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BKETETTAS-. 
 
 SERMONS 
 
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 .y ^ripu s .Subjeds : , 
 
 WITH 
 
 APREFATORY DISCOURSE 
 ON 
 
 MIftakes concerning R e l i g i ojj. 
 Enthusiasm, Experiences, &c. 
 
 THOMAS HARTLEY, A. M. 
 
 Reftor of WiNwicK in Northamptonjhire. 
 
 The Second Edition, Corredted. 
 
 LO N B N\ 
 Printed for R. Manby in the Old-Bailey near 
 Ludgate-UilU and J. Whiston and B. White 
 in Fket-Jireet, mdcclv. 
 
TO THE 
 Right Honourable 
 
 S E L I N A, 
 
 Countefs of Huntingdon. 
 
 Madam, 
 
 I Beg Leave to prefent the follow- 
 ing Work to your Ladyship in 
 this publick Manner, as well in Ac- 
 knowledgment of my being indebted 
 to your Converfation for many things 
 A 2 in 
 
DEDICATION. 
 
 in this Volume, as to add my Tefti^ 
 mony of due RerpeA and Efteem for 
 a Charadler become indeed Right 
 Honourable, by a diftinguifhed 
 Zeal for the Gofpel of Chrift : That 
 this Zeal is ' according to Know- 
 ledge, and that of the beft Kind, I 
 can truly affirm, having found it 
 profitable to many for Inftrudlion in 
 Righteoufnefs. But if. Madam, you 
 fland thus largely indebted to the di- 
 vine Goodnefs for the Gift of Know- 
 ledge, your Obligations to the Same 
 are fiill greater for the Grace of Cha- 
 ritvi, ^s this . is yet a more excellent 
 JVay. 
 
 i;-,].The"Narrownefs that is obfervable 
 
 .in many Chrifiimis (who in other rc- 
 
 ' . Ipeds 
 
>DEDIC A TION. 
 
 Ipeds are of good Report) towards 
 fuch as differ from them in fome par- 
 ticular Points of Dodrine or Modes 
 of Worfliip, is not only a great Hin- 
 drance to their Perfedion, but alfo a 
 very unhappy Blemifh in the Beauty 
 of Holinefs, and owing chiefly to 
 their reftinp; in the outward Courts or 
 the Temple, and not entering into 
 that which is within the Vail ; for 
 the more fpiritual any Perfon is, the 
 more diffuflve of Benevolence and 
 Charity is the Heart of fuch a one to- 
 wards all the Members of Chfiji's my- 
 ftical Body : And this is well exem- 
 plified in that eafy Accefs to your 
 Ladyship which the truly Pious of 
 every Denomination are fure toiind : 
 
 Such free Intercourfe of Chriftian 
 
 Fellow- 
 
DEDICATION. 
 
 Fellovvihip, fuch unlimited Good- 
 Will towards Men, as it is the moft 
 amiable Expreffion of a Catholic 
 Charity, fo, I am fure, it is bring- 
 ing the higheft Honour to any parti- 
 cular Church; for it bears theapteft 
 Refemblance to that blefled Commu- 
 nion of Saints in Glory, where all 
 human Diftindions are fwallowed up 
 in the Unity of the Spirit and the 
 Bond of Peace ; and where no other 
 Preference takes place than what ari- 
 fes from Superiority in Holinefs and 
 Love. 
 
 That you may go on. Madam, in 
 the fame Strength of divine Grace to 
 adorn the Doctrine of God our Savi- 
 our in all Things, and to evince by 
 
 your 
 
DEDICATION. 
 
 your perfevering Example that Piety 
 gives the trueft Dignity and brighteft 
 Luftre to Nobility, is the fincere 
 Prayer of, 
 
 Madam, 
 
 Your moft refpeBful 
 
 andmojl obedient Servant y 
 
 Thomas Hartley. 
 
PREFACE. 
 
 t I "^HE main DeHgn of the Sacred 
 I Writings is to bring us acquainted 
 with our lofl State, under the Cor- 
 ruption and Apoftacy of the Human Na- 
 ture by the Fall, and with our Redemp- 
 tion by yejus Chrifc. The Rules and Pre- 
 cepts laid down both in the Law and the 
 Gofpel were given primarily to reftrain us 
 from Sin, which, as it was the Occafion of 
 our Ruin, fo, if continued in, will be the 
 certain Hindrance of our Recovery: And 
 the Doiftrines therein contained inftrud us 
 in the Nature o^ that Giace which bring- 
 eth Salvation, and teach us to turn to it as 
 our only Help and Remedy : Thus in re- 
 fraining from Evil, and being fubje(5t to 
 Grace, we are in the v/ay of pra(5tical and 
 acceptable Obedience to all God's Com- 
 mands. To deny that Man is by Nature 
 wretched and finful argues extreme Igno- 
 rance or Ferveifenefs, and to affirm that he 
 a came 
 
Ji PREFACE. 
 
 came fuch out of the Hands of his Crea- 
 tor is to contradi(5l the Teftimony of the 
 Scriptures, and to charge God both foolifh- 
 ly and impioufly : To deny therefore Ori- 
 ginal Sin, in the Senfe of our Church, is 
 the moft compHcated of Herefies, as it 
 makes void the Covenant of Grace, and 
 faps the Foundation of revealed Religion. 
 Every one carries in his ovi^n Bofom a Wit- 
 nefs to the Truth of this Dodrine, as 
 every one finds in himfelf, in a greater or 
 jefs degree, a want of due Love both to 
 God and his Neighbour. 
 
 The Gofpel of Chrijl is a Difpenfation of 
 Peace, graciouily calculated to reconcile us 
 both to God and one another, but how it 
 has failed in general of thefe bleffed EfFedls, 
 through the prevailing Power of Corruption 
 and Sin, let the Annals of Church Hiftory 
 teftify, which inform us how often Chriften- 
 dom has been turned into a Field of Blood, 
 and reprefent the horrid Barbarities of ChriJ- 
 tianSy fo called, towards their Brethren, as 
 equalling, and in feme Inftances exceeding, 
 the tyrannous ^^atred of perfecuting Hea- 
 thens: And therefore all thofe Prophecies 
 which foretel the peaceable happy State of 
 Chriji\ Church on Earth fuffer Violence 
 
 when 
 
PREFACE iii 
 
 when expounded as already fulfilled : The 
 outward Eftablnbmentof ChriJUanity has in 
 no fufficient Senfe yet anfwered the glorious 
 Defcription, and confequently they muft re- 
 fer to fome future joyful Time when Men 
 fliall not only live fafe under the Profeffion, 
 but alfo in the Temper and Spirit of the 
 Gofpel : Then, and not till then, fhall 
 Nation ceafe to lift up Sword againft Nation, 
 and they that are called by the Holy Name, 
 depart from Iniquity and love as Brethren. 
 
 The bloody Sword of Perfecution hath 
 indeed for fome time flept in its Scabbard, 
 but the Spirit of it neither flumbereth nor 
 fleepeth : The Animofities that prevail 
 among the feverai divided Parties of ChriJ- 
 tiam in the World are an indubitable Proof 
 of this ; nor can we heiitate to pronounce 
 that they have War in their Hearts 
 whilft they fliarpen their Tongues like a 
 Serpent, and ilioot out their Arrows, even 
 bitter Words. If we go to and fro among 
 the outward Churches of Chrijiendom, and 
 fix our Attention on the wrangling Difputes 
 of the Learned, and the bigotted Zeal of 
 the ignorant Multitude, inftead of faying, 
 Lo here is ChriJ}^ or lo, there ! we /hall be 
 tempted to fay, that He is neither here 
 a 2 nor 
 
IV PREFACE. 
 
 nor there, but that the whole is a Babel of 
 Contention, and that were the emblematic 
 Dove fent forth from the Ark of God 
 amongft us, (he would find little Reft for 
 the Sole of her Foot j nay, to fuch a 
 Heighth have the Waters of Strife prevailed 
 as fcarcely to afford her an Olive Branch 
 for a Token of Peace upon the Earth : Now 
 where Envying and Strife is, there is not 
 only Confufion, but every Evil Work, 
 Wickednefs in High Places, and Wicked- 
 nefs in Low. 
 
 Great Pains, and much Invention have 
 been employed by Authors of different 
 Perfuafions to fix the Charadter of ylfiii- 
 chrijl on this or that particular Church : 
 Som.e of our own, learnedly wife in their 
 Expofitions of the yjpocalypfe^ have fancied 
 that this Myftery of Iniquity, in every 
 Limb and Feature, is exadly and fingly 
 pourtrayed in the Bifliop of Rome-, and 
 fome among the weaker of the Proteftant 
 Diffcnters, led by an educational Prejudice 
 againft Epifcopacy, have divided the Hoof, 
 and given one half to the Church of Rome 
 and the oihcr to the Church of England 
 not knowing that A?itichri/i has no more to 
 do with tiic Hierarchical than with any 
 
 other 
 
PREFACE. 
 
 other Form of Churth Government j that 
 be is not confined to any particular Charac- 
 ters, Places, or Churches, but hath let his 
 Foot on the Breadth of the whole Earth, 
 and ereds his Throne as eafily in a Synod 
 of Preibyters as in a Confiftory of Cardinals : 
 For wherever there is a thirft after earthly 
 Dominion, or the Exercife of tyrannical 
 Power over Mens Confciences ; wherever 
 the fame Hands that deal out the myfti- 
 cal Body and Blood of Chriji are defiled with 
 the Wages of Unrighteoufnefs ; wherever 
 thofe Hearts which fliouid be Temples of 
 the living God, and bear the Image and 
 Superfcription of the humble yefus, are 
 exalted in Pride above their Brethren ; 
 wherever any thing that is in Man, or can 
 be of Man, ufurps the Place o^ Chriji y and 
 robs Him of any Part of the Honour of 
 our Salvation ; and laflly, wherever Pcrfe- 
 cution hangs out her bloody Flag for the ra- 
 vening Wolves to hunt and devour the 
 harmlefs Sheep of Chrift ; whether this be 
 at Rome or Geneva, among Papijls^ Lutbc- 
 ram, Cahinijh, or others — There Abomi- 
 nation fitteth in the Holy Place — There 
 Cain fmiteth Abel — There Ant i chriji lifts 
 up his Horn. 
 
 a 3 That 
 
vi PREFACE. 
 
 That is a common Error and fatal in its 
 Confequences to true Religion, which pea- 
 ces more to the account of the outward 
 Conftitution of that national Church to 
 which Men belong, than to the Life and 
 Power of Godlinefs : Hence it is, that 
 mofl of the Difputes which have exercifed 
 the Pens and Patience of Writers and Rea- 
 ders, have been about the external Polity, 
 the Ceremonies, or the different Opinions 
 of this or that Church, rather than con- 
 X cerning the Fundamentals of Chrijiianity : 
 and hence that in general People do not fo 
 much mean by making Converts the winning 
 of Souls to Chrijl, and bringing them under 
 the powerful Influences of Gofpel Salvation, 
 as making them Profelytes to feme particular 
 Modes of Worfliip, or to a certain Way of 
 Thinking about Religion. That Samenefs 
 of Communion in Externals among Chrif- 
 iiansy who are united in Spirit and Affec- 
 tion, is a defirable thing no one can well 
 deny j but that fuch Agreement in all out- 
 ward and acceffary things is neceffary or to 
 be expededj ought not to be afiirmed j * for 
 
 * The falling of the Church into a Variety of Opinions 
 and Modes of Worfhip is impoffible to be prevented by law- 
 ful Courfes, fince infallible Guides and Prophets have difap- 
 
 were 
 
PREFACE. 
 
 were People divefted of that Pride, Selfifh- 
 nefs, and Impatience which fo indifpofe them 
 for bearing with others, they might find 
 that different outward Communions among 
 Chrifiimis^ are as compatible with the Peace 
 of the Univerfal Church, as different Bodies 
 Corporate are with the Peace of a Kingdom : 
 I fpeak of fuch Chriftian Societies as build 
 upon one Foundation, hold the fame Head, 
 and maintain no Principles contrary to the 
 Effence of Faith or the Safety of Civil Go- 
 vernment : Such different Families of 
 Chriftiaiis, if the Expreffion may be allowed, 
 amicably diffenting concerning leffer Points, 
 and applying St. Paul's Docftrine of Mode- 
 ration about Meats and Drinks to the refpec- 
 tive Subjeds of their Difference, may have 
 been permitted in the Church from the Be- 
 ginning to ferve as fo many Checks one upon 
 another to reffrain from diforderly Walking, 
 
 peared : Therefore it is a thing not to be condemned in itfelf; 
 for under Diverfity of Judgments and Forms God may be 
 worfhiped in Spirit and in Truth, as in the primitive Time 
 by the Jewifh and Gentile ChriRian ; which Variety offends 
 not God, fo that Obedience to Magiilrates be firmly retained, 
 and a Zeal for Holinefs more than for Opinions, and thofe 
 healing Principles of Charity be kept alive which cheriih 
 mutual Forbearance and Love to each other, under our dif- 
 ferent Apprehenfions and Modes of Worftiip.^ See Bromley's 
 Sabbath of Reft, Article Makkeloth. 
 
 a 4 to 
 
 vu 
 
viii PREFACE. 
 
 to excite holy Emulations, to afTord various 
 Occafions for the Exercife of Chrirtian Cha- 
 rity, to prevent Combinations to corrupt the 
 Scriptures, or as a Means to preferve or re- 
 vive fome precious Truth or Doctrine that 
 might otherwife fuffer Lofs: But tho' fome 
 or other of thefe good Ends may hereby 
 be anfvi^ered through the over-ruling Power 
 of Providence, yet it would confeffedly be 
 making a bad Ufe of this Argument to 
 form it into a Pretext for Divifions entered 
 upon through Wantonnels, or to palliate 
 the Guilt of caufelefs Schifms grounded in 
 Fondnefs for Novelty and Change, 
 
 What has here been faid in Favour of ten- 
 der Confciences well agrees with the Temper 
 and Moderation of our excellent Church 
 in this Matter ; yet fome, otherwife minded, 
 obje6l to all fuch charitable Indulgence, 
 That God is the God of Order and not of 
 Confufion : Bat the Application of this 
 Text obtains no proper Place here, as Or- 
 der is well confiftent with Diverfity, tho' 
 not with Confufion, nay Diverfity, in pro- 
 per Difpofition and Arrangement, is in fre- 
 quent Inftances the very Beauty of Order j 
 and fuch Diverfity is vifible in all God's 
 Works i every G^««i of Animals and Vege- 
 tables 
 
PR E F A C E. ix 
 
 tables in their different Tribes bears Teffi- 
 mony to this Truth, and doubtlefs the Blef- 
 fed Angels and Spirits of juft Men made 
 perfed belong to different Clafles and Go- 
 vernments, according to their various Kinds 
 and Degrees of Excellence, and their diffe- 
 rent Capacities for Glory : If Men therefore 
 differ, let it be according to their Order and 
 to the Will of God, and then all is well, 
 the want of Unity in their Form will be no 
 Hindrance to their Unity of Spirit in the Bond 
 of Peace, and their Differences will become 
 only as different Notes in a Pfaltery, whofe 
 Variety harmonizes in or.e melodious Tune 
 of Praife to the Lord of all Lords, whofe 
 Wifdom, Power, and Goodnefs are dif- 
 played with infinite Diverfity, tho' wonder- 
 ful Order, throughout the Kingdoms of Hea- 
 ven and Earth. 
 
 As the Word EJlabUjljment is often ufed 
 by fome as a Plea for Uncharitablenefs, and 
 fuch a Conffitution is too much refted in by 
 others as a proper Security for the Truth and 
 Welfare of Religion : That we may not 
 grow remifs by our Advantage, and fo be- 
 come Lofers by that v;hich was intended 
 for our Benefit ; that we be not high mind- 
 ed but fear, and not truff in the Arm of 
 
 Fleffi 
 
PREFACE. 
 
 Flefh for our Defence, but in the living 
 God, it will be proper on this Account, as 
 well as to anfwer other Defigns of this 
 Preface, to confider fome of the various 
 Changes and Revolutions that have happen- 
 ed in the Church fince its firft Alliance with 
 the State. And here we {hall do well to 
 refled, that the Eftablifliment of Chriflianity 
 under the Countenance and Protedion of 
 the Civil Power, great as the Blefling is in 
 itfelf, is but an accidental Circumftance, 
 and no effential Property of a Chriftian 
 Church, feeing that we acknowledge thofe 
 to have been the purefl Ages of it before it 
 knew any fuch Tutelage : For fo it has hap- 
 pened, thro' the Malice of Satan and the 
 Corruption of human Nature, that the 
 pious and praife-worthy Care of Chriftian 
 Princes in providing for the Encouragement 
 and Support of Religion and the Security of 
 its ProfelTors, has been in many Inftances 
 difappointed, and that by a moft unhappy 
 Reverfe of hoped for Confequences, the 
 Indulgence of its Friends has on many Oc- 
 cafions proved more fatal to the true Intereft 
 of Chrijiianity than the Per fecut ions of its 
 Enemies. The Church which before, un- 
 der all the Weakncfs and Difgrace of Infancy 
 
 and 
 
PREFACE. xi 
 
 and Sufferings, grew up as a tender Plant, 
 and as a Root out of a dry Ground, yet 
 bearing much precious Fruit, when tranf- 
 planted into the richer Soil of an EftabliQi- 
 ment, did foon lamentably degenerate: It 
 waxed great indeed in the Sunfhine of Prof- 
 perity, and under the copious Showers of 
 Royal Favour and Bounty, but its Fruitful- 
 nefs was impaired thereby : She flretched 
 forth her Branches unto the Sea, and her 
 Boughs unto the River, but little elfe than 
 Leaves were feen to grow thereon. No 
 fooner did Riches and Honours, Satan s 
 lall and moft prevailing Temptations, flow 
 in upon her than Chrijlianity began to wear 
 another Afped, the hitherto inflexible 
 Spirit of its ProfefTors gradually foftened 
 into a Conformity to this World, and Chrif- 
 tian Simplicity gave Way to Earthly Policy : 
 Eafe and Affluence engendered Security, 
 and whilft Men flept in a falfe and fatal 
 Peace the Enemy with a full Hand fowed 
 thick the Tares of Covstoufnefs, Ambition, 
 and Worldly-minded nefs in their Hearts, 
 which grew up and choaked the good. Seed. . 
 Henceforward, as Church Hiftory informs 
 us, was to be feen great flriving among 
 Ecclefiaflical Perfons for the highefl 
 
 Digni< 
 
-^ii PREFACE. 
 
 Dignities and richeft Preferments, -and 
 much Pontifical Gontention about Preceden- ■ 
 cy and Jurifdidion : The Difciple now want- 
 ed to be above his Mader, an.d the Servant 
 above his Lord: Nay, Chrifrs pretended 
 Vicars began toafpire at ruprcitie Sovereign- 
 ty over Princes, and to let thcFoot of Church 
 Power upon the Neck of RoyaUy. 
 
 Moil: Authors fix the ceafing of miracu- 
 lous Powers in the Church about the^Time 
 oi Conjiaptine ; and the Reafon conunonly 
 afligned for fuch Difcontinuance is, that be-, 
 ing now under the Pr otedlion- and .Security 
 o/.an Eftabhfiiment, (lie no longer. flood in 
 need of tjhofe extraordinary Seals and Attef- 
 tations to the Divinity of her Original and 
 Dodrines j whereas the Tru th oi the Matter 
 in a great Meafure lies here ; The inward 
 Gifts and Graces of the Holy- Spirit were 
 eminently poflelTed by the prin^itive Chrif- 
 iians ; their ardent Love of God, their 
 holy Imitation of the Life of Chriji^ their 
 powerful Faidi, their fevere Difcipline, 
 their Deadnefs to the World, and their 
 fervent Devotion, enriched their Souls with 
 wonderful Communications of the Di- 
 vine Energy; they were indeed Living 
 TeiTiplcs of the Koiy Ghof!:, and Chrijl 
 
 wrought 
 
PREFACE- xiii 
 
 wrought in their Faith and by their Faith, 
 and therefore many mighty Works did (hew 
 forth themfelves in them : But when Chrif- 
 iiaJis forfook their firft Love and became 
 wedded to the Things of this World, they 
 commenced Members of another Kingdom, 
 their fpiritual Powers departed with the 
 fpiritual Life, and confcquently the Effedls 
 ceafed ; fo that from the Fourth Century 
 downwards we meet with but few Miracles 
 of public Notoriety that may be depen- 
 ded on. 
 
 Under this vifible Declenfion of Chrijli- 
 anity in the Spirit and Power of it, the 
 outward vifible Church, confcious that 
 thefe Divine Signatures were departed from 
 her, and that flie was no longer, in general, 
 that pure, that chafte, that heavenly Spoufe 
 of Chriji all glorious within, and marvel- 
 lous in Gifts as before, began to deck her- 
 felf in all the painted and pompous Or- 
 naments of a gliftering outfide WorlLip ; 
 magnificent Temples with much Imagery 
 and Sculpture, were ereded, and beautified 
 with all that Man's Art and Device could 
 projtd: and execute ; coflly Veftments, 
 gilded Furniture, Crofies of Gold and Silver 
 decorated with precious Stones, flately 
 4 ' Wax 
 
xiv P R E F A C E. 
 
 Wax Candles, (^c. were introduced into the 
 Churches, as well to feed the Pride of 
 Man as to make a fandtimonious Show, and 
 to fupply the want of the true Riches. It 
 was now alfo that Men began to fetch their 
 Divinity from the Schools, and to fubfhtute 
 human Learning in the room of that Wif- 
 dom which is from Above, whilft a Syflem 
 of Opinions, Diftindions, and curious Spe- 
 culations on the one hand, and a gorgeous 
 Ceremonial on the other, made up the Reli- 
 gion of the Times. 
 
 From this Glance of Things thus far, 
 there is too much Reafon to conclude that 
 true Chrijiianity was far from gaining 
 Ground from the Time of its Eftablifhment 
 downwards, and that earthly Riches and 
 Honours proved Means ill fuitedto advance 
 the Intereft: of Evangelical Piety ; nor is it 
 difficult to point out wherein the Church, 
 in thefe more early Days, miftook her Pro- 
 vince and loft her Way j as alfo how much 
 better fhe would have confulted her Safety 
 and true Honour, if content with Protedion 
 and Support from the State, (he had more 
 faithfully prcferved her Allegiance to Him 
 whofe Kingdom is not of this World, and 
 not defiled herfelf with the Maxims, Poli- 
 ticks 
 
PREFACE. XV 
 
 ticks and Alliances that are only of this 
 World, mindfal of the Fate which attended 
 the confederate Ships of Jehofaphat and 
 Ahaziah^ at Ezion Geber, But the Lord, 
 who never left himfeif without Witnefles 
 even in Times of the greateft Degeneracy, 
 and who raifed up Prophets of old to reco- 
 ver the Apoftate Jews from their Defedlions 
 to Idolatry, has in all Ages of the Church 
 called forth holy Men, animated with a 
 pure and fervent Zeal for his Glory and the 
 Good of Souls, to bear their publick Tefli- 
 mony to the Truth, and to refcue Religion 
 from Ignorance, Error, and Corruption: 
 Accordingly we read of Waldo at Lyons^ 
 Claude Arch-bifliop of Turin^ Thomas a 
 Kempis^ l^hauler^ WickUffe^ and others, either 
 boldly protefling againft fuch Innovations in 
 Dodtrine ns had endangered the Founda- 
 tions of Religion, or built thereon nothing 
 better than a rotten Superftrudture of Wood, 
 Play, Stubble ; or elfe leading the benighted 
 Chrijliamoi thofe Times through the Dark- 
 nefs and Formality of an outfide Worfliip to 
 Repentance from dead Works and a living 
 Faith, to a Righteoufnefs and Truth in the 
 inward Parts : nor ought we to think fo 
 uncharitably of thofe who were out cf the 
 4 Reach 
 
?vi PREFACE. 
 
 Reach of their Inftrudions and Examples, 
 as therefore to conclude that among them 
 were wanting many holy Souls who, tho' 
 in much Weaknefs and Superftition, yet in 
 Simplicity and true Devotion, found their 
 Way to God, and were accepted of Him. 
 An Author of Church Hitfory, who be- 
 trays no Partiality in Favour of the Afcetic 
 Life, gives the following (hort Account of 
 fome Britijh Monks who lived according to 
 the Rule of St. David, at Vail Rofine in 
 Vembrokejlnre'^ \ •' They were raifed with 
 *' the Crowing of the Cock from their Beds, 
 *' and tlien betook themfelves to their Pray- 
 ** ers, and fpent the reft of the Day in their 
 •' feveral Callings. When their Talk: was 
 *' done, they again beftowed themfelves in 
 ** Prayers, Meditations, Reading and Writ- 
 *' ing J and at Night, when the Heavens 
 *' were full of Stars, they firit began to 
 *' feed, having their temperate Repafl to 
 *' fatisfy Hunger on Bread, Water, and 
 " Herbs: Then the third Time they went 
 " to their Prayers and io to Bed, till the 
 " Circulation of their daily Employment 
 " leturned in the Morning. A Spedacle 
 *' this of Virtue and Continence ! who altho' 
 
 * Tulhr, i,i \ixi Church Hijl. liook XL 
 
 " they 
 
PREFACE. xvii 
 
 " they received nothing or any thing very 
 *' unwillingly, yet were fo far from wanting 
 ** Neceffaries, that by their Pains they provi- 
 *' ded Sudenance for many poor People, 
 " Orphans, Widows, and Strangers." 
 
 To the above-mentioned Names fucceeded, 
 at fome Diftance, the illuftrious Catalogue 
 of Reformers both at Home and Abroad, 
 who pared off many Errors and Superftitions 
 from Religion, and exalted the Doctrines of 
 divine Grace on the Downfal of Merits, In- 
 dulgences, and other lucrative Figments of 
 Man's Invention : The People were now per- 
 mitted to read the Bible; the publick Service 
 of the Church was performed in a Language 
 underflood by all, and Perfecution was no 
 longer eflablillied by Law. Thus Light, 
 Liberty, and Moderation, became the Glory 
 of our excellent national Church : And tho' 
 it be generally allowed that our Reformers 
 went too far with Calvin in fome particular 
 Points, yet a Church fo well ordered and 
 modelled in the main of her Dodrines and 
 Conftitution had little Reafon to complain of 
 fome few Tenets which in the Hands of mo- 
 derate Men could do no Hurt to Religion. 
 But to evince, how infufficient all outward 
 Reformation is to attain its End where the 
 b Heart . 
 
xviil PREFACE. 
 
 Heart is unrenewed by Charity and the 
 Spirit of a found Mind j our Forefathers 
 were no fooner refcued a fecond time from 
 the Yoke of Bondage in Q^ Elizabeth's 
 Days, but they entangled themfelves and dif- 
 turbed the Peace of the Church with Dif- 
 putes about the moft indifferent Things, 
 whilft Opinions concerning the Preference 
 due to this or that Service Book, particular 
 Veftments, bodily Geftures, nay even the 
 Figure and Situation of a Communion Ta- 
 ble, proved ofgreaterforce to divide theirAf- 
 fedions than their Agreement in fundamental 
 Do6lrines to preferve them in Brotherly Love ; 
 And, as if on purpofe to teach us, not to place 
 our Strength and Confidence in any the befl: 
 framed Conftitutions, and to inftrudt us in 
 our need of continual Watchfulnefs, in lefs 
 than a Century Arminianifm got footing 
 amongft us and met with Encouragement : 
 The Dignity and Powers of the human 
 Nature began to be more highly thought of 
 than according to the Do6lrine of our Ar- 
 ticles, Men's Attention was called off from 
 the Infide to the Outfide of Religion, and 
 more Pains employed to decorate the Form 
 than to urge the Power of Godlinefs : Nor 
 did it a little help Religion on its Way 
 
 down- 
 
PREFACE. XIX 
 
 down-hill, that fome who talked loudly of 
 Grace and the Spirit fliewed themfelves 
 Men intoxicated with the Dregs of earthly - 
 Policy, thirfting after temporal Dominion, 
 and turning Faith into Fadion. This ferv- 
 ed to confirm Prejudices already conceived 
 againft Do6lrines good in themfelves, but 
 difgraced by the Pra«flices of fome that held 
 the Truth in Unrighteoufnefs: Add to this, 
 that an overftrained Rigour in fome things, 
 and an aukward Formality of Behaviour in 
 many who alTumed the Garb, but wanted 
 the Life of Religion to give it Comelinefs 
 and Grace, proved fodifguflful to the oppo- 
 fite Party, that to avoid the Name of Pre- 
 cifians they caft off the very Appearance of 
 Religion, and {o turned Liberty into Licen- 
 tioufnefs : Every thing that looked like Piety 
 was now termed Puritanifm ; Profanenefs and 
 the Love of Pleafure knew no Bounds, and 
 it was common to place more of Loyalty 
 and Religion in drinking Bumpers to Church 
 and State than in fober Serioufnefs. Poli- 
 ticks and Polemicks began now to have a 
 great fliare in the Religion of the Times, 
 and this occafioned a variable and time- 
 ferving Kind of Divinity: Thus the fame 
 Dodtrine of paffive Obedience and Non- 
 b 2 refiftance 
 
XX PREFACE. 
 
 refinance which was a diftinguiflilng Badge 
 of Orthodoxy in one Reign, was eliminated 
 in the next: One while he was thought 
 beft affed:ed to the Church of E?7gland 
 who exclaimed loudefl: againft the Church 
 of Rome; and foon after a Spirit of Mode- 
 ration appearing in Favour of fcrupulous 
 Confciences, the Alarm v/as founded, that 
 the Church was in Danger from a very dif- 
 ferent Quarter, and the Rage lately vent- 
 ed againft the Papijis was now turned againft 
 the Proteftant Diffenters : the grofs of the 
 Eftablifliment efpoufed the Quarrel, and 
 parted themfelves into the nonfenfical Dif- 
 tindtions of High-Church and Low Church, 
 whilft a mad party Zeal ran away with the 
 Charity of both fides, and true Religion 
 was loft in the Scuffle. 
 
 The Enemies of revealed Religion tri- 
 umphed at beholding thefe Animofities and 
 Divifions in the Church, and froui fuch In- 
 conftancy and Change of Principles fetch- 
 ed Argum.ents in Favour of Infidelity. 
 They confidered the Clergy as labouring 
 niore to fupport the Credit of a Party than 
 the Interefts of true Piety, and were tempt- 
 ed to think that nothing more was meant 
 by Church, than that outward Conftitution 
 1 of 
 
PREFACE. xxi 
 
 of it from which they derived their Power 
 and Preferments: And that which contribu- 
 ted to the Growth of Deifm as much as any- 
 other Caufe was the great Defection from the 
 Dodrines of the Reformation : In the room 
 of thefe, dry theological Reafoning and Mo- 
 ral EiTays had long before been fubdituted, 
 and the Falhion in this refpedl was not al- 
 tered J the prevailing Divinity with many 
 was a fort of ethical, political, polemical 
 Something that we have no Name for, a 
 kind of Chrijtianity with little or nothing 
 oijefus Chriji in it; it came not tindlured 
 with the Spirit of the Gofpel, and therefore 
 produced no fpiritoal Effeds in the Temper 
 of the Times. How Ions; this continued 
 in Fafhion, or how much of it is ftill left, 
 I take not upon me here to affirm : How- 
 ever, we are bound in Juftice to allow, that 
 many excellent Names, with good Bifliop 
 Beveridge at the Head of them, come in 
 for Exceptions to the above Remark. 
 
 A learned Divine of the Church of Eng- 
 land, in a Treatife publifhed about the 
 Time I am fpeaking of, wherein he freely 
 cenfures the Defedt beforementioned, toge- 
 ther with that erroneous Way of debafiug 
 Chrijiian'ity to a Level with natural Religion 
 b 3 made 
 
xxli PREFACE. 
 
 made ufe of by fome celebrated Divines then 
 living, and whofe Writings are flill held in 
 too high Admiration by many, exprefTes 
 himfelfthus: *' It is verily a Fault in too 
 " many of the publick Teachers of our 
 *' Times, that their Sermons are moral 
 " Harangues generally, as if they were 
 *' preaching at Old P^ome or Athens, and 
 *' their Auditors were all Infidels : We fee 
 " the bad Effeds of this on more accounts 
 " than one: The conftant infilling on no- 
 ** thing but Morality hath lately infpired 
 " Men's Heads with this Notion, that re- 
 *•' vealed Religion is of little Confideration 
 " and Worth ; and this hath been one 
 *' great occafion of Deifm." And a few 
 Pages after : — ** Since fo many Preachers 
 ** have confined their Difcourfes as to the 
 " ^ain, to Morality, there hath been lefs 
 " Succefs in Preaching than ever. There is 
 " plenty of excellent Difcourfes from the 
 *' Pulpit wherein the Nature of all moral 
 " Offices is fet forth, but notwithftanding 
 " this, there never was lefs Morality in Mens 
 " Lives and Adions, which fhews that 
 " there is fomething of a higher Nature 
 ^* wanting, and that the bare inculcating of 
 
 " moral 
 
'PREFACE. xxiii 
 
 " moral Duties and virtuous Living is not 
 ** fufiicient to mend Mens Pradices *." 
 
 It mull be allowed that there is too much 
 Truth in thefe Complaints, and that the 
 Strain of our Divinity has warped much 
 from the Reformation Standard within this 
 Century, as will plainly appear by compa- 
 ring the Writers of both Times. We 
 abound with learned and ingenious Dif- 
 courfes on the Extent and Obligations of 
 natural Religion, ideal Fitnefles and Rela- 
 tions of Things, and the Beauty of moral 
 Recftitude : But thefe ferve rather to amufe 
 than amend the Age, and bring us no nearer 
 to true Chrijiiafiity than an Hypothecs in 
 natural Philofophy : Such airy Speculations 
 have always proved too weak a Foundation 
 for practical Piety, they want both Solidity 
 and Authority. It is an unpardonable Er- 
 ror in moft of thefe Writers, that they 
 confider human Nature as Handing in the 
 Ability of a perfect Freedom, and therefore 
 inftead of leading the Soul to God in an 
 humble Acknowledgment of its natural 
 Impotence and Corruption, that He may 
 help and heal it with renewing and fandify- 
 ing Grace, they addrefs themfelves to a 
 
 * Dr. EiHvard's Preacher, V ol. I. p. 73. 
 
 b 4. fuppofed 
 
xxiv PREFACE. 
 
 fuppofed Sufficiency in Man, cryincr out — 
 Do this and live, tho' where he'' may find 
 Strength for the doing they fliew not : Thus 
 they turn the Covenant of Grace into a Co- 
 venant of Works, and fend us to the Law 
 for Juftification ; they make Reafon, unen- 
 lightened Rea Ton, our Guide, and Free-will 
 our Strength, and fo lay other Foundations 
 than that which is laid in the Gofpel of 
 Chriji. The Social Virtues, and relative 
 Duties muil be urged, and urged Home too, 
 for they confeffedly make a coi.iiderable 
 Part of our Bufinefs here j but thc-v if we 
 write to Chrifiians let us confider them in 
 ' their neceilary Connexion with Gofpel 
 Principles 3 let us reprefent them as only 
 acceptable to God in ChriJI when founded 
 upon a found Converfion generated by a liv- 
 ing Faith, and accompanied with Humi- 
 lity, and the Love of God : In a word, they 
 mull: be Chriftian Graces exemplified in 
 Pracflice and wrought in us by the Influence 
 of the Holy Spirit, otherwife they cannot 
 be called Chrillian but natural Morality, 
 mere civil Virtues, ufeful indeed in the 
 prefent Syflem of Things, but void of all 
 Relation to the divine Life and the King- 
 dom of Heaven. 
 
 Another 
 
PREFACE. XXV 
 
 Another Method of treating Divinity, 
 too much in ufe with fome, is that vyhich 
 confirts in curious and needlefs Speculations 
 on the external Evidence of Chrijiianity^ 
 and in dry Appeals to natural Reafon for the 
 Credibility of it : Thus to hear it very ela- 
 borately proved that 'yefus Chrijl w^as no 
 Impoftor, and that his Religion is an Infti- 
 tution that challenges the AffenJ of every 
 rational Enquirer : To be entertained with 
 niceDifquifitions on the Nature of Miracles, 
 in order to fhew that the Apoftles did not ^ 
 do them by any Art of Leger de main^ nor 
 yet by diabolical Conjuration : To hear it 
 made very plain, that they were downright 
 honeft Men, and that it is not at all likely 
 that they had any Intention to deceive us in 
 what they have related, ^c, &c. However 
 fuch kind of Reafoning may be allowed to 
 take place in refelling the Cavils of Infidels, 
 and putting to filence the Ignorance of fuch 
 foolifh Men as ftart fuch foolifh Objections, 
 yet this way of Proof from the Pulpit is 
 inept and futile, and fo far from miniftring 
 Grace to the Hearers, or helping to build 
 them up in the Faith, that it rather fervesto 
 fuggefl: niatter of Doubting in things where- 
 of they made no Queftion before. Curious 
 
 Enquiries 
 
xxvi PREFACE. 
 
 Enquiries in Religion have of late Years, in 
 many Inftances, been carried to a great 
 length of fanciful Indulgence, giving birth 
 to many unprofitable Queftions, and been fo 
 far from anfwering any pretended Ufefulnefs 
 in repreffing the Spirit of Infidelity amongfl 
 us, that it has greatly increafed under itj 
 which proves that thefe are not the Wea- 
 pons that are mighty through God to the 
 pulling down the Strong-holds of Unbelief, 
 and to make Converts to the Gofpel of 
 Chrijl. Does it not require much Patience 
 to hear the Credibility of Gofpel Hiflory 
 meafured by that Diflance of Time at which 
 any Age is removed from the firft Publica- 
 tion of it J in which one Author * has gone 
 fo far as to affert, that at the Expiration of 
 3 1 50 Years its Evidence will be quite ex- 
 tindl, and therefore Chrijl will come to 
 Judgment before that Time. To invalidate 
 the Proof of this Author, a late Writer on 
 Miracles affures us, that the Evidence of 
 Chrijiianity is fo far from lofing any thing 
 of its Force that it grows ftronger by Length 
 of Time, becaufe the Examinations of learn- 
 ed Men furnifli us with frefh Motives for be- 
 lieving, and becaufe the longer it has kept its 
 
 * Craig's TZ'fc/. Chtijliana: Ptincipia. 
 
 Ground 
 
PREFACE. xxvii 
 
 Ground the fa rer it (lands. Can any thing 
 be more trifluig than fuch whimfical Calcu- 
 lations? Can any thing more derogate from 
 the Honour of theChrifiian Religion than to 
 fubjed: the Credibility of it to the Inventions 
 of learned Men, or to build any Part of its E- 
 vidence on fo lubricous a Foundation as the 
 Lapfe of Years ? Does it not look as if we 
 were fadly diflreffed for Arguments in Fa- 
 vour of Chrijiianity^ when its pretended 
 Advocates have recourfe to fuch airy Fig- 
 ments of a fportive Fancy in order to fup- 
 port it ? Are not its old Foundations fuffici- 
 ent to bear its Weight ? Or muft we flay till 
 new W - ns arife to furnifh us with more 
 frefh Difcoveries to evince the Truth of the 
 Bible ? 
 
 Whither will the Aftecflation of Novelty, 
 this Itch of faying or hearing fome new 
 thing, carry us ? And how long (hall we go 
 on to gratify the corrupt Tafbe of a vain 
 Age, which feeks only Amufement in Read- 
 ing ? Is it not high time to engage the At- 
 tention of Mankind on the Side of folid and 
 important Truths, to take leave of oar po- 
 lemical and conjectural Divinity, and no 
 longer deal out of that light Bread which 
 fatisfieth not ? We have now of a long time 
 
 been 
 
xxviii PREFACE. 
 
 been fpeaking to the Head according to the 
 Rudiments of this World, and in the Way 
 that Man's Wifdom teacheth, and we find the 
 World neither the wifer nor the better for 
 it. Let us then lay the Axe to the Root, 
 and level our Strokes at the Heart, break 
 open the Fountain of its Corruption, unco- 
 ver the hidden Myllery of Iniquity in the 
 inward Parts, fhew Men their horrid Apo- 
 ftacy from God in the very Effence of their 
 fallen Nature, and bring them to the loath- 
 ing of themfelves by the Sight of their 
 Vilenefs, Wretchednefs, and Sinfulnefs, till 
 they are forced to cry out with the Leper — 
 Unclean, unclean ! In this Part of our 
 Miniftry the Law of God does its Of- 
 fice, by holding forth a Glafs that expofes to 
 full View our Nakednefs and Shame, lliew- 
 ing us how we have joined actual to origi- 
 nal Sin, and fo added Iniquity unto Iniquity ; 
 here Confcience is taught to plead guilty, 
 and we are brought to fubfcribe to the 
 Equity of our own Condemnation, and to 
 juftify God in the Execution of the Sentence! 
 The Pride of Man's Glory being thus (fain- 
 cd with Difgrace, and his Haughtinefs laid 
 low by thefe and fuch like humbling Convic- 
 tions, the Soul begins to feel its Need of a 
 
 Redeemer, 
 
PREFACE. xxix 
 
 Redeemer, and the Mind is prepared for 
 the Reception of Gofpel Truths better than 
 by a thoufand Arguments of a metaphyfical 
 Texture, or the mofl perfuafive Eloquence 
 of Man. A Fountain open for Sin and for 
 Uncleannefs in the Side of a crucified Savi- 
 our — The Offers of Pardon and Peace 
 from a God willing to be reconciled to his 
 rebellious Creatures in the Son of his Love 
 — A free Tender of Salvation to poor lofl 
 Sinners — Thefe are Truths which recom- 
 mend themfelves emphatically. — They 
 ftand in no need of Help from human Learn- 
 ing to fet them off, nay they are Sub- 
 jeds which would fuffer Diminution from 
 the mofl pompous Strains of Rhetoric. 
 The Heart mollified by Grace and a tender 
 Senfibility of its Sin and Danger, exults 
 at the Sound of thefe glad Tidings, like the 
 Child in the Won:ib of Elizabeth upon the 
 Salutation of Mary; it is v^^illing and defi- 
 rous to be faved in God's own Way, and 
 therefore confers not with Flefh and Blood 
 about the Means or the Myflery ; it objects 
 not, with Nicodemus — How can thefe things 
 be! Butfilencesevery Doubt of carnal Reafon 
 with — Lord, if tbou wilt thou canjl make 
 me clean — I believe^ Lord help thou my Un- 
 belief, 
 
XXX PREFACE. 
 
 ' belief. In this Obedience of Faith iinder 
 Grace the Soul no longer makes Refi fiance 
 to the Drawings of the Father to the Son, 
 and fo receives the Spirit of Adoption, for 
 as many as receive Him \_ChriJi^ to them 
 He ffiveth Power to become the Sons of 
 God. And in this Ground is opened the 
 Dod:rine of the New-birth, or God's fpiri- 
 tual Kingdom in the Soul, where Chj^ijl is 
 reprefented as fitting on his Throne and ru- 
 ling with his Sceptre of Righteoufnefs in 
 the hidden Man of the Heart, there doing 
 the Office of a Refiner's Fire and of Fullers 
 Soap, by cleanfingus from inward Pollution, 
 and purifying us unto Himfelf a peculiar 
 People zealous of good Works, and ma- 
 king us Partakers of his own Divine Na- 
 ture. 
 
 Here we take a double View of Gofpel 
 Salvation, 'viz, as it ftands both in the Hifto- 
 ry and in the Myflery. In the former is 
 fully exhibited to us Chriji the Lamb of 
 God flain and offered up a Sacrifice for the 
 Sins of the whole World, and raifed again 
 for our Juftification : Herein is chara6lerifed 
 that jufl one who fulfilled all Righteoufnefs. 
 and fatisfied all Juftice for Man by hisadive 
 and paflive Obedience; the Prince of Peace 
 
 reconciling 
 
PREFACE. xxxi 
 
 reconciling God unto the World by the ' 
 Blood of the Crofs j the perfedl Pattern 
 of immaculate Purity and Holinefs fetting us 
 an Example tliat we (hould follow his Steps : 
 In a word, the minhlring, fufFering, dy- 
 ing, and yet triumphant Saviour of the 
 World. In the latter, viz. the Myflery of 
 the Gofpel, we fee how Things inward an- 
 fwer to Things outward as Face to Face 
 in a Glafs, by a correfponding Work of the 
 Spirit of God in our Souls. Thus we are 
 baptized into his Sufferings and made con- 
 formable to his Death by the Energy of di- 
 vine Grace, flaying in us the Body of Sin, and 
 crucifying the World unto us and us unto the 
 World: Purfuant to this we are rifen again 
 with Chrt/i unto Newnefs of Life by the 
 quickning Power of his Refurredion, for be- 
 ing planted together in the Likenefs of his 
 Death, we (hail be alfo in that of his Refur- 
 redtion. In like manner as Chrifl was in his 
 outward Office the Mihifler of Reconciliation 
 betwixt God and us, fo is he ftyled the fame 
 by his fpiritually dwelling in us : ^' If being 
 *' Enemies we were reconciled by his Death, 
 ** how much more ffiall we be faved by his 
 ** Life," /. e. by the Life of Chriji manifeft- 
 ed in us, which the Apoftle calls " the 
 
 " Riches 
 
xxxii PREFACE. 
 
 " Riches of the Glory, (or exceeding rich 
 " Glory) of the Myftery of the Gofpel, viz. 
 *' Chnfi in us the Hope of Glory." And 
 as our Peace is afcribed to the Blood of the 
 Crofs, fo is Peace of Confcience to the 
 cieanfing Blood or life giving Virtue of an 
 inward and Spiritual fprinkling : Thus all 
 Righteoufnefs and Peace are fulfilled both 
 externally and internally, and CZ^r//? is made 
 unto us compleat Redemption. 
 
 Were it not that we are in generarl fo 
 muchaccufiomed to hear and read and think 
 of Religion only as fomething without us, or 
 as fomething to be done by us, we {hould 
 readily fubfcribe to the following Truths de- 
 livered by the mofl Rev. Jofm Arndt^ in his 
 Book of Tj'ue Chr7fda?2it)\ Ch, VI. " Foraf- 
 " much as the Subftance of the Chriftian Re- 
 " ligion confills in our Regeneration, or the 
 " fpiritual Renovation of the Mind, it was 
 " the-Will of God, that thofe things which 
 " (hould be tranfaded in Man fpiritually 
 " and by Faith, fhould be alfo outwardly 
 *' fet forth in Writing, and in the Words of 
 " Scripture : For fince the Word is the Seed 
 *' of God in us, it is neceflary that it (liould 
 *' ^p""g "P aiid bring forth fpiritual Fruit 
 ** in us : By Faith muft that be effeded 
 
 " v/ithin 
 
PREFACE. xxxiii 
 
 ** within us which the Scripture declares 
 " in the Letter without us : If this EfFedl 
 <* doth not follow, then 'tis plain that the 
 ** Word is ftill unto me a dead Seed, and an 
 " Embrio deftitute of Life and Motion : 
 <* Hence in Faith and in Spirit I ought to tafte 
 *' and to fee the Truth of the Scriptures : 
 « for when God manifefted his Will therein, 
 ^* He did not defign that it lliould be buri- 
 *• ed in Paper and Ink, but that in Faith 
 ** and Spirit it {l:iould fpring and grow up ia 
 " us to another Man, even a new and in- 
 *' ward Man : The Reafon is, becaufe all 
 *' is to be fulfilled and performed in Faith 
 " and Spirit whatfoever the Scriptures do 
 " outwardly teach." He then goes on to 
 exemplify this Truth in many Particulars, 
 and concludes as follows : " The Sum of 
 *' all is : The Holy Scripture doth outward- 
 ^' ly bear Witnefs to all thofe things which ^ 
 
 «' by Faith ought to be fulfilled in Man : 
 *' They defcribe that Kingdom of God in 
 ♦^ the Letter which muft receive its Accom- 
 ** pli(hment in the Spirit j it defcribes Chriji 
 ** from without who muft live within me by • 
 
 <^ Faith ; it defcribes Adam in his Fall and 
 ♦' Reftoration, which I muft find in my- 
 ^* felf J it defcribes the new yerufalem, 
 c ♦^ the 
 
•xxxlv P R E F A C E. 
 
 « the new Birth, the new Creature, all 
 « which I muft have fome Experience of, 
 «* or elfe the Scriptures will profit me no- 
 •* thing : Now this is all of Faith, it is the 
 «* Work of God, and the Kingdom of God 
 " in our Hearts." Chrijtianity, thus confider- 
 ed in a fpiritual View, and confequently in 
 its true Relation and Benefit to the Soul of 
 Man, comes reprefented in a way fuitable 
 to its Dignity and Ufefulnefs, and is proper- 
 ly diflinguifhed from that ideal or external 
 thing which fo commonly ufurps its Name; 
 making known to all Men, that the Perfec- 
 tion of that Religion which bringeth Salva- 
 tion confifteth not in Notion and Specula- 
 tion, but in Spirit and in Truth ; not in 
 Form but in Power; not in Opinion called 
 Orthodoxy, or in bodily Exercife, but in 
 Experience and Change of Nature ; and 
 that no Creeds nor Syftems of Divinity, no 
 particular Schemes or Modes of Wcrfhip^, 
 have any other Excellency or Help in them 
 for us, than as they are proper Means to 
 produce or cherifh the Life of God in the 
 /I Soul of Man. 
 
 • The Reverend Mr. William Law^ in 
 fome of his excellent Treatifes *, has expli- 
 
 * See his Jppeal to Deip, See, Treatife on Regeneration, 
 and Spirit of Prayer, ^ / 
 
 cated 
 
PREFACE. ^ XXXV 
 
 cated the Doarine of the new Birth with un- 
 common Penetration, and (hewed with great 
 Solidity, that the Whole of our Salvation 
 is grounded in it and rifes from it : He has 
 with a convincing Sagacity refcued this 
 moft important Myflery of our Redemp- 
 tion from the Errors of particular Syftems, 
 and the learned Ignorance of verbal Cri- 
 tics ; opened the Nature of original Sin 
 thro' the Fall in fo rational and fatisfying a 
 manner, as fully juftifies this Do6trine of 
 Scripture again ft the moft acute Objections 
 of cavilling Infidels ; and at the fame Time 
 refuted that irreverent, but common No- 
 tion of the Divine Majefty's being actu- 
 ated by a Spirit of vindidlive Wrath in his 
 Proceedings againft fallen Man. He has 
 likewife therein (hewed what we are to 
 underftand by the Wrath of God with re- 
 fped to Man, even that horrid, dark, an- 
 gui(hing State of his Soul, which is its 
 proper Condition and Nature as feparated 
 from the Divine Life and Image, and 
 which can only be reftored by a Birth of 
 the Son of God in its inmoft EfTence, and 
 fo becoming a central Source of Light and 
 Meeknefs, of Love and Joy therein : that the 
 Reafon why the Unregenerate do not feel 
 c 2 themfelves 
 
xxxvi PREFACE. 
 
 themfelves in fuch a State of Woe and Tor^ 
 ment in this Life is, becaufe the Soul, 
 during its Union with the Body, qualifies or 
 unites with the Gratifications of Senfe, the 
 cheering Influences of the Sun, and other 
 Satisfa<ftions of outward Nature, which 
 charm its Aiifcry for the prefent * j but that 
 upon this Conflitution being diflc)lved, and 
 all its Communication with the animal Life 
 and the elementary Kingdom of this World 
 ceafing, the Soul fo unredeemed lofes e- 
 very Source of Mitigation and Comfort, 
 and falls into its own proper Hell, defcrib- 
 ed in Scripture by the never-dying Worm, 
 and the unquenchable Fire. From this 
 Explanation of the Doctrine before us, the 
 gracious Method of our Redemption by 
 ^efus Chrift in the way of our Union with 
 Him, and receiving a Divine Nature from 
 Him, . prefents itfelf as the fole poffible 
 Remedy of Man's Milery, the only con- 
 ceivable Ground of his Salvation : it fets 
 ^ forth God's Love to all without Partiality, 
 
 in providing a Saviour for all under every 
 
 * Thus it is credible, that the very Devils find fome 
 Mifigation of their Torment by uniting with the Bodies of 
 Men and Beafts, jwhich is the probable Caufe of their great 
 Defire after fuch Union, as in the Cafe of the Swine, Matth. 
 
 Uilpen- 
 
PREFACE. xxxvii 
 
 Difpenfatlon, and reprefents ycfus Chrijl 
 as that Saviour in the moft intimate Re- 
 lation to us that can be, even as that 
 quickning Spirit which is the Soul's true and 
 only happy Life. All the Difficulties that 
 embarrafs our common Methods of Rea- 
 foning v^^ith Unbelievers on the Subjed of 
 our Redemption vanifh before this Explica- 
 tion of it^ as it likevi^ife vindicates the Ho^ 
 nourand Goodnefs of Almighty God from • 
 
 that profane Charge of his being the Author 
 of Man's eternal Mifery thro' fuch Want of 
 Compaffion and Forgivenefs as is declared to 
 be an Offence againft God in ourfelvesj for 
 JtprovestoaDemonftration, thateverlafting 
 Death is no arbitrary Inflidion of the God 
 of Love upon Man for Sin, feeing that He 
 has done all that could be done to prevent 
 our Ruin, but that it is the natural and ne- 
 celTary Conlequence of Sin chofen, loved, 
 and perfifted in, and of Grace and Salva- 
 tion rejeded. If the Reader is not fatisfied 
 with this Author's Manner of treating thefe 
 Subjeds; as his Writings are abundantly ' 
 
 fufficient for its Defence, I refer him in 
 particular to his Treatife, intituled, T)6^ 
 Way to Divine K?iowledge^ in which he has 
 obviated moft of the material Objedlions 
 
 ; c 3 that 
 
xxxviii PREFACE. 
 
 ^ that can be brought againft it. Upon the 
 whole, this Author's Works are excellent- 
 ly well calculated for Ufefulnefs to many 
 different forts of Readers, and to promote 
 Piety in all. His Serious Call and Chrif- 
 tian Ferfedimi contain very affedionate 
 Addreffes urged with the moft cogent Mo- 
 tives to this End, and are liable to no other 
 Objection than what is natural for Perfons 
 of too relaxed a Piety to offer. His Anfwer 
 to the Plain Account^ &c. is a judicious 
 Confutation of that grofs and fundamental 
 Error, which confifts in placing Religion 
 more in the outward and vifible Sign than 
 in the inward and fpiritual Grace. His 
 Appeal to Deijls^ &c, proves with great 
 Force of Reafon, that the Oeconomy of 
 our Redemption by jfefus Chrijl is no pofi- 
 tive or arbitrary Inflitution, but a Difplay 
 of infinite Love and Goodnefs according to 
 the Laws and Conilitution of eternal Na- 
 ture. His Anfwer to Dr. Trapp is a juffc 
 Corredion and Reprefentation of the Folly, 
 Sin, and Danger of cautioning a carelefs 
 World againft being Righteous over much : 
 And his fubfequent Writings do, according 
 to their feveral Subjeds, alTert the Honour 
 and Dignity of the Chriftian Religion as a 
 ., - Divine 
 
PREFACE.' xxxix 
 
 Divine Nature and Life, againft the dog- 
 matical Dullnefs of the Sophift ; the arti- 
 ficial Pedantry of the literal Sciolift ; the 
 malevolent Narrownefs of the Bigot ; and 
 the infedious Ofcitancy of the Formulift. 
 A Perfon of high Charader and of a pene- 
 trating Judgment in Divine things (whofe 
 Name would give Authority to this Re- 
 mark) in a Letter to a Friend, fpeaks of 
 Mr. Law's Works as follows: " They are 
 <* certainly fome of the beft things for well 
 *' difpofed Minds to read that I ever met 
 " with — They lead out from Babel and all 
 " the Delufions of a Sedarian and Party 
 ** Spirit in Religion ; and I find them the 
 « only Books for the fenfible Deift." It 
 muft be owned, that in his latter Writings 
 there are fome things of an uncommon ' 
 Texture, which fuit not the Apprehenfion or 
 Turn of every Reader : but then let it be 
 remembered, that as one Part of his Bufinefs 
 lay with the fubtle Deift, who, fheltering 
 his Infidelity behind the Intrenchments of 
 Philofophy, bids Defiance to Revealed Re- 
 ligion, it would have been inept to argue 
 with fuch a one from Principles which he 
 abfolutely denied, and therefore he found 
 it befl to force his Lines, and to engage him 
 C4 upoa 
 
PREFACE. 
 
 upon his own Ground ; And here he proves 
 that to be no other than a deceitful Reafon 
 and a falfe Philofophy that furnifhes -Ar- 
 guments for Infidelity ; and (hews that 
 Chrifiicinity receives llluft ration and Evi- 
 dence from that true Philofophy which is 
 the Light of God in the Soul, making 
 manifeft Himfelf and his Works both in 
 material and fpiritual, in temporal and 
 eternal Nature, and which is profitable, 
 as well to eftablifli the Faith of the Believer 
 as to put to filence the Ignorance of foolifh 
 Men. I (hall conclude thefe Remarks 
 with the Author's own Words, in his PFay 
 to Divine Knowledge, p. 246. 
 
 *' Let not the genuine, plain, fimple, 
 «* Chriftiany who is happy and bleffed in 
 «< the Simplicity of a Gofpel Faith, take 
 ** Offence at this Myfiery, becaufe he has 
 «' no need of it ; for it is God's Goodnefs to 
 *' the diftreiTed State of the Church, fallen 
 *' from the Life and Power of Gofpel 
 «' Faith, and groaning under the Slavery, 
 *' Darknefs, and Perplexity of bewildered 
 ** Reafon and Opinions. 
 
 " Neither let the Orthodox Divine, 
 *' who (licks clofe to the Phrafes and Sen- 
 " tiu'ients of Antiquity, rejed this iVIyftery 
 
 *' as 
 
PREFACE. xli 
 
 «» as heretical, becaufe it opens a Ground 
 *' of Man and of the Divine Myfteries not 
 «• known or found in the primitive Writers : 
 *< For this is the very Reafon why he 
 *' fhould thankfully receive it with open 
 «' Arms, as having and being that very 
 *< thing which the diflrefied, divided State 
 *' of the Church now fo greatly wants, and 
 " yet did not want till it was fallen from 
 *< its firft Simplicity of Faith : For whilft 
 " Faith and Life defended the Myfteries 
 <' of Religion, the Ground and Philofophy 
 " of it was not wanted : But when Ortho- 
 *« doxy had given itfclf up to Reafon, and 
 «' had nothing elfe for its Support but Rea- 
 *' fon and Argument from the Letter of 
 ^ Scripture, without the leaft Knowledge 
 " of the firft Ground of Dodlrines, thea 
 << it could only be defended as it is defend- 
 *' ed in every Se ft and Diviiion'of the Chrif- 
 *' lian Vv'orld." 
 
 And here we cannot fufficiently admire 
 and adore the Divine Goodnefs in raiiing 
 up fuch Lights and Helps as are beft fuited 
 to the Needs of his Church in every Age 
 and Circumftance of it : Our own Obligati- 
 ons in this Particular call upon us for large 
 Returns of religious Gratitude : We have 
 
 fcea 
 
m PREFACE. 
 
 feen Chrijiianity not only defended with In* 
 vincible Strength againfl its Enemies, but 
 refcued from Errors of Ignorance, and a 
 dead Formality no lefs dangerous than open 
 Infidelity. We have our fkilful Workmen 
 of different Denominations that need not 
 be afhamed ; fome demon ftrating in a 
 Method of Proof not to be gainfaid, that 
 the facred Truths of our Religion have 
 their fure Foundations in the Depths of a 
 Divine Theofophy : Others by apt Analogy 
 between Things Natural and Divine, added 
 to profound Skill in the original Language 
 of the Old Teftament, pouring Light on the 
 Myfteries of the New : A third Sort urg- 
 ing evangelical Dodlrines in Demonftration 
 of the Spirit and of Power, to the Convicftion 
 and Converfion of their Readers and Hearers : 
 And laftly, fome enabled by long Experience 
 in fpiritual things to help the Chrijlian on his 
 way thro' the fecret myfterious Paths of that 
 Life which is hid with Chrift in God. The 
 chief of thefe both in Number and Strength 
 we challenge for our own — Members of 
 the fame Communion — Sons of the Church 
 of England^ and an Honour to our Church : 
 For are they not faithful Soldiers of Chriji^ 
 mighty thro' God to fight the Lord's Battles, 
 
 and 
 
PREFACE. xUii 
 
 and fuch as both defend and adorn it by 
 their Faith, by their Do(ftrine, and by their 
 Lives ? But what kind of Reception and 
 Encouragement have many of them met 
 with from us ? Have we given them the 
 Right Hand of Fellowfhip, and the Honour 
 due to Champions for the Truth, and Men 
 of Renown ? Or have we not given them 
 Caufe to complain that they have been 
 wounded in the Houfe of their Friends ? 
 Have not opprobrious Names and Diftinc- 
 tions been fallened on them to make them 
 pafs for Sedarifts and Schifmaticks ? Has 
 not every Door to Favour and Advancement 
 been fliut againft them, and, whilfl Church 
 Preferments are daily fold to the higheft > 
 Bidder like Fiflies in a common Market, 
 have we not feen fome of them flarving in 
 little Schools, Curacies, and Le<fture(hips, or 
 depending on occafional Benefadtions for 
 their Subfiftence? And have we not feen 
 of thcfe able Minifters, not of the Letter 
 only but of the Spirit alfo, fupplicating 
 Votes to be received for their Paftors by 
 thofe who, had they known their true In- 
 tcreft, would firfl have fought this Honour 
 and_ Bleffing of them ; and have we not 
 feen them fupplicate in vain ? Thefe things 
 
 ought 
 
xliv P R E P A G E. 
 
 ought not to be faid, if thefe things were 
 fo : But it is not the Defign of this Preface 
 to be particular. O when fliall we learn to 
 diftingui(h better ! When (hall we rightly 
 know the Things that belong unto our 
 Peace ! 
 
 What Caufe (hall we affign for that Op- 
 pofition to Gofpel Truths that appears a- 
 mongfl: us, and for that Diflike to thofe 
 who urge the Neceffity of Regeneration 
 and of the Spiritual Life ? The true Reafon 
 is nigh at hand, tho* others are pretended : 
 Such Dodrines are contrary to the Maxims 
 and Principles that govern the Hearts and 
 Condudl of the Children of this Generation^ 
 are at Variance with the falfe Interefts of 
 Flefh and Blood, declare open War againft 
 the Kingdom of Self, and ftrike at every 
 thing that is moft near and dear to corrupt 
 Nature J and therefore carnal Men of every 
 Denomination think themfelves concerned 
 in Character to oppofe and difcredit fuch a 
 Reprefentation of Chrifiianity. They can 
 be zealous for Opinions, Forms, and an ex- 
 ternal Worfhip of any kind, becaule thefe 
 leave them in quiet PofTcffion of their Am- 
 bition, their Covetoufnefs, their Love of 
 themfelves, and their Love of the World : 
 
 They 
 
PREFACE. xlv 
 
 They can readily take up a Profeffion of 
 Faith in a fufFering Saviour, nay bring 
 themfelves to truil in an outward Covering 
 of his Merits and Rightcoufnefs for Salva- 
 tion, becaufe this cofts them nothing-, but 
 to be cloathed with his Spirit of HumiHty, 
 Poverty and Self-denial ; to renounce their 
 own Wills in his Lowlinefs, Meeknefs, and 
 total Refignation to the Will of God, to 
 mortify the flefhly Appetites; to be crucifi- 
 ed to the World ; to ftrip themfelves of all 
 Complacency and Satisfa(5lion in thofe En- 
 dowments, whether natural or acquired, 
 which appear great and glorious in the Eyes 
 both of themfelves and others 3 and, in a 
 word, to take up their Crofs, and nakedly 
 follow a naked Cbrift in the Regeneration : 
 — Thefe are hard Sayings, they cannot bear 
 them: But Wifdom is juftified of her 
 Children: unacceptable as thefe Dodlrines 
 are to others, yet to them, and in them 
 too, they are the Power of God, and the 
 Wifdom of God. It was by fuch Foolifh- 
 nefs of Preaching that Chriji's Kingdom 
 firft prevailed over the Kingdoms of this 
 World, and it muft be by the fame Doc- 
 trine, under the Influence of the fame Spi- 
 f it, that we can only hope for its Continu- 
 ance 
 
srivi PREFACE. 
 
 ancc to the End of it. Evangelical Preach- 
 ing is the moil proper Means of producing 
 EvangeHcal Fruit, fuch as a living Faith in 
 *Jefm Chriji^ Heavenly- mi ndednefs, and Ho- 
 linefs in the inward Parts ; and unlefs the 
 great Gofpel DocSrine of Regeneration be 
 mainly infifted on, the People in general 
 will be fo far from feeking a new Nature, 
 that they will not know that they want it : 
 But thefe Truths affedionately urged en- 
 lighten the Underftanding, convince the 
 Sinner, warm the Heart, and through Gracd 
 arc powerful to convert and change it : 
 And accordingly we find, that where this 
 great Myftery of Godlinefs, God manifeft 
 in the Flcfh and revealed in the Heart by 
 his Spirit, is preached with Energy, and 
 from an inward Experience of its Power, 
 the Word prevails mightily, and is receiv- 
 ed into every iitly prepared Heart, not as 
 the Word of Man, but, as it is in Truth, 
 the Word of God, who flill bears Tefti- 
 mony to the Word of his Grace with Power 
 from on High. 
 
