our felves to meet him with that 
 Holinefs which becomes his Houfe : That we ferve 
 the Lord with Reverence and godly Fear: That 
 in all Offices of Devotion, whether Prayer or Prai- 
 fcs, efpecially in the HolyCommmiion^ we demean 
 our felves with that Serioufnefs, Humility, Atten- 
 tion of Mind, fpiritual Fervour, Joy and Thank- 
 fulnefs which becomes us in our AddrefFes to the 
 moft Higli. 
 
 And let none of us imagine, that the offering of 
 this living Sacrifice is their buiinefs only in the Tem- 
 ple, or at the Altar, for it is the bufincfs of our 
 whole Lives ^ we muft at all Times, and in all Pla- 
 ces, offer up fpiritual Sacrifices, and by good Works 
 fliew forth the Praifes of him, n>bo bath called us 
 out of Darknef^ into his marvellous Light. Every 
 Man is a Prieft, every Place a Temple for private 
 Devotion, and every Hour is proper and feafonable 
 for that ^ nor can any Man be at a lofs for a Sacri- 
 fice, for an honeft, humble and thankful Heart is 
 the moft acceptable Oblation we can prefent to 
 God : A fober, righteous and godly Life, is a con- 
 tinual Sacrifice of Praife ^ all our Alms and Obla- 
 tions, even at this Altar, fignifie nothing without 
 it. A Confcience void of offence both towards God and 
 Man ^ Fidelity in the difcharge of all relative Di> 
 ties, and a meek and charitable Temper of Mind 
 is more precious in God's efteem, than whole Burnt- 
 Offerings tv^re among xYi^Jews. Our finccre En- 
 (deavoursto be Followers of God, as dear Children, 
 
 and 
 
( 284 ) 
 
 and to walk in love 5 to refemble hirn ^s far as is 
 poirible, by being good our felves, and doing all the 
 good we can to others, will moft effedtually recom- 
 mend us to his Love and Favour, and all our other 
 Services to his Acceptance: This will enable us, 
 like good old Simeon^ with Chri^, tho' not in our 
 Arms, yet in our Hearts, moft joyfully to fing our 
 Nunc dimktis^ with an humble Confidence, that 
 we fhall depart in feace^ and he with the Lord. It 
 will enable us to abide the Day of his coming, and 
 to ftand before him at his fecond Appearance. And 
 in the great Hypafante, when the laft Trump fhall 
 fummon us to meet the Lord, we Ihall be by him 
 prefented in the heavenly Sanftuary, to his Father 
 and our Father, and to his God and our God. 
 To whom he all Hofiour^ &c. 
 
 S E R- 
 
(=85 ) 
 
 SERMON XIV. 
 
 O F T H E 
 
 Danger^ Nature and Malignity of a 
 Hard He a r t. 
 
 P S A L. XCV; 7, 8. 
 
 — ^ To day if J OH mil hear hk voice ^ har^ 
 
 dm not your hearts 
 
 IS H A L L not fpend Time in (hewing the Co- 
 herence of my Text with the reft of the Pfalm, 
 which will be no way ferviceable to my pre- 
 fent Defign : For my Intention is to give you as 
 lull and as clear an Account as I am able of that 
 evil Habit of Soul whicli the holy Scriptures call 
 bardnefS of Heart, And this Undertaking, I hope, 
 may prove very advantageous to two Sorts of Peo- 
 ple : I. To Perfons of truly religious, but withal 
 of melancholick and timorous Difpofitions, and apt 
 to perplex themfelves with cauHefs Apprehen/ioiis 
 tliat they are hardned Sinners, given up hj God, 
 and all for want of a true Underftanding of the 
 Diftemper whereof tliey complain, s. To others of 
 a quite contrary l^ifpoiition, who are negligent and 
 fcsure, whofe Hearts really are hardned thro' the 
 
 Deceit- 
 
( ^8^ ) 
 
 Deceitfulnefs of Sin, altho' they have no Scnfe of 
 their deplorable State. 
 
 Now a right Underftanding of this fpiritual Di- 
 feafe, as it will conduce very much to the Peace 
 and Comfort of the former, fo may it be of great 
 ufe to the latter, hy difturbing their falfe Peace, 
 and awakening in them a jiift Apprehenfion of their 
 infinite Danger. 
 
 I fliall from thefe Words of thei^/w/f?takeoG- 
 cafion to confider two Things. 
 
 ^ I. That /// Hath of Soul whereof the Holy Ghoft 
 gives us warning, and that as of an Evil which its 
 poifible for us by care to avoid, hardnefi of Heart, 
 Harden not your hearts, 
 
 II. The Remedy agamU it. A prefent Attention 
 and Obedience to God's Voice. To day if you voill 
 hear his voice ^ i. e. immediately, and without delay, 
 as the Apoftle expounds thefe Words, Heh. iii. 1 3, 
 while its called to day, 
 
 I. I fhall firft take into Confideration that dan- 
 gerous ill Habit of Soul which the Scripture defcribes 
 under the Metaphor of a hard Heart : And I fhall 
 endeavour to fhew, i.The Nature and Malignitjr 
 of the Difeafe : 2. The principal and moft ordinary 
 Caufes thereof : Andy 9. Its ratal Confequence. 
 
 By the Heart we are not to underftand that no- 
 ble Part of Man's Body, which hath been prefum- 
 ed to be the Fountain of Natural Life, and all vi- 
 tal Motions j the Seat of the Rational Soul, with 
 its Faculties and various Af^ectio])s, which are by 
 a very common 31etonymy ftiled the Hearty and in 
 this Moral Acceptation, Vrov.vj. 23. Solomon iaith, . 
 out of it are the iffnes of life^ i. e. Ail humane Ani- 
 ons ^ rvhether good or had^ J^^i'f^'g thence, A nci a great- 
 er than Solomon^ our BleJJed Saviour makes the Heart 
 the Treafury, whence both good and evil are pro- 
 duced, JIat, xil 37. 
 
 Wherefore 
 
( ^87 ) 
 
 Wherefore by hardnefi of Heart we muft not iin- 
 derftand any fenlible Quality whereof the Soul is 
 a Subject wholly uncapable, but fome faulty Ha- 
 bit of Mind, refembling the Hardneis of folid Bo- 
 dies: Now their Hardnefs confifts in the firm and 
 clofe Union of their Parts, whereby they refift the 
 Edge or Point of any Weapon ufed to pierce or cue 
 them, or the ftroke of the Hammer when ufed ei- 
 ther to break them, or to form them into any new 
 Shape, or ufeful Figure. They neither yield, nor 
 receive any Imprellion. 
 
 By Analogy hereunto, whofoever is proof againft 
 the force of all thofe wife and gracious Methods 
 which God ufeth for his fpiritual good, either to 
 work in a Man a Senfe of either Duty, or Sin, or 
 Danger : He that refifts the Authority of his Com- 
 mands, who flights the Encouragement of his Pro- 
 mifes, and contemns the Terrors of his Threats 
 9nd Judgments, he hath a hard Heart. Where thtfe 
 do. not work fuitable Affedtions in any Soul, where 
 God's Goodnefs doth not produce Love and Gra- 
 titude, where his Commands are not entertained 
 with Reverence, where Convictions of Sin work 
 not Shame and Sorrow, together with a Dread of 
 God's juft Difpleafure, there is hardyiefi of Hearty 
 and that in a high degree : For the Heart is hard- 
 ned lefs or more, in proportion to the frequent Ap- 
 plication, the Fcice and Efficacy of thofe MeaPiS 
 of Grace, that any Man refifts, and fruitrates. 
 
 Uj^n the whole Matter, hardnefs of Hearty is a 
 voluntary Diftemper of the Soul, which doth indif- 
 pofe it both for Duty and for Repentance. Upon 
 Examination of thofe Scriptures whicli mention it, 
 this will be found a jail and full Account of the 
 Thing. 
 
 I call it a voluntary Diftemper of Soul, \>j the 
 cxpreS W'arrant of my Text, exhorcii'g the Jews 
 not to harden their Hearts^ after the Example of 
 
 tiiCif 
 
( 288 ) 
 
 tlieir Fore fathers, who perifhed in the Wildernefi. 
 This Advice manifeftly imports it to be their own 
 Adi And had it not been fo, I know not to what 
 purpofe the Ffalmi^t difluades and deters them from 
 it, how he could call it a Provocation^ or with 
 what Juftice God could impute and punilh it fo 
 feverely. 
 
 Now this evil Habit of Soul, is by the Greek Ex- 
 fofitors made to confift in a ftupid and infenfible 
 Temper of Mind, occafioned by Mens own^ Per- 
 verfenefs and Negligence ^ and the holy Scripture 
 juliifieth that Notion. All the Metaphors where- 
 .by this dangerous ill State is defcribed, imply^ no 
 lefs. The Diftemper hath feized both Faculties ; 
 the Judgment is not clear, the fpiritual Senfes are 
 not quidc in diftinguifliing Good from Evil ^ nor is 
 the Will with its Affedlions, vigorous and conftant 
 in the Purfuit of God, and Averfion from Evil. 
 
 This evilHahit^ as it afFeds the Underftanding, 
 is called the Darknefs, and Blindnefs of the Mind, 
 and as it lies in thfe Affedtions, is Rihd Hardnefi of 
 Heart. Tho' both in Scripture are fometimes pronii- 
 fcuoufly ufed, becaufe they generally go together, 
 each Faculty influencing the other. 
 
 St. P^/i/ defcribing thofe grofs Idolaters who had 
 corrupted their natural Notions of the Deity, Rom, 
 i. 21. faith, Their foolijij he arts were darkned. And 
 of the unbelieving Corinthians^ 2 Cor. iv.4. the God 
 of this world hath blinded the minds of them that be- 
 lieve not. And again, Efhefiv. 18. warnipg his 
 Converts at Ephefus, to Ihun the leud Pradices of 
 their H6?.Wj^;2 Neighbours, faith, they had their un- 
 derft abiding darkned^ being alienated from the life of 
 God, thro^the igyiorance that is in them, becaufe of 
 the blind7iefS of their hearts. Elfewhere the holy 
 Scriptures reprefent the other Senfes to be dull and 
 undifcerning. The Prophet Jfaiah, quoted by our 
 Saviour, as foretelling the horrid Obftinacy of the 
 
 Jews, 
 
( 28p ) 
 
 Jem, Mat.xiii. l^ faith, their ears are dn 1 1 of bear- 
 ing, and their eyes they have closed ^ the "U^ords im- 
 mediately before are, The heart of this people is 
 waxed groJS, zs the PfalmiH, cxix. 70. Their heart is 
 as fat as greafe^ i. e. void of all feeling ^ for the 
 ground of this Allufion is tlie Obfervation of the 
 Anatomi^ts^ that the Fat of the Body is void of 
 Senfe. Of the like Importance is our Apoftle's Cha- 
 racter of the vile Gnojiicks, 1 Tim. iv. 2. Having 
 their confcietice feared with an hot iron. As in many 
 dangerous Cafes fome part of the Body is cauteriz* 
 ed, and lofes all fenfe of pain thereupon, fo fiich 
 Confciences are as St. Paid {peaks. Ep/j. iv. 1 9. Pa^ 
 feeling, they have no fenfe of Sin, nor remorfe for 
 it. To conclude this Head : Other Scriptures repre- 
 lent this ill State of the Soul as a Lethargy, in which 
 all the Senfes are lockt up under a dead Sleep. The 
 Apoftle (peaking of the unbelieving jfews^ Rom. if. 
 8. faith, God hath given them the Spirit of fliimher ; 
 and breaking offa fecure Courfe of Sin, is called A- 
 waking to RighteoufneJ^ -, now when one awakes, Iiis 
 Senfes are unbound, and reftored to the free exercife 
 of their refpedtive Fundions. The forementioned 
 Scripture Metaphors all imply the fame thing with 
 hardneJS of hearty which is what St, Paul calls dd^cm^ 
 (jicv V8V, Rom, i. 28. we render it a reprobate mind, 
 but perhaps it were better rendred a depraved and 
 undijiiriguifhing Mind^ in regard it either blindly 
 confounds, or thro' Carelefnefs obfervcs not, the 
 natural Differences of Good and Evil. 
 
 The Notion of an hard Heart might be farther 
 illuftrated, by confidering the good Frame of Spi- 
 rit whereunto it is oppofed : Tliis the holy Scripture 
 fometimes calls a tender Heart, a contrite Heart, 
 and a Heart ofFleJh^ i.e. a Temper difpofed to re- 
 ceive the various good Impreilions winch God's 
 Word naturally would make upon it -, to obey his 
 Commands , to conceive Hope, and take Encourage- 
 
 U nient 
 
( 290 ) 
 
 inent from its Promifes ^ to tremble at GgcTs TFord^ 
 as we have it, Ifa. Ixvi. 2. i. e. to ftand in awe of 
 his Threatnings, and to be affected with deep Con- 
 trition when it refleds upon pafl Sins. This was 
 the Temper connn ended by God in good King 7';'" 
 /j'ab, 2 Cbron. xxxiv. 27. when finding a Copy of 
 the Law, and upon reading he perceived how 
 wretchedly the People had corrupted themfelves' 
 and God's Worlhip ^ be reyit his cloaths a?id vpept^ to 
 ihew his unfeigned Humih'ation and Sorrow for their 
 Sin, and to avert, ifpoliible, the heavy Judgments 
 threatned by God in his Laws, upon their Rebelli- 
 on and Apoftacy. His Heart being thus afFedted,. 
 is faid to be tender. So that from what hath been 
 faid, it appears, that a bard Heart is a depraved 
 Mind and Judgment, a Confcience that doth not 
 faithfully difcharge its Office ^ it doth not quicken 
 a Man to Obedience, nor difcourage Sin^ it doth 
 not inculcate the many Obligations we lie under to 
 ferve and pleafe God in point of Duty, and in point 
 of Gratitude for his Benefits, as alfo by vertue of our 
 ov/n folenm Vows and Engagements ^ it doth not 
 on all Occafions fuggefl: the Turpitude and Defor- 
 mity of Sin, nor yet reprefent its heinous Guilt, 
 and infinite Danger ^ or in cafe it fometimes doth 
 this, it is not with that Life and Force which is ne- 
 ceflary to refill: a violent Temptation, or to work 
 Repentance. In a V/ord, The Lufts of a hard lieart- 
 ed Tranfgreflx)r have fo far gotten the Maftery of 
 his Confcience, that it is neither able to refl:rain 
 hi in from Sin, nor to work Remorfe in Inm for it. 
 
 And thus much of the Nature of the Diftemper, 
 Jet us next enquire into the Caufes thereof 
 
 But/rf/ I fhall premife, That tho' the Root of 
 tliis ill Habit of Soul be in corrupt Nature, yet the 
 Fall hath not left Mankind fo deflituteofSenfeand 
 rational Judgment, but that they have a fufficient 
 Stock of pradtical iPrinciples to enable them, with- 
 out 
 
out Revelation, to diftinguifh moral Good from E- 
 vil in all the eminent and more remarkable Inftan- 
 ces of Duty and Sin , to judge. Reverence God 
 and our Parents, Temperance, Juftice, Mercy,Truth, 
 and Faithfulnefs in performing Covenants to be 
 good, and tlie contrary to be evil. St. Paul exprefly 
 iaith, that Confcience in the Heathens was in fome 
 meafure a Law to them, and this Law written in 
 their Hearts taught them many things written in 
 the Law of Mofes, and they made a Judgment of 
 their own Actions, approving or condemning them 
 according to that Rule. No Man therefore is born 
 either v/ith a ftony Heart, or with an Heart of Flefh . 
 And as the latter is a new Creature, the Work of 
 Regenerating Grace, fo is the former fomewhat 
 more than the Original Corruption of finful Na- 
 ture. Tho' the Fall hath much impared both Fa- 
 culties, yet hath it not left us in fuch a State of 
 Infenfibility, and obftinate Averfion from God as 
 will come up to what I havelhewn to be the Scrip- 
 ture Notion of an hard Hearty which Theophyladi 
 truly calls ir^cu.ofiiyjjjj dvca<^AcTicc-j^ wilful Stupidity 
 and Stubbornefs, whofe Caufes m.ufl be fome evil 
 Pradices, or finful Neglecfs of our own, whereby 
 tliofe Sparks of natural Light, and Seeds of vertu- 
 ous Liclination remaining in the Soul, are quite ex- 
 tinguiihed and defi:ro3^ed. 
 
 Now thcTe are, 
 
 I. Affected Ignorance of the Duties and Advan- 
 tages oiChriftJan Religion. Whoever truly under- 
 ftands how itrictl}'' God hath enjoined Obedience 
 to the Law of CbriU, and liow much his own Hap- 
 pinefs in this World and the next depends thereup- 
 on, muft needs have a mighty concern upon him to 
 pleafe God in the confcientious Performance of e- 
 very Duty of Religion, and a Fear of provoking 
 him by any Sin or Negleii. But he who knows or 
 believes nothing of the Will of God revealed in tlie 
 
 U 2 Gofpel, 
 
( 292 ) 
 
 Gofpel, or of the Rewards and Punifnmeiits of a fu- 
 ture State, will live a carelefs, fenfual Life, will 
 mind neither his Duty nor his Safety. He will 
 have no Zeal for the Service and Honour of God, 
 Promifes will be no Motives to Obedience, nor will 
 Threatnings reftrain liim from Sin. Now were it 
 pollible for Men to be invincibly ignorant of God 
 and their Duty, happy were it for Thoufands among 
 us, who think to take fanduary in Darknefs, and 
 excufe their lend Pradtifes by a Pretence of Igno- 
 rance. But 'tis morally impolhble among us, ( to 
 whom Qod hath made fo full and clear a Revelati- 
 on of his Will by Chri^i) for any to be ignorant, 
 either of his Duty, and its Rewards, or of Sin, and 
 the Danger he incurs thereby, but thro' his own 
 fault-, thro' his negled or contempt of the Means 
 provided by God for his Information and Inftrudi- 
 on. And where Men are by this means ignorant, 
 it flows from an enmity to God, to whom they do 
 in eileft fay,^ Depart from us^ we defire not the know- 
 ledge of thy ways^ Jobxxi. 1 4. Now this kind of 
 Ignorance is ^o far from an Excufe, that it aggra- 
 vates any Man's Guilt, John iii. 19. This is the con" 
 demnation^ that light is come into the worlds aJid 
 men loved darknefs rather than light ^ becaufe their 
 deeds are evil, i. e. This will render you inexcu^ 
 fable in your Sins, that you {hut your Eyes againft 
 fo clear a Light as that of the Gofpel, which would 
 convince you of your Sins, and call you to Repen- 
 tance. And the natural Tendence of this Humour 
 is to hardnefs of Heart, and in the end to Condem- 
 nation. For he who hath this Tendernels for his 
 iinful Lufts, that he will not mortiiie them, nor 
 deny them, nor will endure to have his falfe Peace 
 difturbed, can have no true Tendernefs of Confci- 
 ence, unlefsinlightned by theWordofGod, (which 
 the Perfons of whom I am fpeaking hate and fhun ) 
 it will neither excite to well-doing, nor check fin- 
 
 ful 
 
( 2P5 ) 
 
 ful Inclinations, when Temptations to Sin ftrongl}'- 
 allure, nor will it finite them when they have done 
 amils, but will fufFer them to go on boldly in the 
 Dark, till they fall into tlie bottomlefs Pit. 
 
 2. A fecorjd CauCe of the hardnels of Mens Hearts, 
 is the wilful Ignorance of themfelves, aiad the State 
 of their own Souls towards God. The occafion where- 
 of, is the negled: of Self-Examination, which is the 
 btft Prefervative of a tender Conllience. And this 
 Ignorance of our felves, proceeding from the grofs 
 negledt of Dut}'-, will be fo far from excufing any \ 
 of our Crimes, that it renders their Guilt much 
 more heinous and provoking, and adds Obftinacy 
 and Rebellion to our Sin. 
 
 Where this Duty of Examination is ftridly and 
 conftantly performed ^ where Men do exadtly and 
 frequently furvey their Lives and Adions in the 
 Glaft of the holy Scripture, they muft needs ob- 
 ferve many Offences to humble them, many grofs 
 Negledts, and perhaps Tranfgredlons alfo, to be- 
 wail, and crave Mercy for, and when tliey confi- 
 der their infinite Obligations to the Goodneis of 
 their God, againft wjiom tJiey have finned, tb^ 
 keen Remorfe and holy Indignation againff them- 
 felves, which this fad Reflection will (reate, will 
 not fuffer them ever afirer to think lightly of any 
 Sin, or to remember it without Abhorrence. It 
 will engage their ftrfcteft Vigilance, and make them 
 arm, and ftand on their guard at the firft appear- 
 ance of any Temptation, \^^liereby thty have been 
 formerly enfnared and overcome. 
 
 But on the contrary, the neglcclof Examination 
 infenfibly betrays Men into a hardnefs of Heart. 
 He who doth never call liimfelf to an Account for his 
 Adions, who lives at random, and never coniiders 
 his Ways, cannot poilibly underiiand his Errors : 
 Nor is it likely that he will ever return irito the 
 Paths of Righteoufnefs, who doth not perceive him- 
 
 U i fclf 
 
( 294 ) 
 
 felf to be out of the Wa}?-. As his Sins efcape his 
 Obfervation, fo they will efcape the juft Cenfure, 
 and Iharp Lafties ot Confciejice : It will not awa- 
 ken a Man's Fears, and fend him weeping on his 
 Knees to God for Pardon, or engage him to enter 
 upon a prefent Reformation j but, ih all probabir 
 lity^ Inch a Man will leave the World in a State of 
 Impenitence, and his evil Works will follow him, 
 with Cries for Vengeance, to the Judgment-Seat of 
 
 3. A third. CRuCe of h?trdnefs of Heart, and the 
 peceflary Confequence of not calling our felves to 
 a frequent Account, is a Cnftom of Sin. For where 
 Men never review their Lives, nor obferve their 
 Mifcarriages in order to their Reformation of what 
 they lee amifs in themfelves, their Corruptions 
 quickly grow up into ftrong Habits of Sin. Sin, 
 thro' Cuftom, grows natural to them, and as fbme 
 laborious Employments long ufed, render the Hands 
 callous and infenfible, fo the continual Pra6tice of 
 nny Sin, in time hardens a Man to that degree, 
 that he commits it without tlie leaft reludbance. 
 The natural Temper of our corrupt Heart is not fo 
 obdurate, as to be void of all Senfe both of Guilt 
 and Danger. The young Sinner boggles and ft arts 
 at the firfl: Temptation to any grofs Sin, and he is 
 gauled and troubled upon the review of what he 
 hath done, begs pardon of God for it, andrefolves 
 againft it for the future : But if he be drawn to re- 
 peat it over and over, every Act of Sin lefTens his 
 Horror, and when frequent Relapfes have rendred 
 the Sin familiar, it never gives his Mind the leaft: 
 difturbance. In this Cafe it is with Confcience, as 
 with a Dog that keeps a Country-Houfe, thp' he 
 opens and runs fiercely at a Stranger, yet he lies 
 ilill and is iilent when any of the Family comes 
 in ; and the frequent Converfation at the Houfe, 
 will in fome time fo perfeitly reconcile bim tq 
 
( 295 ) 
 
 the Stranger, that he will not bite, nor fo much as 
 move his Tongue againft him. We may eafily ob- 
 ferve in Men great Reluctance to fome new Sins, 
 who indulge themfelves at the ill me time in others 
 never a whit lefs criminal ^ and a little Time and 
 familiar Pradice will take oiF their Prejudice againit 
 thofe Vices, at which for the prefent they are very 
 clamorous. The pernicious Influence of Cuftom in 
 this kind is very handfomely fet forth by St. Ber- 
 narci, in his Treatife of Coyifuieration : " WJiat 
 *'-' (faith he ) is there fo good that Cuftom will not 
 ** pervert ? Who is there whom it will not bar- 
 " den > What fo difficult that Ufe will not mafter > 
 " Thatwhich at firft fcems an intolerable Burthen, 
 " when you are a little ufed to it, will appear not 
 " very grievous, in a while longer, you will feel 
 " it much lighter, till at length you will not feel its 
 ^ weight at all, and in the end you will not think 
 " it a Burthen, but a pleafure. Thefe are Steps by 
 " which cuftomary Sin infenfibly betrays Men into 
 " hardnefs of Heart, and obftinate Averfions to 
 " God, and all that is good. 
 
 4. A further Caufe of hardening Sinners, is their 
 wilful miftake of the reafon of God's Long-fuffer- 
 ing, and the falfe Inferences tliGj make from his 
 Goodnefs and Patience. Tlie true reafon of God's 
 Forbearance to puniih, is his fincere Defire of the 
 Oifender's Salvation, whom the Goodnefs of God 
 would naturally lead to Repentance^ but they im- 
 pute it to Slachie/J, and neglect of humane Aiiairs, 
 and thence take encouragement to go on boldly in 
 their Sins. This was tlie Humour of thofe Scoffers 
 in St.P^^ii. Ep. 3. They obferved Nature to hold 
 on its antient Courf% that the Sun, and the other 
 Planets, obferved their ufual Periods^ that the Re- 
 volutions of the Year, and Seafons wherein the 
 Earth produced its various Fruits were conftantly 
 the lame , that one Generation of Men fucceeded 
 
 U 4 ano- 
 
( ap^ ) 
 
 another, as it had done from the Beginning 5 that 
 themfelves, and other vile SenfualiUs lived in great 
 Peace, while better Men than themfelves were per- 
 fecuted and afflided, and therefore they would not 
 believe the Promife of the Lord's coming to fave 
 his People, and take Vengeance on his Enemies. 
 But the Apoftle chargeth .them with a wilful Mi- 
 ftake herein, v, %, in not confidering God's Venge- 
 ance on the old World, who thought themfelves as 
 fecure as they did, and ytt periflled by the Flood, 
 after One hundred and twenty Years expedtation 
 of tlieir Repentance. Tiois they willingly are igno- 
 rant of, fiith the Apoftle : And he who tells us 
 upon long and curious Obfervation, That there is 
 Clothing 7tcw under the Sim^ takes notice to what a 
 degree long Impunity hardened evil Men,even in his 
 Days, Ecclef, viii, 1 1. Becaufefentence against an evil 
 'work is nut executed ffeeilily ^therefore the heart of the 
 fans of wen is fully jet in them to do eviL They 
 defpife God's Threatnings as much as his Commands j 
 t\\t^ cafl off all thofe Fears which for fometimes 
 curbed them, and by a fort of Reafbning no lefs 
 abfurd tlian it is ill-natured, draw Arguments from 
 that Goodnefsof God, againft his Being and Provi- 
 dence : There ps nothing now left to reftrain the 
 Violence of their Lufts^ they promife themfelves 
 perpetual Impunity, and with him in Tieiit, xxix, 
 J 8, 19. when they hear \\\q dreadful Menaces of* 
 .Gods I^aw, flatter themfelves, and fay in their 
 Heart, J fijall have peace^ tho' I walk in the Stub- 
 bornnefs of mine own Heart, adding DrunJcermefi to 
 Thirst, 
 
 5. A fifth Caufe of hardnefs of Heart is Senfuali- 
 ?/? ^J ^^'hich I do not only mean the Love of Plea; 
 fure, but alfo Ambition and Covetoufnefs, which^ 
 wherefoever tliey are indulged, blind and ftupifie 
 the Mind. Thefe Syrens mdi^int Men with their 
 fatal Songs^ and make them deaf to the Voice of 
 " • • ■ ' God, 
 
( 2P7 ) 
 
 God, whether he calls to their Duty, or to Repent- 
 ance. The Deceitfulnefs of Riches, and Honour, as 
 well as other Pleafures, do efFedually fortifie the 
 Mind againft all good Impreflions. Thefe are fo 
 agreeableto the Guft of corrupt Nature, that they 
 bribe the Judgment, and will not fuffer it to pais 
 a fevere Sentence upon profitable and delightful 
 Sins. They take their Meafure of Good and Evil, 
 not from the Nature of Things, and the moral 
 Circumftances which fpecifie humane Adions, but 
 from their Tendence to promote their fenfual De- 
 lights, or worldly Interefts, and prefer the Things 
 which gratifie the Flefh and its Lufts, before thofe 
 which promote their fpiritual Good, and tend to 
 their Souls improvement in Knowledge and Piety. 
 And hence it happens that as diftempered Palates 
 naufeate wholefome Food, and rclifh fnch Things 
 as are mod ungrateful to the Sound and Healthy 5 
 fo the Worldling and Epicure call Evil Good, and 
 Good Evil They look upon the Exercifes of Re- 
 ligion, and ftrid: Vertue to be a dreadful Penance 5 
 but to amafs Wealth to confume on their Lufts, 
 to wallow in fenfual Pleafures, in Rioting and 
 Drunkennefs, in Chambering and Wanton nefs is 
 their Joy, and the only Heaven they would defire. 
 Now nothing more thro'ly hardens the Heart, than 
 Senfiiality. Whoredom and wine, and new wine take 
 away the heart, Hofea iv. 1 1. They do not only 
 corrupt and byafs the Judgment, but they weaken 
 and diiable our fpiritual Senfes, render them dull, 
 and uncapable of difcefning between Good and 
 Evil. Neither will they fuffer a Man to deliberate 
 whether his Undertaking be lav/ful or not, but 
 hurry him on to commit all Uncleannefs with Gree- 
 dinefs. St. Pc//</ obfen^es of the Heathens, Ephei^ 
 jv. 1 9. That thofe who gave themfelves over to 
 Lafcivioufnefs were paft feeling, which is being 
 hardned to the highefl degree. 
 '" * ^ 6. The 
 
C ^P8 ) 
 
 6. The laftCaufe of this ill Habit of Soul I {hzW 
 mention, is the Delight which too many take in 
 Raillery, and Scoffing- Wit : For this poffefleth Men 
 with a Spirit of Vanity and Profanenefs, and de- 
 ftroys that fober and ferious Temper of Mind which 
 is neceffary to enable them to make a true Judg- 
 ment of Things. Religion and Vertue have fufFer- 
 ed more by Drolls and Buffoons, than by all the 
 Difputers of this World, that ever aiTaul ted it. And 
 the profane Scoffs of fome who fet up for Wits 
 have done Chrijiiamty more Mifchief than the ftrong- 
 eft Reafons of its learned Enemies. Moft Men are 
 not competent Judges, and their Heads lie readier 
 to take a Jeft than an Argument. It's no new 
 Stratagem of the Devil, to laugh Truth and Good- 
 nefs out of the World. 'Twas in this Way that 
 Ariftophanes^ and others, undermined P^^^« Mora- 
 lity. They ridiculed it on the Stage, and repre- 
 fented the Fhilofofbers^ the Teachers and Profeflbrs 
 of Vertue, as' a Pack of fly defigning Hypocrites, 
 who loaded others with an heavy Burthen of firi6t 
 Precepts, which they themfelves flighted. And the 
 fame hath been done too often among our felyes. 
 Not only the moft venerable Myftcry of our Faith, 
 but the exprefs Inftitutions and Precepts of our Sa- 
 viour are with great Applaufe expofed as Frieficraft. 
 TheMinifters of the Gofpel, inftead of the Honour 
 due to them for their Work fake, are treated with 
 the utmoft Contempt, purely upon the Account of 
 their holy Fundtion and Character •■ and from defpi- 
 fing us, they come to defpi'fe Chri^iJefm-'Kim^di, and 
 his Father that fent him, 
 
 None but a hardned Sinner ever fat in the Scor- 
 nsr's Chair, and whofoever can with pleafure at- 
 tend to his profane Scurrility, will foon grow like 
 him. How many in thefe laft Days have loft all 
 Senfe of Religion and Vertue in fucb Company. 
 
 Perhaps, 
 
( ^99 ) 
 
 Perhaps, at firfl:, they ferioufly atliorred the Pro- 
 fanenefs, tho'they were fomewhat tickled with the 
 Wit of their Converfation •, by degrees this Abhor- 
 rence abated 5 after a while they fell into the fame 
 Way of Converfation themfelves, and when for 
 fome time they had exercifed their Faculty with 
 Applaufe, they alfo took pofTelfion of the Chair. 
 No Man can have any true Reverence for that 
 which he makes the Subje(9: of Sport and Raillery. 
 Efteem and Scorn of the fame Things are incompa- 
 tible. So that thofe Scoffers are defperately hard- 
 ned, who prefume equally to make a Mock at Sin 
 and Religion, for that is the highefl degree of Hard- 
 nefs, which is joined with Contempt of God's holy 
 Word and Commandments. 
 
 I fhould now come, in the laft Place, to fhew 
 the fatal Confequences of Mens hardning their 
 Hearts, which are many, but I mufl content my 
 felf to mention but one, and t^l^t is fufficient to 
 engage our Care that this /// Habit of Soul grow not 
 upon us. 
 
 When Men have by the fore-mentioned Methods 
 hardned and prepared themfelves for fo fore a Judg- 
 ment, it often provokes God to punifh them with 
 a Judicial Blindnefi of Mind, and HardnefS of Heart, 
 I have told you already, that theftony Heart is no 
 Creature of God's, he made Man ufright^ his Fa- 
 culties ftrong, and well-difpofed to perform their 
 refpedive Offices, and when God in Scripture is 
 ftid to harden any Man, he doth it, not by infu- 
 fing any evil Quality into the Soul, but by with- 
 drawing his Grace, which hath been frequently 
 and earneftly offered, and as often unworthil}^ de- 
 fi)ifed and rejeded j by forbearing to afford them 
 any longer the good Motions of his Holy Spirit, to 
 mind them of their Duty, or check them for their 
 Sins, whicli they have fo long obftinately refilled, 
 
 and 
 
( 300 ) 
 
 and leaving them to the Delufions oiSatany and 
 their own Lufts. We read indeed thatGo^ hardned 
 Fharaoh's Hearty but not till he had more than once 
 hardned himfelf, and that not only againft the 
 Authority of his Commands, and the Fear of his 
 Threatnings, but alfo againft the Evidence of Mira- 
 cles, and the Difcipline of Judgments. We read like- 
 wife, that God delivered up the Heathen^ Rom. i. 28. 
 to a reprobate Senfe^ i. e. a ftupid and undiftinguilh- 
 ing Mind, a Mind void of Judgment. But the A- 
 poftle tells us the Provocation ^ it wasbecaufe they 
 did not like to retain God in their knowledge^ and 
 they firB gave themfelves over to lafcivioufnej^y and 
 to work all uncleannefi^ Ephef. iv. 1 9. 
 
 God never infatuates Men to their Ruin, but 
 upon Ibme fuch heinous Provocation. If at any 
 time he fends Men Jirong Delufions ^and fuffersthem 
 to believe a Lie to their Damnatio?i.,asSt Paul Ipeaks, 
 iiThejj: ii. II, i2.#There is juft Caufe for it 5 he 
 doth it not by way of pure Prerogative, and in pur- 
 fuance of an irrefpe<aive Decree of Reprobation -, 
 but the Apoftle exprefly affigns the Reafoii, it is 
 for this Caufe, that they receri)ed not the Love of 
 the Truths that they might be faved, but bad plea- 
 fure in Unrighteoufnefi, When Men have long in- 
 dulged all their finful Lufts, in Defiance of the 
 Laws of God, hated Inftrudion and Reproof, flight- 
 ed his feafonable and gracious Warnings to flee from 
 the Wrath to come : When they have refufed to re- 
 ceive Corredion 5 when Judgments have not taught 
 them Righteoufnefs, nor God's Long-fuffering and 
 Goodnefs could not lead them to Repentance, is it 
 not juft in God, to caft them off as unworthy his 
 farther Care, to refolve that his Spirit Ihall no long-^ 
 er ftrive with them, and that they ftiall not be 
 ftricken any more^ but that he will leave them to 
 themfelves, fufFering them to go on fmoothly and 
 
 fecurely 
 
( 301 ) 
 
 fecurely in the Way they have chofen, to walk af- 
 ter their own Lufts, i, e. in all deceivahleyiefl of un- 
 righteoufnefiy or as 01/ TraVii 0.-^0.% %i aVixra? may 
 perhaps be better rendred, in all manner of Deceit^ 
 which may draw Men into Unrighteoufnefi, "This Spi- 
 ritual Blindnefs and Hardnefs of Heart, is the forefl: 
 of all God's Judgments, it draws along with it final 
 Impenitence, and everlafting Perdition. 
 
 Having thus fhewn the Nature, the Caufes, and 
 the Danger of this ill Habit of Soul, which the ho- 
 ly Scriptures defcribe under the Metaphor of a hard 
 Heart, I fliall beg a little more of your Patience, 
 , whilft I apply what hath been faid to the Perfons 
 of both Sorts, whofe benefit I principally defign- 
 ed in my choice of this Subjedt. 
 
 If hardnefs of Heart be a voluntary Indifpo- 
 fition of Sou] ', if it confifts in being infenfible of 
 the Evil and Danger of Sin, and carries Men to the 
 Contempt of God's holy Word and Commandments, 
 then the tormenting Fear of penal Hardnefs, where- 
 with many pious but timorous Souls afflid them- 
 felves, are vain and groundlefs. The trouble of 
 their Mind under thefe Apprehenfions, is a luffici- 
 ent Confutation of them, for Security and Preemp- 
 tion are the conftant Symptoms of incurable Hard- 
 nefs. 
 
 Now 'tis generally this Miftake which difquiets 
 Religious Minds with thefe difmal Fears. They 
 judge of the Tendernefs of their Confcience, by 
 Signs which have more of Nature than of Grace in 
 them. They think it confifts in the Heat and Ve- 
 hemence of their Affedtions, in pouring out Rivers 
 of Tears upon juft Occafions of godly Sorrow, and 
 in tranfporting Eitafiesoffpiritual Joyat receiving 
 the Holy Sacrament, or in their Meditation on the 
 Blifs and Glory of the future State. And not find- 
 ing their AfFe<^tions of both Sorts elevated to this 
 
 Pitch, 
 
( 302 ) 
 
 Pitch, they are miferably dejefted 5 they complain 
 ofDeadnefs, and Hardnefs of Heart, and what the 
 Myftical Divines ftile Spiritual Drynefi : They be- 
 wail their Condition for defperate, as tho' they were 
 -forfaken by God, and he had withdrawn all the 
 faving Influences of his Blefled Spirit. Now this is 
 a great Miftake, what they fet fo high a value up- 
 on, is in a great meafure the natural Temper and 
 Conftitution of the Body, in which there is a won- 
 derful Difference in different Perfbns, and in the 
 lame Peribn at diiterent Times. All Perfons are 
 net equally Affedionate, they cannot exprefs that 
 Joy and Gratitude with the fame Eloquence, nor 
 can they bewail their Sins with equal Fluency, ei- 
 ther of Language or Tears. Neverthelefs, whofo- 
 ever entertains fuch a Reverence for God's Laws, 
 as to pay a iincere, tho' but an imperfect Obedi- 
 ence to them, for his Threatnings, as to take Warn- 
 ing by them ^ whofoever hath fuch a Senfe of the 
 Evil of Sin, ks. to hate it, watch, pray, and ftrive 
 againfi: it, and fo much Remorfe when he is over- 
 taken with a Fault, as not to relapfe into the fame 
 Sin, fuch a Perfon is far from that /// State he fears, 
 and againil which the Holy Ghoft warns us in my 
 Text. 
 
 But, after all, I dare not deny, but many who 
 are molefted with thefe Fears, have juft fubjed of 
 Complaint, and are really in a very bad and un- 
 fafe Condition, tho' they are not hardned judicial- 
 ly, and given over to a reprobate Senfe, A Man's 
 Cafe may be extremely dangerous, which is not 
 utterly defperate -^ and the flighteft Wound will be 
 as mifchievous as an incurable one, if thro' the neg- 
 ledl of the proper Methqds of its Cure it proves 
 Mortal. If Convi£tions dnly terrific, and excite 
 Sorrow, and jtt their Fears do not make them 
 watchful againft Temptations, and vigorous in re- 
 fitting 
 
C 303 ) 
 
 lifting them 5; if their Sorrow cloth not work Re- 
 pentance, which is nothing hCs than a thorough 
 Change of tlieir Heart, and Reformation of Lite, 
 fuch Perfous will certainly jxTifh. 
 
 But the Number of thofe who are carelefs and 
 fecure is znuch greater than theirs wlio difquiet 
 themfelves with unneceflary Fears touching their 
 Spiritual Eftate. I fhall therefore, in a few Words, 
 addrefs my felf to fuch Perfons, to convince them 
 that tliey are really hardned thro' the Deceitful- 
 nefs of Sin, and that their Condition is by ib much 
 the more dangerous, by how much the lefs they 
 apprehend it fb. 
 