 That the Dodrine of Regeneration, of 
 
 a new Spiritual Birth of a Divine Nature in 
 
 the Soul, together with other Matters of 
 
 ^ inward Religion, as well as they that preach 
 
 - them, 
 
PREFACE; xlvii 
 
 tliem, have of late Years fallen under the 
 Difgrace and Reproach of Enthufiafm with 
 many will not be denied: But that this 
 Charge is nothing new, or contrary to 
 what might be expeded, the pious Mr, 
 Burkitt declares, in his Note on that Paf- 
 fage in St. Mark where feme are faid to 
 have gone out to lay Hands on our Lord, 
 faying that He was befide himfelf, " Learn 
 " hence (fays Mr. Burkitt) that the forward 
 *' Zeal and Diligence of Chriji and his 
 " Miniilers in Preaching the Gofpel, is 
 " accounted Madnefs and Phrenfy by a 
 " blind World : But they may fay with 
 ** the Apoftle, If we be bejlde oiirfehes, it is 
 " unto God.'' And in his Note on thefe 
 kft Words (2 Cor. v. 13.) he obferves as 
 follows, " Wicked and carnal Men account 
 ** and reprefent the holy Servants of God 
 " as a fort of Mad-men : Workings of 
 " Grace are fometimes fo far above Reafoa 
 " that they feem to be without Reafon. 
 " There are feveral Ads of Holinefs which 
 " the profane World efleenis as Madnefs, 
 ** as eminent Self-denial, great Serioufnefs 
 " in Religion, their burning Zeal, their 
 *' holy Singularity, their Fervors of Devo- 
 '* tion, their Patience and Meeknefs under 
 
 ♦' Sufferings 
 
xlviii PREFACE. 
 
 " Sufferings and Reproaches. All thefe 
 ** Ads of Holinefs reprefent the Saints as 
 «* Mad-men to a carnal Man." I fhall 
 dwell the longer on the Article Enthuftafm, 
 as well becaufe a lateAuthor has availed him- 
 felf of the common Acceptation and Abufe 
 of this World to ground thereon his irreverent 
 '^ndi profane Treatment of the Myfteries 
 of the Divine Life, and to caft Reproach 
 upon every thing that is inward and expe- 
 rimental in Religion, as becaufe it will 
 open the way to Ibme ufeful Inltrudlions 
 for the common Reader. 
 
 As the Word Efitbufiafm is frequently 
 niifapplied, becaufe little underftood, it 
 will be- needful to fettle its Definition and 
 Kinds, in order to fix its Senfe : For want 
 of due Precifion herein many confound 
 different Kinds of Enthufiafm widely re- 
 mote from each other, tho' their Reafon 
 for this is oftentimes eafy to difcover: The 
 -Word, according to its prefent vulgar Ufe, 
 anfv/ers well enough the Purpofe of Re- 
 proach, and as few Perfons have Difcern- 
 ment fufficient to fee the Mifapplication, the 
 Odium intended eafily falls upon the Perfon 
 or Dodrine they are pleafed to conned 
 with it. But iif this Word is fometimes 
 4 taken 
 
I^ R E F ACE. xlix 
 
 bken in an ill Senfe, it has alfo a good 
 Meaning belonging to it, as will be (hew- 
 ed in its proper Place ; and in the latter Senfe, 
 to ufe the Words of a learned Author, " A 
 *' Spice of Enthufiafm is no unreputable 
 *« thing, feeing that , a Man. feated on this 
 *' Bench finds himfelf in very good Com- 
 *' pany, fome of the greatefl Philofophers, 
 ** Prophets, Legiflators, Dodors, Fathers, 
 ** and Saints in all Ages being confefledly his 
 " Alfeffors." "i. 
 
 Enthufiafm, as it refpedls Religion, di- 
 vides itfelf into a threefold Diftindtion, all 
 agreeing in the Samenefs of the Obje6t, 
 but differing in the State of the Perfons 
 who are the Subjects of it. I fhall confider 
 thefe three Kinds under the feveral Epithets, 
 malignant^ mix'ed, and pure. 
 
 One Species of a malignant Enthufiafm 
 and that the moft common, confills in a 
 blind intemperate Zeal for fomething call- 
 ed Religion, of any Denomination, under 
 the imbittered Fury of a Party Rage, direct- 
 ed by the untutored Paflions of the animal 
 Man, and fianding in all the Depravity of 
 corrupt Nature. It can look no farther 
 than Names and fenfible Things, and there- 
 fore treats with Contempt the Myflerres of 
 
 d the 
 
PREFACE. 
 the Divine Life, is an utter Enemy to all 
 Spirituality in Religion, and ufes the Word 
 SanBifiedy as applied to Perfons, only as a 
 Term of Derifion, appropriating Sanctity 
 to Places, Buildings, Veffels, or Veftments : 
 But tho* its Zeal be exercifed on nothing 
 better than Ceremonies, Names, and fen- 
 fible Objeds, yet it is no lefs interefled in 
 their Defence than if eternal Salvation en- 
 tirely depended on them, and therefore fucli 
 as come under this Predicament are ready 
 upon the leaft Preference given to the EfTen- 
 tials over the Circumftantials of Religion 
 to cry out as loudly as the Men of Ephefus 
 for their great Diana. If fome Notions 
 about Dodrines enter into this kind of 
 Zeal, as Charity is wanting, they only ferve 
 to inflame it the more, whilft they go 
 about to fandify their Wrath with the Pre- 
 tence of contending earneftly for the Faith. 
 The mad Knight Errantry of the Crufades 
 was ftrongly tindured with this Spirit of 
 Enthufiafm, and likewife all Wars in every 
 Age that have been entered into for the 
 Propagation of Religion ; and fuch Madnefs 
 unto the Death has been fancied Martyrdom, 
 Now as this kind of a wild- fire Zeal great- 
 ly inflames the unmortificd Paffions, the 
 
 Devil 
 
PREFACE. li 
 
 Devil finds an eafy Accefs thro' it to the 
 Heart, where he reigns with uncontrolled 
 Dominion, and is properly and truly Abo- 
 mination fitting in the Holy Place, even 
 that Place which fhould be a Temple confe- 
 crated to God, and the peaceful Manfion of 
 the Spirit of Love : And this is defervedly 
 called a malignant Enthufiafm from the Ef- 
 feds it produces, as Variance, Wrath, Strife, 
 Wars, Perfecutions, and MafTacres on ac- 
 count of Religion, Men ading the Part 
 of Savages one by another at the Infligation 
 of the Devil, and calling the Murder of 
 their Brethren the doing God Service. All 
 fuch ProfefTors, however they may boaf!: 
 the Antiquity of their Church, the Excellen- 
 cy of its Conflitution and Difcipline, or the 
 Orthodoxy of its Creed, do notwithftand- 
 ing fall greatly fhort of the Religion of 
 good Heathens, and we fcruple not to 
 pronounce that Plato and Plotinus had a 
 far better Faith and Pradice. The learned 
 Dr. Henry More * fpeaking of the Illumi- 
 nation of certain Theofophifts, which he 
 attributes to natural Light and a comple::i- 
 onal Philanthropy, exprefTes himfelf thus; 
 " This Illumination of the Theofophifls 
 
 * See his Divim Dialogues. 
 
 da **is 
 
IS Preface. 
 
 " is not fo contemptible but that they juftly 
 <* magnify it above the grim Ferocity of 
 " the fuperftitious Factions in the embitter- 
 " ed Churches of the World, who have 
 " not fo good an Infpiration as this, but 
 " their Tongues and Hearts are fet on Fire 
 «^ of Hell. This Light of Nature, I fay, is 
 " abundandy w^ell appointed both for Right 
 *' and Skill to chaftife and reproach the grofs 
 «« and grievous Immoralities of hypocritical 
 " Religious, and to be fubfervient to that 
 «' Truth and Life that is really Divine.'* 
 
 Is there any need to juftify the Dodor's 
 Remark, or to prove that mere human 
 Virtues founded on natural Benevolence are 
 preferable to a perfecuting and therefore 
 falfe Chrijiiafiity? How^ even Reformation 
 has been deformed by this Antichriflian 
 Leaven in fome who have boafted in her 
 Name, a moderate Acquaintance with 
 Church Hiflory will make appear, and fadly 
 (hew how the fame Spirit of Wrath and Bit- 
 ternefsv^hich, in the Form of Popery^ burnt 
 the Trot eft ants in Queen Mary's Days, 
 » foon after crept into a better Form, and 
 hunted down the Puritans in thofe of Queen 
 'Elizabeth : And when Prefbytery got into 
 the Chair of Authority, the fame evil Ge- 
 nius^ 
 
PREFACE. liil 
 
 nius, drelTed in a new Cloak of Reforma- 
 tion, forged the Fetters of a new Uniformity, 
 and laid the Axe to the Root of Epifco- 
 pacy. Independency promifed better Things 
 and pleaded loudly and ftrongly for Liberty 
 of Confcience and Univerfal Toleration ; 
 and yet when IndependentSy driven by the 
 Rigours of Church Government out of Old 
 Bngland^ got Footing and Power in New 
 England, they forgot their Sufferings and 
 their Principles, and there perfecuted the 
 fakers ; but thefe laft, tho' we have ictvi 
 them with Government in their Hands, were 
 never known to perfecute or molefl: any for 
 Confcience fake. To the Honour of that 
 People this is fpoken. But to proceed. 
 
 Under this Species of malignant Enthur 
 fiafm ftand likewife ranged all thofe who. 
 have made themfelves infamous in the 
 World by their impious Pretenfions to a 
 Divinity of Charader, equalling them- . 
 felves to one or other of the three Per- 
 fons in the facred Trinity ; of v/hich Sort 
 were fome of the Herefiarchs of old ; and 
 among the more modern ones are to be reck- 
 oned David George, who gave out, that he 
 was the fpiritual Meffiah in whom all the 
 Prophecies centred, and other Blafphe- 
 d 3 iivj:%\ 
 
liv PREFACE. 
 
 mies: As olio that Peruvian T)o6:orj who 
 affirmed that he was poflefTed of a Sandity 
 fuperior to that of Angels, and that God 
 Almighty had offered to make him Partaker 
 of the Hypoftatic Union, &c. To which 
 may be added in a lower Degree the chief 
 Leaders of a Fanatic Tribe in Germany in 
 the Sixteenth Century, who boafted that 
 they were commiffioned by God to reflore 
 the Kingdom of Clorijiy afpired at Sove- 
 reignty, and attempted to depofe Princes, 
 declaring that they themfelves were the 
 Meek who fliould inherit the Earth : And 
 with thefe may be joined the Fifth Monar- 
 chy Men of the laft Age, and all fuch fil- 
 thy Dreamers as go about with carnal Wea- 
 pons in their Hands to ere6t Chriji's fpiritual 
 Kingdom on mundane Syftems. 
 
 We fee in thefe Inftances how Zeal for 
 Religion fpringing up in Hearts unpurified 
 by Chriftian Faith and Humility, partakes 
 of all the Foulnefs of the Soil that feeds it, 
 mixes with the unfubdued Faffions of the 
 natural Man, and, where it meets v/ith any 
 uncommon degree of Pride, and affeded 
 Singularity, lays itfelf open to all the De- 
 lufions of Satan, becomes impregnated 
 with the Spirit of Error, and brings forth 
 
 the 
 
PREFACE. Iv 
 
 the polfonous Fruits of a malignant En- 
 thufiafm. 
 
 The fecond Kind of Enthufiafm that 
 falls under Confidcration is of a mixt Na- 
 ture : I do not mean that it partakes in any 
 Degree of the Malignancy of the foregoing 
 Species, for the Soul in this Cafe is fo far 
 influenced by the Holy Spirit, that the De- 
 vil has not fufficient hold of it to drive it 
 into any criminal or finful Excefles, yet it 
 is not without a greater or lefs Degree of 
 Infirmity, Weaknefs, and Error. But be- 
 fore we proceed on this Head, it will be 
 proper to give the original Senfe of the 
 Word Enthufiafm, according to its true 
 Etymology. 
 
 They who were fuppofed to be in this 
 State were called by the Antients Ev9ii(riu<rctii 
 Ev^eoi, ©ioXviTfj oij or Numi?ie affiati — Men 
 animated in an extraordinary Manner with 
 the Spirit of God, or apprehendc;d, feized, 
 or infpired of God. And this Meaning of 
 the Word is allowed and ufed by Dr. H. 
 More^ in his Treat if e on €.?ithujiafm, where 
 he fpeaks of 'veriun^ pium^ prohatumqiie En- 
 thufiafmum f audi arum^fmcerar unique anima- 
 ruftij or the pious, true and approved Enthu- 
 fiafm of fmcere and holy Sauls : doubtlefs 
 d 4 meaning 
 
Ivi PREFACE. 
 
 meaning among thefe fuch as he defcribes in 
 the Vtjion of the Rider of the White Horfe, 
 Men rooted and grounded in the Love of 
 God, and flaming with a Holy Zeal for 
 Chrijly and therefore fit Inllruments to re- 
 form the World. I cannot help quoting 
 the Paflage (tho' with fome little Abbrevia- 
 tion) as it feems to be delivered in the Ar- 
 dour of a prophetic Spirit : " The fharp- 
 ** edged Sword which is here faid to come 
 " out of the Mouth of Qhrijl, is in.Effed 
 ** the very fame that cimes out of the 
 " Mouths of his Saints, v/ho rule the 
 *' World by convincing them of their 
 " Wickednefs and caufing them to return to 
 *' God. This {harp, piercing and vehe- 
 " ment Reproof out of the Mouths of the 
 " People of God againft the Beafc and 
 «' the falfe Prophet is here faid to be a 
 «' Sword coming out of the Mouth of Chriji^ 
 *« becaufe their Mouths are his Mouth, and 
 *^ He infpires them by his Spirit to tranfmit 
 " that Blafl of Fire and fiam4ng Breath 
 <* (as it is called fn Efdras) whereby the 
 «« Wicked are confumed. This Flame 
 " and this Sword I take to be clear Truth 
 *' and found fearching Reafon infpired from 
 " the Eternal Word, which whetted with 
 
 "a holy, 
 
PREFACE, Ivii 
 
 <« a holy, fincere, and unafFeded kind of 
 «< Enthufiaftic Zeal, and backed with an 
 •< unexceptionable Life and Converfation, 
 5f will be like a fliarp-edged Sword with the 
 ?« Weight of running Quick-filver in the 
 < Back of it, whofe Stroke will fall with 
 '« fuch a Sway that it will even chine the 
 
 * Enemy at one Blow, will divide afunder 
 
 * Soul and Spirit, and pierce through the 
 «« Joints and Marrow." Let thus much 
 
 i fuffice to diftinguifh between true and falfe 
 Enthufiafm, and to refcue the Word from 
 that popular Odium and Abufe of kan- 
 guage with which the Pretence or Deluiion 
 of fome feigned or fanciful Illuminati have 
 difgraced it. 
 
 But however exalted the foregoing Cha- 
 ra6ler given by the Dodor may feem, and 
 really is, yet inafmuch as it generally comes 
 under the Denomination of mixt Enthu- 
 fiafm, it is not exempt from Infirmity and 
 Error: But if we refolve to admit of no 
 Reformers but fuch as are perfedl Saints, 
 and free from every Degree of tiallucination 
 land Mifcondud:, we are not likely to fee 
 any Amendment wrought in the World. 
 That Difference which appears among 
 the Fathers of the Church in their Judg- 
 4 ment 
 
m 
 
 Iviii P R E F A C E. 
 
 ment concerning fome Points of Religion ; 
 their Difputes one again ft another * ; their 
 Retractations, and fome other Particulars in 
 their Lives and Condu(ft, if brought to theTeft 
 of a fevere Examination, may all ferve to ex^ 
 emplify the Truth of the Apoftle's Words, 
 that every Priejl taken from among Men is 
 compared about with Infirmity, Yet what 
 fhall we fay of a Bayle or a Middleton, who 
 could overlook the em.inen: Gifts and Gra- 
 ces of thefe holy Men, to pick out their 
 Blemifhes of human Infirmity, in order to 
 difcredit their Teftimony and all that was 
 divine in their Charadlers. There is not 
 perhaps any thing more oppofite to the Ge- 
 nius of true Chrifiianity than that Clofenefs 
 and Bigotry of Spirit which hinders us from 
 feeing and loving the Beauty of Holinefs in 
 the Chara(fter of any Perfon, only becaufe 
 he thinks not or walks not with us 3 as if 
 the all-bountiful God meafured out his 
 Grace and Goodnefs according to the fcanty 
 Pattern of the national, notional Orthodoxy 
 of Men : And therefore what a little Heart 
 muft a late Writer have had when he went 
 about to^epreciate the exalted Virtues of the 
 
 * As betwixt Chryfofiom and Epiphanius, Jerom and Ruji- 
 fiuSf Cyri/ ztid^TheodoreT, Sec. 
 
 Marquis 
 
P R E F A C B. V^^ 
 
 Marquis De Renti^ on account of his being 
 of the Romifh Communion ! could he fee 
 nothing v/orthy of his own Imitation in that 
 excellent Nobleman, that Mirrour of Chrif- 
 tian Piety ? Could he fix his Eye upon no- 
 thing in fo glorious a Charader but his Re- 
 verence for a monitory Crucifix, that Ex- 
 cefs of Honour he paid the Saints, and fome 
 other Particularities of his Church which we 
 commend not ? Let it be told him, what he 
 might have feen, if his Eyes had not been 
 bUnded by Prejudice: He might have feen 
 in him a young Gentleman of Quality and 
 Fortune renouncing the Pomps and Vani- 
 ties of the World for the Love of God : 
 He might have feen in him an Inftance of 
 profound Humility in high Life walking 
 in the Steps of his Bleffed Mafter, and after 
 his Example going about doing good both 
 to the Bodies and Souls of Men : And he 
 might have beheld in him the manifefl To- 
 kens of a devout Heart and heavenly Affec- 
 tions, and a moft illuflrious Exemplification 
 of divine Faith, Hope, and Charity. All 
 this he might have feen in the Marquis 
 De Rentij if it had not better fuited a mock- 
 ing Humour to ridicule his Mortification 
 and Self-denial together with fome Mixture 
 
 of 
 
\x P 9. E F A C E. 
 
 of Weaknefs in a Life confecrated to God, 
 How much more ingenuous, of how ca- 
 tholick a Spirit was that honeft Quaker 
 who was fo charmed with this Pattern of 
 Chriftian Excellency (tho' I believe as much 
 averfe to Superflition as this Author) that 
 he thought an Epitome of fuch a Charac- 
 ter an Embellirhment to his Book *. *' He 
 *' was (fays he) a Man of an enlightened 
 *' Mind J and of a Soul mortified to the 
 *' World, and quickened to fome Tafte of 
 *' a fupernatural Life : Let his Youth, let 
 ** his Quality adorned with fo much Zeal 
 ** and Piety, fo much Self-denial and Con- 
 '* llancy, become exemplary to thofe of 
 *' worldly Quality who may be the Readers 
 «' of this Book." But it feems, He bad 
 njirong 'TinBure of the Enthujiajiic Spirit. 
 Let it be afked, inflead of a Reply j What 
 Spirit he was tindlured with, and what 
 Caufe he meant to ferve, when he took fo 
 much Pains to difgrace the Charader of the 
 holy Marquis De Renti? 
 
 The Reader probably by this time 
 begins to grow better reconciled to Enthu- 
 fiafm in a proper Senfe of the Word, and 
 \o find that it is no fuch terrible Bugbear 
 
 * Pmn's No Crofs ro Crown. 
 
 *' as 
 
PREFACE. Ixi 
 
 r.s they might before imagine, nay, on the 
 contrary, v/cars a beautiful Form! But let 
 it be carried in Mind, that they in whom 
 the Spirit of God fo dwells are but Men, 
 and that therefore, as they have this Trea- 
 fure in earthen Veflels, their Strength will 
 be joined to Weaknefs, like the Feet of Ne- 
 buchadnezzar s Image which were partly of 
 Iron and partly of Clay ; for few, very few 
 there are, who have their Minds fo thorough- 
 ly enlightened with Wifdom from Above, 
 and their Hearts fo totally purified by Faith 
 and Humility, as not to have remaining in 
 them great Mixtures of Ignorance and Frail- 
 ty : Hence arife frequent Miflakes in very 
 eminent Chrijlians with regard to their Spi- 
 ritual Eflate, great Unevennefs and Incon- 
 ftancy : They find in themfelves at times a 
 very ardent Love for God, and the Flame 
 of their Devotion rifes high 3 and in fuch 
 Frames fcarce any Figures are lofty enough 
 to exprefs the Sublimity of their Raptures—* 
 We fee them fkipping like Roes upon the 
 Mountains — riding on the Wings of the 
 Wind, or foaring as an Eagle towards Hea- 
 ven. Thefe may he called irregular Flafhes 
 of the celeftial Fire, or tranfient Touches 
 of the divine Spirit, which even penetrate 
 
 the 
 
m PREFACE. 
 
 the animal Nature and tranfport them be- 
 yond themfelves. Young Converts to the 
 divine Life have generally the mofl fenfible 
 Experience of them, the Reafons of which 
 areaffignable j but they are apt to place too 
 much to their account, immoderately covet- 
 ing them, and as much dejeded upon theii: 
 being vi^ithdravt^n j hence frequent Com- 
 plaints of Defertions, Darknefs, the Hidings 
 of God's Face, &c. The like Viciffitudes we 
 meet with in David; fometimes we fee 
 him fet upon his high Places, and boafting, 
 that his Hill is made fo flrong that he fhall 
 never be moved ; and then prefently he is 
 in Heavinefs — God has turned away his 
 Face from him, and he is troubled. 
 
 The Soul is fometimes in a more tender 
 Frame, and feels itfelf as it were melted 
 into divine Love, fo that if the former may 
 be compared to Fire, this State may be faid 
 to refemblc Oil, which is a Figure (if it 
 be only a Figure) often ufed in Scrip- 
 ture to denote inward Joy and Gladnefs, as 
 well as the Graces of the Holy Spirit. 
 When the Soul is thus affeded, it is natural 
 for it to adopt another kind of Language 
 whofe Style is pathetic and mellifluous — It 
 .walks in the Garden with its Beloved, 
 
 whofe 
 
PREFACE. Ixiii 
 
 whofe Lips like Lilies drop fweet Myrrh 
 . — It leans upon his Bofom, and he fpreads 
 over it the Banner of his Love — All is 
 ineffable Sweetnefs, and the- Burden of the 
 Song is — My Beloved is mine, and I am 
 his. The Reader need not here be told 
 that this is the Language of the So^7g of 
 SoIomo?2y which was doubtlefs the divine 
 Breathings of a Spiritual Affection, and not, 
 as fome of an earthly Mind fuppofe, the 
 amorous ExprefHons of a carnal Love. 
 But thefe Gufls of Suavity and Deledation 
 are not ordinarily of any long Continuance, 
 being rather deligned as refrefliing Cordials 
 to fuflain the Spirit in this its State of Weak- 
 nefs, to allure it on its Way, and to difgrace 
 the low, grofs Satisfadions of Senfe, than 
 appointed for its conflant and daily Food, 
 and therefore ought noc to be paffionately 
 or impatiently coveted. We fhould leave 
 the difpenfing of his Comforts to God 
 alone, who knows befl what we ftand in 
 need of, and remember that a Life of Faith, 
 under the Denial of thefe Spiritual Delica- 
 cies, accords for the mo ft Part, better with 
 the Nature of a probationary State. It 
 may not be amifs to obferye here by way of 
 Caution, that to publifli or promifcuofly 
 
 declare 
 
)tiv Preface. 
 
 declare thefe our inward Experiences Is 
 not at all Times prudent: What palTes in 
 the Interior betwixt God and oiir Soulg, 
 is not always defigned for the Benefit of 
 others, but for our own private Inftrudion, J 
 Trial, or Improvertient : Befides, as the Re- I 
 ligion of the Many rifes no higher than their " 
 Forms, it will be talking to them as in an 
 unknown Tongue, whilft People of a cavil- 
 ling and fcoffing Spirit will not fail to treat 
 the Relaters as mad-brained Enthufiafts: 
 But this muft be left to Chriftian Prudence, 
 as there are confeffedly Occafions where 
 they may be of great Ufe to fuch as are fit 
 to profit by them. ' ^* 
 
 Another Error which People of good 
 Difpofitions under flrong Rbligious Influ- 
 ences are fubjed to, is that of confounding 
 the Motions of God's Holy Spirit with 
 thofe of their own natural Wills and Pro- 
 penfions. It is faid of Socrates' s Genius or 
 Daemon, and that by himfelf, that it was 
 dehortatory, not impulfive, reflraining bjr 
 inward Checks from adting upon particular 
 Occafions, but not prompting him upon 
 any : Tho* this is not true of that good 
 Spirit under whofe Influence all true Chrifti- 
 am are, and from whom all oiir holy Dc- 
 
 Xires 
 
PREFACE. Ixv- 
 
 fires and good Councils do proceed j yet as 
 to the diftindt Knowledge of^its Operations, 
 we are generally more fenfible of its reftrain- 
 ing than inciting Power over us: However 
 that be, where the ImpreOions are not clear 
 and convincing (as oftentimes they are not) 
 they (liould be attended to with a cool deli- 
 berate Judgment, and a Mind as free as 
 pofTible from all partial Affedions and every 
 linifter Bias, tried by the Rule of the writ- 
 ten Word according to the Light given us, 
 and offered up in Prayer for clearer Directi- 
 on, and then if the Inftigation continues, 
 and does not crofs any plain Duty, we are 
 warranted in acting purfuant thereto, tho* 
 it be contrary to the common Sentiments 
 and Ways of others, for the Chrijlian is not 
 to be judged by the Opinions and Rules of 
 common Men ; but if he doubt, let him 
 not ad, for whatever is not of Faith is Sin : 
 However, in this Cafe, it is both fafer and 
 better to call his Motive by the Name of Im- 
 preffion or Perfuafioh than an Impulfe of 
 the Spirit, fince by the laft we generally 
 mean fome extraordinary Vouchfafement of 
 Light, or holy Violence upon the Will, 
 and that upon uncommon Occafions: For 
 want of diftinguifhing with a cool difpaflio- 
 
 e Bate 
 
Uvi PREFACE. 
 
 natc Judgqient in Cafes of this Nature, 
 the Ebulliency of natural Fervors and a 
 premature Zeal will be apt to pafs eafily up- 
 on the Mind for divine Impulfes, and our 
 own hafly Refolves for the Dictates of God's 
 Spirit. 
 
 A third Error which has fometimes mif- 
 kd very ferious and pious People, is that of 
 the Imagination drawing Pidlures of fo live-j 
 ly a Refemblance as to imprefs them with 
 a flrong Belief of their Reality : And to 
 thefe lllufions penfivc and foUtary People 
 are the more fubjedt, on account of their 
 greater Abftradion of Thought, for as the 
 imaginative Faculty has a kind of creative 
 Power, fo it gains Strength by the habitual 
 Exercife of it. The Lives of the Romifh 
 Saints are full of Relations of this fort, and 
 as the People of that Communion generally 
 exceed on the fide of Credulity as much as 
 fome of their Neighbours on the contrary 
 Extreme, fo this their Fondnefs for the 
 Marvellous has proved a great Temptation 
 to the Writers of thofe Lives lo make great 
 Additions to the Truth. But becaufe many of 
 thefe Appearances have been merely illufory, 
 or Creatures of the Imagination, we are not 
 upon that account to difbelieve fuch as come 
 
 properly 
 
PREFACE. Ixvii 
 
 properly attefled by Perfons of Credit, fee- 
 ing every Deceit as a Counterfeit implies a 
 poffible Reality: Befides, an abfolute total 
 Incredulity in this refpedt can only be fup- 
 ported by a degree of Credulity in another 
 way that is more than fufficient to believe 
 the Point in Q^ieflion ; for it mud proceed 
 upon a Belief that there can be no Commu- 
 nication between us and the World of Spirits, 
 or that all fuch Communication is ceafed, 
 which admits of no Shadow of Proof j as 
 alfo that feme of the beft People in all 
 Ages have born their Teftimony to an Un- 
 truth in what they have related concerning 
 fuch Appearances as from their own Know- 
 ledge. That Inftance of this kind given us 
 by Dr. Doddridge in the Life of Colonel 
 Gardiner^ rnay, I think, be fafely admitted; 
 and, were it not that I well know with what 
 Prejudice Narratives of this fort are gene- 
 rally received, I could add others of equal 
 Authority. If it be replied, that thefe, 
 according to my own Suppolition, might 
 only be Reprefentations prefented to the 
 Mind by the Imagination — It is readily 
 allowed : But yet to affirm that there caa 
 be no poffible Way for the Party immedi- 
 ately concerned to diftinguifh betwixt Fan- 
 
 6 2 cy 
 
PREFACE. 
 
 cy and Reality, in thefe things, is to affirm, 
 that St. Paul could have no Certainty in 
 Relation to the Vifion of the Macedonia??, 
 nor in that of the Angel in his Voyage to 
 Rome^ and yet we do not find that he was 
 in any Doubt as to either, nay Doubt here 
 would necelTarily have defeated the End for 
 which they were fent, the one being ap- 
 pointed for his Diredion, the other for his 
 Confolation. But I think it will fcarcely be 
 doubted, for fure it ought not, whether 
 God can give us fo lively and vigorous a 
 Perception of fuch Reprefentations as to 
 ftamp upon them all the Clearnefs of Cer- 
 tainty : Nor is it material whether the Ima- 
 gination be the Seat of them or not, as 
 He can convey unqueflionable Notices to 
 us by this as well as any other Faculty of 
 the Mind ; and to deny this Pov/er to his 
 good Spirit whilil: Vv^e allow that evil Spirits 
 can pradlife upon the Imaginations of Men 
 with delufive Images, is placing the greater 
 Power in the wrong Scale. As to the Cre- 
 dibility of thefe Appearances with refpedt 
 to others, that will depend much upon the 
 good Eftimation in which the Relator ftands 
 with us for Veracity and Soundnefs of 
 Mind, for, as thefe things are moftly for 
 
 private 
 
PREFACE. Ixix 
 
 private Ufe, they feldom carry with them 
 any further Credentials, unlefs fome remark- 
 able EfFedl follows which is (q conne(5ted 
 with them as to add a corroborating Evi- 
 dence, and fuch perhaps may be reckoned 
 the fudden Reformation of Colonel Gardi- 
 ner. 
 
 Upon the whole; as the Imagination in 
 this our fallen State is much difordered, 
 like the other Faculties of our Minds, 
 through that Darknefs and Deceivablenefs 
 which Sin hath occafioned, therefore, as in 
 the Matter of Impulfes before, fo here, 
 great Care and Caution (hould be ufed, 
 that we fuffer not the Workings of our cor- 
 rupt Nature to impofe upon us, nor give 
 Accefs through them to the Spirit of Error 
 and Delufion to deceive us into a falfe En- 
 thufiafm : And in order to this it will be 
 needful to live in a daily Mortification of the 
 fenfual Appetites and PalTions, which have 
 a very powerful Influence over the Imagina- 
 tion ; not to indulge any fond Defire after 
 Vifions and Voices, but to cheridi an hum- * 
 
 ble Frame of Mind, that no Inflations of 
 Spiritual Pride may difpofe us to believe a 
 Lye : and to be much in Prayer to God to 
 deliver us from the Temptations and Delu- 
 e 3 Eons 
 
PREFACE. 
 
 Hons of Satan, and all. Deceits of our own 
 treacherous Hearts, fo apt to betray us into 
 the Enemies Hands ; and that He will give 
 us a right Judgment in all things, that we 
 may be able to difcern betwixt Truth and 
 Error. Such a Difcipline v/ill be a Means to 
 preferve our Minds from the Impofture of 
 falfe Pidures and Images, and enable us to 
 make a right Ufe of God's Dealings with us 
 both in the Difpenfations of his Providence 
 and his Grace. 
 
 There was the more need to be parti- 
 cular on this Head, as well to guard on 
 the one hand againfl an Error which fome 
 well-meaning and pious People have been 
 mifled by, as againfl: that prevailing Incre- 
 dulity on the other which treats all Appear- 
 ances of a fupernatural kind as Fidions or 
 Diflemper of Mind, which is too much the 
 fashionable Hobbifm of this Age, and has a 
 diredt Tendency to Atheifm: And indeed a 
 flrong Tindure of the latter is much to be 
 fufpeded where Men openly profefs them- 
 felves fo far Sadiiceei as to difbelieve all 
 Manifefl:ations of Angels or Spirits upon 
 any Teftimony whatever. Such Perfons 
 generally make the highefl: Pretenfions to 
 the Name of rational, tho' in thislnfl:ance 
 
 they 
 
PREFACE. Ixxi 
 
 they give no Proof of their being fo, feeing 
 that Reafon is not more concerned in deny- 
 ing than affirming the real Exiftence of thefe 
 Things, it being rather the Office of Rea- 
 fon to feek for Truth here, as in mod other 
 Cafes, in the Mid-way betwixt believing too 
 much and too little : And as to any Difficul- 
 ty of diftinguiffiing betwixt true and falfe in 
 this Matter, the Objection concludes no 
 more flrongly here than it does againft 
 trufting to the Report of our Senfes, to the 
 Profeffions of Friendfbip, or to many other 
 M-^tte-o that occur in common Life, on ac- 
 count of the various Deceits and Impofitions 
 that we are daily liable to. 
 
 It may not be unfeafonalble in this Place 
 to add a general Caution againft treating 
 with Ridicule or Levity what ferious and re- 
 ligious People declare concerning their Ex- 
 periences, tho' they may not be altogether 
 free from Indifcretion or Miftake therein. 
 Whatever pafles betwixt God and the Soul, 
 tho' according to our moft imperfed Appre- 
 henfions of it, is a Subjecft of ferious Confi- 
 deration, and the very weakeft of our Bre- 
 thren, if well-meaning, are in this Cafe 
 among thofe little ones whom we fhould 
 not dare to offend. Thefe things have been 
 e 4 treated 
 
PREFACE. 
 
 treated of late in a very unbecoming Man- 
 ner, and it is high time to take Notice of it, 
 and to refcue the Myfteries of the divine 
 Life from the Mockery of profane Jefters. 
 Chrijtianity is too much confidered by many 
 as a Science only, but they who denied it 
 to be experimental alfo know nothing of 
 it yet as they ought to know, nor are qua- 
 lified to fpeak with Propriety on any one 
 Grace of the Gofpel. The Soul has its 
 Senfations as well as the Body, its Affe(5tions 
 and Paffions are confefTedly fuch, nor is it 
 eafy to conceive how we can be made Par- 
 takers of thofe Fruits of the Spirit, Love, 
 Joy, Peace, but by our fpi ritual Senfes put 
 into Exercife by a Principle of fpiritual Life, 
 unlefs it may alfo be affirmed that we 
 have no other way whereby to judge of our 
 bodily Health and Soundnefs than by dif- 
 tindl Ads of Perception or Reflexion. 
 What a ftrange kind of Divinity then muft 
 that be which would rob Faith of its fub- 
 Hantial Comforts, and explain away the 
 high Privileges of the Chrijiian into ideal 
 Nothings, whilft it allows to the animal 
 Man a fenfible Experience of his vain Loves 
 ^nd earthly $atisfa<^ions ! 
 
 Le$ 
 
PREFACE. Ixxiii 
 
 Let thus much fuffice under the Article 
 of mixt Enthufiafm confidered as that State 
 of the divine Life in which there is much of 
 Infirmity and Miftake, and oftentimes of 
 Deception and Error ariling from Com- 
 plexion, Prejudice of Education, PaiHons 
 not thoroughly mortified, or wrong Habits 
 not fufficiently fubduedj but notwithftand- 
 ing this Mixture of Darknefs and natural 
 Corruption with the Light and Grace of 
 God's good Spirit, ftill Holinefs is the pre- 
 vailing Principle, and divine Love keeps 
 the Afcendant in the Soul, as a Flame never 
 extinguiflied, tho' varying in Steddinefs 
 and Luftre from different Caufes. We arc 
 furnifhed with many eminent Inftances of 
 Perfons in this Charadter in every Church, 
 all holy People, (whatever outward Com- 
 munion of Chrijiians they belong to) being 
 fellow Members of that Catholic Church 
 for which we pray, and joint Affociates in 
 that bleffed Communion of Saints of which 
 Chriji Jefus, God bleffed for ever, is the 
 only fupreme Head. 
 
 It remains that fomething be faid of 
 pure Enthufiafm (according to the proper 
 Definition of the Word) as fignifying that 
 {ligh State of Chriftia^ Perfejaion in which 
 
 Men 
 
Jxxiv PREFACE. 
 
 Men of purified Souls hold intimate Com- 
 munion with God through the Fellowfhip 
 of his Holy Spirit, having their Minds defe- 
 cated from all heterogeneous Mixtures, irra- 
 diated with his divine Light, and tafting the 
 ineffable Sweetnefs of that Love, Joy, and 
 Peace, which conftitute a felf-evident and 
 glorious Difplay of the Kingdom of God 
 within us. He that is come up hither may 
 well be compared to Jacob's Ladder ; tho' 
 he ftandeth upon the Earth, yet he reach- 
 eth unto the higheft Heavens: He is in 
 Pofleffion of every thing that is Great and 
 Excellent, for he is united to God 5 he 
 hath attained to the End of all Ordinances, 
 for Love fulfilleth all things in him, and 
 Chriji giveth him to eat of fpiritual Meat, 
 and to drink of the Water of Life freely : 
 He needeth not that one teach him, for he 
 is taught of God, and that Wifdom which 
 is a Breath of his Power maketh her Abode 
 with him, and feedeth him with the Bread 
 of Underftanding : he is got above the 
 Reach of Delufions arifing from the Phan- 
 tafms of an irregular Imagination, being 
 reduced to an entire Poverty of Spirit, de- 
 nuded of all Self-hood, and mortified to na- 
 tural Senfibilities, fo that his Illuminations 
 
 are 
 
PREFACE. Ixxv 
 
 arc clear as the fivers of Paradife, and 
 the divine Communications lo his Soul pure 
 as the (hining Light. But how fliall he 
 particularize this State who hath attained to 
 no Experience of it ? feeing thofe few who 
 have, declare it to furpafs Defcription : the 
 great Dr. More before quoted (who in one 
 Part of his Life feems to have been of this 
 Number) calls it *' a moft joyous and lucid 
 j «« State of Mind, and fuch as is ineffable >" 
 and in fome Places, ** a Union with the 
 *< divine Celeflial Principle:" ** I am 
 (fpeaking of himfelf in this State of glori- 
 ous Liberty) Incola Cceli^ an Inhabitant of 
 *« Heaven ; He that is come hither, God 
 " hath taken him to be his own familiar 
 <« Friend, and tho' Pie fpeaks to others 
 " aloof off in outward Religions and Pa- 
 <« rabies, yet He leads this Man by the Hand, 
 «< fpeaks to him plainly in his own Lan- 
 " guage, fweetly infinuates himfelf into and 
 ** poflefTes all his Faculties, Underftanding, 
 " Reafon, and Memory: This is the Dar- 
 *' ling of God, and a Prince amongft Men, 
 ** far above the Difpenfation of either Mi- 
 ** racle or Prophecy *." 
 
 The Dodor was well aware that the 
 
 * Life of Dr. Hen. More by JVar^, 
 
 Kelation 
 
Ixxvi PREFACE. 
 
 Relation of fuch high Experiences would 
 meet with but a very indifferent Reception 
 from thofe cold ftiff Religionifts, whofe 
 icy Hearts were unthawed by the Fervors of 
 divine Love, and never tafted the Sweet- 
 nefs of an elevated Piety, and therefore in 
 his Myftery of Godlinefs, Book VIII. Ch. 
 xiv. intituled, y^ Vindication of the true 
 Members of Chriji from Pharifaical Afperft- 
 ons, he obviates their Charge of Madnefs 
 and Phrenzy upon the Children of God. 
 The whole Chapter is fo pat to the Purpofe, 
 that I had much ado to forbear tranfcribing 
 the Whole ; but I content myfelf with giv- 
 ing the Reader an Abftra(5t of the xV^ 
 Sedion. " It muft needs be that thofe who 
 " fpeak with much Zeal and Vigour things 
 ** true in themfelves, yet to others unintelli- 
 '< gible, muft be by them reputed no better 
 *' than Madmen : And hence it was that 
 " Fejius told Paul that much Learning had 
 <' made him mad. Here probably maybe 
 *' the Ground of that ordinary Saying — 
 *' Nullum magmun Ingenium fine admixturd 
 ** DementiiB'., and according to Analogy it 
 " may well be faid that Nullus i?ifignis Chrif 
 *^« tianusj &c, that there is no eminent 
 *« Cbrijjian that will not feem to have fome 
 
 «» Spice 
 
PREFACE. Ixxvii 
 
 «* Spice of Madnefs in him, efpecially if he 
 " be judged by the formal ftifF Fbarifee, 
 " whofe Poftures and Adtions are always 
 " kept, as it were, in an outward wooden 
 "Frame, as a Child in a landing ftool j 
 *' his Traditions and cuftomary Opinions 
 " being as deeply fcored and carved in his 
 " Memory as the outward Shows of Things 
 ** are fcrawled out in the rude Furrows of an 
 '* Idiot's Brain : and as the unfkilful Ruf- 
 ** tic would fufped him fcarcc found in his 
 " Senfes that (hould confidently fpeak any 
 ** thing that palpably crofTed thofe grofs 
 " Scrawlings written in his Imagination : 
 <« So certainly would the formal Pharifee 
 *' not ftick to judge him mad that fliould 
 << with Zeal and Boldnefs pronounce fuch 
 <' things as were not parallel nor agreeable 
 " to the Prefigurations of his prejudiced 
 *« Mind, but mod of all, if they were 
 " fuch as are above the Reach of his Appre- 
 *« henfion : Surely the more earneft a true 
 «» Member of Chriji fhould be in fuch 
 «* Points, the more mad he would appear 
 «* in the Eyes of the cool, prudential Pba^ 
 « rifeey 
 
 It is obferved with regard to this Difpen- 
 fation by thofe who have been raifed to it, 
 
 that 
 
Ixxviii PREFACE. 
 
 that it is feldom of any long Duration, be- 
 ing rather a fhort Earnefl: or Prelibation of 
 the Beatific State afforded to pure and holy 
 ^ouls, tlian any permanent Difpenfation 5 
 and it is generally, if not always, followed 
 by fome humbling Trials accordingly we 
 read in the Cafe of St. FauVs being caught 
 up to the third Heaven, that immediately 
 after this Rapt or Vifion there was given 
 him rt 'Thorn in the Flejh, the Mejfenger of 
 Satan to buffet hitUy left he Jhould be exalted 
 -above Meajiire-, by which we cannot un- 
 derfland lefs than that he was exercifed with 
 fome (harp bodily Afflidion for his Humi- 
 hation : And this may help to explain what 
 frequently happens to thofe who belong to 
 aii inferior State, according to their more 
 remote or nearer Approaches to this refpec- 
 tively, who find their joyous and deled:able 
 Intervals fucceeded by Fits of Heavinefs and 
 gloomy Overcafts, whence their Complaints 
 of Aridities, Defertions, ^c. which People 
 of a moderate Experience in the divine 
 Life cannot be unacquainted with, tho' 
 many, for want of Light into the Methods 
 and Reafons of God's Dealings with Souls, 
 are apt to be troubled above Meafure upon 
 thefe Occafions, as tho' fome flrange thing 
 
 had 
 
PREFACE. \xx\k 
 
 had happened unto them, not knowing, or 
 not confidering, that the fame Affliaions 
 are accomplifhed in their Brethren, and 
 that they are fent, after they have fuffered 
 a while, to perfedt, ftabhlh, ftrengthen, 
 fettle them. 
 
 It will be proper to obferve here, that 
 the Way to any good Degree of Perfedion 
 in the divine Life lies through great Mor- 
 tification and Self-denial : Some think it 
 enough to get Dodrines into the Head, but 
 till the Heart is in fome Meafure purified 
 by Faith nothing is rightly done : And in 
 order to this the Children of ^nak, thofe 
 corrupt Paffions and Inclinations that war 
 againft the Soul, muft be driven out, the 
 Perverfenefs of the Will broken, the Un- 
 derftanding Amplified, the Pride of our 
 Hearts pluckt up by the Roots, and all the 
 Cords that bind us to the World and the 
 Things of it untwifled 5 in a word, our 
 Idols muft be call: out, and every curfed 
 thing removed that feparates betwixt God 
 and us, for the pure in Heart and they only 
 fhall fee God : It was by this kind of holy 
 Violence pradifed on themfelves that the 
 Worthies both of the Old and New Tefta- 
 ment, in all Ages of the Church, have 
 
 laid 
 
Ixxx PREFACE. 
 
 laid hold on the Kingdom of Heaverr, 
 been favoured with fuch rich Communica- 
 tions from God, and enabled to work fuch 
 Wonders as furpafs the Belief of many in 
 this degenerate incredulous Age : And that 
 a preparatory Difcipline ofStridlnefs and Se- 
 verity is neceffary in order to qualify us for 
 any extraordinary Vouchfafements of Illu- 
 mination and Grace, we may learn from the 
 Schools inflituted among the Jews for the 
 training up of Perfons for the Prophetic 
 Office, where they were educated in great 
 Abftradlion from the World, in the Go- 
 vernment of their Paffions and the Morti- 
 fication of their natural Propenfions, that 
 being fo difengaged from the common Im- 
 pediments of a holy Life, they might be 
 more at Liberty for Devotion and the Con- 
 templation of heavenly things, and by fuch 
 previous Exercifes become fit Inftruments 
 for the Holy Spirit and more receptive of 
 heavenly Wifdom. Thus came they out 
 holy Enthufiafts, Men of God furniHied to 
 every good Word and Work, Scribes well 
 inftru(fted unto the Kingdom of Heaven, 
 and fearlefs of giving Offence in the Way 
 of Duty, even before Kings, being no lefs 
 qualified for Reproof and Corredion than 
 I for 
 
PREFACE. Ixxxi 
 
 for Dodrine and Inftru(fHoi> in Righteouf- 
 nefs, Patterns thefe for all Perfons of a Re- 
 ligious Charadter, whether they live in Col- 
 leges or are in Kings Ploufes; whether they 
 attend on thofe who go clothed in Purple and 
 fine Linen and fare fumptuoufly every Day, 
 or are called forth to a more promifcuous 
 Employment of their Office : for tho' the 
 Difpenfation of Prophecy as it refpeds the 
 foretelling future Events, has of a long Time 
 ceafed in the Church, yet the Character of 
 Prophets in the Capacity of Expounders 
 and Declarers of God's Word and Will, and 
 as Denouncers of his Judgments on all im- 
 penitent, even the molt dignified. Offend- 
 ers, is never to ceafe in it, neither is the 
 Lord's Hand fliortened that it cannot extend 
 Comfort and Courage, Light and Dired;ion 
 for thefe Purpofes now as formerly : But 
 alas ! our Hearts are ftraitned that they can- 
 not receive it as they ought, and we are 
 fo entangled, as to many of us, with fuch 
 an evil Covetoufnefs after the Things of 
 of this Life, fo ftudious to feek the Honour 
 that Cometh of Man more than the Honour 
 that Cometh of God, that we want Boldnefs 
 to hold the Faith of our Lord 'J ejus Chrijl 
 without Refped: of Perfons : For let Men 
 f be 
 
Ixxxii PREFACE. 
 
 be never fo highly titled or charactered, 
 let their Pretenfions to Learning be what 
 they will, and their Acquaintance with 
 Creeds, Canons and Commentators never 
 fo extenfive, yet fo long as they continue 
 Men of this World, and follow the Things 
 of it, fo long as their AfFedions are fet 
 on Things beneath, and their Hearts un- 
 furrendered to God, they are no better 
 than dry Bones as to the divine Life, with- 
 out Marrow or Moiflure ; and as they can- 
 not in fuch a State receive the Things of 
 the Spirit of God, not having fpiritual 
 Senfes exercifed thereto, fo will thefe things 
 of courfe appear Fooliflinefs unto them in 
 others, and they will fpeak Evil of that 
 which they know not. 
 
 i am here led to fay a word concerning 
 infpiration, and to obferve that this befl of 
 God's Gifts to Men (however the Belief of 
 this may be deemed Enthufiafm by fome) 
 is the certain Privilege, in one degree or 
 other, of every true Chriftian ; for a Gofpel 
 Faith is nothing lefs than a fupernatural Light 
 and Power communicated to the Soul from 
 the Father of Lights; and every faving Grace 
 in us is, in its meafure, a real Participation 
 of the Divine Nature. The prevailing Pre* 
 
 judicc 
 
PREFACE. Ixxxiii 
 
 JLidice againft the Dodrine of Infpiratlon 
 thus held arifes in part from a grofs Mifcon- 
 ception concerning fome fuppofed phyfical 
 Diitance between God and the Soul, where- 
 as nothing is nearer to God than the Soul 
 of Man in the original Conftitution of its 
 Nature, nor is it now feparated from Him 
 by Diftance of Place, but only by the Con- 
 dition of its Exiftence in Sin. In proportion 
 then as it is purified by Faith from Sin, and 
 gives itfelf up in Obedience to the Drawings 
 of the Father thro' his Spirit, fo far it ad- 
 vances in its Union and Communion with 
 God, and comes into Feliowfliip with the 
 Father and the Son : So that the Light of 
 Divine Truth ihining in our Hearts, and all 
 holy Tempers and Difpofitions of Soul are 
 by the Infpiration of God, and real Emana- 
 tions from the Fountain of Light and Love. 
 For this Infpiration we are taught to pray 
 in the Service of the Church, btit few feem 
 to mean any thing by the Word, and the 
 Learned by their falfe GlofTes and Interpreta- 
 tions of the Scriptures on the one hand, and 
 by exalting the Sufficiency of human Reafon 
 on the other, have fo explained away this 
 important Dodrine of all Religion both na- 
 tural and revealed that we no longer wonder 
 f 2 that 
 
Ixxxiir PREFACE. 
 
 that the Belief of all internal Operations of 
 God in the Soul is treated as Enthufiafm or 
 Panaticifm. It is by thefe fuperficial Deal- 
 ers in the Letter that we have feen the Life 
 of the Letter taken away, the beggarly Ele- 
 ments of human Ideas fet up in the Room 
 of the Light of God in the Soul, and the 
 Scriptures difgraced by opprobrious Compa- 
 rifons drawn between them and Heathen ifh 
 Compofidons, as if one main Excellency of 
 the Sacred Writings conlifled in outdoing 
 Homer in Imagery, or DemoJlhe?ies in Ora- 
 tory: But fuch degrading Encomiafts 
 would do well to remember that He whofe 
 Character is that of being the Wifdom of 
 God, and who in the Days of his fleflily 
 , Appearance fpake as never Man fpake, made 
 no account of human Eloquence j and that 
 the Authority with which he fpake con fifted 
 not in the Sublimity of Figures, or the Ele- 
 gance of Didion, but in Demonftration of 
 the Spirit and Power from on High. 
 
 A diftind Confideration of the Nature 
 of Enthufiafm is at this Time the more re- 
 qu.ifite, inafmuch as the anonymous Author 
 before referred to, in his Work on this 
 Sub'ieif^, has not didinguiihed the different 
 Kiiids of it, but confounded Truth and Er- 
 ror, 
 
PREFACE. Ixxxv 
 
 ror, Light and Darknefs in one promlfciious 
 Huddle, that he might with a fuller Hand 
 fling the Dirt of his Reproach upon expe- 
 rimental Religion, at the fame time ridicu- 
 h'ng the Infirmities and aggravating the 
 Blemillies of many pious ChriJ}ia?is of diffe- 
 rent Communions, both among the Living 
 and the Dead, in order to form diftorted 
 Comparifons for the Sport of Buffoons and 
 Lifidels. To inftance in vi^hat he fays of 
 thofe iwQ different States of Mind which 
 Chriftian People, who attend to what paf- 
 fes within them, make frequent Mention 
 of, viz. as being at certain Times exercifed 
 with Doubts and Fears about the Condition 
 of their' Souls, and under a total Abfence 
 of fpiritual Comfort , at others, highly 
 tranfported with grateful Refentments of 
 the divine Love and Favour, and filled with 
 great Joy and Peace in believing. Now 
 he can fee nothing more in thefe than the 
 common Effeds refultlng from the Mecha- 
 nifm of the animal Oeconomy : " The Force 
 " of Diftemper and bodily Diforder, fays 
 *' he, will account for fuch dark and difcon- 
 " folate Thoughts" (in the former Cafe j) 
 and as to the latter, he refolves it into Enthu - 
 fiafm, " a kind of Drunkennefs (thefe are his 
 i 3 Words^ 
 
Ixxxvi PREFACE, 
 
 Words) " filling and intoxicating the Bram 
 " with the heated Fumes of fpirituous Par- 
 ^* tides." And in order to compleat his 
 Parallel betwixt thofe two States of the 
 Mind and a common Debauch, he adds : 
 ** No fooner do the Inebriation and Inca- 
 ** lefcence go off, but a finking of the Spi- 
 ** rits, a Coldnefs and Dullnefs take place, 
 " and the lower is the Depreflion in Propor- 
 ** tion to the preceding Elevation !'* 
 
 How (hall we anfwer fuch Treatment of 
 fpiritual Things without Rebuke ! What 
 Ihall we fay, when one who owns himfelf.a 
 Minifter, is not afliamed to reflect fo dif- 
 gracefully on religious Matters ! Let us fup- 
 pofe then (if fuch be his Chara6ler) that 
 one under his Charge fliould apply to him 
 for Diredion and Comfort under great Dif- 
 trefs of Mind, complaining of uncommon 
 Abatements of the Love of God in his 
 Soul, and of great Deadnefs in Prayer ; that 
 he took no Satisfacflion in the Way of Ordi- 
 nances and Duties as ufual, but on the con^ 
 trary found in himfelf a Backwardnefs to all 
 religious Exercifes, and a total Infenfibility 
 of Comfort from them. Would he tell 
 fuch a one that he ought to make no account 
 of thefe thipgs 3 that it was all owing to 
 
 the 
 
PREFACE. Ixxxvil 
 
 the finking of the animal Spirits, and that 
 he might find his ReUef from riding out 
 or cheerful Company, only taking in the 
 Paroxyfm of the Fit, (as he is pleafed to 
 cxprefs it) q, f, of Spirit of Harts-horn ? 
 Suppofe again, that fome fuch difconfolatc 
 Perfon were fo happy as to receive Benefit 
 from fome of his Difcourfes, (if we may 
 luppofe him to have any fuitable to fuch a 
 Cafe) and fliould come to thank him as the ' 
 Inftrument of his Confolation, telling him 
 withal, that the Cloud which before inter- 
 cepted his Light and Comfort was removed, 
 and that he no longer doubted his State of 
 Acceptance, being ilrong in Faith and 
 Hope, and his Soul invigorated with a re- 
 frefhing Senfe of the divine Love and 
 Goodnefs. Now what would be his Reply 
 upon this Occafion ? Nay what other Re- 
 ply can we fuppofe him to make, upon his 
 own Principles, than as follows ? " Neigh- 
 " hour, do not deceive yourfelf, by laying 
 <* any Strefs upon this Change of Mind that 
 " you talk of, for between you and me (if 
 " I may deal plainly with you) it is nothing 
 ** but a Fit of Enthufiafm, a kind of 
 <* Drunkennefs, filling and intoxicating 
 "your Brain with the heated Fumes of 
 £4 " fpirituous 
 
PREFACE. 
 
 ** fpirituous Particles, and when the Inc- 
 *' briation and Incalefcence are gone off, 
 <' the following Depreffion will be in Pro- 
 ** portion to your prefent Elevation." 
 
 Thus the Affections and States of the 
 Soul, with regard to its fpiritual Concerns, 
 are refolvedby him into the EfFedls of Mat- 
 ter and Motion, and one great Part of 
 Chrijiian'ity fubjecSted to the Laws of a 
 mechanic Philofophy, and therefore no 
 wonder that he treats the Belief of all fu- 
 pernatural hifluences upon Man, whether 
 Divine or Diabolical, with fuch an Air of 
 Ridicule, as particularly where he banters 
 the Belief of being pofTcfled by evil Spirits, 
 recommending a Dofeof Phyfic to the Pati- 
 ent as the bed Daemonifuge. The Fathers of 
 the Church held thefe Cafes in more aw- 
 ful Confideration : They appealed to the 
 Roman Court for the Truth of the Matter*, 
 and challenged a Trial of their Power to 
 cafl evil Spirits out of the PofTeffed, not by 
 Manna or Senna, but by the all powerful 
 Naine of Chrifi : And fliould this Author 
 be ever fo unhappy as to be troubled with 
 fo foul a Gueft, he will know of a Truth, 
 that his cleanfing inuft be effected by a 
 
 * See Tertullian, Lailaniiusy aiid other Apologifts. 
 
 very 
 
PREFACE. Ixxxix 
 
 very different kind of Cathartic from that 
 which he fo ludicroufly prefcribes. 
 
 But he has found out the Secret whereby . 
 to account, as from a Principle, for all thefe 
 Enthufiaftic Irregularities and Variations in 
 the Temper, and that is, from a complexio- 
 nal Melancholy ; and he refers the Reader to 
 Dr. Henry More's Treatife on Enthufiafm. 
 Now the Dodor in that Work profeiledly 
 treats of the falfe Enthufiafm, or that rank- 
 ed here under the Diftindion of Malignant, 
 and diftinguifhes in the very fame Work 
 betwixt that Species of it, and what he 
 there calls the approved and pious Enthufi- 
 afm of holy Souls, as obferved before *. 
 He allows a complexional Melancholy at 
 the Bottom of both, fruitful of much Evil in 
 the former, as of much Good in the latter / 
 Cafe, nay he pafiTes a great Encomium oa ' 
 this particular Temperament, as being 
 greatly helpful to " roufe the Soul from its 
 " fpiritual Lethargy, to put it upon fufpedl- 
 << ing its State of falfe Peace, to ftir it up 
 «< to Self-examination and Circumfpeftion, 
 *' to guard againft Levity ^nd fooiiJJj Je/^mg, 
 " and to prepare faithful and obedient Souls 
 
 * See Se£t. Ixiv. as alfo his large Note on that Seaion in 
 ScHfolia at the End of the Diffeiiation. /-«//« Edition. <. \ 
 
 « for 
 
xc PREFACE. 
 
 <' for the Work of true Regeneration and 
 ** the Influxes of the Holy Spirit." It is 
 very plain, from the Quotations before given 
 from the Do6lor, that he was no Enemy 
 to Enthufiafm, properly fo called, nay, he 
 frt-ely confefles, that he had aTindture of it 
 him.felf: his Works ftiew it ; and it was 
 this divine Fire that gave Wings to his Soul, 
 and Sublimity to his Sentiments, carrying 
 him at times far above thofe little Exadnefles 
 and Rules of Language, which fuit much 
 better thofe minute Critics who fit trimming 
 their Piirafes and turning their Periods, 
 than Perfons of his Elevation and Genius: 
 And yet when we fay, that this great Man 
 at times fell {hort of himfelf, and that the 
 Freedom of his Spirit in fome Inftances 
 was contrad:ed into fomething of a narrow 
 Partiality, we only fay, that he was a Man, 
 I here take my Leave of this Author at 
 prefent with referring the Reader to the Ixiii^ 
 and Ixiv'^ Se(5tionsof his Scholia in EnthufiaJ- 
 mum Triumphatiim^ for the Commendations ' 
 which he there gives to a true Enthufiafm, 
 and for the Ufefulnefs which he afcribes to 
 a right Melancholy in the divine Life. 
 
 Melancholy is generally confidered as a 
 
 Diftemper of the Mind, whereas it only 
 
 4 ' becomes 
 
PREFACE. 
 
 becomes iuch through an Excefs of it in the 
 animal Oeconomy, it being one of thofe four 
 Complexions which diftinguifh the human 
 Conftitution. The animal Body of Man is 
 compounded of the four Elements, anfwer- 
 ing to the four Complexions, and the animal 
 Spirit may be called a Quinteflence or fifth 
 ElTence. Now according as one or other of 
 thefe four Elements predominates in Man, 
 fo is he denominated Choleric, Melancho- 
 ly, Phlegmatic, or Sanguine; and from the 
 particular Ciafis or Mixture of thefe Ingre- 
 dient Principles arifes his natural Difpofition, 
 Genius, &c. Thus he that has moft of Fire 
 in his Compofition, which is the choleric 
 Complexion, is more prone to Anger and 
 Pride than others, impatient of Contradic- 
 tion, ^c. and if miftaken Apprehenfions 
 concerning Religion mix with this Tempe- 
 rament it is apt to flame out in a furious 
 perfecuting Zeal, for, if it be not well 
 qualified with the Water of Life, the Devil 
 has great Power over it, and it is eafily fet 
 on Fire of Hell, as the Words and Ac- 
 tions of People under the Dominion of paf- 
 fionate Anger too fully demonftrate. The 
 phlegmatic Complexion is more inert and 
 iefs fufcepiible of Imprefllons — The Me- 
 lancholy 
 
 xci 
 
xcii PREFACE. 
 
 lancholy is fixt, retentive, and circumfped 
 — The Sanguin, adive and cheerful, but 
 inconftant. Hence proceed the different 
 Tempers obfervable in Men, as alfo what 
 we commonly call conftitutional Virtues 
 and Vices, (the Sin that fo eafily befets 
 us) and where the Power of the Complexiori 
 is naturally flrong, it ftamps its Signatures 
 oftentimes in the Lines and Configuration 
 of the Features, fo as to make them an In- 
 dex to the Complexion, and herein is the 
 true Ground of the Art of Phyfiognomy. 
 Now Religion, tho' it lies deeper than the 
 Complexion, even in the Soul or iminortal 
 Spirit (which communicates with the fpiri- 
 tual World from whence it has its Birth) 
 yet its Operations are tinctured by the Com- 
 plexion as Light is tinged by the Colour of 
 the Glaf^ that tranfmits it: And this will 
 account for that Variety of Appearances and 
 Difpofitions in which Rt^ligion manifefts it- 
 felf in the bed of Men under a great Diver- 
 fity of Talents, Inclinations, and Tempers, 
 as in the adive and retired Chrijlian, the 
 meek and the courageous, the referved and 
 the communicative J for the religious Prin- 
 ciple doth not fo much alter and change the 
 Complexion, (tho' it goes a great way to- 
 wards 
 
P R E F ACE. xclii 
 
 wards it infome, by giving to it Confiftency 
 and Fixednefs) as it qualifies, corrects, and 
 purifies it ; and perhaps this is what we are 
 to underftand by the Sandification of our 
 Bodies, not of the grofs corruptible Fle(b, 
 bat of the Complexion. 
 
 It is eafy to believe, by what is faid of 
 Paul's breathing out Threatnings and 
 Slaughter againft the Difciples of the Lord, 
 and of his being exceedingly mad againft 
 them in perfecuting them from City to 
 City, that he was by Nature choleric ; nor 
 are we to fuppofe that his Converflon 
 wrought a total Change in his Complexion, 
 but fandtified it : His Zeal was ardent both 
 before and after, but here lay the Differ- 
 ence: In the one Inftance it was a natural 
 Fire or blind Impetus, in the latter a holy 
 Zeal for God and Souls, under the Diredtioii 
 and Influence of divine Light and Love: 
 St. John perhaps had all his Light and more 
 than all his Love, but not fo high a de- 
 gree of fervent Zeal. Now what fliould 
 we fay of any one that fliould go about to 
 explain the holy Zeal and Love of thefe 
 great Apoflies from a natural Elevation of 
 the animal Spirits, or the heated Fumes of 
 rarified Particles? We could not, I think, 
 
 fay 
 
xdv PREFACE. 
 
 fay lefs, than that fuch chemical Reafoning 
 ill accounts for Chriftian Graces. Had 
 the Author who fays fuch Things been a 
 myftic Writer, and fpoken of fpiritual Ine- 
 briation, after the Manner of thofe Au- 
 thors we could well have borne with him, 
 but it plainly appears that he had no Notion 
 of that, any otherwife then as a fit Subjedl 
 of Banter, and therefore could only fpeak 
 of it in Derifion. Let us hear the divine 
 Macarhis defcribing the Elevations and 
 Depreflions of fpiritual Perfons in a way 
 becoming fo ferious a Subjedt, and like a Man 
 thoroughly experienced in heavenly Myfte- 
 ries, in the following Extradt from his 
 xviii^^ Homily, where he afcribes them to 
 the Operations of the Spirit of God in 
 holy Souls. " At certain Times they are 
 " elated as at a Royal Banquet, and re- 
 *' joice with Gladnefs and Joy unfpeakable : 
 *' at others, as the Angels, light and agil, 
 " and as it were free from all Incumbrance 
 " of thefe material Vehicles : and at other 
 ** Times, like Men overcome with Drink, 
 " exhilarated and even intoxicated with the 
 " Spirit. At other Seafons they are funk 
 ** into Grief and Lamentation for all Man- 
 <* kind, interceding for the whole Stock of 
 
 ♦* Adam, 
 
PREFACE. xcv 
 
 *' Adamy and taking up a wailing and weep- 
 *' ing for it : Then again (o intiamed with 
 " the Joy and Love of the Spirit, that, if 
 ** it were poffible, they would fnatch up 
 ** every Man into their Bofom. Some- 
 " times they are humbled fo far below every 
 *' other Perfon in Self-abafement, that they 
 *' think themfelves inferior to and lefs than 
 " all : At others, they refemble a ftrong 
 *' Man, who comes forth in Royal Armour 
 " to the Battle, and valiantly overcomes his 
 *' Enemies, Cic. So very various is the Way 
 ** of the Spirit in conducting the Soul 
 *' to God, fometimes refrefliing her, and 
 ." fometimes trying and exercifing her, that 
 " fo (he may be prefented pure and perfect 
 " to our heavenly Father." 
 