 What can we think of thofe who live in a ftupid 
 Negledt of God and their own Souls ^ who take not 
 the leaft Care to pleafe the one, or to fave the o- 
 ther > Who never ferioufly confider'd what is the 
 End of their Creation, or their Bufinefs in this 
 World ^ who never once deliberated with them- 
 felves, what Objedt tliey ought to purfue as the 
 chief Good, and true Happinefs of Man. Who up- 
 on many Occalions fhew themfelves Lovers of Mo- 
 ney, and Lovers of Pleafure more than Lovers of 
 God ? Are not your Hearts as hard as the Nether 
 Miljiotiej which are not polleft with awful and re- 
 verent Thoughts of Gcd, hj thofe Accounts the 
 holy Scriptures give us of the infinite Wifdom, 
 Power and Glory of the Divine Majefty ? Who 
 never conilder the mighty Influence his Providence 
 hath on the Succefs of all humane Undertakings, 
 that Life, Health, and Riches are all his free Gifts, 
 and that whatever Comfort and Relief we find in 
 the ufe either of Food or Medicines, is derived 
 from the Father of Lights, and all their Elhcacy 
 depends on his Blelling. The thin Appearance at 
 the Hours of daily Prayer in this Place is too plain 
 a Proof that the Rupid ^ and inconliderate are 
 
 great 
 
( 3^4 ) 
 
 great numbers among us, who come long Journies 
 for help in divers Infirmities, but feek it from the 
 Phyfician, and not from God, and depend on the 
 natural Vertues of the Waters, more than his Blef- 
 iing who hath impregnated them with their Bene- 
 ficial and Medicinal Qualities. The fame Sottilh- 
 nefs appears in the little Senfe Men have of their 
 Obligations to God's Bounty, who will do ten times 
 more at the Requeft of their fellow Creature, who 
 hath done them little inconfiderable Favours, than 
 they will do for the fake of him who gives them 
 Life and Breath, and all Things richly to enjoy, 
 and is their conftant Benefadtor. What a poor 
 Senfe have Chrijiians of the ineftimable Benefit of 
 Chrift\ Death for their Redemption. The Story 
 of the Lepers healed by our Saviour, is a great In- 
 ftance of Ingratitude, that but One in Ten fhould 
 acknowledge the Benefit he had received ^ and yet 
 I fear we our felves are a greater Inftance of the 
 like Ingratitude, when among many Hundreds af- 
 fcmbled to hear a Sermon, hardly One in Ten flay 
 to make the Holy Commimion a grateful Acknow- 
 ledgment of the Infinite Love of God and Chri^ 
 Jefiis^ for a lafting Menwrialy whQVQoi tliQ Sacra- 
 ment was ordained. 
 
 In a Word, If Men were not hardned, and that 
 to a very dangerous degree, they would not be fb 
 flack and backward to God's Service ^ they would 
 not demean themfelves with fo little Reverence 
 and Devotion when they attend his publick Wor- 
 Ihip : The Word of God would make deeper Im- 
 preffions on them : They would not flight his Com- 
 mands, defpife his Promifes, and laugh at his 
 Threatnings, as they now do-, undeniable Con- 
 victions of Sin would work a more vifible Shame, 
 Grief and Fear than now appears in the moft no- 
 torious Sinners j Men could not bear of Heaven 
 
 and 
 
( 3o$ ) 
 
 and Hell as Matters which are nothing to them, 
 without the leaft Concern to fecure tlieir Happi- 
 nefs in the endlefs Joys of the one, or to efcape 
 the endlefs Miferi;:is and Torments of the other. 
 
 And now I appeal to your own Breafts, whe- 
 ther this be not your own Cafe-, whether you 
 cannot too eafily obferve nnany of thefe^ll Symp- 
 toms in your own Hearts, and have great Rea- 
 fon to fear your Condition very dangerous, and 
 that your Recover}'' will be very difficult. It con- 
 cerns you infinitely to deal faithfully with your 
 felves in this Enquiry : To fearch and try your 
 "W^aysj and happy are they, who in this Search 
 meet with fuch Convidions as prick them to the 
 Heart, and put them ferioufly upon confidering 
 what they muft do to be faved. The more their 
 Fears are alarmed, the fairer Hopes may be con- 
 ceived of their Recovery. 
 
 Take heed therefore, that you do not flight Con- 
 viftions, but entertain them as the Voice of God 
 within you, and if you hearken thereunto, he will 
 give you godly Sorrow working Repentance unto 
 Life. But if you take falfeWays to quiet your Minds; 
 if you labour to ftupifie Confcience with Wine and 
 Company, to ftifie the Evidence of your Guilt, 
 or to decline the prefent Trouble by adjourning the 
 Examination of your Confcience to a further Day; 
 Time, which is obferved to mitigate and calm the 
 moft violent Paffions, will by degrees weaken, and 
 at length quite wear out all your Convidions and 
 Remorfe, fo that your laffc Eftate will be worfs 
 than your firft. 
 
 But if you will liften attentively to his "Voice, 
 and while it is called to Day, fcek Peace with 
 him. If while the Senfe of your Guilt and Dan- 
 ger is freih, and your Remorfe for it kQcn and 
 pungent j while your Convidions are dear and 
 
 X unde- 
 
(306) 
 
 undeniable, you cherifh them, you will find your 
 Heart in feme meafure mollified, and apt to re- 
 ceive the good Impreffions of Shame, Godly Sor- 
 row, hatred of Sin, and an holy Indignation againft 
 your felves. And by the fteady and vigorous Prb- 
 fecution of thefe Methods, with the Alhftance of 
 God's Holy Spirit, which is never wanting to Mens 
 faithful Endeavours, you may yet work out your 
 Salvation. 
 
 iVbkb God of his infinite Mercy grant ^ 8cc, 
 
 S E R. 
 
( 3°7 ) 
 
 SERMON XV. 
 
 O F T H E 
 
 Severity of G O D's Laws againft Evil- 
 Doers: Of his Patience or Forbear- 
 ance to put his Laws in execution 
 againft them^ and of the ill ufe Sin* 
 ners make thereof. 
 
 ECCLES. VIII. II. 
 
 Becaufe fentence agawB an evil wor^ if not exe* 
 cut eel fpeedily^ therefore the heart of the fons 
 of men is fidly fet in them to do eviL 
 
 TH O' all the Works of God appear mani- 
 feft Characters of Wifdom infinitely above 
 our Comprehenlion ^ his Counfels are un- 
 fearchaUe, and his Ways paft our finding out ^ yet 
 among them all, none arc lefs underftood, than 
 thofe of his P/oviJence, and particularly the Rea- 
 fons and Methods of his difpenfing Temporal Fa- 
 vours and Punifhments. 
 
 The long Impunity of wicked Men, which both 
 themfelves and others by miftake call Prrojperity^ 
 
 X 2 whereas 
 
( 3o8 ) 
 
 whereas, in truth, it is no more than a fhort Re* 
 prieve from the Stroke of Divine Vengeance, hath 
 in all Ages been a Rock of Offence. Good Men 
 have too often ftumbled dangeroufly at it, and Evil 
 fell to their utter Deftrudion. 
 
 The Detedion of the fatal Miftake of the latter 
 is the Defign of Solomon in my Text ; He obferves 
 the falfe Dedudions which wicked Men make from 
 God's Long-fuffering, and how prefumptuous there- 
 upon they grow in their Sins. They promile them- 
 felves perpetual Impunity, becaufe they are fbr- 
 born for a while, ana caft off all fear of Punifh- 
 ment, which alone reftrains mofl: Men from exe- 
 cuting the wicked Devices of their Hearts. But 
 the wife Mail charitably rectifies this their Error 
 in the Words immediately following, and aflures 
 them, Tbo^ a fnner do evil an hundred times, and bis 
 days be prolonged, yet it /hall not be well with the 
 rpicked, 
 
 ;. In my Text there occur three Things obfer- 
 vable. 
 
 T. A very plain Intimation that there are fevere 
 Laws made by God againft evil Works, fb that eve- 
 ry Worker of Iniquity lies under Sentence of Con- 
 demnation. 
 
 II. That the Divine Goodnefs frequently re- 
 prieves notorious Sinners, and for a Time fufpends 
 the Execution of this Sentence ^ Tho' it be pafled, 
 ^tis not Jpeedily executed. 
 
 III. The ill ufe Sinners are too prone to jnake 
 of God's Patience, turning his Grace into Wanton- 
 nefs, and taking Encouragement from their prefent 
 Impunity, to proceed more boldly in their eyil 
 Ways. 
 
 I'lhall confider thefe in order. But firft let me 
 premife a brief account of what Solomon means by 
 an evil work, and what Sentence is here fpoken of. 
 
 No\y 
 
( 30P ) 
 
 Now as to the firft, the' every Sin he an evil worH^ 
 a Tranfgreffion of that perfect Rule of Righteouf- 
 nefs, the Law of God, which expofeth a Man to his 
 Wrath j ytt I conceive, the Preacher doth not ufe 
 the Term in fuch a Latitude as to comprehend eve- 
 ry Sin, even thofe Errors through frailty, inadver- 
 tence and furprize, from which the beft of Men are 
 not wholly exempt. But by an Evil work, he 
 means Crimes of a more enormous kind ^ Sins of a 
 more infamous and heinous Nature, fuch as BlaP 
 phemy, Perjury, Murder, Adultery, injuftice in 
 Judicature, Opprellion, and the like Abominations, 
 which openly put God to Defiance, and deftroy the 
 Peace and Welfare of Society ♦, fuch Sins the Law of 
 God threatens fevereljr. 
 
 2. By the Sentence we are to underftand the 
 Sanations, or Penalties annex'd to God's Lawsagainft 
 Sin. 'Tis non fententia Judicis^ fed Juris, not the 
 Sentenceof the Judge, but of the Law ^ thofe Penal- 
 ties anneit by God to his holy Laws, to preferve 
 their Honour, and vindicate them from the con- 
 tempt of bold Offenders. Now thefe Penalties are 
 both Temporal and Eternal, but Solomon, in my 
 Text, muft chiefly intend the former. The Sanati- 
 ons of Mofes Law, as it was the Law of the Com- 
 monwealth of Ifrael^ were Temporal Punifhments ; 
 and God himfelf being their King, did frequentlv 
 by the immediate Hand of his own Juftice, punifn 
 audacious Sinners, in fuch a remarkable way, that 
 a Divine Revenge manifeftly appeared in their 
 Sufferings, and marked them out as notorious Ob- 
 j'edls of God's Difpleafure. The Seventy renders 
 the Original Word by 'Avl/ppncnr, whichijfignifies a 
 Contradidion, which excellently fets forth the De- 
 fign of God's Judgments, viz. to check and con- 
 trol Mens finflil Inclinations, Whilfl: the Oifender 
 goes unpunilh'd, and profpers in his evil ways, he 
 js apt to conclude, that either God doth not at all 
 
 X 3 concern 
 
( 3IO ) 
 
 Concern himfelf with the Afl&irs of this lower 
 World, or is not difpleafed with their Sins. God 
 in Scripture is laid to keep iilence, when he for- 
 bears to punifh, Ffal, 1, 21. TJbefe things hafl thou 
 doncy and I heft ftlence^ i. e. called thee not to ac^ 
 count for it. But when he arifes to take Vengeance, 
 lie doth effedually contradict the folly of the A- 
 theiftical Wretch, giving him fad and fenfible proofs, 
 that his Holy, Wife, and Righteous Providencq^ 
 fuperintends human Afl&irs, that there is a God who 
 judgeth in the Earth, Ffal Iviii. ii. 
 
 I. This premifed, I begin with the intimation of 
 certain fevere Laws, made by God againft Sin 5 
 that there are fuch Laws is too evident to need 
 proof, therefore I {hall confider, r. What is the 
 defign of thefe fevere Laws, and 2. Shew how ad- 
 mirably they are fitted to accomplifh their De- 
 fign. 
 
 The Defign of thefe Laws is to retrain Mens na* 
 tural Inclinations to Sin. I mean the Inclinations 
 of depraved Nature, for God made Man upright ♦, 
 but upon his wilful Rebellion and Apoftacy,a ftrange 
 corruption of human Nature enfued, and God quick- 
 ly complains, Gen, vi. 5:. that every Imagination 
 of the Thoughts of Man's Heart, is only evil con- 
 tinually. Both faculties are corrupted, all the Mo- 
 tions of the Soul are confufed and irregular. The 
 Underftanding makes a falfe Judgment both of our 
 Duty and Intereft, and the Will with its Affedions, 
 are vehement and unruly in their purluits of a mi-= 
 flaken Happinefs. From this double fpring Head, 
 floweth Man's ftrong propenfity to Sin. 
 
 The Underftanding is wretchedly impaired by the 
 Fall, f ho' Natural Reafon, the Candle of the Lord 
 be not utterly extinguifht in Man, yet it yields fb 
 faint and dini a Light, that we can difcover there- 
 by only fome common and felf evident Principles 
 of Religion and Morality. Now there arp feveral- 
 
 Duties 
 
( 3" ) 
 
 Duties owing both to God and our Neighbour, 
 whereunto 'tis impoffible for a Man to difcoi^r liis 
 Obligation, without fkill to make juft Inferences 
 from thefe general Principles. And our reafoning 
 faculty, partly through its own weaknefs, and part- 
 ly through thatbiafs which Indulgence to the len/i- 
 tive Appetite gives it, is prone to impofe falfe con- 
 clufions from the moft certain Premifes, upon us •, 
 and to take meafures of Good and Evil, not from the 
 Nature of things, but as either they fuit or thwart 
 Palhons and Interefts. . 
 
 Now for a Remedy againft Man's pronenefs to Sin, 
 thro' Ignorance of his Duty, or any other miftakes 
 concerning it, whereunto he may be liable, God 
 hath fitted the diredlive part of his Law. He hath 
 in compalTion to our Infirmity, been plcafed to 
 make true deductions for us, to deliver the moH: 
 confiderableinftances of our Duty, very exprelly in 
 the Precepts of his holy Word ^ and his Command- 
 ments are fo exadt and holy Rules of Life, as come 
 up to the ^ Philofopher's Definition of a Law ^ Pure 
 refined Reafon, without the leall mixture of Palh- 
 on and Intereft. He bath fieweJ thee, OMa?i, what 
 is good, and what the Lord thy God doth require tf 
 thee. Mich. vi. 8. 
 
 Awl if the blindnefs of the Mind were the total 
 and adequate caufe of Man's propenfity to Sin, the 
 Law, as it is a Rule of Obedience, would be a fuffi- 
 cient Remedy againft it. But alas, there is another 
 corrupt Fountain in tlie Soul of Man : The other 
 Faculty the Will and its Affections are wretchedly' 
 depraved. Thefe before the Fall were in perfect 
 fubjedion to Reafon, but are now degenerated into 
 flefhlyLufts, which War agamfl the Soul, and cap- 
 tivate us to the Law of Sin. Of thefe the Apollle 
 exprefly tells us, Rum. viii. 7. tliat they ^venotftd- 
 
 » Arid. Pol. 1. 3. c. i«, 
 
 X 4 ;>S 
 
( 3»2 ) 
 
 jeEi to the Law of God, mr indeed can be, i. e. till 
 fubdued and mortified by the Almighty Aids of 
 Grace. 
 
 Wherefore to reftrain the wild Exorbitances of 
 Mens AfFedions, God fees it neceflary that his Laws 
 fliould have not only a diredive, bnt alfo a coercive 
 Power: That they Ihould be armed with fevere 
 Sanations to maintain their Authority, and guard 
 them from the infolence and contempt of audacious 
 Tranfgreflors : That Fear may be an eiFedual curb 
 to Mens unruly Lufts, and their. fevere Sandions 
 may reftrain thofe from breaking his Laws, whom 
 their acknowledged Holinefs and Juftice could ne- 
 ver win to a confcieritious and willing Obedience. 
 This I take to he the Senfe of ^t, Paul, i Tim. i. 9. 
 when he faitli, that the larp is not made for a righte- 
 ous man, but for the larvlefs and difobedient. They 
 are both equally concerned in the Law, as it is a 
 Rule of Righteoufnefs, but the Righteous Man is 
 not concerned in the Penalties of the Law, which 
 are provided only againft the Ungodly and Sin- 
 ners, 
 
 And as the moft violent Allurements to Sin.' are 
 the baits of Profit and Pleafure which charm the 
 fenfual Appetite, fo the nioft efFedual reftraints 
 that can be laid upon Men, are the Penalties of 
 God's Laws,, which threaten fuch Plagues both in 
 this World and the next, as preponderate, as vaft- 
 ly outweigli all tlie feeming Advantages of Sin. 
 
 Now the Sentence of the Law may be confidered, 
 either as a meer threatning denounced, or as put in 
 execution ^ and both ways it is naturally qualified 
 to obtain this end. 
 
 J. The Denunciation of the Penalty is a proper 
 method to prevent the TranigreiTion. Moft Peo- 
 ple are perfuaded, that if they could have forefeen 
 certainly thofe Miferies which evil and unadvifed 
 Adions have expofed them to, they would never 
 
 have 
 
( 3»3 ) 
 
 have been gaiky^ thereof. The general outcry of 
 Men under their Sufferings is, that I had knomt 
 that this would have been the fruit of my rajl> 
 
 nefs. 
 
 Now that Ignorance of God's infinite hatred of 
 Sin, and thofe heavy Judgments wherevvithhe will 
 punilh it, may not betray Men into guilty it hath 
 pleafed God by annexing Penalties, to let every 
 Man fee his Hazard and Danger in the fame Law 
 which forbids the Offence, He threatens Punilh- 
 ment, that Men may not be furprized by it, but 
 having fair warning given them, may efcape that 
 Wrath which will certainly come on the Children 
 of Difobedience. 
 
 2. As the denunciation of the Sentence duly re- 
 garded, ferves to prevent Sin, fo the execution of 
 it ferves to reclaim the Offender ^ tho' it cannot 
 recal, and undo the Evil already done, yet it may 
 hinder a Man from repeating the Crime, and check 
 his progrefs in Sin. Man's propenfity to evil in- 
 creafeth ^by the frequent CommilTion, and the in« 
 clinations of corrupt Nature, are thereby unhap- 
 pily improved into a ftrong habit of Sin ^ but the 
 feafonable inflidtion of Punifhment, will ie likely 
 to prevent its growth. The Sin at the firfl: tafte 
 appears to be fweet, yet when Men come to eat 
 the Fruit of their evil doings, it will have quite 
 another relifh, and Sufferings will convince them 
 that it is (to ufe the Prophet Jeremiah's words) an 
 evil and a bitter thing. When Men feel the Hand 
 of God heavy upon them, they will humble them- 
 felves for their former Provocations, and entertain 
 a prudent fear of giving frefh ones. Oh how hap- 
 py were it, if Afflidions generally made Men thus 
 wife ! If their Sufferings here, I mean the Difci- 
 pline of lighter Punifhments , would fo reclaim 
 them, that they might efcape exterminating Judg- 
 ments, and utter mine. But, 
 
 3. Hour 
 
C 3'4 ) 
 
 5. However, if Judgments do aif offthe OfFen- 
 der, and fo to him the Punifhment ddth not prove 
 Medicinal, but wholly yindi6tivie,V^t the Exam- 
 ple of it becomes an Antidote to others, who will 
 take warning by them. As Men are eafily cor- 
 rupted and feduced by publick Examples of Vice 
 and Wickednefi, fb are they mightily difcouraged 
 by exemplary Puniftiment of others. To this end 
 many inftances of God's juft feverity towards pre- 
 liimptuous Offenders, fland on Record in Holy Scri^ 
 pture. St. Paitl having recounted God s fignal Judg- 
 ments on the rebellious Ifraelites in theWilder- 
 nefs, I Cor, x. tells us, u 11. That all thefe things 
 hapned to them for enfamples^ and are written for our 
 admonition. And God having commanded feveral 
 enormous Offenders to be Stoned in the Book of 
 Deuteronomy^ adds this as the Reafon, And allK- 
 rael Jhall hear and fear^ and do no rnore any fucb 
 wichdnefs. And St. Jude ver 7. fpeaking of the 
 People of Sodom and Gomorrah, tho' they them- 
 felves fuffer'd the Vengeance of eternal Fijre, faith, 
 their lamentable overthrow was fet forth for an 
 Example, that is, to future Ages, to deter other 
 prefumptuous Sinners from the like Abominations. 
 
 II. Having thus confider'd the Nature and Ufe 
 of thofe fevere Laws made by God againfl" Sin. I 
 fhall now proceed in the fecond place to obferve 
 his great Clemency in their Execution. He fre- 
 quently grants Sinners a long Reprieve, tho' Sen- 
 tence be pafled, it is not fpeedily executed. ^ Into the 
 Caufes and Reafons whereof I Ihall briefly en- 
 quire. 
 
 Arid in the general, the long refpite wicked Men 
 enjoy under their Sentence, muft be refolved into 
 no other Gaufe, but the natural, free, and unme- 
 rited Goodnefs of God. This is the immenfe, the 
 boundlefs and bottomlefs Ocean, which continual- 
 ly feeds all thofe Springs whence Blelfings and 
 
 Comforts 
 
Comforts are derived to every Creature. Hence al- 
 fo flows his Clemency towards Sinners, as well as 
 his Bounty to all, Mercy equal to his Majefty, Ju- 
 ftice and Power. In Hif, xi. when God had de- 
 nounced terrible Judgments againfl: Ifrael for their 
 Ingratitude, we find at the 8'^ and 9'^ verfe, he 
 fcarce knowing how to go about the ftrange and un- 
 pleafing work, (aith, My heart is turned vf^thin me^ 
 my refentings are kindled together ^ I will not exe- 
 cute the fiercenefs of my wrath ^ I "will not return to 
 dejiroy Ephraim, for I am God^ and mt Man. He 
 doth not afcribe his forbearance to their Prayers, 
 or amendment, but to his own natural Goodnefe, 
 to a fort of Mercy fo peculiar to himfelf, that it 
 remarkably diftinguiiheth God's Righteous Difplea- 
 fure, from the Rafhnefs and Impotence of Man's 
 Revenge. 
 
 /But to be more particular, tho' I will not pre- 
 fume to fay thefe are the only Reafons which move 
 Almighty God to fufpend the execution of the Sen- 
 tence paired upon evil doers, yet certainly thefe 
 three are fome of them. i. To exercife the Faith 
 of Men in the belief of a future Judgment. 2. That 
 he may obtain the moft defired end of his Threat- 
 nings, by reclaiming the Offender. 3. That he 
 may juftity his fe vereft Proceedings againft him, in 
 rafe he remain finally impenitent. 
 
 I. God doth not always execute prefent Judg- 
 ment upon Sinners, to exercife the Faith of Men, 
 as well in the belief of a Judgment to com.e, as of 
 a prefent Providence, as St. Auftin well obfervcs, 
 that Ihould God fufFer all Sinners to go in Peace 
 to their Graves, and efcape without Punifhment in 
 this Life, it would ftagger Mens* belief of his par- 
 ticular Providence, and make them ready to fay 
 with him m Ffal xciv. 7. The Lord feeth not, nei- 
 ther doth the God of Jacob regard. And on the 0- 
 ther hand, Ihould every Sin be recompenfed with 
 ^^emplary Punifliment in this World, it would 
 
 make 
 
(3iO 
 
 mate Men prone to think, that there is no after- 
 reckoning, no judgment to come, or State of Pu- 
 nifhment after Death, 
 
 The long Suffering of Go J towards Sinners, taught 
 many of tlie more fober and confideiing Heathens, 
 eipecially the Platonifts, who had many worthy 
 notions of God, that Death doth not make an utter 
 end of a Man 5 and that if a Sinner die unpunifh- 
 cd, he hath not made his efcape from Juflice, but 
 the Souls of ill Men are arraigned at a dreadful 
 Tribunal, after their Divorce from the Body, and 
 are doomed to intolerable Torments. Vlutarch 
 hath written an excellent Book on the Subjed: of 
 God's long Suffering, and having given many good 
 Reafons for it, tells the Story oiTheJpeJiHs Solenfis, 
 who died, ^ and reviving three days after, related 
 the various Torments which he faw wicked Men 
 fuffer in Hell. 
 
 Therefore this appears to be one of thofe wife 
 and holy Ends, for which it frequently^ pleafeth 
 God long to refpite th^ Punifliment of heinous Sin^ 
 ners. That by a wife Temperament of Patience 
 and Severity, making dreadful examples of fome, 
 and bearing long with others, he may train us up 
 in a right belief of a juft and allfeeing Providence, 
 which ordereth all things at prefent 5 and alfo of a 
 righteous Judgment, which is appointed to pafs up- 
 on all Men after Death. 
 
 2. Another Reafon of God's Long-Suffering is, 
 that he may thereby obtain the mofl defired End, 
 the Offender's Repentance and Salvation. 
 
 The Defign of God's Patience and Severity is one 
 and the fame, that is, the Sinner's Converfion, 
 they are different means conducing to the fame 
 bleffed End. The latter drives Men by Terrors, 
 whither the former gently leads them. 
 
 What a wonderful Encouragement mufl it needg 
 be to the greateft Sinner, to humble himfelf before 
 
 his 
 
( 3'7) 
 
 his Footftool, when he feeth God of his own Accord 
 hath already given him a Reprieve, and only ex- 
 perts the Opportunity of his Submiffion and Peni- 
 tence to enlarge the Grant into a full and abfolute 
 Pardon. 
 
 God could indeed get himfelf Honour in the 
 Sinner's Deftrudtion^ but thofe Methods of advan- 
 cing his Glory are moft pleafing to him, which 
 withal promote the Creatures Happinefs^ and there- 
 fore he delires that the Sinner Ihould rather turn 
 and live the Monument of his Mercy, than fall a 
 Sacrifice to his offended Juftice, Ezefc, xxiiii. i r. 
 
 Neither is this gracious Defign always fruftrate : 
 Many great Sinners, whom Mercy hath reprieved, 
 have been converted, and become eminent Saints. 
 Had Vengeance cut off^ Fanl in the Heat of his bloo- 
 dy Zeal againft Cbriftianity : Had he breathed out 
 his laft amidft thofe Threatnings he breathed out 
 againft the Difciples of the Lord, the Church of 
 Chri[i had not been furnifhed with that Chofen Vef- 
 fely who afterward with wondrous Succefs preach'd 
 that Faith which he once deftroycd, and edified 
 the Church more by his indefatigable Labours in 
 the Word and Dodtrine, than he fubverted it be- 
 fore by his moft zealous and bloody Perfecutions. 
 Let us therefore learn with the Apoftle, to account 
 GoiTs lo7ig-ftiffering our falvation^ i. e. the happy 
 Means thereof, and a manifeft Evidence that he is 
 not willing that any Jhould perijh^ but that alljljould 
 come unto repent ayice^ 2 Pet. iii. 9. 
 
 But if thefe fweet and gentle Methods prove 
 unfuccefsful, and the gracious Defign ments of Mer- 
 cy are defeated by the obftinate and final Impe- 
 nitence of the Sinner, his Long-fuflering will not 
 fail^ to accomplifh its laft, but leaft defired End, 
 which is, 
 
 9. To clear the Equity of thofe righteous, how- 
 ever fevere Judgments he executes and infli«5ts on 
 
 hi.n 
 
him at lafl: ; Tho' God be no w^j bound to give 
 his Creatures an Account of his Dealings with them, 
 and we are bound to acquiefce in his pleafure, v/hich 
 we know can be no other than jufl: and good ^ yet he 
 is willing not meerly to filenceusbj his Authority, 
 but alfo to fatisfie us of the Juftice and Moderation 
 of his Proceedings againft incorrigible Offenders, 
 He appeals to Heaven and Earth, and makes the 
 World judge between him and the Sinner, and all 
 muft juftine God, and charge the Sinner's Perditi- 
 on on himfelf. All muft pronounce him Righte- 
 ous, if he break thofe in pieces with a Rod of Iron, 
 who refufe to lay hold on the golden Scepter gra- 
 cioufly held out to them. If thofe who have abufed 
 infinite Patience, perifli by his Almighty Venge- 
 ance. Tho' the Treafures of Mercy be inexhaufti- 
 ble to the humble Penitent, yet how juft is it for 
 God to Ihut them up from proud Defpifers of the 
 Riches of his Mercy and Long-fuifering, and pay 
 them their Wages out of thofe Treafures of Wrath 
 which they have heaped up unto themfelves. 
 
 Having thus fhewh fome of thofe wife and holy 
 Ends for which it often pleafeth God long to for- 
 bear the Sinner's juft Puniftiment, I come to confi- 
 der in the iaft Place : 
 
 III. The ill ufe which Sinners too commonly 
 make of his Patience and Long-fiijfFering : There- 
 fore the heart of tbefons of men is fully fet in them to 
 do evil. 
 
 The Offender ftands condemned by the Sentence 
 of the Law, and nothing refpites Execution, but 
 the unwearied Patience of God, who delights not 
 in his Death, and notwithftanding all the unwor- 
 thy Repulfes his Invitations to Repentance have 
 met with, is not willing to give him over: But 
 Juftice ftill forbears him. Pardon fues for Accep- 
 tance, and I hadalmoft faid, Mercy it felf lies pro- 
 
 ftrate at his Feet, 
 
 And 
 
( 3»9 ) 
 
 And now who could imagine that the Matter 
 fliould ftick with the Sinner himfelf, that he fhould 
 flight a Pardon, tlio' offered upon the hardeft Terms ^ 
 that he ihould be wanting in any thing either of 
 Addrefs or Sabmiliion, or whatever elfe is neceila- 
 ty to fecure him fo great a Bleliing. 
 
 But contrary to what we might in all Reafon 
 exped, the guilt}?- Wretch abufesthe Long-fuffering 
 of God, and be-fools himfelf with the Hopes of 
 perpetual Impunity. Having often ventured to 
 tranfgrefs, and not felt prefent Vengeance, he dis- 
 cards thole Fears which were fometimes a Curb to 
 his exorbitant Lulls, and defpifes the Sentence, be- 
 caufe not fpeedily executed, as a hrutum fulmeny 
 loud but harmlefs Noife, which may terrifie Chil- 
 dren, but cannot hurt, and thereupon gives all his 
 Lulls their free fwing : He fins without Shame or 
 fear. His heart is fully fet in him. See, 
 
 But how much foever wicked M^n pervert and 
 abufe t}ie Goodnefs of God, and take occafion to 
 grow worfe and worfe from thofe Methods which 
 are deflgned for their Amendment, we mud take 
 heed that we charge not God foolilhly, as tho' there 
 were fome defe6l either in the Wifdom or Juilice of 
 his Admmiflrations, for his Long-fuffering is no 
 way the Caufe of hardening the Sinner, but his 
 own Folly, and Atheiftical Prefumption. 
 
 Therefore to vindicate Providence^ I fhall offer 
 thefe Three Things to joux Coniideration. 
 
 I. God's Long-fuffering is not to be blamed if 
 the Sinner be hardned thereby, becaufe, as the Son 
 of iS/V^f faith, Ecchif,TV. 20. He hath conjmanded 
 no man to do vpickedly^ yieither hath given ayry wan li- 
 cenfe to fm. His Patience is no Toleration of Wic- 
 kednefs, nor Privilege from Puniihment. God doth 
 not difpenfe witli Iiis Laivs, nor reieafe Men from 
 their Obligation eitlicr ad Culpam^ or ad Fanam, 
 How long foever h$ forbears tlicm, the Tr^nfgr^f- 
 
( 330 ) 
 
 fors of his Law are ftill guilty of Sin, and liable to 
 Punifliment. God knbweth beft when and how, 
 and in what meafure its fit to punifh him, and if 
 he fufFer not fo early as we expeded, but be re- 
 prieved feveral Years, its a matter of as fmall mo- 
 ment as to impeaching the Juftice of God, as it re- 
 flects on a Judge, that he appoints the Execution of 
 a Malefadtor, not in the Morning, but in the After- 
 noon. Did God wholly fpare impenitent Sinners, 
 there might be fbme Pretence to accufe his Good- 
 nejfs as the Caufe of the great overflowing of Un- 
 godlinefs, generally complained of. But there is 
 no filch matter. None elcape unpunifiied, but inch 
 as by Repentance and Amendment are ^ qualified 
 for Mercy. Be the Reprieve of the Obftinatie and 
 Impenitent never fo long^ tho' their Vengeance 
 be flow in the purfuit, it will furely overtake theiq 
 in the end. And whatever they may think. Pro- 
 videnceis neither blind nor drowz}'^ ; Their Damna- 
 tion flunihreth not, 
 
 '1. Gods Long-fuffering muft not be accufed as 
 the Caufe of hardening the Sinner, becaufe, during 
 his long Reprieve, God applies all other Means pro- 
 per to reclaim him. Did God altogether hold his 
 Peace, Silence perhaps might be interpreted, tho' 
 not an Approbation, yet a Connivance at Sin: But 
 tho' God do in one Senfe keep Silence, /. e, he doth 
 not prefently punifti Sinners, yet in another Senfe, 
 he doth not hold his Peace, he loudly remonfl:rates 
 againfl their Sins in his holy Word, reprefenting 
 to them their heinous Guilt, and the dangerous 
 Confequences thereof The inward Teftimony of 
 Conscience accufeth and convicts them. He ear- 
 neftly invites, and ufeth the mofl: forcible Perfua- 
 lives to Repentance. He ceafeth not to warn obfti- 
 nate Sinners of the Danger of abuling his Patience. 
 And certainly thefe Methods are far irom Encou- 
 ragements to go on in Sin. They have a diredt 
 
 and 
 
( 32» ) 
 
 and natural Tendence to Reformation, and if they 
 do not conftantly work their defired EiFe6t, neither 
 do Afflidtions always produce Amendment. Some 
 are as deaf to the terrible Voice of the Rod, ^s to 
 the foft Charms of Mercy and Long-fuffering ^ and 
 there is a Generation in the World fo defperately 
 wicked, that they will as little learn Righteoufnefs 
 when Judgments are abroad in tlie Land, as when 
 Favour is Ihewn to them. 
 
 ?. The hardening of impenitent Sinners cannot 
 be imputed to God's Patience and Long-fuitering, 
 which at moft is but the Occafion, not the Caufe, 
 and the EfFed is purely accidental. The natural 
 and genuine Effedt of Mercy, is to foften and melt 
 the Sinner's Heart •, to work Humiliation and godly 
 Sorrow ^ and where, by fome ftrange Antiperijia/is^ 
 the Sinner is hardned, the Malignity, and evil Dif- 
 pofition of the Subjed: it works upon, his own cor- 
 rupt Heart, is wholly in fault. This by an unhap- 
 py affimilating Quality, turns a fovereign Antidote 
 into deadly Poylbn. The Operation of the Sun- 
 Beams upon Clay and Wax is one and the fame, 
 tho' the Effedl be quite contrar}''^ and that the former 
 grows hard by what foftens the latter, muft be im- 
 puted to the natural difference of the two Subjects. 
 In like manner in this Cafe before lis, it's the def- 
 perate Wickednefs of Man's own corrupt Heart that 
 is in fault, if it wax harder under the blcfled In- 
 fluences of Patience and Goodnefs, wliich fhould 
 naturally mollifie and melt it. It remains tlicre- 
 fore that we acquit the Goodnefs of God, and ac- 
 knowledge with Solowon, Prov. xix. ?. Tbat tbefoo- 
 hJJjnefi of man pervertetb his ways. The Root which 
 bears this Gall ami Wormwood^ as Alufes fliles Vre- 
 fitmptjon of Impmiity^ Deut. xxix. 1 8. is a Mind 
 blinded aud byafs'd by Senfuality, which makes 
 falfe Inferences from prefent Impunity. They are 
 bewitch'd with the momentary Pleafures of Sin, and 
 
 Y their 
 
(322 ) 
 
 their dcfire to enjo}'- thein, makes them play the 
 Sophifters with themfelves, and willing to be de- 
 ceived. Other wife liow eafy were it for them to 
 difcern the Fallaqr. What tho' they themfelves 
 have hitherto profpered in their evil ways, or they 
 have obferved feme other wicked Men go to their 
 Graves in Peace ^ are they fecure, that the ftroke 
 of Vengeance Ihall never reach them ? Do they for- 
 get the account to be made at the Judgment Seat 
 of Chrifi; ? Hath neither their own Obfervation, nor 
 Hiftor]^ furniih'd them with remarkable Examples 
 of Divine Revenge on obftinate Sinners ? What a 
 .wretched Fallacy then is it to build fuch a conclu- 
 lion upon a ilngle Experiment, or fome few Exam- 
 ples, which Solomon ailiires us a hundred will not 
 bear, Ecclef. viii. 12. Tho' a fimier do evil a hun- 
 dred times^ and his days he prolonged^ yet fljall it 
 ^'^-not he well rcith the wicked. TJie words are a 
 Meiofis. They lliail fmart feverely for it in the 
 End. It is an ill natured, as well as an abfurd way 
 of reafoning, with Selius in the Poet, to draw Ar- 
 guments from the Patience and Goodnefs of God, 
 . to overtlirow his Providence and Being. ^ 
 
 But the Sophiftry and Wickednefs of thefe evil 
 Arts, by ivhi< h they fo ingenioufiy deceive their 
 own Souls, will more plainly appear in that terri- 
 ble Day, wlien the Lord fhall come with ten thou- 
 jand of his Saints to execute judgment upon ally and 
 to convince all that are ungodly^ of all their ungodly 
 deeds, and all their hard fpeeches againji him, Jude 
 1 5. Horror and Confternation will then feize them, 
 and they will to tlieir endleis Sorrow find, that 
 Hell and eternal Torments, which among their 
 Companions they have derided as Dreams and Fa- 
 bles, are not meer bug-bear Words, but dreadful 
 Realities^ and their Mifery will be very much en- 
 rieafed by tormenting Rcdedions on their own ob- 
 ftinate. 
 
( 3^3 ) 
 
 ftinate Folly, and prefumptuous abufe cf God's Long- 
 fufFering and Goodneft. 
 
 Thus I have in order gone through the three ge- 
 neral Heads I propofed, and now in conclufion, 
 fliall beg a little more of your Patience, vvhilft I 
 make fomewhat clofer Application of my Text, to 
 the prefent occafion of our meeting. 
 
 I heartily wifh tliat I had not too juft reafon 
 to lay, This day is this Scripture fulfilled in your 
 ears. If ever in any Age or Nation the Hearts of 
 the Sons of Men were fully fet in them to do evil, 
 they are fo in ours. Never was the Divine Ma- 
 jefty more openly affronted by horrid Impiety, 
 than it hatli been, and ftill is among us. Never 
 were the mod: fcandalous Vices pradtifed with 
 more Impudence and Prefumption, than at this 
 Day. 
 
 How are the facred Myfleries of our Religion open- 
 ly derided ^ the Holy Scriptures turned into ridi- 
 cule-, and their Authority run down by the bold 
 Atheift, under the lefs odious Name of a Deift* 
 Thefe Xci/id, as the Seventy ftiles them, Ffal. i. i, 
 fcoffing Plagues of human Society, are not aPefti- 
 lence walking in Darknefs, but a Deftruction that 
 wafts at Noon-day, making fearful havock botlf of 
 Faith and good Manners. How openly doth the 
 pro phane Wretch blafpheme the holy Name of God 
 in horrid Oaths and Imprecations. The Drunkard 
 cares not to hide his fhame, nor hath the Adulte- 
 rer any bluflies to conceal under the veil of Night. 
 Tliis horrid breach of Faith both with God and 
 Man, is efteenf d rather a Jeft than a Crime 5 and 
 the complaints of the Party injured, are heard ra- 
 ther with fcorn than pity. The reftraint wliich 
 ihame was formerly wont to lay upon Men, is now in 
 a manner wholly loft^and Sinners feem willing now to 
 do God this poor piece of Juftice, they will not 
 
 Y 2 pay 
 
( 3H ) 
 
 ^^y more regard to the fight of Men, than they 
 do to his All-feeing Eye. 
 
 But it cannot be faid, that thefe things we have 
 done, and God hath kept filence. If Afflictions a- 
 lone were fufficient to reform us, we have felt our 
 fliare of them. God is at this time contending with 
 us, he hath given the Sword Commilllon to devour 
 and glut it felf with our Blood. We are engaged 
 in a bloody, tedious, and expenfive War 5 we com- 
 plain of the decay of Trade, of lofles by; the Ene- 
 my, and of other Calamities -, fo that it is not im- 
 punity that hath encouraged us to prefume God 
 hath treated us like a gracious Father, he hath vi- 
 fited our Offences with the Rod. 
 
 And our Government, fo far as the Legiflative 
 Power extends, have done their part. There is a 
 fufficient provifion of wholefome and fevere Laws 
 to reftrain the exorbitances of the Age. And if 
 Plato's Maxim be allowed, that many Laws, efpe- 
 cially againft the fame fault, be a fign of an ill Go- 
 verned Commonwealth ; perhaps the goodnefs of 
 our Laws is not more the Honour of our Conftitu- 
 tion, than the number of them is the Reproach of 
 thofe who have been intrufted with their Executi- 
 on. But fo it will be in a general Corruption of 
 Manners, Laws will go but a little way towards 
 reforming a Nation, becaufe the Execution will fall 
 into bad Hands, and be intrufted with Perfons who 
 either want Zeal for God and their Country , or 
 elfe who c?ainot for fliame punifh thofe Crimes in 
 others, whereof they are notorioufly guilty them- 
 felves. 
 