 In a word — To go about to explain 
 and account for fpiritual EfFedls from the 
 fole Agency of material and mechanical 
 Caufes, and thereby to exclude the divine 
 Spirit from the Work of Religion in Man, 
 argues great Ignorance in the true Nature of 
 things, nay it is more than Carte fian Infide- 
 lity, and borders upon Atheifm. If therefore 
 we would fpeak philofophically upon Re- 
 ligious Sul jeds, we muft know fomething 
 of the fpiritual World, that fo we may be 
 
 able 
 
xcvj PREFACE. 
 
 able in part to conceive how the Good or 
 the Evil Spirit in Conjundion with the Soul 
 ads in and through Man's Animal Nature, 
 according to the Laws of his material Sy- 
 ftem : And this Knowledge, as far as it 
 goes, will help to explain the Connexion of 
 the Soul with the Body through the Media- 
 tion of the Animal Spirit, and alfo account 
 for a great Variety of Matters in experi- 
 mental Divinity: But this muft be from 
 the fame Light which gives us the fpiritual 
 Knowledge of the Scriptures, and even in 
 the mod illuminated will be knowing but 
 in Part, and feeing as through a Glafs dark- 
 ly in this State of great Imperfedlion ; 
 however, it may well be called Day-light 
 if compared to the Darknefs of the natural 
 unenlightened Man, who, as fuch, cannot 
 know the Things of the Spirit of God, 
 but will account them Foolifhnefs. Thro' 
 want of feme degree of Knowledge as to the 
 Communication betwixt fpiritual and mate- 
 rial Nature it is, that our Syftems of Philo- 
 fophy in general are fo very defedive, and 
 rather leaning to Infidelity 5 and hence pro- 
 bably may have proceeded that well knov/n 
 Reproach caft upon Phyficians, for that 
 being led by the Study of their Profeffion in- 
 to 
 
PREFACE. xcvii 
 
 to a more intimate Acquaintance with the 
 phyfical Caufes and Operations of the Ani- 
 mal Oeconomy, many of them, either 
 through want of Faith, or want of Know- 
 ledge in fpiritual Nature, have miftaken fe- 
 cond Caufes for the firfl, and fo by refting 
 there, have ftopt fliort of God. Sure it is, 
 that true Divinity and true Philofophy are 
 never at variance, but on the contrary, 
 when rightly underftood, are mutually 
 helpful to each other : And yet after all we 
 muft allow, that the neareft way to God is 
 by Faith, Hope, and Charity, and that 
 thefe far furpafs, and will do more for us, 
 than the Knowledge of the higheft Myfte- 
 ries. But to return to the fubjed of Melan- 
 choly. 
 
 This of all the Complexions is beft fit- 
 ted for receiving and retaining religious Im- 
 preffions, as being the mofl: liable and feri-* 
 ous, and, if properly qualified with the San- 
 guine, is perhaps the moft perfed: and amia- 
 ble of the four: Yet this, like the others, has 
 its Dangers, and Temptations, for by Rea- 
 fon of original natural Corruption the evil 
 Spirit has Accefs to the Soul through this 
 likewife, none but the Lord of Life having 
 ever been able to fay - — ** He hath no Part 
 e ** in 
 
xcvlli PREFACE. 
 
 *' in me.'* That Melancholy will operate 
 very powerfully in Perfons of this Complexi- 
 on in the Religious as well as any other Cha- 
 rafter, fometimes driving them to Defpair, 
 and in fome Inflances ending in Madnefs, 
 /lands confefTed : Hence the Undifcerning 
 are apt to afcribe it to Excefs in Religion, or 
 to what Dr. Trapp calls beifig Righteous over^ 
 muchy whereas the true Caufe is fome radi- 
 cal Evil, or vicious Excefs in the Complexi- 
 on, and therefore Madnefs in this Cafe is to be 
 accounted for in the fame way that we ac- 
 count for Phrenzy, Lunacy, or Idiocy in any 
 other of the four Temperaments : and we 
 may with as good Reafon blame the Sun 
 for producing noxious Weeds and poifonous 
 Plants, as attribute thefe EfFeds to Religion, 
 which is well calculated to correct all Difor- 
 der of the Paffions, and to fettle the Mind in 
 Tranquillity, Peace, and Comfort. The pri- 
 mary and fundamental Dodrines of the Gof- 
 pel are, firft, that of Original Sin, or our loft, 
 undone State by Nature ^ but this Difeafe, 
 mortal and univerfal as it is in itfelf, finds 
 its Remedy in that Redemption which is by 
 yefiis Chrift. Secondly, the Impoffibility 
 of our being juftified before God by any 
 Works or Defer vings of our own : But 
 
 then 
 
PREFACE. xcir 
 
 then here we are relieved from our Impo- 
 tence and Mifery by the free Offer of that 
 Faith and Grace, which are abundantly 
 fufficient for us. Thirdly, the Neceffity 
 of a fpiritual Birth of a divine Life in the 
 very Effence of our Souls, in order to which 
 there is no help to be found in Man, for 
 there is no Medicine for fuch fpiritual 
 Health in us: But here the Almighty Savi- 
 our ftands engaged by his facred Promife, 
 that " to as many as will receive him He 
 *' will give Power to become the Sons of 
 «' God." Here is no other Ground of 
 Defpair in thefe Dodrines than that of be- 
 ing able to become our own Saviours, and 
 fuch kind of Defpairing muft be allowed a 
 neceffary Step to right Believing, 
 
 Let us now briefly confider what Effect 
 thefe, and the like evangelical Dodtrines, 
 when powerfully urged, are likely to have 
 on different Pcrfons, according to the Dif- 
 ference of their State and Difpofition : 
 The hardened Sinner and the impene- 
 trable Infidel will mock and deride with 
 the Athenians, or oppofe and blafpheme 
 with the Jews, whilft thofe of a more plia- 
 ble Temper, and whofe Hearts lye open 
 to the Stroke of Convldion will be rouzed 
 g 2 from 
 
PREFACE. 
 
 from their Lethargy, and made to cry out, 
 *' What (hall I do to be faved ?" The For- 
 mulift, if his Ears be open to Inftrudion, 
 will be taught, that the Kingdom of God 
 ftandeth not in external Forms and Modes 
 of Religion, but in Power, and that the 
 true Worfhipers are thofe that worfhip the 
 Father in Spirit and in Truth j And the 
 Legalift, if he can be moved from his falfe 
 Foundations, will here learn the Vanity of 
 going about to eftabliOi his own Righteouf- 
 nefs, and be driven to feek and fue for that 
 Righteoufnefs which is of God by Faith : 
 Or, where thefe Dodtrines prove infuflicient 
 to perfuade, the Terrors of the Lord, as 
 held forth in the Law, may be powerful to 
 convince both the outward Sinner and the 
 Pharifee, and compel them to give up both 
 their Unrighteoufnefs and their Self-righ- 
 teoufnefs ; and this by breaking open the 
 whited Sepulchre, and difcovering the Rot- 
 tennefs and Corruption that are within ; by 
 making manifefl: the Purity and Holinefs of 
 God's Nature, and the Impurity and Sinful- 
 nefs of Man's Nature j by (hewing the Per- 
 fection of God's Law, and the Imperfection 
 of Man's bed Obedience, and by laying 
 open to the Conference the Sins of the 
 
 Heart 
 
PREFACE. ci 
 
 Heart and the Sins of the Life, and fo 
 
 bringing into Judgment. Now it may fo 
 happen, that the fame Terrors and Denun- 
 ciations which are needful to pluck fome as 
 Fire-brands out of the Burning, may be 
 turned by others of a deep complexional 
 Melancholy into the Matter of* their Def- 
 pair, nay into fuch a kind of it as may 
 prove incurable, notwithftanding the moft 
 fkilful Applications both of the bodily and 
 fpiritual Phyiicianj but this we cannot pre- 
 vent, any more than fome other obflinate 
 Diftempers incident to the human Mind; 
 the Law and the Gofpel mufl be enforced 
 according to God's Appointment, and the 
 Event be left with Him who can fave by 
 Fire as well as by Water, and is not obli- 
 ged to givp an account of thefe his Matters. 
 But after all, thefe are to be confidered as 
 particular Inftances, and therefore making 
 no Part of a general Rule, for it is far 
 otherwife, for the moft Part, with Perfons 
 who are exercifed with ftrong Fears con- 
 cerning their fpiritual Condition, and who 
 under fuch Circumftances, are not only cur- 
 able, but in the right way of their Cure, 
 this Sicknefs being not unto Death, but for 
 the Glory of God, that the Son of God 
 
 3 niay 
 
cii PREFACE. 
 
 may be glorified hereby in the Salvation of 
 their Souls. 
 
 Convidions on account of Sin, (which is 
 the preparative Work for the Gofpel State, 
 or the Kingdom of God within us) may 
 not improperly be termed the Phyfic of the 
 Soul, and in order to operate efficacioufly 
 it mull: a(5t powerfully, for that forrowing 
 after a godly fort which it produces works 
 great Carefulncfs, Indignation^ Vehement 
 Defire^ and Self -Revenge ; it penetrates 
 deep, even to the very Foundations, and 
 fometimes, for a while, fpreads a horrible 
 Gloominefs over the Mind, the Party feel- 
 ing the Sentence of Death in himfelf and fub- 
 fcribing to the Juftice of his own Condem- 
 nation. This was certainly the Cafe of 
 David in that Day of his Complaint, 
 when " the Arrows of the Lord fiuck fafl 
 <« in his Soul, and his Flefh trembled for 
 *' fear of his Judgments j" when he had 
 *« no Reft in his Bones by Reafon of his 
 " Sin, and all God's Storms went over 
 *' him." The fame is well underftood in 
 one degree or other by every experienced 
 Cbrijiian j and others would do well to be- 
 ware how they ridicule or fpeak lightly of 
 fuch diftreffing Perplexities — far better 
 
 would 
 
PREFACE, 
 
 would it be for them that they were in the 
 ilime Condiiion. Too many there are who 
 being entirely ignorant in this way of God's 
 dealing with Souls take upon them the 
 Office of Advifers, and fo are apt in Ca- 
 fes of this Nature to prefcribe improper Re- 
 liefs and falfe Comforts ; they are for heal- 
 ing the Wound before it is fearched and 
 clean fed, which caufes it to ulcerate the 
 more, not confidering that this is not a Dif- 
 eafe which is to be got rid of at any rate, and 
 the fooner the better, but a State which is to 
 be paiTed through, figured by the Journey- 
 ing of the Ifraelites through the VVildernefs 
 from /Egypt to Canaan, The Soul is here 
 in its right way of Difcipline, and placed 
 at the Foot of Mount Sinai under Thun- 
 drings and Darknefs and Fire, to make it 
 fenfible of its Sin, and of the terrible 
 Majefly of a Sin-avenging God, that fo the 
 Law may do its Office upon it as a Mini- 
 ftration of Condemnation, and aCl the Part 
 of a School- mafler to lead it to Chriji, as its 
 only propitiatory Sacrifice, Righteoufnefs 
 and Salvation. Thus the Way to Sion lies by 
 the burning Mountain of Sinai ^ and MoJ'es 
 with his corre(5ling Rod conducts us to Ch^ift 
 through y(?/j«'i Baptifm of Repentance,' as- 
 g 4 this 
 
 cm 
 
crv PREFACE, 
 
 this prepares us for the.Baptifm of Regenera- 
 tion. Thefe Perfons then are not mad, as 
 the World iuppofes, but returning Sinners 
 coming to their right Mind, as the prodigal 
 Son is faid to have come to himfelf when 
 he became fenfible of his Folly and was 
 brought to Repentance : They are under 
 the Leadings of the Father to the Son, that 
 the Son may prefent them to his Father 
 cleanfed and redeemed by his Blood, and 
 that the Holy Ghoft, proceeding from the 
 Father and the Son, may fandify them and 
 make them a peculiar People holy in all 
 Manner of Converfation and zealous of good 
 Works. 
 
 Or if this muft be called Madnefs, let it 
 at leafl be allowed a lefs dangerous kind of 
 it than Prefumption and Madnefs in Sin- 
 ning, as a wounded Confcience affords more 
 Hope than a benumbed or feared one. But 
 do you herein fliew that your Minds are Cet 
 upon Righteoufnefs, and that you judge 
 the thing that is right, O ye Sons of Men ! 
 Turn your Eyes to the great Bedlam of the 
 World, where its Votaries are running mad 
 at fuch a rate after Folly and Riot, where 
 Invention is racked to lull Confcience 
 afleep, and where Millions are rocking 
 
 them- 
 
PREFACE. cv 
 
 tbemfelves to fpiritual Slumber in the Cra- 
 dle of Death, and treat every faithful 
 Watchman that founds the Alarm to rouze 
 them from their falfe Peace, as the Enemy 
 of their Repofe : Caft your Eyes, I fay, on 
 this Theatre of Vice and Frolick, this Fair 
 of Vanity, where Prince Abaddon holds his 
 perpetual Jubilee, and fay which of thefe 
 two Schools, Cbrijlianity or the V^oild, 
 turns out the greater Number of mad Fblks. 
 Which would an Angel pronounce moft ra- 
 tional and found in Mind ? The fordid 
 Race of Mammonifts, the giddy Tribe of 
 Pleafure-feekers, and the fantaftic Croud of 
 Fafhion-followers, or the poor broken-, 
 hearted Chrijiian lamenting his Sin and 
 Mifery, and in the Power of divine Grace 
 working out his Salvation with Fear and 
 Trembling, and following a defpifed Jefiis 
 through Mockery and Derifion to eternal 
 Bleffednefs and Glory ? If you are not of 
 the Number of the infatuated, you cannot 
 hefitate a moment to refolve the Queftion 
 aright j for Wifdom is juflified of her Chil- 
 dren. 
 
 1 have the longer infifted on the Subjefl 
 of Experiences, as well becaufe all true Re- 
 ligion mud both begin and end here, as be- 
 
 I caufo 
 
cvi PRE F A C E. 
 
 caufe very few of our Theological Writers 
 touch upon thefe Matters; and therefore 
 whilll feme lay down excellent Rules for 
 the pradical Life, enforce the Obligations to 
 a regular and decent Difcharge of all the Parts 
 of external Worfhip, or imbue the Mind 
 with found and wholefome Dodrines, let 
 others be permitted, according to the 
 Length of their Line, to launch out farther 
 into the Deep, and there let down their Net 
 for a Draught : Thus, whilfl fome are in- 
 ftru(fled in the Principles, or Rudiments, 
 of the Dodtrine of Chriji, and others are 
 led on unto Perfection : Whilfl we deal 
 out Milk to Babes, flrong Meat to thofe 
 that are of riper Age, and fpeak the Wif- 
 dom of God in a Myftery to them that are 
 perfedl, the whole Body is edified in Love, 
 and every Man hath Praife of God. 
 
 It is very certain that the greateft Part in 
 every Age and Place have ftopt fliort of the 
 Truth and Subflance, by refting in the Out- 
 fide of Things; and therefore St. Faiil^ that 
 great Preacher of inward and fpiritual Reli- 
 gion, takes much Pains both with 'Jew and 
 Gentile to convince them of their grofs Ig- 
 norance and Error in this Particular ; for if 
 the latter were in general ignorant of the 
 
 true 
 
PREFACE. cvii 
 
 true God, the former worfhiped Him not 
 in Spirit and in Truth ; if the latter bowed 
 down to Stocks and Stones, the former ido- 
 lized their Forms of WorOiip inftead of 
 worOiiping God, through their Forms ; 
 and fo all had finned and come fliort of the 
 Glory of God. The Jews efteemed them- 
 felves the Chofen, the Temple of the 
 Lord, and the Seed of the Covenant, and 
 they pleaded their Circumcifion, their Prieft- 
 hood, their Temple-fervices, and their Or- 
 dinances of divine Inftitution as the Marks 
 of their Eledion: And a peculiar People 
 they certainly were, and chofen to diflin- 
 guilhed Favours and Privileges, but no 
 otherwife eleded to Salvation than as they 
 continued in the Grace and walked in the 
 Light and Love of God -, " for he was not a 
 " y^i^; which was one outwardly, neither was 
 «• that Circumcifion which was outward in 
 <« the Flefli ; but he was a Jew which was 
 <« one inwardly, and Circumcifion was that 
 « of the Heart, in the Spirit and not in the 
 «« Letter j" the outward Ordinance repre- 
 fenting to them that Corruption of our Na- 
 ture by original Sin which was to be cut off 
 and renounced, and that they were to be a 
 fpiritual People, holy to the Lord, and 
 
 *< born 
 
cviii PREFACE. 
 
 ** born again, not of the Will of the Flefh, 
 '' nor of the Will of Man, but of God." 
 
 And here we cannot bnt lament among 
 the many fad EfFedls of the Fall, its having 
 introduced fuch GrofTnefs and Darknefs into 
 the Mind of Man, that it fo hardly elevates 
 itfelf to the Confideration of heavenly 
 Things. From this Propenfity to Matter 
 and Senfe Idolatry firfl: took its Rife — Men 
 wanted Objeds of Worfliip that they could 
 fee with their bodily Eyes, and fo adored the 
 Hoft of Heaven, or Images of their own 
 making : And hence it is that among thofe 
 who profefs to worfhip the true God fo 
 many are wholly taken up with what is ex- 
 ternal in Religion : ** See what Manner of 
 "Stones and great Buildings are here!" 
 faid one of the Difciples to our Lord : ** And 
 *' y^f^^ anfwering faid unto him : Seeft 
 *' [admireft] thou thefe great Buildings; 
 ** There fliall not be left one Stone upon 
 *' another that {hall not be thrown down.'* 
 
 And as there is an outfide Worfhip void 
 of the Spirit of Devotion, which availeth 
 not, fo iikewife there is an outfide Know- 
 ledge in Religion, without the Spirit of 
 Wifdom that profiteth not ; for it is not 
 ^ literal or hiftorical Under {landing of the 
 
 Scriptures 
 
PREFACE. cix 
 
 Scriptures that maketh wife unto Salvation : 
 The Art of Criticifm and Skill in Languages 
 may make a fair Show in the Fle(h, and 
 procure us the Reputation of learned Men, 
 hut unlefs the Spirit give an affedting and edi- 
 fying Interpretation of them, they will be but 
 as a fealed Book to us in Things pertaining to 
 God. StP^w/difclaimsall human Knowledge 
 and Self Ability, confidered feparately from 
 the divine Teachings of the Spirit, as infutii- 
 cient for the Work of the Miniflry — " Our 
 " Sufficiency, fays he, is of God, who 
 ** hath made us able Minifters of the New 
 '• Teftament, not of the Letter, but of the 
 *' Spirit." Thefe things rightly confide- 
 red, there will be little need of an Apo- 
 logy for infifting, and that ftrenuoufly, upon 
 the NeceiTity of the inward and fpiritual 
 Life, the Kingdom of God within us, as 
 that divine Source from which alone all holy 
 Defires, all good Counfels and all juft Works 
 can proceed ; as that heavenly Light which 
 alone gives true Wifdom, and makes all our 
 other Knowledge and Learning of any real 
 Benefit to us in the Chriflian Life ; and as 
 that Principle of Holinefs which iandifies 
 all our Morality and Religious Services, and 
 v/iihout which they are nothing worth. 
 
 It 
 
tx PREFACE. 
 
 It is further evident, that nothing lefs 
 than calling People to the Spirit and Power 
 of Godlinefs can be fufficient at this time to 
 brine about a Reformation both of Princi- 
 pies and Pradice amongft us ; and moft fe- 
 rious People thiiik, that this was never more 
 needed. That the beft things when corrupt- 
 ed become the worft, is a proverbial Truth, 
 and if fo, bad Chrijlians mufl be the worft 
 of Men. Corruption did perhaps never 
 fpread wider nor link deeper than at pre- 
 fent; and the want of Truth and Juftice 
 in the Words and Dealings of Chrif- 
 tiam is become our Reproach in the 
 Mouths of Turks and Infidels: Nay, are 
 not the Provifions made by publick Ap- 
 pointment for the Redrefs of Injuftice 
 become, fome how, fo flow in Execution, 
 fo vexatious and burdcnfome oftentimes 
 in their Procefs, that to fufFer Oppref- 
 fion in many Cafes is a lefs Evil than 
 the tedious and expenfive Operation of its 
 Remedy ? What (ball we fay of the Sophi- 
 flication of Wares and Merchandife, the 
 abominable Adulteration of Medicinal Drugs 
 and Liquors and other Frauds in Trade com- 
 monly pradifed, nay Frauds fupported by 
 cuftomary Perjury: And laftly, what jQiall 
 
 we 
 
PREFACE. cxi 
 
 we fay of a Depravation of Manners fo horrid 
 and worfe than heathenifh, that the very Sa- 
 vage Indians of America are afraid to fufter 
 their Children to converfe with certain 'Euro- 
 peans left they (hould be corrupted by them*. 
 Mufl not that be a falfe Charity that cafts 
 its Mantle over fuch national Sins as thefe ? 
 Muft not that Zeal for Religion have loft: 
 both its Name and Nature that can be filent 
 here ! 
 
 Laftly, It is from a Revival of the Spirit 
 of true Chrijlianity in the Hearts of Men 
 alone that we can hope to fee Peace refto- 
 red on Earth among the divided Churches 
 of Chrijiendom. Whilft Religion refides 
 only in the reafoning Part of Man, it is 
 tindtured with all the Prejudices and Paffions 
 of his Nature, and his Reafon will be ready 
 to plead for or againft the Truth, as Intereft 
 or Education fways the Man, it being little 
 better than that hired kind of Logic that 
 wrangles at the Bar, whether it rails in the 
 Pulpit, harangues in the Synod, or weilds 
 the Club of Controverfy. Much of political 
 and polemical Divinity is of this Sort. But 
 the Wifdom that is from Above, is fiift 
 
 * See the late Bifliop Berkeley'} Trafts, and Dr. Hahi''s 
 Advice to Dram Drinkers. 
 
 pure, 
 
<^xii PREFACE. 
 
 pure, then peaceable, gentle, full of Mer- 
 cy, and without Partiality 5 for the fame 
 good Spirit that enlightens the Under- 
 ilanding, cloanfes the Heart from all Bitter- 
 nefs, Malice, and Hypocrify, and therefore 
 operates by Purenefs, by Knowledge, by 
 Love unfeigned. A Party Spirit, whether 
 it be in Religion or Politics, proceeds from 
 Littlenefs of Mind and Narrownefs of 
 Heart, and it puts out both the Eye of the 
 Judgment and the Eye of Charity, and fo 
 hinders us from feeing the brighteft Excel- 
 lence in our Neighbour that is not jull: as 
 high or low as ourfelves, as I heard a Man 
 of Learning once fay that he could not al- 
 low Milton's Paradife Lojl to be a good 
 Book, becaufe written by an Oliverian, 
 But the Chrtjiian knows no fuch Strait- 
 nefs, for his Bowels are enlarged towards 
 all that will come within the Embrace 
 of his Charity, which is as wide as the 
 Eaft is from the Weft. He cannot wrangle 
 and hate about Differences of Opinion, for 
 he is got above them ; his Call, his Uni- 
 verfal Call is to Love, and he has adopted 
 for his Motto that Saying of Luther — In 
 quo aliquid Chrifti video^ ilium diligo — - 
 '* In whomfoever I fee any thing of Chrijiy 
 
 *' him 
 
P R E F A C E. cxiii 
 
 « him 1 love." In this Man, wherefoever 
 he lives, and by what Name foever he is 
 called, the Kingdom of Chriji is come ; 
 and of fuch heaveynly Men and Women it 
 will confift in that enlarged glorious State of 
 it Which we are given to look, for: And 
 what if it be already began on Earth ? 
 
 I cannot conclude this Preliminary Dif- 
 courfe better than with an Extradt from 
 Dr. More' 5 Preface to the Myftery of Godli- 
 nefs. After he had before afferted, that the 
 End which all Parts of the Chriftian Myf- 
 tery point at, is the Advancement and Tri- 
 umph of the divine Life in the Soul, in the 
 Exaltation of which God is mod highly 
 dorified, he declares his Belief of a future 
 happy State of the Church when the Spirit 
 and Power of the everlarting Gofpel Qiall 
 prevail in the Hearts of Men. 
 
 " There fliall be, there (hall be, mod 
 *' certainly, a Time, when the Sun of Righ- 
 " teoufnefs being rifen, Egyptian Mids and 
 « Darknefs fhall be difperfed : When all 
 *' the Filth and Drofsof the Church fliall be 
 ** confumed and purged away by the Ardor 
 ** of divine Love : When all Barbarity of 
 ** Manners, and filthy Superftitionsand Ido- 
 ** latries flull be fent into the t>ake of Fire 
 fe ^* and 
 
PREFACE. 
 
 " and Brimflone : When, finally, Calvi^ 
 " mfmj Lutheranifm^ Popery^ and what- 
 " ever other Diflindions, fhall be melted 
 " down into one (which fhall be inftead of 
 " all) truly Catholic and Apoftolic Philadel- 
 <* phianifm. Which Times that God would 
 " haften, and thereto incline the Hearts of 
 " Chriflian Princes and People, ought to 
 *' be the fervent Delire and Prayer of 2^. 
 "good Men." 
 
 CON- 
 
CONTENTS. 
 
 SERMON I. 
 
 The Sin and Danger of being afliamed of 
 the Gofpel. 
 
 Romans i. i6. 
 
 I am not afhafrled of the Gofpel of Chrift ; 
 
 for it is the Power of God unto Salvation 
 
 to every one that belicueth, P^g^i i. 
 
 SERMON II. 
 
 The Inward Glory of the true Believer, 
 
 Psalm xlv. 14. 
 
 The Xing'* s Daughter is all glorious within-^ 
 
 P. 30. 
 
 S "£ R M O N III. 
 
 The Faith and Patience of the Saints our 
 Pattern. 
 
 Heb. vi. 12. 
 
 Be not Jlothful, but FoJloivers of them who 
 h 2 through 
 
cxvi CONTENTS. 
 
 throttzh Faith and Patience inherit the 
 Promifes. P. 59. 
 
 SERMON ir. 
 
 Chrifl our only Safety in Spiritual Conflids. 
 Matth. xiv. 24. 
 
 But the Ship was 720W in the midji of the 
 Seay tojfed with Waves-, for the Wind 
 was contrary P. 85. 
 
 S E R M O N V. 
 
 Spiritual Worfhip the Religioil of the Law 
 and the Gofpel. 
 
 Preached at the Visitation of the Rev. 
 John Browne, D. D. Archdeacon of 
 Northampton^ held at "Northampton^ A- 
 pril^o, 1747. 
 
 John iv. 23, 
 
 ^he Hour comethy and now isj when the 
 true Worjhipers fiall loorfiip the Father 
 in Spirit and in T'ruth : jor the Father 
 feeketh fuch to worfhip him, P. 1 1 3. 
 
 SER- 
 
 ^ 
 
CONTENTS. 
 
 SERMON VI. 
 
 Converfion founded on Convidion of Sin. 
 
 Preached in the Pari{h- Church oi All-Saints, 
 in Northampton^ on Sunday, 05iober 30, 
 J748. . 
 
 Acts ii. 37. 
 
 "Now when they heard this, they were pricked 
 in their Heart, a?idfaid unto Peter, and 
 to the rejl of the Apoftles, Men and Bre- 
 threriy What Jh all we do? ?• H/* 
 
 SERMON VII. 
 
 The more excellent Way of Charity. 
 
 Preached at the Anniverfary Meeting of the 
 Governors and Subfcribers to the County 
 Infirmary at Northampton^ on Monday, 
 Sept, 24, 1750. 
 
 I CoR. xii. 31. 
 
 ^^And yet IJhew unto you a more excellent 
 Way. P. 177- 
 
 S E R- 
 
 cxva 
 
cxviii CONTENTS. 
 
 SERMON VIII. 
 True Liberty the Gift of the Son of God. 
 
 John viii. 36. 
 
 If the Son therefore Jhall make ^ou free ^ ye 
 JJjall be free indeed, P. 209. 
 
 SERMON IX. 
 
 Chriji both the hidden and revealed My- 
 ftery. 
 
 Col OSS. i. 26. 
 
 ^he Myjiery which hath been hid from Ages 
 and from Generations^ but now is made 
 manifeji to his Saints, P. 238^ 
 
 SERMON X. 
 
 The Nature and Diftindion of the two 
 Covenants. 
 
 Jerem. xxxi. 33. 
 
 ^hisfjaU be the Covenant that 1 will m-ake 
 with the Hotfe of Ifrael after thoje Days, 
 
 faith 
 
CONTENTS/ 
 
 faith the Lord-, 1 will put my Law in 
 their inward Parts^ and write it in their 
 Hearts, and will be their God, and they 
 Jfsall be my People, P. 271. 
 
 cxix 
 
 SERMON 
 
SERMON I. 
 
 The Sin and Danger of being afliamed 
 of the Gofpel. 
 
 Romans i. i6. 
 
 I am not ajhamed of the Gofpel of Chriji-, 
 for it is the Power of God unto Salvation 
 to every one that believeth^ 
 
 IN the foregoing Verfes the Apoftle ac- Serm. 
 quaints the Chriftians at Rome with his 
 longing Delire to fee them, declaring, 
 that it was not through want of Good-will, 
 but of Opportunity, that he had not yet 
 made them a Vilit : Oft en-times^ fays he, / 
 furpofed to come unto youy but was let (or 
 hindered) hitherto. The fame Lord who 
 had called him to the Miniftry, had Work 
 for him to do elfe where j and as his Time 
 and Labours were confecrated to his Mallei's 
 Service, fo did he fubmit the Dire(ftion and 
 Difpofal of Himfelf and them to his good 
 Pleafure. We may defign or defire to ferve 
 B God 
 
^./^^/>u 
 
 'The Sin and Danger of being 
 Serm. I. God in this, or that Place, or Way, but it 
 may be more for his Honour, or the Good 
 of his Church, that we be ordered to fome 
 other Pofl or Part : Thus Paul and Timothy 
 were forbidden to preach the Word in ^- 
 ^a, and when they effayed to go from My- 
 Jia into Bithynia, the Spirit fuffered them 
 not, for the Lord had appointed them to 
 preach the Word in Macedonia. Learn 
 hence, that we muft not think of being our 
 own Mafters, even in our beft Intentions, 
 but diveft ourfelves of all Self-will, and 
 offer them up in Prayer to God for Dired;ion, 
 and then we need not doubt but that fuch 
 Notices will be impreffed upon our Minds, 
 or fuch providential Occurrences caft in our 
 Way, as will determine us to adt in fuch a 
 Manner, as will be moft for the Glory of 
 God. However, in this unlimited Refig- 
 nation of ourfelves and Undertakings to the 
 Divine Conduct we may lawfully purpofe 
 and defire this or that good Ad: or Office, 
 as St. Paul did to vifit the Faithful at Rome : 
 1 lo72^^ fays he, to fee you, that I may im- 
 part unto you fome Jpiritual Gift, to the end 
 you may be ejiablijhed^ that I may be comforted 
 together with you by the mutual Faith both of 
 you and me. BlefTed Paul I how art thou 
 
 changed 
 
U^-VXj 
 
 ajljamed of the GofpeL 3 
 
 changed from that perfecutlng Saul^ who f^^^;^^- 
 a little before breathed out Threatnings and 
 Slaughter againfl: the Difciples of the Holy 
 Jefus ! So powerful is both the conftrain- 
 ing and reftraining Grace of Chriji to change 
 the Rage of Lions into the Meeknefs of 
 Lambs, and to turn all our Hatred into 
 Love ! We fee then, that the Motive of the 
 Apoftle's earneft Defire to fee and be pre- 
 fent with the Faithful, to whom he fends 
 this Epiftle, was not to pafs his Time with 
 them merrily, in the way of what is now 
 generally underftood by good Fellowfhip, 
 nor to live upon them at Free-coft ; nothing 
 of this kind was in his view; he fought not 
 theirs but them, not their temporal good 
 Things, but their fpiritual Welfare, to build 
 them up in the Faith by a holy Converfa- 
 tion, to inftrudt and encourage them in the 
 Knowledge and Pradlice of the Chriftian 
 Life, and to give and receive Confolation, 
 mutually by comparing what great Things 
 the Lord had done for their S als: And 
 O that there were more of thefe edifying 
 Communications amongft us now-a-days 
 when we meet together! How might we 
 ftrengthen and comfort one another by fuch 
 godly Conferences, and be able to fay at the 
 B 2 End 
 
715^ Sin and Danger of being 
 End of every Vifit, It is good for us to have 
 been here ! — But to proceed, 
 
 St. Paul's delaying to vifit the Brethren 
 at Rome, occalioned by his miniflerial La- 
 bours in other Places, gave Occafion, as it 
 feems, to fome among them to reprefent it 
 as the EfFed: of Fear, for Rome v^as at that 
 Time the Capital City of the World ; thi- 
 ther reforted the Philofophers and Learned 
 from all Parts, there the Great and Wealthy 
 lived in Pomp and Pleafure, and there the 
 Tyrant Nero kept his Court : Such dif- 
 couraging Circumflances fome might think 
 fufficient to deter even an Apoftle from 
 preaching the Gofpel of Chriji, and the felf- 
 denying Dodlrines of his Religion in fuch a 
 Place; but in thinking fo they betrayed 
 their Ignorance of St. Paul, and the Spirit 
 he was of, for neither the Oppofition of 
 the Learned and Great Ones of the Earth, 
 neither Bonds nor Imprifonments, nor even 
 Death itfelf had any thing in them to be 
 feared by him, who counted not his Life 
 dear unto himfelf fo that he might finijh his 
 Courfe with Joy, and the Minijlry which he^ 
 had received of the Lord fefus, to tejiify the 
 Gofpel of the Grace of God. But whether it 
 was to obviate a Suipicion that might arife 
 
 or 
 
ajhamed of the GofpeL 5 
 
 or to refel a Charge already formed agalnft S^aM^ 
 him, either by the Miftake of Friends, or 
 the Malice of Enemies, the Apoftle who 
 was ready on this, as on every other Oc 
 cafion, to give fufficient Proof of Ms being 
 an undaunted Workman, to whom the Lord 
 had given the Spirit not of Fear but of 
 Power, declares as follpws ; « As much as 
 -•in me is, I am ready to preach the Gof- 
 
 - pel to you that are at Rome alfo ; for I am 
 « not afhamed of the Gofpel of Chrtji. for 
 
 - it is the Power of God unto Salvation to 
 cc every one that believeth." As if he had. 
 raid - Do not afcribe my delaying to come 
 <* unto you to any Fear or Shame m me of 
 «< preaching Chrift crucified in your great 
 *« City, the boafted Miftrefs of the World; 
 «« for however the Doftrine of the Crofs 
 u may be defpifed, or rejeded by the wife 
 c« and great Ones of this World, of which 
 « there are many in that Metropolis, yet I 
 « am fo far from being a(hamed of it, that 
 " it is my Rejoicing and Glory, for it is 
 « the Power of God unto Salvation : I have 
 « experienced the convincing and convert- 
 « ing Power of it in myfelf, and it is equal- 
 ed ly powerful to produce the fame Effeds, 
 « in all that hear it, with a Difpofition 
 
 B3 . *'^^ 
 
T^he Sin and Danger of being 
 " to receive it ; and therefore trufting 
 ** in that Almighty Saviour, whofe Mi- 
 " niikr I am, that he will give the fame 
 " Efficacy and Succefs to the Word of his 
 *< Grace as heretofore, as much as in me 
 *« is, as far as I am left at Liberty, and not 
 " elfewhere employed by my Lord, I am 
 ** ready to preach the Gofpel to you that 
 <* are at Rome alfo." 
 
 I ihdWJirJi fpeak briefly on the Power of 
 Gofpel Salvation j and 
 
 Secondly, On the Danger and Sin of be- 
 ing alTiamed of it. 
 
 By the Gofpel of Chrijl is here meant 
 the great Subject of Gofpel Doctrine, or 
 Man's Redemption by Jefus Chriji : And 
 this does confefTedly carry in it moft evident 
 Signatures of divine Power, both in its ex- 
 ternal and internal Miniftration j nay every 
 thing leading to it, and preparing the World 
 for it, was an Apparatus ftampt with the 
 Image and Superfcription of Omnipotence 
 in every Part of the amazing Oeconomy : 
 What Vifions, what Voices, what Prophe- 
 cies, what extraordinary Providences, what 
 aftonifhing Miracles, declared, foretold, and 
 
 u(hered 
 
ajljamed of the Gofpel, ' 7 
 
 ufhered into the World this myfterious God- Serm. r. 
 Man ? Behold him in his Entry as cloathed 
 with Meannefs and Mortality, (for human 
 Nature in its befl Eftate is but Difgrace, 
 and the Difference betwixt its higheft and 
 lowefl, though much to our childifh Con- 
 ceptions, is nothing to God) yet fee here 
 the Power of the Creator manifefted eflen- 
 tially in the Weaknefs of the Creature. An* 
 gels proclaim the Advent of the Infant King, 
 and Wife-men from the Eaft, by heavenly 
 Dired;ion, fall down and worlhip hifn who 
 was no lefs the Light of the Gentiles than 
 the Glory of his People Ifrael, How high, 
 how low, how rich, how poor, how little, 
 how grea^, is this wonderful Perfon ! In ' 
 
 him Extremes are reconciled ; in him Con- 
 tradidion and Oppofition unite; God comes 
 down to Man, Man is exalted to God ; 
 the Enmity between the two Natures is 
 (lain, and in him is laid the Foundation 
 of Love, univerfal Love. — Glory to God 
 in the Higheft for Peace reflored on Earth, 
 and for Good-will towards Men ! Let us 
 view this fecond great Reprefentative and 
 the Saviour of Mankind in his Probation, 
 in his Miniftry, and in the Sequence of it : 
 And here how invincible was he in his 
 B 4 Tempta- 
 
••vn; 
 
 8 l^e Sin and Danger of bei?tg 
 
 Serm. I. Temptation ! how paiient in Sufiltrings ! 
 how naighty in Word and Deed ! how faith- 
 ful in Obedience ! how perlevering unto 
 the End ! how victorious in his Death ! 
 how triumphant in his Refurred:ion ! how 
 glorious in his Afcenfion ! Truly fhi:. Man 
 was the Son of God. 
 
 But if this Myftery of our Salvation, in 
 the outward Oeconomy of it, is nothing 
 lefs than the mighty Power of God, the ex- 
 ceeding Greatnefs and unfpeakable Riches 
 of his Power and Goodnefs are perfeded 
 in the Miniftration of the Spirit of Chrift, 
 v.'hereby we are given to know him, and 
 the Power of his Refurredlion in railing 
 us from the Death of Sin unto the Life of 
 Righteoufnefs. If Chrift^ reprefented to 
 us under the Types and Shadows of the 
 Law, (that Miniflration of Condemnation) 
 was glorious: If that fame Chrifl manifefted 
 in the Flefh, to make Atonement f6r Sin, 
 to fulfil all Righteoufnefs, and to deftroy 
 the Works of the Devil, was ftill more glo- 
 rious : Chrift reigning in the Hearts of the 
 Faithful, through the regenerating Power 
 of the Holy Ghoft, is mod glorious of all. 
 This is the third, laft, and higheft Difpen- 
 fation of tiw divine Goodnefs on this Side of 
 
 our 
 
v-^-VN^ 
 
 ajhamed of the GofpeL 9 
 
 our glorious Immortality, and to which every Serm. I. 
 preceding one was fubordinate and fub- 
 fervient : Here Redemption attains to the 
 Limit of its AccompHfhment in Man ; here 
 Grace and Truth meet together; here Righ- 
 teoufnefs and Peace kifs each other, and the 
 Bridegroom rejoiceth over the Bride, for 
 the Marriage of the Lamb is come, and his 
 Wife hath made her/elf ready. Thus we 
 fee that the Kingdom of God is not in 
 Word, nor in Form, nor in ProfefTion, but 
 in Power : It is the Power of the Holy 
 Ghoit in the Word that begetteth Faith 
 in the Heart of the Hearer, and by Virtue 
 of the fame divine Power it is that the Cor- 
 ruptions of our Nature are fubdued, our 
 Hearts purified, and we enabled to rcfift 
 the Devil, and overcome the World thro* 
 Faith: And laftly, through the powerful 
 Energy of this holy Principle it is that we 
 are born again of God, and joined to the 
 Lord in one Spirit, and fo have Fellowfhip 
 with the Father and with the Son : So that 
 from the Beginning of our Converfion to 
 the End of our Sancflification we are faved, 
 not of ourfelves, but by that Grace of the 
 Gofpel, through Faith, which is the Power 
 of God unto Salvation to every one that 
 
 be- 
 
lO The Sin aiid Danger of bemg 
 
 Serm. I. believeth. As to Unbelievers, fuch whofe 
 Hearts are hardened againft all Gofpel Im^ 
 preffions through the Deceitfulnefs of Sin, 
 it is not fo with them : In thefe the Word 
 of God faileth of its firfl Work, viz. to 
 beget the Beginning of Faith in their Hearts ; 
 and therefore the Word, though preached 
 again and again, doth not profit them, not 
 being mixed with Faith in them that hear 
 it: Hence it was that fome could mock 
 even at the preaching of an Apoftle, and 
 afford him no other Return for his Labours 
 of Love, in declaring to them JESUS, 
 and the R E S U R R E C T I O N, than 
 that deriding Queftion, What will this Bab- 
 bier fay f And hence it is, even at this Day 
 alfo, that God manifeft in the Flefli, and 
 revealed in our Hearts by his Spirit, with 
 other Things pertairiing to this great Myftery 
 of our Redemption, are either a Stumbling- 
 block, or appear no better than Foolifh^ 
 nefs, to the fleflily Wifdom of fo many 
 amongft us, for in that Way of Knowledge 
 they cannot know them, becaufe they are 
 fpiritually difcerned : But to every one that 
 believeth the Gofpel of Chriji is the Power 
 of God unto Salvation : Powerful are the 
 Convidions it carries with it, and powerful 
 
 its 
 
ajhamed of the GofpeL ' 
 
 II 
 
 its Comforts J powerful it is to eftablifh, Se^m. L 
 flrengthen and fettle that Faith which its ^^''"^''^ 
 own Power firft begat, and powerful to en- 
 able the Man of God to work Righteoufnefs, 
 to pull down the ftrong Holds of Sin and 
 Satan, and to bring every Thought, and 
 Imagination under Obedience to Chrift. 
 Thus by Grace are we faved through Faith 
 from firft to laft, for by this Faith we firft 
 turn from Sin to God, herein we ftand, 
 herein we conquer, and fo attain to the End 
 of our Faith, even the Salvation of our 
 Souls. 
 
 One main Reafon why fo few conceive 
 rightly of the Power of Gofpel Salvation, 
 is their Ignorance concerning that Power of 
 Sin in themfelves, from which it is to fave 
 them : Did they but fee how the Myftery 
 of Iniquity worketh Sin and Death and 
 fubftantial Enmity againft God in their 
 Souls, they would foon be brought to ac- 
 knowledge and adore the great Myftery of 
 Godlinefs as nothing lefs than the Right 
 Hand of the Lord put forth to deftroy thefc 
 Works of the Devil in Man. Were Original 
 Sin nothing more than a mere Imputation 
 of Adam's Guilt to his Pofterity, as fome 
 ^bfurdly fuppofe, then a mere Imputation 
 
 of 
 
I 2 The Sin and Danger of behtg 
 
 SiRM. I. of Innocence would be fufficient for the Dif- 
 charge of it, without any thing more; 
 but if it confirt, as it mofl certainly does, 
 in the acSlual Derivation of a corrupt Nature 
 from a corrupt Original, according to this 
 necelTary Confequence that, as is the Root 
 fuch are the Branches j in this Cafe, nothing 
 lefs than an Exertion of Omnipotence, equal 
 to that of Creation, can fet all right again ; 
 nothing but the exceeding Greatnefs and ef- 
 fedual Working of that fame Power of 
 God which wrought in Chrijl when he 
 raifed him from the Dead, can raife a Soul 
 from the Death of Sin unto a Life of Righte- 
 oufnefs, and turn m from Darknefs to Lights 
 and from the Power of Satan unto Godj 
 that we may receive RemiJJion of Sins and 
 Inheritance among them which are fanBifed 
 by Faith in Jefus. By that Power of God 
 unto Salvation then declared in the Gofpel, 
 we are to underftand the vidorious Power 
 of Jefus, our King and Conqueror, fub- 
 duing his and our Enemies under his Feet ; 
 for in this little World of Man are two King- 
 doms at War, Heaven againft Hell, and 
 Chriji againft Belial, and where thefe are the 
 . • Powers engaged what is thy utmoft Strength, 
 O Man, but as the fhaking of a Leaf? 
 
 The 
 
t^'VNj 
 
 afhamed of the GofpeL 1 3 
 
 The Battle is the Lord's, and it is his own ^^^-^-^ 
 Arm that getteth himfelf the Vi(flory : Go 
 not up then to the Fight, but fland thou 
 ftill and fee the Salvation of God, for in 
 '^tetnefs and Confidence JJoall be thy Strength. 
 In vain we go about to trim and adorn our- 
 felves with our Profeffions and felf-praftifed 
 Reformations, as with the true Wedding- 
 garment, whilft the Man of Sin is in full 
 PofTeflion of the Heart, for tho* thefe 
 Things may be profitable unto Men, they 
 cannot commend us unto God; no Plant 
 that our heavenly Father hath not planted 
 can bring forth Fruit good and acceptable 
 in his Sight. This new Plantation, Pro- 
 dudtion, or Creation, is every where in 
 Scripture afcribed to the mighty Power of 
 God, and to nothing that is in Man, whether 
 it be a notional Knowledge of our Re- 
 demption by Chrijl^ the Dodlrine of a felf 
 appropriated Eledion, or any Works done 
 in his own Strength, for to ufe the Words 
 of a pious Author : " All the Powers of 
 *' Flefli and Blood, that is, of Man in his 
 ** fle(hly Nature, are utterly infufficient for 
 ** this Purpofe ; and if you take never 
 ** fo much pains to adorn your outward 
 i? Man with a civil, and even Saint-like 
 
 " Be- 
 
» 
 
 1 4 7%e Sin and Danger of being 
 
 Serm. I. <c 
 
 Behaviour, as thinking any thing to be 
 " Converiion but that which is effedled by 
 ** the Power of the Holy Ghoft, you en- 
 " tirely miflake your Cafe, and will be in 
 " Danger of rejecting your Remedy*." 
 
 Secondly, If fuch and fo powerful be 
 the Gofpel of Chriji, even the Power of 
 God unto Salvation, one would be apt to 
 think cautionary Dehortations concerning 
 the Sin and Danger of being afliamed of it 
 almofl: needlefs -, but this is not fo, for there 
 is a Crofs and a Reproach attending it, to 
 exercife the Faith and try the Fidelity of 
 the Servants of Chrift, who is upon this Ac- 
 count no lefs a Rock of Offence, than a 
 Rock of Salvation to many. Human Re- 
 fpedts have always been a great Snare even 
 to Perfons of a good Difpolition, in the 
 Ways both of Virtue and Godlinefs, which 
 gave Occafion to that Caution of the Son of 
 Sir achy *« That we fuffer not the Reverence 
 *« of any Man to caufe us to fall." And 
 this would hold true of the Gofpel of Chrijl 
 in a more efpecial Manner, as the Genius 
 ' and Spirit of it are diredlly contrary to thofe 
 
 * See an excellent little Book, intitled, PraSiical Lec- 
 tures on the Church Catechifm. By the Revd. Mr. Adum. 
 Printed for C. Hitch, in Paternofier'Ra'w. 
 
 which 
 
ajhamed of the GofpeL 1 5 
 
 which govern the World : Hence it is that Serm. I. 
 God and the World, /. e. People who live 
 only to Time, and follow the Propenfions 
 and Gratifications of corrupt Nature, are all 
 along fpoken of in the New Teftament as 
 contrary the one to the other : The World 
 is there faid to lie in Wickednefs, and there- 
 fore we are commanded neither to love nor 
 to be conformed to it : And forafmuch as 
 the Refpedt and Praife of worldly People 
 cannot be acquired nor preferved, unlefs in 
 fome meafure our Thoughts be as their 
 Thoughts, and our Ways as their Ways, 
 we find a Wo denounced againft thofe 
 whom all Men fpeak well of : But as the 
 pious Mr. Burkit obferves, " The World 
 has all along taken effedual care, by their 
 cruel Mockings, bitter Reproaches, and 
 (harp Invedives, to free Chrtffi faithful 
 Servants from the Danger of this Wo." 
 Had we a particular Hiftory of the Old 
 World, I doubt not but this Obfervation 
 would ftand verified in the Treatment of 
 Enoch and Noah^ as it does in that of Lof^ 
 the Patriarchs, and the Prophets, of Chrift^ 
 the Apoftles, and moft other eminent 
 Preachers of Rightoufnefs downwards, con- 
 firming St. Faun Aflertion, that, " As he 
 
 «« who 
 
I 6 The Sin and Danger of being 
 
 Serm. I. <« who was born after the Flefh perfecuted 
 
 L/'VNJ 
 
 him who was born after the Spirit in 
 " Times paft, fo it is now." 
 
 In vain we plead the Eftablifhment of 
 Chriftianity, under the Protection and Coun- 
 tenance of the civil Power, to evade the 
 Force of this Truth : Rulers may compile 
 good Articles, and good Canons, and frame 
 wholefome Laws for the Government and 
 Polity of the outward Church, but the 
 Spirit and Power of Godlinefs they can 
 neither give nor fecure Refpe(5l to : A plea- 
 fure-loving, fenfual, finful World, muft 
 upon Principle be at Enmity with the Chil- 
 dren of the Kingdom, who have turned their 
 Backs upon what they idolize, and have fet 
 their Faces full for Zion ; and confequently 
 the Reproach of Chriji will never fail to be 
 the Badge of the true Chriflian's Difciple- 
 ihip; for this he is prepared, and in fo 
 many Places exhorted and encouraged to en- 
 dure the Crofs, and defpife the Shame, after 
 the Example of his bleiled M after. 
 
 Beware then, O Chriftian, how thou 
 promifeft to thyfelf Eafe and Security here, 
 faying, Peace, Peace j for thou art engaged 
 in a Warfare which ends not on this Side 
 the Grave, and therefore thou muft perfe- 
 
 vere 
 
aP:}amed of the GofpeL t J 
 
 vcre in the Combat like a valiant Soldier, ^erm. I. 
 and be faithful unto Death, as thou expedeft 
 to receive a Crown of Life. Beware how 
 thou feedefl: thyfelf with vain Hopes of the 
 Riches and Honours of this World, whilft 
 fo confiderable a Share of them is lodged 
 in the Hands of its own Children, and 
 which are therefore a Kind of forbidden 
 Fruit which thou canft hardly touch, with- 
 out wounding thy Confcience : Confider, 
 thou art a Pilgrim on thy Way to a better 
 Country, and needeft but little for thy 
 Journey; much would be an Incumbrance, 
 and perhaps thou haft already more than 
 thy Mafter had, and yet he was therewith 
 content : And as to the Favour and Friend- 
 fhip of the World, it would only prove a 
 Snare to thee, for thou canft no more pleafe 
 two Mafters io contrary by Nature, and in 
 the Services they require of thee, than thou 
 canft reconcile Light with Darknefs : Why 
 then do we go on halving it betwixt God 
 and Mammon^ catching at heavenly Things 
 with one Hand, and at earthly Things with 
 the other ; let us be cold or hot, let us de- 
 clare for God or Baal: If we worftiip the 
 Beaft in our Hearts, why do we refufe to 
 receive his Mark in our Foreheads? Or if 
 
 C we 
 
L/^V\; 
 
 1 8 T'he Si?i ajid Danger of being 
 
 Sej-m^I- we are really Difciples of a crucified Mailer, 
 why do we flinch at bearing the Crofs after 
 him, feeing it is Honour enough for the 
 Servant to be as his Lord ? Nor will he own 
 them at the lafl Day, who are now afliamed 
 to confefs him before Men in a Life and 
 Converfation becoming the Gofpel. Befides, 
 whilft we (land ballancing betwixt Chrifl 
 and the World, our Lives are more mifera- 
 ble than thofe of the very brute Beafls: 
 The almoft Chiiftian is crucified betwixt 
 Heaven and Earth, without having an/ 
 Portion in the good Things either of this 
 Life, or of that which is to come. Thus 
 we feek to avoid the Reproach of the Crofs 
 of Chriji^ -which would fet our Hearts at 
 Liberty, and enrich us with fpiritual Blef- 
 fings, and fo fall under the Reproach of 
 Confcience which worketh Sorrow and 
 Death, and enflaves us to the moft torment- 
 ing Fears: We aflent unto the Truth with 
 the Underftanding, and fo are fpeculative 
 Believers, but through the prevailing Power 
 of Human Refpeds fufFer it not to take 
 Root in our Hearts, that it may become a 
 Divine Faith, bringing forth Fruits unto 
 Holinefs, and filling us with all Joy and 
 Peace in Believing: How can ye believe 
 
apamcd of the GofpeL 19 
 
 Serm. 
 
 (to the faving of the Soul) who receive Ho- Serm. I, 
 
 nour one of another, and feek not the Ho- 
 nour that cometh from God only ? 
 
 But if fome come fliort of the Crov/n 
 thro' the Fear or Shame of the Crofs, others 
 add to the Weight of their Crofs by refufing 
 to bear it now ; they cannot endure the 
 Thought of lofing all Interell in Chriji, and 
 therefore refolve to follow him, but firft defire 
 Leave to do this or that ; they want perhaps 
 to get a little more of this World's Goods, or 
 wait for fome more favourable Seafon to de- 
 clare for Chrifi, when there may be lefs of 
 Danger, or Scandal in the Crofs ; but ei- 
 ther fuch Limitations and Referves will not 
 be allowed us, or, if the Lord bear with 
 our Weaknefs in this Thing for a Time, 
 he is fure to reckon with us for it after- 
 wards. When Pete?', through Fear and 
 Shame, denied his Mailer, he little thought 
 what Anguifn and Bittern efs of Soul that 
 Unfaithfulnefs would coft him j for Peter 
 muft be deeply forry for that Fear, and a- 
 ftiamed of that Shame, and alfo fiifFer for 
 his Mafter at laft. It is probable, that iV/- 
 codemus, the Ruler, and the rich Jofeph of 
 Arimathcea, thought it fufficient for them 
 to be Difciples of Jefin in fecret 5 but this 
 C 2 would 
 
L/^VV> 
 
 20 The Sin and Danger of bemg 
 
 Serm^i. would not ferve their turn, and they who 
 were afliamed to own him publickly in his 
 Life-time, (for Fear of the Jews) mull be 
 brought to own him, in his Death, under 
 the additional reputed Difgrace of a crucified 
 Malefador. Thus every Chriftian, after 
 the Example of yonah, pays dear for his 
 Unfaithfulnefs, and after all his Reludance 
 muft do the Work which his Lord has ap- 
 pointed for him ; but then he lofes the Sa- 
 tisfadlion and Praife that would attend a 
 willing and chearful Obedience, and fuffers 
 more from being dragged to the Crofs than 
 he would from a patient enduring of its 
 Weight. 
 
 It is eafy to forefee, that this and every 
 other Reprefentation of Chriftianity in the 
 View of a fuffering and felf-denying Reli- 
 gion, will be ill received by many; but thofe 
 Words of our Lord, If any Man will come 
 offer me^ let him deny Himfelf and take up 
 his Crofsy and follow me, contain the indif- 
 penfable Condition of our Difciplefhip in 
 every Age of the Church, whilft it conti- 
 nues in a militant State. Sit down then, 
 ' Profeffors, and count the Coft of being a 
 Chriftian ; for you muft not think of facri- 
 ficing to the Lord your God, of that which 
 
 cofts 
 
ajhamed of the G of pel. 21 
 
 cofts you nothing, and perhaps this will Serm^ 
 coft you more than you are willing to pay: 
 As firft it will coft you the Love of the 
 World, for, If any Man love the Worlds 
 the Love of the Father is not in him ; fecond- 
 ly, it will coft you the World's Love for 
 you, If ye were of the World the World would 
 love its owny but becaufe ye are not of the 
 World y but I have chof en you out of the Worlds 
 therefore the World hateth you, TheChrif- 
 tian 'cannot take Pleafure in the Company 
 of vicious, and diforderly, nor yet of vain 
 Perfons, however he may have had his Con- 
 verfation with fuch in Times paft, he has 
 now neither Time nor Liclination for Va- 
 nity, and therefore to all thefe he faith. 
 What have I to do with you, get ye behind 
 me? my Delight is henceforth in them that 
 excel in Virtue, Men fearing God and work- 
 ing Righteoufnefs. And, thirdly. This will 
 coft him much of Character with thofe 
 whofe Ways are not as his Ways : They 
 will fay of him, This Fellow is a Judge, to 
 condemn us and our Doings; or, perhaps, 
 that he is befide himfelf ; and thus he muft 
 bear the Reproach of Chrift. And, laftly, 
 it will coft you the Love of Self, For even 
 Chrijl plt'ofed not himfelf and therefore all 
 C 3 Self- 
 
2 2 T^he Sin and Danger of hemg 
 
 Serm. I. Self-will, Self- feeking, and Self- pleafing 
 ^'•'^^^^ inuft be offered up in Sacrifice to God, that 
 his Vv ill may be done in us, and by us, 
 without any Refinance on our Part. In 
 this total Surrender of Self the Chriftian 
 walks at Liberty, and finds Peace and Reft 
 to his Soul j for it may be affirmed of a 
 Truth, that his mofi: flavKh Fears, and tor- 
 menting Bondage, are occafioned by fome 
 Idol not yet caft out, fome Oppofition in 
 his own Will to that of God, and therefoje 
 our Lord faith, XJnlefs a Man forfake all that 
 he hathy he cannot be my DiJ'ciple, 
 
 Thus we find that it will coft much to be 
 a Chriftian, and that if we mean to pur- 
 chafe this goodly Pearl of Gofpel Salvation, 
 we muft keep back no Part of the Price, 
 but fell all that we have, to give in Ex- 
 change for it. But how hard is this Doc- 
 trine ! how few can bear it ! what Pleadings 
 of Nature, what Torturing of the Scrip- 
 tures, what ingenious Pretences, what learn- 
 ed Evafions in Favour of the Sin that moft 
 eafily bsfets us, and to reconcile Duty with 
 Inclination ! How great is thy Patience, O 
 loving Lord! towards Sinners, whilft we 
 refufe to hear and accept thy loud Calls, 
 and gracious Invitations to come unto thee, 
 
 that 
 
ajljamed of the G of pel 23 1 
 
 S E R M . I- 
 
 that we may have Life, Behold, I jland Serm.I. 
 
 at the Door, iliys Chrift, and. knock, ^f ^^^y 
 Man hear my Voice and open the Door, I will 
 come in to him, and willfup with htm, and 
 he with me. But alas! my Brethren, how 
 do we lock and bar the Door againft him, 
 and will neither go to him, nor fufFer him 
 to come to us, but ferve him as the Men 
 o^ Bethlehem did of old ? Infomuch that it is 
 to be feared, as to many, that if the Lan- 
 guage of their Hearts were put into plain 
 Speech, it would be on this wife : My car- 
 nal Acquaintance, and worldly Friends, 
 thofe Partakers v/ith me in the Lufts and 
 Pleafures which my Soul loveth, are come 
 to lodge and abide with me ; and the Com- 
 pany of a poor defpifed Jejin would dif- 
 grace me in their Sight, blafl my Charac- 
 ter, give a Check to good Fcllow(hip, and 
 moreover ruin my Hopes and Lntereft in the 
 World J depart therefore, for there is no 
 , Room for thee in the Inn of my Soul : 
 However, T will not utterly difown thee, 
 nay, 1 will fpeak of thee as refpeafully as 
 I decently can ; but as to receiving thee for 
 my Gueft, or profeffing any Intimacy with 
 thee, in this Thing I pray thee have me 
 excufed. But what is the Reply that fuch 
 C 4 a falfe 
 
14 "The Sin and Danger of being 
 
 Serm. T. a falfe ungrateful Wretch has to expect ? 
 What but this? Know, O Sinner, that as 
 thou hafl rejected the Counfel of God a- 
 gainfl thyfdif, and Ihutteft the Door againfl 
 the Vifits of my Grace and Salvation now, 
 behold the Time cometh, v/hen thou {halt 
 knock at the Door of Mercy and find no 
 Admittance thyfelf, but receive for Anfwer, 
 Depart from me, I know you not ; for, 
 whofoever fiall be ajhamed of me, and of my 
 Words^ in this adulterous and fmful Genera- 
 tion^ of him aljo jhall the Son of Man be a- 
 JJoamed, when he cometh in the Glory of his 
 Father with the holy jd?jgels. But God for- 
 bid, that as fome Men glory in their Shame, 
 fo we (hould be afhamed of that which is 
 our higheft Glory, afhamed of owning and 
 living to him, who was not afhamed of dy- 
 ing for us. Brethren, the Time is fhort, 
 and the Day of the Lord is nigh at Hand ; 
 let us with the Eye of Faith behold it as 
 prefent, and fee the everlafting Doors of 
 Heaven wide open prefenting to our View 
 the Son of God : Behold ! he comes to 
 Judgment with Myriads of Angels : the 
 Throne is fet, and a Rain- bow round about 
 the Throne : the Books are opened, and 
 the World kneels before him. How does 
 I all 
 
ajhamed of the GofpeL 2 5' 
 
 all created Nature bear a Part in this dread- Serm. l 
 ful Solemnity! The Sun is darkened before 
 the Brightnefs of his Majefly ; the Hea- 
 vens pafs away with a great Noife, and the 
 Elements melt with fervent Heat. Whi- 
 ther now will ye flee from his Prefence, 
 who were afraid to confefs the Lord yefui 
 before Men ? Could you climb up into the 
 highefl: Heaven, lo! that is the Court of 
 this great King; if you go down into Hell, 
 behold, there is your Place of Torment: 
 If you could take the Wings of the Morn- 
 ing, that you might d,well in the uttermoft 
 Parts of, or could go down into the Depth 
 of the Earth, and fay unto the Darknefs, 
 Thou (halt cover me; yet his all-feeing Eye 
 fhall find you out, his mighty Hand (hall 
 pluck you thence: Befides, the Sea {hall 
 boil, as in the Words of yob, like a Pot of 
 Ointment, the Earth alfo, and the Works 
 that are therein, fhall be burnt up. O how 
 great .-muft he the Confufion of thofe who 
 were once afhamed of him whom all the 
 Hoft of Heaven delighteth to Honour ! 
 Pardon, Q Holy Jefus whereinfoever we 
 have been offended becaufe of thee ! and 
 grant, that henceforth, if called to it, we 
 may efieem the Reproach of Chriji greater 
 
 Riches 
 
2 6 T'he Sin and Danger of be'uig 
 
 Serm. I. Riches than the Treafures of the whole 
 Earth j For thou art the King of Saints •, 
 Thou art the Lord of Glory. To conclude. 
 Have you, my Brethren, found of a 
 Truth, by the Evidence of a living Faith, 
 that the Gofpel of Chrift is the Power of 
 God unto Salvation ? If fo, it has indeed 
 been to you, what its Name imports, Glad 
 Tidings, This, I truft, is the Cafe with 
 feme, and it is my Heart's Defire and Pray- 
 er to God, that it may be fo with all of us, 
 for happy are the People that are in fuch a 
 Cafe, and only they. 
 
 As to you who have not yet found this 
 goodly Pearl of great Price, let me intreat 
 you, let me adjure you by the living God, 
 that you feek it earneflly, that you feek it 
 inftantly: You need not fay, whither fhali 
 we go, and in what Communion of Chrif- 
 tians may it be found ? for Chrijl is not far 
 from any one of you, nay, as you have juft 
 nov/ heard, he (lands at the Door of every 
 Heart J do not then deny Admittance to io 
 kind, fo honourable a Guefl ; for, my Bre- 
 thren, he is your Saviour, the Light, the 
 Love, the Salvation of God, the Lord by 
 whom alone you can efcape Death : Such 
 is the Guefl that intreats you to receive him, 
 
 and 
 
L/-V\i 
 
 afloamed of the GofpeL 1 7 
 
 and indeed he will well requite your Love ^^^**;^^- 
 in fb doing, for as many as receive him, to 
 them vi'ill he give Power to become the Sons 
 of God. O let me plead with you yet a- 
 gain, for it is for Life, even the Life of 
 your Souls; I pray ye then be ye recon- 
 ciled to God, in the Son of his Love: The 
 Lord, even the Lord ye/us, is defirous to 
 come into his Temple, which Temple ye 
 are: PerfiH: not then in refufing him En- 
 trance, to the infinite Wrong and Damage 
 of your Souls 5 for if he depart, and return 
 no more, you are undone for ever, and bet- 
 ter were it for you that you had never been 
 born ; for though he is the Lamb of God, 
 meek and gentle to humble penitent Sin- 
 ners, loving them freely, and cleanfing them 
 thoroughly from airtheir Sins, by his moft 
 precious Blood ; yet is he alfo the Lion of 
 the Tribe of yudah, to the Obftinate and 
 Incorrigible. Kifs then the Son, lejl he be 
 angry, and fo ye perififrom the right IVay^ 
 if his Wrath he kindled, yea hut a little : for 
 as he is the Power of God unto Salivation 
 to every one that believeth and receiveth 
 him, {o will he, at the laft Day, be the 
 Power of God unto Deflrudion to every 
 one that (hall have reje(5led him j powerful 
 
 in 
 
28 The Sin and Danger of being 
 
 Serm. I. in offended Majefty, when he (hall ** be re- 
 " vealed from Heaven, with his mighty 
 ** Angels, in flaming Fire, taking Vengeance 
 " of them that know not God, and that 
 " obey not the Gofpel of our Lord 'Jefm 
 ** Chrifl, who {hall be puniflied with ever- 
 " lafting Deftrudlon from the Prefence of 
 <* the Lord, and from the Glory of his 
 " Power, when he fhall come to be glo- 
 ** rifled in his Saints, and to be admired in 
 " all them that believe.'* 
 
 Finally^ Let me befeech you, by the 
 Mercies of God, that ye receive not the 
 Grace of God in vain, and whilft the Gof- 
 pel founds in your Ears, that you (hut not 
 your Hearts againfl it, but turn unto the 
 Lord in Repentance and Faith, who is wil- 
 ling and defirous to turn you away from your 
 Iniquities that they may not be your Ruin : 
 And, for your Encouragement I fpeak it, 
 though in Times paft ye have been difobe- 
 dient, ungodly, Defpifers, nay Perfecutors 
 of them that are good, yet forafmuch as 
 ye did it ignorantly and in Unbelief, ye (hall 
 obtain Mercy, for the Lord is merciful, lov- 
 ing and gracious, and rejedeth no return- 
 ing contrite Sinner, for he hath faid, Him 
 that Cometh unto me^ I will in no wife caft 
 
 out. 
 
ajhamed of the GofpeL 2 9 
 
 cut. He will blefs your Sorrows to you, Serm. I. 
 comfort your Hearts with a Senfe of par- ^-^^^N^ 
 doning Grace, and fandtify you wholly in 
 Spirit, Soul and Body, and you (hall know 
 of a Truth, as concerning the Gofpel of 
 Chriji ; That it is the Power of God unto 
 Salv^tiofi. 
 
 S E R- 
 
 ^- 
 
S E K M O N II. 
 
 The Inward Glory of the true 
 Believer. 
 
 Psalm xlv. 14. 
 ^he King^ s Daughter is all glorious witJoin-^ 
 
 Serm. ir. "J" "^Owever this Pfalm might be com- 
 pofed on the Occafion of King «So- 
 lomoris Marriage with the Daughter 
 oi Fharaohy King of £^y/>/, yet the Scope 
 and Intendment of it is fpiritual, pointing 
 out to us the myftical Marriage between 
 Chriji and his Church j and therefore if we 
 mean to make a right Ufe and Improve- 
 ment of this Portion of Scripture, we muft 
 lift up our Minds from earthly to heavenly 
 Things, for a greater than Solomon is 
 here. 
 
 The Scriptures are compared, by a Fa- 
 ther of the Church, to the Manna that fell 
 in the Wildernefs, which is fuppofed to 
 
 have 
 
TIdc Inward Glory ^ &c. 
 have had a Tade accommodated to the Pa- 
 late of the Eater : fo, the facred Writing^s 
 afford fomething fuitable to the Tafle of 
 every Reader : The Hiftorian, the Orator, 
 the Critic, find each of them herein Mat- 
 ter for the Exercife of their refpedive Ta- 
 lents ; the carnal Man readeth the Scriptures 
 with a carnal Eye, and therefore only find- 
 eth in them a carnal Senfe : The Moralift 
 there difcovers excellent Rules for the Con- 
 du<fi: of the outward Life, but not having 
 Eyes to fee farther, he difcerneth not the 
 Wifdom of God in a Myftery ; whilft the 
 fpiritiial Man cateth of the hidden Manna, 
 and fearcheth out the deep Things of God, 
 comparing fpiritual Things with fpiritual, 
 for they are only fpiritually difcerned : To 
 fuch a one the Scriptures are Meat indeed, 
 and Drink indeed; and whilfl others are de- 
 tained below in that Faith of the Letter 
 that killeth, he afcendeth into the Presence 
 Chamber of the mod High, by the Faith 
 of the Spirit that giveth Life : To him the 
 FJ'alm from whence the Text is taken is 
 like y aeon's Ladder which reached from 
 Earth to Heaven, on which heafcends from 
 the Reprefentation of an earthly Marriage 
 to the Contemplation of that bleflTed Union 
 
 which 
 
^•'V^ 
 
 32 ^he Inward Glory 
 
 ^M^'^\ ^^^ch fubfifts betwixt Chrift, the King of 
 Glory, and his Spoufe the Church : And, 
 indeed, unlefs we allow that thefe Things 
 are an Allegory, neither the Pfalm before 
 us, nor the Song of Solomon^ carry in them 
 any further Profit, or In^provement to a 
 religious Reader, than a beautiful Ode or a 
 dramatic Poem, in the Subjeds of which 
 we are no Ways concerned ; nay, are rather 
 apt to excite Ideas ill fuiting with the Pu- 
 rity of a Chriftian Mind : But to the pure 
 all Things are pure. That the fpiritual 
 Senfe here mentioned does belong to thefe 
 divine Writings ftands confirmed by the 
 Judgment of holy Men, in all Ages of the 
 Church, who by fuch a Ufe and Applica- 
 tion of them in their Expofitions, Medita- 
 tions, and Prayers, have made them fubfer- 
 vient to the Purpofes of an elevated Piety. 
 But not to detain you any longer from the 
 Text, I proceed to explain, 
 
 Tirjl^ Who is meant by the King's 
 
 Daughter : And 
 Secondly y In what Senfe (he is all glorious 
 
 within. 
 
 And Firfty By the King's Daughter is 
 meant, the Church of Chriji -, by which we 
 
 are 
 
VVNJ 
 
 of the true Believer, 3 3 
 
 are not tounderftand any one particular out- Serm. II. 
 ward Church, according to the narrow and 
 confined Notion of fome concerning that 
 Word, but the whole collective Body of 
 holy Souls, under whatever Difpenfation they 
 have lived, or however difperfed over the 
 Face of the whole Earth : Of this Multi- 
 tude, gathered out of all Nations and Lan- 
 guages, which no Man can number, is 
 compofed that Church, which Chriji fo 
 loved that he gave himfelf for it, that he 
 might fandlify and cleanfe it with the Wash- 
 ing of Water by the Word, that he might 
 prefent it to himfelf a glorious Church, not 
 having Spot or Wrinkle, or any fuch Thing, 
 but that it fhould be holy and without Ble- 
 mifh. This is the heavenly Jenifalemy 
 whofe Foundation is on the holy Hills, and 
 whofe Builder and Maker is God : Here 
 are the Gates of Sion, which the Lord loveth 
 more than all the Dwellings of Jacob. — 
 Such excellent Things are fpoken of thee. 
 Thou City of God 1 We profefs to believe 
 in the Communion of Saints; now, this is 
 the blelTed Fellowfhip here fpoken of, and 
 is called the Bride, the Lamb's Wife : For 
 the Saints in Heaven and the Saints on Earth 
 conftiiute but one Family, and one Body, 
 D of 
 
34 ^^ Inward Glory 
 
 StRM.iL of which Chriji is not only the Political, 
 ^■^'^^^ but the influencing Head ; they are Par- 
 takers of the fame Grace of divine Love, 
 and will (hortly partake together in the fame 
 Glory : Nay the Faithful, whilfl; on Earth, 
 are faid to be bleflcd with fpiritual Blef- 
 fings in heavenly Places in- Or//?, for by 
 their Union with him theil: Right and Title 
 to thefe cannot fail them, for if ChriJI is 
 theirs, in Him they have all Things j and 
 Nothing but this thin Partition of Mortali- 
 ty hinders the Saints militant from joining 
 Society with their fellow Members the 
 Saints triumphant, who now wait in joyful 
 Expectation of that Time, when God fhall 
 accomplifli the Number of his Eleift, and 
 haften his Kingdom j and when all the an- 
 gelic Hoft fliall celebrate the happy Day, 
 faying, Let us be glad and rejoice^ and give 
 Honour to God^ for the Marriage of the 
 Lamb is comCy and his Wife hath made her^ 
 felfread)\ » 
 
 It was to bring about this rayflical Mar- 
 riage that the Son of God condefcended to 
 m take our Nature upon him ; for it is not 
 
 poilible there (hould be an Union betwixt 
 Perfons or Things that fubfift not in one 
 common Nature : Now in order to Man's 
 
 Sal- 
 
of the true Believer » 37 
 
 Salvation, the Image of God muft be re- ^^!^;J^- 
 placed in his Soul, he muft again be made 
 Partaker of that divine Nature from which 
 he had fallen : But Man was no more capable 
 of effecting this of himfelf, than of plucking 
 the Stars from the Firmament; and therefore 
 it muft needs be that JefusChriJi communi- 
 cate himfelf, in our Nature, to all that 
 will receive him, that they may have Power 
 to become the Sons of God, otherwife there 
 could be no Redemption for them : This 
 the holy Angels knew full well, and there- 
 fore in Teftimony of their friendly Joy for 
 Peace reftored on Earth, and fuch an amaz- 
 ing Manifeftation of Good-will towards 
 Men, fang Praifes to the eternal King at 
 the Birth of the incarnate God. 
 
 This Conjundion of the divine and hu- 
 man Natures in the Perfon of our Lord for 
 the Salvation of Mankind is reprefented to 
 us in the Gofpel under the Parable of a Mar- 
 riage which a certain King made for his 
 Son, and all to whom the Gofpel is preach- 
 ed do receive a particular Invitation to the 
 Marriage Feaft : You, my Brethren, have 
 often been called to fhare in the Bleftednefs 
 of this facred Solemnity, and I do at this ^ 
 
 time repeat the Invitation, in my Maftet's 
 D 2 Name, 
 
C^^/X) 
 
 36 'The Inward Glory 
 
 Serm. II. Name, and declare unto you, that all Things 
 are prepared, and the Wedding is ready : 
 Why then are not you ready alfo ? Where- 
 fore do you make Excufes, and refufe to 
 accept this Meflage of Peace, to come t» 
 this Feafi: of Love, which the King of 
 Heaven has prepared for you ? Behold ! we 
 are Ambafladors for Chriji, as though God 
 did befeech you by us ; We pray you in 
 Chriji's ftead, that ye be wilHng to be recon- 
 ciled to God, who thus fhews himfelf both 
 wilHng and defirous to be reconciled to you : 
 Nay, you are called, every Soul of you, to 
 the Honour of being the King's Daughter, 
 by a Marriage with the King's Son, for 
 fuch Honour have all his Saints : It is not 
 enoucrh that he has married our Nature, un- 
 lefs he be joined in fpiritual Wedlock to 
 our Souls in particular, for Chrijl in us is 
 the only Hope and Earneft of our Glory, 
 who fpeaking to his heavenly Father of the 
 Souls which he had given him, faith ; / in 
 them, and thou in me, that they may be made 
 perjeB in one. I have declared unto them 
 thy Name, and uill declare it, that the Love 
 wherewith thou haji loved me, may be in 
 them^ and I in the(n. 
 
 Behold, 
 
of the true Believer, 3 7 
 
 Behold, my Brethren, what Manner of Serm. u. 
 Love the Father hath beftowed upon us, ^■^'^^^^'^ 
 that we fl:iould be called the Children of 
 the mofl High, even Sons and Daughters 
 of God ! Behold how 'J ejus loved us, in 
 that he took the Miferies of our Nature 
 upon Him, that He might beftow the Dig- 
 nity and BlefTednefs of his Nature upon us! 
 We read that Sampfon went down to T'im- 
 nath^ and took unto himfelf a Wife of the 
 Daughters of the Philijiines^ who were I- 
 dolaters and Enemies to Ifrael ; that Boaz 
 efpoufed Rutb, a poor Moabitefs ; and that 
 Hofea^ at the Command of God, married a 
 Wife of Whoredoms. Wherefore are thefe 
 Things mentioned, but for our Inftrudion? 
 and to teach us, how much more the Son of 
 God hath condefcended for our Sakes in 
 marrying us to Himfelf, when we were poor 
 indeed, and had Nothing to bring him, but 
 the filthy Rags of our Wretchednefs and 
 Sinfulnefs ; when we were alienated from 
 him both by original and adtual Defilement, 
 nay, even Enemies to his Government by 
 open and repeated Rebellions, and moft un- 
 worthy of his Embraces by our fpiritual 
 Whoredoms with the Creatures on which 
 we had fet our Loves. 
 
 D 3 It 
 
t/"V>J 
 
 3 8 I'he Inward Glory 
 
 Serm. ir. It is no lefs worthy of being remarked, 
 for to that end it is written, that in the Line 
 of Chrift according to the Flefh we meet 
 with feme Sins of a Crimfon Itain recorded, 
 as Inceft, Whoredom, Adultery, and Mur- 
 der, the firft in the Inftance of Judah and 
 *Tbamar^ thefecond in that oiRahab^ and the 
 two lafl in the Hiftory of David 2Si^ Bath- 
 Jheba : now fome perhaps may v/ifli that thefe 
 Marks of Infamy had not been recorded in 
 the Genealogy of Chrift, as tending to dif- 
 grace his Family, and to bring a Reproach 
 upon his Birth : But how blind and fottifh 
 is the Wifdom of Man in things pertaining 
 to that God whofe Thoughts are not as our 
 Thoughts ! For to the end that our Hope 
 may be confirmed and our Faith eftabliflied 
 are thefe things written. If J'^fo^ Chrift, 
 according to fuch like Notions of Honour, 
 were not to have come but of a fpotlefs 
 Family, how Ihould He be of the Seed of 
 Abraham? nay, how could He have been 
 a Defcendant from Adam ! Who then muft 
 have born our Sins and made Atonement for 
 TranfgrelTors ? and if He was to bear our Sins 
 tho' fpotlefs in Himfelf, was He to bear our 
 lefler and not our greater Sins alfo ? Yea, for 
 ;his Caufe came He into the World, that Ke 
 
 niight 
 
O^VNJ 
 
 of the true Believer. 
 
 might be allied to the Chief of Sinners, that ^^J;^*^;^^; 
 fo He might fhew Mercy to the Chief of 
 Sinners. See, how the Goodnefs of God 
 triumphs over the feeble Objedions of ca- 
 villing Reafon, in that a Saviour was mani- 
 feftcd where the greatefl Need of Him 
 (lands confefled, and that where Sin abound- 
 ed, there Grace hath much more abounded ! 
 ** O the depth of the Riches of the Wifdom, 
 ** and Knowledge and Mercies of God 1" 
 
 But I pafs on to the Second Propofition, 
 which was to (hew in what Senfe the Ki??g*s 
 Daughter, as meant of the Church of Chrift, 
 is a// glorious within. 
 
 And this (he is by her Efpoufalsto Chrid, 
 and not before — " 1 have efpoufed you, 
 fays the Apoftle to the Corinthia7iSy *< to one 
 *^ Hufband, that I may prefent you as a 
 " chafte Virgin to Chrift." 
 
 Before the Heart is turned to God in 
 Faith, however highly we may think of our- 
 felves, we are all as an unclean thing ; our 
 beft Works (as is affirmed in the Thirteenth 
 Article of our Church) have in them the 
 Nature of Sin, and Iniquity is written upon 
 the Face of all our holy things : And there- 
 fore we doubt not to pronounce concerning 
 P 4 every 
 
40 7Z^ Inward Glory 
 
 Serm.iI. every one in his natural unconverted State, 
 ^^'^^^'^f^ before the Grace of Chrift is fufFered to ftir 
 and work in his Heart, that he can do no- 
 thing but Sin ; whether he eat or drank, buy 
 or fell, lend or borrow, go to Church or flay 
 at home, nay, whatever is in his Thoughts, 
 Words, Defires or Adlions, it is all Sin — 
 <* the very plowingof the wicked is Sin," fays 
 Solomon 'j and the Reafon is obvious : Such a 
 Perfon only follows the Motions of corrupt 
 Nature in all that he does, and therefore as 
 the Principle that governs him is evil, fo 
 muft every thing be that proceeds from it : 
 Alluding to this Truth are thofe Wojds of 
 Job^ *' Who can bring a clean thing out of 
 an unclean ? not one." But when the Soul 
 becomes fenfible of its own Vilenefs and 
 Impotence to Good, and cries out with the 
 Leper, unclean, unclean 1 when it ceafesfrom 
 its own Will and its own Ways, and from 
 every thing that can be called Self, and is 
 refigned to the Condud of God's Holy Spirit, 
 which long ftrives with it, then Chrift gives 
 his Grace into the Defire and Faith of the 
 humble, contrite Soul, and enters into his 
 Temple, doing there the Office of a Re- 
 finer's Fire, to purge away its Drofs, and of 
 Fullers Soap, to cleanfe it from the Defile- 
 ments 
 
of the true Believer. 
 nients of Sin, and marries it to Himfelf ; 
 thus it becomes Partaker of the Divine Na- 
 ture J old things pafs away, and all things 
 become new : She is thenceforward the 
 King's Daughter, the Bride of Chrift, all 
 glorious within. 
 
 And this may ferve to explain to us thofe 
 myfterious Words in the Book of Canticles, 
 which the Bride, the Church, fpeaks of 
 herfelf — 1 am black, but comely, black by 
 Nature, but comely by Grace, loathfome 
 in my felf, but lovely thro' my Efpoufals 
 to the Beloved of my Soul, beautiful in 
 his Beauty, and glorious in his Glory. As 
 no one is truly beautiful but the Believer, 
 fo no one is fo fenfible of his natural De- 
 formity: In himfelf by original Conftitu- 
 tion he fees nothing but Ingratitude, Infi- 
 delity and Sin -, and upon this Account, as 
 well as becaufe of the Remains of indwelling 
 Corruption, he faith, I am black ; but be- 
 ing wa(hed, being fandified, being made 
 one with Chrift thro' Faith and Love, 
 by the Spirit of the living God, he can, 
 by virtue of this Union, truly fay, / am 
 comely, for my Beloved is mine, and I am 
 bis» 
 
 This 
 
t/-V^V 
 
 42 'Tlje Inward Glory 
 
 SsRM^lI. This exceeding great Love of Chrift to- 
 wards his Church, and the two very diffe- 
 rent States of Believers by Nature and Grace, 
 is aptly reprefented to us in 'Ezek. ch. xvi. 
 under the Figure of a wretched Infant. The 
 following Parages are full of ufeful Doc- 
 trine, and will deferve a particular Attention : 
 " Thou wad cafl out in the open Field to 
 ** the loathing'of thy Perfon in the Day that 
 ** thou waft born, and when I paffed by 
 *' thee and faw thee polluted in thine own 
 *' Blood, I faid unto thee, Live : Now when 
 ** I paffed by thee and looked upon thee, 
 '* behold thy Time was the Time of Love; 
 *' and I fpread my Skirt over thee, and co- 
 *' vered thy Nakednefs -, yea I fware unto 
 ** thee, and entered into a Covenant with 
 " thee, faith the Lord God, and thou becam- 
 *' eft mine: Then waflied I thee with Water; 
 *' yea, I thoroughly waflied away thy Blood 
 ** from thee, and I anointed thee with Oyl ; 
 ." Icloathed thee alfo with broidered Work, 
 " and I girded thee about with fine Linen ; 
 " I decked thee alfo with Ornaments, and 
 " put a beautiful Crown upon thine Head, 
 <» and thou waft exceeding beautiful, and 
 «' thou didft profper into a Kingdom, and thy 
 •' Renown went forth among the Heathen 
 4 <« for 
 
of the true Believer. 43 
 
 •t for thy Beauty, for it was perfed thro' my ^/^^J^J^- 
 " Comelinefs which I had put upon thee, 
 *' faith the Lord God." Such is the Beauty 
 and Dignity of the King's Daughter, the 
 Church which Chrift hath purchafed with 
 his Blood, and fanftified by his Spirit 3 not 
 excelling in outward Splendor, as the mere- 
 tricious Ornaments of Gold and Silver and 
 worldly Grandeur ; for in this refpeft (he 
 has generally refembled her blefled Head in 
 the Days of his Flefh, being without any ex- 
 ternal Form or Comelinefs that carnal Minds 
 fhould feek or delire her 3 but her adorning 
 is the hidden Man of the Heart in that 
 which is not corruptible j outwardly fhe has 
 often been, and muft be content to be, de- 
 fpifed, perfecuted, afflicfled, for the King- 
 dom of this World is not her proper 
 Country, being here as a Stranger in a 
 ftrange Land, but in that divine Life which 
 is hid with Chriil: in God, the King- 
 dom of God within us, it is far otherwiie 
 with her ; here fhe is in Communion with 
 the Saints, dignified with the Favour of 
 God, and rich in the Graces of his Spirit, 
 and will hereafter be glorified with an ex- 
 ceeding and eternal Weight of Glory — 
 Such is the Dignity and Happinefs of all thofe 
 
 whom 
 
l^e Inward Glory 
 
 whom the King of Heaven delighteth ta 
 honour. 
 
 You fee here, my Brethren, your high 
 Calling, "viz. to be a holy Nation, a cho- 
 fen Generation, a Royal Priefthood : ** walk 
 *' worthy therefore of the Vocation where- 
 " with ye are called." And here let me put 
 you in Mind of fome of the Graces which 
 muft adorn the Bride of Chrift, or the be- 
 lieving Soul ; for every Member of his 
 Church muft be glorious within, as well as 
 the colledive Body, tho' the Part cannot be 
 fo compleat as the Whole. 
 
 AnAfrJ}^ It is required that (he be found 
 faithful. Hath the Saviour given Himfelf 
 for you, that he might redeem you from all 
 Iniquity ; and purify you unto Himfelf a 
 peculiar People ! Did He fet his Love upon 
 you when you was altogether unlovely, nay, 
 filthy and defiled ? And hath He called you 
 to the high Honour of being his Beloved, 
 his Spoufe ? Take heed that you be betroth- 
 ed unto Him in Faithfulnefs. Should the 
 Son of an earthly King efpoufe fome mean 
 Damfel, and flie (hould prove falfe to him, 
 would you not fay that (lie deferved to be 
 floned with Stones till fhe died ? See then 
 that wherein thou judgeft another thou 
 
 con- 
 
cf the true Believer. 45 
 
 condemneft not thyfelf as worthy of forer StRM. Ii. 
 Punifhment. Haft thou given in thy Name ^^^^^ 
 to Chrift in the Day of thy Efpoufals ? Be- 
 hold, thy Maker and thy Redeemer is thine 
 Hulband ! and thou haft fet thy Seal to 
 thy everlafting Shame and Condemnation, 
 ftiouldeft thou prove falfe to thy firft Love. 
 Thy broken Vovi's, like an hideous Spectre, 
 will continually haunt and terrify thee; 
 Men and Angels and all the Creatures will 
 witnefs to thy Reproach, and inftead of the 
 loving Embraces of the heavenly Bridegroom, 
 thou ftialt find in Him an angry and a jealous 
 God, even a God that is a confuming fire 
 to all that have dealt treacheroully againft: 
 Him. Wouldeft thou then fay, My Belonged 
 is mine^ fee that thou be able to fay alfo, 
 and I am bis ; His in Duty, His in Faithful- 
 nefs, His in Love ? and as thou art efpoufed 
 to one Huft)and, fee that thou keep clear 
 of all adulterous Loves, and admit not any 
 Rival into Partnerfliip with Him, for He 
 will not accept of divided Affedtions — He 
 gave his own Heart's Blood for thee, and 
 will have thy whole Heart's Love for Him, 
 *' except a Man forfake all that he hath, 
 fays Chnjf^ <« he cannot be my Difciple/* 
 
 Seccnd/y, 
 
cots; 
 
 46 I'he Inward Glory 
 
 Serm^il Secondly, The Bride of Chiift muft be 
 adorned with a meek and humble Spirit, 
 which is in the Sight of God of great Price: 
 And this the heavenly Bridegroom teaches : 
 — " Learn of me, for I am meek and lowly 
 " in Heart, and you fhall find reft unto 
 " your Souls." He to whom all Power was 
 given both in Heaven and Earth, could, by 
 a very flender Exertion of it, had He been 
 fo minded, have appeared in all the Pomp 
 and Splendor of earthly Wealth and Gran* 
 deur J but He took upon Him the Form of 
 a Servant, and veiled his Majefty in Mean- 
 nefs, to teach us a Leflbn of Humility : Ye 
 covetous and ambitious Spirits, How can ye 
 believe this without being covered with 
 Shame and Reproach! When the Officer 
 ftruck Jefus with the Palm of his Hand, 
 faying, *' Anfwereft thou the High Prieft 
 *' fo ?" Our Lord, meek and patient like the 
 Lamb of God, only replied, " If I have 
 " fpoken Evil, bear witnefs of the Evil, but 
 *' if well, why fmiteft thou me ?" Say, O 
 ye Sons of Thunder and Lightning, who 
 burft into Paffion and flaming Refentment 
 upon every flight Indignity, how will ye be 
 able to jufl:ify your Behaviour by this Ex^ 
 ample of the patient Jefus ! Hear Him, 
 
 after 
 
of the true Believer* 47 
 
 after this, upon the Crofs, under his expir- Serm. IL 
 ing Agonies, praying for his Murderers, and 
 declare, O ye maUcious and revengeful 
 Hearts, if you can any longer withold your 
 Forgivenefs from an offending Brother ! 
 
 The Law did allow a Retaliation for In- 
 juries, an Eye for an Eye, and a Tooth for 
 a Tooth, it being a Miniflration of Wrath, 
 and Fire its Emblem, for God out of Chrift 
 is a confuming Fire againft all Ungodlinefs 
 and Unrighteoufnefs of Men : But we are 
 not now under the Law, but under Grace, 
 even that better Covenant whofe Influence 
 is Peace and Love in all its Children, as it 
 requires that we be '* kindly affecSioned one 
 " towards another, tender hearted, forgiving 
 " one another, even as God for Chr'tJVs fake 
 hath forgiven us." This meek and amia- 
 ble Spirit of the Gofpel Dilpenfation is figu- 
 red in many Places under the Symbol of Wa- 
 ter J and Chrift is faid to have come by Wa- 
 ter and Blood, to denote by the former the 
 Virtue and Power of his Spirit to cleanfe 
 us from Sin, which is the Fewel of God's 
 Wrath in the Soul of Man : " He that be- 
 «* lieveth on Me, fays our Lord, out of his 
 «' Belly fliall flow Rivers of living Water," 
 fpeaking of the Spirit in the Hearts of Be- 
 lievers : 
 
C/^VNJ 
 
 48 The Inward Glory 
 
 Serm. II. lievers : And with this Spiritual, Heavenly 
 Water (of which the outward in the Sacra- 
 ment is the vifible Sign) we muft be bap- 
 tized ; of this we muft be born again before 
 we can enter into the Kingdom of Heaven. 
 Now when the Gofpel Grace of Meeknefs, 
 as a Stream from the Fountain of Life, flows 
 in upon the Soul, it extinguifhes the Fire of 
 Wrathfulnefs, Impatience and Vengeance in 
 our fallen Nature, calms the Paffions, com- 
 pofes the Mind to Devotion, and makes us 
 the Friends both of God and Men. Ever- 
 more, Lord, give us this Water, that we 
 thirfl not ! 
 
 Zeal for the Honour of God and his Righ- 
 teous Laws is a commendable Virtue, and 
 was the diftinguifhing Charadleriftick of the 
 Old Teftament Worthies ; but then let it be 
 remembered, that they were Minifters of a 
 Legal, not Evangelical Righteoufnefs, and 
 were rather the Executioners of God's Venge- 
 ance, than the Meflengers of his Love to 
 Mankind : And therefore tho' we (hall do 
 well to follow their Faith and Patience, yet 
 we muft be cautious how we propofe to our 
 felves their Zeal for a Pattern under the 
 milder Difpenfation of the Gofpel, and be 
 particularly careful, that it be guided by 
 
 Know- 
 
v^^/NJ 
 
 of the true Believer* 49 
 
 Knowledge, and tempered with Charity. Serm. il. 
 yohn the Baptijl came in the Spirit of Elijah 
 and, like his Fore-runner, was auftere in his 
 Life, fevere in Iiis Cenfures, and bold to re- 
 buke Sin and Vice : our Lord bears this Tef- 
 timony to him, that " among all that were 
 " born of Women, thei'e had not rifen a 
 ** greater than him." And great indeed he 
 was ; for he flood at the End of the Law and 
 at the Beginning of the Gofpel j was the im- 
 mediate Harbinger of Chrift, initiated Him 
 into his Minlftry j and declared as concerning 
 his own Baptifm of Repentance, that it was 
 only to prepare the Way, and lead Sinners to 
 Him the great Minifter of Reconciliation, 
 *< The Lamb of God that taketh away the 
 «' Sins of the World." But tho' fuch and fo 
 great was the Ofiice of this extraordinary 
 Man, yet our Lord pronounces him to be lefs 
 than the lead of thofe who were baptized 
 with his Spirit of Meeknefs and Love. 
 
 If then a Zeal for God a2;ainft all Sin and 
 Wickednefs, tho' kindled at the facred Fire 
 of Sinai's Mount, comes fo far fhort in Blef- 
 fednefs of that meek and gentle Flame of 
 heavenly Love which warms the Breafts 
 of 5/Ws Sons and Daughters, what (hall we 
 
 E fay 
 
O'V^ 
 
 yo T^he htward Glory 
 
 Serw. II. fay of that unhollowed Zeal kindled up by 
 Rage and Hatred in the Hearts of this World's 
 Children againft their Brethren, who, be- 
 caufe they cannot call down Fire from Hea- 
 ven to confiime them, are refolved to fetch 
 it from Hell to work their own Will and 
 malicious Wicked nefs : The Zeal infpired 
 under the Law, tho' fierce, was holy, and 
 appointed to be the Minifter of Juftice and 
 Judgment againft the Enemies of God ^ but 
 this is from beneath, and fpends its Fury 
 sgainft his Friends: Surely, the leaft we can 
 fay of all fuch is, *' that they know not what 
 " Spirit they are of." 
 
 The Glory of Chrift's Kingdom ftands 
 not only in Righteoufnefs but in Peace, and 
 accordingly we are told, that in thofe happy 
 Days of the Church, when true Religion 
 fliall be eftablifhed and exalted in the Earth, 
 there (hall be no deftroying in all God's holy 
 Mountain : and where the Kingdom of 
 Chrift is begun in the Hearts of his Children, 
 this Truth is already exemplified ; for there 
 the deftroying Spirit is caft out, and all is 
 Love, Joy, Peace j for as the King's Daugh- 
 ter, like the King's Son, is meek and gentle 
 to others, fo does fhe enjoy a State of Com- 
 1 placency 
 
of the t7'tce Believer, 5 1 
 
 placency and Serenity within ; and indeed if ^^i^^'- ^^• 
 we have not the Peace of God in our Hearts, 
 we can hardly be at Peace with others. This 
 inward Freedom from unruly Paflions, and 
 all fuch Perturbations of Mind as hinder 
 our Intercourfe with God in Prayer, and 
 other devout Exercifes of the Heart, is figni- 
 fied to us in what is related concerning th? 
 building of the Temple, which was a Type 
 of the Spiritual Church, wz. that there was 
 neither Plammer nor Axe, nor any Tool of 
 Iron heard in the Houfe whilft it was build- 
 ing J figuring thereby, that there muft be 
 no refllefs Agitations of Spirit, no Tumult of 
 diforderly Appetites in the Soul that draweth 
 nigh unto God, but all muft be ftill and 
 quiet within, that it may be the better dif- 
 pofed to liften to the gentle Whifpers of his 
 Holy Spirit : To the unconverted and una- 
 wakened Sinner, to his difobedient and rebel- 
 lious Offspring, God does indeed, for the 
 moft part, make Himfelf known in a more 
 alarming Way, even as clothed with the 
 Terrors of his Majefty, but to his Beloved, 
 to the King's Daughter, his Manifeftation is 
 not in the Fire, nor in the great ftrong Wind, 
 nor in the Earthquake, but in the fmall ftili 
 E 2 Voice: 
 
52 T^oe Inward Glory 
 
 Serm. II. Voice: Nor, on the other hand, are we io\ 
 think, that we fhall be the better heard' 
 either for our much or loud fpeaking, for' 
 unlefs the fame Spirit that comforts and 
 bleffes us, help our Infirmities, and be in our 
 Prayers and Praifes the Spirit of Supplication 
 and Thankfgiving, the utmoft Efforts of 
 Nature joined to the moft ingenious Devices 
 of Art, and tho' we cry aloud from Morn- 
 ing till Evening, will prove but as " found- 
 *' ing of Brafs or a tinkling Cymbal." 
 
 The third Qualification of the King's 
 Daughter that I fhall take notice of, is Purity 
 of Heart j *' BlelTed are the pure in Heart, 
 *' for they fliall fee God." By Purity we 
 are not here to underftand any Perfedtion in- 
 Man by Nature that can commend him to 
 God, for in this refped we are all as an un- 
 clean thing, and the Heart declared to be 
 " deceitful above all things and defperately 
 ** wicked, and all the Thoughts and Imagi-' 
 " nations of it to be evil continually :" But 
 *< Chrift fo loved his Church that He gave 
 " Himfelf for It, that he might fandify and 
 « cleanfe it :" Now it is required of the 
 Soul, thus cleanfed and v/afhed from the 
 Pollutions of Sin, that (he prefervc her 
 
 Purity, 
 
L/o^r>J 
 
 of the true Believer. 53 
 
 Purity, and fo continue fit for an Habitation S£rm. ii. 
 of God thro' the Spirit j for flie is the Te?nple 
 of the living God. Now, ifatiy Man defile the 
 Temple of God^ him fiall God defiroy. And 
 here it is not fufficient that flie keep herfelf 
 unfpotted from the World, and free from 
 the outward Infedlion of Sin, but alfo from 
 the inward Contagion of it, even from thofe 
 Lulls and evil Thoughts (as much as pofli- 
 ble) which war againft the Soul. 
 
 That»vain, impure, or other bad Thoughts 
 do involuntarily arife in the Minds even of 
 good Men, is a frequent Subjedl of their 
 Complaint, and that the bed find this to be 
 the Cafe with them at times will hardly be 
 denied : Where thefe proceed from bad 
 Difpofitions and Habits voluntarily contract- 
 ed, as they are the natural Confequence of 
 our Sin continued, we cannot be fuppofed 
 free from Guilt in this matter, and even 
 otherwife, where we delight in or confent 
 to them, we make them our own, and, they 
 take upon them the formal Nature and Ef- 
 fence of Sin. There is the more need to 
 obferve upon this Head, inafmuch as the 
 Sin of the Thoughts is not fufficiently attend- 
 ed to by many, who think that they are 
 free from the Guilt of this or that particular 
 E ^ Sin 
 
J 4 " '^b^ Inward Glory 
 
 Serm. ir. Sin if they are not chargeable with the 
 ^•^^"^^^"^ outward Commiffion of it, whereas from 
 the Heart proceeds every thing that defil- 
 eth the Man 5 that is the Womb in which 
 Sin is conceived j Imagination and Defire 
 form the Child, and the adual Perpetration 
 is only the Out- birth, tho' it confefledly adds 
 aggravated Malignity to the Tranfgreffion, as 
 our firfl Parents in eating the forbidden Fruit 
 fet the Seal of Rebellion to the Purpofe of 
 Difobedience : And to (hew that Sin Degins 
 before it is brought forth, nay tho' it pro- 
 ceed not to overt Adt, we are told in Scrip- 
 ture, that a luftful Look is a Species of 
 Adultery, and the Hatred of our Brother a 
 kind of Murther, " Cleanfe us, O Lord, 
 *' from our fecret Sins, and enter not into 
 " Jodgment with us on their Account, for 
 " how great is the Sum of them 1 But Thou 
 «' art not extreme to mark what is done 
 " amifs ; there is Mercy with Thee, there- 
 " fore (halt Thou be feared, [ivorjhipej.] 
 
 Now the King's Daughter having her 
 Houfe not only fwept and garnifhed, but alfo 
 wafhed and cleanfed from every thing that 
 materially defileth, (he endeavours to keep 
 it fo for the Reception of her heavenly Bride- 
 groom, when he vouchfafes her the Honour 
 
 of 
 
of the true Believer, 
 
 of his Vifits, the gracious Manifeftations of 
 his Prefence : Bold Intruders may break in 
 upon her, and the unclean Spirit may at 
 times enter the Houfe againft her Will, but 
 fhe gives no Entertainment to fuch unwel- 
 come Guefts, nay, flie cafts them out with 
 all poflible Speed, for having fet her Affec- 
 tions on things Above, and her Face towards 
 the heavenly City, her Thoughts naturally 
 tend the fame way : And after all we mud 
 allow, that, amidft the various Rules laid 
 down for the Government of our Thoughts, 
 the befl Courfe we can take to order them 
 aright is to begin with the Affecftions, inaf- 
 much as thefe are the Source from whence 
 they flow; for what a Man loves bell he is 
 fure to think mod upon. 
 
 Another Evidence of Purity of Heart is 
 Simplicity, which takes in what is meant in 
 Scripture by the lingle Eye and Singlenefs 
 of Heart, both with refpecfl to God and 
 Man ; the contrary to which is rebuked in 
 thofe Words of St. James, *' Purify your 
 *« Hearts, ye double-minded." 
 
 The Hypocrite wears two Faces, and the 
 
 Men of the World bewilder themfelves ir^ 
 
 the crooked Paths of a ferpentine Cunning, 
 
 and are therefore continually laying Snaresi 
 
 E 4 for 
 
C^V\J 
 
 ^6 Tide Inward Glory 
 
 Serm.ii. for their Confciences; whereas the fimple 
 hearted ChriflLan hath but one Meaning and 
 one Way, and therefore he walketh upright- 
 ly j with him is not Yea and Nay: Ke 
 needeth no Cafuiflry to his Divinity, to teach 
 him how far he may follow his own Incli- 
 nations without finning, for his only Incli- 
 nation is to do the Will of God in all things, 
 and therefore the Purity of his Intention 
 gives Acceptance (thro' the Beloved) to his 
 mofi: indifferent Things ; and the Spirit of 
 Love, which in him is the Law of the Spirit 
 of Life, flows into a fpontaneous Obedience 
 to all that God requires of Him. Does any 
 one abound in good Works ? it may truly 
 be faid of the King's Daughter, that herein 
 fhe is more abundant, for {he adorns the 
 Dodrine of God her Saviour in all things ; 
 And therefore as flie is all glorious within, fo 
 her Cloathing is of wrought Gold — her Soul 
 iscloathed with the Rigliteoufnefs of Chrift, 
 as the Garment of her Salvation ; and in 
 her outward Life fhe " lets her Light fo 
 " fhine before Men, that they may fee her 
 <' good Works, and glorify her Father 
 <' which is in Heaven." 
 
 It might here be expelled that Mention 
 fliould be made of thofe other eminent ChriA 
 
 tian 
 
of the true Believer. 
 tian Graces, Faith, Hope, Charity, as thefe 
 are the moft diftinguiflied Parts of the Di- 
 vine Life, the rhoft comely and amiable 
 Features in the Beauty of Holinefs : But 
 thefe are Topics of more general Note, and 
 fuch as have been much infifted on at other 
 times : Let it fuffice then to add here, that 
 the King's Daughter is complete in the 
 King's Son, for Chrifl in her is both the 
 Hope and Earneft of her Glory here, as He 
 will be the FuUnefs of its Accomplifliment 
 hereafter. 
 
 Thus doth the Lord, vv^hen he He is come 
 into his Temple, beautify the Place of his 
 SanBiiary^ and make the Place of his Feet 
 glorious J for He adorns the faithful Soul with 
 the Graces of his Spirit, even as a Bride is 
 adorned with Jewels : And tho' at times He 
 may prove her with Trials and CrolTes, yet 
 it is that (he may be approved of by Him ; 
 thus all thefe things work together for her 
 good, and he will afTuredly at lafl: compafs 
 her about ivith Songs of Deliverance, give her 
 the Oil of Joy for Mournings and the Gar- 
 mefit of Praife for the Spirit of Heavinefs. 
 
 Hail, Thou beloved Daughter of the 
 King, all glorious within ! Welcome, thrice 
 welcome, to the City of the Lord, the Ziofi 
 
 of 
 
J8 
 
 Serm. II. 
 
 Tloe Inward Glory ^ 6cc. 
 
 of the Holy one of Ifrael^ " Whofe Walls 
 " are called Salvation, and whofe Gates 
 " Praife! The Sun fhall be no more thy 
 " Light by Day, neither for Brightnefs fhall 
 " the Moon give Light unto thee, but th& 
 ** Lord {hall be unto thee an everlailing 
 \\ Light, and thy God thy Glory." 
 
 S E R- 
 
.c 
 
 S E R M O N III. 
 
 The Faith and Patience of the Saints 
 our Pattern. 
 
 H E B. vi. 12. 
 
 Be not Jlothjul, but Followers of them who 
 through Faith and Patience inherit the 
 Fromifes, 
 
 Kry 
 
 H E ^ewilh Converts are exhorted in Sermom 
 
 . Ill 
 
 the Beginning of this Chapter to a [,yY\j 
 
 farther Proficiency in the Know- 
 ledge of Chrifl: and his Rehgion : " Leav- 
 " ing, (fays the Apoftle) the Principles of 
 *' the Dodrine of Chrift, let us go on 
 " unto Perfedion." He had before laid 
 the Foundation like a wife Mafter-builder, 
 and had grounded them in the Rudiments 
 or initiatory things of Religion, fuch as 
 Baptifm, Confirmation, outward Ordinan- 
 ces, and the Belief of a Refurredion and 
 Judgment to come j and now propofes to 
 jnftrudt them in its more recondite Truths, 
 
 or 
 
6o The Fail h and Patience 
 
 Sermon or the Myfteries of Gofpel Redemption, to 
 open to them the Spirituality of the Law, 
 and to expound its typical, and allegorical 
 Meaning in Reference to Chrift, who was 
 the Body and Subftance of all its Shadows : 
 ** And this (fays he) will we do, if God 
 ♦* permit." 
 
 The Religion of Chrift has an Infide as 
 well as an Outfide, and is a Difpenfation 
 both of Light and Grace, his Spirit making 
 manifeil, as we are able to receive its Light, 
 not only the Figures and Prophecies under 
 the Law, but alfo the deep things of God, 
 even the Wifdom of God in a Myftery; 
 and therefore we are exhorted to grow, not 
 only in Grace, but alfo in the Knowledge of 
 Gur Lord and Saviour yefiis Chriji^ In 
 both thefe refpeds the Gofpel ft and s differ- 
 enced from the Law j and of this the Ta- 
 bernacle of Old was a Figure, being divided 
 into two Parts by a Veil, into the innermoft 
 of which the High Prieft only entered : 
 But this Veil was taken away by Chrift, 
 and every Chriftian has free Accefs, thro' 
 Him, into the Holy of Holies : We muft: 
 pafs thro' the outward Tabernacle where 
 is the Candleftick and the Table, and 
 the Shew-Bread, into the inward, where 
 
 is 
 
of the Saints our Pattern, 6r 
 
 IS the Golden Cenfer, the Ark of the Co- Sermok 
 
 . III. 
 
 venant, and the Cherubims of Glory fha- [yy^ 
 
 dowing the Mercy Seat, /. e. We muft take 
 Sacraments and Inftitutions only in our Way 
 to Chriji, without rcfting in them ; direct 
 our View thro' the Glafs of Ordinances to 
 his Merits, InterceiTion, and Propitiation, 
 and by Faith prefs thro' the outward vifible 
 Sign to the inward and fpiritual Grace, that 
 our Souls may be nourifhed thereby, till we ^ 
 grow up unto perfe6l;Men, unto the Meafure 
 of the Stature of the Fullnefs of Chrift. 
 
 But(alas! How many amongfl: us con- 
 tent themfelves with being Children both 
 in Knowledge and Grace all their Life, 
 long ! feek to kno\^ litde more of their 
 Religion than what they formerly learn- 
 ed in their Catechirm, and if to the re- 
 peating of their Creed and Confefiion, and 
 to their joining in the outward Ordinance, 
 they add a decent' Performance of. the 
 other Parts of external Worfliip, think that 
 they have done God good Service ; but 
 this is flicking in the firft Principles or Ru- 
 diments of the Do'ilrine of Chrift, and 
 not going on unto Perfection: Nay fome 
 go farther, and yet come far fhort of the 
 Mark, even fuch as have attained to much^ 
 
 Know- 
 
62 l^M Faith and Patience 
 
 Sermon Knowledge in the written Word, can talk 
 
 III. . 
 
 C/^/\; wifely about Dodlrines, argue learnedly 
 
 from the Law and the Teftimony, can di- 
 llinguifli betwixt Covenant and Covenant, 
 and comment critically upon the great 
 Points of Faith, Grace, and Juflification ; 
 but their Knowledge is all fcientifical, it is 
 received from the Letter only, and therefore 
 pafles no farther than the Head, their Law 
 is outward, and not the Law of the Spirit of 
 Life, and their Teftimony is outward, not 
 the living Witnefs in themfelves, and there- 
 fore they are only wife about, but not unto 
 Salvation ; for tho' the natural Man may 
 form much ideal Knowledge in his Mind 
 from the Words of Scripture, yet " the 
 ** things of the Spirit of God he receiveth 
 " not, neither can he know them, becaufc 
 ** they are fpiritually difcerned." Befides, 
 the Wifdom which is from Above, being 
 always tempered with Humility and Divine: 
 Love, is pure and peaceable ; whereas 
 that which is from Beneath, (from the 
 earthly Part in Man, and therefore called 
 Flefhly Wifdom) however it be exercifed 
 on Divine Subjeds, leaves the Heart in as 
 bad a State at it found it j nay, rather feed- 
 eth its Corruptions, by puffing up with 
 
 Pride 
 
of the Saints our Pattern, 63 
 
 Pride and begetting a Contempt of others; Sermom 
 it is the very Ground of Strife and Debate, (^<y>j. 
 the Parent of bigoted and , furious Zeal, 
 and has been the Caufe of much Perfe- 
 cution in all Ages of the Church. 
 
 True Religion then, in the Power and 
 right Knowledge -of it, lies deeper than Or- 
 dinances or Dodlrines, it reaches to the in- 
 ner Parts, or rather fprings up there, even 
 in the hidden Man of the Heart, where 
 Chrift bruifes the Serpent, ereds his 
 Throne, and confecrates us Temples of 
 the living God : Here the true Worfhip- 
 ers w(!)r{hip the Father in Spirit: and in 
 Truth : The Apoftle, therefore, who well 
 knew Man's natural Propenfity to Know- 
 ledge, and both the Unprofitablenefs and. 
 Danger of it where the Heart is not fancfti- 
 iied by Grace, ftirs up his Converts to Dili- 
 gence in their high Calling, that they might 
 be; pradical as well as knowing Chriilians, 
 and exhorts them to Faith and Patience, 
 thofe eminent Graces of the Divine Life, 
 which fit us both for doing and fuffering 
 the Will of God, adorn the Dodrine of 
 God our Saviour in all things, and enable 
 us to prove victorious in our Spiritual 
 Warfare: Be not Jlothful^ but Followers of 
 
 them 
 
6i^> ' l%e Faith and Patiejice 
 
 Sermon thcm who through Fdith and Patience inherit 
 \y>^^^ the Promifes. 
 
 The Text is full of ufeful Matter, as 
 well as of univerfal Extent, for it is applica- 
 ble to every Perfon and every State of the 
 Chriftian Life : The Slothful may here be 
 fhamed into Adion, and the Diligent fpur- 
 r-ed on to quicken their Speed j the Faint- 
 hearted are encouraged by the Example 
 of tbofe who have fought the good Fight, 
 and now inherit the Promifes, and we are 
 all here inftruded how we may follow them 
 to that Blellednefs which they enjoy, 'viz, 
 by Faith and Patience. 
 
 I {hall fpeak to each of thefe Particulars 
 in my way, and then conclude with a Word 
 of Application. 
 
 And firfl: for a Word to fuch as are floth- 
 ful in the full Extent and Meaning of the 
 Word, who have flood all the Day idle, 
 and have not yet fo much as fet about the 
 Work they came into the World for, and 
 which they ought by this Time to have 
 well nigh finifhed : Now to fuch of you,'my 
 Brethren, if any fuch be here, I am almofl 
 at a lofs how to addrefs myfelf, or by what 
 Name to call you : Shall I call you Chrifti- 
 ans ? that cannot be; for a flothful Chriftian 
 
 is 
 
of the Saints our Pattern* 6j 
 
 IS a Contradidion in Terms : Or (hall I call Sermoji 
 you rational Creatures ? neither will that \y^r\;^ 
 Name fit you with more Propriety, unlefs 
 it may be deemed rational to live in a total 
 Negledl of yonr only true Interefl, without 
 making any Provifion for the well-being of 
 your immortal Souls, which, for what you 
 know, may this Night be required of you. 
 
 Every Part even of inanimate Nature 
 may ferve to reproach the Inactivity of the 
 flothful Perfon ; the Planets and heavenly 
 Bodies are in Motion to finidi their deftincd 
 Courfe i the Elements are at work carry- 
 ing on the Defigns of the Almighty in the 
 Wonders of his Providence ; and the Vege- 
 table World no lefs difplays his Wifdom, 
 Power, and Goodnefs ; nay the v^hole Crea- 
 tion travellethin Pain till it be delivered from 
 that Bondage of Vanity, Diforder, and Cor- 
 ruption into which the Curfe of Sin hath 
 cafl it ; for there fhall be a Redemption in 
 Nature as well as in the Souls of all juft 
 Men, even at that time when there (h all be 
 new Heavens and a new Earth. 
 
 Say, now, ye Sons and Daughters of Sloth, 
 
 how will you appear when you are judged ? 
 
 and what Anfwer will you make to your 
 
 Lord, when he calleth upon you to give 
 
 F an 
 
66 The Faith and Patience 
 
 an Account of your Stewardfliip? The Hea- 
 vens and the Earth declare the Glory of God 
 and (hew forth his Praife ; every Meteor and 
 every Creature, Snow and Vapour, Wind 
 and Storm fulfil his Word and Will, whilft 
 you, whom He hath endowed with fuch 
 exalted Faculties and Powers, do Him no 
 Service, and bring Him no Praife. 
 
 The Perfons here fpoken to are not fo 
 charged with Slothfulnefs as if they fat ftill 
 and did nothing, this is not the Meaning 
 of the Charge, for you may be as adive and 
 induftrious in your temporal Affairs, as 
 bufy in your Shops or Farms, or as intent 
 upon the Management and Improvement of 
 your Eftates, and more fo, than the beft of 
 your Neighbours, rifing up early, late taking 
 Reft, and eating the Bread of Carefulnefs ; 
 you may thrive and profper in the W^orld, 
 provide Things honeft in the Sight of Men 
 both for yourfelves and Families, enjoy the 
 good Things of this Life with Decency and 
 Reputation, and leave the reft of your Sub- 
 ftance for your Babes j and in all thefe things 
 your Maxims and worldly Prudence will 
 meet with Applaufe, and Pofterity will praife 
 both your Sayings and your Doings, and 
 will go and do likewife : But for all this you 
 
 may 
 
of the Samts our Pattern* 67 
 
 may be as flothful, in the Senfe of the Text, Sermon 
 as Solomon s Sluggard, who will not plow by U'^VN^ 
 Reafcn of the Cold; for it is Spiritual Sloth 
 that is here fpoken of, which is by far the 
 moft fatal kind of it, even that by which the 
 Soul is left deftitute of all Spiritual Cultiva- 
 tion and Nourilhment, unprovided with 
 every faving Grace, and confequently void of 
 its true Intereft in Chrifl: : If Diligence be 
 wanting here, it is but loft Labour in every 
 other Inftance, " For what will it profit a 
 " Man if he gain the whole World and lofe 
 " his own Soul?" That which is of the 
 Earth is earthy ; if vve fow to theFlefh we 
 fliall of the Flefh reap only Corruption j if 
 our Motives and Labours are of a temporal 
 Nature, the Reward and Fruit of them mufl 
 be fo too, and peri{h with Time, for what a 
 Man foweth, that only fliall he reap ; but if 
 we fow to the Spirit, we fliall of the Spirit 
 reap Life everlafting : If v/e are led by the 
 Love of God to chufe and feek the things of 
 God, to be renewed in the Spirit of our 
 Mind, to be conformed to the Image of his 
 Son, and to glorify Him on Earth ; then, as 
 our Work is fpiritual, fo will our Wages be 
 alfo; and when the Shadows of earthly 
 things are paiTed away as a Dream, and the 
 F 2 Sub- 
 
68 77je Faith and Patience 
 
 Subllance of things hoped for is come, we 
 fhall rife to fubftantial Blifs and immortal 
 Glory. 
 
 And now let me perfuade you, O yc 
 Children of Sloth, and would to God that I 
 could perfuade you ! to confider in this your 
 day the things which belong unto your Peace, 
 to confider wherefore you were fent into 
 the World, what you are, and whither you 
 are going: Open your Eyes, if but for a 
 moment, and behold your Danger, for you 
 are as one walking blindfold on the Brink of 
 a Precipice, where one falfe Step will tumble 
 you headlong into Deftrudtion ; or, like unto 
 him that fleepeth on the Top of a Mafr, 
 whom the next irregular Motion of the ftag- 
 gering Ship will tofs into the great Deep, 
 from whence there is no emerging : O for 
 the Voice of an Angel to call out to you in 
 more than the Loudnefs of Thunder ; " A- 
 " wake thou that fleepefl: and arife from the 
 ** Dead, that Chrift may give thee Light !" 
 
 But, Secondly^ There are others who 
 take fome Thought about Soul-concerns, and 
 are at fome Pains for Salvation in outward 
 things, and yet on account of their Slacknefs 
 in the Spiritual Life, may find a Reproof in 
 the Charge of the Text j and it is to be fear- 
 ed 
 
of the Saints our Pattern, 69 
 
 ed that every one of us, more or lefs, comes Sermon 
 in for a Share in the fame : Let us inftance c/VNJ 
 in a Charader not very uncommon in the 
 World, and fuch as meets with high Com- 
 mendation from it, and yet fo defedive 
 in the EiTentials of true Chriftianity, that 
 we muft pronounce it far fhort of the Gof- 
 pel Standard. 
 
 Come then, fuch a one as I am here 
 fpeaking of, and let us reafon together: 
 Thou fayell that thou art a Chriftian, and 
 in Evidence of it, frequenteft the Church 
 and Sacrament ; thou profaneft not the 
 Lord's Day, nor his Holy Name on any 
 other Day ; thou art neither a Drunkard, 
 Whoremonger, nor Extortioner, thou art 
 true and juft in all thy Dealings, haft Morn- 
 ing and Evening Prayer in thy Family, 
 fometimes readeft a good Book, and occa- 
 fionally giveft fomething to the Poor — 
 Thus far thou doft well, and more than 
 Thoufands ; and for none of thefe things 
 {halt thou be reproved : But if this be the 
 whole of thy Religion, thou haft got to the 
 End of thy Line before thou haft half learn- 
 ed the Chriftian Catechifm: Thy Religion, 
 O Man, is chiefly negative, or, if thou haft 
 taken in fomc of the outward Duties, thou 
 
 F 3 haft ' 
 
jo The Faith a?id Patie7Ke 
 
 haft left out all the inward Graces of it. 
 Behold ! here is not a Word of Faith, Hope, 
 and that Charity which is the Love of God 
 and Man j not a Word of thy being a Sin- 
 ner, nor of the Way of thy Recovery : Thou 
 fayeft thou doft fo and foj but doft thou 
 hope to be juftified by thy Doings ? Know 
 of a Truth, that if thou fetteft up thylelf for 
 thy Saviour, Chrifl will profit thee nothing. 
 Hafb thou not feen that thou art by Nature 
 a Child of Wrath, born into the World un- 
 der the Curfe of Sin, and that unlcls thou 
 be born again thou canft not enter into the 
 Kindom of Heaven ? Haft thou not feen 
 the Pride and Naughtinefs of thy Heart, and 
 its Enmity to God in thy unrenewed State, 
 teaching thee that Evil is in thy beft Ac- 
 tions, and that thy very Duties ftand in 
 need of being repented of, and confequently 
 that, being by Nature a wild 01ive,thou muft 
 be grafFed into Chrift the true Olive by Faith 
 before thou canft bring forth good Fruit ? 
 And haft thou not feen, and doft thou not 
 know that thou art become a fallen Spirit, 
 and muft therefore be quickened again to 
 Newnefs of Life by the Holy Ghoft ? that 
 all that' Sin hath done in thee muft be un- 
 done, thy falfe Confidence and Sufliciency 
 
 in 
 
of the Saints our Pattern, ji 
 
 in thyfelf flain, thy Lufts mortified, and Sermon 
 the World crucified to thee and thou unto (yr^NJ 
 the World, that fo Chrift, who is the Power 
 of God, may be exalted above every Crea- 
 ture, and live, and dwell and reign in thee; 
 if thou haft not feen all this; and if the 
 Sight thereof has not led thee in Repentance 
 and Self-abafement to the Lord Jefiis as 
 thy only Saviour, however thou mayft fay, I 
 am rich, and increafed with Goods, and have 
 need of nothing, yet thou art in very deed 
 poor, and miferable, and blind, and naked. 
 
 Again — Thou calleft thy felf a Chrifti- 
 an; if fo, thou art a Warrior, for thou haft » 
 engaged to fight under Chrift's Banner a- 
 gainft the World, the Flefli and the Devil : 
 But doft thou fight fuccefsfully, or only as 
 one that beateth the Air ? Is thine Armour 
 of a heavenly Temper, fuch as the Shield 
 of Faith, the Breaft-plate of Righteoufnefs, 
 and the Sword of the Spirit ; or, are the 
 Weapons of thy Warfare only carnal, fuch 
 as human Prudence, conftitutional Courage, 
 and thy natural Reafon ? Look well to it ! 
 for the Philijli?ies are upon thee, and will 
 foon prove what Metal both Thou and thy 
 Weapons are made of. 
 
 Once more: Doft thou ftrive lawfully, 
 F4 that 
 
III. 
 
 7 2 The Faith and Patience 
 
 Sermon that is, according to the Law of Arms and 
 the Rules of Difcipline to be obferved in the 
 Chriftian Warfare ? Doft thou keep under 
 thy Body and bring it into Subjedlion, and 
 by the Grace given thee fight manfully 
 againft thofe worft of Enemies the Corrup- 
 tions of thy Nature and the Sins that moft 
 ealily befet thee, that having fubdued the 
 Foes that are of thine own Houfe, thou 
 mayft the more fafely engage thofe that 
 are without ? Doll thou, upon gaining any 
 Advantage over thine Enemy, fit flill in 
 Repofe and fancied Security, or keep a 
 watchful Eye both on the Right Hand 
 and on the Left to guard again (I a Surprize ? 
 For know, O Chriftian, that there is no 
 Time of laying down of Arms for thee 
 here, and that if thine Enemy flacken his 
 Efforts or withdraw his Forces, *tis only a 
 Feint, that he may attack thee to more ad^ 
 vantage at fome unguarded Hour : For we 
 are not ignorant of his Devices. 
 
 Laftly, Dofl: thou refolve, the Lord 
 being thy Helper, to perfevere unto the 
 End, under whatever Difficulties or Difad- 
 vantages may happen, and tho' thou fome- 
 timcs lofeft Ground, and the Adverfary 
 chance to get the upper Hand, canft thou 
 
 fay 
 
of the Saints our Pattern » 7 3 
 
 fay with a full Confidence in the Lord thy Sermon 
 Strength — Rejoice not againft me, O mine 
 Enemy; " when I fall I fliall rife again, 
 " when 1 fit in Darknefs the Lord will be a 
 " Lidit unto me? If thou canft anfwer to 
 thefe Queftions aright, happy art thou, 
 for thou art a faithful Soldier and beloved 
 Servant of thy Lord, and fhalt go on con- 
 quering and to conquer till thou haft trod- 
 den down all thine Enemies under thy 
 Feet. But how few of us, my dear Bre- 
 thren, can fay thus much ! How do we en- 
 tangle ourfelves with the Affairs of this Life, 
 and, inftead of laying afide every Weight 
 that may hinder us in the Chriftian Race, 
 go on to load ourfelves with the Cares and 
 Incumbrances of the World, fo that wc 
 move at beft but heavily and flowly. 
 How many M^r/i^^'i are there in this Con- 
 gregation, who mind the Bufinefs of the 
 Kitchen more than the one thing needful ! 
 How many Demas's who thro' Love of 
 this prefent World hav& left their firft 
 Love for Chrift, his Ways, and his People! 
 How many, like Dives, are intent only 
 upon enjoying their Temporal good things ! 
 And how many prodigal Sons and Daugh- 
 ters who fpend all their Time and Siibflance 
 
 in 
 
74" 7he Faith and Patience 
 
 Sermon j^ Pleafure and riotous Living! To do the 
 L/'-VX^ Profits or Diverfions, the Vanities and Follies 
 of the World run away with us, and leave 
 us neither Leifure nor Inclination for Seri- 
 oufnefs : Nay, among the beft of us, how 
 much Reafon is there for Complaint ! 
 What Backwardnefs in Religious Duties ! 
 What Dulnefs and Drynefs in the Perform- 
 ance of them ! How little Devotion in our 
 Clofets ! How little of Godlinefs in our Con- 
 verfation ! How unmortified in our Lives ! 
 How unfpiritualized in our Affedions ! In- 
 fomuch that I fear, that the Precept in the 
 Text comes home rather as a Word of Re- 
 prehenfion than Caution to every one of us. 
 But if the former Part of the Text 
 carries in it a Rebuke to the Lazy and 
 the Loiterer, the latter Part of it holds 
 forth Encouragement to the Faint-hear- 
 ted — Be Followers of them who thro^ Faith 
 and Patience inherit the Prornifes. We are 
 here not only told our Duty, but, taanimate 
 us in the Difcharge of it, have propofed to 
 our Imitation the Examples of thofe who 
 have gone before us in the Way, have 
 fought the good Fight, and finifhed their 
 Courfe, and are now in Poffeffion of that 
 Crown of Life which is laid up for all that 
 
 endure 
 
of the Sai7its our Pattern, 75 
 
 endure unto the End. And of thefe we Sermon 
 have an illuftrioua Lift upon Record of un- {y^y^ 
 doubted Authority, as the venerable Line 
 of the Patriarchs, the goodly Fellowship 
 of the Prophets, the glorious Company of 
 the Apoftles, and the noble Army of Mar- ' 
 tyrs and Confeffors, befides numberlefs 
 other now glorified Saints in all Ages of 
 the Church, who are fo many burning 
 and (hining Lights to kindle us into Zeal, 
 and guide our Feet in the Way to Heaven, 
 Take then for your Patterns thefe Hearts of 
 Gold purified Seven Times, thefe Sons of 
 the Morning, thefe ghttering Stars of 
 Light, and, fired by their Examples, prefs 
 on to Vidory and Glory : Say not within 
 yourfelves, their Virtues are inimitable by 
 us, fuch Perfedlion is too high for us, 
 we cannot attain unto it ; for they were 
 Flefh and Blood as we are, Men of like 
 PafTions with ourfelves ; and both their 
 Failings and Falls are recorded, not only 
 for our Caution, but alfo forouf Encourage- 
 ment not to defpair, and {hew us how 
 weak they were by Nature, tho' fo ftrong 
 by Grace, that the Excellency of the Power 
 may appear to be, not of Man, but of 
 God. We praife God in our Prayer for 
 
 the 
 
76- T'he Faith and Patience 
 
 Sermon the Church militant, for all his Saints and 
 III 
 
 Servants departed this Life in his Faith and 
 
 Fear : but let us not mock God by praifing 
 Him for that which we defign to be no 
 better for, feeing their Lives and their 
 Deaths were written for our Imitation, 
 that we together with them might be made 
 Partakers of the Promifes. Having then 
 fo great and bright a Cloud of Witncffes, 
 let us enter upon our Warfare with Alacri- 
 ty and Emulation, and that the rather, 
 forafmuch as no one Encouragement that 
 our Hearts can wifh for is wanting to ani- 
 mate us in it J we have Men and Angels 
 for our Spedlators, Saints for our Examples, 
 Chrift for our Captain, and, in cafe of Vic- 
 tory, Heaven for our Inheritance. 
 
 But as we are direded to follow thofe 
 who now inherit the Promifes, fo mufl we 
 follow them in the fame way they went, 
 'ulz, thro' Faith and Patience. 
 