 Hence it comes to pafs*, that our good Laws, 
 both of former, awd the prefent Reign againfl 
 Drunkennefs, Swearing, neglect of God's publick 
 Worfhip, the prophanation of the Lord's Day, do 
 fo little anfwer thofe pious and charitable Ends for 
 which they were Enacted, I mean the Reformat!- 
 
( 325 ) 
 
 on of Manners, and the Relief of the Poor. I am 
 almoft afhamed to fpeak it, tho' it is a very fad 
 Truth i I am confident in many places, were thofe 
 Laws duly executed, for fbme time there would be 
 little need of any other Proviflon for the Poor. 
 And if this method, fteddily purfued, effedl a Refor • 
 mation, we may reafbnably hope that the BlelTing 
 of God will enrich us. And that our Poor will be 
 lefs numerous, when God's holy Name (hall be con- 
 ftantly and devoutly praifed in our Churches, and 
 lefs prophaned in our Houfes and Streets. 
 
 Tho' Magiftrates are God's Vicegerents, and his 
 Patience and Long-fuffering is to be in fome refpedts 
 tlieir Pattern ^ yet withal, they mufl: confider that 
 there is a great diflference between him and them. 
 They are not like him. Lords of the Laws they 
 execute, but Guardians and Minifters of Ju ftice. 
 They cannot, like him, if they let a Sinner eftape 
 in this World, call him to an account in the next. 
 Nor have they power to remedy the mifchiefs, 
 which their Remifliiefs, which is quite a different 
 thing from Clemency, will occafion. It v/ill be- 
 tray a Nation infenfibly into contempt, both of 
 Laws and Magiftrates, which will unavoidably end 
 in Confufion. When Magiftrates ncgledl tlieir Du- 
 ty, it becomes neceflary for God himfelf to arife, 
 and b}^ National Judgments to afttrt the Honour of 
 his violated Laws. And witlial, nothing more 
 throughly prepares a People for Slaver}^ than a 
 wanton and licentious contempt of Laws. This is 
 by no means to be called Liberty, nor is it tlie way 
 to preferve it. True freedom is beft maintained 
 by Obedience to Laws, and Rcveren.ce to Magi- 
 ftrates. And I remember Flutarcb gives this as one 
 Reafbn, why God fometimes fufFers T3^rants to flo«- 
 rifti, and Opprcfs Nations, that it feems the moft 
 likely means to reduce a wanton and unruly People 
 to a more fober and ferious Temper, I heartily v/ilh 
 
 ¥3 th« 
 
( 3^6 ) 
 
 the ungovernable, licentious, and frothy humour of 
 pur Age, render it not necelTary for God to difci- 
 pline us with fome fuch feverity. To teach us 
 with Thorns and Briars, to fuffer us to be ill trea- 
 ted by Tyrants, and make our Enemies Lords 
 over us, which I befeech God in Mercy to avert. 
 Amen* 
 
 S E Pv 
 
( 3=7 ) 
 
 SERMON XVI. 
 
 SHEWING, 
 
 That it is the Prerogative of God alone 
 to know the Hearts of Men. 
 
 I KINGS VIII. 39. 
 
 For thoHy even thou only k.nowefl the hearts of all 
 the Children of men. 
 
 The words which go before are thefe. 
 
 98. What prayer and fuppli cation f never he made hy 
 any ma% or by all thy people Ifrael, which jloall 
 hyiovo every man the plague of his own Hearty and 
 (pre ad forth his hands towards this honfe, 
 
 39. Then bear thou in heaven thy dwelling place^ 
 and forgive, and do, and give to every man ac- 
 cording to his ways^ whofe heart thou knoweji, (for 
 thou even thou only, &c. 
 
 TH E inward Thoughts and AfFedlions of tlie 
 Mind, are to all finite Underftandings un- 
 fearchable 5 they are placed quite out of 
 the view and reach of the mofb penetrating Ap- 
 prehenfion in the inmoft retirements oi the Brealt. 
 There tliey make Darknefs their Pavillion, have as 
 
 Y 4 many 
 
( 3^8 ) 
 
 many Coverings as the Heart it felf, and are as in- 
 viiible as the very Soul. 
 
 Infomuch that the Executioner, who expofeth 
 the Traytor's Heart to publick view, can't fhew 
 the Treafbn there : Nor yet the Anatomift, whofe 
 Ikilful Hand unlocks the Cabinet of the Mind, thp' 
 his Curiofity may difcdver feme of the wonderful 
 contrivances of Divine Wifdom in the ftrwdlure of 
 the Heart, its Cavities, Valves, and other Inftru- 
 jnents of natural Motion ^ yet he cannot difcern 
 any of thofe hidden Springs and Wheels which fet 
 the rational Powers on work, and ad the Soul in 
 Its moral Operations. 
 
 There is no certain way for us to know the 
 Thoughts and Purpofes of Mens Hearts, and how 
 they fland afFeded to us, unlefs they pleafe to re- 
 veal them to us, and even then it will remain a 
 doubt , how far we may rely on their Sincerity, 
 pur own Conjednres afford us but a dim and falla- 
 cious Light to fearch their Hearts by, and our dif- 
 coveries by confequence are very inconfiderable. 
 MelanElhon expounds that Paflage, Frov, xxvii. 19, 
 to this purpofe, as in the water face anfwereth to 
 p'ice^^ fo the heart of man to man^ i. e. as the re- 
 flcdlion of a Man's Face. in the Water raifes fuch 
 a faint and confufed Image that you fee few of its 
 true Features, that you cannot difcern what fort of 
 Face it is. So thofe methods we have of Underftand- 
 ing the Thoughts, Affedions, and Inventions of 
 Mens Hearts are fo uncertain, that we cannot with 
 ^\'^j tolerable Affiirance pais our Judgment upon 
 them. This is a Province no Creature can manage j 
 'tis the peculiar Jurifdidion of God, who hath 
 fafhioned all their Hearts, and confidereth all their 
 Works, TfaL xxxiii. 15. He, and he only, know- 
 €th the Hearts of all the Children of Men. 
 
 My Text is part o^Solomon\ Prayer at the Dedi- 
 cuipn of the Temple, wherein he begs God's fa- 
 vourable 
 
( 3^9 ) 
 
 vourable Acceptance of that Work 5 that he would 
 pleafe to make that Houfe the Habitation of his 
 glorious Name, and perpetually vouch fafe his gra- 
 cious Prefence therein to hear and anfwer the de^ 
 vout Prayers of his People, according to the Righte- 
 oufhefs of their Ways, and Sincerity of their Hearts, 
 whereof he alone is able to judge, who feeth jiot as 
 man feeth^ and judgeth not by the outward appear- 
 ance ^ but looketh on^ [and into] the hearty i Sam. 
 xvi. 7. This is the Sum of the preceding Context 
 to which my Text refers, xj. 3 8, 9 9. What payer and 
 fuf plication foever be made by any man^ or by all thy 
 people Ifrael^ which Jhall know every man the plague 
 of his own hearty a?jd Jpread forth his haJids towards 
 this houfe : Then hear thoii 171 heaven thy dwelling 
 place, and forgive, and do, and give to every man 
 according to his ways, whofe heart thou knoweli, (for 
 thou, even thou only. Sec, 
 
 Which Words are virtually Two Propofitions, the 
 former alcribing to God an Exa6t and Univerfal 
 Knowledge of the Heart of Men, and the latter ex- 
 cluding all created Beings from any fuch Know- 
 ledge, appropriates it to God as his peculiar Prero- 
 gative. Thou knoweH the Hearts of all the Children 
 of Men, and thou only, and none befide theeknow- 
 eth them. 
 
 I ihall take liberty to invert the Order of the 
 Words, and lay down thcfe 2 Propofitions. 
 
 I. That no created or finite Underftanding can 
 know the Heart of Man. 
 
 II. That God hath an Exacl Knowledge of the 
 Hearts of all Men. 
 
 By the "^ Heart we are to underfland the inward 
 Motions of the Sou), or its rational Operations : 
 Wliich premifed, I fhall endeavour, by God's AlJi- 
 ftance, to illuftrate and proye thofe Two Points, 
 
 J f 4^XVf "^^ Km]iia\A 70 koyiKOY^ Theodor. in Pf. 32. 
 
 ' ' and 
 
• C 33c> ) 
 
 and to deduce fome natural and ufeful Inferences 
 from them. 
 
 Now there being no Finite or Created Being en- 
 dued with Underftanding , befides Men and An- 
 gels ^ it will be a full and unanf A^erable proof of 
 my firft Propofition, if I fliew, that neither one nor 
 the other hath any natural means of attaining the 
 certain Knowledge of the Heart. 
 
 As for Man, I fuppofe, no Body will afcribe to 
 him any Heart-fearching Faculty, fince as the 
 Royal Prophet obferves, Pfal^ Ixiv. 6. The inward 
 thought of every one^ and the heart is deep. So deep 
 that no Man can found it to the bottom. How im- 
 polfible it is for any Man to fearch the deep things, 
 /. e, the fecret Thoughts and Purpofes of another's 
 Heart, St. Vaid teaches us, i Cor, ii. 1 1. by drawing 
 an Argument thence to prove, that the deep things 
 of God are known to no Man ^ What man knowetb 
 the things of a maji^ fave the fpirit of a man that 
 is in him, even fo the things of God knoweth no 
 man hut the Spirit of God, 
 
 And truly, if we confider what an Arch Hypo- 
 crite the Heart is, deceitful above all things, and 
 defperately wicked, and how flight and fallacious 
 ail thefe means are, by which we are to judge, we 
 may with God in the Prophet fay, vpbo can knovp 
 it '^ which queftion ftrongly implies, as to Creatures, 
 an univerfal Negative. Thofe outv/ard Signs by 
 winch only it can be underftood the Looks, the 
 Speech, and Adions, are too often like the Heart it 
 felf, deceitful. 
 
 The looks are by no means faithful indications 
 of the Mind. How feldome do we judge aright of 
 Mens Inclinations and Humour, which yet are far 
 more difcernible than their Thoughts and Defigns, 
 hj the Countenance > How many put on a grave 
 outfide, who feldom entertain ferious thoughts, or 
 undertake any thing of ufe or moment > How oft 
 
 do 
 
( 33 «) 
 
 do Revenge and Malice difguife themfelves under a 
 fmiliiig friendly Afped > How artificial^ doth the 
 lafcivious Heart counterfeit Modefty, and even Se- 
 verity in the Afpedt, infomuch that it's impoilible to 
 diftinguifh the Vertuous from the guilty Blufh > 
 How frequently even in tlie midft of Laughter is the 
 Heart fad > How many, for all their devout Looks 
 and Grimaces, are but demure Hypocrites, whilft 
 their Eyes are lifted up to Heaven, have their hands 
 chain'd to the Earth, and their Affedions fet on 
 things beneath^ they purfue Riches, Hoi our, or 
 fenfual Pleafures, and are not much better than 
 Goats, or Wolves in Shceps Cloathings. 
 
 2. Neither is the Tongue a more faithful Inter- 
 preter of the Mind •, tho' it (peak (as our Saviour 
 teaches, Luke vi. 45.) out of the abundance of the 
 heart '^ y^t that fubtle Hypocrite ufeth it as the 
 grand Engine of all its Impoftures ^ and inftead of 
 expreliing its Thoughts and Purpofes, employs it 
 to conceal them, and utter what is furtheft from 
 its real Sentiments. Nothing more ufual or eafy, 
 than by good words and fair fpeeches, to deceive the 
 heart of the fiwple^ Rom. ivi. iB, To have the 
 Poifonof Afps under thofe Lips, which fpeak words 
 fwect as Honey, and to have War in the Heart, 
 wlien the Tongue is fmoother than Oil. To make 
 exprelFion of the liigheft Refpedf and Love, fub- 
 fervient to the vileft Treafons. Hail,, Mafler^ was 
 the word, and a Kifs the Signal whereby Judas be- 
 trayed our blefTed Saviour to his Murderers. 
 
 But fome perhaps may think, that tlio' kind 
 Looks, and good Words may beguile us, yet fure 
 good Adions cannot ^ that thefe are Fruits by which 
 we may certainly know the Tree to be good. And 
 it muft be acknowledged Mens Works are the fureft 
 grounds we have to found our Judgments on •, and 
 yet it is poifible the Hand may confpire with the 
 Tongue to delude the World, Thofe plaufible 
 
 Actions 
 
 U 
 
( 333 ) . 
 
 Aftions whicli oblige us, who fee not the inward 
 Motives thereunto, to a charitable belief of Mens 
 Sincerity in their Profeifions of Friendfhip or Piety, 
 may be all Trick and Deceit. Actions materially 
 good, may be done by very ill Men, and with the 
 vileft defigns, not only to ferveMens vainglorious, 
 but their bloodthirfty Paffions. The moft endear- 
 ing Offices of Friendfhip have been performed for 
 an opportunity to give a mortal Stab : Nay, the 
 moft Sacred Offices of ReligMU have been profti- 
 tuted to the Service of MciiS greedy and cruel In- 
 clinations. The Fharifees long Prayers were only 
 a fair pretence to palliate their Oppreffions , and 
 their frequent Fafts ferved only to Iharpen their 
 Appetites, and prepare them with the better relilh 
 to dei^our Widows Houfes. And long before them 
 Jezahel proclaimed a Faft, and pretender, great Zeal 
 for the Honour oi Jehovah, when her only real in- 
 tention was to murther Nahoth^ and feize his Inh-. 
 ritance under colour of Jufiice, i Kings xxi. 
 
 Thus you have feen how uncertain and falla^ i : > 
 all thofe Signs are, hj which Men are capable ' 
 difcerning the fecret Thoughts and Intentions of 
 the Heart. And now leaft any fhould think that 
 this Ignorance proceeds only from the corruptible 
 Flelh, which clogs the Operations of the Soul^ 
 that the to 'nra')^u -iT^o u^^hihov, this thick veil of 
 Flefh that overfpreads it, difables us whilft we dwell 
 inthefe earthly Tabernacles, tofearch the dark and 
 intricate Labyrinth of Man's Heart •, 
 
 Let us fee whether the cafe will be otherwife, 
 when that veil Ihall be taken away, and the Pious 
 Soul ihall have exchanged its Houfe of Clay for an 
 heavenly Maniion. And tho' I Ihall readily ad- 
 mit that thefe blefled Spirits in their feparate State, 
 are very much exalted in all their Faculties, which 
 perform their refpective Fundiqns with greater free- 
 dom and vigour than ever they did in the Body, 
 
( 333 ) 
 
 yet the Knowledge of the Heart is ftill too high for 
 them. 
 
 Whatever methods of converfe with each other 
 glorified -Spirits have, it is certain they can have 
 no natural way of converfing with us here on 
 Earth , they are removed to a vail diftance from 
 us, and determined to an everlafting abode in thofe 
 Regions of Blifs and Glory which they inhabit. 
 This is confefled by that Party, whofe Interefts 
 would be very much ferved, by finding out fome 
 way, in which this Commerce between the Mem- 
 bers of the Church Militant and Triumphant may 
 be carried on. But as Philofbphy fails them in the 
 fearch, fo doth Revelation in the Holy Scripture, 
 which attributes the Knowledge of the Heart to God, 
 as his incommunicable Prerogative 5 we find no ex- 
 ception in favour of them. Nay, fo far is it from 
 allowing them- the Knowledge of the Heart, that it 
 feems to deny them ordinarily, any Acquaintance 
 with the outward Circumftances of the neareft Re- 
 lations. The Church in the Prophet //2//. Ixiii. 16. 
 addrefleth thus to God, Boubtlefs thou art our Fa- 
 ther^ tho Abraham he ignorant ofus^ and Ifirael ac- 
 knowledge us not. From this Text St^ Aug. infers, 
 that if the Saints in glory are fo little acquainted 
 with the publick Affairs of the World, and are 
 ignorant of the Calamities and Neceilities of their 
 own Seed, much lefs can we fuppofe them to un- 
 derfiand the lecrets of Man s Heart, If this Facul- 
 ty be a part of the Happinefs of the Saints in Hea- 
 ven, who can be fuppofed to enjoy and exercife it, 
 in fiich Perfection as Abraham^ tlie Father of the 
 Faithful, whofe Bofom is in Scripture made a place 
 of marvellous Honour and Blifs > And if this Know- 
 ledge is to come hy Revelation, to whom would God 
 fooner difcover thefe fecrets, than to him whom he 
 Honours with the familiar Title of Friend, and to 
 whom he impartw^d his fecret Counfels in this Life? 
 
 I know 
 
( 334 ) 
 
 I know fome feek to evade the force of this Proofs 
 by affixing another fenfe on tlie words, viz. That 
 Abraham was not ignorant of what befel the Jevps, 
 but refufed to own them as his Seed, becaufe of 
 their Apoftacy and Wickednefs. But how will this 
 glofs agree with the firit words, Douhtlefs thou art 
 our Father, Why Ihould.a degenerate Race of A- 
 poftates hope that God fhould own them for his 
 Children , whom Abraham difowned. Were their 
 heinous Crimes left abominable to God than to 
 Man ? Shall we fay that Abraham is of purer Eyes 
 than the moft High } God forbid. 
 
 And as the greatefl: of the Saints have no natural 
 ways of underftanding our fecret Thoughts and Pur- 
 pofes, fo neither do the Holy Angels appear to have 
 any. The moft daring of ail the Schoolmen \\\ their 
 loftieft flights of Speculation, even when defcribing 
 the Hierarchy of Heaven with the greateft exad- 
 nefs, and encouraging the Worlhip of Angels, were 
 forced to own that they could not penetrate the 
 Counfels of Mens Hearts. Aquinas ftarting the 
 Qiieftion, refolves that they. know Mens Thoughts 
 only by their Effects, wjiich I have already Ihewa 
 to be an imperfed conjedural and fallible fort of 
 Knowledge ^ but owns, that they are not fo inti- 
 mately prefent with, and united to the Soul, as to 
 behold its fecret Operations and Motions. We al- 
 low the Holy Angels greater Sagacity than the wi- 
 feft of Men •, they may guefs better than we, but 
 cannot fathom all the deceitful depths of Man's 
 Heart. Much lefs can they pretend to the Uni- 
 verfal, as well as exad Knowledge of Mens Hearts, 
 which Solomon here afcribes to God. He alone it 
 is to whom all hearts are open^ all defires are known, 
 and from whom no fecrets are hid: Thou knoweji 
 all the hearts of the Children of men. Which is my 
 fecond Point, 
 
 That 
 
( 335 ) 
 
 That God hath an. exact and univerfal Knowledge 
 of the Hearts of Men. 
 
 The Scripture fo clearly arid fully aflerts this 
 Point, that it were unnecellary loisof time to pro- 
 duce the multitude of Texts which evince it. How 
 oft is God faid to fearcb the heart, which Phraie 
 doth not import any degree of Ignorance, or that 
 he doth with Labour and Diligence find out the fe- 
 rret Motions and Inclinations of the Soul ^ but it 
 implies the nice exadtnefs of his Knowledge, that 
 he fees to the bottom, fo tliat nothing efcapes his 
 Ohfervation. The abfolute perfedl Knowledge which 
 God hath, is deicribed in fuch a way as the molt 
 certain and full difcovery of a fecret is attain'd 
 by Men, with narrow fearch and ftrict examinati- 
 on. The mofl: hidden Secrets to us, lie open to his 
 view, and zs Solomon argues, Frov, xv. ii. Hell 
 and deJiruBion are before the Lord: horp ynuch more 
 then the hearts of the Children of men. It the dark 
 Chambers of Death and Hell are exadly known 
 by him, much more the moft fecret Inclinations 
 and Affections of Men, with whatever Artifice con- 
 cealed or difguifed, fall under his All-feeing Eye. 
 
 That God who made the Souls as well as Bodies 
 of Men, exadtly knov^^s their Frame, fuUj^ compre- 
 hends all their Operations and Motions, and all Cir- 
 cumftances which induce Changes in our Mind •, he 
 forefees all thefe by that Eternal Providence, where- 
 by all things, whether pait or future, are continu- 
 ally prefent to him. In this fenfe is tJie Mind of 
 the Prophet, Vfal. cxxxix. 2. well exprelled in our 
 Old Verlion. Thou nnderjiandeji ?}:y thoughts hhg 
 before, even before they are conceived in our hearts. 
 For tho' our Thoughts are cafual and loving, in rc- 
 fpect of our felves, fO capricious and uncertain tliat 
 we are irrefolutc, and know not our own Mind half 
 anliour before) and, yet there is nothing cafual and 
 contingent wah reQedt to God, whole un:verfdl 
 
 and 
 
( 330 
 
 and exaft Knowledge extends to the Obfervation 
 of all our turnings and windings, comprehends all 
 our Doubts, Deliberations, and Refolutions, with- 
 out the leaft violence to our Liberty. So that the 
 freeft Motions of the Soul of Man are as well un- 
 derftood by him, as thofe things which come to 
 pafs according to the fieadyand common courfe of 
 Nature. And even thofe very Actions which we 
 efteem cafual and uncertain, becaufe we only fee 
 the conclufion in the Event, would not appear fuch 
 in our Eyes, could we, as God doth, comprehend 
 the Occafions, Motives, and the whole Series and 
 Chain of Circumftances which relate to them. 
 