 What great and glorious Things do we 
 read of Faith in the Scriptures as exempli- 
 fied in the Lives of the ancient Worthies, 
 for which in particular I refer you to the 
 xi'^ Chapter of this Epiftle ; whence wc 
 may learn, that Faith in Chrift is not a 
 Grace peculiar to the Gofpel Difpenfation, 
 
 for 
 
of the Saints otir Patte^yi, 77 
 
 for He always was, is, and will be the Sermon 
 Light of the World manifeiling itfelf to all o,<^^^r>j 
 that are receptive of Him, tho' in different 
 Degrees, and according to different Minif- 
 trations. Enoch and Ncah before the 
 Flood knew Chrijly and preached from his 
 Spirit ; Abraham faw his Day and was glad; 
 the whole Law was a figurative Exhibition 
 of Him; the Prophets reprefented Him 
 more dillindly; but we have feen Him in 
 a flill clearer Difplay of our Salvation as 
 the only Begotten of the Father full of 
 Grace and Truth. It is Faith in this Sa- 
 viour that diffinguifhes us from thofe that 
 fit in Darknefs and the Shadow of Death ; 
 'tis thro' Faith in his Redeeming Blood 
 that our Juftification is evidenced to us ; 
 by the Power of this Faith all the Chriftian 
 Heroes of old Time were enabled to con- 
 tend for the Truth fo valiantly; and by 
 the fame we and all that follow us may go 
 and do likewife. Courage then, O Chriftian ! 
 and let not thy Heart faint within thee : 
 Art thou toffed in a troubled and tempef- 
 tuous Ocean where the Billows of Adver- 
 fity and Afflidion dafti againft thee, and 
 the Floods of Ungodlinefs make thee afraid ? 
 Have Faith, and like Noah's Ark thou 
 I . {halt 
 
"jS Ijoe Faith and Patience 
 
 Sermon {halt ride fecurely on the Top of the Wa- 
 \^r^/--sj ters. Do Difficulties and Difcouragements, 
 like Lions in the Way, oppofe thy Paflage 
 to the City of God, or does the Flame of 
 Perfecution threaten thee ? Take Heart, 
 and follow thofe who by Faith flopped the 
 Mouths of Lions, and qnenched the Vio- 
 lence of the Fire. Nothing is too hard for 
 Chriftian Faith ^ '* all things, fays our Lord, 
 " are poffible to him that believeth : " Nay, 
 if thou haft a right Faith Ghrift is thine, 
 and in Him all Things, Life and Death, 
 Thingsprefent and Things to come; behold, 
 they will all work together for thy good, and 
 thou flialt at laft affuredly receive the End of 
 thy Faith, even the Salvation of thy Soul. 
 
 But then, in the next Place, remember 
 that to Faith thou add Patience, for the' 
 Faith, in a vigorous Exertion of its full 
 Power, be a kind of Chriftian Omnipotence, 
 yet, that thou mayeft know it to be a 
 Gift and not a Child of thine own, the 
 Lord is pleafed at times to with-hold the 
 precious Fruits and Comforts of it, tho' 
 the Root remaineth in thee : at fuch Sea- 
 fons thou mayft go forth like Sampjon to 
 {hake thyfelf and roufe up thy Powers, but 
 thou wilt find *tby Strength departed, and 
 
 that 
 
of the Saints our Pattern. 
 
 I 
 
 that thou art to all Appearance weak as Sermon- 
 another Man ; but be not difmayed, for the ^_^\j 
 Lord has not left thee ; He has only with- 
 drawn the Evidence of one Grace to afford 
 occafion for the Exercife of another j He 
 fuffers thy Faith to diilippear, that Patience 
 may have her perfed; Work in thee. 
 
 The Chriftian Life is not a State of un- 
 interrupted Comfort, as fome defcribe it, 
 herein fpeaking from their Syftem, and not 
 from any Experience of their own. It is 
 not the Way of God's Dealings with us, 
 nor is it meet for us, that we (hould always 
 walk on our High Places, and feed on 
 the Mountains of Exaltation, but defcend 
 at Times into the Valley beneath for our 
 Trial and Humiliation : It was here that 
 the Son of God walked when He fweat asi 
 it were great Drops of Blood : Here it was 
 that He drank off the Bitter Cup of his 
 Paffion : And here we muft follow Him 
 thro' Death to Life eternal j " For it be- 
 *< came Him for whom are all Things, 
 " and by whom are all Things, in bring- 
 " ing many Sons unto Glory, to make the 
 " Captain of their Salvation perfed thro' 
 " Sufferings : For both He that fandifieth 
 " and they who are fandified are all of 
 
 ♦' one 3 
 
8o T^je Faith and Patience 
 
 Sermon « one j for vvhich Caufe He is not adiamed 
 ^^^r^^ " to call them Brethren." Thus then if 
 we mean to be Partakers of Chrift's Holi- 
 nefs, we muft alfo be Partakers of his Suffer- 
 ings ; and if we fuffer with Him patiently 
 we {hall reign with Him eternally. 
 
 Here then we fee our need of Patience, 
 as before we faw our need of Faith : And 
 God be praifed, that He hath provided 
 Virtues and Graces fuited to every State 
 and Stage, every Time and Exigency of the 
 Chriftian Life. What tho* the Day of 
 Rejoicing feem to be over with fome of us, 
 or perhaps not yet begun, and Sorrow be 
 nigh at hand j tho' no Voice of Joy be 
 heard in our Dwellings, but our Abode be 
 called Bochitn^ or a Place of Mourners ; yet 
 O Chriftians, forrow not as Men without 
 Hope, but in Patience poffefs ye your 
 Souls: You fit at the Foot of the Crofs 
 weeping ; look up to Him who hanged 
 on it with the Defire of your Souls, and 
 put your Truft in the Lord, even the 
 Lord Jefus, for your Groanings are not 
 hid from Him ; He will put your Tears 
 into his Bottle, and your Sorrows fhall be 
 noted in his Book : If He delay for a 
 while his gracious Vifits, yet wait for 
 
 Him, 
 
of the Saints our Pattern. 
 Him, He will not tarry long, He will 
 not leave you comfortlefs, He will come 
 to you. Look at the Generations of Old, 
 and fee ! Did ever any trufl in the Lord 
 and was confounded ! Or did any abide in 
 his Fear and was forfaken ! Or whom did 
 He ever defpife that called upon Him 1 
 Confider well, therefore, the Patience of the 
 Saints, and be not flack " to follow them 
 " who thro* Faith and Patience inherit the 
 «« Promifes." 
 
 And now having laid before you a (hort 
 Sketch of the Chriftian Warfare, with fome 
 fuitable Motives for your Encouragement 
 in it, fufFer me to conclude with a Word 
 of Exhortation to you all, to ufe your ut- 
 moft Diligence to make your Calling and 
 Election fure. 
 
 Confider, my dear Brethren, that your 
 Work is great, and the Time for doing 
 it both fhort and uncertain: What Profi- 
 ciency you have already made in it God 
 and your Confciences know beftj this how- 
 ever I am fure of, that none have any 
 Time to lofe, but ought to redeem every 
 Day and Hour of it. If the great Bufinefs 
 is yet to begin in any of you, and the very 
 Foundation of Repentance from Dead 
 G Works, 
 
 8r 
 
 Sermon 
 Hi. 
 
Ill 
 
 j8 2 l*he Faith and Patience 
 
 SsRMOM VVorkSj and of Faith towards God yet un- 
 laid in your Souls, make no longer tarrying 
 to turn unto the Lord, and put not off 
 from Day to Day, for who knows whether 
 the Mercy of another Day will be granted 
 you or not ? Who knows but the Son of God 
 is now preparing his Throne for Judgment? 
 that the Angel, to whom the Office of 
 fummoning the Quick and Dead before Him 
 is afligned, has already received his Com- 
 mand to blow the tremendous Blaft, and 
 that other Angel fpoken of in the Revela- 
 tiom^ to take his Stand upon the Sea, and 
 upon the Earth, and to fwear by Him 
 that liveth for ever and ever that Time 
 ihall be no more ? We cannot be fure that 
 this is not the caie, and therefore what 
 Madnefs is it to rifque eternal Salvation upon 
 a Chance which we know not how foon 
 may fail us! This, however, is certain, that 
 Death cannot be far from any one, and 
 will probably furprize fome of us very foon, 
 and as there is no Repentance or Work in 
 the Grave whither we are going, it behoves 
 us as much to prepare againft the Hour of 
 Death as for the Day of judgment. You ca-n- 
 not fay, that you wantlnftrudion in Godli- 
 nefs, for you have Line upon Line and Pre- 
 cept 
 
of the Saints cur Pattern, 83 
 
 cept upon Precept: You cannot fay, that Sermon 
 you want Calls to Repentance j for God ^..^r-y^j 
 the Father callcth you by Providences, by 
 Mercies, by Judgments ; God the Son call- 
 eth you by all that He hath done and 
 fuffered for you, by his Word, by his 
 Ordin.mces, by his Minifters ; and God 
 the Holy Ghoft calleth you by the fecret 
 Whifpers and Strivings of his Spirit, and 
 by the Checks and Admonitions of your 
 own Confciences: Who then is that faith- 
 ful and wife Servant who knoweth his 
 Lord's Will, and prepareth himfelf to do 
 thereafter ? BlefTed is that Servant, yea 
 thrice blefTed {hall he be in that Day when 
 the Lord maketh up his Jewels, for he 
 (hall (hine as the Sun in the Kingdom of 
 his Father for ever and ever. 
 
 Arife now, O ye flothful ones, from your 
 Bed of Slumber, before your Eyes are clofed 
 in eternal Death. Be wife, O ye foolifh 
 Virgins, and provide Oyl for your Lamps 
 before the Door of Mercy be fhut againft 
 you : And tho* it be the Eleventh Hour with 
 many of you, and ye have ftood thus long ; 
 
 idle, the Day is not yet quite fpent — You 
 may ftill enter into the Vineyard, and re- 
 ceive every one a Penny : And tho' your 
 G 2 Hearts 
 
ILL 
 
 84 T/fe Faith and Patience^ <Sfr. 
 
 Sermon Hearts be burthened with Sorrow o\\ Ac- 
 count of your pad Negligence and Sloth- 
 fulnefs, and bccaufe of the many gracious 
 Opportunities you have fuff^red to pafs by 
 unimproved, neverthelefs it is not yet too 
 late ', only attend to the Voice of your 
 forgiving loving Lord, who willeth not 
 the Death of any Sinner, for He calls and 
 invites you, faying — *' Come unto me all 
 *' ye that labour and are heavy laden, and 
 " I will give you Reft. " And may the 
 Power of Chrift go along with his Call, as 
 it did when he called Simon and Andrew 
 his Brother, and compel you by a graci- 
 ous Violence to forfake your Nets, even all 
 your worldly Entanglements, and to follow 
 Him likewife. And now, my Brethren, 
 quit yourfelves like Men, and be ftrong in 
 the Lord, for the Kingdom of Heaven 
 fuffereth Violence, and the Violent take it 
 by Force: And may the Work of the Lord 
 profper in your Hands and in your Hearts, 
 to the Glory of God and the Salvation of 
 your immortal Souls ! Even fo grant Lord 
 Jefusl Amen. 
 
 SERMON 
 
S E R M O N IV, 
 
 Chrifl: our only Safety in Spiritual 
 Conflicfts. 
 
 M A T T H. xiv. 24. 
 But the Ship ivas now i?i the mid/i of the 
 Sea^ tojfed with Waves ^ for the fn??d was 
 contrary. 
 
 AFTER our Lord had miraculoufly Sermon 
 fed a great Multitude of People, ^J^^j 
 He commanded his Diiciples to get 
 into.a Ship and to pafs over to the other Side 
 of the Sea of l^iberias whillt He fent the 
 Multitude away, which having done He 
 went up into a Mountain apart to pray. 
 
 Tho' it was one Part of our BlefTed Lord's 
 Charader, after He entered upon his Mi- 
 niftry, that He went about doing good both 
 to the Bodies and Souls of Men, yet we 
 often read of his Retirements for Prayer, 
 teaching us hereby, that however publick 
 our Charader may be in Life, how much 
 G 3 foever 
 
86 CJorift our only Safety 
 
 Sermon focver it may be our Duty to labour and 
 ^y->/>^ exert ourfelves for the Benefit of others, yet 
 this will not excufe our Negledt of private 
 Devotion : We muft frequently fequefter 
 ourfelves from the Crowd, and from the 
 Diflradions of all external Occupations, 
 to hold an holy Intercourfe with God the 
 Father of our Spirits, and to elevate our 
 Thoughts to Heavenly Things. 
 
 Outward Duties have a confiderable Place 
 in Religion, forafmuch as we ftand related 
 to thofe that are about us in various Connex- 
 ions which call upon us for frequent Expref- 
 fions of our Charity in mutual good Oilices 
 towards our Brethren ; but the Divine Life 
 contifts chiefly in the Exercife of inward 
 Graces and devout Affedions, bringing us 
 into Communion with God, and fo deriving 
 from Him the Supports and Confolations of 
 bis Spirit : And in thefe Adlings of Divine 
 Faith, Refignation and Love it was, that 
 our Lord's Humanity was enabled to over- 
 come in his Temptation in the Wildernefs, 
 flrengthened under his Agony in the Garden, 
 transfigured on the Mount, and nourifhed 
 with Meat that his Difciples knew not of, 
 even the Communications of his own Divine 
 Nature. Were we thus accuftomed to 
 
 withdraw. 
 
in Spiritual Co7ifliEis. 87 
 
 withdraw, at Times, after the Example of Sermon- 
 out Lord, from every bufy Scene of Life ^/-v>j 
 and all Commerce with the World, to feaft 
 our Souls with Spiritual Entertainment, we 
 fhould afluredly find the Work of God to go 
 on more fuccefsfully in our Hearts, and that 
 fuch religious Abftradions would prove not 
 only refrefhing Cordials to our Spirits on 
 our wearifome Journey thro' this Vale of 
 Mifery, but alfo greatly helpful in fitting 
 us for the a<flive Duties of our Station : But 
 to proceed. 
 
 It happened during this Rcccfs of our 
 Lord, that the Difciples were in great Jeo- 
 pardy in a Storm, the Ship being now in the 
 Midft of the Sea toffed with the Waves, for 
 the Wind was contrary j and in the fourth 
 Watch of the Night 'J ejus went unto them 
 walking on the Sea. Whether our Lord 
 forefeeing the Temped ordered them out 
 to Sea ; or whether He, at whofe Word the 
 ftormy Wind arifeth, appointed it for the 
 Tryal of their Faith and to (hew forth his 
 Power in their wonderful Deliverance, is 
 not material for us to know ; fure it is, 
 that it happened not without wife Defign ; 
 for if even a Sparrow falleth not to the 
 Ground without his Knowledge, much more 
 G 4 doth 
 
8 8 Chrijl our oitly Safety 
 
 Sermon doth He concern himfelf in all that befall-' 
 ^_^y^ eth his Children. The Difciples then were 
 to be brought into Danger and Diftrefs that 
 they might have a frefli Proof of their Lord's 
 Divinity and tender Care of them, and that 
 by fuch repeated Pledges of his Power and 
 Goodnefs, their Infidelity might be over- 
 come, and their Hearts melted into Love and 
 Gratitude towards their Divine Mafter and 
 Benefador : So patient is our Lord towards 
 us, condefcending, in Compaffion to our 
 Infirmities, to manifefl: his Love to us at fun- 
 dry Times and in divers Manners, if by any 
 means He may conquer the Reluctance and 
 Stiibbornefs of our Nature, and gain him- 
 felf the Vidlory over our unbelieving Hearts. 
 One would think, indeed, that the Difciples 
 flood in little need of any frelh Proof of our 
 Lord's Divine Power for the Confirmation 
 of their Faith after fo recent a Demonftration 
 of it as that of his feeding Fivethoufand Men, 
 befides Women and Children, with only 
 Five Loaves and two fmall Fiilies ; but St. 
 Mark, who alfo relates this Circumftance 
 of the Storm, tells us, that when the Wind 
 'ceafed upon our Saviour's entering into the 
 Ship, they mo ere fore amazed and wondered', 
 Jcr^ fays he, they confidered not the Miracle 
 - ■ of 
 
in Spiritual Cofiflicls, 89- 
 
 of the Loaves, for their Heart was hardened. Sermok- 
 
 IV. 
 
 And here we are naturally led to obferve [y^-y^^ 
 upon that kind of Faith which confifts in a 
 bare Aflent of the Underftanding arifing 
 from External Evidence only : This con- 
 feffedly has its ufe when well applied, but 
 how infufficient this is of itfelf alone to 
 any good Purpofes of the Divine Life, we 
 may learn from this Inftance of the Difci- 
 ples during their unenlightened, unconver- 
 ted State, whofe Faith (tho' they were Eye- 
 witnefTes to fo many mighty Works done 
 by our Lord) feldom lafted from one Mira- 
 cle to the next. It is faid in the fecond 
 Chapter of St. John^ that many believed on 
 *' Jefus when they faw his Miracles; but 
 ** that He did not commit himfelf unto 
 " them, becaufe he knew all Men ;" giving 
 us hereby to underfland, that altho' they 
 owned his Character and MilTion, yet theirs 
 was not a true Faith, but they were pro- 
 bably fuch as thro' the Hopes of Favour or 
 the Fear of Perfecution would have betrayed 
 Him. Hence we are taught, that there is 
 a believing in Chrift with a human Faith 
 which we may be no better for, as far 
 forth as it brings us no nearer to Him, nor 
 Him to us as the Saviour of our Souls: This 
 2 muft 
 
go Chrijl our only Safety 
 
 Sermon mufl be the Office of that Divine Faith which 
 yy-sT^sj ^s wrought in us by the Spirit of Grace, and 
 wherewith the Heart beheveth unto Righ- 
 teoufnefs, even that operative holy Prin- 
 ciple which the Apoftle fpeaks of where he 
 faith; " the Life which I now live, I live 
 « by the Faith of the Son of God:" The 
 former kind of Faith carnd Me often ha ve, 
 and yet both live and dye in their Sins ; the 
 latter is that which purifieth the Heart from 
 Sin, and under the Influence of which we 
 believe to the faving of the Soul : With 
 the one we call "Jejui Lord by the Holy 
 Ghoft, and fo with the Mouth make Con- 
 feffion to Salvation ; by the other the Devils 
 could cry out, ** Thou art the Son of God," 
 — for they knew that He was the Chrill. 
 Much Strefs is laid by the Generality on the 
 Evidence of Miracles, as if that were the 
 befl: and fureft Foundation of the Chriftian 
 Faith, for outward Chriftians only build on 
 outward Evidence ; but where the Heart 
 is {liut againfl the Grace of Faith, and the 
 inward Demonftration of the Spirit and 
 Power of Truth ; to fuch the raifing of the 
 Dead to Life (however it might furnifli 
 Matter for Curiofity or Admiration) would 
 be incffedlual to the producing any bene- 
 ficial 
 
in Spiritual ConfliSls, 91 
 
 ficlal Faith in the Heart. This Obfervatlon Sermon 
 is not founded on Opinion, but Fa6t ; for- (./-v>^ 
 the JewiJ];) Rulers knew of our Lord's raif- 
 ing not only Lazarus but alfo himfelf from 
 the Dead, and yet did all they could to fup- 
 prefs the Belief and EfFedtof thefe Miracles: 
 And for this Caufe probably it was, that 
 our Saviour who wrought many Miracles, 
 to the End that no Credentials might be 
 wanting to his Miffion and Miniflry, but 
 that every Mouth might be flopped and 
 all Infidelity remain without Excufe, yet 
 refufed to fatisfy the Expedition of the 
 Pharifees and of Herod on that Point, as 
 iikewife the Demand of thofe who requir- 
 ed his coming down from the Crofs, that 
 they might believe. Thus does our Hea- 
 venly Father reveal to Babes, to the 
 Humble and Simple, what He conceals 
 from the Wife and Prudent of this World. 
 — But to return to the Difciples in their 
 Diflrefs. 
 
 It is faid in the fecond Verfe after the 
 Text, that when the Difciples faw the 
 Lord walking on the Sea, they were troubled, 
 faying, // is a Spirit, and they cried out 
 for Fear. How natural is it for People 
 under any great Calamity to terrify them- 
 
 felves 
 
92 Chrifl our 07ily Safety 
 
 ERMON 
 IV. 
 
 Sermon fclves With the Workin<2;s of their own dif- 
 
 IV 
 
 turbed Imaginations ? and that the Difciples 
 were at this Time in fuch Circumftances as 
 
 are apt to caufe Perturbation of Mind we 
 niuft readily allow, according to that jufl 
 and elegant Defcription given by the Pfal- 
 miil of Perfons at Sea in a Storm: " They 
 *' are carried up to the Heaven and down 
 *' again to the Deepj their Soul melteth 
 *' away becaufe of the Trouble; they reel 
 " to fro, and ftagger like a drunken Man, 
 " and are at their Wits End." But allow- 
 ing them to be fo far Mafters of themfelves 
 as to preferve their Minds free from Diforder 
 and all Deluiions of Fancy upon this Occa- 
 fion, yet even fo we muft grant it to be no 
 unreafonable Conclufion, that the Form of a 
 Man feen walking upon the Waters could 
 be no other than a Spirit ; for what Body 
 of Flefh and Blood was ever known to do 
 fo before ? Who but he that created the 
 Elements could fufpend or alter the Proper- 
 ties and Laws of their Nature, and walk 
 upon the Sea as upon dry Ground ? But 
 tho' we apologize for their Miftakc, yet 
 how (hall we allow for their Fear becaufe 
 of an Apparition ? For what is there fo ter-, 
 rifying in the Sight of a Spirit ? fince thofe 
 
 Beings 
 
IV. 
 
 in Spiritual ConfliBs, 93 
 
 Beings are fubje6t to the Command and Sermon 
 Coiitroul of Plim who is the God of all 
 Spirits as much as of his other Creatures : 
 If they are good Spirits, they can have no 
 Inclination to hurt us, but come on a friend- 
 ly Errand for our Inftrudion, Diredion, or. 
 Comfort i " For are they not all miniftring 
 •' Spirits fent to minifter unto them that 
 " aiall be Heirs of Salvation ?" But if, on 
 the other hand, they be of an evil Nature, 
 and Enemies to Men, yet even fo, they are 
 fubjed to the Laws of their Kingdom, and 
 the Almighty hath fet them Bounds which 
 they cannot pafs ; and therefore we have 
 nothing more to fear from Spirits than from 
 Men or any other Creatures, which may 
 ferve equally by Commiflion and Appoint- 
 ment from God as Inftruments of Good or 
 Evil to us : But the Truth of the Matter 
 lies here : The Difciples were at this Time 
 frail and weak like other Men, who are 
 more led by their Paffions than found Judg- 
 ment : Add to this, that they were brought 
 into feeming great Peril of Death, feparated 
 from their dear Lord and only Friend, in 
 the Midfl: of the Sea in a tempenuous 
 Night, the Ship tofled with the Waves and 
 the Wind contrary, and thus furrounded 
 
 with 
 
IV. 
 
 •^4- Chrijl our 072ly Safety 
 
 StRMON with the Horrors of the Deep thinking that 
 they faw a Spedtre rifen from beneath to 
 pronounce their Doom and bid them to pre- 
 pare for their watry Grave : Such and fo 
 great was their Diftrefs when 'Jejus fpake 
 unto them and faid ; Be of good cheer ^ it 
 is /, be ?iot afraid : And when He came 
 into the Ship the Wind ceafed, and they 
 wor{hiped Him. 
 
 We may obferve here the Lord's graci- 
 our Dealings towards his Children in the 
 greateft feeming Severity of his Difpenfati- 
 ons, and how in the midft of Judgment He 
 thinketh upon Mercy : Were the Difciples 
 brought into great Trouble ? let not God's 
 Children at any time complain when this 
 happens to be their Cafe alfo, nor fay, with 
 murmuring Jacob when afflided, " All 
 *' thefe things are againft me j" for all thefe 
 things work for good to them that love God ; 
 •• He chaflneth them for their Profit that 
 *' they may be Partakers of his Holinefs :" 
 Nay, Sorrow and Trouble is the Lot of all 
 Men living, in a greater or lefs Degree, to 
 anfwer feme Purpofe of the Divine Mercy 
 and Goodnefs toward them, unlefs defeated 
 by not profiting by them as they ought. 
 How many would have funk into a total 
 
 Forset- 
 
in Spiritual ConfliSls. 
 
 Forgetfulnefs of God in the Eafe and Sun- 
 fliinc of a fatal Profperity, who have been 
 brought to feek the Lord by a gracious 
 Adverfiiy ! What Inftances of Perfons be- 
 ing deprived of their mod valued temporal 
 Bleflings, their deareft Friends and nearefl: 
 Relations for their good, when thefe Com- 
 forts have become Snares to them and ftolen 
 their AfFedions from God ? And how has 
 a Fit of Sicknefs, or being brought into 
 Peril of Death by any other Means, ferved, 
 like an Angel with his Sword drawn in the 
 Way, to flop thofe in the Career of their 
 Wickednefs who were rufliing violently up- 
 on Deftrudtion ! Thus does the Lord bring 
 us low, that He may bring us near to Him- 
 felf, and humbleth us that He may exalt 
 us in due Time: Were we not made fenli- 
 ble of our own Infufficiency to help our- 
 felves, we (hould not flee to Him for Suc- 
 cour ; and were He not to fuffer us to come 
 into Trouble He could not be a Deliverer 
 in our Diftrefs, that fo we might learn to 
 praife Him. 
 
 We read that the Mariners in Jonah's 
 Ship, upon occafion of the Storm, feared 
 the Lord exceedingly, and offered Sacri- 
 fice and made Vows j the Senfe of their 
 
 Danger 
 
9^ Chrifp our only Safety 
 
 Sermon Danger exci ted that of their Dependence; 
 \y^sf>>j 2nd their DeHverance flirred them up to the 
 Exercife of Gratitude and Praife to that God 
 who (hews his Wonders in the Deep, and 
 commands the Winds and the Sea, and they 
 obey Him. It would be well, if the many 
 Thoufands amongft us that go down to 
 the Sea in Ships, and occupy their Bufinefs 
 in great Waters, thus feared the Lord and 
 reverenced his Holy Name inflead of pol- 
 luting it with their horrid Oaths and Im- 
 precations : It is indeed a fad Confideration, 
 that they who ftand indebted to the Good- 
 nefs of Almighty God in a more peculiar 
 manner for Prefervation in Danglers, 
 ihould be obferved in general to live 
 under lefs Senfe of Religion than any 
 others. 
 
 But if Sufferings are deligned to be of 
 general ufe in bringing Men to Serioufnefs, 
 they are in a more particular manner ufeful 
 to the Sons and Daughters of God, in ex- 
 ercifing their Virtues, and to prepare them 
 for greater degrees of Grace. Thus David 
 could fay, it was good for him that he had 
 been afliided, and every Saint befides 
 David that has been afflided in like man- 
 ner, has Reafon to make the fame Acknow- 
 ledgment, 
 
IV. 
 
 in Spiritual ConfliEis, 97 
 
 led^ment, or if he knows it not now, he Sermon 
 fliall know hereafter. 
 
 The Lord is oftentimes pleafed to widi- 
 draw his Divine Comforts from his Servants 
 after large Vouchfafements of his Favour, 
 that they may not be exalted with their 
 Gifts, nor afcribe that to Nature which is 
 wholly of Grace, In fiances of which we 
 have many in the holy Men of Old, par- 
 ticularly Elijah, David, and Jeremiah, 
 whofe fore Tryals of this kind fetched from 
 them very forrowful Complaints, not with- 
 out a great Mixture of human Infirmity -, 
 for at fuch Times they were alfo left in 
 Darknefs, and therefore loft Sight of the 
 Reafons of the Divine Oeconomy : But yet 
 to convince both them and us that tho* 
 many are the Troubles of the Righteous, 
 yet the Lord delivereth them out of all, 
 we find that in the midft of the Sorrows 
 which they had in their Hearts God's Com- 
 forts did fooner or later refrefli their Souls, 
 and that even in the darkeft Night of their 
 Afflidion the Lord did appear unto them, 
 if not in the firft or fecond, yet in the 
 third or fourth Watch, faying, It is /, be 
 not afraid 'y ** it was I that fufFered this Dif- 
 comfort to befal thee for the Tryal of thy 
 H Faith, 
 
98 Chrijl our 07ily Safety 
 
 Sermon Faith, Or for thy Improvement in Humility, 
 \y^}^^ and therefore thou oughtefl not to have given 
 way to Impatience and Diftruft, nor to 
 Ibrrow as Men without Hope ; and it is I 
 who am come now to thy Reliefs therefore 
 be of good Courage/' 
 
 I come now to confider the Infide of the 
 Narrative of which the Text is Part ; for 
 every Miracle that our Saviour wrought, 
 and every Parable that He fpake, reads us a 
 Spiritual Leflbn. The Ship in the midfl: of 
 the Sea is an apt Emblem of Chrift's Church 
 in this temporary State of her PafTage to 
 Eternity, as the ftormy Wind lifting up 
 the Waves thereof is of the various Tryals 
 and Perfecutions (he muft expedt to meet 
 with in her Voyage to that Haven of Refl 
 where (he would be j and our Lord's walk- 
 ing upon the Sea to the Relief of his Dif- 
 ciples, and his ftilling the Raging of the 
 Tempeft, emphatically denotes his watch- 
 ful and proteding Care of his Church In 
 the worft of Times, and that he is always 
 with it even unto the End. 
 
 That the few faithful Servants of God 
 have in all Ages of the World met with 
 a ftormy Paffage thro' it, the Scripture 
 Account of the Church, as far as it comes 
 
 dowa. 
 
hi spiritual Co72fliLt^, gg 
 
 Sermon 
 IV. 
 
 down, abundantly teftifies. The Oppo- Sermon 
 fition which the Children of the Kingdom 
 
 were to expett from the Children of this 
 World began to (hew it felf fo early as 
 in the Days of Cain and j^^el; and fo far 
 did Ungodlinefs prevail in the Earth that 
 we read of but one Family fearing God 
 remaining upon it after an Increafe of 
 Mankind thro' the Space of Two thoufand 
 Years, and that Family doubdefs fuffering 
 more from the Wickednefs of the Times, 
 than when afterwards tofled in the Ark 
 upon the Waves of an Univerfal Deluge. 
 After the new World was repeopled we 
 find but Threefcore and ten Souls Wor(hip- 
 ers of the true God, and their Seed foon after 
 brought under cruel Bondage to Mgyptimi 
 -Tyrants : And when the Ifraelites were fet 
 free and conduded into the promifed Land, 
 how were they opprefTed and perfecuted 
 by the idolatrous Nations round about 
 them, Moabites and Ammonites^ Philijiines 
 and Syrians, as if the Church of God had 
 been the Antitype of Noah's Dove, that 
 could find no reding Place for the Soles of 
 her Feet ; and as if the Fidelity and Obe- 
 dience of one entire People had been too 
 compleat a Sacrifice for Adatris fallen Race 
 H 2 to 
 
ICO 
 
 Chrifi our only Safety 
 
 Sermon to ofFer Up to God : behold Ten Tribes out 
 ^^^-Y^ of Twelve apoflatizing from his Worfliip 
 to Idolatry, and the few that were found 
 faithful among them forced to hide them- 
 felves in Dens and Caves of the Earth. 
 And has it fared better with the Chriftian 
 Church ! Did not the Dragon do his ut- 
 moll: to ftrangle the Child in its Infancy ? 
 Was not this holy Nation put to a fevere 
 Proof of her Conftancy in her early Days 
 by ten (harp Perfecutions ? and how many 
 Thoufands have fealed their Teilimony with 
 their Blood by the Murders and Maflacres 
 of After-times, finding as little Mercy from 
 profefling Chrillians of different Denomi- 
 nations as their Fore-fathers had done from 
 Heatheni(h Idolaters. Add to this the many 
 open Attacks which Chriftianity has fuftain- 
 ed from the Armies of InfideHty, the Dan- 
 gers it has been in from Herefy, Super- 
 ftition and the Inventions of Men, and 
 what is no lefs prejudicial to the Succefs 
 of the Gofpel, the great Scandal and Of- 
 fence given to thofe that are without by the 
 Immorality or mere Formality of many 
 Profeffors, Men hating the Truth as it is 
 in Chrifi J ejus as much as they difgrace it by 
 their unholy Lives and vain Converfation. 
 
 If 
 
in Spiritual ConfliSis, 
 
 lOI 
 
 If we take into the Account all thefe Dif- Sermon 
 ficulties and Difcouragements, this Oppofi- i^o/->o 
 tion and Enmity which the pure and holy 
 Chriftian Faith has all along met with, 
 and mufl flill expert to meet with from a 
 vain, infidel and wicked World, we muft 
 own, that the Church of Chrift, as con- 
 fifting of fpiritual, heavenly- minded Chrif- 
 tians, too juftly refembles a Ship in Dif- 
 trefs in the midft of the Sea, toffed with . 
 the Waves, and the Wind contrary. Bat 
 the fame Lord who faved ISIoah and his 
 Family in the Ark from periQiing by the 
 Waters ; who preferved the IJraclites a 
 diftin(5t People Four Hundred Years in 
 Mgypt i and in the moft corrupt Times of 
 yewijh Apoftacy left himfelf Seven Thou- 
 fand Souls that had not bowed the Knee to 
 Baal ; that fame Lord hath in thefe de- 
 generate Times a few, I trufl that I may 
 fay many Names, even in this our Sar^r's, 
 v/ho have not defiled their Garments, but 
 have kept the Faith, bear their Teflimony 
 to the Truth as it is in Chrijl JefuSy and 
 walk worthy of that holy Vocation where- 
 with they are called; for however this or 
 that outward national Church, whilH: if 
 retains the Form, may fall away by a ge- 
 H 3 neral 
 
102 Clrijl our only Safety 
 
 neral Apoftacy from the Life, Spirit and 
 Power of Godlinefs, yet in the moil corrupt 
 Ages and Nations Chrift has a Faithful 
 Remnant of fecret ones which conftitute 
 that holy invifibie Church which He has 
 founded upon a Rock, and on which He 
 v/ill fulfil his Promife, that neither the Wind 
 nor the Waves, nor the Gates of Hell fhall 
 prevail againft it. 
 
 Having now confidered the Text both in 
 itsHiftory and Myftery, I proceed to make a 
 fpiritual Application of it to Two Sorts of 
 Perfons : And firft to fuch as truil in them- 
 felves that they are righteous, and take not 
 the Lord ^ejus for their Saviour. 
 
 And here, what will you do, O ye foolifli 
 ones! in the Day of your Calamity, when 
 Cod {hall come to prove what is in your 
 Hearts, (liall bring you into Peril of Death, 
 and ercd: his Throne of Judgment in your 
 Confciences! For know of a Truth, that a 
 Storm is appointed for your Tryal alfo. Be- 
 hold then ! the Tempeft is begun, and thou 
 art in the midft of the Sea, tofTed with 
 the Waves and the Wind againft thee. 
 What now is thy Strength, and wherein is 
 thy Confidence? Canft thou ftill the rag- 
 ing 
 
in Spiritual ConfliEis, 103 
 
 in": of the Sea ? Canfl thou withftand the Sermon 
 
 • - IV 
 
 Breath of God's Difpleafure when hearifeth (^^-y^ 
 terribly to fliake the Earth ? Thou fayft 
 that thou haftvcftabliflied thin^ own Rightc- 
 oufnefs upon the ftrong Mountains that 
 cannot be (haken; but behold, the unftable 
 Water is thy Foundation ! Befides, thy 
 VefTel is frail and leaky, thy Sails rent and 
 torn, the Anchor of thy Hope no better than 
 a bended Reed, and the Cable wherein thou 
 trufleft but as a Green With which breaketh 
 as a Thread of Tow is broken when it 
 toucheth the Fire. But hark ! the mighty 
 God hath a Controverfy with thee : — He 
 fpeaketh out of the Whirlwind and biddeth 
 thee prepare for thy Defence ; for lo ! a 
 dreadful Accufation is brought againft thee. 
 Thou art charged with the Guilt of High 
 Trcafon againft the Sovereign Majefty of 
 Heaven ; with having defaced the Divine 
 Image in thy Soul, broken God's Laws, 
 defpifed his Goodnefs, defied his Power, 
 and rebelled againft his Government. What 
 now is thy Plea ? and wherewith wilt thou 
 come before the moft High ? Wilt thou 
 gird up thy Loins like a Man and anfwer 
 for thyfelf? Bring forth then thy ftrong 
 Reafons and proceed to thy Defence — but 
 H 4 confider 
 
I04 Chrijl our only Safety 
 
 Sermon confidcr Well how thou maintaineft thy 
 
 IV. . i 
 
 ^^^'-y>j Caufe, and what thou haft to offer in Arrclt 
 
 of Judgment ; for God is Judge Himfelf, 
 and He trieth the very Secrets of the Heart. 
 Wilt thou plead thine Innocence and Purity 
 before thy Judge ? Alas, fond Man ! forbear 
 this Plea, or thou fhalt be found a Lyar be- 
 fore God, for thou art corrupt in the very 
 EfTence and firfl: Forms of thy Nature, waft 
 conceived in Sin, and ftiapen in Iniquity, 
 and confequently born a Child of Wrath -, 
 and therefore except thou be fpiritually born 
 again, and fo brought into the true Filiation 
 by Adoption and Grace, thou canft not in- 
 herit the Kingdom of Heaven. Urge not, 
 then, fallen Man! thy native Innocence 
 before a God of infinite Purity and Holinefs, 
 for in this refpedt ftiall no Man living be 
 juftified, nor any one that is born of a 
 Woman be accounted clean before Him ; 
 yea, " the Stars are not clean in his Sight ; 
 ** how much lefs Man that is Corruption, 
 *' and the Son of Man that is but a Worm." 
 But perhaps thou chufeft to ftand upon 
 thy Obedience, and therefore appealeft to 
 the Law and the Teftimony for thy Juftifi- 
 cation : To the Law and the Teftimony 
 then thou fhalt go, and they ftiall be thy 
 
 Judges ; 
 
in Spiritual ConfliEis. 105 
 
 Sermo 
 IV. 
 
 Judges : But take heed, O Man, what thou Sermom 
 doeft ! For herein thou appealeft to a Court 
 
 that flieweth no Mercy ; and therefore 
 unlefs thou canft bring with thee a perfect 
 Obedience to the whole Law in every Jot 
 and Tittle of its Requirements, come not 
 near the dreadful burning Mount of Sinai-, 
 for what faith the Voice? — " Curfed is 
 " every one that continueth not in all things 
 " which are written in the Book of the Law 
 " to do them." But art thou refolved to 
 abide by thy Plea, and to put the IlTue of 
 thy Trial upon the Validity of it ? Stand 
 forth then and anfwer, before Heaven and 
 Earth, for Men and Angels are thy WitnefTes. 
 Haft thou kept the whole Law, and walked 
 in all the Commandments and Ordinances of 
 the Lord blamelefs from thy Youth up until 
 now ? Haft thou never done thofe things 
 which thou oughteft not to have done; 
 and never left undone thofe things which 
 thou ftiouldeft have done ? Haft thou ever 
 been a dutiful Child, and loved the Lord 
 thy God with all thine Heart, with all thy 
 Soul, and with all thy Strength, and thy 
 Neighbour as thyfelf? Haft thou fet a 
 watch continually upon the Door of thy 
 Lips, and never offended with thy Tongue? 
 
 And 
 
ic6 Chrijl our only Safety 
 
 And hafl thou prefcrved thy Mind at all 
 Times free from every unclean and finful 
 Thought, Defire, Imagination, and Lull: ; 
 For know, that God's Commandment is 
 exceeding broad, and extendeth to the in- 
 niofl Receffes of the Soul. — Speak now, 
 O Prifoner, and anfwer to thy Examination, 
 for thou art upon Life and Death ! — 
 What, anfwereft thou nothing ! How is it 
 that thy Countenance is fallen, and that thou 
 art become fpeechlefs in the Judgment ! 
 The Reafon is evident — thy Plea of Obe^ 
 dience hath failed thee — thy Confcience 
 teftifies againfl againil thee — and the Law is 
 become the Miniflration of thy Condem- 
 nation. Behold, O Man I O Woman ! who- 
 ever thou art that feekeft to be juftified by thy 
 Doings, this is thy very Cafe — Thou art 
 weighed in the Ballance and found wanting— 
 thou art convided of being a Debtor to the 
 Law, and therefore fhalt be caft into Prifon 
 till thou haft paid the uttermoft Farthing, 
 but this thou flialt never be able to do to all 
 Eternity. 
 
 Come then, my fellow Sinners, be per- 
 fitaded, ere it be too late, to retradt your 
 Pleas of Innocence and Obedience, to re- 
 nounce as well your Righteoufnefs, as 
 
 your 
 
in Spiritual ConfliSls. 107 
 
 your Unrighteoufnefs, and to caft yourfelves 
 upon the Mercies of God in Chriji Jcfus. 
 If you are obftinatcly bent upon Handing 
 Tryal at the Bar of God's Juflice, I am bold 
 to tell you that you are undone for ever, nor 
 will it be in the Power of all. the Hoft of 
 Heaven to help you, for every Soul of Man 
 is guilty before God, guilty of fliedding 
 the Blood of the Son of God, and there- 
 fore God's Juflice is the Man-flayer, the 
 Avenger of Blood ; Flee then for your 
 Lives — Flee for your Souls to the City of 
 Refuge, and lay hold on the Horns of the 
 Altar, for herein lies your only Safety, even 
 in the Merits and atoning Blood of that 
 Lamb of God whom our Sins have cruci- 
 fied and flain : Such is the Love of Jefus 
 to Sinners 1 — Such is the Love of Jefus to 
 his Murderers 1 — Are v;e then void of all 
 Righteoufnefs in ourfelves that can juftify ? 
 all TranfgreiTors of God's holy Law, and 
 as fuch liable to the Curfe and Condem- 
 nation of it ? Let us go as poor, penitent 
 Sinners in Faith to the Author and Media- 
 tor of a better Covenant, even to Him who 
 is the End of the Law for Righteouf/iefs to 
 all them that believe^ and who has fulfilled 
 the JLaWj and was m^de Sin for us, that li^e 
 
 might 
 
io8 Chriji our only Safely 
 
 Sermon might be fjiade the Righteoufnef^ of God i^ 
 {^r^/sj Him. So fliall He be to us a Jefus to fave 
 us from our Sins ; and fo fliall we be able 
 to fay to him with Confidence in the Judg- 
 ment : Thou fhalt anfwer for me, O Lord 
 my God ! For henceforth there is 7io Condem- 
 nation to them that are in ChriJI Jefus. 
 
 To conclude with a Word to thofe who 
 put their Trufi: in the Lord, and in that 
 Righteoufnefs which is of God by Faith. 
 
 Art thou a Chriftian ? Suffer a Word of 
 Exhortation, and permit me to remind thee 
 that thou art on a Voyage to Eternity in 
 the midft of a tempeftuous Ocean, where 
 many Difficulties and Dangers await thee j 
 and therefore that thou mufl prepare thy 
 Soul for Temptation. What if from thy 
 iirf^ fetting out until now the Wind has 
 been fair and thy Paffage favourable, yet 
 flatter not thyfelf with vain Hopes, that it 
 will hold thus with thee unto the End ; for 
 no one ever yet reached the Shore 'of the 
 heavenly Canaan without meeting a Storm 
 by the Way. Mofes, and Jcb^ and David, 
 and all the Worthies of old Time bear Wit- 
 nefs to this Truth from more than common 
 Experience j nay, the Son of God himfelf 
 
 had 
 
in spiritual ConfliBs, 109 
 
 Sermon 
 IV. 
 
 had a Conflid with the fharpeft Storm that Sermon 
 Nature ever felt, for the Prince of the Power 
 
 of the Air and all the Potentates of Dark- 
 nefs confpired to heighten the Fury and 
 Horrors of it ; yea, the Wrath of God 
 was in it, and therefore it (hook both Heaven 
 and Earth. How then mayft thou hope to ' 
 efcape without encountering fome adverfe 
 Blaft ? 
 
 But perhaps thou art already come to 
 thy Tryal, and therefore ftandeft more in 
 need of Comfort than Warning : The 
 flormy Wind perhaps is already rifen, Tri- 
 bulation and Anguilh have got fail: hold oti 
 thee, and thou art to thy thinking vexed 
 with all God's Storms j without are Fight- 
 ings and within are Fears, whilfl: thou art 
 left in Darknefs and in the Deep, without 
 one Gleam of Light or Comfort to chear 
 thy benighted Soul, and ferve thee for an 
 Anchor of Hope : Nay, it may be, thou 
 art not only toffed with thefe Waves of Af- 
 fiidion and Sorrow, which fhake the very 
 Foundations of thy Faith, but the Wind 
 alfo is contrary ; God's Providences feem 
 all againfl thee, thy befl Purpofes and 
 Refolutions are defeated j thy mofl promif- 
 ing Hopes mifcarry, and thou profpereft 
 
 in 
 
I X o ChHJl our only Safety 
 
 SiRMON ill nothing thou puttefl thine Hand unto ; 
 {y^Y^sj y^^ thy very Prayers and Devotions feem 
 not able to make their Way to the Mercy 
 Seat, but to be blown back into thy Face by 
 fome envious evil Blaft, and thou art tempt- 
 ed to caft away all thy Confidence in thy 
 God. Thefe things are hard indeed, and 
 feemingly againft thee : But do not give 
 Way to defponding Thoughts, '* O thou 
 ' Affli<5ted, tofTed with Tempeft and not 
 
 * comforted I " For what faith the Lord ? 
 
 * For a fmall Moment have I foifaken 
 ' thee; but with great Mercies will I gather 
 » thee." 
 
 Be not then difmayed, O Chriftian Voya- 
 ger, tho* the Wind and the Waves be againft 
 thee: Nay, tho' Spedtres and Devils fhould 
 be in the Way, yet make refolutely for the 
 other Side : Befides, what wouldft thou 
 do! Thou art already half Way on thy 
 Voyage ; and fliouldft thou turn back, 
 even fo likewife thou mayft fuffer Ship- 
 wreck in the Storm : Or, in cafe of thy fafe 
 Arrival in the Country which thou hadft 
 forfaken, thou muft exped: to be treated 
 with all the Reproach and Ignominy of a 
 Deferter, and at laft take up thy Abode in 
 the City of Deflrudion, which (hall (hortly 
 I be 
 
in Spiritual ConfliEis, 
 
 III 
 
 be confiimed with Fire : Better then, far Sermom 
 better, if thou needs muft perifli, that thou (./-v'v 
 peri(h in the right Way. Turn not back, 
 then ; nay call not a wifliful Look towards 
 the Devoted Shore, but fet thy Face un- 
 alterably fixt upon the promifed Land : 
 Neither faint, nor flacken thy Diligence to 
 hold on thy Courfe, tho' the Waters rage 
 and fwell, and tho' the Mountains fliake 
 becaufe of the Tempeft ; for Deliverance 
 is near at hand ; and the Lord is a prefent 
 Help in Time of Trouble : That fame 
 Jejus who encountered the bitter Tempeft 
 of God's Wrath and prevailed, will over- 
 come for thee in this Storm alfo. Behold ! 
 He is in the midft of the Sea, tho' thou 
 knoweft Him not — He hears thee when 
 thou crieft unto Him in thy Trouble, and 
 will deliver thee out of thy Diftrefs ; for 
 He maketh the Storm to ceafe, fo that the 
 Waves thereof are ftill : So (halt thou be 
 glad when thou art at reft, when He bring- 
 eth thee unto the Haven where thou wouldft 
 be. 
 
 And now, O Bleffed Lord ! who haft 
 appointed thy chofen Servants to many Dif- 
 ficulties and Dangers for the Tryal of their 
 Faith and Conftancy, and for the Glory of 
 
 thy 
 
112 Chrijl our only Safety^ &^c* 
 
 Sermon ] thy Name in their Deliverance : Suffer not 
 {y^Y^ the Spirit of thy feeble ones to fail before 
 thee in the Day of their Calamity and Dif- 
 trefs, but be with them in every Storm, and 
 fland by them in every Temptation. Thou 
 haft gracioufly promifed, that when we pafs 
 thro' the Waters thou wilt be with us, and 
 that when w^e pafs thro' the Fire we (hall 
 not be burnt — Be it unto us, O Lord, ac- 
 cording to thy Word : But above all, ftand 
 by us in our laft and greateft Extremities : 
 In the Hour of Death, and in the Day of 
 Judgment, good Lord, deliver us ! 
 
 S E R- 
 
S E R M O N V. 
 
 Spiritual Worfliip, the Religion of 
 the Law and the Gofpel. 
 
 Preached at the Visitation of the Rev. John 
 Browne, D. D. Archdeacon o{' Norlhamplon, 
 held at Northampton^ April '2^0^ i747- 
 
 John iv. 23. 
 
 The Hour cometh^ and now /;, when the 
 true Worfiipers Jhall worfiip the Father 
 in Spirit and in Truth : for the Father 
 fceketh Jiich to worjhip him. 
 
 ■^ H E S E Words are Part of a Con- sermon 
 ference between our Blefled Lord ^• 
 and the Woman of Samaria at Ja* ^■''v^^ 
 cob's Well, and particularly refer to a Qnef- 
 tion of her's touching the true Place of Di- 
 vine Worfliip J whether it was Mount Ge- 
 rizim^ as the Samarita?2s held ; or the 
 Temple at Jerufalem, according to the Re- 
 ligion of the Jews. Our Saviour declared 
 in favour of the latter ; 2^e worjhip^ fays he, 
 ye know not what : we know what we worpip ; 
 
 1 jor 
 
114 Spiritual PP^orfoip^ theReligiojt 
 
 Sermon for Salvation is of the Jews: Hereby not 
 
 ^y^Y\J only condemning the Defedion of the Sa- 
 
 maritans from the 'Jewijh Church, and 
 
 that impure Mixture of Idolatry and hea- 
 
 thenifh Superftition, with which their 
 
 Commerce, and Affinity with the AJfyrians^ 
 
 had infedled them, but alfo pronouncing 
 
 the Jewijh to be the true vifible Church of 
 
 God ; — S ah at ion is of the fews. — In 
 
 their Cufiody is the Law, and the Writings 
 
 of the Prophets ; among them is the 
 
 Priefthood eflablifhed by God, and that 
 
 Form of Worfliip which he has appointed ; 
 
 and of them is the MeJJiah^ the Chriji, — 
 
 ira, ii. 3, Out of Zion, therefore, fiould go forth the 
 
 Law, and the Word of the Lord from fe- 
 
 rufalem. 
 
 But our Saviour, not content with i^u 
 ting her right in this Particular (for now 
 Converts were to be made, not to fudaifni 
 but Chriftianity) acquaints her, that all 
 Difputes about Locality of Worfliip were 
 frivolous and unconcerning, feeing that 
 Diftindion of Place, which had till then 
 obtained for the offering up of Sacrifices, 
 and the more folemn Celebration of Di- 
 vine Worfliip, was upon the point of ceaf- 
 ing, and the Time at hand, when God 
 
 Almighty 
 
of the Law and the GofpeL 11) 
 
 Almiehty would be ferved in a more free Sermok 
 and unconfined manner, and that of the <^,/-sj 
 Heart Hiould be the only true and accep- 
 table Religion -^—The Hour co?7ieth^ and now 
 iSy when the true Worfiipers pall worJJjtp 
 the Father in Spirit and in Truth : for the 
 Father feeketh fuch to worfiip him. 
 
 To worftiip God in Spirit does here 
 plainly denote inward Piety and Holinefs, 
 in Contradiftindion to the Ceremonial Law 
 of the fews^ as it flood circumftanced 
 in its feveral peculiar Rites and Forms of 
 an outward Worfhip; as to worfhip hini 
 in Truths relates to that fuller Difplay of 
 it in the Gofpel of Chrift, who is indeed 
 Tr«r/j in the very Abftrad, as he is God Rom.ix,^; 
 ble[l'ed for ever ; and in his Perfon and 
 Offices, as God-man, is the very Antitype 
 and Subftance pointed at, and fet forth, in 
 fo many figurative Reprefentations under 
 the Law, of which they were the Shadows 
 and Refemblance only, and not the Truth 
 itfelf In this Senfe, therefore, as The johni.i;: 
 Law was given by Mofes^ fo Grace and 
 Truth came by yefus Chrijl. 
 
 But was not the Law then a Spiritual 
 
 Service ? and was not God to be worfhip- 
 
 ed in Spirit and Truth then as v/ell z$ 
 
 I 2 now ? 
 
1 1 6 Spiritual WorJIjip^ the Religion 
 Sermon now ? Yes, vciily 3 and for the very Rea- 
 (^/-y-N^ fon aiTigned by our Lord in the following 
 Verfe, for that God is a Spirit ; which 
 Argument concludes as ftrongly for fpi- 
 ritual WorQiip in the former as in the 
 latter Cafe, and yet without any way 
 leflening the Propriety, or weakening the 
 Force of it, as urged upon the Occafion 
 before us -, as will appear in its proper 
 Place. 
 
 But may it not be aflced here, Where- 
 in was the Law a Spiritual Religion ? In 
 the Moral or Ceremonial Part of it ? Be 
 it anfwered, Both in the one and the 
 other, as to the Aim and Direction of it. 
 This appears from the Ends alTigned for its 
 Delivery, two of which, as the moil: prin- 
 cipal, and given by St. Paul^ I fiiall briefly 
 touch upon. 
 
 And, firft, the Law (/. e. the Moral) 
 was given as a Rule of Life, and to fliew- 
 Men both their Sin, and their Duty : For 
 fuch was the Corruption and Blindnefs of 
 our Nature after the Fall, by the infatuat- 
 ing Power of Sin, that the human Race 
 had, in many Particulars, loft the Diflinc- 
 tions of moral Good and Evil ; nay, had 
 erred in that great fundamental Point, the 
 
 Knowledge 
 
of the Law aitcl the GofpeL 1 1 7 
 
 Knowledge and Worfhip of the One True Sermo^^ 
 God : And therefore, in Reply to that l^vnJ 
 Queftion — Wherefore ferveth the Law ? q^i in. 
 St. F^w/anfwers, // was added hecaufe of >9- 
 "Tranfgrejfiom. He elfewhere declares, that 
 by the Law is the Knowledge of Sin ; and Roni. iii. 
 inftances in himfelf for the Truth of the 
 AiTertion : — / had not known Sin, but by Rom. vii. 
 the Law -^ for I had not known Litjl, except 7- 
 the Law had [aid, Thou fialt not covet, ^ 
 
 Some of the Heathens have indeed fa id 
 many fine things on the Side of Virtue j 
 but their Syflems are all wretchedly defec- 
 tive, as theirs could not but be, who neither 
 knew the Malady of human Nature, nor 
 its Cure j nay, were Strangers to the Love 
 of God, which is the Foundation of all 
 true Morality, and groflly ignorant of his 
 Nature and Attributes. Their Virtues 
 therefore were, for the moft part, of a po- 
 litical Nature, tallying well enough with the 
 Interefts of Civil Society, but little perfec- 
 tive of the Soul, and oftentimes the Refult 
 of Pride and Selfiflinefs, Humour and affcdt- 
 ed Singularity. Some Virtues were pafTed 
 over by all, and fome Vices ftood both un- 
 condemned, and pradtifed by moft of them : 
 And as to thofe few great Names among 
 1 2 them 
 
V. 
 
 Ii8 Spiritual Worjhip^ theReligioii 
 Sermon them, who rofc above the common Level, 
 and are diftmguilhed by the Sublimity of their 
 Sentiments, and their nearer Approaches to 
 Truth ; their Doctrines and Precepts want- 
 ed the Sanation of Authority, and therefore 
 could go but a little way in gaining upon 
 the Belief and Pradice of the W orld. 
 
 At what a low Ebb the Religion of Na- 
 ture was in St. Faiil's Time, when human 
 Learning was near its Zenith, may be 
 judged of by his Difcourfe to the Men 
 Aasxvii. of Athens^ and from the firft Chapter of 
 23- his Epiftle to the Romans, What {hock- 
 
 ing Degeneracy and Corruption do they 
 there ftand charged with ! What Blindnefs 
 and Ignorance with regard to the firft Prin- 
 1 Cor. i. c^P^^ of all ReHgion ! The World, fays 
 ^^' he, by Wifdom knew not God : All the 
 
 Learning of the Schools, and the fo much 
 boafted Philofophy of Greece and Rome 
 had not taught them the firft Article of 
 Nature's Creed, nor done fo much for 
 them as the Light of Nature, dim as it was, 
 and the Law of Confcience, might have 
 done ; for in the vifible things of God they 
 Rom i. rnight have clearly feen his eternal Roisjer 
 ai- and Godhead \ and the Law written in 
 
 their Hearts, if carefully attended to, 
 
 would 
 
of the Law and the GofpeL 119 
 
 would, in many Cafes, have ferved them Sekmon 
 for a Monitor and Judge, their Confci- (^^vnj 
 ences bearing JVitnefs^ and their Thoughts ^°'"" "' 
 acciijing or excujing them : But becoming Rom.i. 
 vain in their Imaginations^ their foolijh ^'' 
 Heart was darkened j and profejjitjg them^ 
 Jehes wife J they became Fools. And yet 
 thefe are the Men, whom the World 
 makes fuch a Stir about ; and to know 
 their ignorant Conjeftures is accounted fo 
 great a Part of our Wifdom. Some of the 
 wifer and more virtuous Heathens, parti- 
 cularly among the Platonijis, are excepted 
 from this general Rule, as both their Lives 
 and their Writings challenge our Admi- 
 ration and Efteem. 
 
 If we go back to the Time of the De- 
 livery of the Law we (hall, in like manner, 
 find the whole World over-run with Ido- 
 latry and Superflition 5 nor had all the 
 Learning of the Egyptians fecured them 
 from the common Infedion : So weak a 
 Fence has human Reafon ever been againfl 
 the Corruptions of human Nature; and of 
 fuch Neceffity is a Divine Revelation, not 
 only to enforce a general Obedience to, 
 but alfo to furnifh fallen Man with the Know- 
 ledge of the Divine Will. What fhall 
 1 4 we 
 
I20 Spiritual IVorJhip^ the Religion 
 Sermon we fay then of thofe mighty Men of 
 ^^/-y-sj Reafon, who, in thefe latter Days, pre- 
 tend to have found out a compleat Syftem 
 of Duties, without being at all obliged to 
 Revelation for the Difcovery ? who know 
 fo dextroufly how to delineate the Religion of 
 Nature by the Sufficiency of their own 
 Skill, and to lay a Foundation for every 
 Virtue in fome new-invented Fitnefs and 
 Congruity of Things : Sure, I think, we 
 may fay, that they themfelves are an In- 
 flance of the Defedl of their Schemes, by 
 the want of at lead one Virtue, and that 
 is Humility; which would lead them to 
 acknowledge the Helps they have received, 
 and that, if they fee farther than their 
 Forefathers, it is not owing to the great 
 Sharpnefs of their Sight, but to the Emi- 
 nence of their Station : They fland upon 
 holy Ground, and are indebted to the 
 Scriptures (though they are not ingenuous 
 enough to own it) for their Elevation : But 
 to return. 
 
 Such was the State and Condition of 
 the World, with refpedt to Religion, when 
 it pleafed Almighty God to reveal the Law 
 by Mofes to the Children of Ifrael ; to 
 to point out to them the Nature of Sin (by 
 
 which 
 
of the Law and the Gofpel. 
 
 121 
 
 which they had fallen from the Love of God) Sermok 
 and to be a Means of recovering them from (./^vxi 
 this Apoftafy ; for a mere external Obedience 
 was not the End of the Law, any farther 
 than fuch Obedience was an Expreflion and 
 Tefl: of their Love of God, which our 
 Saviour ftyles the firji and great Command- Matth. 
 inefit : They were to be a People confecruted xxn. 38. 
 to God according to that very fignificant 
 Memento, written on the Mitre o^ Aaron ^ — 
 Holinefs to the Lord ; and to have the Lord Exod. 
 for their God meant nothing lefs than to xxvin.jS. 
 have him for the fole Happinefs of their 
 Lives, and Objed: of their Affedions, as 
 well as for their Lawgiver and Governor. 
 Nor is it to be doubted, that many of thofe 
 Rites and Ordinances which feem to have 
 little or no Relation to a fpiritual Worfhip, 
 were yet calculated for that End, by ferv- 
 ing as Emblems of fome divine Truth, 
 to reprefent the diftempered Condition of 
 human Nature, to feparate them from the 
 Commerce and Pollutions of the Heathens, 
 or fome way to engage their Attention in 
 fuch a manner as might lead them to the 
 Love of God, or keep them from any 
 Hindrance to it ; Certain it is, that the 
 Rite of Circumcifion, which had been in- 
 
 ftitutcd 
 
122 Spiritual TP'orJhip^ the Religion 
 Sermon (tituted long before, is interpreted both by 
 ly^^i Mcfes and St. Paul, as a Figure of inward 
 Deut.x.6. Purity of Heart ; and thofe only were 
 ^ om. 11. ^^Wq^^ (J.^e Jews by the latter, which were 
 fuch, not outwardly^ but inwardly. We 
 Ibid. know, therefore, that the Law wasfpiritual, 
 
 and required inward Purity, as well as out- 
 ward Pradice, according to that Command 
 of the Lord by Mofes to the Childfen of 
 Lcvit. ifr^^h Tejhall be holy ; Jor /, the Lord your 
 XIX. 2. Gody am holy. 
 
 But this being the Cafe, how comes it 
 to pafs, that Juftification was not by the 
 Gal.ii.i6. Law ; for it is written, By the IVorks of the 
 Law fiall no FleJJo be jujiijied. St. Faul 
 has fatisfied this Queflion, where he tells 
 Rom. viii. US, that the Law was weak through the FleJJj. 
 The Commandment was indeed holy, juji, and 
 goodt ^n'd the Law a perfedl Rule of 
 ., Duty, and the Man that did the things con- 
 
 tained in it, Jljould have lived by them : But 
 where was the Man, the Man Chri/i J ejus 
 excepted, that ever did them ? The Weak- 
 nefs of the Flefh, the Impotence of fallen 
 Nature, was fuch, that no Man ever did 
 or could pay that perfed Obedience which 
 the Law required ; and fo all came under the 
 Gal. iii. Curfe of it} for it is written, Ctirfedis every 
 
 I one 
 
 3- 
 
 lb. vii. 12 
 
 lO 
 
of the Law aitd the GofpeL 123 
 
 one that continuetb not in all things which are Sermon 
 written in the Book of the Law to do them. ^-y-Nj 
 Herein then the Law failed, in that it gave 
 not Strength to thofe that were under it, 
 to pay that perfedt Obedience which it ex- 
 acted ; and yet pafTed Sentence of Death, 
 in Cafe of Dilbbedience, and fo became 
 the Minijhation cf Condemnation. But 2 Cor. Hi. 
 were not Sacrifices appointed by the Law, 9- 
 in Cafe of Tranfgrefllons, and thereby a 
 Cure provided for the Difeafe ? They were 
 indeed appointed ; but, alas ! they went 
 but a little Way towards the Cure wanted ; 
 they could on\y fan£l if y outwardly to the pu- Hcb. ix. 
 rifying cf the Flefi ; but could not take Jj^^- ^ 
 away Sin, nor make the Comers thereunto lb. x. i. 
 perfeB : The Blood of Bulls and Goats 
 could not wafh away inherent Corruption, 
 2indi purge the Confciencefrom dead Works — 
 No, it cofts more to redeem «; Soul from 
 Death \ and, were it to be left to that, // pf.xlix.s. 
 muft he let alone for ever. 
 
 Thus far then the Matter feems not 
 mended j and the Law, inftead of being 
 Gain, has brought Lofs to the Soul ; for 
 under this View of it. Sin is become ex- 
 ceeding finfuli and, as the Sting of Death iCor. xv. 
 is Sin^ fo the Strength of Sin is the Law : ^^^ 
 
 The 
 
124 
 
 Sermon 
 V. 
 
 Gal. 
 24. 
 
 Exod. 
 xxxiv. 35. 
 
 Mal.iv. 2. 
 
 Sphitual Worjhip^ the Religion 
 
 The Light it gives ferves to fet our Tranrgref- 
 fions before us in full View, with aggravated 
 Guilt ; and Sin followed by Convidion 
 comes home with double Force, and gives 
 the Soul a deeper Wound. May we not 
 then recur to the former Queftion, and afk 
 To what thenjerveth the Law? The Anfwer 
 to which is the fecond End afligned by St. 
 Paul to that Difpenfatioq : The Law was 
 our Schooliiiajier to bring us unto Chriji. 
 
 Though the Law and the Gofpel fland 
 diftinguilhed under different Titles, and 
 as different Covenants, yet are they but 
 two Manifeffations of the one great Scheme 
 of the Redemption of the World by J ejus 
 Chrift: The former, in every Part of it, 
 points and leads to this End. The Law, 
 in its Time and Place, was the Twilight of 
 the Day of Grace j and the Shining of the 
 Face of Mofes^ as that of the Morning-Star, 
 Harbinger to that Sun of Righteoufnefs, 
 which afterwards arofe with Healing in his 
 Wi?igs, If we trace back the mighty De- 
 liverer to the firft Promife of his Coming, 
 we (hall find Chriftianity nearly as old as 
 the Creation ; and I make no Doubt of the 
 Truth of this Affertion, That, from the 
 Account of the Fall to the End of the Book 
 
 of 
 
of the Law and the Go/pel , 125 
 
 of Genefts^ every principal Narrative has a Sermon 
 fpecial Reference to Chrift, and our Re- {^ys/-\j 
 demption by him ; and that fome Part or 
 other of this great Myftery is fignified and 
 reprefented to us all along under the Truth 
 of the Hiflory : But to return : 
 
 The Law ferved as a School-mafter to 
 bring fuch as w^ere under it to Chrift, chief- 
 ly by the condemning Power of iti for as 
 many as were under the Law, were under Gal. iil. 
 the Curje of it. The Sin of Adam was be- '°- 
 come the Sin of every Man's own Perfon; 
 and Death, both temporal and eternal, had 
 pafled upon all, by the double Right and 
 Title of original and adtual Sin : But, be- 
 hold the Wifdom, and Power, and Good- 
 nefs of God ! who out of Weaknefs or- 
 daineth Strength, and turneth the Powers of 
 Death and Satan to the Deftrudion of their 
 own Kingdom j for the poor helplefs Soul, 
 finding the Sentence of Death in itfelf, fink- 
 ing under the Terrors of the Law, and the 
 dreaded Wrath of a fin-avenging God, and 
 defpairing to obtain Salvation by its own 
 Righteoufnefs, cafts itfelf upon the Mercy 
 of God, as defirous to have it in the way of 
 Free-gift : And in this State of Anguifti and Rom. v, 
 Diftrefs the ceremonial Law comes in to its 
 
 Relief, 
 
12 6 spiritual TVorfhip^ the Religion 
 
 Sermon Relief, and, under its various Sacrifices^ 
 
 V , 
 
 \^/--^^r^ and other Types and Figures, exhibits the 
 
 Great Deliverer, the true City of Refuge 
 
 Numb. fiQjji the Avenger of Blood, even Chrift, 
 
 XXXV 12 . 
 
 E.om'.x.4*. the End of the Law for Right eoufnefs, to all 
 that believed on him then, as well as now ; 
 So that Repentance and Faith in Chrift 
 were the Means of Salvation (tho' no ex- 
 prefs Terms of the Covenant) under the 
 Law, as well as the Gofpel : Abraham^ 
 
 John vili. f^yg quj- Saviour, faw jny Day^ and was glad: 
 And all fpiritual Jews, who were the Chil- 
 dren of Abraham's Faith, faw the fame, 
 and were glad likewife : But, as to the 
 Generality, it was not fo with them ; they 
 contented themfelves with being fews only 
 in the Letter, and with that Circumcifon^ 
 
 Rom. I'i. which was outward in the FleJJ.\ and, like 
 titular Chriflians now-a-days, placed the 
 Whole of Religion in the Outfide of it : 
 They pafled over the more fubftantial Du- 
 ties of the Moral Law, and refted in the 
 Ceremonial, without carrying on their Vi^W 
 to the End and Defign of their Sacrifices, or 
 reaping any fpiritual Benefit from their di- 
 vine Ordinances: By which grofs Abufe and 
 Negled they became to them Statutes that 
 were not good, carnal Commandments with- 
 out 
 
 zS 
 
of the Law and the GofpeL 
 out Ufe and Meaning, and the Whole of 
 their Worfhip a mere bodily Exerdfe that 
 profited nothing. In order to remedy thefe 
 Abufes, and to preferve the Life and Power 
 of Religion among them, God Almighty 
 was pleafed to raife up an Order of Men of 
 an abftemious and mortified Life, who, in ' 
 the Spirit of Prophecy, denounced God's 
 Threatnings and Judgments upon the Cor- 
 ruptions both of Priefts and People, and 
 boldly rebuked, even Kings, for their irre- 
 ligious Backllidings : They were earneft in 
 preaching up Repentance, and folid Piety ; 
 in condemning the Iniquity of their holy Exod. 
 thittgs, their commuting Sacrifices, and ^'^vi'i-sS. 
 ^cain Oblations 'j and in direding their Views Ifai.i. 13. 
 and Hopes to the Mejfiah, and his fpiritual 
 Kingdom, both through their typical Re- 
 prefentations of him, and by exprefs Pro- 
 phecies concerning him : But neither had 
 this Provifion the defired Eftedt : — Ifrael 
 did not know % for this People would not con- *' ^' 
 (ider: Inward Reformation they were averfe 
 to; and thefe holy Mcirengers were accoun- 
 ted no better than Enthuliafts and Madmen ; 
 they perfecuted and flew them. 
 
 Such was the State of the Jewijh Church 
 when Chrifl, the great Author of our 
 
 Salvation, 
 
1 2 8 Spiritual J^orJIjip^ the ReUgio7t 
 
 Sermon Salvation, made his Appearance in the Fled"), 
 {,,/^y^\j and tabernacled among Men. The Service 
 of the Temple, and the outward Forms of 
 Religion, were indeed kept up ; but the 
 Power of Godlinefs was not : And in this 
 Judgment we cannot be miftaken, when 
 • the ftrittell Sed amongft them llands char- 
 ged by our Blelied Lord in To many Places 
 with Formality andHypocrify: The Words 
 therefore before us, and the Argument ufed 
 in the following Verfe, in Support of the 
 Do(5lrine contained in them, are urged with 
 great Propriety, Application, and Infiruc- 
 tion ', and do alfo fet forth the greater Pu- 
 rity and Perfecflion of the Chriflian Reli- 
 gion J at the Approach of which the Veil 
 fhould be done away from off the Face of 
 Mofes, the fhadowy Reprefentations of our 
 Redemption by Types and Figures give 
 place to the Manifeflation of the great Re- 
 deemer in. Perfon, and the many cumber- 
 fome Rites and Ceremonies of the Mofaic 
 Law be fuperfeded by Gofpel Purity and 
 Holinefs : ^he Hour cometh^ and now is, 
 when the' true Worfiipers Jhall worjhip the 
 Father in Spirit and in Truth. 
 
 Thefe Words are evidently expreffive of 
 the Pow£r of Godlinefs, or divine Life, in 
 
 the 
 
Luke 
 xvii. 21. 
 
 t)f the Law and the Gofpel, 129 
 
 \hc Soul, which is elfewhere ftyled by our Sermon 
 Lord, the Kingdom of God within us : And x/vNJ 
 it is in this Light I fhall briefly confider 
 Chriftianity in what remains of this Dif- 
 courfe : Nor indeed can it irt any other 
 Senfe be called, as it truly and emphatically 
 is, the Power of God unto Salvation. 
 
 That true Religion is fomething fpiritual, 
 and perfedive of the Soul, is clearly the 
 Voice of Reafon, as well as of Revelation ; 
 and the Argument made ufe of by our Savi- 
 our to prove it, is drawn from a rational 
 Apprehenfion of God as a Spirit : And as 
 the great Objedl, fo likewifethe Subjedl, of 
 all Religionj is fpiritual (for the Soul is of 
 divine Original 3) and confequently all Rela- 
 tion and Intercourfe betwixt them mufl be 
 fpiritual : But there iS one great Reafon ftill 
 behind, why true and faving Religion muft 
 heeds be fpiritual j and that is, the Condition 
 of our Nature in Confequence of the Fall: 
 The human Soul had thereby fufFered a 
 deadly Wound; the Image of God, in which 
 con filled its Happinefs and Perfedicn, was 
 departed from it; and that Temple, in which 
 the Holy Trinity delighted to dwell, was be- 
 come polluted and de61ed with Sin, and a 
 Neil of unclean Spirits'? Here then was a 
 K fpiritual 
 
130 spiritual WorpAp^ the Religion 
 Se :jmon fpiritual Malady to be cured, a Lofs of fotne* 
 j^^/-^^ thing fpiritual and divine to be reftored, and 
 all the Powers of Hell to be fubdued j the 
 JirongManarmed^ that kept the Houfe, muft 
 Luke xl. be diflodged by one that is Jlronger than 
 he: But where was the mighty Champion 
 to cffed: the vaft Defign ? Fallen Man, like 
 Samfy/hn .ihorn of his Strength, was fafl 
 bound in the Hands of the Enemy, and, 
 among the Angels none was found able to 
 deliver him : Here then appeared the Good- 
 pr.lxxxix. nefs of God, in laying Help upon one that 
 was mighty : Herein was manifefled the 
 Love of Chrifl, in taking the Gdvernwent 
 Kai.ix.6. of this great Work z/pon his Shou!dej\ 
 The Union of the divine and human Nature 
 was the only Expedient found fufficient For 
 the Recovery of a loft World; and it needs 
 muft be, that the Son of God become 
 Man, that the Children of Men might be- 
 come the Sons of God. The Promife, 
 Gen. lii. that the Seed of the Woman fliould bruife the 
 *^"' Serpe?ifs Head, was the firft Difcovery 
 
 of this ftupendous Myfterv; and the im- 
 portant Bufinefs of our Redemption com- 
 menced imm.ediately upon it, and was car- 
 ried on from that Time under a wonderful 
 
 SuGcefiiDR 
 
X)f the Law and the GofpeL 131 
 
 Succeflion of Providences and Difpenfations Sirmor 
 towards its bleiTed Completion. C/VNJ 
 
 But was this myfterious Union to be 
 tran faded only in the Perfon of the ever- 
 adorable Redeemer? Not fo: It v^^as indeed 
 began in him ; but through him it was in a 
 degree to take place in every individual Soul 
 of the human Race, in order to its Salvation 5 
 that, as in Adam all died^ evenfo iti Chriji , cor.xv^ 
 JJjould ali be made alive: As much of the 22. 
 Divine Perfe(ftions as was loft to the Soiil by 
 the communicated Infection of Sin from the 
 firft Adam^ muft be derived into it from the 
 fecond Adnniy as from another Fountain of 
 the human Race, that both he that fandli- Heb. IL 
 jieth, and they whoare fanBiJiedy may be u. 
 all of one. Nothing that is extrinfick to 
 the Nature of the Soul, or that pafTes with- 
 out it, can raife and reftore a fallen Soul; but 
 it muft be fafliioned anew, and a Meetnefs 
 for Glory formed in the inmoft Eflence of 
 it ; for Corruption cannot inherit Incorrup- ^ q^^ ^^. 
 iion : And therefore, make me a clean Hearty so. 
 O God, and renew a right Spirit within 7;;^, 
 was not only the Prayer of David, but alfo 
 of every other enlightened Perfon under the 
 Law, as well as lince, from a full Convic- 
 tion of this Truth. Our BleiTed Lord 
 K 2 bears 
 
 Pfal.U. 
 
 10. 
 
132 spiritual JVofJhip^ thi Relighfi 
 Sermon bears Tcftimony to the Neceffity of thi9 
 \^y->yr>^ great Change or Renovation which muft 
 pais upon the Soul, to qualify it for Blifs, 
 in that folemn Affeveration to Nicodemus : 
 John iii. J/'erily^ 'verily^ I fay unto tbee^ Except d 
 Man be born again^ he cannot fee the King- 
 dom of God: And did the Dodrine of Re- 
 generation reft only upon this fingle Text^ 
 we muft allow it fufficiently eftabliftied 5 
 but this is fo far from being the Cafe, that 
 it is fet forth under a great Variety of fimi- 
 lar Expreflions, on purpofe that we might 
 be left in no Uncertainty as to the Truth 
 and Meaning of it ; As where the trueChril- 
 
 Ratn xlii. ^''^" ^^ ^^'^^ ^° P^^^ ^^ Chrijt ; to have him 
 
 ' i- dwelling in his Heart by Faith; to be re- 
 
 newcd in the Spirit of his Mind ; and that 
 
 as ma?iy as are led by the Spirit of Gody they 
 
 14." are the Sons of God. In like manner — 
 
 the nnv Creature ; the new Man \ the Sane- 
 
 \'. ' ' tiflcation of the Spirit ; to be born of the 
 
 F,ph. iv. Spirit ; and to be alive unto God through 
 
 TheiT. y^ftis Chrifi, do all imply a new Principle 
 
 of Life in the Soul, which it has not in its 
 
 natural State, and evince the Truth of this 
 
 fundamental Article of our Faith to a De- 
 
 monftration : Nor does it ftand only in the 
 
 Strength of a few picked Paflliges, but 
 
 makes 
 
 Eph. iii 
 
 Jb iv. 23. 
 Rom. viii. 
 
 Z4 
 
 11. 13 
 John )ii. 
 
 Rom. vi. 
 • 1. 
 
of the Law and the Go/pel. 133 
 
 makes a confiderable Part of the Language Sermon 
 of the New Teftament : Nay, it is both ^.^^/nj 
 the Bottom and Top of all Religion : All 
 that Chrift has done and fufFered, was in 
 order to bring about this great Work of 
 Regeneration in us j and the Sacraments 
 he ordained, are only the outward vifible 
 Signs and Means of it : In a word, all 
 that Man has to do in this World is to 
 feek and fue for it ; and all the Happinefs 
 he expedts in the next, muft be the Refult 
 of it. 
 
 Let us now, in one fliort View, fee how 
 all the chief Duties of the Chriftian Religion 
 accord and harmonize with this Principle. 
 Repentance, and Faith, confelledly ftand at 
 the Head of this Catalogue ; and thefe are 
 the Ground- work of this new Building, the 
 two main Pillars of Gofpel Salvation. Jolm 
 the Baptiji came to prepare the Way, by 
 preaching the former ; and his great Mafter 
 began his Miniftry with Repe?it, and beliei)e Mark I. 
 the Go/pel. Secondly^ The Evangelical Vir~ '^• 
 tues of Humility, Meeknefs, Patience, Hope, 
 Charity, ^c, are all inward Habits and 
 Graces relative to the fpiritual Life ; fuch 
 as difpofe the Soul for farther Communica- 
 tions of the Holy Spirit, and make it a f;t 
 K 3 Man {ion 
 
134 Spiritual Worjhip^ the Religion 
 Sekmon Manfion for his facred Refidence. Thirdly^ 
 ^^^-y-^ The Dodtrines of Self-denial and Mortifica- 
 tion, laid down in the Gofpel, are greatly 
 fubfervient to this End, as the Pradlice of 
 thefe Duties tends to purify the Soul from 
 all the Drofs and Diforder of irregular Paf- 
 lions, and keeps it free from all undue At- 
 tachments to the Things of this World, which, 
 by irrefiftible Diflradtions, call off the At- 
 tention from Divine Truths, fix it on fenfible 
 Objedls, and render the Mind incapable of 
 favouring the Things that be of God : It is 
 therefore by this Kind of holy Violence 
 committed on ourfelves, that we refifl the 
 Motions of corrupt Nature, break thofe 
 Bands afunder which tie down the Affec- 
 tions to Things below, and fo take the King- 
 dom of Heaven by Force. Z/^/y,,This 
 Principle of Divine Life and Love, wrought 
 in us by the Holy Spirit, ftands clofely con- 
 necfled with the whole Syftem of Chrirtian 
 Morality ; it is the only fure Foundatioji 
 on which it can reft, the true Source from 
 which it derives both its Beauty and Virtue : 
 This is the Altar ^\\\z\\ Jan^ijietb the Gift 
 in all our Offerings : Whilft we a<fl in and 
 from this Principle, a Cup of cold Water 
 fhall intitle us to a Reward \ and, without 
 
20. 
 
 of the Law a7td the GofpcL 135 
 
 it, though we give all our Goods to feed the Sermo.: 
 Poor^ and our Bodies to be burned for Rcli- ^/>>-^ 
 gion, it will profit us nothing: As therefore, ^^ 
 when we add unto our Faith Virtue^ we give 3. 
 Evidence of its being a Gofpcl and living 
 Faith i fo when our Virtue proceeds from 
 our Faith, as the genuine Efi^ed and Fruit 
 of it ; and we can truly fay with the 
 Apoftle, The Life, which 1 now live in the Gal.ii. 
 Flejlj, 1 live by the Faith of the Son of God^ 
 who loved me, and gave himjelf for me, our 
 Works then, and only then, become good 
 and acceptable to God by fefus Chrifl, 
 
 We have had much Difputing of late 
 about jfuf if cation, whilfl fomc have taken 
 the Side oi Faith, and others that of Worh^ 
 thus dividing thofe Things which God hath 
 clofely joined together in the Chridian Life; 
 and therefore no Man ought to put them 
 afunder : If indeed no more was meant by> 
 Faith than a mere hiftorical Faidi, a bare 
 Aflent of the Mind to the Credibility of 
 Things (in the Language of the Schools,) as 
 far forth as credible; a Belief of fcmethinc: 
 extorted by Dint of Argument, rifing no 
 higher than moral Evidence can force it, and 
 finking again under the Obje(ftions of every 
 K 4 fubtle 
 
136 spiritual JVorjhip^ the Religion 
 
 iRMO^f 
 
 V. 
 
 Sermon fubtle Difputant j if this be all that is meani 
 by Gofpel Faith^ it would indeed be Matter- 
 
 of Wonder, if fuch a Faith could juftify: If 
 this were a faving Faith, I (hould think the 
 very Devils capable of Salvation : But fure- 
 \y we do not mean, that this is the Faith 
 of which St. Paid fpeaks fo many great and 
 glorious Things ; that Faith by which the 
 
 Heb. XI. Saints of old fiihdiied Kingdoms^ wrought- 
 Righteoiifnefs, obtained the Projnifes^ flopped 
 the Mouths of Lions^ and did fo many 
 other marvellous Works : It cannot be faid, 
 that fuch is the Faith defined by the fame 
 
 lb. xi. I. Apoflle to be the Subjiance of Things hoped 
 for^ the Evidence of Things not feen-y put- 
 ting us into a kind of prefent PofTeffion of 
 the Promifes, and fetting Divine Truths be- 
 fore the Mind in all the Light and Power 
 of Demonftration : It cannot, I am fure, 
 with any Truth or Propriety be fo faid of 
 it : The Faith then that we contend for, as 
 truly Chrlftian and juftifying, does not arife 
 from hiftorical Evidence only j much lefs 
 does it confift in forced Specuktions, or the 
 uncertain Conclufions of human Reafon j but 
 
 Eph.ii. 8. is of higher Extradlion, even the Gft of 
 God; It is a Seed of the Divine Life in tPiC 
 ' Soul, growing up in a gradual Approach 
 
 towardg 
 
of the Law and the Go/pel. i^J 
 
 towards Perfedion, and bringing forth the Sfrmom 
 Fruits of the Spirit ; a Faith working by {.yy^Ki 
 Love^ producing Obedience to all God's Gal. v. 6. 
 Commands, and abounding in good Works, 
 according to that Meafure of Abilities which 
 God hath given us : It is a Power from on 
 high, at once enlightening and converting 
 the Soul ; it is that Victory whereby we 
 overcome the World : And, to fum up all in ijoh.v4. 
 this emphatical Conclufion, it is hereby 
 that Chrijl becomes Immanuely or God Mattki, 
 with us, and is made unto us Wijdom^ and \ ^^.^j. -^ 
 'Righteoufnefsy and San£iiJicationy and Re- 3o« 
 demption. 
 
 Chriftianity thus confidered as a fpiritual 
 Religion, and thus highly perfed:ive of the 
 Soul, comes reprefented in all the Beauty of 
 Holinefs^ and worthy of the Son of God 
 for its Author : In this View of it, Chrifl 
 crucified, though to the carnal Man a Stuni' 
 hling-block, and to the fe If- conceited Philo- 
 fopher FooUpmefs, is, to. us who believe, the ^ ^^^ - 
 "Bower of God, and the Wifdom of God, 18.2^. 
 But how different a Picture of it has been 
 drawn by feveral of the contending Parties 
 of profeffing Chriftians, and how unlike 
 the Divine Original ! How has Zeal for 
 Ceremonies, or Zeal againft them, ufurped 
 
 the 
 
138 spiritual TVorJhip^ the Religion 
 Sermon the Place of fubflaiitial Piety ! What Strife 
 Ky^Y\j about Matters of Opinion (and oftentimes 
 the greateft Animofities where the leafl: Dif- 
 Jam. iii. ference,) inflead of that Wijdom which is > 
 '7- from abonje, and is firjl pure^ then peace- 
 
 able! And (O may it never be repeated !) 
 inftead of Brotherly- kindnefs and Charity, 
 what Violence and Bloodfhed, on account of 
 Religion, have disfigured the Face of Cy6r^- 
 endom^ as if the fVrath of Man were the only 
 ^ . ^^ efFedual Way to work the Right eoufnefs of 
 God ! Good God ! That thy pure and holy 
 Religion, which was defigned to recover in 
 us the Divine Nature and Image, fliould be 
 made an Occaiion and Pretence for com- 
 mitting fuch Outrages as are even a Re- 
 proach and Difgrace to Humanity ! Bleffed 
 yefus ! That thofe who ate called by thy 
 moft holy Name, fiiould turn the Gojpcl of 
 Peace into a two-edged Sword, to wound 
 and deftroy ! 
 
 Are we agreed in EfTentials ? Why then 
 do we quarrel about Circumftantials? Are 
 we all Members of the fame Body? Why 
 then do the Fellow-members war one againil 
 another? Are we all the Sons of one Fa- 
 ther travelling towards the fame Country ? 
 Why then do Brethren ^hus fall out by the 
 
 Way? 
 
of the Law and the GofpeL 139 
 
 Way ? Men may profefs what they pleafe j Sermox 
 and boaft of their outward Churches all o<-v^ 
 they pleafe i but, whilfl: they want a Catho- 
 lic Spirit of Love, they want one necellary 
 Mark of their being of the holy Catholick 
 Church of Chrift. It was from juft fuch a 
 Narrow way of Thinking, the fame Con- 
 tradednefs of Heart, occaiioned by placing 
 the Whole of Religion in outward Things 
 and little Things, that the Woman, in the 
 Chapter from whence the Text is taken, 
 faid to our Lord j How is it that thou, being 
 a Jew^ ajkefi Drink of me, who am a Woman 
 of Samaria f and it is from the fame Prin- 
 ciple that the fame Spirit ftill prevails, and 
 that under a Religion which teaches the 
 mofl difFufive Benevolence and Charity, 
 whilfl fo many in the feveral Churches of 
 Chriftendom harden their Hearts againft their 
 Brethren as Hereticks and Reprobates, fay- 
 ing. Here is Chrift, or, lol there. Is then 
 Chrift, who is over all, God bleftedfor ever, 
 either here or there, in that confined Senfe 
 which thefe Men fuppofe ? Is he, by a Ma- 
 jority of Voices, tied down to the Decrees 
 of a Pope or Council ? Limited to any par- 
 ticular human Eftablifliment ? Or fliut up 
 within the narrower Inclofure of any ^tl 
 
 dividing 
 
14^ Spiritual Worpip^ the Religion 
 
 Sermon dividing from it ? It ought not to be fo faid j 
 ^/-y^ for his Kingdom is of wider Extent, even 
 in the Hearts of all Chriftians, hov^^ever 
 outwardly diftinguidied or difperfed : And 
 where there is true Repentance and Faith, 
 Humility, Simplicity, and Purity of Heart; 
 there is the Temple in which he delighteth 
 to dwell : This is the true Communion of 
 Saints ; for they are influenced and guided 
 by one and the fame Holy Spirit : This is 
 that myftical Body, of which Chrift is the 
 fupreme and fole Head ; and here only 
 the Father is imrjl)iped in Spirit and in 
 Truth. 
 
 But mufl there not be an Outward and 
 Vifible, as well as an Inward and Spiritual 
 Church ? Yes, furely : The Kings Daugh- 
 ter, as interpreted of the Church, is indeed 
 pf 1 1 ^^^ glorious within ; glorious in the Orna- 
 14. jnent of a meek and quiet Spirit^ and glo- 
 
 rious in the Charms of unaffeded Piety, and 
 all Divine Graces : But then flie is alfo 
 comely and decent in her Apparel ; her 
 Government and Difcipline, her Oflicesand 
 Ceremonies, have their Beauty and Fitnefs, 
 their Ufe and Excellency: Like the A^rr/^- 
 ^ . ... turCy they 2.x q profitable for DoBrine^ for 
 16. Reproofs for Corrcciion^ for InfiruBion in 
 
 Rigbteouftefs ^ 
 
of the Law and the Gofpct. I4X- 
 
 Uighteoitjhefs ; and generally neceflary for Ser^oh 
 the more orderly training and bailding us \y^\/'\i 
 up in the Divine Life. It is by the outward 
 Teachings of the Word, a right and due 
 Adminiltration of the Sacraments^ and a re- 
 gular and folemn Celebration of Divine Ser- 
 vice, under God's Blefling, that the Mind 
 is mort generally imprefTed with faving 
 Truth, the Affedllons raifed to heavenly 
 Things, and the Work of Grace both be- 
 gun and carried on in the Heart : And there- , ^ 
 fore for any one to argue from the foregoing 
 Dodlrine in fuch a Way as might lefTen, 
 either the Expediency or Neceffity of an 
 outward Miniftry and Worfliip, would be 
 grofly perverting our Saviour's Words j 
 would be arguing againft Scripture, and the 
 conftant Practice of the Church in all Ages ; 
 and would tend to exclude one Part of the 
 human Nature from its Share in the Service 
 of God, even thofe Bodies, which we are 
 taught to pre/htt-sis a living Sacrifice, boly. Rem. xii. 
 ti?id acceptable unto God^ which is our rea^ ^' 
 f on able Service, But then we are to re- 
 member, that as the Soul is of a more ex- 
 cellent Nature than the Body, fo is the Part 
 it bears in the great Bufinefs of Religion ; 
 and therefore whilft we hold faji the Forvit 
 
 let 
 
142 spiritual Worpoip^ the 'Religion 
 
 Sermon let US give the moreearnejl Head^ that Vve alfo 
 
 ky^/^i "^Q^fiip the Father in Spirit and in 'Truth, 
 
 Permit me to conclude with a Word of 
 
 Exhortation addrefled to you, my youngel: 
 
 Brethren in the Miniftry. It is indeed with 
 
 an humble Senfe of my great Weaknefs 
 
 and a deep Confcioufnefs of my unworthi- 
 
 nefs (I fpeak not this in a feigned Humility,) 
 
 that 1 take this Office upon me j but 1 hope 
 
 my well-meant Zeal and Love will plead 
 
 its Excufe : But need I make any Apology 
 
 for it? Is there not a Caufe, and is it not a 
 
 Time, to exhort and encourage one another, 
 
 like true Yoke-fellows, in the good Work 
 
 that is given us to do, when Infidels and 
 
 , Scoffers do the fame in the worfl: of Caufes, 
 
 Day, have fet up their Banner^ for Tokens^ 
 
 and appear in open Defiance againft the 
 
 Lord^ and againji his Anointed? God be 
 
 praifed, we have not wanted, nor do yet 
 
 want our Champions to go forth againft 
 
 thefe iincircu7ncifed Philijiines, to chaftife 
 
 therli with their own Weapons : Their 
 
 Arguments and Objedions drawn from Rea- 
 
 fon, PlHiolbphy, and human Learning, have 
 
 been fully anfwered in Defences rational, 
 
 philofophical, and learned •, and the Shafts 
 
 which have been taken on both Sides out of 
 
 the 
 
oj the Li aw and the G of pel, 143 
 
 the fame Quiver, have proved, on theirs, Sei^o« 
 but as broken Reeds ^ whilft ours have been ^y-s/sj 
 as Arroivs in the Hand of the Giant : But, 
 though To often confuted, we have not yet 
 been able to put to Silence the Ignorance cf 
 thefe foolifi Men: What (till remains want- 
 ing to this End, may your Learning and 
 Abilities fupply I — Go forth, and be valiant 
 for the Truth 5 and may the Enemies of the 
 Lord be found Liars before you ! 
 
 But true Religion hath its Adverfaries of 
 other Denominations, with whom we have 
 to do, as the openly Vicious and Profane, 
 and its falfe Friends, nolefs dangerous Ene- 
 mies, the felf- righteous Moralift, and the 
 decent external Profeffor, who fleeps fo 
 foundly upon the foft Pillows of his Forms: 
 But neither are we unprovided for thefe 
 alfo ; for v*'e have Weapons of a Divine 
 Temper, taken from the Armoury of God, 
 wherewith to engage all that oppofe the 
 Truth, or hold the fame in Unrighteoufnefs: 
 Of this Number ave the Sword of the Spirit^ 
 which is Qiarp and powerful, the Shield of 
 Faith, and the Breajl-plate of Right eoifnefs. 
 Thus appointed, my dear Brethren, we may 
 declare boldly, not only againft the Un- 
 righteoufnefs, but alfo againft the Self-righte- 
 4 oufnefs, 
 
2 Cor. X 
 4,5- 
 
 144 Spiritual U^orfhip^ the Religion 
 
 Ser^mon oufnefs of Men (that abominable Idol of 
 \y^^^^-\j Pride, before which fo many fall down, 
 and worfhip ; that filthy Cover of polluted 
 Rags, that hinders Sinners from feeing the 
 Corruption of their Nature, and the Rot- 
 tennefs of their Hearts;) and fhall ht mighty, 
 through God^ to the pulling down the Stro?2g- 
 Holds of Sin and Satan, cajiing down all 
 Imaginations, and every high thing that ex- 
 altcth itfelf againjl the Knowledge of God, 
 and bringing into Captivity every Thought to 
 the 0bedie?jce of Chrijl. 
 
 And can it be doubted, whether the utr 
 mofl Stretch of our Zeal and Diligence for 
 the Glory of God, and the Good of Souls, 
 be at this Day neceflary, when there is fuch 
 a vifible Decay of true Piety, fuch a gene- 
 ral Falling-ofF from the Life and Spirit of 
 Chriflianity; when there is but little of the 
 Form, and much lefs of the Power of 
 Godlinefs to be difcerned ; and when Cor- 
 ruption, Self-feeking, and a mofl idolatrous 
 Love for the Things of this World, have io 
 deeply infeflcd all Orders and Degrees of 
 Meji-amongll: us ? 
 
 If we take our Meafares of Religion 
 from the Gofpel of Chrift, or the primitive 
 Ages of the Church, how lamentable and 
 
 (hocking 
 
of the Law and the Gofpel. 145 
 
 blocking will appear the Degeneracy of thefe Sermon 
 Times ! when that which, in the purer x^-^^r^i 
 Days of the Gofpel, would have been 
 looked upon as fhort of the ordinary Stand- 
 ard of the Chriftian Life, is now ftyled 
 being Righteous over- much-, and when ^ 
 Degree of Piety and Zeal for the Honour 
 of Chrift, and the Purity of his Religion, 
 above the common Level, fliall go near to 
 make a Man a By-word among the People. 
 To a World thus fettled on its Lees, 
 thus funk in Softnefs, and wrapped up in 
 all the Delufions of a feeming Security, 
 and falfe Peace ; we are to cry aloud, and 
 (hew the Foll)\ Si?j, and Danger of every 
 State and Condition that comes fliort of ^ 
 Gofpel Right eoufnefs. A World thus be- 
 fotted, afleep, and dead in TrefpafTes and 
 Sins, is to be 9. wakened, not by fome 
 fmooth Ledures on moral Virtue ^ but by 
 founding in their Ears the terrors of the 
 Lord: And, to a World decking and con- 
 tenting itfelf with the outward Forms of a 
 Pharifaical Religion, we muft preach the 
 Neceffny of being born again ^ of being To^n iJK 
 created in Chrijl Jefui unto good JForh, and 3 
 of that inward Righteoufnefs and HolineJ's, 
 without which no Man Jldall fee the Lord, 
 
 L And. 
 
 Eph. ii. 
 10. 
 
 Heb. xii. 
 14. 
 
1 46 spiritual Worjhip^ the Religion^ &^c. 
 Sermon And, as to any Difficulties and Difcourage- 
 ^^^-yx* ^£"^s that may prefent themfelves to us in 
 the Difcharge of this Duty, let us be Galiio's 
 in thefe Things: It is Comfort and Encou- 
 ragement fufficient, that Truth is on our 
 Side, and that the Gates of Hell Jhall not 
 pre'vail againji it. Let not then Wickednejs 
 in high Places^ nor the Overflowings of Un- 
 godlinefs^ make us afraid ; for He whofe 
 Caufe we plead, whofe Dodtrine we preach 
 Matth. ^"d defend, and who hath all Power in 
 xxviii. 1 8. Heaven and in Earthy He is. He will be with 
 lis always^ even unto the End. Arnen. 
 
 S E R. 
 
S E R M O N VI. 
 
 Converfion founded on Convicflion 
 of Sin. 
 
 Preached in the Parifli-Church of All-Saints^ \v\ 
 Northampton, on Sunday, O^ober 30, 1748. 
 Pubhfhed by Requeft. 
 
 Acts ii. 37. 
 
 Now when they heard this, they were prick- 
 ed 171 their Heart, a^id faid unto Peter, 
 and to the reji of the ^pojiles. Men and 
 Brethren, What Jlmll we dof 
 
 E have an Account in this Chap- Sermcx 
 
 VI 
 
 ter of three Thoufand Souls be- 
 ing converted to the Faith of 
 Chrift in one Day, by the Preaching of 
 the Apoltles : A glorious Beginning of 
 the Work of God on the Hearts of Sin- 
 ners ! A convincing Demonftration of the 
 Power of the Holy Ghoft ; which now, 
 according to our Saviour's Promife, def^ 
 cended upon his EmbafTadors, and rendered 
 their Miniilry eiFedual to the Converfion 
 of many more Thoufands in all Parts of 
 h 2 the 
 
1 4 S Converfion founded on 
 
 Sermon the knowti World ; So mightily grew the 
 iyr>^/'>^ Word of Go J J and prevailed^ under the Con- 
 Afts ;jix. dudt and Influence of this Heavenly Dif- 
 penfer ! 
 
 The miraculous Defcent of the Holy 
 Ghoft being noifed abroad throughout Je- 
 rufalem, great Numbers flocked to the 
 Temple, many of them dcubtlefs led by 
 a natural Curiofity to fee fo extraordinary 
 a Sight. Now there happened to be pre- 
 fent in this mixt Multitude Jews of Fifteen 
 different Nations and Countries, who in 
 Obedience to the Law of Mofes w^re come 
 up to Jerufalem to the Feall : For though 
 from the Time of the Babylonifi Captivity 
 ■ they were difperfed almoft over the Face 
 of the whole Earth, yet they religioufly 
 kept the Paflbver at Jerufalem; and many 
 flayed there till after the Feaft of Pente^- 
 tofij which was inftitqted in Memory 
 of the Delivery of the Law on Mount 
 Sinai. 
 
 Peter being moved by the Holy Ghofl, 
 takes Occafion from this great Concourfe 
 of People to preach unto them Chrift a 
 Saviour j to prove to them from their own 
 Scriptures, that the fame fefus whom they 
 Jiad crugified was the Mefjiah therein fore- 
 told 5 
 
Convi&ion of Sin, I49 
 
 tbVd ; and to infift upon his Refurreaion Sermo« 
 from the Dead, and Exaltation at the Right \^r>/\j 
 Hand of God. Upon which we read, that 
 they, i. e. Cuch of them as beheved, were 
 pricked in their Hearts, and f aid. Men 
 and Brethren, What JJoall we do? Then 
 Peter /aid unto them, Repent, and be bap^ 
 iized every o?le of you in the Name ofjefui 
 Chri/iyfor the Remiffion of Sins, and ye jhall 
 receive the Gift of the Holy Ghoji. — 
 And with many other Words did he tefiify 
 and exhort. 
 
 Now here it is obfervable, firft, HovyT 
 God Almighty makes ufe of Natural, in 
 conjunction with Supernatural Caufes, to 
 bring about the gracious Effed of Gofpel- 
 Salvation ; and by a wonderful Caft of 
 his Providence, improves the moft common, 
 and to us feemingly accidental Occurrences, 
 to the Manifeftation of his Power and 
 Glory. Thus, out of a mixt Multitude 
 brought together by mere natural Curiofity, 
 to fee fome new thing, no lefs than Three 
 Thoufand Souls were caught in the Net of 
 the Gofpel by thofe Fijhers cf Men, as 
 our Saviour forenamed the Apoftles ; and 
 1 doubt not but many a one, who has come 
 to Church upon no better a Principle, ha&- 
 L 3 been 
 
1 50 Co?2'VerJion fouffded on 
 
 Sermon bggn caueht in like manner, and beetl 
 (^/-y>j pricked to the Hearty where he only ex- 
 pected Entertainment for the Ear. 
 
 /zdly. We may learn hence, that the 
 Lord hath appointed the Ordinance of 
 Preaching as the mod general and effec- 
 tual Means of making Converts to Chrift, , 
 even in Preference to Miracles : And were 
 it poffible to make the Calculation, I doubt 
 not, for one Perfon profelyted to Chrif- 
 tianity by the Miracles v^rought by the 
 Hands of the Apoftles, Hundreds vv^ere 
 brought over by their Preaching : Nay, 
 it is plainly declared, that a Miracle would 
 be ineffedual where Preaching is unpro- 
 ^ , . fitable. If they will not hear Mofes and 
 31. the Prophet Sy (for they were preached to 
 
 the Jews every Sabbath Day,) neither will 
 they be perfuaded though one rofe from the 
 Dead. Now, who will fay, that the 
 Gofpel of Chrift, which has brought Life 
 and Immortality to Light with clearer Evi- 
 dence than was ever done before, is not 
 as powerful a Means of Convidlion as the 
 Law and the Prophets ? — Befides, Mi~ 
 ra.cles declare no Truth ; they only bear 
 Teftimony to the Miffion and Authority 
 of him that works them, and fo become 
 1 the 
 
ConviSiion of Sin, i j I 
 
 the Seal of his Commiffion j whereas Sermon 
 Preaching is the Commiffion itfelf : And (/VN.^ 
 therefore, the outward Evidence and Au- 
 thority of Chrifliianity being once efla- 
 bliflied, the Work of Converfion was 
 thenceforward to reft upon Preaching, by a 
 Handing Ordinance in the Church of Chrifl 
 for ever. 
 
 But the carnal Reafoner, ever wife in 
 his own Conceit, will be ready to afk^ 
 If Reading will not do the Bufinefs full as 
 well ? Are there not as good Sermons in 
 Print, as any that are Preached ? And there- 
 fore, may we not receive as good Improve- 
 ment in our Clofets, as at Church ? 
 
 I anfwer, that Reading even the beft 
 Books, however excellent a Means of 
 Knowledge in its proper Place, will not 
 do io well under the Negled of Gofpel- 
 Preaching, where People have the Op- 
 portunity of attending on it. We have 
 no Warrant to fet up this or that Method 
 of Improvement^ in Oppofition to a Divine 
 Command: Faith and Grace are the free 
 Gifts of God, which he will beftow Upon 
 his own Terms: And if he has been pleafed 
 to annex thefe to Preaching, in Conjunc- 
 L 4 tion 
 
1^2 Converjlon foMided on 
 
 Sermom tion with other Ordinances, what haft thott 
 t^/^,^^ to reply ? Follow God in his own Way, if 
 thou hopeft to obtain the Bleffing. 
 
 When Elifia directed Naaman to gd 
 and wafli in 'Jordan feven Times, with 
 a Promife that he fliould be cleanfed of 
 his Leprofy, • the conceited Syrian^ like 
 thefe Self-Willers, was for being healed 
 his own Way, or not at all : Are ?ioty {<\y% 
 t Kfngs V. lie, Aba7ia and Pharpar Rivers of Damafcus 
 ' better than all the Waters of Ifrael^ And 
 better Rivers perhaps they might bej but 
 yet he might have wallied in them Seventy 
 Times Seven, and not have found his Cure. 
 In like Manner, the Three Thoufand that 
 were converted on the Day of Fentecof^ 
 and the Eunuch that was going down lo 
 /Ethiopia in his Chariot, might have 7ead 
 all their Lives long, without attaining tof 
 a faving Knowledge of Jefus Chrifl, if 
 he had not brought the former to hear 
 St. Peter^ and fent Philip to preach to the 
 latter. 
 
 But to come to the particular Effed^ 
 which St. Peter's Preaching had upon 
 his Hearers, as exprelTed in the Verfe of* 
 the Text j l^hey ivere pricked in their Heart, 
 
 and 
 
ConroiElion of Sin. 1 5* j; 
 
 and fold unto Peter ^ and to the reft of the Sermon 
 ^poftles. Men and Brethren, What ft: all we ^/-yN^ 
 do^ 
 
 An undifcerning Reader may be led by 
 two Pafiages in this Chapter, to fuppofe 
 that the Compundion of Heart here fpo- 
 ken of, was owing to their having had a 
 Hand in ihedding the Blood of Chrifl; 
 forafmuch as the Apoftle feems to lay this 
 to their Charge : As in the Verfe preced- 
 ing the Text, Let all the Houfe of Ifrael 
 know a[furedl)\ that God hath made that . 
 fame fefus whom ye have crucified, both 
 Lord and Chrift, But the Accufation lies 
 only agdinft them in general, as Jews^ and 
 of the fame Kindred and Religion with 
 thofc that had perpetrated this horrid 
 Fact J and is not levelled at the?n in parti- 
 cular: For fever al of them came from afar, 
 jufl: in the Jund:ure of thIsTranfaftion; and 
 were probably unacquainted with the Perfon 
 and Dodrine of our Lord, and with the 
 Proceedings of the Rulers againft him at the 
 Time of his CondemnatloiK 
 
 The Ufe I would make of the fore- 
 going Obfervation is this, That the prick* 
 ing of the Heart here fpoken of, was not 
 
 on 
 
1^4 Converjton founded ofi 
 
 Sermon qh Account of their being 'Jews onlyj but 
 {,^^^^-Nj Sinners ; and as fuch, liable to tiie Wrath 
 and Vengeance of Almighty God : And 
 the inward Rembrfe and AnguiQi of Soul 
 . which they felt at this Time, was the 
 Power of the Spirit of God working in 
 them, whofe Office we are told it is, to 
 John xvi. convince the World of Sin : It was a Stroke 
 of the fame Sword which fmote St. Paul 
 to the Heart at his Converfion, when trem- 
 bling and afionijhed he firft owned Chrifl 
 Adsix. 6. for his Saviour, and cried out, Lordy What 
 wilt thou have me to do I And which, upon 
 the like Occafion, pierced the Jailer to 
 to the Quick, when he fo haftily addreffed 
 Aasxvl. Paul 2ind Silas in the Prifon, with, Sirs, 
 What niufl 1 do to be faved ? Nor is the 
 Spirit lefs mighty in its Operations nowj 
 than it was then 1 The Word of God is 
 flill quick and poiverfuly and when fent 
 home to the Heart by an Impulfe of Di- 
 vine Grace, does as fully convince, and 
 effedluallv reform, as if it came out of 
 the Mouth of St. Peter or St. Paul. 
 
 And here I am led to fpeak a Word of 
 fudden Converfions. It muft indeed be al- 
 lowed, that Cafes of this Nature are tiOX 
 
 fo 
 
 !0. 
 
ConviBion of Sin, 1 5 S ' 
 
 fo frequent now, as they were in the Times Sermon 
 of the Apoftles. — They might then be o^v^ 
 neceflary to anfwer the Defign of the 
 fpeedy Propagation of Chriflianity j and 
 the Rapidity of the Progrefs which the 
 Gofpel made upon its firft Entrance into 
 the World, afforded, among many others, 
 a • flrong Proof of its Divinity. — Befides, 
 the Benefit of an early Education in the 
 Principles of the Chriftian Religion, and 
 conftant Opportunities of attending on the 
 Means of Grace, are Advantages which 
 we enjoy, but they did not: And there- 
 fore it is, that the Bufinefs of Religion is 
 now fuffered to be carried on by more gra- 
 dual Advances in the Soul, and as it were 
 Step by Step; whereas Numbers of them 
 were ufually profelyted to the Faith at one 
 Time by a fingle Sermon : So that the 
 Kingdom of God^ or the coming of the 
 Son of Marf in the Gofpel Difpenfation, 
 might well be compared to Light7iing^ Matth. 
 vs^hich Cometh out of the Eafl^ and /kineth -"^^'^.a;. 
 even unto the TVeJl ; fo quickly did the Light 
 of the glorious Gofpel of Chrift, coming 
 from the Eaftern, ditfufe itfelf over the 
 
 Weflern Parts of the World But tho* 
 
 it 
 
156 
 
 Sermon 
 Vf. 
 
 Converfion founded on 
 
 it be confefTed, that the Work of God is 
 not ufually carried on now with the fame 
 Difpatch as formerly, yet to deny that 
 there are any Inftances of fudden Conver- 
 lions, nay, to fay that there are not many, 
 is to contradi<S the Experience of Numbers, 
 who have been awakened and changed all 
 at once by the Spirit of God under the 
 MJniflry of the Word, and flirred up by a 
 wonderful and inexplicable Influence on their 
 Souls, to turn unto the Lord. 
 
 I know that Experimental Religion haS 
 long been under much Difcredit with U8i 
 and I am forry for it ; for it is, among 
 others, a fad Argument of the great Decay 
 of Godlinefs that is amongft us. 
 
 A great Part of Protefianfs differ little 
 from the moft formal Papijls^ without 
 knowing it 5 they are forgoing to Heaven 
 in the Way of an outward Worfliip, ^nd 
 for facrificing to God of that which cofts 
 them little or nothing. Forms and Cere- 
 monies, and fome external Works, confift 
 well enough with inward Impurity, and 
 offer no Violence to corrupt Nature; and 
 therefore they are well content to be re- 
 ligious at fo cheap a Rate : But do net, my 
 Brethren, thus deceive your own Soui> ^ 
 4 for 
 
ConviSiiojt of Sin, 1 5 7 
 
 for this is buildi<ig a Tower which cannot Se^mom 
 reach unto Heaven, for its Foundation is ^/VXJ 
 in t^e Duji : If you would be in reality 
 what you pretend to be, you mufl dig 
 deeper, and lay the Foundation lower. The 
 polluted Fountain muft be cleanfed, and 
 the deadly Waters thereof healed by the 
 Salt of a true and angui(hing Repentance. 
 Neither will a partial Reformation make us 
 real Chriftians ; This is only lopping off the 
 Boughs and Branches from the Tree of 
 Evil, which will fprout again the more: 
 But we mufl lay the Axe to the Root of the 
 Treey and down with it even to the Ground : 
 VVe mufl repent and turn unto the Lord 
 with deep Humiliation, that he may make 
 us clean Hearts^ and renew a right Spirit 
 noithin us j for this is the Lord's own Work, 
 the fole Prerogative of that great Purifier 
 and Reflorer, who faith, J^ebold, I make Rev.xid. 
 (ill Thiftgs new : He therefore that taketh 5* 
 this Honour to himfelf is guilty of impious 
 Prefumption, and would he alfo learn the 
 Vanity of the Attempt, let him go and bid 
 the Mthopian change his Skin, and the 
 Leopard his Spots. Man's pfoper Powers, 
 whether they be his Reafon, Will, Defires, 
 AiFedlions or Imaginations, can be no other 
 
 than 
 
158 Converfion fou7ided on 
 
 Sermon than the Workings of his own proper Nature, 
 {y^s/\) and i^ ihhhQ'EwW cofitinually^ wherewith- 
 al {hall he make himfelf good ? Can the 
 Branches change the Nature of the Root ? 
 Or can Waters iffuing from a corrupt Foun- 
 tain purify the Source from which they 
 flow ? What then is to be done ? Why un- 
 der a full Convidlon of our Impotence, Sin 
 and Mifery we mud go to Him who firfl 
 made the Heart, that He may fafliion it 
 anew, that fo we may become God's Work- 
 manfliip in Chrijl J ejus. 
 Terem. ^^ ^^^^ ^^^^ ^^^ Prophet was ordered to 
 
 xviii. go down to the Potter's Houfe to learii the 
 Word of the Lord : And he went down j 
 and behold, the Potter ** wroug.TVi vVork 
 " upon the Wheel, and the Veflel that he 
 ** made of Clay was marred in the Hand 
 " of the Potter ; fo he made it again another 
 ; . ** VefTel, as feemed good to the Potter to 
 " make it." Now what is the Interpretation 
 of this Parable ? Was it only intended to 
 fet forth fome Change in the political State 
 of the Jewifli Nation ? Not only fo, but it 
 had thro' that a farther Meaning, for the 
 whole Oeconomy of that People is a Figure 
 of God's fpiritual Ij'rael, and thefe Things 
 are an Allegory, written for more important 
 
 Inftructioa 
 
ConviBiofi ef Sw*~ J^5f9 
 
 Jnftrudion than merely to acquaint us- with Sermoh 
 the Hiftory of the Jews. Thou, O Man ! \^/^/>sj 
 art the Thing fignified hereby : God made 
 thee upright and perfed at thy firft For.- 
 mation, but Sin hath marred thee ; thou 
 art become an unclean, a fpoiled VelTel, 
 and muft, by a thorough Contrition, be- 
 come a broken Veflel, that thou mayft be 
 formed anew, otherwife thou (halt be caft 
 away as a Thing of naught : And tho' this 
 Work be flrange and great indeed, yet that 
 thou mayft not doubt, behold, Omnipotence 
 is thy Security : y^s Clay is iti the Hand of Ibid. 
 the Pottery Jo are ye in my Hand^ faith the 
 Lord. The fame Almighty Creator who 
 flamp^'^eak Image on the human Nature at 
 the Beginning, can reftore it, and make 
 that which is become a VelTel of Difhonour, 
 to be a Veflel of more abundant Honour 
 than at firfl : But then we muft not harden 
 our Hearts, but let Repentance do its perfe(fl 
 Work on them, that they may be pliable 
 and yielding as foft Clay in the Hand of the 
 Potter J and in order to this, not only the 
 Reludtance of the Will muft be broken> 
 but every high Conceit, as tho' we by our 
 own Power could contribute any Thing to 
 this Work, muft be brought low ; for all 
 
 the 
 
i6o Converjwn founded on 
 
 Sermon the Strivings of corrupt Nature, every Ef-» 
 \y*Y"sj fort of Self, however fpecioufly coloured, 
 are only fo many Hindrances to the divinq. 
 Operations : Grace alone is fufficient for its 
 own Work, nor will God {hare the Honour 
 with Man, as tho' He needed a Helper in 
 regenerating a Soul any more than He did 
 in the firft Creation of it : And therefore 
 to fit and prepare us for this great Change 
 by a kind of Annihilation of Self, his Spirit 
 ftriveth with Man thro' the Means of hum- 
 bling Convidions, that fo every Power of 
 his Nature, and every Thought of his 
 Heart may be brought to the Obedience of 
 Chnjl. 
 
 But Sorrow and Sadnefs are Things fo 
 contrary to the Bent of our Nature, and 
 lie fo crofs to every Appetite and Inclina- 
 tion of Fleih and Blood, that few People 
 can bear to hear of Mourning and Morti- 
 jication in Religion. We are called the 
 ^roublers of Ifrael, as Ahab filled Elijah, 
 when we infift upon thefe Dodrines ; or 
 elfe are reproached with bringing an evil 
 Report upon the good Land, by giving fuch 
 a difcouraging Reprefentation of it : But 
 this we cannot help ; for we muft take 
 H uman Nature as we fmd it, and Religion 
 
ConviEtion of Sin» i6i 
 
 as we find it; and be content with fuch s^rmow 
 Remedies for our Mifery, as Sin has made c/VNI 
 neceflary. 
 
 Had Man continued in his firfl: Eftate, 
 and all the Sons and Daughters of Adam 
 preferved their Innocence ; in that Cafe, to 
 talk of Sorrow would have been bringing 
 flrange Things to their Ears, for nothing 
 but the Voice of Joy would have been known 
 in the Dwellings of the Righteous : But 
 this is not the Gafe with us now ; for Sin 
 has deeply infedted our Nature ; now Sin is 
 the Parent of Sorrow, and Evangelical 
 Sorrow a fovereign Means of its Cure.— - 
 Say not then, Speak unto us fmooth Takings ^ j^^j ^^^ 
 and fpeak \htvn fmoothly ; for we muft fuit lo. 
 our Difcourfes to your Needs, and not to 
 your Likings ; and therefore are frequently 
 called upon in Duty to fpeak (harp Things, 
 and to fpeak them {harply, if fo by any 
 Means the Word vn^y prick you to the Hearty 
 and bring you to cry out, What jhall we do 
 to be faved ? 
 
 But it may be afked here. Why God Al- 
 mighty hath made the Burden of Sin fo 
 heavy, and the Work of Converfion fo 
 piercing to the Soul of the Penitent ? Some- 
 thing has been already offered upon this 
 M Head, 
 
Converfion founded on 
 Head, but to fatisfy fo important an En- 
 quiry more fully, let it be obferved, 
 
 Firjl^ That he doth this in Grace and 
 Goodnefs to divorce our Hearts from Sin ; 
 by giving us a feeling Senfe of the Bitternefs 
 and Evil that is in it. — All the Arguments 
 and Perfuafions in the World would be in- 
 fufficient to prevail with us to forfake our 
 finful Lufts and wicked Ways, if we were 
 not to fmart for them, if we were not to 
 be humbled under the Remembrance of 
 them, and to be terrified at the Sight of that 
 Defilement which they have brought upon 
 the Soul, and its Danger on that Account. 
 
 Secondly y This painful Senfe of Sin and 
 its Malignity brings us to fee our Need of 
 a Saviour, and teaches us to prize the Be- 
 nefit of our Redemption by his Blood. 
 People may talk of Chrift with feeming 
 Reverence, and profefs to believe in him 
 with a Shew of Sincerity, but he is only 
 fweet and amiable to the Sin-diftreffed Soul : 
 As Liberty to the Captive, and Sight to the 
 Blind, fo is Chrift truly precious to the la- 
 bouring and heavy laden Penitent : Grace 
 then truly appears Grace, when Sin appears 
 to be Sin — Whilft we think ourfelves in 
 Safety, and all to be well with us, in a vain 
 I Confidence 
 
ConviElion of Sin i 163 
 
 Confidence of its own Sufficiency the Heart Sermon 
 of Man is apt to cry out, as the Devils ^/ynJ 
 did, What have I to do with thee^ J^fa^ - 
 But when the Soul is made truly fenfible of 
 its Sin and Mifery, and finds itfelf finking 
 in the deep Waters, it then flieth unto J ejus 
 for Help, and with Peter crieth out. Lord 
 fave me, or I perijh ! 
 
 Tihirdly, Inward Suffering and Com* 
 pundion on Account of Sin difpofes the 
 Heart for Grace, and makes it both recep- 
 tive and retentive of its Impreffions : It 
 breaks up the fallow Ground, and mollifies 
 the flony Heart, and gives free Accefs to 
 the Word of the Lord : On a Soil thus 
 prepared the Dew of Heavenly Grace and 
 Inftrudtion defcends as Rain into a Fleece 
 of Wool 
 
 What is the Reafon that the Word 
 preached is attended with fo little Profit to 
 the Souls of many, infomuch that neither 
 the Promifes nor the Threatnings, neither 
 the Mercies nor the Judgments of the Lord, 
 as fet forth by us, have any more Effecft 
 upon fuch to bring them nearer to God, 
 than the Whiflling of the Wind ? Or if 
 our Sermons arc liflened to, and perhaps 
 the Style or Matter of them commended, 
 
 M 2 yet 
 
Converfion founded on 
 yet they are unto them but as a lovely Song 
 of one that hath a pleafant Voice, and can 
 play well on an Injirument ; for they hear 
 the Words, but do them not. What, I fay, 
 is the Reafon of this, but becaufe you 
 have hardened your Hearts as Flints, fo 
 that the keeneft Arrows from the Quiver, 
 though aimed aright, cannot pierce them : 
 The Word, like the Seed that fell upon 
 flony Ground, gains no Admittance into 
 them ; and as it taketh no Root dov^^nv^^ard, 
 fo neither can it bring forth Fruit upward : 
 Your Confciences are yet unawakened j you 
 are yet in a State of Spiritual Death : May 
 the God of Strength fupply the Defed of 
 his Ordinances, and break the Gates of 
 Brafs, and fmite the Bars of Iron afunder, 
 that fefus may enter into his Temple, and 
 dwell there I 
 
 But perhaps, there are other Reafons 
 that come in for a fliare in the Caufe of our 
 Unfuccefsfulnefs. — You fee, that we are 
 Men of like Paffions and Infirmities with 
 yourfelves, and have not yet attained to that 
 Pitch of Perfedtion which we preach to 
 others : But let not that prejudice you againfl 
 the Means of your own Perfedion : We feel 
 and lament ourWeaknersandUnworthinefs, 
 
 and 
 
ConviSiion of Sin, 165 
 
 Sermc 
 VI. 
 
 and wc confefs our great Need of Forgive- Sermon 
 nefs at the hands of God, and our Need of 
 
 your Prayers to God for us: But yet tofuch 
 
 as we are is a Difpenfation committed, and 
 
 Wo be to uSy if we preach not the Go/pel. i Cor. ix. 
 
 And tho* we have this T^reafure in earthen ' " 
 
 2 Cor IV. 
 
 Vejfeh^ yet defpife not the Riches of the 7, 
 former on account of the Meannefs of the 
 latter. You cannot have Angels for your 
 Minifters ; and if you could, the Matter, 
 perhaps, would not be fo much mended as 
 you fuppofe ; for it is not the Inflrument, 
 but the Power and Bleffing of God going . 
 along with it that muft affedt your Conver- 
 iion : Befides, thofe pure and fpotlefs Beings, 
 as they have no Defilement in their Nature, 
 and experience no Corruption in their Hearts, 
 fo neither could they fpeak fo feelingly and 
 affedtingly to yours : This however is cer- 
 tain, that tho' they are minijlring Spirits, fent Heb.i. 1 4. 
 forth to minifier for them who Jhall be Heirs 
 of Salvation, yet imto us, and not unto them, 
 is committed the Miniflry of Reco?icHiation ; 2 Cor. v. 
 and accordingly, tho* an Angel was fent from 
 Heaven to Cqrnelitis to comfort him, yet he 
 was diredted to fend for Peter, to hear the -^^^ ^'- S» 
 Word of God at his Mouth. Now then, 
 though weak and unworthy, yet we are 
 M 3 Embajfadors 
 
1 6 6 Converjton founded on 
 
 SgRMON Emhaffadors for Chrijl, as though God did 
 befeech you by us j we pray you therefore in 
 Chriji'sjiead^ be ye reconciled to God. 
 
 But, Lajily^ Perhaps (for we muft be 
 content to bear Reproach,) fome of you 
 will fay, that by this Craft we have our 
 Wealth, and that it is our. Profeflion and 
 Livelihood to fay thefe Things, though we 
 believe them not ourfelves : But do not, my 
 Brethren, go on by the Help of ftudied Ob- 
 jedions to rejed the Counfel of God againfl; 
 yourfelves, and to harden your Hearts in 
 Unbelief : For we /peak that we do know^ 
 and tejiify that we have felt ; for our Faith 
 is not founded on mere moral Perfualion, 
 but on inward Convidion, and fupported 
 by Reafon, by Scripture, by Experience. 
 
 That none enter into the Priejl's Office 
 nor continue in it, for the Sake of 5r^^^, I 
 cannot fay : But this I am bold to fay, that 
 there are many amongfl us who would 
 preach the fame Truths, and with the fame 
 Earneftnefs, though you were to give them 
 Stones inftead of Bread. 
 
 I fhall now conclude with fuch an j^p- 
 flication^ as may fuit the two different Cha- 
 fadlers of mv Hearers, T/2f. thofe who have 
 
 been 
 
ConviBio?i of Sin, id J 
 
 h^QW pricked to the Hearty and thofe who Sermom 
 have not. OO/NJ 
 
 And firji^ to thofe who were never yet 
 pricked to the Hearty and thereby led to cry 
 out, What muji we do to be Javed? And 
 whereas the Word of God has been quick Heb. iv. 
 and powerful^ and jharper than any two '2. 
 edged Sword to others, it has not had one 
 Edge for them ; to whom the Scriptures 
 are but as a fealed Book, or a Tale that is 
 told J Preaching but as founding Brafs ; re- 
 ceiving the Sacrament nothing better than 
 eating Bread and drinking Wine ; and the 
 Whole of Religious Worfhip but a Set of 
 dull dry Forms, without Spirit and with- 
 out Life : Who are diligent Seekers after 
 the Things of this Life, conftant Enquirers, 
 What (hall we do to be Rich ? What fhall 
 we do to gain the Favour of Men, or to 
 make Provifion for the Flefi, to fulfil the 
 Lujis thereof ^ — But, What (hall we do to 
 obtain the Pardon of our Sins ? What fhall 
 we do to gain an Intereft in Chrift, and that 
 our Lot may be among the Saints ? Thefe 
 are Interrogatories, fo faintly, if at all, in- 
 fifted on, as plainly (hews, that the Care 
 of their Souls is the lead: of their Concern. 
 M4 If 
 
lO. 
 
 i68 Cojiverfion founded on 
 
 Sermon Jf any fuch be here, as I fear there are, 
 t/>/N- in fo great a Congregation, How {hall I ad- 
 Ezek. xiii. dfcfs you ? Shall I Jpeak fmooth Things, 
 and daub with untempered Mortar^ Shall 
 1 few Pillows to your Arms, that fo you 
 may fleep on fecurely ? God forbid that I 
 fhould be thus unfaithful -to my Trull, and 
 fuch an Enemy to your Souls ! Bear then 
 with my Plain nefs, whilft I tell you what 
 I think of you ; for though my Heart is. 
 full of Tendernefs and Pity for you, yet my 
 Voice muft be a Voice of Terror to you. I 
 think then, be you never fo rich, or great, 
 or jocund, that you are of all Men mofl 
 miferable ; and I would not be in your Con- 
 dition for Ten Thoufand Worlds; for if 
 you die in your unconverted State, there is 
 . not a fingle Text in Scripture that gives you 
 Hopes of efcaping the Damnation of Hell, 
 How can you clofe your Eyes to Sleep, 
 when you know not but you may open 
 them in everlafling Burnings ? How can 
 you walk the Streets without Fear, when 
 even a Tile falling from a Houfe may for 
 ever feparate you from all Poffibility of 
 working out your own Salvation ? for all 
 Nature, the Elements, and every Creature, 
 18 in a State of Hoftility with the Man that 
 
 lives 
 
ConviSiion of Sin, i6^ 
 
 lives at Enmity with God. Flee then for Sermok 
 your Lives, O Sinners, flee for your Souls. (,^ry-\j 
 — But vi^hither (hall you flee ? for the hor- 
 rible Pit openeth wide her Mouth before 
 you J the Avenger of Blood purfues you at 
 your Heels, and the Terrors of the Lord 
 are on your Right Hand and on your Left, 
 -—But yet there is a Way to efcape : Flee 
 to the Lord Jefus Chrifl, in the lively Exer- 
 cife of Repentance and Faith, and He will 
 dehver you; for He hat b the Keys of Hell Rev.i. ig: 
 andofDeath^ and Jhutteth and no Man open- "'• 7* 
 eth. He is the true City of Refuge from 
 the Avenger of Blood ; and in Him God is 
 no longer a confuming Fire, but difarmcd of 
 his Terrors ; for in Chrift He is a reconciled 
 God, full of Peace and Love. 
 
 And now, may this Foolijhnefs of Preach* 
 ing be unto you a Means of Spiritual Wif- 
 dom ! May the Lord give Power to the 
 Word of his Grace, and fend it home with 
 a Divine Efficacy to your Hearts, that you 
 may be pricked to the Quick, and with a 
 foUicitous Earneftnefs about Soul-Concerns,, 
 cry out What Jhall we do to be faved ? May 
 the Jirong Man of Sin now in PoiTeflion of l^,]^,^ 
 the Houfe, and wbofe Goods are in Peace ^ -' 
 have his Foundations fhaken, and the Walls 
 
 wherein 
 
 :e IX. 
 
12, 13. 
 
 ^7o Converjion founded on 
 
 Sermon wherein he trufled be as a tottering Fence! 
 l>^V>j May the Devil be c/t/? out, though it be 
 with rending and tearing ! And may that 
 Eph. ii. Scripture be fulfilled in you : Te were with- 
 out Chrijl, being Aliens from the Common- 
 wealth of Ifrael, and Strangers from the 
 Covenant of Promife, having no Hope, and 
 without God in the PForld: but now in Chrijl 
 JefuSy ye who fome time were far off, are 
 made nigh by the Blood of Chrijl. 
 
 I fhall conclude with a Word to thofe, 
 who have felt the Power of Gofpel Ordi- 
 nances, fent home to their Hearts by the 
 Holy Spirit, to convince them of Sin ; and 
 who come to Chrift labouring and heavy 
 laden under the Remembrance and Burden 
 of it, crying out Lord, What Jhall we do 
 to inherit Eternal Life ? And now, my 
 Brethren, to fuch as you are, I heartily 
 bid God fpeed, and wifli you good Luck in 
 the Name of the Lord. You have turned 
 your Backs on Sin and the World, and fet 
 your Faces Heavenward : Go on and profper, 
 for the promifed Land is in full View before 
 you ; and though the Entrance into it be 
 fomewhat difficult, yet be not difmayed, 
 neither afraid of the Canaanite, nor yet of 
 the Swellings of Jordan j for the Waters 
 
 fliall 
 
ConviSiion of Sin. 171 
 
 fhall divide that you may pafs over in Safety, Sermon 
 and under the Command and Condudl of [y^^/'\j 
 your fpiritual 'Jofiua^ even the Lord 'J ejus 
 Chriji, you (hall (hortly fee the vidlorious 
 Banner of the Crofs difplayed on the Battle- 
 ments of "Jericho, Convidlions for Sin are 
 indeed troublefome, but Infenfibility in Sin 
 is infinitely dangerous : A wounded Con- 
 fcience is painful, but a benumbed and hard- 
 ened Confcience is deftrudive : Bear then the 
 Chaftifement of the Lord, not only with Pa- 
 tience, but Thankfulnefs : for whom the Lord Heb. xU. 
 loveth hefo chajieneth^ andfcourgeth every Son 
 whom he receive tb : So (hall your Sicknefs be Johnxi.4. 
 not unto Death y but for the Glory of God y that 
 the Son of God may be glorified thereby. 
 