 Now that Almighty God Ihould have fuch an 
 exact and univerfal Knowledge of Mens Hearts, is 
 neceflary upon a threefold account. 
 
 I. It is neceflary in order to the Perfection of 
 God's Omnifcience. 2. 'Tis neceflary to his abfo- 
 lute and uncontrolable Government of the World, 
 g. It is neceflary to the ^[adtpefs of his Juftice in 
 difpenfing Rewards and Punifhments both in and 
 after this Life. 
 
 I. It is neceflary to the Perfe<Stion of his Know- 
 ledge, which would not be infinite, fhould theleafl: 
 and mofl: trivial Defire or Thought efcape his no- 
 tice : Nor. would he be Onmifcient, did not his Pro- 
 vidence and Fatherly Care extend it felf to every 
 particular Objedt, even to the Hair of a Man's Head. 
 And if his Underfl:anding be not Infinite, neither 
 would his Eflence be fo. For God is a pure uncom- 
 pounded Being, without Parts, Faculties, or Attri- 
 butes, diftind: from his Nature, or each from other •, 
 and what we call Underfl:anding, Will, and Power, 
 is nothing but one and the fame pure fpiritual 
 Efl[ence, putting forth it felf in fuch kind of Ads 
 as proceed from thefe Faculties in us. And there- 
 fore to fuppofe with the Sociniam, that the freeft 
 thoughts of Man, or the mofl: contingent future 
 
 Event 
 
. C 337 ). 
 
 Event may be hid from God, is to derogate not 
 only from the Perfedion of his Wifdom^ but his 
 very Being, and to reprefent him both in EfTence 
 and Attribute, finite and imperfect like our 
 felves. 
 
 2. It is neceflary in order to his free and uncon- 
 troulable Government of the World, that God fhonld 
 perfedtly know tile mofl: fecret Thouglits and In- 
 tentioois of Men. Did not he fully and clearly 
 underftand all -the Intrigues and Counfels of their 
 Hearts , he could not work all things according to 
 the Connfel of his own will, as St, Paul affirms he 
 does, Ephef, i. ii. Were not all the ways of Men 
 before the Eyes of the Lord, he could not always 
 profper the wa}'- of the Righteous, flop the way 
 of his Perfecutors, and turn the way of the Wick- 
 ed upfide down , /. e. confound and fruftrate all 
 theit Defigns and ill Practices : Could the Devices 
 of Man's Heart be hid from him, the Counfel of 
 the Lord would not always ftand •, it would be in 
 the Power of Satan and Ins Inftruments to crofs and 
 defeat the Eternal Purpofes of God, and hinder the 
 accomplifliment of his good pleafure,did not hefearch 
 them out, know them perfedly, and difcern their 
 Thoughts afar off, and were he not intimately privy 
 to all their malicious Plots and Pra6tifes. The Gates 
 of Hell had long iiiice prevailed againft the Church 
 of Chrift, had not he who hath undertaken her Prote- 
 ction, an All-feeing and Heart- fearching Eye, which 
 penetrates the d?yrkefi: Caverns of Hell, overlooks 
 none of the Stratagems of the Devil, fees all the 
 crafty Imaginations of evil Men, and had he not 
 infatuated their wifeft Counfels, and taken them in 
 their own wiles. On liis infinitely wife Providence 
 doth the Church and People of God rely fecurely 
 for Protedlion in a World full of Enemies, whole 
 malicious cunning Cvan't prevail to their mine, whilft 
 he that fits in Heaven fees and laughs them to fcorn, 
 
 Z counter- 
 
( 338 ) 
 
 countermines all their trains, and fufFers no Weapon-, 
 tiiat is formed agaiuft her to profper, as Davhl 
 fpeaks, Pfai. xxxiii. i o. Tbe Lord bringeth the Coun- 
 jel vf the Hciithen to yioitght ^ and maheth the de- 
 vices of the f'eople of none effeB, 1 1 . The counfel of 
 the Lord ftandeth for evei\ r^nd the thoughts cf his 
 heart from generatio7i to generation, 12. BleJJed is 
 the Nation whofe God is their Lord •, and the feople 
 whom he hath chofen for his inheritance. 
 
 3. It is neceflkry in order to the exadnefs of his 
 Juftice, in difpenflng Rewards and' Puniihments, 
 both in this World and the next, that God Ihoulcl 
 Icnow all Mens Hearts ^ without this he could not 
 proportion the Recompence to the Work, whether 
 good or bad. For defert of all moral Adioiis is to 
 be meafured according to the Intereft the Will hatlr 
 in them. The Intention of this Agent therefore 
 muft be underftood, before all equitable Recom- 
 pence either of Reward or Purifnment ran be 
 adjudged. It is ordinary with fly Hypocrites 
 for their worldly Intereft, or Credit, to put on 
 a' fpecious form of Godlinefs, to do the fame 
 good Works for the Subftance and Matter of them, 
 with the fincere Chriftian *, he • ma}^, as to all the 
 outward Expreilions of Devotion and Zeal for God, 
 outfhine a m>ore genuine and fervent Piety, yet fir 
 all this he doth but adt a part handfomely, hj 
 which he may deceive the Wcrld, gain itsapplaufe, 
 and obtain his other Ends, which is all the Reward 
 he deferves or can expedt. For he miferably de- 
 ceives himfelf, as v/ell as Men, if he thinks God^ 
 will alfo be mocked. 
 
 And^n the other hand, many pious humble 
 Chriftians do as ftudioufly conceal their Virtues', 
 and decline Obfervation in their good Works, as 
 the Hypocrite feeks it. Their Soul often breatlis 
 out holy Deii res, when their Lips move not, and 
 thefr devout AfedHons give themfelves a Ulent 
 
 vent- 
 
( 3^P ) 
 
 vent in deep fighs an^roans, which would all be 
 loft and fruitlefs , dranot^od both fee and hear 
 in fecret, not only of the (Sfet, but of the Heart. 
 By this Heart-fearchin^ facial it was, that our Sa- 
 viour fet a juft value on the poor Widow's two 
 Mites offered with a chearful and liberal Mind, 
 and preferred it before the large Oblations of tlie 
 Wealthy. Thus he likewife pronounced the Pub^ 
 lican's ihort humble Ejaculation inore acceptable 
 to God, and available for Mercy , than the long 
 Prayer of the vainglorious Pharifee, As the Frame 
 and Temper of the Soul is, God grants or rejedts 
 the Petitions of fuch as call upon him. If I regard 
 iniquity in my hearty the Lord ivill not hear me^ 
 faid Davidy Pfal. Ixvi. i8. And Solowon in mj 
 Text, Hear^ and forgive^ and do, and give to eve- 
 ry man according To his ways ^ ifbofe heart thou 
 k'fioreefi. 
 
 I fhall add, that there is abundance of wicked- 
 nefs lies conceaUd in the Hearts of Men, which mult 
 be accounted for at the great Da}^ Tho' it never 
 difcovers it felf either bj^ Word or overt Acl, yet 
 it renders the Perfon in whofe Breaft it's devifcd, 
 Criminal, and would go unpunifficd, did not the 
 piercing Eyt of our Judge fearch the innernioft 
 Retirements of the Breaft. The Blafphemies, Trea- 
 fons, Murthers, and Adulteries, committed only in 
 the Hearts and Defires of Men, would efcape the 
 Vengeance they deferve, had not God an eiacC 
 Knovv^ledge to convict the Offender in the Day 
 wfien he fhall judge tlie fecrets of all Men by 
 Chrift Jefus. To conclude, God himfelf profelle-tl], 
 Jer,xvn, lo. That he fearcheth the hearty andtrieth 
 the reins, that he ?nay render to every man accord^ 
 ing to his waysy and according to the fruit of his dz ' 
 ings. 
 
 Z 2 IN^ 
 
( 34^ ) 
 
 INFERENCES. 
 
 Having thus Eftabiimed my two Propofitions, 
 that no finite Underftanding knows the Heart, and 
 that God hath an univerfal and exadt Knowledge 
 of all Hearts, I fhall conclude with two or three 
 natural and ufefal Inferences. 
 
 I. If no finite Underftanding can know the Hearts 
 of the Children of Men, then none but God can 
 Iiear and anfwer their Prayers, which by confequence 
 are not pioufly and profitably addrefied to Saints 
 and Angels, as the Councel of Tr^;//- declares. Not 
 pioufly, hecaufe Prayer is tht peculiar homage due 
 to God, and to him all Flefti ought to come. Not 
 profitabh^, becaufe Saints and Angels can neither 
 hear r;or anfwer them. To hear Prayers, requires 
 an infallible Knowledge of the Supplicant's Heart, 
 to ■ make a certain Judgment of his Sincerity, 
 The Life and EfTence of Prayer, lies not in the 
 fioife and found of Words, but in the devout and 
 importunate Affection of the Soul. The Hypocrite 
 may cry aloud, but it is the fincere Chriftian who 
 prayetli indeed. Now to forgive, and Jt?, a7id give 
 to every man according to his ways , which is the 
 jiearing of a Prayer, neceilarily requires an exact 
 Knowledge of the Heart. Now this the Saints de- 
 parted, and holy Angels have not, as I have alrea- 
 dy ihewn, and their mod zealous Votaries are not 
 able to account by what means the Saints come at 
 •all to know their Petitions ^ whether they know 
 them \^j the Miniflry and Communication of An- 
 gels, or whether God makes our defires known to 
 them by particular Revelation, or whether he dif- 
 covers the fecret to them in the Divine Eflence, 
 which comprifeth all Truths orlaftly, whether by 
 Ibme otjier way more impenetrable, and more un- 
 known, he caufeth us to receive the Fruit of thofe 
 
 Prayers 
 
( 34» ) 
 
 Prayers we addrefs to thofe BlelTed Souls. At fuch un- 
 certainties is the celebrated Expounder of the Faith 
 of the Church of Rome, And fure their rra3^crs di- 
 reded to them, cannot be made in Faith, or with 
 any tolerable confidence that they (hall be heard. 
 
 We have encouragement enough to be frequent 
 and earneft in Prayers, if we direct tliem to him^ 
 who hcareth Prayers, and we need not doubt ot 
 acceptance at the Throne of Grace, if we addrefs 
 our Petitions in the Name of the one Mediator be- 
 tween God and Man, whom aloile the Scripture ac- 
 knowledges •, but if Menproftrate themfelvcs at tlie 
 Ihrines of Saints, and ufe their Mediation inflead 
 of our Saviour's, their uncertainty, whether tliey 
 hear or not, muft needs iiil them with fuch ^li- 
 flradling Doubts, as will deftroy all hopes of accep- 
 tance. Therefore, I Ihall conclude this Head in 
 the vvords of St.Pa^I, Col, ii. i8. Let no yuan be- 
 guile you of your reward^ m a voluntary humility^ 
 and worJhij)pi72g of Angels^ and I fhall add much \q[s 
 of Saints, intruding into thoje things rvbich be hath 
 not feen, 
 
 2, This Dodrine, That 710 finite Utiderjiandingcan 
 inow the Heart of Many may ferve to corre^it the 
 uncharitable and cenfbrious Humour which prevails 
 too much in the World : Who prefume to jucige 
 Men of upright and blamlefs Lives as Formahlts, 
 meer moral Men, or perhaps for fly Hypocrites, 
 as bad in their Hearts as their loofe Neiglibours, 
 tho' they carry it more demurely towards theWorki. 
 Thefe ajre of the Humour of Afomus in the Fahle^ 
 who when he could blame nothing in the outward 
 Shape of Man, faid, that if he could Ijave a Cafe-* 
 ment into his Breaft, he could find fault enough on 
 the Infide. Giv^e me leave to reprove fuch in the 
 Words of St. Fauly Rom. ii. i. Thou art incxatfable 
 man^ that judged another. How darefl: thou pre- 
 fume to ufurp thy Maker's Throne, and invade his 
 
 Z 3 Prera- 
 
( 34^ ) 
 
 Prcrpgati ve > The Judgment of thy Brother's Heart 
 is a Jurifdiction which thou neither hafl: Commiili- 
 on to exercife, nor Ability to manage. Judge not 
 therefore, left thou th}?' felf be judged. Or if thou 
 muft needs gratifie thy Cenforious Humour, exer- 
 cife thy Faculty at Home ^ retire into thine own 
 Boioin -, examine ftridly thy own Confcience, an'd 
 fearch thy ov7n Heart, which as deceitful as it is, 
 thou maj^eft know, tho' another cannot. They mi- 
 ftalce greatly, wlip expound thofe Words in Jer, xvii. 
 10. as tho' Mens Hearts are fo deceitful, that a 
 Man Cannot know his own Heart. Every one may 
 underftand his own, unlefs it be his own fault, and 
 whoever ftr idly and impartially difcharges this 
 Duty will find matter enough to condemn inhim- 
 felf, and will have little Mind or Leifure to judge 
 others. And doing thus, as their Judgment will 
 %Q juft, fo will it be very advantageous to them- 
 felves. For by thus judging thy felf, thou wilt 'be 
 better acquainted with the State of thy own Soul, 
 thou wilt more fully underftand and reform thine 
 Errors, and by unfeigned Repentance become qua- 
 lified for Mercy, when thou flialt appear at the 
 Tribunal, where all Secrets fhall be judged. 
 
 3. Since God hath an exadt Knowledge of all 
 Mens Hearts, how Ihould tliisConfiderationmorti- 
 tifie all our Vain-glorious Inclinations, and engage 
 us to keep our Hearts with all Diligence, that we 
 may be found iinrere, and without offence, in the 
 Day of cur Lord Jejus Cbri'ft 
 f How deplorable in that Day will the St^te of the 
 demureii Hypocrite be found, whofe great Bufin^fs 
 hath been- to hunt Applaufe, and to recommend 
 .himfelf to the efteem of the World. What will it 
 profit you?" What tho' it pafs ail your counterfeit 
 Vertues for current ? What tho' joux plaufible De- 
 portment impofe upon good Men ? It's not upon 
 thei^^favourable Sentence that your -eternal State 
 ^ .' •* ; ■ - > depends. 
 
(343 ) 
 
 .depends. Good Men judge according to Charity, 
 but God according to Truth, and their charitable 
 Miftakes will no more help thee, than they will 
 hurt them : They could not difcern the Pride and 
 Nauglitinefs of your Hearts, which God will ar- 
 rai£;n and detect before the whole World, of Ini- 
 pofture and Legerdemain ^ and wiU make Confcicnce 
 convid you of fuch Crimes as you were never fu- 
 fpe6ted of by iMan. The painted Sepulchre, the 
 falfe Heart will be laid open, and the Filth and 
 Rottennefs within be cxpofed to Thoufands more 
 than ever admired the beautiful Colours and Ver- 
 iiilh of f-e Oatflde. And though by the miflakeii 
 World you have becnnumbred with the Saints, j^our 
 great Judge will alhgn you a dreadful Portion with 
 Hypocrites. 
 
 Hov/ infinitely then doth it concern us to exa- 
 mine and fe'arcli our Hearts, tjiat upon Try al their 
 Integrity may be approved by that great Judge, 
 to whom all Things are naked and open, and 
 to whom we are to render our Accouiit. With 
 what Purity of Spirit lliould we draw nigh to God, 
 and with what Integrity and Uprightnels Ihould 
 we tranfad: all our Affairs with Men. With what 
 Care and Diligence fhould we prepare our Souls to 
 meet God in all his Ordinances? With what pro- 
 found Humility Ihould we bewail our Sins when 
 we fue for the pardoii of them ? With what fer- 
 vent Defires fhould we beg all Supplies we need, 
 eithsr for Soul or Body, at the Throne of Grace? 
 How full Ihould our Hearts be of fpiritual Joy, and 
 fervent Love and Gratitude, to the Father of Lights, 
 when we celebrate the Praifcs of his infinite Mercy 
 and Bounty to fuch worthlefs Creatures as we are > 
 More efpecially doth it concern us, who at this 
 Time defign to approach the Lord's holy Table, to 
 take care that wc bring with us a clean Heart, and 
 the' it have lofi its original Purity or Innocence, 
 
 Z 4 let 
 
( 344 ) 
 
 let it be cleanfed and purified by true Repentance, 
 And then we need not doubt the Acceptance of 
 this our Sacrifice of Praife and Thankfgiving, and 
 that we fhall reap all the Benefits of our Lord's 
 Sacrifice of himfelf, which we commemorate in the 
 holy Sacrament. 
 
 And in all our worldly" Employments, in the 
 Duties of our feveral Vocations, this Confideration 
 Ihould engage us to fet God alv/ays before our Eyes, 
 and difcharge our Trufts in the Church and State 
 with great Uprightnefs and Singlenefs of Heart, 
 to the utmofl: of our Power feeking to promote the 
 Glory of God, the publick Good, together with 
 Peace and all manner of Vertue among Men. Let 
 us with an impartial Severity difcourage all Wic- 
 Icednefs 5 Magiftrates by their Authority, Minifters, 
 And good Chriftians by publick and privateReproof. 
 and if the difcharge of our Confcience make \t 
 fometimes neceflary for us to difpleafe Men, let 
 us comfort our felves with remembring, that it is 
 not our Bufinefs to pleafe Men, but to approve 
 our felves the Servants of Cbri^, Tho' we fuffer 
 Reproaches on this Account, as pragmatical bufie 
 Bodies, let it not difcourage our pious Zeal ^ it is ^ 
 fclelled thing to fuffer Reproach on fo good an Ac- 
 count. Tho' feyere Vertue, and uncorrupt Juftice 
 nia}^ not always promote our worldly Intereft, nor 
 procure Lo\^e and Lfteem in a profane, loofe and 
 adulterous Generation ^ Tho' we may live in this 
 World in the lefs Credit ^ we fliall leave it with 
 the more Comfort^ having the Teftim.ony of a 
 good Confcience to fupport us -, and our own Heart 
 not condemning us not 5 we fhall have an humble 
 and well-grounded Confidence towards God, and 
 truft in his Mercy in and thro' ChriU Jefus : 
 
 To whom. S^Co 
 
 SER- 
 
( 345) 
 
 SERMON XVII. 
 
 SHEWING, 
 
 I, The Neceffity of good Education of 
 Children. IL Unto what they 
 ftiould be educated. III. What 
 Seafon of Life is moft proper for their 
 Inftruftion: And, L^j?/^^ What the 
 Advantages are of Right Education, 
 
 PROV. XXII. 6. 
 
 Train up a child in the way he Jhould go 3 and 
 when he is old he will not depart from it 
 
 TH E manifefl: Defign of SoIomo7i in thefe 
 Words, is to reprefent the Neceffity aiid Ad- 
 vantages of a Religious and Lileral Educa- 
 tion: And pollibly they have fome refpedt to the 
 preceding Verfe, and this Advice is offered as a 
 Prefervative againfl: thofe vexatious and perilous 
 Difficulties wherewith wicked Men perplex the 
 whole Courfe of their Lives, and many times come 
 to a fearful End. Thorns and Snares are in the way 
 of the froward^ he that doth keep hisfonlfiallhefar 
 
 from 
 
( 54^ ) 
 
 from them^ v. y. i. e. Wicked Men, either for want 
 t)f good Diredlion, or perverfely rejeding wlioie- 
 fomQ Counfe], generally run into Fatal Errors at 
 their firit fetting out in the World. * Becaufe they 
 hate knowledge^ and do not chufe the fear of the Lord. 
 They leprae the paths of uprightnej^^ to walk in the 
 -ways of darjcnefs^ as the IHfe Man obferves in the be- 
 ginning of this Book. 
 
 They are niiftaken in the Nature and Objed; of 
 Happineis, and confequently take falfe and indirect 
 methods to attain it. And no wonder then if they 
 find themfelves intangled in dangerous Snares, and 
 fuch as often prove deftructix^e to their Souls. 
 
 Now the Soul being every Man's mod valuable 
 concern, Parents and others who have the Care of 
 Youth, cannot any way teflify their Sincere Affedti- 
 on and Tendernefe better, than by their endeavours 
 to fecure them from thefe Snares. Which will be 
 moft effedually done by Ihewing them early a 
 !more excellent Way, by feafoning their tender Age 
 with true Wifdom and Religion, whofe ways are ways 
 of fleafantnefs, and all her paths are feace^ Prov, 
 iii. 17. 
 
 There is no difficulty in my Text which requires 
 explaining, tho learned Expofitors have given va- 
 rious Senfes of one ExprelTion, whicli I {hall briefly 
 lay before you. What we render in the way he 
 jhould go, if the Hebrew be literally tranflated, is 
 upon the mouth of his way, which Phrafe is under- 
 ftood by fome Expofitors to recommend an early 
 Inftruction, even in Childhood. /;; the Mouth, i. e. 
 in the Beginning of his Way, as foon as the Child ap- 
 pears by the exercife of Reafon to be capable of In- 
 ftrudtion -, as foon as he is able in any meafure to 
 diftinguifh Good froni Evil, and may be efleemed 
 a Rational and Moral Agent. 
 