 And now, my dear Brethren, I have de- 
 livered to you a Meflage of Life and Death ; 
 and how am I pained for you, left you 
 fhould chufe amifs ? But God forbid that 
 you (hould chufe Deftru<ftion, and refufe 
 Converfion ! May He dired you in your 
 Choice, and fupply the Defeds of his Mef- 
 fengers by the All-powerful Workings of his 
 Spirit, that you may be pricked in your 
 Hearts^ and cry, What JJ: all we do to be 
 
 faved f 
 
 And 
 
172 Converjion founded on^^c. 
 
 iRMON 
 VI. 
 
 l•V^J 
 
 Sbrmon And may the God of Heaven incline 
 his Ear unto your Cry, and help you. 
 
 when you call upon him! May the Lord 
 'Jefus Chriji wafh away your Sins with his 
 moft precious Blood ! and may you be per- 
 fected through the Sandtification of the Holy 
 Ghoft, that you may obtain the eternal Sal- 
 vation of your Souls ! Even fo grant,^ Lord 
 JefuSy Amen and Amem 
 
 S E R- 
 
A 
 
 SERMON 
 
 Preach'd in the 
 
 Parifli-Church of All-Saints in Northampton^ 
 
 BEFORE THE 
 
 PRESIDENT and GOVERNORS 
 
 OF THE 
 
 County INFIRMARY 
 
 For Sick and Lame POOR, 
 
 AT THE 
 
 ANNIVERSARY MEETING 
 
 ON 
 
 MONDAY, September 24, 1750. 
 
At the Anniverfary Meeting of the Governors and 
 Subfcribers to the County Infirmary at 
 . Northampton, on Monday, Sept. 24, 1750. 
 
 /jGREET)^ 'That their l^hanks he given to the 
 •^ Rev. Mr, Hartley, for his SERMON 
 preached this Day before Them ; and that He he 
 defired to deliver a Copy of the fame to the SO- 
 CIETY, to he printed immediately, 
 
 Northampton, Preftdent. 
 
T O 
 
 The Moft Noble 
 
 Charles, Duke of Grafton, 
 
 GRAND VISITOR; 
 
 The Right Honourable 
 JAMES, Earl of Northampto?i^ 
 PERPETUAL PRESIDENT; 
 
 The Right Reverend 
 
 JOHN, Lord Bifhop of Peterborough,^ 
 DIOCESAN; 
 
 AND 
 
 The Reft of the G O V E R NO RS of the 
 County-Infirmary at Northampton-, 
 
 'This SERMON 
 
 Is rerpe<SlfulIy infcrib'd by 
 ^heir humble Servant, 
 
 Witi'wiclit 
 Sept, 25, 1750, 
 
 Thomas Hartley. 
 
SERMON VII. 
 
 I C o R. xii. 31. 
 
 '-■'And yet fiew I unto you a more excellent 
 Way. 
 
 THESE Words are a kind of con- Sermon 
 neding Claufe bringing into oae fj^^ 
 View of Comparifon the Subjeds 
 of this and the following Chapter : In the 
 former the Apoflle enumerates lome of thofe 
 extraordinary Gifts which were beftowed on 
 the Church in its primiiive State, as the 
 Working of Miracles, Prophefy, Difcerning 
 of Spirits, Diverfities of Tongues, with fome 
 others, which, tho' different in kind and 
 Operation, yet, he tells the Corinthians ^ 
 were Vouchfafements of one and the fame 
 Spirit, various Adminiftrations under the 
 fame Lord and Head of the Church, and 
 therefore to be employed with a fingle Eye 
 N to 
 
tyS A Sermon before the Governors 
 Sermon to his Glorv, and for the Profit of his Mem- 
 
 VII 
 
 bers, for the perfeBi?ig of the Saints, for the 
 Work of the Minijiry, for the edifying of the 
 Body of Chrif. And then, by aptly point- 
 ing out the Analogy betwixt Chrift's myfti- 
 cal Body and the Body natural, he infers, 
 from the mutual Relation and Dependence 
 of the feveral Parts and Members thereof, 
 the Neceffity of friendly Agreement and 
 true Fellowfhip, of perfed: Harmony and 
 Union amongft all the Individuals of the 
 Church, whatever Difference there might 
 be in their Gifts and Endowments refpedive- 
 ly J that thofe who were diftinguiflied with 
 the higheft and moft honourable Allotments 
 ought not, upon that Account, to be high- 
 minded, and lord it over fuch of their Bre- 
 thren as had received lefs; nor thefe on the 
 other hand repine, becaufe of the Inferiority 
 of their Office, as tho' they were lefs ufeful 
 or neceffary in the Oeconomy of the Church : 
 But that, as they had received all of the 
 fame Spirit, and were joined together in one 
 Body, fo they {hould jointly contribute their 
 Supplies to the common Welfare of the 
 Whole, and, as Fellow- Members, cherifii 
 the fame Care and affedionate Regard one 
 for another, that fo there might be no 
 
 Schifm 
 I 
 
of the Northampton Infirmary, 179 
 Schifm in the Body. He concludes this Sermon 
 Subjed: with exhorting ihemtocovet earnejliy ^,/VNJ 
 the beji Gifts^ not fuch as would bring moft 
 Honour to their Per ions, but fuch as might 
 beft advance the Glory of God, fuch as 
 were mod needful for the converting of 
 Sinners, or the edifying of their Brethren, 
 and fuch as were beft fuited to their Inftru- 
 mentality and Ufefulnefs in the Management 
 of them : j^nd yet, fays he, fiew I unto you 
 a more excellent Way, i. e. Great and glori- 
 ous as fuch fupernatural Endowments may 
 appear in the Eyes of Men, whatever Ho- 
 nour they may refledl on the Chriftian Re- 
 ligion, however cogent a Proof they are of 
 its Divinity, yet declare I unto you that 
 which is ftill a higher Recommendation of it, 
 more acceptable to God, m.ore profitable to 
 Man — and then he goes on — T/jo' I /peak 
 with the Tongues of Men and of Angels, a?id 
 have not Charity, I am become as founding 
 Brafs or a tinkling Cymbal -, and t ho' I ha'-je 
 the Gift of Prophecy, and iinderfiand all 
 Myfteries and all Knowledge j and tho I have 
 all Faith, fo that I could remove Mountains^ 
 and have not Charity^ I am nothing : And, 
 fo proceeds to the End of the following 
 Chapter, fhewing how unavailable to Sal- 
 N 2 vaiion 
 
1 8o A Sennon before the Governors 
 Sermon vation the Gifts of the Spirit are without 
 ^y^\^ the Grace of the Spirit, defcribing its many 
 excellent Properties, and concluding with 
 that well-known Preference — Now abideth 
 Faithy HopCy Charity, theje three ; but the 
 greatejl of theJe is Charity j Greateft, if 
 we refpe(5l the Dignity of its Nature, for 
 however excellent Things are fpoken of 
 Faith, yet it is only the Handmaid to 
 Love -J Hope, however glorious and animat- 
 ing, comforts us only with the Expedation 
 of good Things, but Charity is a prefent 
 Earneft of the good Things themfelves ; 
 and greateft it is likewife, if we refpedl its 
 Permanency ; for Faith fhall be fwallowed 
 up in Vifion, and Hope will terminate in 
 Fruition, (for whe?i that which is perfedl /x 
 come, then that which is in part fiall be done 
 away) but Charity will be the Enjoyment 
 itfelf in its fulleft Accomplifhment ; for 
 where all is hove, there all is Joy and 
 Peace, — In a word, Charity affimilates 
 us to Angels, unites us to God, and endur- 
 eth for ever — Charity never faileth. 
 
 In the Progrefs of this Difcourfe I (hall 
 
 confider this Divine Grace of Charity in 
 
 its largeft Extent, as it takes in our Love to 
 
 God and Man, and fo becomes the End of 
 
 I the 
 
of the Northampton Injir77iary, 1 8 1 
 the Commandment, the fulfilling; of the Sermon 
 
 VII 
 
 Law in the Duties of both Tables ; for our ^yry^ 
 Lord has pronounced the Principle to be 
 alike in both, tho' it differ in the Objedl and 
 Exercife of it : And, in fpeaking to the 
 fecond Branch of this Duty, I (liall confider 
 it with a particular Reference to the Oc- 
 cafion of our prefent Meeting, 
 
 To begin with our Love of God, that 
 jirjl and great Commandment ^ the chief End 
 and Happinefs of Man, the Fountain of the 
 Divine Life in the Soul, — from which, 
 as its proper Source, ftreams forth true 
 Chriftian Philanthropy; and from which, 
 as its fandlifying Principle, every Religious 
 Adt and Temper derives its Beauty and Ex* 
 cellence. 
 
 Now let it be obferved, that our Love of 
 God rifes in Proportion to the Manifeftation j t. . , 
 of his Love to us, * and confequently muft 19. 
 
 * This is not meant to exclude or leflen any other Motives 
 to the Love of God, particularly that which proceeds from 
 the Confideration of the Excellencies and Perfections of the 
 Divine Nature, concerning which many Perfons of eminent 
 Piety have fpoken fuch exalted Things : But, thro' the pre- 
 vailing Dulnefs and Corruption of Man's Nature, we find, 
 that Arguments drawn from this Source are not of fuch 
 general Ufe as could be wiflaed ; and that their Influence ex- 
 tends little farther than to Perlbns titted by greac Elevation 
 of Spirit, and Abftraftednefs of Inought, (and, I may add 
 
 N 3 afcend 
 
1 8 2 A Sermo7t before the Governors 
 Sermon afccnd higher under the Chriftian Difpen- 
 Xy^/-^ fation than it poiTibly could under any other ; 
 for herein is the Love of God fuperlatively 
 John xiii. difplayed, in that He gave his only begotten 
 '^- So?2j that 'whofoever believeth in Him j}:ould 
 
 not peri fL\ but have evcrlajiing Life, And 
 here it will be needful lo glance at the State 
 of Religion in the World before the Com- 
 ing of Chriji^ as it flood divided into 
 Heathens and Jews : As to the former, 
 how does their grofs Idolatry, their wretch- 
 ed Superftitions, and their unworthy Con- 
 ceptions of the Divine Nature, argue their 
 Ignorance in the firft Elements of Natural 
 Religion ! But take the wifefl, take the Btfl 
 amongfl them ; I give you Socrates, I give 
 you P/atOy I give you Archimedes, Great 
 Names, and of good Report 1 And yet, 
 poor Heathens, fhall we more admire that 
 you went fo far, or that you came fo (hort 
 in what mofl concerned you to know. 
 Say, Socrates, that thou believed ft in one 
 God : yet thou knewefl: Him not (nor was 
 it thy Fault) as a reconciled God in the Son 
 of his Love, and, as fucb, the Father 
 
 too, by great Purity of Heart) for Divine Contemplations : 
 And even thefe. it mull be allowed, can no where take fuch 
 amiable and animating Views of the Glory of God, as in 
 i\\c Face of Jejus Chnjh 
 
 of 
 
of the Northampton Infirmary, 183 
 of Mercies, and God of all Comfort. Say, Sermon 
 PlatOj juftly admired Heathen, that the 
 Soul's Immortality was not hid from thee; 
 yet the Way to a happy Immortality the 
 Light of Nature could not teach thee. Say, 
 laftly, Archimedes, Did the Heavens declare 
 to thee the Glory of God ? yet that Man 
 was an Heir of Glory they declared not: 
 Did the Firmament (liew forth his Handy- 
 work as its Creator ? yet no Star therein 
 could lead thee to Chrift, the Power of 
 God unto Salvation, as thy Redeemer. 
 —Here, Philofopher, thy Perfpedive fail- 
 ed thee, fuch Knowledge was too high for 
 thee ; a God Incarnate uniting our Nature 
 to Himfelf, that we might become the Sons 
 of God, is an Abyfs of Wonders which thy 
 Line fathomed not; thoucouldfi: not attain 
 unto this Wifdom neither in the Height 
 above, nor in the Depth beneath : It is 
 higher than the Heaven, what couldft thou 
 dp ; deeper than Hell, what couldfl thou 
 know ? The Meafure of flich Love is longer 
 than the Earth, and broader than the Sea. 
 Conclude we then, that the wifefl: and bert 
 Heathens, for want o^ Revelation, could 
 not attain to any Degree of Divine Love 
 comparable to the Meafure of the Chriflian, 
 N 4 being 
 
i84 
 
 Sermon 
 VII. 
 
 Gal.iii.ic3. 
 2 Cor. iii. 
 6, 
 
 A Sermon before the Governors 
 bein^ unacquainted with the Extent of 
 God's Love to Man in his moft important 
 Interefl. Befides, being Strangers to the, 
 Dodrineof the Fall, they could not explain 
 the Evil they faw, both in the natural and 
 moral World *, in any juft Confiftency with 
 the Divine Wifdom and Goodnefs ; And 
 this rendered their Conceptions and Rea- 
 fonings touching the Attributes and Provi- 
 dence of God perplexed and dark j and there- 
 fore we the lefs wonder that the Worfhip of 
 the mod knowing among them was little 
 better than erecting an Altar Tb the unknown 
 Cod, 
 
 To the ^ews indeed God vouchfafed a 
 Difcoveiry of his Nature and Will, and gave 
 them a Law for their Dire6lory to lead them 
 to Himfelf, for the End of the Command- 
 ment was Love j but they attained not to the 
 End of the Commandment, and fo it became 
 to them a killing Letter, pronouncing Death 
 on their Difobedience, whilft it gave them 
 
 * Their Ignorance of this, probably, firft gave Rife to 
 the Suppofition of a Duality of Gods, as held by fome of the 
 moft antient i hilofophers in their Dodrine of the two Prin- 
 ciples, the one of Good, the other of Evil. The former was 
 called by the Perfian Magi Qrcmafdes ; the latter, Arimaniia. 
 This abfurd Error, under fome Alterations and Improve- 
 rnents, was afterwards adapted by the Manichaans in the 
 third Century. 5^^ Bayle's D/^. ./^r/. Manicu;eans. See 
 alfo Theol. Ancienne, tarQ\v?.v . Ramsay. 
 
 not 
 
of the Northampton Infirmary. 185 
 not Grace and Strength for Performance, for Sermom 
 
 • VII 
 
 fuch Communication belonged to a higher i^ys/^j 
 
 Difpenfation, even a fpiritual one ; and there- 
 fore however glorious the Miniflration of 
 Condemnation was in the Promulgation of 
 the Law, and in the awful Difplay of 
 God's Power and Majefty, yet it was to be 
 done away when He who was the End of 
 the Law for Righteoufnefs (hould come, as 
 having no comparative Glory in refpedt of 
 that Miniftration which fo far excelleth in 
 Glory J when God's Juftice {hould give 
 Place to his Goodnefs, and Mercy rejoice 2 Cor. iii, 
 againfl Judgment. — Hence we may fee the *°>^ ^'l- 
 great need there was of Gofpel Salvation 
 for the Recovery of fallen Man, in thai 
 no outward Rule of Adtion*, tho' of 
 
 * The Energy of Divine Grace, as a fanftifying Prin- 
 ciple in the Heart, made no Part nor Promife of the Mofaic 
 Difpenfation, fo that Man's Nature could not be reformed 
 by it ; and therefore, the Prophets and holy Men under 
 the Law were not faved by the Law, but by the Regenera- 
 ting Spirit of ChriJ} working in them, and fpeaking thro' 
 them. Salvation was then the fame free Gift, and by the fame 
 fiee Grace, thro' Faith, as now, tho' not revealed in the Way 
 of a publick Difpenfation till afterwards, when that better 
 Covenant took Place, whofe diftinguilhing Property and Pri- 
 vilege it fhould be, with refpedl to all the Faithful under it, 
 that the Divine Laws lliould be within them, as a powerful 
 living Principle of Love and Obedience,— wo/ 'written in Ta- 
 bles of Stone, but in the fefily Tables df the Heart, imth the Spi- 
 rit cfthi Li^jing God. Jer, xxxi, 33.2 Cor. iii. 3. Heb. x. 16. 
 
 Divine 
 
1 86 A Sermon before the Governors 
 Sermon Divine Appointment, could lead him to 
 
 VII 
 
 \y^>^ God in the Way of acceptable Love and 
 Obedience, becaufe of the Weaknefs of 
 the Flefli in its State of natural Corruption : 
 
 Gal.iii.2i. If there had been a Law given which could 
 have given Life, verily Righteoufnefs Jhould 
 have been by the Law. 
 
 And now we are led to that wonderful 
 Myftery of our Redemption, God manifeft 
 in the Flefh to deflroy the Works of the 
 Devil, even all that Sin and Satan had done 
 in our fallen Nature. In this Confolation 
 of Ifrael we have the Subflance of all Types 
 and Shadows, the Accomplifhment of all 
 Promifes and Prophecies, and the Fulfilling 
 of the Law for all them that believe to the 
 
 Heb.i.i 2. Saving of the Soul. God, who at fundry 
 Times, and in divers Manners, [pake in 
 liime pajl unto the Fathers by the Prophets, 
 hath in thefe I aft Days fpoken unto us by his 
 Son. — And what was the MeiTage ? It was 
 Love ; for, fpeaking of all them that receiv- 
 
 johnxvii. ed Him, he faith, I have declared untd them 
 
 ^^' thy Name, and will declare it, that the Love 
 
 wherewith thou haft loved me may be in them, 
 and I in them. Now, in an Evangelical 
 
 2 Cor, V. Senfe, God's Name is Love, for He was in 
 
 Chrtfl 
 
 IC; 
 
of the Northampton Infrmary, 187 
 Cbrijl reconciling the World unto Himfelf: Sermow 
 And therefore with great Propriety does the o^v^ 
 Gofpel lignify Glad 'Tidings, 
 
 And as in the Procefs of our Redemption 
 by y^fas Chriji we behold one great conti- 
 nued Myflery of Love, fo, as was the Work 
 fuch alfo was the End of it, viz, to bring 
 back Man to the Love of God ; for as in his 
 Departure from this confifted his Sin and 
 Ruin, fo in his Return to it lay the only 
 poffible Means of his Recovery. To this 
 End Cbrifl lived a perfed Pattern of Divine 
 Love, teaching us thereby to follow his 
 Steps : To this end He both preached and 
 pradifed Poverty of Spirit and Self Denial, 
 by fuch inftrudive LefTons, to caution us 
 againfl placing a fancied Happinefs in thofe 
 Pofleffions and Gratifications which only 
 ferve to alienate our Affedions from Him 
 who is the fole Fountain of true Felicity : 
 And to the end that He might bring about a 
 twofold Reconciliation between an offended 
 God and finful Man, He laid down his Life, 
 flaying, by the atoning Blood of his Crofs, 
 the Enmity betwixt them ; and now con- 
 tinues, under the perfeding Difpenfation of 
 his Spirit, to flied abroad the Love of God 
 in our Hearts, and to give us Power to be- 
 come 
 
U^V^iT 
 
 1 88 A Se?ynon before the Governors 
 SsRMow come the Sons of God, by a Participation of 
 the Divine Nature. 
 
 Where is the Wife, where is the Difpu- 
 ter of this World, who go about to rob the 
 Chrijlian of his beft Hope, this Hope full of 
 Immortality, and to fap the fureft Founda- 
 tion of our Love to God, by labouring to 
 undermine our Faith in his beft Love to 
 us ? But know, Unbeliever, that however 
 Chrlfi crucified may be to the carnal Heart a 
 Stumbling-block, and to the conceited Wif- 
 dom of fhe proud Difputer Foolifhnefs, yet 
 to us who believe He is the Power of God, 
 and the Wifdom of God. Look up, O 
 Chrfian, and meditate on the Sufferings of 
 thy bleeding, dying Saviour, think on thy 
 Sins which pierced his facred Side, on the 
 Death of the Crofs he endured to deliver thee 
 from eternal Death, and on the Shame He 
 defpifed to advance thee to Glory ; and 
 when thou thinkeft thereon, refrain, if thou 
 canft, from owning, that as no Sorrow was 
 pver like his Sorrow, fo no Love ever equal- 
 led his Love. How comes it in general that 
 we are fo little affedled with thefe Views of 
 his Redeeming Love ? Is it not becaufe our 
 Hearts are more immoveable than the Earth 
 which quailed, more impenetrable than the 
 
 Rocks 
 
of the Northampton Infirmary, 189 
 Rocks which rent at his Paffion ? Why burn Sermon 
 they not within us ? Why kindle they not l^/vJ 
 into Flames of holy Gratitude and devout 
 Affedion whilft we open the Scriptures 
 and preach unto you J ejus ? Is it not, O 
 fad Condderation ! becaufe we have given 
 fo much of them to the World, to the Crea- 
 tures, and to our Lufts, and therefore the ^ , 
 
 Liuke XVI, 
 
 Love of the Father and of the Son has no 13. 
 Place in many of us, — Let us then cafl out , , .. 
 our Idols, and put away the curfed Thing ,^. 
 that feparates betwixc our Saviour and our 
 Souls, and then we fliall know what the 
 Love of God meaneth. — Give me thy Heart p^.^^. 
 is the Voice of the Lord to every Son and ?fxiii. 26. 
 Daughter of Adam ; and if we will but 
 confent to the Conveyance, He will re- 
 plenifli them with his Love and the Graces 
 of his Spirit, and they fhall become I'em- , cor. iii. 
 fles of the living God: In his Light fhall we ^^'^^^^-^ 
 fee Light ; and in his Love fhall we feel 16. " ' 
 Love : For this excellent Grace of Chari- 
 ty is not the genuine Offspring of an apo- 
 ftate Spirit, but a pure Emanation of the 
 Divinity in our Souls reflected back upon its 
 Source. 
 
 But let us pafs from the^r/? to i\\Qfecond 
 Table ; for tbii Co?nma?idment have we^ i John iv. 
 
 that ''• 
 
igo 
 
 Sermon 
 VII. 
 
 Matth. 
 xxii.39. 
 
 John xiii, 
 34. and 
 XV. 12. 
 xiii. 3?. 
 ijohn. iv. 
 21. 
 
 Jb. iv. I 2. 
 Gal. V. 6. 
 
 A Sermon before the Governors 
 that he who loveth God, love his Brother 
 alfo. 
 
 Now this Branch of Charity is high in 
 Rank and Eminence among the Duties of 
 the Chriftian Life, and like unto the firft. 
 It was our Lord's Command to his Difci- 
 ples more than once, that they fhould love 
 one another ; nay, He makes it a Badge of 
 their Difciplefhip : It is laid down as a ne- 
 ceffary Appendage of our Love to God 5 a 
 Mark of his dwelling in us j a Teft of true 
 Faith : To which we may add, that it is 
 the very Spirit that animates all the relative 
 Duties, giving them Life, Diredion and Uni- 
 formity : It is the Spring of Truth in all 
 our Words, and the Bafis of Juftice in all 
 our Dealings : It regulates our Obedience, 
 fandlifies our Alms, and ennobles every So- 
 cial Virtue: It is (q neceflary to the Comfort 
 and Well-being of Society, that, where 
 the Principle is wanting, to prad:ice the very 
 Appearance of it is conlidered as a valuable 
 Part of Education, and Politenefs is made 
 the Subftitute of Benevolence ; fo eftimable 
 is that Virtue, whofe very Counterfeit the 
 World holds refpedable. But, if we mean 
 10 be Chriftians indeed, our Xc-u^ niuft be 
 
 without 
 
of the Northampton Infirmary. 191 
 
 without Difftmulation : The bare Profeffion Ser^mon 
 of it will neither profit ourfelves nor others; ^_/~s^^^ 
 for a feigned Virtue, as it is without Power Rom. xii, 
 and Solidity, fo it muft want Effedt and 
 Confiftency. 
 
 Let us now, my Brethren, bring ourfelves 
 to this Teft j let us meafure ourfelves by 
 this Standard : The one true Church of 
 Chrijl is the Communion of Saints, and 
 Charity is the Life and Soul of it : Is then 
 the Love of God (lied abroad in our Hearts, 
 and have we fervent Charity among our- 
 felves ? For, be it known of a Truth, that 
 as much as we poffefs of this Heavenly 
 Treafure, fo much have we of Chrifiianity^ 
 and no more ; and that without it all Zeal 
 for Religion is but Contention, all Modes 
 of Worfliip but FormaUty, and all Ortho- 
 doxy but vain Opinion. 
 
 Charity, or Love to our Neighbour, may 
 objedively be confidered under this three- 
 fold Diftindion ; the Love of AfFedion, the 
 Love of Benevolence, and the Love of Be- 
 neficence. 
 
 By the firft I mean not that inftindlve 
 Principle of Tendernefs which we feel in 
 ourfelves towards our Defcendants and near 
 Relatives, for this has its Ground in Nature, 
 
 and 
 
 e 
 
192 A Ser7non before the Governors 
 Sermon and therefore is in no wife peculiar to the 
 ^^o/-sj Chriflian Difpenfation, the' capable of re- 
 ceiving all Improvements from it: Nor yet 
 do I mean thofe Engagements of Friend- 
 fhip which we fee in the World, arifing 
 from Similitude of natural Temper, or Man- 
 ners, Combination of Intereft, or Samenefs 
 of Purfuits J for fuch Union often binds to- 
 gether the Carnal and Unconverted : But 
 by Charity of Affedion here, I underftand 
 that Gofpel Difpofition which St. 'John lays 
 down as one Evidence of our renewed 
 I John Hi. State, where he fays, We know that we have 
 ''^* paJJ^dfrom Death unto Life^ becaiije we love 
 
 the Brethren : Now fuch are all they who 
 bear the Imprefs of the Divine Image on 
 their Souls, and are led by the Spirit of God 
 to fet their Affedions on Things above, and 
 to order their Lives and Convcrfation as 
 becometh the Gofpel of Chrift : And this 
 is a powerful and conftraining Love, nay, 
 flronger than Death itfelf; for fuch are 
 willing, if need be, to lay down their Lives 
 for the Brethren ; Such was the Love of 
 the Primitive Chrijlians even to a Proverb, 
 and the fame will be the Love of all true 
 Chrijlians to the End of the World ; for 
 however they are divided or difperfed 
 
 through- 
 
of the Northampton Injif^mary. 193 
 
 throughout the whole Earth among the fe- ^l^fl^** 
 veral outward Churches, yet they are all 
 of one Heart and one Mind in the Eflence 
 of Faith and Things pertaining to God ; 
 and they are of one Communion, for they 
 have been all made to drink'into one Spirit: 
 They are myftical Members under one 
 Head, Fellow- Heirs of the fame Promifes, 
 Fellow-Travellers to the fame Heavenly 
 City, and will in the End form one glorious 
 Church Triumphant in the everlafting King- 
 dom of our Lord and Saviour yefus Chrifl, 
 In a word, this Evangelical Temper is no- 
 thing lefs than a Divine Principle in the 
 Soul communicating with the fame in our 
 Brethren, and fo uniting all, that are Par- 
 takers of it, in a holy Fellowfhip of fuch 
 Love, Joy, and Peace, as palTeth the Under- 
 flanding of all other 'Wltn. 
 
 But as we are to love the Brotherhood, 
 Chriji^s faithtul Serviints, with adiftinguifli- 
 ed and peculiar Affecftion ; fo, 
 
 Secondly y We are to honour All Men 
 with the Love of a benevolent Reiped: j for 
 the fame Charity that connedls in clofe 
 Union thofe who are Fellow-Citizens with 
 the Saints and of the Hou(hold of God, 
 O extends 
 
194- A SerMon before the Coventors 
 
 Sermom extends its Benignity to all fuch as, tho* 
 iy\^* Members of the vilible Church, are yet 
 Aliens from the fpiriiual Commonwealth of 
 Jfraely and Strangers from the Covenants of 
 Promife ; nay, it enlarges itfelf to all Man- 
 kind without Exception ; for one Property 
 belonging to it is, that it hopeth all Things, 
 and therefore it waiteth patiently, looking 
 for the Time when it may pleafe God to 
 bring them nigh by the Blood of Chrijiy 
 who are now afar off: Accordingly, the 
 charitable Chrijiian labours for the Conver- 
 fion of his Brethren in the Flefhj prays 
 for thofe that pray not for themfelves ; 
 fludies to convince the Unbelieving, and to 
 reclaim the Erroneous ; and thinks nothing 
 too much to do for thofe Souls for which 
 Chrift died, if fo be that by any Means he 
 may become an Inftrument of gaining fome : 
 Nay, tho' his Good be undefervedly evil- 
 fpoken of, and when he fpeaketh to them 
 of Peace, their Souls everlafting Peace, 
 they make themfelves ready for Battle, and 
 requite him Evil for his Good- will j yet 
 even fo, that Charity^ which fuffereth long 
 and is kind, endureth all Things, evfen Re- 
 proach and Perfecutiort, with Patience and 
 Forgivenefs, 7iot rendering Ei'tl for Evil, 
 2 Tier 
 
22. 
 
 of the Northampton Infirmary. 195 
 nor Railing for Rai/i?2g, but contrariwife Sermon 
 Blejfing. Thus is Charity kind to thofe t^r>/s^- 
 that hate and perfecute us, and fo ftands 
 differenced from that Species of Philan- 
 thropy which rifes no higher than a bare 
 Exchange of Good- Will and good Offices, 
 and ought, therefore, to be confidered ra- 
 ther as a virtuous Kind of Traffick than a ^"^® ^'* 
 Gofpel Grace. 
 
 I come, thirdly^ to fpeak of Charity un- 
 der View of Beneficence to the Poor; and 
 in this Light we behold it in its Fruits, 
 as the Principle called forth into A61, and 
 which may therefore properly be ftyled 
 the Expreffion or Evidence of our Charity^ 
 as it refpeds the temporal Wants of our 
 needy Brethren. 
 
 And here let it be obferved, that as true 
 Charity always produces this Effect to the 
 Extent of our Power, fo it is this inward 
 Difpofition that dignifies and confecrates the 
 outward Ad : For as there may be a mif- 
 taken Zeal for Religion, even to the giving 
 our Bodies to be burnt for what we may call 
 fuch, and yet without any true Love for 
 God vin our Hearts ; fo likewife the fame 
 Apoftle tells us, that we may beftow all 
 our Goods to feed the Poor, and yet not- 
 O 2 withftanding 
 
196 A Sermon before the Governors 
 
 SeRMCN withftanding fuch a Diftribution, be void of 
 
 Mil. , . . - . 
 
 \y^^ the Spirit ot real Charity. But I am now 
 
 fpeaking of, and recommending that Kind 
 
 of Beneficence, which is the Fruit of Chri- 
 
 ftian Benevolence : And among the various 
 
 Occafions which offer for the Exercife of it, 
 
 the Relief of the fick and lame Poor of our 
 
 County, under the Provifions of a Publick 
 
 Infirmary, is that which lays Claim to 
 
 our prefent Attention. 
 
 And here it may be remarked in Behalf 
 of thefe Inftitutions, which I think holds 
 true of few others, even the moft excellent, 
 that the Invention of Man has not yet been 
 able to furnifh us with any Objedions to 
 them J which Argument concludes no lefs 
 ftrongly for their confefled publick Utility, 
 than for their being founded on the moft: 
 allowed Principles of Humanity. Many 
 Confiderations offer, which powerfully re- 
 commend Foundations of this Kind to our 
 Encouragement and Support, and fome 
 which challenge a Preference of Regard to 
 them above mofl others. 
 
 ASyJirft, if we confider the Greatnefs of 
 the Diftrefs. Poverty joined to Sicknefs, 
 or to an ulcerated, broken, or diflocated 
 Frame of Body, bears doubly hard upon 
 
 human 
 
of the Northampton Injinnary, I9> 
 human Nature, and Eloquence mufl fail, ^^^,'JJ*'* 
 where fuch complicated Sufferings cannot i^/v^J 
 move : for a Lazarus at the Gate is indeed 
 a moll affediing Orator, where the Heart 
 is not hardened to a Degree of Infenlibility 
 more than brutal. 
 
 hfecond Recommendation of thefe Hou- 
 fes of Mercy is, that in this Exercife of 
 our Bounty we are {\^^y both with refpedt 
 to the Objc^f^s and the Application of it : 
 As to the former, due Provifion is made 
 for fufficient Information concerning the 
 Poverty of the Parties to be admitted : 
 And as to their bodily Maladies, there are 
 few Cafes which do not explain themfelves 
 by correfponding Symptoms, or can elude 
 the fkilful Obfervations of the Perfons ap- 
 pointed to infpe(Sl and examine them ; fo 
 that it is not Pretence, but Reality, not an 
 artful Story, but adual Diftrefs, that here 
 follicits our compafTionate Regard. And, 
 in refpedl to the proper Application of the 
 Sums fent in and collected for the Support 
 of this our Infirmary, the Prudence, Con- 
 dition and Charadler of the Perfons 'who 
 honour the Diredion of it, the regular 
 Accounts annually pahliQied, and a free 
 Accefs to the Books to fatisfy any more 
 O 3 minute 
 
igS A Sermon before the Governors 
 Sermon minute Enquirer, are abundant Security on 
 t,y\/^ this Head. 
 
 A third Excellency of this Charity is the 
 Care taken to promote and expedite, in the 
 beft Manner, the Cure of the Patients by a 
 voluntary, regular, and gratuitous Attend- 
 ance of Phyficians and Surgeons of approved 
 Judgment and Character in their Profeffions, 
 and who on that Account, as well as by rea- 
 fon of their charitable Care in diredling all 
 Things relating to Diet, Cleanlinefs, and o- 
 ther needful Accommodations, mayjuftly be 
 fly led principal Benefadors to this excellent 
 Work, whilft we have the Satisfiidtion of 
 feeing the Benefit intended to the Poor by 
 our Contributions taking Effecft at the 
 eafiefl Expence, and thereby rendered the 
 more extenfive. 
 
 I fhall only mention one more confide- 
 rable Benefit arifing from thefe Inflitution^ 
 and that is the Religious Ufe and Im- 
 provement of their Vifuations, which we 
 may juftly hope for from the Patients in the 
 future Part of their Lives : And here the 
 Benefit of thefe Houfes will rife in Propor- 
 tion to the greater Number who receive 
 their Cure in them, than what could rea- 
 fonably be expe(fted under the Want of 
 
 fuch 
 
of the Northampton hiji7^7nary, igg 
 
 fuch falutary Provifions ; fo that the faving ^^^^^^^ 
 a Life, under God, is oftentimes the means \^/^>/sj 
 of faving a Soul from Death. It is before we 
 are afflicted, that we are moft prone to go 
 wrong: We cannot but be fenfible how apt 
 the untamed Spirits, flowing from an ac- 
 tive and vigorous State of Health, are to 
 run away with our Serioufnefs, and to hur- 
 ry us into Vanity, and a Forgetfulnefs of 
 our Creator : But when the chaftening 
 Hand of the Lord is upon us ; when Sick- 
 nefs or fradured Bones have fhaken the 
 Walls wherein we trufted, and brought 
 down our Strength in our Journey, the Pride 
 of Man is naturally humbled, the hard 
 Heart mollified, and the Afflided taught to 
 cry unto the Lord in his Diftrefs : Thus 
 does He difpofe us to feek for the Strength 
 and Succours of his Grace by the Weaknefs 
 and Sufferings of our mortal Nature, and 
 cafts us down on purpofe that He may lift 
 us up, that we may know and feel, that 
 our Help cometh even from the Lord, who Pfal. cxxi. 
 hath made Heaven and Earth. It is our ^* 
 Duty to improve thefe weaning and inftruc- 
 tive Providences to the Spiritual Welfare of 
 our Brethren, and to co-operate with them 
 by fupplying the moft likely Means of their 
 O 4 Cure, 
 
200 A Sermon before the Governors 
 Sermon Curc, that the Mercy of a Recovery may 
 give the additional Weight of Gratitude to 
 the good Impreffions which bodily Afflic- 
 tions firlt excited, that fo being led, both by 
 the Goodnefs and Severity of God's Deal- 
 ings, to Repentance and Amendment, they 
 may, when they depart, have caufe to fay, 
 upon this Account alfo. It is good for us to 
 have been here. 
 
 And here our Subjed leads us to lament 
 the fad Havock and Deflrud:ion which Sin 
 hath brought upon the Earth in the various 
 painful Difeafes and Sufferings to which the 
 Condition of Mortality expofes us. — How 
 has the deadly Poifon infedted our Nature, 
 and diffufed univerfal Corruption through 
 the human Race, wherein the lurking Ve- 
 nom carries on the fatal Work as certainly, 
 tho' lefs fenfibly, under the concealed Ap- 
 proaches of a gradual Decay, as by the more 
 violent Attacks of a Calenture or Epilepfy, 
 infomuch that it may truly be faid of the 
 whole Body of Mankind, that from the Sole 
 of the Foot unto the Head, there is no 
 Sound nefs in it j and well, therefore, may 
 the' World be compared to one Great In- 
 firmary, where Death's Harbingers and 
 Purveyors are preparing to execute on all 
 
 that 
 
of the ^or\\\2Lvn^ton Infirmary. 201 
 that irrevocable Sentence, Duji thou art. Sermon 
 and to Dii/i thou fialt return. Ought we (,/vvj 
 not then to have Compaffion on our Fellowr 
 Servants, feeing that we ourfelves alfo are 
 in the fame Condemnation ! But, alas! the 
 Malady of Man's Nature is gone ftill deeper, 
 it has reached the immortal Part of it j nay, 
 it was the Difeafe of his Soul which entailed 
 that Corruption and Mortality upon his Bo- 
 dy, on account of which Man, in his high- 
 eft earthly Honour, is compared to the Beafls Pfal. xlix. 
 that perifh. 
 
 We read that Almighty God, upon tak- 
 ing a Survey of the Six Days Work of Cre- 
 ation, pronounced of every thing which 
 Pie had made, that it was very good : How 
 beautiful and perfe<ft then muft he have been 
 in his better Part, for whofe Sake all Things 
 were created ! How excellent that Creature 
 who was made in the Image, and after the 
 Likenefs of his Creator ! But he lufted af- 
 ter the Vanity of Time, and fo loft the 
 Riches of Eternity ; together with his In- 
 nocence, his Divine Light, and Love, and 
 Purity, departed from him — God made Man Ecdef.vu. 
 upright y but he fought out many Inventions % 
 he fought to be happy independently of 
 God, and fo loft his Happinefs in Him : 
 
 Hence 
 
202 A Sermon before the Governors 
 
 Sermon Hencc bv Nature our fad Alienation from 
 
 VII 
 (^o/>j the Life of God ; inftead of Heavenly Wif- 
 
 dom, a ferpentine Craft ; inftead of Divine 
 
 Love, grofs and corrupt AfFedions ; and, 
 
 in the room of that perfed: Harmony in all 
 
 its Powers and Faculties which tuned the 
 
 Soul to Peace, all the Difcord and Rage of 
 
 confliding Paflions. — Behold, O Man ! in 
 
 this thy aggravated Mifery of a diflempered 
 
 Soul and Body, the Greatnefs of thy Fall, 
 
 and fad Apoftacy ! But behold alfo the 
 
 Greatnefs af Redeeming Love, the infinite 
 
 Companions of thy fo much ncgleded Sa- 
 
 Etek.xvi. viour ! who, when thou waft caji out in the 
 
 ^' '^' open Field to the loathing of thy Ferfon^ paf- 
 
 fed by thee, and when He Jaw thee polluted 
 
 in thine own Blood, [aid unto thee — hi^oe, 
 
 I pajfed by thee, and looked upon thee ; and I 
 
 fpre-ad my Skirt over thee^ and covered thy 
 
 Nakednefi -, yea, I /ware unto thee, and en^ 
 
 tered into a Covenant with thee, faith the 
 
 Lord God, and thou be cam eft mine. This 
 
 Difplay of our Lord and Saviour's Com- 
 
 miferation and Love to the fallen human 
 
 Race is beautifully figured in the Mercy 
 
 which the good Samaritan (hewed to the 
 
 poor wounded Traveller that fell among 
 
 Thieves. 
 
of the Northampton Infirmary, 203 
 Thieves *. — The Piieft and the Levite Sermom 
 pafled by, but aftorded him no Relief j for ^/yvj 
 neither the Law, nor the Levitical Mini- 
 ftrations, could avail to Man's Salvation ; 
 fuch Help could only come from the Great 
 Phyfician of Souls, and Friend of Sinners, 
 who Hi ml elf took our Infrmitics, and bare Matth. 
 our Sicknejfes : And the Lord that heal- Exod7* 
 eth is his Name. But tho' this be the Infide xv. 26. 
 and Spirit of the Parable, yet the Moral is 
 drawn from the Outfide and Letter of it. 
 Did the Samaritan fliew Mercy to the 
 wounded and diftrefled 'Jew^ miniftring to 
 him the Means of his Cure, and defraying 
 the neceffary Charges of it ? Go, and do thou 
 likewife ; be merciful after thy Power to All, 
 and fliew thy Love to God by this Proof of 
 thy Love to thy Neighbour : For whojo , jo^n UL 
 hath this IVorld's Goody and feet h his Brother *7- 
 have Needy and flmtteth up the Bowels of 
 his Compajjian from him^ how dwelleth the 
 hove of God in him, 
 
 * For the fpiritual Interpretation of this Parable, in it« 
 Reference to our Redemption by Je/as Chrift, fee St. Auft. 
 ^<rji. Evang. lib. ii. as alfo, Contra Pelag. Hypognoft. lib. iii. 
 
 ChrilH mos eji in 'vulgaribus parabolis ttiamfublimiora ali- 
 qua myjhria nobis commendare : ita ctrte hac in parabola admo- 
 dum eleganter nobis Jumma nojiri Chrijlianifmi ob oculos pingi- 
 iiir. Vid. Chemnrt. Harm. Evang. in loco. 
 
 See alfo the Spiritual Homilies ofMatarius the Egyptian. 
 Horn. XXX. 
 
 The 
 
204 A Sermon before the Governors 
 
 Sermon The Application comes home to us, as 
 
 ^^/-v-v^ Fellow-Chriflians, with additional Force j 
 
 and the Occafion of our prefent Meeting 
 
 gives a particular Emphafis to it : And 
 
 therefore let us turn our Thoughts to the 
 
 Ecclef.vii. Houfe of Mournings for we arc told that the 
 
 ^' Heart of the Wife is there; and thence 
 
 learn a Leflbn of Humility, a Leflbn of 
 
 Gratitude, and an Exercife of Charity. 
 
 Were I to confidcr only my own Un- 
 fitnefs to be your Sollicitor this Day, I (hould 
 have much Reafon to be diffident of Suc- 
 cefs J but when I conlider whofe Caufe I 
 plead i when I conlider before whom I 
 plead J and, above all, when I confider in 
 whofe Name I plead, I will not, I cannot 
 think, that I fhall plead in vain : Nor need 
 I here to fetch any Weapons from the Ar- 
 moury of Eloquence, nor feek to engage 
 the Paffions on my Side with artificial Strains 
 of Rhetorick, feeing the Infirmary itfelf 
 affords the moft perfuafive Motives to urge 
 a companionate Relief ; and it would be 
 fufficient for this Purpofe, would Time 
 pern^it, to fet open to your View that The- 
 atre of Woes, where pining Atrophy, Con- 
 vuKions, agonizing Throws, corroding Ul- 
 cers. 
 
of the Northampton Infirmary. 
 Ulcers, the Torture of broken and diiloca- 
 ted Bones, and various other Maladies and 
 Difafters incident to the human Frame, form 
 one complicated Scene both of vifible and 
 audible Diarefs. Look down, you Weal- 
 thy and Honourable Ones, from your 
 Heif^ht of Opulency and Splendour, and in 
 thefe Sons and Daughters of Affliftion ac- 
 knowledge your Brethren, and own your- 
 felves to be but Men ; for, did not He that 
 made you make them, and did not onefajh- 
 ion both in the ^dJw^F— Whilft in the Phrafe 
 of Joby you wap your Steps with Butter, 
 and the Rock pours out to you Rivers of Oil, 
 let the Streams of your Bounty refrefh the 
 Hearts of the Sorrowful, and your Abun- 
 dance be the Supplement to their Wants. 
 
 Thus may you excel in Goodnefs as in 
 
 Greatnefs, and be counted worthy of dou- 
 ble Honour. 
 
 I next addrefs myfelf to you who are in 
 a middle Station, placed fafely between the 
 two Extremes of Affluence and Indigence, 
 and fo poffeffed of what Agur prayed for: 
 And, as you krow no Want yourfelves, 
 extend freely your Afliftance to thofe that 
 do. The Law commanded to help the 
 Beaft of our Enemy fallen under his Bur- 
 then : 
 
 205 
 
 Sermon . 
 VII. 
 
 Job xxxi. 
 
 Ib.xxix.6. 
 
 Provxxx. 
 8. 
 
 Exod. 
 
 zxiii. ^. 
 
20 6 A Sermon before the Goverjiors 
 ^^^^^ then : Bring not then a Reproach upon that 
 ^^/>v) Holy Name by which you are called, by 
 refufing to help a Neighbour, a Fellow- 
 Chriftian, being burthened with his Infir- 
 mities. A Retrenchment of the Vanities, 
 Superfluities, or in the fiifliionable Expences 
 of Life, will amply fupply the Means of 
 Beneficence to your diflrefTed Brethren j and 
 by fuch a Chriftian Piece of Oeconomy you 
 will join the Pradice of two Duties toge- 
 ther, whilft to that of Charity you add Self- 
 Denial for Charitv's Sake. 
 
 Laftly, as to you whofe Portion in the 
 good Things of this Life is fmall, tho' your- 
 felves no lefs dear to God on that Account, I 
 muft call upon you alfofor a Token of youc 
 Love. It was ordained under the Law, in 
 Lev. V. 7. the Matter of Offerings, that the Perfon, 
 andxii. 8. y^^j^Q ^j^g j^Qt able to bring a Lamb, fhould 
 bring two Turtle- Doves, or two young 
 Exod. Pigeons ; for no one was to appear before 
 the Lord empty. Let not the Love of Chrifl^ 
 that perfed: Law of Liberty, lefs conftrain 
 you : Let not the Free-will Offering of your 
 Chrijlian Charity come (hort of the Com- 
 mand of a Jewijh Oblation : If thou hafl 
 but little, yet be merciful after thy Power, 
 T«b.iv. 8. and do thy Diligence gladly to give of that 
 
 little : 
 
of the Northampton Infirmary, 207 
 
 little: The little that thou giveft will fane- ^e^mos^ 
 tify the little that is left, and, truft in the i/v>j 
 Lord, thou flialt have no lack. 
 
 This Application to you all of every De- 
 gree, on the Subjecft before us, comes backed 
 with a Motive of undeniable Force, 'uiz, 
 that our BlefTed Lord has declared his Ac- 
 ceptance of that Relief, which you afford to 
 your afflided Chriftian Brethren from a 
 Spirit oi Charity, as done to Himfelfj for 
 fuch has He appointed his Subftitutes for 
 the Receipt of it : I call upon you then, for 
 Chri/i's Sake, that you be ready to dijiribute^ 1 Tim.ri. 
 willing to communicate : Or if this Argument * ^' 
 fails, there remains at leaft one, which, if 
 rightly laid to Heart, I am fure, muft prevail, 
 which is, that we all ftar^d in Need of Mer- 
 cy, and therefore ought to fhew it : I call 
 upon you, therefore, for your own Sakes, 
 by the Love you bear to your immortal 
 Souls, that you come not fhort of the Pro- 
 mife of Him who hath faid, Blejfed are the Matth. v. 
 Merciful, for they fhall obtain Mercy, 7- 
 
 And now having pointed out that moft 
 Excellent Way of Charity, or Lonje to 
 God and our Neighbour, that Gofpel Way 
 of Pleafantnefs, that fure Path of Peace 
 leading on to Glory, what remains but that 
 
 we 
 
20 8 A Sermoft before the GoFoernors^ &^c. 
 Sermon ^^q ^valk therein ? We are called Chriftiaris, 
 lyry^j profeffing one Faith, one Lord, one Bap- 
 tifin : Let us this Day (hew ourfelves to be 
 fuch, not in Word only, but in Deed, and 
 in Truth j whilft our Faith worketh by 
 Love, and our Love by (hewing Mercy to 
 the Poor. 
 
 It is a joyful Thing for Brethren to meet 
 together in the Houfe of God as Friends : 
 May this Joy be now fulfilled in the Hearts 
 of us all, both High and Low, Rich and 
 Poor, one with another ! and, as we join 
 in one common Labour of Love towards the 
 Needy and Afflicted, may the fame good 
 Difpolition, improved, bring us together in 
 the Unity of the Spirit, and in the Bond of 
 2 Pet. i. 7. Peace : Thus (hall we add to Brotherly-kind- 
 nefs Charity : Thus (hall the happy EfFcdt 
 of our ailembling together caufe Joy in 
 Heaven, and make glad the City of God, 
 whilft Saints and Angels tune their Harps 
 to louder Strains of Praife, as they fing 
 << Glory to God iisi the Highest, and 
 « on Earth Peace, Good- Will to- 
 « wards Men." 
 
 SER. 
 
SERMON Vlir. 
 
 True Liberty the Gift of the Son 
 of God. 
 
 John viii. 36. 
 
 If the Son therefore Jl: all make you free ^ ye 
 fJoall be free indeed. 
 
 WHEN many of the fc's:^ believed 
 on Chrift upon hearing the Words 
 which He fpake, our Lord took 
 Occafion to encourage them to perfevere in 
 believing : 7/*, fays He, ye continue in r?iy 
 Word^ then are ye my Dijciples indeed, and 
 ye JJjall know the Truth, and the Truth fiall 
 make you free. As thefe Words feemed to 
 refledl fome Difgrace upon that People, ac- 
 cording to their carnal Apprehenfion of them 
 (for there is a Belief to the faving of the 
 Soul, and a Belief which carnal Men mav 
 have) they immediately took Fire, and in 
 a Fit of angry Refentment replied : We he 
 Abrahatjfs Seed, and were never in Bondage 
 P to 
 
210 T'rue Liberty the Gift 
 
 Ser^mon to any Man : Howfayejl Thou, Te fhall be 
 \^r\^ made free ? However this Anfwer might 
 evince their Zeal for the Honour of their 
 Lineage and Nation, yet it vi^as far from 
 being a Proof of their Regard to Truth ^ for 
 tho* the former Part of it was true, viz, 
 that they were Abraham^ s Seed, according 
 to the Fle(h ; yet the latter was not fo, 
 their Forefathers having been Bond- Slaves 
 in Mgypt and Captives in Babylon, and they 
 themfelves at that very time were, tho' not 
 in Bondage, yet, under Subjedion, and tri- 
 butary to the Romans. However, our Sa- 
 viour reproached them not with that J He 
 meddled not with their Civil Libertiesor Civil 
 Matters — Bond and Free were alike to Him 
 in that refped, his Bufinefs on Earth be- 
 ing of a Spiritual Nature, and fuch the 
 Meaning of his Words, as his Anfwer (hews : 
 Verily ^Verily, I fay unto you, Whofoever com- 
 mitteth Sin, is the Servant of Sin. Wherever 
 Sin reigns in the Heart and is obeyed in the 
 outward Life, that Perfon is in the moll 
 miferable Thraldom and a Slave to the worfl 
 of Tyrants — His Servants ye are to whom ye 
 obey, whether of Sin unto Death, or of Obedi- 
 ence unto Right eoufnefs. Now, fays our 
 Lord in the next Verfe, T^he Servant abid- 
 I eth 
 
Sermow 
 VIII. 
 
 of the So7t of God* 2 1 1 
 
 eth not in the Houfefor ever, hit the Son abi- 
 deth ever. Which Words in their primary 
 ^Q.ni^ refer to Mofes, who was only a Servant 
 in tl^e Houfliold of God, whereas Chrift 
 was tlie Son and Heir and Lord of all Things. 
 — The Difpenfation of the former was only 
 temporary and to lead thofe that were under 
 it to Cbrijl^ whereas that of the latter was 
 to bean everlafting Covenant, even the fure 
 Mercies of David. — The firft was a Mini- 
 flration of Bondage, Condemnation, and 
 Death; the fecond of Liberty, Grace, and 
 Life. But in a fecondary Senfe thefe Words 
 of our Lord may be paraphrafed thus: — As 
 among Men, according to the Laws of So- 
 ciety, the Servant, tho' at prefent one in the 
 Family, has no Inheritance or Right of Pro- 
 perty in his Mailer's Goods, but thefe defcend 
 to the Son or Heir : So in the outward 
 Church on Earth, however the Servants of 
 Sin are mixed with the Servants of God, like 
 Tares among the Wheat, yet when the In- 
 heritance comes to be divided at the Great 
 Day of Diflribution, the latter only fhall 
 partake in it ; for then it (hall be faid— C^? 
 out the Bond-woman and her Son, for the 
 Son of the Bond-wotnanfiall not be Heir with 
 the Son of the Free- ivoman, 
 
 P 2 But 
 
VIII. 
 
 212 l^rue Liberty the Gift 
 
 Sermon But left it ihould be replied — Are we 
 not all Servants ot Sin both by original De- 
 filement and acflual TranfgrefTion ? Who 
 then can be faved ? Our Saviour therefore 
 adds — If the Sonfiall make you free^ yefiall 
 be free indeed y i. e. Hovvever you are by 
 Nature Children of Wrath, and however you 
 may be, thro' finful Adts and Habits, the 
 Servants of Corruption, and as fuch can lay 
 no Claim to any Part of the heavenly In- 
 heritance, yet if the Son of God, who is 
 Heir and Lord of all Things, free you from 
 your Bondage and bring you into the Liberty 
 of Sons, then (hall you divide the Inheri- 
 tance with Him ; for tho' by original Ex- 
 traction you are Aliens and out of the true 
 Filiation, yet thro* Grace being made real * 
 Children byAdoption and a vital Participation 
 of the Divine Nature derived from thpfecond 
 
 * Tho^ the Adoption of Children among Men be only a 
 nominal or reputed Relation, yet in the Divine Life it con- 
 fifts in a real and fpiritual Birth, and indeed muft do fo ; for 
 altho' one Man has a natural Fitnels or Capacity to inherit 
 the things of another, yet this holds not true with refped ta 
 the heavenly Inheritance, for Corruption cannot inherit In- 
 corruption : And therefore in order to our Meetnefs to be 
 inade Partakers of the Inheritance of the Saints in Light we 
 rnult by our Spiritual Union with Chriji the King of Saints 
 receive of his FuUnefs a Meafure of that Holinefs without 
 which no Man fhall fee the Lord, and fo by the Sandlifica- 
 tion of his Spirit be qualified for Glorification in his King- 
 dom. 
 
 ^da?ny 
 
of the Son of God. 213 
 
 Adamy who is a quickening Spirit, and the ^^^^°^ 
 Fountain of a new and holy Life to us ; by („/'VNJ 
 this new Relation you become Heirs of God 
 and joint Heirs with Chriji. To which pur- 
 pofe are thofe Words of our Lord to his 
 Heavenly Father concerning the Children 
 of the Redemption : The Glory which thou 
 gaveji me I have give?! them, that they may 
 be one even as we are one. For, He who fan- 
 Siifiethy and they who are fanSiified are all of 
 one^ for which Caufe He is not ajlmmed to 
 call them Brethren, 
 
 Thus to as many as receive Him into 
 their Hearts by Faith, and continue in his 
 Word, doth the Lord fefus give fuch pre- 
 cious Promifes and Privileges, for thefe are 
 the true legitimate Seed of faithful Abra- 
 hatn^ and rightful Heirs of the Covenant of 
 Grace ; nay a greater than Abraham is their 
 Father, for they are born not of Blood , nor 
 of the Will of the Flejlj, nor of the Will of 
 Many but of God. O that this glorious Truth 
 may be imprelTed upon our Minds in more 
 durable Characfters than if written upon a 
 Rock with the Point of a Diamond! And O! 
 (which is of the highell Importance to us) 
 that the Experience of it may be fealed upon 
 our Hearts by the Spirit of the Living God I 
 
 P3 It 
 
214 T'rue Liberty the Gift 
 
 Sermon If is obfervable, that the fame Property or 
 \jr^j^ Power, '■oiz. to make us free, which is af- 
 cribed to Truth in Ver. 32. of this Chap- 
 ter, is afcribed to the Son of God in that of 
 the Text, to evidence to us that Chnfi is what 
 He declares himfelf to be, the Way, the 
 Truth and the Life, not only as He has out- 
 wardly revealed Truth to us, but as He is 
 within us that Principle of livingTruth which 
 is the Power of God unto Salvation : And 
 therefore thofe Expofito'rs who interpret 
 thefe Words of Dodlrinal Knowledge only, 
 however great their Names may be, have 
 not entered into the full Senfe and Meaning 
 of them J for People may have much Head- 
 knowledge of the Scriptures, and right Na- 
 tions of Dodrines, and yet continue the Ser- 
 vants of Corruption. In vain Men boaft of 
 the Purity of their particular Church or 
 the Truth of its Doctrines, whilft they con- 
 tinue fpeculative Believers only, and have 
 not their Hearts purified by Faith ; for tho' 
 a Diflindion in point of Preference is due to 
 one outward Communion o^CbriJiians above 
 others, yet fo long as they are not of the 
 People of God, who worfliip the Father in 
 Spirit and in Truth, and therefore have not 
 Fellowihip with the Father, nor with the 
 
 Son, 
 
of the Son of God, 215 
 
 Son, whether they vvorfhip at Samaria or Se^rmoi^ 
 Jerufalem, whether they be of the Church 
 oi England, or the Church oi Scotland, of 
 the Church of Geneva, or the Church of 
 Rome, 'tis all one, for if any Man have not 
 the Spirit of Chri/l he is none of his; he 
 remains a Slave to his Sins or to his Ceremo- 
 nies, to his Doctors or to hisDodlrines, and 
 is no Free-man, for where the Spirit of the 
 Lord is, there is Liberty, and there only. 
 
 When Pilate afked our Lord, What is 
 Truth ? we do not read that He made any 
 Reply to his Qaeftion, as an Interrogatory 
 of that Importance feemed to require : And 
 what may we fuppofe to have been the Rea- 
 fon of this Silence ? Why this — The Quef- 
 tion was probably captious or curious in the 
 Defign of the Propoler, and not offered for 
 the fake of any real Inftrudtion ; and there- 
 fore it is not to be thought that an Anfwer 
 tho' proceeding from the Oracle of Truth, 
 would have had any good Effect upon the 
 Mind of fo iil-difpoled a Querift : Hence it 
 was that the Scribes and Pharifeis, who 
 were prefent at fo many of our Lord's Di- 
 vine Difcourfes, received no Benefit from 
 them, they came with an infidious Defiga 
 to entangle Him in his Talk, and therefore, 
 P 4 thq' 
 
Sermon 
 VIII 
 
 2 1 6 True Ltbej-ty the Gift 
 
 tho' He fpake as never Man fpake, yet they 
 \JrY^ went away neither wifer nor better for what 
 they heard. 
 
 Beware then, my Brethren, how you 
 entertain Prejudices againfl the Truth, for 
 where this is the Cafe, tho' Cbrijl himfelf, 
 as in the Days of his FIe(h, were your 
 Preacher, you might not profit by Him ; 
 for however it is of the Nature of Truth to 
 fet us free, yet it does not fet us free from 
 wilful Prejudices and determined Oppofi- 
 tion to it, becaufe Truth can only operate 
 within us, but this it cannot do if we flop 
 the Way and fhut the Door againfl itj and 
 if it gain no Admittance into our Hearts 
 that it may exert its Divine Energy there, 
 it can no more help the Soul than Medicines 
 can the Body that does not receive them. We 
 call the Scriptures the Word of God, inaf- 
 much as they teftify of Him who is the Liv- 
 ing Word of God that abideth for ever, and as 
 they were fpoken and written by holy Men 
 of old as they were moved by the Holy Ghofl; 
 if then we receive their Teflimony, and the 
 Truth which they are appointed to convey, 
 in Demonflration of that fame Power and 
 Infpiration by which they were given, they 
 become really profitable for cur Inflrudion 
 
 in 
 
of the Son of God, 217 
 
 in Godlinefs; othervvife, v/hether they be Sermon 
 preached or read, they are only Sounds and (.^/^y^ 
 Syllables, we hear the Voice of Man but 
 not the Voice of God, we read Language 
 and Proportions and annex our own Ideas 
 to them, but attain not to Divine Truth, 
 for this lyeth not in the Conjecftures, Ap^^ 
 prehenfions, or invented Meanings which 
 Man's Wifdom teacheth, but is of far more, 
 noble Extradion, even the Breath of the 
 Power of God, and a pure Influence that 
 floweth from the Glory of the Almighty, 
 the Brightnefs of the everlafting Light, the 
 undefiled Mirrour of the Majefty of God, 
 which entring into holy Souls maketh them 
 the Friends of God and Prophets. This 
 Infpiration of the Almighty giving Under- 
 Aanding is the only true Interpreter of 
 Spiritual Things, the living Rule, the in- 
 fallible Guide : T^be Words which 1 fpeak 
 unto you, fays our Lord, they are Spirit and 
 they are Life, And this may help us in a 
 fort to conceive in what Senfe Chrijl, as to 
 his Divine Nature, is called the V/ord of 
 God, viz. as He is the full Energy of 
 the Deity exerted imd exprefled in Operati- 
 on and Ad : Thus He is the Word of God's 
 Power, for as He created all things^ fo He 
 
 upholdetb 
 
21 8 l^rue Liberty the Gift 
 
 Sermon upholdeth all things, by the Word ofhii Power : 
 X^'>^r>J ^^^ H^ is the Word of God's Truth, the 
 uncreated Wifdom, the Fountain of Illuaii- 
 nation, and as fuch quick and powerful to 
 convince, to convert, and to bring us out of 
 Darknejs into his marvellous Light. And He 
 is alfo the Word of God's Grace which is 
 able to build us up^ and to give us an Inheri- 
 tance among all them which are fanSijied, 
 
 T proceed to difcourfe briefly on the Nature 
 of Chriftian Liberty in fome chief Particulars 
 wherein the Son of God doth fet us free. 
 
 Andjirji^ He fets us free from our natural 
 Ignorance and Blindnefs with refped to the 
 things of God. 
 
 In Man by Nature, we are told, dwell- 
 • eth no good thing, and confequently no 
 faving Knowledge of God, but the only be- 
 gotten Son which is in the Bofom of the Father 
 He hath declared Him. Chriji Jefus hath 
 been in all Ages of the World the Light of 
 the World in Divine things, tho' under diffe- 
 rent Difpenfations of Clearnefs and Manifef- 
 tation ; and He who to others in times paffc 
 was as a Light fliining in a dark Place, hath 
 brought Life and Immortality to Light more 
 abundantly thro his Gofpel: But as it was 
 in theDaysof il^^a \}iizX\k^^ /Egyptians were 
 
 involved 
 
of the Sg71 of God, 2 1 9 
 
 involved in Darknefs, whilft the Children of Sermou 
 
 VIII 
 
 Jj'rael had Light in all their Dwellings, fo it (,/vx; 
 is now, Ugbt is come into the World, but 
 Men love Darknefs rather than Light, and 
 fo are deprived of the Benefit of it j for out- 
 ward Dilcoveries of Truth till inwardly re- 
 ceived, can no more profit than the Sun in 
 the Firmament can give Sight to the Blind, 
 but when that fame God who commanded 
 the natural Light to Jhine out of Darknefs 
 flnneth in our Hearts to give us the Light of 
 the Knowledge of the Glory of God in the Face 
 ofjefus Chrijl; then in his Light we truly 
 fee Light, and the two WitnefTes agree toge- 
 ther as Face anfwereth to Face in aGlafs. 
 
 The Difference of Judgment betwixt the 
 fpiritual and natural Man concerning Divine 
 things lyes not in the rational Powers, or ia 
 the Acquirements of Learning, but in the 
 different State and Condition of their Souls; 
 the one fees them by a heavenly, the other 
 feeks them by an earthly Light, therefore, 
 like the Horfes and Chariots of Fire at Do- 
 than, what is clearly difcerned by the one, 
 is invifible to the other. How weak and 
 ignorant was Nicodefnus in his Conference 
 with our Lord on the Subjedt of Regenera- 
 tion ! And yet Nicodemus was a Mafler in 
 
 yraeL 
 
2 20 "True Liberty the Gift 
 
 Sekmom 'IfraeL What a furious Perfecutor ofCbrif- 
 
 VII- 
 ^^r-^^.j tiam'fy was Paut before his Converfion '. 
 
 and yet Paui was a great Scholar. But 
 when it pleaied the Lord to take away the 
 Scales from their Eyes, and to open their 
 Understandings, what they accounted Folly 
 before, they now efteemed the higheft Wif- 
 dom, and could fay with the Pialmifi:, as 
 touching their former Blindnefs, Sofoolifi 
 was land ignorant^ even as aBeaJi before Thee. 
 And fo it is with the Chriftian whole Eyes 
 the Lord hath opened to fee the wondrous 
 things of his Law, for then he can truly 
 fay: " This one thing I know, that whereas 
 " I was blind, now I fee." He who before 
 was ready to cafl Stones at any that (hould 
 tell him of his Weaknefs, Sin and Mifery, 
 now fees of a Truth and readily confelTes, 
 that he is of himfelf poor, and wretched, and 
 miferable, and blind, and naked : He who 
 once thought it enough to fpeak refped;fully 
 of Chrift, but felt no abfolute need of Him 
 in his Soul, now fees Him to be his only 
 Hope and only Help, and that in Him alone, 
 as the only begotten of the Father full of 
 Grace and Truth, lyes all his Wifdom, 
 Righteoufnefs, Sandification, and Redemp- 
 tion ; He v;ho in Times pail could fee no 
 
 Harm 
 
of the So7i of God, 221 
 
 Harm in the vain Pleafures, Pafs-times and S^rmom 
 
 VIII. 
 
 Amufements of a finful World, but took -^/-VNJ 
 Pleafure in thera and thofe that followed 
 them, now fees that the End of thefe things 
 is Death, and can only take Delight in the 
 Ways and People of God : And laftly, he 
 who was accuftomed to read the Scriptures 
 only as a Hiflory or a Syflem of good mo- 
 ral Rules and Precepts, the Vail being now 
 taken away from before his Eyes, he difco- 
 vers therein the hidden Treafures of Divine 
 Wifdom, even the Wifdom of God in a 
 Myftery : they are no longer a Book fealed, 
 but the Lamb hath opened the Seals thereof, 
 given him a right Underflanding in all need- 
 ful Truth, and made him wife unto Sal- 
 vation. 
 