 * PrcvA'2^, FrovAi, i?o 
 
 ALapid^ 
 
( 347 ) 
 
 A LapiJe cites a Jeivr/L Dodlor, who by tjiofe 
 •Words uiiderftands /Z?e? Genius audhiclijiatioyi of the 
 Cbild^ which ought to be confiilted by diofe who 
 have the Care of his Education, fo as to find out 
 fuch Studies and Employments for him, as he is na- 
 turally beft difpofed and fitted for. Such Care will 
 ^doubtlcfs contribute very much to the happy Edu- 
 cation of Children, to render them eminent in their 
 refpedtive Profellions. But tho' this be true, I do 
 not take it to be Solomons Senfe, nor indeed the 
 Rahhi\ cited for it. 
 
 Vatahlns paraphrafeth the ExprefTion, /;; the dou- 
 ble ayul doiibtfii' fartoj his Wayes : He feems toiiip- 
 pofe all Men at their firfl: entrance into the World, 
 to be like Hercules in t Xenophon,. at a jftand in the 
 WilderncTs, deliberating whether of the two Paths 
 before him to take. The one, io far as is in view, 
 is very fair, fmooth, and inviting but full of Diffi- 
 culties and Dangers, whicR lie further ofi'out of 
 fight. This is the Way o^ SenfualPleafiire. The 
 other at the firfl Entrance is narrow, rough, and 
 ibmevvhat difcouraging, but if a Man adventure in- 
 to it, and keep on for a while, he will foon conquer 
 all its Difficulties, and proceed not only in fifety, 
 but alfo with pleafure to his Journey's End. Thi$ 
 is the Path oilFifdo7n andVcrtue, So that herctS^- 
 hmon requires Parents and Governours of Youth to 
 give Proof of their faithful and tender Care, by di- 
 redting their Choice aright, and leading them mto 
 the latter, which, tho' lefs tempting, is the more 
 fafe and truly pleafant Path: For in the way ofrigh- 
 jeonfnej^ is life^ Prov. xii. 2&. 
 
 X JlJcrcer renders the Phrafe, according to the 7nea' 
 fare of his iFay, and allures us, that the fame Word 
 
 f Xenoph. Memorab. lib. 2. 
 
 rj: Jkxta merfuram, leu modum ( fie ^5 OS furai fzpe SoIec)id 
 
 eft pro cjp:u iagenii ejus iutinnioris. 
 
 in 
 
( 34^ ) 
 
 in the Original fignifies both a Month and a Mea- 
 fure. And he makes this to be Solomo7ts Meaning ^ 
 That a Child muft be inftruded according to the 
 meafiive of his Cafacity.- And as in filling Veilels 
 which have narrow Mouths, Care muft be ufed, 
 that you pour in the Liquor gently, which other- 
 wife will be in danger of running afide, and being 
 fpilt : So Inftru6tions in good Literature and Re- 
 ligion fliould be inftilled by little and little into 
 Children, they muft not be over-charged with long 
 Leflbns, and a multitude of Rules, left they grow 
 to iMth what they (hould learn with pleafure, and 
 all be forgotten and loft. 
 
 There is no difference of moment in thefe vari- 
 ous Expofitidns, they all very well confift with the 
 main fcope of the wife Man, and with, each other. 
 
 And I ftiall have fome regard to them in my fol- 
 lowing Difcourfe on this Text, which Ihall be di- 
 gefted into this plain i*f ethod. 
 
 I fhall attempt, I. Tolhew the Neceffity of good 
 Education *, That Children fliould be well brought up. 
 
 II. Whereunto they ftiould be trained up, viz, 
 to the Knowledge of tifeful Arts, and true Religion. 
 
 .III. What Seafon of Life is moft proper for this 
 Work, and fitteft to receive Inftrudtion, viz. Child- 
 hood and Touth. 
 
 rV". What are the Advantages of early InftrudHon 
 in Religion and ufeful Knowledge : That which 
 they learn fo young, will ftick by them, and do 
 them good all their' Life, and render them fer vice- 
 able in their Generations : And having done this, 
 I fhall conclude with fome proper Inferences. 
 
 I. Let us confider the great Neceility of good 
 Education. Had Man never fallen from the Ori- 
 ginal Dignity and Perfection of his Nature, (which 
 was little inferior to that of Angels ) he being the 
 Image of his Great or'' s Jfifdom^ as well as oi his Ho- 
 JinefS and Right eoufn^JS, there would have been no 
 
 great 
 
(349 ) 
 
 great need, if any, either of Inftru6lion or Laws. 
 For his Mind was plentifully ftored with all necef- 
 fa'ry Knowledge, both Natural and Moral, and his 
 Will and Affedions were free from all Taint <^f 
 corrupt Inclination. There was no Ignorance or 
 Error in the one Faculty to be redified by Inftru- 
 dlion, nor finful Appetite in the other needing to' 
 be reftrained by Laws. In this happy State, while 
 the Soul continued bright and undefiled as it came 
 out of the Hands of its Creator, the Poets Admira- 
 tion would have been but juft, who cried out, ^ O 
 vphat a lovely Creature is Jlan, if he be a Man in- 
 deed. But alas ! now inftead of glorying in thofe 
 Godlike - Perfections which were the Honour of 
 Man's Innocence, i*- v?^ rather become us with 
 holy David^ humbly to cry o\it^ Lord what is Man! 
 With Shame to furvey and bewail the Defecls and 
 Corruptions of our Souls, and endeavour the beft 
 we can to repair the Ruins of the Firft Adam^ and 
 recover the Divine Image defaced by Sin. There 
 is none of us now born a Man indeed , none brings 
 into the World with him thofe Accomplifhments 
 Intelledual and Moral, which juftly intitle him to 
 that Noble Charader : His Soul mufi: firft be illu- 
 minated and fanctified by the renewing Grace of 
 the Holy Spirit , and the Mind muft be improved 
 by the Culture of a Pious and Ingenuous Educati- 
 on, together with the other ordinary Means where- 
 by God works in the Formation of the New Crea- 
 ture. 
 
 Unleis abundance of Care and Pains be taken 
 in breeding up a Child, he will d.o neith.er good to 
 himfelf, nor fervice to the Publick. Indeed no 
 Creature whatever can be made fcrviceable with- 
 out teaching : The Horfe muft be broken and ma- 
 
 nageJ 
 
 Clem. Alex. Strom. 8 corrigentc Grotio. 
 
( 35° ) 
 
 naged before he will be fit for the Saddle., The, 
 Ox mufr be accuftomed to the Yoke before he will 
 be fit for the Plow. Nay the Earth it felf muft be 
 manured, it muft be broken up, cleared of Wee^s, 
 and Sown with good Seed, before it will bring forth 
 Corn. If it lie fallow, it will produce either none 
 or evil Fruit. And as the • richeft Soil commbnly 
 bears the rankeft Weeds, fo Children of the bell 
 Parts , and the highefi: Spirits, whofe Education is 
 negleded, become moft extravagantl}?- lewd and vi- 
 tious. Whereas had their Parts been duly improved 
 hy Inftrudtion and good Difcipline, they might have 
 been great Bleffings to their Parents, and eminent- 
 ly ufeful in their Generations. , 
 
 It is almoft incredible what vaft Advantage 
 Learning gives any Perlbn above an illiterate Man^ 
 who is equal, nay perhaps fuperiour to him, in na- 
 tural Abilities. For the Faculty is wonderfully im- 
 proved and aflifted by Art, which facilitates all its 
 Operations. Herein lies the mighty' difference, 
 eafy to be obferved between barbarous and civilized 
 Nations. How much do the former come behind 
 tile latter, in the ordinary Accommodations of Life, 
 in the Arts of Peace and War > How commonly are 
 there innumerable Armies routed by an handful 
 of welldifciplinedMen, no waySupcriour to them 
 in natural Courage or Strength of Body. But the 
 worft Effed of their Ignorance, is feen in the cor- 
 ruption of their Morals, and impurity of their 
 Lives. Solonwn teaches us. That if the Soul be mtJmit 
 knowledge^ it is not goocl^ Prov. xix. 2. The words 
 are a Meiofis ^ and import it to be of very fatal 
 Confequencc. A Man who travels in the dark 
 without a Guide, will almoU' unavoidably lofe his 
 Way, and perhaps his Life too, for want of light 
 to difcern and avoid Pits and dangerous Precipices 
 which lie in his Road. So is Error the natural Ef- 
 fect of Ignorance, and hath a powerful and mif- 
 
 chievous- 
 
( 35' ) 
 
 chievous Influence on Mens Lives. Hence comes 
 it that fome words in our Language, which in their 
 firfl: and Native Senfe imply deteds in the Under- 
 ftanding only, now %nify immorality. The word 
 rndenefi^ in its Original Ufe, was no more than 
 want of Liftrudtion or Breeding, but now fignifies 
 ill mayiners^ an uncivil and often five Carriage in 
 Convcrfation with others. And' the word Levcd^ 
 by which former Age^ meant illiterate, now carries 
 with it an Accufation of horrid impiety and fil- 
 thinefs of living. The World fince obferving the 
 clofe connexion of Pradice with Knowledge, have 
 entertained a Charitable Prefumption, that Men 
 ordinarily ad according to the beft of their Know- 
 ledge, live up to their Principles, and if they do 
 amifs, it is becaufe they are miftaken, and know no 
 better. 
 
 Corrupt Nature hath a violent Propenfity to e- 
 vil, fo that ^ a Bridle is not more neceflary to ma- 
 nage an Horfe or Mule, than is Underflanding to 
 curb the headftrong and brutifli Paflions of Yo'uth. 
 They will hurry them into the wildeft Exorbitances, 
 if there be not Knowledge to judge of the moral 
 difference of Adions , to apprehend the Motives 
 and Encouragements to Virtue, and forefee the mi- 
 fcrable confequences of a wicked Life. 
 
 Unlefs conducted by Knowledge, even theVcrtu- 
 ous Difpofitions of the Mind will decline to a faul- 
 ty extreme. An ignorant Devotion will degene- 
 rate into Superflitious Vanities, and a blind Zeal 
 for God into bitternefs and cruelty. If fometimes 
 natural Probity, and a teridernefs of Spirit prove 
 an Antidote againft thg Mifchief, yet it is mofi: 
 commonly feen, that bad Principles do in the end 
 
 aipoS^cflis^ cTe^^ <7» x^^'^** Chryf. Tom. i. Mom. i. ad Fop. 
 Aflcioch. 
 
 $ prove 
 
( 350 
 
 prove too hard for good Nature, which yields to the 
 Force of Cuftom, or the Authority of great, tho' 
 evil Examples : And a vitious fhame to appear le(s 
 jealous than other Men, for thofe Doctrines which 
 they miftake for Truth, loon corrupts the natural 
 fweetnefs of their Difpofition. 
 
 Thefe are fome few, of many things, which ferve 
 , . to Ihew the NeceiEty of^^^SSSSBt^nd good Edu- 
 '^cation, and which for want of time I muft wave, 
 and proceed to enquire, 
 
 II. What is the way wherein a Child Ihould be 
 Infl:ru6ted , and to what he fhould be trained up, 
 viz. The Knowledge of ufeful Arts and Religion, in 
 that way wherein we defire he (hould keep to liis 
 lives end. 
 
 I. He Ihould be bred to skill in ufeful Arts, and 
 honeft Employments. I fay ufeful J.rts^ for fbme 
 Arts and Studies are vain and fruitlefs, they ferve 
 to no other purpofe than to gratify, Ihall I fay, or 
 deceive, an idle and wanton Curiofitjr. Some are 
 impious and execrable, unbecoming a Chriftian to 
 learn or pradtife. Such were thofe Curious Arts 
 ftudied and pradtifed by fome at \ Efhefus-^ they 
 are generally underftood to have been judicial A- 
 ftrology, Magick, and preparing Philters, which 
 as foon as they embraced the Chriftian Faith, they 
 laid afide, and to teftify their fincere Repentance 
 and detettation of the Sin, burnt their Books, a- 
 mounting to a vaft funi of Money, AEls xix. 1 9. 
 
 Unprofitable Arts, fuch as no way conduce to a 
 Man's prefent comfort, or future Happinefs, or the 
 good of Mankind, are not worth the Learning, nor 
 do they deferve the Name of Knowledge •, and Skill 
 in impious Arts is wof fe than Ignorance, Eccluf, xix. 
 22. For the knowledge of vpickednejS is not vpifdom,' 
 
 f Nemo dubitabit quin operose nihil agant qui licerarum utili- 
 um ftudiis deginencur, Senec de brevic vitse c. 1 2. 
 
 -' But 
 
( 353 ) 
 
 But no ufeful Knowledge is contemptible ^ notJiin'^ 
 that ferves to promote the conveniences of human 
 Life, even on the meanefl occafions, is to be flighted. 
 Tho' I confels, fuch lie not within the compafs of 
 my defign, which defcends not below the Liberal 
 Arts. Thefe very much conduce to the Happinefs 
 both of the Life that now is, and that which is to 
 come. It is therefore requifite that Childf en ihould 
 be fb far acquainted with them, as they may find 
 them beneficial in their refpedive Ways and Pro- 
 feflions, for which they are intended. And thofe 
 who apply themfelves to the Studies of Phyficfc, 
 Law, and Divinity, will find great Benefit from an 
 exact and thorough Underftanding of them. 
 ^ Grammar, tho' the loweft of all the Liberal Arts, 
 lies at the bottom, as the necefTary Foundation of 
 all our higher attainments. It teacheth Propriety 
 of Speech, inables us to underfland others, and to 
 exprefs our own Mind plainly and intelligibly, ei- 
 ther by Speaking or Writing. Rhetorick adds Ele- 
 gance to Propriety of Speech, to lay faft hold on 
 Mens Aifettions, and by a perfuafive force to move 
 them which way we find it neceflary 5 and is there- 
 fore a moft ufeful accomplifliment for thofe who 
 are to fpeak in great AlTemblies. Logick allifts our 
 reafoning Faculty, and is its guard againfl Sophi- 
 ftry and Deceit, and hiftrudts Men how to apply 
 themfelves with folid Arguments, and convincing 
 Evidence to the Judgment of the Hearers. The 
 Knowledge of Natural Philofophy is beneficial to 
 the Phyfitian, and the Moral for a Lavv^yer, Ma- 
 gifl:rate, and Divine. I need not tell you how 
 great improvements Building, Navigation, and 
 Commerce, have received from the Mathematical 
 Sciences ^ nor yet of how great ufe 'tis to be 
 Ikilful in the Learned Languages. Thefe are the 
 Keys of Knowledge^ and let us into all the Romany 
 Creek, and £'^/?er« Learning ^ and which moflhigli- 
 
 A a ly 
 
( 354 ) 
 
 ly recommends them, they unlock the Sanduary, 
 and open a way for us into the Treafury of Divine 
 Wifdom : By their help we may enrich our Souls 
 with the moft valuable fort of Knowledge, I mean 
 the faving Knowledge of God and Jefus Chrift, 
 This is the befl: and highefl: improvement of human 
 Learning, when it is made fubfervient to Religion, 
 and prompts us to confider who it is that informed 
 us with a reafonable Soul ^ and teacheth us more 
 than the Beafts of the Earth, and maketh us wifer 
 than the Fowls of Heaven , as EUhu fpeaks, Job 
 XXXV. II. When we gratefully remember whofe 
 Gifts all our intelledual Accomplifhments are, and 
 imploy them to the Glory of the Father of Lights 
 from whom they come. All the VelTels of Gold 
 ufed in Solomons Houfe, were Pretious and Mag- 
 nificent, but thofe made for the Service of the 
 Sanduary, the Gold of the Temple was Sacred. 
 The Temple^ laid our Saviour, fanBifieth the Gold : 
 So may I fay of Wifdom, whofe value is eftimated 
 hy him who beft underftood it, above that of Gold 
 and Rubies. It is a pretious Jewel, tipon account 
 of its great Ufe in our Temporal concerns ^ as it fits, 
 us for a private or publick Station, teaching to ma- 
 nage our particular Affairs with Difcretion, and to 
 be ferviceable in our Generation. But the value 
 thereof is infinitely advanced , when we dedicate 
 our parts, whether natural or acquired to the Ser- 
 vice of God, and offer our Souls, and all our Fa- 
 culties a living Sacrifice to him. His Altar mil 
 fanElifie our common gifts ^ Grace will refine and 
 purge them, and render us Vejjels of Honour fanBi-- 
 fyed^ and meet for our great Maflers ufe, 2 Tim. 
 ii. 2T. 
 
 And if Liberal Arts deferve fo well to be taught 
 Youth, principally as they are Inftruments and 
 Helps to Religion, how much more neceffary muft 
 it be to have our Children well inflrudled in the 
 
 Prin- 
 
( 355 ) 
 
 Principles and Precepts of Religron it felf. In the 
 fear ojGod^ which is the heginyiing^ or as the He- 
 hrew may be rendered, the principal, inoft excel- 
 lent and perfedt fort of wifdom^ and /;/ the know- 
 ledge of the holy One, which is underflandirig. As 
 this is the chief, fo Ihould it be the firfl thing in- 
 ftilled into their tender Minds. They ihould be 
 poflefled with a deep and fober fenfe of their Re* 
 lation and Duty to God. This will be the fhrongcrt 
 Antidote againft the Contagion of Infidelity and 
 Vice, and will preferve their Confcience pure, and 
 void of offence both towards God and Man. So that 
 Religion is the moft profitable Study to which they 
 can apply themfelves. They may be inftructed in 
 other Arts, v\^hich may make them Politick, great 
 and Wealthy, but it is this, and this only can make 
 them truly Wife cjid Happy. 
 
 Therefore all places of Education fhould be Schools 
 of Piety and Virtue, as well as of good literature. 
 And Youth. fhould be inflrudted in the Principles of 
 Religion, and the Rules of good Life, as well as in 
 the Grounds and Rules of Grammar. Such Mafters 
 therefore as take care ordy of the latter, negledt 
 the better half of their Duty, which is to breed up 
 youth in the nurture and admonition of the Lord, 
 The Schoolmafter (hould be a Catechift, as we learn 
 from '^ Mercer, that the Hebrew word here rendred 
 train up, fignifies alfo Catechife, and he hath great 
 opportunities of principliiig them aright, and ot 
 giving them a true Relifh of the Holy Scriptures, 
 as well as of human Authors. And tor this_ they 
 have great Advantage , who liive the forming of 
 their Minds in the moll flexible, innocent and ca- 
 pable Seafon of Life. Which leads me, 
 
 * Apud Hebricos yyn ISD, Ciccchifmuni appclbnc. P.)ccs 
 ergo verbo Grasco "j^JH t^^^^^^ Catechi^a, 
 
 A a 2 III. To 
 
( 35^ ) 
 
 lU. To confider what Age is fitteSi to receive In- 
 ftraclion. Childhood and Youth. Train up a Child, 
 f . e. while he is yet a Child. Then they fliould re- 
 ceive the Seeds of Virtue and Learning, the Fruits 
 whereof will be fean in riper Years. It is fcarce 
 poifible to begin this work too early ^ for no Age 
 or Conditibn of Life is without its peculiar Duties, 
 which it needs to learn, nor yet without its pecu- 
 liar Temptations and Vices, againft which it ftiould 
 be cautioned and fortified. And the minds of Chil- 
 dren may be framed to Piety, before they are ca- 
 pable of the Arts, and thofc ill Inclinations which 
 too early appear in them, may be checkt and re- 
 formed by Djfcipline. They will learn many things 
 by imitation of good Examples, and get a habit of 
 tlieni by conftant practice before they comprehend 
 the Reafon of things •, and when they come to years 
 of Difcretion, their Judgment will approve their 
 Praclice ^ fo that they will of choice perfevere & 
 that good way .they were led in Infancy, v ' 
 
 Now Youth will appear to be the fitteft Sealbn 
 for Inftrudion upon three accounts. 
 
 I. That Age of Life moft wants Inftrudion and 
 Difcipline, and all good Offices are moft feaibna- 
 ble when they are mc^ needed. Their minds are 
 empty, not ftored with Knowledge^ their Judg- 
 ment is weak, and their AffecHons vehement and 
 unruly. Zophar^ Job xl. 1 2. faith, Man is born as 
 a mid Ajfes Colt. The Afs is a Stupid Creature ^ an 
 , Afies Colt, not trained , not fitted for Service, a 
 a wild Alles Colt, that keeps no certain way, but 
 wanders at large in the Wildernefs. 'Tis thus with 
 Man, he is Born neither with Wifdom, Arts, nor 
 Virtue *, his Head is empty, and his Heart corrupt, 
 and if care be not taken betimes to furnifh both 
 well, the task of Education will prove twice as hard 
 as it needed. The Devil will be early at work fow- 
 ing Tares, and Man's depraved Soul needs no cul- 
 ture 
 
. C 357 ) 
 
 ture to prepare it ^ the accurfed Soil is always in 
 order to receive fuch Seeds, which will quickly take 
 Root and Spring up, not with, but before the Wheat : 
 That we call our innocent Age , will be corrupted 
 thro' floth, and our vitious Inclinations will thro' 
 neglect grow up into ftrong and ftubborn evil ha- 
 bits, which it will be very hard, if not impolfible, 
 to break. Children will contrad an habitual Aver- 
 fion to Study or Labour of any fort, and to hate 
 Inltrudion either in Literature or Religion, They 
 will need to be untaught the Evil they have alrea- 
 dy learnt, which will be no eafy task. We fee 
 when Children have been taught improper words, 
 clownilh Language, and a broad and ill Pronuncia- 
 tion , it is a work of much time to bring them to 
 propriety and purity of Speech ^ yet it is much ea- 
 iier io reform their Language than their Manners. 
 Xlie fofmet may be effeded by removing to f ich 
 places where the Language is better fpokcn, and 
 they will never hear fuch obfolete and ruftick 
 words and tones we defire they fhould forget : But 
 whither can we fend them in this World, where they 
 Ihad b^ out of the reach of ill Counfel and Temp- 
 tations, where they neither hear nor fee any Exam- 
 ples of tliofe Vices which we would hai^e them for- 
 lake } I have chofen this Inftance to illuftrate the 
 matter, becaufe it fhews the Necelli ty of an early 
 and regular inftrudtion: In human Arts it is much 
 eafier to teach a Perfon wholly Ignorant, than one 
 which hath been ill taught ^ and training Youth up 
 in Religion, we fhould, if pollible, be beforehand 
 with the Devil, and imitate the pious Care of T;- 
 mothy^ Mother, from whom he feems to have fuck'd 
 in the fincere Milk of the Word, together wirli her 
 own i fo that from a Qjild he had known the holy 
 Scriptures^ which are able to make him wife unto Sal- 
 "pation^ 2 Tim. iii. 1 5;. 
 
 A a 3 2. Child- 
 
( 358 ) 
 
 2. Childhood and Youth affords the beft leifure 
 for Learning, and gives us the beft Advantages of 
 Time for (6 vaft and long a Work as a complete 
 Education in Literature and Religion requires. To 
 make a complete and accomplifhed general Scholar, 
 how many Languages muft be learnt ? how many 
 Authors muft be read and digefted, and how much 
 time muft be fpent in exercifing ones felf in the 
 Arts wherein we would arrive at Perfection. Now 
 he that hath a long Journey to go, or a great deal 
 of bufinefs on his hands, ihiGuld rife betinie, and 
 iet out early. But this is not all, our time in Child- 
 hood and Youth is more our own, if wellHuftand- 
 ed, tlian in any other part .©f our Life. That Age 
 as its judged uncapable of "bufinels fo is not liable 
 to diveriion from Study-, 4^. hath neither private 
 Affairs to manage, nor pablick Offices to ferve, 
 which would interrupt its Studies *, and tho' that Age 
 be extremely addicted to Pleafure, jet it is at the 
 Difcretion of Parents and Mafters what time -their 
 Children mall fpend upon them. But when they come 
 into the World, and enter u])on Bufinefs, andengage 
 themf^lves in various Relations and Offices which 
 rr-uft all be attended, 'they are lels Al^afters of their 
 time. And indeed, mature Age is the Seafon of 
 Action, for which Men fnouid be prepared byiuch 
 an Education as I am recommendingo The Circle 
 of Learning as intimated, is very large, and fo is 
 that of Chriftian Knowledge, and the fooner we fe- 
 rioufly begin the Study, the more happy progrefs 
 we Ihall make, we ftiall grow to a greater Stature 
 fioth in Grace and Knowledge, and this fhould be 
 bur great Encouragement to an early and diligent 
 Application to the Study of the Dotl-nne which is 
 according to Godlinefs \, our Reward will be propor- 
 tionable to oiir Labour, and each further degree tjf 
 Grace we reach, will advance us to an anfwerable 
 height of Glory. 
 
 ga YoutS 
 
 ::-^: 
 
C 35P ) 
 
 5. Youth is the Seafon of Life which is moH: ca- 
 pable of Learning. The principal Inftrument of 
 Learning is the ^ Memory^ which of all our Facul- 
 ties comes earlieft to maturity, and arrives at its 
 perfed Strength in Youth. It is then moft quick 
 at getting, and moft faithful in retaining, what- 
 ever Inftrudions and Rules we commit to it. It 
 is ripe before our Judgment, and lays in a Stock 
 of ufeful Knowledge for it to work upon all our 
 Lives after ^ fo that tho' it hath this Misfortune 
 common to moft early Fruits, t it decays the firft 
 of all our Faculties ^ yet where it hath been diligent- 
 ly employed, and well ftored with variety of Learn- 
 ing in Youth, the Lofs is the lefs perceived : As 
 will appear by confidering, 
 
 IV. The Advantages of early Tnftrn£tion in Pie- 
 ty and Learning: what they get will ftick by them, 
 and do them good as long as they live. Tho' the 
 Memory-decays in Strength, and gets little in ad- 
 vanced Age, yet it feldom lofeth anything it learnt 
 in Youth, efpecially if it be refreihed by Reading 
 and Recolledtion. A remarkable Inftance of this we 
 have ill the Famous Beza^ of whom it is related that 
 he quite out-lived his Memory of any tiling which 
 he had newly read or heard, but retained to the 
 laft the whole Hebrew Ffaher^ and St. FanPs Epi- 
 files in Greeks which he had learnt in iiis Youth ; 
 tt6r did his Judgment fail him in any thing which 
 he had ftudied in his younger Days. As a Mer- 
 chant, who by long Diligence in a full and prof- 
 perous Trade hath gotten an Eftate, will live in 
 Plenty and Reputation the reft of his Time, tho' 
 
 * Initia literarum fola Mcmoria conflant: qua? non modo jam e(i 
 in parvis, fed turn etiam tcQacifTima c(i C^uintiJ. Lib. i. dela- 
 ftit. Orac. 
 
 . f Memoria eft res ex omnibus partibus animi, ma.ximc delica- 
 ta & fragilisj in quam primam incurric Teneftus. ScneCv ?tdti» ad 
 libros. c5)ntrovert 
 
 Aa 4 his 
 
( 3^Q ) 
 
 his gain ceafeth upon leaving hisBufinefs. So will 
 that Man whofe Mind is enrich'd with a large Stock 
 of Knowledge and Yertue, when Meniory decays, 
 and he makes no great.. Proficience, in Learning, 
 live comfortably upon the old Stock, and maintain 
 the Charadter of a "Wife and Religious Man. 
 
 But I fhall briefly and particularly fhew the Ad- 
 vantages of good Education, both to the Perfon 
 himfelf, and to the Societies whereof he is a Mem- 
 ber. A 
 
 Great are the Benefits which a Man himfelf reaps 
 from his early Improvements in Knowledge and 
 Vertue. If thou art vpffe, thoujhalt be wife for thy 
 felf ikith Solomon^ Pro v. ix. 12, His "Wifdom and 
 Goodnefs are a Blelling to himfelf. 
 
 They enable him to manage his fecular Affairs 
 with Prudence, and to the beft Advantage, They 
 make him a fair and reputable Way to Honour and 
 Wealth, and his Wifdom proves an ample- Patri- 
 mony. It teaches him to ufe an Eftate well, if 
 it pleafe God to beftowit, and to be content with- 
 out it, if his heavenly Father doth not allot him 
 a large Portion in this Life. It teacheth to behave 
 himfelf with Difcretion and Integrity in all Rela- 
 tions, and in all Companies. His Education teach- 
 eth him how to prize "and Ipend his Time well, 
 which never lies a Burthen upon his Hand, but he 
 eafily finds Bufinef^ to e;nploy it well, and is ne- 
 ver under thofe Temptations to which Idlenefs and 
 want of honeft Employment expofe too many. He 
 never runs into bad and diflblute Company to a- 
 void Solitude, but can find agreeable Converfation 
 among the Dead, if he have not the Happinels of 
 ingenious and fbber Acquaintance near him. He 
 can retire into hi-^ Study among the Renowned 
 Scholars of all Ages and Countries, who will enter- 
 tain \im on whatfoever Subjeft he defires, wit|i 
 PJeafure and Advantage, 
 
(3^1) 
 
 And a Religious Man can never be at a lofs how 
 to pafs his Time, who remembers that he hath a 
 gracious God to ferve, and a precious Soul to fave. 
 Nor can he want Employment, who hath his Sal- 
 vation to wori: out, fo many Duties both towards 
 God and Man to difcharge •, and who hath Co many 
 iiibtle and powerful Enemies to watch and encoun- 
 ter j who hath his own Corruptions to mortifie^ 
 who hath his Graces to improve, and his great 
 Change and Account to prepare for. 
 
 Now for all thefe great Works a Religious Mind, 
 fraught with the Inftrudtions and Comforts of the 
 holy Scripture, and aififted by the Spirit of God, is 
 throughly furnifhed. This, as Solomon obferves, is 
 the Excellency of Knowledge , efpecially of that Di- 
 vine Knowledge we acquire by the Study of the Scrip- 
 tures, that it is infdom that giveth Life to them that 
 y&<^^ //, . Ecclef. vii. 1 2. 
 
 But a Liberal and Religious Education doth not 
 make a Man wife for himfelf alone, but qualifies 
 him to be ufeful to others, and a Bleliing to his 
 Country and Neighbourhood. And we are not born 
 for our felves alone, nor fliould we live to our fel ves, 
 but do all the good we are able, not only to fuch as 
 »are nearly allied to us in Blood, but to all Mankind. 
 As aMan'sinteliedtual Endowments accomplifh him 
 with Abilities to do it, fo his Religious Difpo/ition 
 renders him willing*, ready to advife and aliift 
 his Brethren in all Exigences, either Temporal or 
 Spiritual ; to encourage and countenance Godlineli, 
 both by his Authority and Example, and to oppofe 
 the Torrent of Vice and Profanenefs. Strid Con- 
 fcience is the Principle upon which he ads, which 
 makes him deal with Men, as one that is under 
 the Eye of God. This polTefleth his Soul with an 
 Abhorrence of all Selfifhnefs and bafe unworthy 
 pefigns, and inflames biip with a zealous Aftedli- 
 
C 3^2 ) 
 
 on to the publick Good. It makes him generous 
 and faithful in Friendfhip, juft in Commerce, pun- 
 dtual in the Difcharge of any Truft repofed in him. 
 And if called to a Poft of Authority and Power, 
 he is upright in all his Adminiftrations 5 he hears 
 not the Sword in vain^ but is, without refped of 
 Perfbns, a Terror to evil Works ^ and a Praife tofuch 
 as do welL So that, in a Word, a Liberal and Re- 
 ligious Education qualifies a Man to be the beft 
 Neighbour, the beft Friend, the beft Magiftrate, 
 and the beft Subject ^ he rules over Men in the fear 
 of God, and is fubjedt to the fupreme Magiftrate for 
 Confcience fake. And whatever he doth, he aims 
 iincerely at the Glory of God, and the publick 
 Good : Which excellent Ends he profecutes with fo 
 fteady a Refolution, that no Temptation whatever 
 will be of force fufficient to fright or bribe him to 
 a<3: againft the Dictates of his Confcience. 
 
 Having ffiewn the NecelTity of an early Inftru- 
 Qion in liberal Arts and Religion, together with 
 the great Advantages thereof, both to the Youth 
 fo inftruded, and to the Publick : I fliall crave 
 leave to add Three Natural Inferences from this 
 Pifcourfe, with which I fhall conclude. 
 
 I. Hence it neceflarily follows, that Foundati- 
 ons endowed for the Ingenuous and Vertuous Edu- 
 cation of Youth, are the beft Benefadions to the 
 Publick. For they tend to the prolonging the Hap- 
 pinefs of any People to the end of the World, 
 which depends principally upon their Knowledge 
 and Piety. As the Children of this Generation are 
 bred, in all likelihood will the Men of the next 
 prove ^ it is very poffible they may lofe their good 
 Principles, and iink into Sloth and Vice ^ but they 
 are very nnlikely to be wifer or better than their 
 Education difpofes them to be. The great Corrup- 
 tions of P(9/^ry, both mFaith2xAWorP:>if^ were in- 
 troduced \yj the general Decay of Learning, which 
 
 happetfd 
 
( 3^3 ) 
 
 happen'd when the Barbarous Nations over- ran and 
 rent the Roman Empire into Pieces. And the reco- 
 very of Learning, together with the Invention of 
 PRINTING, which put Books into all Hands, 
 contributed much to the Bleffed Reformation from 
 Fopery. And no lefs doth a regular Education tend 
 to the Purity of Manners, when Children are at 
 the fame time inftrudted in their Catechifm and 
 Grammar^ and taught how to live^ as well as how 
 to fpeah. Jofephus tells us, that Mofes gave ftri^ 
 Commands, and took admirable Circ about theE- 
 ducation of Children. And the Jews^ at this Day, 
 are obliged, under pain of Excommunication, to let 
 up a School in every Place where fo many of them 
 dwell together as to require a Synagogue, And at 
 the Reformation, Schools for the Inftruction of UTouth 
 in Learning and Catechifm, were thought neceflary 
 to the fuccefs of that good Work. Xenophon com- 
 mends the Farthians for this, above other Nations. 
 The latter had many. Laws to punifh Crimes, but 
 the former fuperfeded the need of Laws by Educa- 
 tion, and forming tender Minds to Vertue and In- 
 duftry, cut ofFmany Temptations, and diverted the 
 Inclinations of their People to fnch Vices as give 
 moft trouble from Magiftrates, and are moft dan- 
 gerous to the Government. 
 
 What Benefaclion can be more advantageous to 
 any Country, than Foundations which have a Ten- 
 dence this way, where Children are trained up to 
 Knowledge, Induftry and Vertue. I would difcou- 
 rage no good Work, nor make odious Comparifons, 
 But I think I may without offence truly ^^j, that 
 had we more Schools and Work-Houfes honeftly ma- 
 naged, we (hould need fewer Honfes of CorrcSion, 
 and Hofpitals: A Ibber and induftrious Education 
 would ea(e our Magiftrates of their greateft Trou- 
 ble, and be a competent Fund for the Maintenance 
 pf the meaner Sort, without burthen to the Pab- 
 
 lick. 
 
( 3^4 ) 
 
 lick, when Age and Infirmities difable them for 
 Work. 
 
 A Second Thing that follows from the Neceffity and 
 Advantages of good Education^ is that great Honour 
 and Encouragement which are due to able and dili- 
 gent School-Mafiers. There is no Order of Men 
 who deferve better of the Publick than they, if 
 they duly difcLirge all Parts of their Fundion. 
 And take care to form the Manners as well as the 
 Tongues of the Scholars^ and inftrud them in Fiety 
 as well as Grammar, To perform this worthy Office, 
 Vavrd did not think it beneath him to defcend from 
 liis Royal Throne, PfaLxxxiv.Comeye Children and 
 hearken unto me^ and I will teach yon the fear of the 
 Lord. And in all Nations where Arts have had 
 their due Efteem, much refpedt hath been paid to 
 the Profeflbrs of them. The Civil Law exempted 
 Profejfors of Grammar ^nd Rhetorick from the Bur- 
 then of Taxes and publick Offices, eflablilhed their 
 Maintenance,- and continued thofe Privileges to 
 their Families, Theodofms made a Law in favour 
 of them who had taught Grammar twenty Years in 
 Gonfta72tinofle^ziii approvM their Skill and Diligence 
 to the Senate, that they jQiould be ranked with 
 thofe who were ex vicar id dignitate, which was an 
 eminent Station of Honour in the Eaftern Emfire.Wo 
 find feveral Princes have advanced and rewarded 
 their Mafiers, in Gratitude, for their faithful Labours 
 in their Education^ and profefled, they ovped no leJS 
 to them than to their Parents^ ^ni efteemed their ^ao^ 
 Breeding a greater Benefit than their Birth. I fay 
 ^11 this, becaufe no Employment is liink into low- 
 er Contempt, tho' it3 too notorious to be denied, 
 that want of necellary Accompliftiments, Learn- 
 ing, Vertue, Patience and Difcretion, do often draw 
 Contempt upon them. Yet the Profeifion is truly 
 honourable -, and let not thofe who difcharge their 
 Puty, lofp tbe deftrved Efteem* They cpntribute 
 
 jfiucb 
 
•. (3^5) 
 
 much to the improvement of humane Nature, and 
 as St. Ckryfoftome faith, If they who draw the Pi- 
 dlufe of a'King, will have great Honours and Re- 
 wards, what is due to them whofe Bufinefs it is * 
 to polifh God's Image, for fuch the »Soul of Man 
 is, to adorn them with Vertue and Wifdom, and 
 fo make good ChriJHam as well as good Scholars ? 
 Such certainly are worthy of double l:^nour. 
 
 3. I (hall crave leave to add my humble Requefl: 
 to thofe worthy Perfons who are conftituted Go- 
 vernors ottht Charitable Foundation^ which occafi- 
 ons our prefent meeting. That they would not 
 efteem their Nomination as a bare Compliment of 
 the Founder^ but as his reafonable Expedtation, that 
 fuch good Men, and Lovers of their Country will 
 readily give him their utmoft Alliftance in a Work 
 of fo viiible Adv antage to it. Let me befeech 
 you chear fully to undertake the Trouble and Care 
 of it, and not think much to fpend now and then 
 a Day to confult how it may be improved to its 
 beft Advantage. That you would ufe the fame 
 Zeal and Concern for the publick, as you do in your 
 particular Interefts. That you would look upon 
 your felves as under an honourable Truft, of which 
 you muft render an Account to God. That in di- 
 redting this Charity, you would fteadily purfue the 
 real Defign of tlie Donor. 
 
 That in the Choice of Children into the School^ 
 you would not be byafs'd by Friendihip, or Im- 
 portunity, nor altogether by Confideration of the 
 Parents Povert3% but principally regard their Ca- 
 pacity for Learning, chufe Children/ ot the moft pro- 
 mifing Parts, and fuch as feem moil likely to dc- 
 lerve the further Encouragement and Aiiiflance the 
 Founder defigns to give them towards compleating 
 their Education in Learning, and fitting them in 
 the Univer/itv^ for the fervice of the Church of 
 Gcd. 
 
 That 
 
( 3^^ ) 
 
 That in placing others to Trades, you would 
 take care to find Mafters for them who are Perfons 
 of Sobriety and Honefty : Men truly fearing God, 
 principled in Religion according to the Rules of th« 
 Church of England hy Law eftabliflied among us, 
 left by any negled in thefe Points, they ftiould un- 
 happily in their Apprenticefhip lofe all the benefit 
 of their good Education at School, 
 
 But principal care muft be taken , as oft as the 
 occafion happens, to eledt Schoolmafters duly quali- 
 fyed for fo weighty a truft. That upon a vacancy 
 you regard no Solicitations of fuch as make In- 
 terefts for their Friends, and leek out a Man of Pie- 
 ty, Dilcretion, Induftry, arid Temper, as well as 
 Learning. For it is impoflible that Man fhould 
 infufe ufeful Knowledge and Virtue into others, 
 who wants thofe Accompliihments himfelf. 
 
 To engage their Zeal and Diligence herein, 1 
 fliall prefume to fay, that next to the Donors, the 
 prudent and faithful Diredlors of any Charity are 
 the traeft Patriots, and greateft Benefactors to the 
 Publick. They leave Rich Men, who are averfe 
 to Charity, without the common excufe, that thro' 
 the negled: and unfaithfulnefs of Truftees, Charity 
 is perverted and abufed. For as the Founder's wor- 
 thy example may juftly provoke others of Abili- 
 ties to the like Charity and good Works, fo they 
 will receive all encouragement they can wifh, if 
 they fee this School flourilh by your Prudent and 
 Faithful Adminiftration of your Truft, 
 
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 III Fables and Stories moralized; being a Second Part of the 
 F ahks of ,j¥.fop, and other eminent i^^/jo/o^?/r/. Folio. 
 
 IV. Twenty two feleft Colloquies out of Erafmi44 Roterodamm 5 
 pleafantly reprefenting feveral fuperftitious Levities that were crept 
 into the Church of Rome in his Days, 8°, price is, 6 d. 
 
 V. j2i<eve<^o's Vifions; the Ninth Edition, 8^ price 2/. 6d» 
 
 Tbefe Five by Sir Roger t'&ftrange. . 
 
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