 But fecondly : As the Son of God fets us 
 free from all dangerous Ignorance and Error 
 in things pertaining to God j fo doth He 
 likewife from the prevailing Power of Sin. 
 When Mam fell from God, he fell under 
 the Power of the Devil and his Angels^ and 
 had not the Son of God, by a miraculous 
 Interpofition of Love, come to his Relief, 
 as the Bruifer of the Serpent, to deftroy the 
 Work of the Devil, even all that Sin had 
 wrought to his Perdition, there could have 
 
 been 
 
2 22 'True Liberty the Gift 
 
 Sermon been no Help for him either in the Height 
 \y^\/^\^ above or in the Depth beneath — This is 
 fignified to us in the Parable of the Travel- 
 ler that fell among Thieves. In this mife- 
 rable Spe(5lacle behold, O Man ! thy felf 
 pourtrayed : (for by Nature thou ftandefl in 
 the Image of fallen Adwrn^ and the Image 
 of God is thy new Birth by Grace from the 
 fecond AJam-,) thou art fallen among Thieves 
 who have ftripped thee of thy Virgin In- 
 nocence, robbed thee of thy fair Garland of 
 Perfection, wounded thv Confcience and 
 left thee half dead, even deftitute of that fpi- 
 xitual and holy Life which was thy Crown 
 of Glory and Immortality : Stop awhile and 
 confider here thy twofold Original by Na- 
 ture J firft, as thou cameft out of the Hands 
 of thy Creator, pure and fpotlefs as the An- 
 gels, the Glory of the Creation, the Envy 
 of Devils, and the Delight of God. How 
 blelTed was the Time when Man knew no 
 Sorrow as he knew no Sin ; when a free 
 Communication was open betwixt Heaven 
 and Earth, and Angels were feen defoending 
 and afcending between the two peaceful 
 Kingdoms, nay when God himfelf conde- 
 fcended to converfe with Man with the Fa- 
 miliarity of a, Friend. 
 
 But 
 
of the Soil of God, 223 
 
 But foon, alas ! was this happy Scene Shrmon 
 clofed by that fatal Period when Sin entered 
 into the World, and Death by Sin. By 
 this woful Apoftacy was brought about in 
 the Soul that fad Reverfe from Purity to 
 Pollution, from Innocence to Guijt : The 
 Divine Image left forrowful her defiled 
 Maniion — The Soul felt itfelf wounded with 
 the poifoned Dart of Sin — The Mind be- 
 came darkened and difordered in all its Fa- 
 culties, the Judgment perverted, the Affec- 
 tions mifplaced, and the Will inclined to 
 Evil continually — The Body became belH- 
 al and difeafed, fubjed: to Mortality and 
 Corruption, and the whole Man (the moft 
 excellent Part of God's Workmanfliip) dif- 
 figured and fpoiled, infomuch that he who 
 was before a glorious Difplay and Temple 
 of the ever-blefTed Trinity, became at once 
 the Captive and Derifion of infulting Devils: 
 Nay the whole Creation fympathized with 
 Man in the fad Cataftrophe of the Fall — 
 That equable Temperature and Harmony 
 in which conlifted the permanent Health 
 and Beauty, and the Perfection of every 
 Creature, withdrew; Difcord, the Parent 
 of Diftemper and Decay, raged thro' all 
 the Elements, and every Life of Nature felt 
 
 Corrup- 
 
Sermon 
 Vlil 
 
 ^24 True Liberty the Gift 
 
 Corruption : So much indeed of Good waS 
 ^}\j left as might fet forth the Wifdom and Pow- 
 er of the Creator, fo much as might explain 
 to Man the greater Good he had loft, but 
 abundantly fufficient of Evil took place, 
 thro' Lofs of that Good, to make Man feel 
 the wretched EfFed:s of Sin, to convince 
 him of the Folly of his Choice, and to lead 
 him back to God by Repentance : At fo 
 dear a Price was bought the Knowledge of 
 Good and Evil *. 
 
 Behold here, O Man, thy fecond fad 
 Original, and fee thyfelf in isMtn Adatiu 
 and fallen Adam in thyfelf! Where now is 
 thy boafted Liberty, the Sufficiency of thy 
 Reafon, and that conceited Dignity of thy 
 Nature which thou hafl learned to prate 
 of? Why I tell thee from Authority no lefs 
 than facred, that thou art born blind 3 that 
 
 * It may not be unfeafonable to remark here on the Error 
 of moft Phyfico-Theologifts in fuppofing the prefent mun- 
 dane Syftem to continue in its original State of Perfeftion^ 
 and who therefore ftretch their Invention to reconcile the 
 Diforder and Evil that is in Nature with the infinite Wifdom 
 and Goodnefs of God, and to find out phyfical Ufes for the 
 fame ; not confidering that the prefent Conftitution of Things 
 is in a mixt Condition- of Good and Evil, and that if natural 
 Evil in feme Inftances may ferve by its Counteraction to re- 
 ftrain or remedy the fame in others, yet that fuch a necef- 
 iity of working lay not in God, but is the gracious EfFeft of 
 his over- ruling Power; for that before the Curfeall things 
 were very good, and o7ik became otherwife for moral Ufes 
 and Purpofes to Man. 
 
 thou 
 
of the Son of God. 225 
 
 thou waft conceived in Sin, and art by Na- Sermon 
 
 VIII 
 ture a Child of Wrath j and that thou may ft o^'VN^ 
 
 with 'Job fay to Corruption, T^hou art my 
 Father^ and to the Worm^ T'hou art my Mo- 
 ther and my Sifter : Nay thou art a difeafed 
 Leper all over, and from the Crown of the 
 Head to the Sole of the Foot there is nothing 
 but Wounds and Bruifes and putrifying 
 Sores ; thou art likewife by Condition a 
 Captive in the Hands of thy moft deadly E- 
 nemies, and there is but a Breath of Air 
 betwixt thy Soul and the Pit of Hell : Such 
 is thy Genealogy and State by Nature : But 
 fee ! The good Samaritan is paffing by — 
 He ftops — He fees thee in thy Blood— He 
 pities thy Diftrefs and Poverty, and comes to 
 thy Relief — He offers thee *« Gold tried in R( 
 ** the Fire that thou may ft be rich, and white ' ^* 
 *f Rayment that thoumayftbecloathed,and 
 ** that the Shame of thy Nakednefs do not 
 ** appear ; and bids thee to anoint thine Eyes 
 " with his Eye-falve that thou mayft fee.'* 
 In a word, He is come to pay thy Ranfom 
 and to loofe the captive Chain, to do away 
 thy Sin, and to heal thine Infirmities, and to 
 give Power to as many as will receive Him 
 to become the Sons of God: But for a 
 Word of Dodtrine upon the Point. 
 
 Q^ The 
 
 vCV. 111. 
 
2 26 T'rue Liberty the Gift 
 
 Sermon The Son of God fets us free from the 
 
 VIII. 
 
 iy\/^>^ prevailing Power of Sin by the Spirit of 
 Grace and Saniftification in the Hearts of 
 Believers : for where the Spirit of the Lord 
 is there is Liberty in this refpedt alfo. Let 
 it be remembered, that I fpeak here of Free- 
 dom from the prevailing Power of Sin, and 
 notof finlefs Perfedion : and this Diftin6lion 
 ought to be well retained. Whatever is 
 contrary to the Purity and Holinefs of the 
 Divine Nature has in it the Nature of Sin, 
 and fomething of this remains even in the 
 Children of the Regeneration during their 
 flay in thefe earthly Tabernacles ; and there- 
 fore it is that we hear even the Apoftle com- 
 plaining of in-dwellingSin; And yet this well 
 confifts with thofe Words of St. Johfi, Who- 
 foever is born of God^ doth not commit Sin, 
 for his (i. e. God's) Seed remaineth in him. 
 The regenerate Chrijiian (taking his Name 
 from his better Part) fmneth not in that Di- 
 vine Nature of which he is made Partaker, 
 for the incorruptible Seed, which is Chrijl in 
 him the Hope of Glory, cannot lin : But 
 the Law in his Members, that Seed of the 
 Serpent which warreth againft the Seed of 
 the Woman in his mortal evil Nature (for 
 they are contrary the one to the other) is daily 
 
 fighting 
 
of the So7i of GocL 22 J 
 
 fisfhtin? ai^ainfl: and troubling him : But then Sermo:* 
 
 o t> ^ o VIII. 
 
 he can fay with St. Paul \ If I do that I 
 would not^ it is no more I that do it^ hut 
 ■Sin that dwelleth in me : Now he that can 
 fay this, is no longer the Servant of Sin to 
 obey it in the LuRs thereof; tho' it be his 
 Adverfary to moleft him and exercife his 
 Vigilance and prove his Conftancy, it is 
 not his Lord to exercife Dominion over 
 him, for he hates and flrives againll: it ; 
 being then mortified in his Will and Af- 
 fections to it, how can he who is thus dead 
 to Sin live any longer therein ? the Chrijii- 
 an then, tho' affaulted, and thatalmoft con- 
 tinually, by the Corruptions of his Nature 
 and by the infernal Malice and Power of 
 evil Spirits, for we wrejile not only againft 
 Flejh and Bloody but againji Frincipalities, a- 
 gainjl Powers^ againji the Rulers oftheDark'- 
 nefs of this Worlds againft Spiritual PFicked- 
 nefs in high Places-, yet in all thefe things 
 he is more than Conqueror thro' Him that 
 loveth him, for the Lord, whofe he is, 
 and whom he ferves, hath provided him 
 with Armour, inftruded him in the Ufe of 
 it, and giveth him Victory in the Battle. 
 
 Thirdly, The Son of God fets us free 
 
 from the Bondage and Condemnation of the 
 
 0^2 Law. 
 
2 28 True Liberty the Gift 
 
 Sermon Law. The Law is generally confidered 
 (/-y-^, only as an outward Diredory or Syllem of 
 Duties, and not as likewife {hadowing out a 
 Condition of the Soul in its way to Cbrifl : 
 but herein it is not without its Spiritual 
 Meaning and Reference. As the Servitude 
 of the Ifraelites in Mgypt figures to us Man's 
 Ipiritual Bondage by Nature, whereby he 
 is tied and bound with the Chains of inbred 
 Sin and Corruption, fo the Maledidionsand 
 Condemnation of the Law reprefent to us 
 that Sentence of Death in Himfelf which 
 every Sinner feels upon the Law being fent 
 home to his Heart with a convincing Power 
 by the Spirit of God, filling his Confcience 
 with dreadful Apprehenfions of the Punifli- 
 ment due to Sin, and reprefenting God as a 
 confuming Fire taking Vengeance of all 
 Ungodlinefs. Thefe flavifh Fears the trou- 
 bled Soul oft-times continues under for a 
 long Seafon, the Remembrance of its "Sins 
 being grievous unto it, and the Burthen of 
 them intolerable; and in this Wildernefs 
 State of Doubts and Fears, furrounded with 
 Dangers and Enemies on every Side, it tra- 
 vels as did the Ifraelites in the Defert till 
 the typical Mofes delivered them up to the ty- 
 pical Jo/hua to condudt them into the pro- 
 
 mifed 
 
of the Son of God, 229 
 
 mifed Land : Thus theLawmaketh nothing Sermon 
 perfect, neither can it give Reft to the wound- ^^^^VNJ 
 ed Confcience : This muft be the Work of 
 'Jefus our fpiritual Jo/Jjua, to whom we are 
 invited to come in Faith, that He may free 
 us from this Bondage alfo, give us Reft in 
 Himfelf, and guide our Feet in the way of 
 Peace, according to that his gracious Pro- 
 mi fe, Co7/2e unto me all ye that labour and 
 are heavy laden, and I will give you Reji, 
 
 But having confidered this Point more 
 largely in another Place, 
 
 I proceed fourthly to obferve, That the 
 Son of God fets us free from the Slavery of 
 the World, that great Tyrant which keeps 
 fo many Millions of Souls in Bondage. 
 
 We hear much Talk of Liberty, and fee 
 great Fears and Jealoufies employed about 
 it : and indeed, my Brethren, Liberty is a 
 precious thing and well worth the Care and 
 Pains of preferving ; but yet how many a- 
 mong thofe v;ho make fuch a Stir about it 
 continue willingly the Servants of Corrup- 
 tion ! What Man is he that goeth on to en- 
 large his Defires as Hell, that he may add 
 Houfe to Houfc and Land to Land, and fet 
 hisNeftonhigh? What Woman is that who 
 wearieth herfelf for very Vanity, that fhe 
 0^3 may 
 
True Liberty the Gift 
 
 may be as fine and fafliionable as her Neigh- 
 bours, and prideth herfelf in that which is 
 no better than the Badge of her Shame? 
 Who are all they that hafte to rife up early 
 and late. take Reft, eating the Bread of Care- 
 fulnei^j with fuch Diftruft and Anxiety a- 
 bout the Supplies of Life as if there were no 
 God in ifracl that careth for his Children ? 
 Thefe may call themfelves Chrijiiam and 
 free, but I tell you of a Truth, that all they 
 who fo mind earthly things are lefs than 
 virtuous contented Heathens, and greiter 
 Slaves than the meanefl: Hewers of Wood 
 and Drawers of Water ; they are Vaffals to 
 their ownunreafonable and foolifh Paffions, 
 and Drudges to a fhort Life which the very 
 Fowls of the Air pafs with lefs Wretched nefs 
 and Difquiet : But when the Son of God 
 bath ftabliflied our Hearts with his free Spi- 
 rit, we are delivered from the Hands of 
 thefe Lords and Talk-mafters which have 
 exercifed fuch tyrannous Rule over us, we 
 know that He in whom we truft both for 
 Soul and Body is a faithful Creator, and 
 therefore have learned to caft all our Care 
 upon Him who careth for us. 
 
 Another Bondage which comes under 
 this Head is the Fear of Man in things 
 
 per- 
 
of the Son of God, 
 pertaining to God. This has ever been 
 a Hindrance and Snare to many Perfons 
 even of Good Will in their religions Pro- 
 grefs, they fear to honour God in their 
 Lives, as they ought, left the Lord ftiould 
 keep them back from the Honour that 
 Cometh of Man 1 But when the Son has 
 made us free, his Spirit fortifies the Soul 
 againfl: all Oppofition, and makes the Man 
 of God valiant for the Truth ; and here if 
 we prove faithful to the Grace given us, 
 we have nothing to fear, but fhall be car- 
 ried fafe thro' Shame and Sufferings of 
 every kind, for He that rideth on the 
 White Horfe is our Leader and Defender ; 
 and *' He hath a Bow to wound his Ad- 
 " verfaries, and a Crown to give his Fol- 
 " lowers, and he goeth forth conquering 
 <« and to conquer." 
 
 The laft Thing in which I (liall inftance 
 as the ChriJiiansGiit and Privilege, is a Free- 
 dom to Righteoufnefs. 
 
 The heavy Bondage of the firft Cove- 
 nant or Legal Difpenfation given by Mofes 
 and typified by Hagar and Jfmael, confifted 
 not, as it is underftood by many, in the 
 Number and Slavery of its Rites and Ce- 
 Ci_4 remonies, 
 
232 T'nie Liberty the Gift 
 
 Sermon rcmotiies, but chiefly as it required of Man 
 ^^^-y^ a perfedl Reditude of Life without rni- 
 niftring Strength for the Work, hke as the 
 Mgyptian Talk-mafters exaded of the He- 
 brews the full Tale of Brick without giving 
 them Straw : Nor indeed is it in the Na- 
 ture of an outward Law to give inward 
 Power for Obedience : This muft, come 
 from another Source, and fallen Man can 
 only fulfil the Law of God by virtue of the 
 Law of the Spirit of Life, giving both Will 
 and Strength for Performance : And there- 
 fore as Obedience could not be paid to the 
 Law by Man, fo neither could Juftifica- 
 tion be attained to by it : This cometh by 
 our New Creation in Chriji 'Jefus^ which is 
 that Grace of God which bringeth Salva- 
 tion, and whereby we are made a willing 
 People in the Day of his Power, to walk 
 in the Obedience of Faith, and «* to offer 
 *' up fpiritual Sacrifices acceptable to God 
 " by ^jejta Chrijir Hereby the Will of 
 God (which is our Sandtification) is wrought 
 in us, and Works of Righteoufnefs (the 
 EfFcd of a juftifying Faith) are brought 
 ^ forth by us : In a word ; hereby all 
 Things obtain their proper Order and 
 Courfc : The Tree is made good, and 
 
 there- 
 
of the Son of God. 233 
 
 therefore the Fruit is good alfo ; Duties Sermon 
 have their Foundation in Graces, and the c/^NJ 
 Service of God is perfed: Freedom. We 
 therefore greatly difhonour as well as mif- 
 take the Nature of Chriflianity, when we 
 reprefent it to ourfelves or others as confid- 
 ing in conftrained Adts of Duty and out- 
 ward Worfhip, in a fct Behaviour, a forced 
 Converfation on religious Subjedls, in talk- 
 ing much of Chriji^ or fpeaking Scripture 
 Language : for Labour and Study to do 
 thefe Things {hews that we are not yet ^ 
 brought into Chrijiian Liberty, which is a 
 Freedom to Righteoufnefs and to a Life and 
 Converfation becoming the Gofpel of 
 Chriji : It is then only we can truly fay, 
 that his Yoke is eafy and his Burden light, 
 that the Ways of his Religion are Ways of 
 Pleafantnefs, and that all its Paths are 
 Peace ; for in Newnefs of Spirit Newnefs 
 of Life is natural, and therefore eafy, and 
 with Delight we run the Way of his 
 Commandments when he hath fet our Hearts 
 at Liberty. 
 
 But here let it be obferved by way of 
 Caution to him who is called to be the 
 Lord's Free-man, that he be not high mind- 
 ed but fear. Is he brought into Liberty ? 
 
 Let 
 
234 True Liberty the Gift 
 
 Sermon Let him rcjoyce in his Liberty with an hum- 
 l/Y^ ^^^ '^^d thankful Heart, and have the tender- 
 eft Compaflion on them that are in Bonds, 
 even under the Law to Chriji^ not prefum- 
 ing to defpife the Day of fmall Things in 
 others, but condefcending to Men of low 
 Eftate, and bearing their Burdens as a Fel- 
 low-helper with them in their Weaknefs; 
 remembering that if he difFereth from ano- 
 ther, he hath nothing but what he hath 
 received as a free Gift, and therefore ought 
 not to glory as if he had not received it : 
 Befides, God is the Judge, and He putteth 
 down one and fetteth up another. — Again ; 
 Let him ufe his Liberty with Moderation 
 and Prudence both towards them that are 
 without and them that are within ; for tho' 
 all Things of an indifferent Nature be law- 
 ful to him, yet all Things are not expedient : 
 Chrijiian Liberty ought to fubjed: itfelf to 
 the Law of Charity, and never be ufed 
 where it may give Offence to our weak 
 Brethren. 
 
 I (hall conclude with the mention of 
 fome few Particulars, wherein the Son of 
 God hath not fet us free, to prevent fome 
 fatal Miftakes concerning the Nature of 
 Chrijiian Liberty. And 
 
 Firjl, 
 
of the Son of God. 235 
 
 Firjl, He hath not releafed us from ^^fj^°" 
 Obedience and Subjedion to the Civil 
 Powers, but on the contrary obliged us 
 by Precept and his own Example to obey 
 them that are in Authority and have Rule 
 over us, as well for Confcience fake as be- 
 caufe they are Minifters of God to us for 
 good, either in the way of Protection, or 
 Corredion. 
 
 Secondly, He has not fet us free from 
 conforming to the Rules and Orders of 
 that Society of Chrijiians with whom we 
 are in Communion, provided fuch Rules and 
 Orders do not reftrain us from bringing 
 Glory to God, by promoting the fpiritual 
 Welfare of our Neighbour, nor any Ways 
 hinder our own Advancement in Godlinefs; 
 for in thefe Things one is our Mafter, even 
 Chriji, and no other. 
 
 Thirdly, He has not taken away or 
 flackened our Obligations to any moral or 
 relative Duty j for thefe are bound upon 
 us by a Law that altereth not ; and there- 
 fore Afitinomian DoClrine is here Antichri- 
 fiian Dodrine ; tho' there is the lefs Oc- 
 cafion for Caution in this Particular, as one 
 great Part of Chrijiian Liberty confifls in 
 
 - render- 
 
236 True Liberty the Gift 
 
 Sermon rendering the Pracftice of thefe Duties our 
 
 VIII . 
 
 \^y\/>^ free Choice and willing Service, 
 
 Lafily^ The Son of God does not fet us 
 free from Afflictions, CrofTes and Temp- 
 tations ; for thefe prove the Chrifiians 
 Fidelity, exercife his Graces, and perfed: 
 him in the School of Chriji. But in all 
 Things wherein we are entangled and held 
 to the Damage of our Souls and to the 
 endangering of our Salvation, if we 
 wait faithfully and patiently, upon the 
 Lord, He will deliver us ; and if in thefe 
 Things the Son (hall make us free we 
 {hall be free indeed. Hath He then cal- 
 led us out of Darknefs into his marvel- 
 lous Light? Let us walk as Children of 
 the Light and of the Day : Hath He 
 refcued us from the Power of Sin and 
 Satan to bring us into the glorious Li- 
 berty of the Sons of God? Let us ftand 
 fafl in the Liberty wherewith Chrifi hath 
 made us free, and not be intangled again 
 with the Yoke of Bondage. 
 
 Now to Him who bath vifited and re- 
 deemed his People^ that we being de- 
 livered out of the Hands of our Ene- 
 mies j may ferve Him without Fear, in 
 
 Holinefs 
 
of the Son of God. 
 HoUnefs and Righteoufnejs before Him 
 all the Days of our Life, be afcribed 
 all Honour and Glory of us and all the 
 Jfrael of God, now and for evermore. 
 Amen. 
 
 237 
 
 Sermon 
 VIIL 
 
 S ERr 
 
SERMON IX. 
 
 Chrijl both the hidden and revealed 
 Myftery. 
 
 Co L o s s. i. 26. 
 
 ^he Myjlery which hath been hid from Ages 
 and from Generations^ but now is made 
 manifeft to his Saints. 
 
 Sermon \"T TITHOUT Controverfy, fays the 
 \J^V^ YY fame Apoftle, " Great is the My- 
 ** fiery of Godlinefs, God was 
 " manifeft in the Flefh." And St. Peter^ 
 fpeaking of the Riches of Divine Grace 
 and Love difplayed in our Redemption by 
 Jefus Chrijiy and preached by the Powder of 
 the Holy Ghoft, adds, « which Things 
 ** the Angels defire to look into :" Im- 
 plying, that the Work and Procefs of Man's 
 Salvation, as related in the Gofpel and car- 
 ried on in the Souls of the Faithful, affords 
 Matter of Wonder and Aftonifhment to 
 thofe bleffed Beings (how little foever fome 
 
 more 
 
Chrijl both the hidden^ &^c, 239 
 
 more nearly concerned feem tobeafft:d:ed by Sermon 
 it) who excited by a Holy Curiofity defire (^/-y^j 
 to pry into this Myflery of Companion and 
 Mercy, that they may be furnifhed with a 
 frefh Theme for the Praife of the Divine 
 Goodnefs. But the Holy Angels, tho' em- 
 ployed on many Occafions and MefTages re- 
 lating to this Wonder of Love ; tho' they 
 intereft themfelves fo much in the Happi- 
 nefs of Men, as to rejoice at their Con- 
 verfion ; and are appointed to be their 
 Guardians and Prote(5tors under God, to 
 minifter to the Heirs of Salvation ; yet as 
 C/jnJi took not on him the Nature of An- 
 gels, but the Nature of Man, fo they can- 
 not experience that Grace of God which 
 bringeth Salvation, as they do not need it, 
 nor penetrate into the Myfteries of a Faith 
 which is neither fuited to their Nature nor 
 Occafions : But yet they know enough of 
 the Love of Chriji for Mankind to give Glo- 
 ry to God on High for Peace reftored on 
 Earth, and for fuch amazing good Will 
 towards Men as is now manifefted in the 
 gracious and wonderful Oeconomy of their 
 Redemption. The Myftery then here 
 fpoken of is the Whole of Man's Redemp- 
 tion as revealed in the Gofpel Difpenfation : 
 
 and 
 
240 Cbrift both the hidden 
 
 and the chief Bufinefs at prefent will be to 
 fhew, 
 
 Firji^ In what Senfe it was a hidden My- 
 ftery before the Time of this Revelation j 
 and 
 
 Secondly y How and to whom it is now 
 made manifeft. 
 
 That Chriji a Saviour was promifed to 
 Adam and Rve by God Himfelf under the 
 Charader of the Seed of the Woman that 
 ihould bruife the Serpent's Head, we read 
 Gen, iii. That this comfortable Dodrine 
 was tranfmitted to their Pofterity, and that 
 Seth^ Enoch, and Noah were Preachers of 
 Righteoufnefs in the Spirit of ChriJI is not 
 to be doubted; for •« by Faith Noah, being 
 *' warned of God of Things not feen as yet, 
 ** prepared the Ark to the faving of his 
 " Houfe." But what other Faith was this 
 than Faith in that Redeemer, of which the 
 Ark was a Type, and who fl:iould fave his- 
 People from their Sins ? 
 
 Abraham foon after the Flood had, ac- 
 cording to the Teflimony of Chriji him- 
 felf, very clear Difcoveries of Him ; nay 
 fo eminent was his Faith, that he is ftyled 
 the Father of the Faithful : And among 
 2 his 
 
and revealed My fiery, 241 
 
 his near Defcendants were fome remarkable Sermoi* 
 Types of the Meffiah, as IfaaCy Jacoby \^/^\j 
 and Jofep/j. If we come lower down to 
 the giving of the Law by Mofes^ the Pre- 
 dicflions and Refemblances of the Saviour, 
 in his Perfon and Offices, thicken upon us, 
 the Law being in almod all its Miniftra- 
 tions and Services a School-mafter to lead 
 its Difciples to Chriji j accordingly, all its 
 Sacrifices and Offerings, and the very Struc- 
 ture and Furniture of the Tabernacle, as 
 likewife thofe of the Temple afterwards, 
 were Prefigu rations of this kind : Nay the 
 miraculous Food and Water miniflred to 
 the Ifraelites in the Wildernefs, their extra- 
 ordinary Deliverances and fignal Vid:ories, 
 together with the moft illuflrious and beft 
 of their Heroes, Judges, and Kings are con- 
 lidered, many of them by the infpired 
 Writers, in their feveral Defignations and 
 Chara(fters, as fo many LefTons of Inflruc- 
 tion to teach both them and us what Cbrtfl 
 was to be, do, or fuffer, in the Fullnefs of 
 Time, for the Ifrael of God. 
 
 Thefe things being fo, we are not to un- 
 derhand by the W^ords of the Text, that 
 the Myftery of Gofpel Salvation was fo hid 
 before the Coming of ChriJI in the Flelli, 
 R as 
 
242 Chrijl both the hidden 
 
 ;ermon as to be entirely unknown, for that wa§ 
 not the Cafe ; but only that it was fliaded 
 under obfcure and diftant Refemblances, 
 and reprefented in Types and Allegories 
 then little underflood by the Generality. 
 The yews, it is true, had the Writings of 
 Mofes and the Prophets, and thefe were 
 read every Sabbath Day to the People, yet 
 fo great was their Blindnefs at the Time of 
 our Lord's perfonal Appearance among 
 them, that they knew not Him who was 
 the Sum and Subftance of their Scriptures, 
 nay, argued againft his MiiTion and Characfler 
 from thofe very Writings which in fo many 
 Places exprefsly teftified of Him : The 
 Reafon was this ; their Plearts were carnal, 
 and confequently their Underflanding alfo, 
 and therefore they erred, not knowing the 
 Scriptures: Yitnct Chrijr s humble Appear- 
 ance in the Fle(h was a hidden Myftery to 
 thofe whofe Minds were fet upon Vanity, 
 and who had pid:ured the Meffiah on their 
 fond imaginations in the Likenefs of earthly 
 Majefly ; and hence it was that the Words 
 which Pie fpake, and the Works which 
 He did, the Sufferings Pie underwent, and 
 the Nature of that Kingdom which He 
 came to ere(5i", were ail hidden Myfteries to 
 4 them : 
 
and revealed Myjiery. 243 
 
 them : But tho' it was thus with the greater Sermo:« 
 Part of the Jeim, yet it was not fo with all, ^^.-^^j 
 for we read of Simeon and Anna and other 
 fpiritual Perfons that looked for Redemption 
 in Jeriifalem at ihat Time j and are given 
 to underftand by this and other Proofs in 
 Scripture, that our gracious and good 
 God never fuffered his Truth entirely to 
 fail on Earth, never left Himfclf without 
 Witnefs in the Hearts of feme chofcn 
 Veflels, even in Times of the greateft 
 Darknefs and Apoflacy, to teftify of that 
 Grace of God which bringeih Salvation, 
 and to warn a carelefs World to flee from 
 the Wrath to come: And therefore the 
 Myflery of Godhnefs faid here to be hidden 
 from Ages and Generations, does not mean 
 a total Conceahnent of it, but one com- 
 paratively fo with refpedt to that greater^ 
 Deforce of Clearnefs in which Life and Im- 
 mortality have been brought to Light by 
 the Gofpel, according to thofe Words of 
 the fame Apoflle, fpcaking of the Extent 
 of this Myftery, " which, iaith he, in gpj^^r.ui. 
 " other Aees was not made known unto 5. 
 «' the Sons of Men, as it is now revealed 
 " unto his holy Apoflles and Prophets by 
 
 " the Spirit." 
 
 R 2 But 
 
244 Chrijl both the hidden 
 
 Sermon gut if it was thus with the yews, that 
 {^-y^sj mofl favoured People j if Darkneis was (o 
 upon the Face of the Deep, with regard 
 to the Difpenfation they were under, that 
 they could hardly penetrate the venerable 
 Obfcurity in which the Myflery of their 
 Salvation was wrapped up j what (liall wc 
 fay of the Heathen World ? What, but 
 that their Nisht was dark, and that their 
 Lamp was dim indeed ? The former had 
 Mofes and the Prophets for their Guides, 
 V fignificant Figures and Emblems, and many 
 
 inftrudive Miracles and Providences, to 
 ferve as the Moon to give them Light in 
 the Night Seafon, and to refled:, tho' with 
 a fainter Beam, the Glory of that Sun of 
 Righteoufnefs which was haftening his 
 Courfe to rife upon them with Healing in 
 his Wings. But with the Latter it was 
 -far otherwife, for even the Light of this 
 friendly Satellite was with- held from their 
 Hemifphere: To thefe was appointed no 
 Mofes to condud them thro' the Wildernefs, 
 no typical Jolhua to lead them into Canaan^ 
 no Form of WorQiip by Divine Inflitution 
 to give them myflic Patterns and Reprefen^ 
 tations of heavenly Things, and no goodly 
 Fellowfhip of Prophets to diredt their View 
 
 thro' 
 
and repealed Myjiery, ■ 245 
 
 thro' Shadows and Figures to fubilantial 
 and fpiritual Verities ; and therefore the 
 great Myflery of Godlinefs, God manifeft 
 in the Flefti to deftroy the Works of the 
 Devil, was to them a hidden Myftery in- 
 deed, and the Darknefs of their Difpenfa- 
 tion compared to that of the yeivs is repre- 
 fented by the Shadow of Death. But fliall 
 we here leave them as deftitute of all Hope, 
 as cut off from all Fellowfliip in the My- 
 flery of Grace and Salvation, and without 
 any Ray or Glimmering of Light to direfl 
 their Steps thro' the gloomy Vale to the 
 unknown God of Mercy ? — We are not 
 warranted fo to do, for he that made the 
 greater Light to rule the Day, and the lefler 
 Light to rule the Night, made the Stars 
 alfo : The fame Lord whofe Mercies are 
 over all his Works, and who hath declared 
 Himfelf to be the God, not of the Jews 
 only, but of the Gentiles alfo, left not Him- 
 felf without Witnefs among the latter, for 
 tho' He gave them not the Volume of the 
 Book wherein the facred Truths of our Re- 
 ligion are recorded, yet He left open to 
 them the Volume of Nature in which they 
 might underfland the invifible Things of 
 God, even his eternal Power and Godhead, 
 R 3 by 
 
24^ Chrljl both the hidden 
 
 by the Things that are made. In this in- 
 flrudive Book are written many great and 
 glorious Truths relating both to our temporal 
 and eternal State ; nor is it hard to conceive 
 how even the Vegetation of a Grain of 
 Corn, by which the Apoflle fo aptly illuf- 
 trates the Refurredion of the Body, might 
 poffibly lead the attentive and pious Obferver 
 to the Knowledge of that Dodrine : Nay,. 
 highly credible it is, that the whole vifible 
 Creation bears Witnefs to the Divinity of 
 that eternal Word which gave it Being*, 
 holding out to us in that Analogy which fub- 
 fifls between Things natural and divine many 
 figniBcant Emblems of redeeming Love -f-. 
 ' But iiiil it muft be confeffed, and that with 
 the rr.oft profound Gratitude on our Part for 
 the gracious Difcoveryj that moft of the im- 
 portant Points relating to our Redemption 
 are only aN ;^inable,. as to the diftind Know- 
 ledge of them, by Revelation, particularly, 
 that wonderful Infiance of Divine Love, 
 
 * In lofo wufido lucet Trhiitas — a Trinity fhines thro' all 
 Nature — is a Maxim afcribed to Zoroafer the Pevfian. See 
 his Fiagrr.ents by LeClerc 
 
 t Ihoi'e "Words of the Apcftle where, fpeaking of the 
 Gofpel he fays. Which •nxas p-cached io e'very Creature nvhkh 
 h under Heaven, if literally tranflated, will run thus, 
 " Which was preached in every Creation under Heaver^" 
 Cojcf. i. ?3. 
 
 the 
 
a7id revealed Myjiery, 
 the Incarnation of the Son of God by a 
 Virgin : This being contrary to the Order 
 of Nature, could not be learned in Nature : 
 The wifeft among Men could not be led to 
 the Knowledge of this wonderful Nativity 
 by any lefs Light than that of a miraculous 
 Star : This was a Myftery hidden from all 
 Ages and Generations of the Gentile World; 
 it was a Knowledge too wonderful and ex- 
 cellent for them, they could not attain unto 
 it. But yet as they were not left deftitute 
 of all outward Light, fmall as it was, fo 
 neither wei'e they without an inward 
 Teacher; and indeed without fuch a one 
 to fend Truth home to our Hearts with a 
 practical Influence, all that we gather by 
 the help of Reafon, either from Books or 
 Obfervutions on Nature, are no better than 
 fhadowy Reprefentations of Truth, and 
 like thofe delufjve Images that float in the 
 Brain of him *' who dreameth that he 
 *• eateth, and behold, when he awaketh, 
 *' his Soul is empty." Now that Jefta 
 Chrijl^ as that Truth and Grace of God 
 that bringeth Salvation, hath communicated 
 Himfelf in a meafure to all the Children 
 of Men, to a Poffibility of Salvation, is a 
 Truth founded on Gofpel Teftimony, and 
 R 4 anfwers 
 
248 
 
 Sermon 
 IX. 
 
 Genxxxii. 
 
 29. 
 
 T John ii. 
 z. 
 
 Chr'ijl both the hidden 
 anfwers well to that friendly Charader 
 given to Him, the glorious Son of Righte- 
 oufnefs, as that Light which lighteth every 
 Man that cometh into the World. He is 
 the compaffionate Voice of God calling out 
 in every Heart, as aforetime to Adam^ and 
 faying, O Sinner, Where art thou ? What 
 haft thou done ! O how great is thy Mife- 
 ry ! He calleth them to Judgment at the 
 Bar of Confcience, that they may be con- 
 vinced of Sin, and ftand Self- condemned for 
 it J and then He calleth to them in a Voice 
 of Mercy, Pardon and Grace — '■'■ Come 
 *' unto me all ye that labour and are heavy 
 " laden, and I will give you Reft." Indeed 
 He telleth not his Name to all, as He told 
 it not to 'Jacob when he blelTed him : But 
 if they come to Kim as the Light and 
 Love, as the Grace and Peace of God, 
 He will give them to partake in the Blef- 
 fednefs of his Nature j for He " who died 
 *' for all," and fo became a fufficient *' Pro- 
 " pitiation, not for our Sins only, but alfo 
 " for the Sins of the whole World," is 
 loving and gracious to all that call upon 
 Him: And to the End that we might nei- 
 ther doubt of the Extent of his Mercy, nor 
 yet of the high Privilege of Believers, He 
 
 Kath 
 
and revealed Myjlery. 24.9 
 
 hath declared Himfelf " the Saviour of all Sermou 
 
 JX 
 
 << Men, but efpecially of thofe that be- 
 
 ^« lieve." To the Former, viz. to the 
 Gentiles, who are obedient to the heavenly 
 Call, He is the Wifdom and Goodnefs of 
 God in a hidden Mvflerv : to the latter He 
 is the Revelation of the Myftery, as is fully 
 declared in the Verfe of the Text in Con- 
 nexion with that which follows. *' The 
 ** Myftery which hath been hid from 
 ** Ages and from Generations, but now is 
 *' made manifeft to his Saints j to whom 
 " God would make known what is the 
 *' Riches of the Glory of this Myftery 
 *' among * the Gentiles, which is Chriji iii 
 " you the Hope of Glory." 
 
 Shall we then fay, That all who have 
 not heard the Sound of the precious Gofpcl 
 of Chriji with the outward Ear, nor received 
 it in the Way of Man's Miniftry, have nei- 
 ther Lot nor Part in this Matter ? Let it 
 
 * It will be difficult to afllgn a fufficient Reafon why 
 the Greek (hould be tranflated here among the Gentiles and 
 not /« the Gentiles, feeing that the Prepofition =•. has the 
 fame Power before 'E&.=7ti/ [Gentiles] as before v-fjAi fyou] 
 in the following Part of the Sentence ; and as an inward 
 CIn-iJ} is predicated of in both Places, in Them as the hidden 
 Power of God to the Poflibility of their Salvation ; in Tou 
 as manifefted to be that Foundation whereon is built your 
 Hope of immortal Glory. 
 
 not 
 
2^6 Chrift both the hidden 
 
 Sermon not be fo faid^ for then muft we fay, that 
 \y-\j->sj the precious Blood of Chrijl lofes more 
 than Half its Virtue ; that by this dreadful 
 Limitation by far the greater Part of Sin- 
 ners was decreed to periili, and that Judg- 
 ment hath triumphed over Mercy — Then 
 muft we lay, that Grace hath not abounded 
 as much as Sin, and that the Second Adam 
 hath done lefs for the Salvation of the hu- 
 man Race than the Firft Adam did for its 
 Deftrudion^ and laftly, v/e muft fay, in 
 flat Contradiction to the Scriptures, that 
 tho' by the Offence of the latter Judgment 
 came upon all Men to Condemnation, yet 
 by the Righteoufnefs of the Former the free 
 Gift came not upon all Men unto Juftifi- 
 cation of Life. 
 
 But how can the free Gift belong to 
 thofe that know it not ? Be it anfwcred ; 
 as Salvation does to Infants, who have the 
 Grace tho' they want the Underflanding of 
 it : And that as the Heathens are involved 
 in the fad Confequences of the Fall, with- 
 out knowing the Source of their Malady; 
 fo do they ftand in the Grace of Chrijl tho' 
 they know not Him thro' whom it com- 
 eth. By this they are led to the one true 
 joKiiMv. God and Father of all, for *' no Man com- 
 
 " eth 
 
 (J. 
 
and revealed Myjiery, 251 
 
 " eth unto the Fathe|: but by the Son :'* Sermon 
 And their Works done in this Grace are ,^y^>n^ 
 accepted of the Father in the Beloved, as 
 were the Prayers and h\iws oi Cornelius the 
 Gentile before he had the Gofpel preached 
 to him ; for in this way alone, viz. thro' 
 Chrijly he that feareth God in every Na- 
 tion, and worketh Righteoufnefs, is ac- 
 cepted of EJim i '' neither is there Salvation Afls ir. 
 ** in any other, for there is none other '^' 
 *' Name under Heaven given among Men 
 " whereby we mufl be faved." Let not 
 then the Children of Faith boaftthemfelves, 
 becaufe of their high Privilege, againft the 
 Children of Mercy who have not attained 
 to their Faith, for tho' the latter on Ac- 
 count of their Inferiority be efleemed but as 
 Dogs, if compared to thofe who fit down 
 to Meat with their Lord, yet they feed on 
 the Crumbs that fall from his Table ; nay, 
 if they are faithful to the one Talent given 
 them, He will own them for his Sheep, Toiinx.i6. 
 tho' of another Fold j their Faith in the 
 one true God, tho' they know not his Dif- 
 tindion of Perfons, and their earneft Defire 
 of Acceptance thro' Mercy, will penetrate 
 the Heart of the Son who is in the Bofom 
 and Eflence of the Father, and He will be to 
 
 them 
 
252. Chrijl both the hidden 
 
 Sermon them a Saviour: And forafmuch as the Per^ 
 
 IX. 
 ^^ry-x) fons here fpoken of are fuppofed to have 
 
 been in a Difpofition gladly to embrace the 
 Gofpel Tidings of great Joy, had they been 
 called to that blefTed Privilege, fo will they 
 appear as fwift WitnefTes in the Judgment 
 againft all fuch Infidels as, in the Light of a 
 Gofpel Day, have negleded fo great Sal- 
 vation, and rejeded the Counfel of God 
 againft themfelves, thro' an evil Heart of 
 Unbelief. 
 
 But if they may be Partakers in the Fel- 
 lowfliip of the Myflery of Grace who attain 
 not to the Knowledge of it, what Advan- 
 tage then have Believers over Unbelievers ? 
 Much every way ; for to thefe are com- 
 mitted the lively Oracles of God, which are 
 profitable for Reproof, for Corredion, for 
 Jnflrudlion in Righteoufnefs : Thefe have 
 the inftituted Means of Grace ; the Life of 
 the Holy ^efm for their Pattern, all that 
 He hath taught, done and fuflfered, for the 
 Confirmation of their Faith, Hope, and 
 Charity; and they have alio a fuller Mini- 
 flration of the Spirit of Grace for their 
 Growth in Godlinefs, and Fellowihip with 
 the Houfliold of Faith for their Edification 
 and Comfort : Surllcient Caufe then have 
 
 Believers 
 
a?id revealed Myflery, ^5i 
 
 Believers to be thankful for that diftingulfli- Sermom 
 ing Grace of God which thus maketh them \y\/'\^ 
 to differ, tho' nothing to Glory in as of 
 themfclves. 
 
 B ut it may be afked here — How are we 
 concerned in this Subjed ? And what have 
 we to do with them that are without ? To 
 this be it replied ; that we are concerned 
 both as Men and ChriJtianSj under the Ob- 
 ligations of Humanity and Charity, to ex- 
 tend our Confideration and compaflionate 
 Regard to thofe that are allied to us in the 
 fame common Nature j and our pious La- 
 bours, by public Encouragement, to pro- 
 mote Chrijlian Knowledge among thofe 
 that have it not, confefs them capable Sub- 
 jed:s of Salvation, and not excluded, as 
 fome fuppofe, from the covenanted Mercies 
 of God in Chrijl Jefus^-. for were they 
 under the total Dominion of Sin and fpiritual 
 Death, which is the proper Condition of 
 fallen Man out of Grace, there could be no 
 Help for them, and the Word preached could 
 
 * This Error arifes from Mlftakes concerning the Na- 
 ture and Extent of the Covenant of Grace, which is offered, 
 tho' not manifelled alike to all : And were any Perfons 
 totally excluded from the Benefit of it ; in that Cafe, they 
 would only differ from Devils as Devils incarnate ; nor 
 could they fland in any Relation to this World as a State 
 of Probation, 
 
 not 
 
JX. 
 
 254 Chriji Ifoth the hidden 
 
 Sermon not profit them : If Chriji be not in them as 
 a Seed of Grace and Power unto Salvation, 
 they mufl then be Reprobates ^ the outward 
 Tellimony of Jefus could not then be re- 
 ceived inwardly into their Hearts by Faith, 
 and our Preaching and their Hearing would 
 be altogether in vain : But if the contrary be 
 allowed, then let if be believed, that the 
 merciful, omnipotent God who has not 
 bound Him felf to the Ufe of Means, can 
 find Accefs to the Spirit of his Creatures 
 without them, or that He will provide others 
 in the Room of thofe which we hold to be, 
 only generally, not univerfally, neceflary 
 to Salvation. When the difeafed Woman 
 fought her Cure from ye/us thro* touching 
 the Hem of his Garment, {he found it in 
 the Ufe of the Means which her Faith had 
 fuggefled to her : And when the Centurion 
 anfwered our Lord, faying, I am not worthy 
 that thou fl:iouldfl: come under my Roof, 
 but fpeak the Word only, and my Servant 
 fhall be healed ; according to his Faith, fo 
 it was. Thefe Inftances are, doubtlefs, re- 
 corded, not only to exemplify the Power of 
 Faith in thefe two Gentile Believers, but 
 alfo the unconfined Power of Cbrifi to help 
 and heal his poor finful Creatures. 
 
 Secondh't 
 
eind revealed Myjlery. 2 5 y 
 
 Seccndly, This Dodlrine may ferve to Sermon 
 mortify the Pride of the Pharifee and nominal ^.^^y^j 
 ProfefTor, who, on Account of their exter- 
 nal Privileges and Advantages, appropriate 
 to themfelves the Favour of God, and de- 
 fpife others: But as St. Paul told the yews, 
 that the Uncircumcifion of the Gentile, if 
 found in Righteoufnefs, fliould judge the 
 Circumcifion of the tranfgrefiing Jew^ for- 
 afmuch as he only was the accepted Jew 
 which was one inwardly, and the true Cir- 
 cumcifion that of the Heart: So may it 
 be faid of thee and thy Baptifm, O thou 
 boa (ling Profeilbr ! What, tho* thy Name 
 be Chrijliafij yet if thou thyfelf art carnal, 
 and liveft to the World and the Flefh, thy 
 Religion fiands only in the Letter, and the 
 fpiritual Heathen (liall judge thee alfo ! Be 
 not then high-minded but fear. 
 
 Lajll)\ This Dodrine is of Ufe to juftify 
 the Ways of God to Man, and to exalt the 
 Praife of the Great Redeemer, in that, by 
 a Difplay of Goodnefs commenfuratc to 
 his Power, He hath extended his loving 
 Kindnefs to the utmoft Limits of his Crea- 
 tion *, that every Mouth may be flopped, 
 
 * Nay, it is a DoiRrine which brings Glory to God, 
 and Joy to all that can receive it. That the Energy of 
 
 when 
 
256 Chrijl both the hidden 
 
 Sermon when the Lord fliall declare in Judgment 
 
 K^rw^y^ ^^ ^^^ ^°"^ ^^^ ^^^^^ — " I^^ Me was thy 
 " Help — but thou haft deftroyed thy- 
 felf^'' 
 
 In this View of Chriji's- comprehenfive 
 , Grace and Love we fee thofe Heathens left 
 
 without Excufe, who when they knew, or 
 might have known God, yet glorified Him 
 not as God : Who forfaking the Guidance 
 of that heavenly Ray which beamed upon 
 their Souls thro' the Obfcurity of their State, 
 followed the Delufions of their own Imagi- 
 nations, and the Wifdom of a vain Philofo- 
 phy, by which they knew not God, and 
 fo their Underftanding was darkened, and 
 they given up to the Confufion and Errors 
 of a reprobate Mind. Say then, O ye fool- 
 ifli and felf-befotted Heathens ! How will 
 ye clear yourfelves when you are judged, 
 of all your filthy Superftitions, your grofs 
 Idolatry, your vile Affections, your execra- 
 ble human Sacrifices, and other your abo- 
 
 ChrijTs redeeming Power extends even to this material Syf- 
 tem, and will one Day free it from that Evil, Diforder, 
 and Vanity, iKvder which it now groaneth and travaileth 
 thro' the Curfe of Sin, and wholly deliver it from the Bon- 
 dage of Corruption into that heavenly Temperature and 
 Purity of its paradifiacal State which is compared to the 
 glorious Liberty appertaining to the Bodies of the Sons of 
 God. See R'jm. viii. 20, kz, 2 Ptt. iii. 13. 
 
 minabls 
 
and revealed Myjiery, 
 
 Hi 
 
 mbable Pradtices ? Did the Light of Na- Sermon 
 
 IX. 
 ture, or rather the Light of God in Na- (/Y>i 
 
 ture, teach you this ? Charge not your 
 Maker thus foolifhiy and falfely, for our 
 God is holy, and therefore cannot tempt 
 nor lead to Sin : Or will you have to plead 
 that you were left in the helplefs Condition 
 of your fallen Nature, reprobate to all 
 Good, neceflitated to Evil, and fo fealed 
 under Wrath by a Decree that altereth not? 
 Neither will this Plea be admitted in your 
 Juftification, for a Seed of a heavenly Life 
 and Nature was fowed in your Hearts, by 
 which God was hot only near to every one 
 of you, but allied to you, by the Confef- 
 fion of your own Poets, calling you his 
 Offspring : And in this near Relation, had 
 you fought after Him you might have found 
 Him : Befides, this good Seed in fome 
 amongfl: you took Root, fprang up, and 
 bore much good Fruit : Now this divine 
 Myftery hidden in you, and afterwards 
 preached to many of you, was that Light, 
 Love and Grace of God which bringeth 
 Salvation, and given you to be the Refor- 
 mer and Changer of your Nature: To this 
 Saviour, tho' not revealed by Name, fhould 
 you have turned^ that He might pardon 
 S your 
 
^5 8 Chriji both the hidden 
 
 S2RM0N your Offences, make you a clean Heart, 
 {.yr^^y^ and renew a right Spirit within you ; But 
 you turned from your true Light into the 
 Darknefs and Deception of your own Rea- 
 fonings, and here the Prince of Darknefs 
 laid hold on you, and fo the Things be- 
 longing to your Peace were hidden from 
 your Eyes : Say not then, that your Dif- 
 eafe was incurable, and that an irrevocable 
 Sentence of Death had paffed upon you, 
 whilft the peculiar People, the outwardly 
 Chofen, had ftolen away every Bleffing, 
 Hev. xxii. ^^^ ^^^^ Tvte. of Life groweth on either Side 
 2' of the River of God, and tho' its pleafant 
 
 Fruit be the appointed Food for them, yet 
 the Leaves of the Tree are for the healing 
 of the Nations. 
 
 But here let me turn afide one Moment 
 to you who continue in worfe than hea- 
 theniOi Infidelity under Advantages of 
 Means and Light which the Gentiles had 
 not ; for tho' the fame Lord who is loving 
 to every Man gave them fufHcient to leave 
 their grofs Ignorance without Excufe, yet 
 He who divideth his free Gift feverally to 
 all in fuch Meafure as to Him feemeth 
 good, nor giveth Account to any of this 
 Matter, hath beflowed on you more than a 
 
 doabk 
 
and revealed My fiery, 259 
 
 double Portion; for you have not only the Sermon 
 hidden My fiery in common with them, but {^^^n^;^ 
 the Revelation of the Myftery, you have 
 the Teftimony of Mofes and the Prophets, 
 of Cbrift and his Apoftles, befides many 
 Calls and Invitations from the Mouths of 
 his Minifters, loud and preffing : If then 
 you vi^ill not hear your God fpeaking to you 
 in the fmall ftill Voice, nor yet in his w^rit- 
 ten Word, hear Him at leaft in the Voice 
 of the Trumpet, for theGofpel hath found- 
 ed even unto the Ends of our Land in this 
 your Day of Vifitation, nor hath it 
 founded altogether in vain, for many have 
 obeyed the Call.— Bev^are then that it found 
 not in vain to you, for if it does not ferve 
 to convince, it will condemn. But we 
 know you well, ye Sons of Reafon, in 
 your full Strength, and have weighed every 
 Argument and Plea you have to offer for 
 your Infidelity in the Balance of the Sandua- 
 ry, and found them wanting: Give us, 
 you fay, a Religion which we can compre- 
 hend, and Dodlrines which will quadrate 
 with our Reafon, and we will believe them, 
 but as to thefe unintelligible Myflerics we 
 cannot away with them : But herein you 
 err not knowing your own Weaknefs, in 
 S 2 that 
 
26o Chrijl both the hidden 
 
 that you fet up a Sufficiency as of yourfelves 
 whereby to judge and determine concerning 
 the deep Things of God ; but as foon may 
 you hope to mete oiit the Heavens with a 
 Span, or to gather the Wind in your Fid, 
 for thefe Things knoweth no Man of him- 
 felf, but God revealeth them to us by his 
 Spirit. Reafon can indeed fpeculate upon 
 the Works of God in the Creation, and 
 frame Arguments and Conclufions from 
 fuch ideal Knowledge, but the Things of 
 the Spirit of God the natural Man, even of 
 the greateft and mod improved Abilities, 
 as fuch, cannot receive them, nay counteth 
 them FooliQinefs, for there is an infinite 
 Difproportion betwixt his Faculties and 
 thefe Objedls, and therefore an utter Im- 
 poffibility to difcern fupernatural Things 
 but by a fupernatural Light : Confequenily, 
 all Religion that has no deeper Foundation 
 than in the Reafonings of the earthly Un- 
 derftanding mnfl be attended with Doubts 
 ^nd DiiTatisfadion, as wanting 5^vidence 
 and Influence fuliicient for the Mind to 
 rCiL on v*'Uh any tolerable Comfort : All 
 that Men build hereon is no better than a 
 Babel o£ Opinions and Conjeclures, and all 
 their Zeal and Knowledge \n Religion but 
 
 walking 
 
and revealed Myjie?y. 26 1 
 
 walking in the Light of their own Fire and Sermon 
 in the Sparks that they have kindled. Will i/v>w 
 you admit of no Myfteries in Religion ? 
 Then you muft live and die without any j 
 for whether you confider God in the Me- 
 thods of his Providence, or in the Works 
 of his Creation, his Judgments in both are 
 unfearchable, and his Ways pad finding 
 out: But are you defirous to believe and to 
 be made Partakers of the Myftery of God- 
 linefs, " that you may know with all Saints 
 " what is the Length and Breadth and 
 « Depth and Heighth of the Mercies and 
 Love of God in Chriji Jefusr Behold, 
 the Work is half done; only caft out that 
 Pride, and the Love of thofe Sins which in- 
 difpofe you for Faith, and truft in the 
 Lord with all your Heart, and lean not 
 unto your own Underftanding, and the 
 Father of Lights will caufe the Light of 
 Life to {hine in your Hearts, which being 
 received in Humility and the Obedience of 
 Faith, gives the Knowledge of the Glory 
 of God in the Face oijefus Chrifl, for them 
 that are meek will He guide in Judgment, 
 and fuch as are gentle them will He teach his 
 Way : So will He fill you with Joy and 
 J?eace in believing, and the Spirit of Truth 
 
 S 3 will 
 
262 
 
 SfRMON 
 IX. 
 
 Chrift both the hidden 
 will refl upon you. And this introduces the 
 laft Head, which was to fhew how the great 
 Myftery of our Salvation by Jefus Chrift is 
 made manifeft to us. 
 
 Tho' it be a great Blefiing to have the 
 facred Scriptures in cur PolTeflion, as they 
 are a profitable Means of Knowledge and a 
 precious Teftimony to that Eternal Word 
 who is the Way, the Truth, and the Life, 
 yet the written Relation of what we are 
 to believe and know of Him, without the 
 Revelation of it to our Hearts by his Spirit, 
 is not fufficient to make us wife unto Salva- 
 tion : And therefore St. Paul to the Epbeji- 
 anSy prays, that " the God of our Lord 
 »' Jejiis Chrift^ the Father of Glory, might 
 "give unto them the Spirit of Wifdom and 
 *' Revelation in the Knowledge of Him, 
 " that the Eyes of their Underflanding 
 *« being enHghtened, they might know 
 '< what was the Hope of their Calling, and 
 ** what the Riches of the Glory of his In- 
 «< heritance in the Saints." For want of 
 turning to God in Prayer, and an humble 
 teachable Difpofition for this Manifefla- 
 tion of his Spirit, it was, that the Jews 
 ftuck in all tlie perplexing Uncertainty of 
 a literal Knowledge concerning the Mefiiah, 
 
 for 
 
i6. 
 
 and revealed Myjlery, 
 for tho' they had the Words that fpake of 
 Him, yet they knew not Him of whom 
 they fpake, the Vail being upon their Hearts 
 when they read the Law and the Prophets, 
 and therefore their Eyes were blinded ; and 
 the fame Vail remaineth until this Day un- 
 taken away, in the reading of the New 
 TeAament, from the Hearts of all who 
 read the Scriptures as they did, and fuch 
 Knowledge, be it of a Chrijl to come, or 
 of a Chriji already come, availeth not to 
 the faving of the Soul : But what the 
 fame Apollle lays concerning Ifraely Never- 2 Cor. iii. 
 thelefs, when it JJoall turn to the Lord^ the 
 Vail fiall be taken aivay^ is equally appli- 
 cable to us : If we turn to Him who is 
 the true Light, then in his Light fliall we 
 fee Light, and He will open our Under- 
 ftanding that we may underftand the Scrip- 
 tures : Now J adds the Apoftle, the Lord is 
 that Spirit J and where the Spirit of the LiOrd 
 is J there is Liberty : that is, yefus Chrijl 
 is the Source and Giver of this Spirit of 
 Wifdom arjd Revelation, and all they that 
 are fitly prepared to receive it, are thereby 
 fet at Liberty from every Bondage that 
 keeps the Mind in Darknefs, whether they 
 \iQ vain Reafonings, doubtful Difputations, 
 S A the 
 
264 Chrijl both the hidden 
 
 Sermon the learned Cridcifms of Man's Wifdom, 
 IX . 
 
 Xy^^/'^j or other unprofitable Speculations concern- 
 ing Truth} for being Chrift's Difciples in- 
 deed, they have that Promife fulfilled in 
 them, that " they (hall know the Truth, and 
 " the Truth (hall make them free." And 
 as the Spirit of the Lord enlarges the Capa- 
 city of the Soul by bringing it into a glori- 
 ous Freedom for the Contemplation of Di- 
 vine Truth, fo does it by an aflimilating 
 Power, bring us into fpiritual Union with 
 Him who is Truth itfelf, and fo we be- 
 come joined to the Lord in one and the 
 fame Spirit : And therefore the Apoftle, 
 fpeaking of the Confequence of this Liberty, 
 faith in the following Verfe : JVe all 
 with open Face beholding as in a Glafs the 
 Glory of the Lord^ . are changed into the 
 fame Image from Glory to Glory ^ even as by 
 the Spirit of the Lord. 
 
 This Divine Light opening to the Un- 
 derilanding the Knowledge of the Scrip- 
 tures; and this fpiritual Union with the 
 Light (Lining in our Hearts to give us 
 " the Knowledge of the Glory of God in 
 ** the Face of ^efus Chrijl -f are fet forth 
 by St. Feter in the following Words: JVe 
 have alf a more fure Word of Prophecy^ 
 
 where-* 
 
and revealed Myjlerj, 265 
 
 'whereunto ye do well that ye take Heed, as Sermoh 
 u^to a Light that finneth in a dark Place^ ;^^v^ 
 until the Day dawn^ and the Day-Star arife ^ I'et. i. 
 in your Hearts. 
 
 That by the more Jure Word of Prophecy 
 in this Place we are not to underftand the 
 bare Letter or literal Senfe of the Prophecy, 
 but the Interpretation of it as given by the 
 Spirit of Wifdom and Revelation, appears 
 from the two following Verfes : Knowing 
 thisfirji^ that no Prophecy of the Scripture 
 is of any private Interpretation^ for the 
 Prophecy came not in old Time by the IVillof 
 Man, but holy Men of God f pake as they 
 were moved by the Holy Ghoji : Giving us 
 hereby to underftand, that the Knowledge 
 of the Scriptures ftands not in Man's Will 
 or Wifdom, and that no lefs than the fame 
 Divine Teacher who gave the Prophecies, 
 could give unerring Clearnefs and Applica- 
 tion in the Knowledge of them j and con- 
 fequently, that no Man's private Opinion 
 or Judgment, however eminent for his 
 Learning and Sagacity, is of fufficient Au- 
 thority in this Matter ; for without this 
 Heavenly Inftrudlor we may read the Law 
 and the Prophets to as little Purpofe as 
 ^hofe Jews and their Rulers are faid to have 
 
 done. 
 
s; 
 
 266 Chrijl both the hidden 
 
 Sermon donc, who knew not him who was the 
 
 IX . 
 
 (^^-\j Subjed; of thofe Writings, *^ nor yet the 
 
 Adis xiii. u Voiccs of the Pfophets which were read 
 *' every Sabbath Day," 
 
 But then this more Jure Word of Prophecy, 
 tho' it be an inward Divine Teftimony to 
 the Truth of the facred Writings, and, as 
 fuch, a more convincing Evidence than an 
 audible Voice, or any other Report of the 
 Senfes, yet as the Seat of its Operations is 
 Man's natural Underftanding, therefore the 
 Apoftle fpeaks of it, as a Light fiining in 
 a dark Place, efpecially when compared to 
 that far more glorious Manifeftation of 
 Chriji in the Soul, which he defcribes by 
 the Day -daw 72, and the Day- Star arifmg in 
 the Heart, and fo fhining more and more 
 unto the perfed Day. Here the Word of 
 God's Truth co-operates with the Word of 
 his Power, and with the Word of his 
 Grace, both to the Illumination and the 
 Sandification of the Soul. The former 
 may be confidered as a Divine Light re- 
 flected to us from the Teftimony of the in- 
 fpired Writers j this, as an Emanation of 
 Glory direCl and immediate from the 
 Fountain 6f Light within us, infomuch 
 that they who are brought into this happy 
 
 Expe- 
 
and revealed Myjiery, 267 
 
 Experience can fay, as the Men of Samaria Sermom 
 did to the Woman of their City : '< Now (^j^ 
 *' we believe, not becaufc of thy Saying, johniv. 
 " for we have heard Him ourfelves, and ^z. 
 " know that this is indeed the Chriji^ the 
 ** Saviour of the World." 
 
 To conclude : Great and glorious to the 
 fpiritual Eye (tho' a Stumbling Block and 
 Fooliflinefs to that which is carnal, both 
 then and to this very Day) wastheOpening of 
 the Great Myflery of our Salvation hyjefus 
 Chrijl, in the AfTumption of our Human into 
 his Divine Nature, that He might fulfil the 
 Law, as the Subftance of its Shadows, the 
 Accompli(hment of its Prophecies, and the 
 full Satisfadion of all its Demands, both as 
 to Sin and Obedience : Yet, if we confider 
 this Myflery in all its Parts, this was but the 
 Middle of it; for. He who appeared under 
 the Law as the Angel of the Covenant, and 
 was figured under its various myftical Re- 
 prefentations : He who in the Fullnefs of 
 Time appeared in a Body of Flefli to fulfil 
 all Righteoufnefs, and to perfect that which 
 before was but in Part, having finiflied all 
 that the Father had given him to do in his 
 Miniftry here on Earth, when He gave up 
 ^he Gho/1, He was thenceforward to be 
 
 manifelted 
 
268 Chrifi both the hidden 
 
 Sermon manifefted in Spirit and Power ; and ac- 
 \jr-^f^ cordingly our Lord told his Difciples juft 
 before his Ekpartare, that it was expedient 
 for them, that He fhould go away, that 
 as the Bridegroom had been prefent with 
 them in the Flefh, He might for the fu- 
 ture dbide with them in Spirit — " At that 
 John XIV. " I^^y y^ ^^^^ know, tliat I am in my 
 20. cc Pather, and you in me, and 1 in you.** 
 
 i^^hus, as the Lord had a Work to do for 
 us in the Day of his HumiUation; fo had 
 He a Work likewife to do in us after his 
 Glorification, to manifefl Himfelf to us 
 in and by the Spirit, to enlighten, comfort, 
 and fandify our Hearts, that we might be 
 a holy Temple in the Lord, an Habitation 
 of God thro' the Spirit : And this Admi- 
 niftration of the Spirit and Power of the 
 Gofpel was firfl: manifefted in the Way of 
 a pablick Dil'penfation, on the Day of 
 Pentecoft, when the Difciples were filled 
 with the Holy Ghoft. This is that fpi- 
 ritual Marriage or Union betwixt C/^r/// and 
 his Church, that Fellowfhip of the Myflery 
 to which we are now called, even Chriji in 
 us the Hope of Glory ; not that it firfl took 
 Place after our Saviour's Afcenficn, for 
 Salvation was always fpiritual, and could 
 4 ' «ot 
 
and revealed Myjlery, 269 
 
 not other wife be, but in other Ages it was Sermos 
 a hidden Myftery, not made known unto \jr-sf>>^ 
 the Sons of Men as it is now revealed by the 
 Spirit. But to whom is it revealed ? Not 
 unto the World, not unto thofe that live in 
 the Wickednefs, Vices, and Vanities of it j 
 not to Mockers and Scoffers, who fpeak evil 
 of the Things they know not, and corrupt 
 themfelves in thofe Things which they na- 
 turally do know ; nor yet to thofe that 
 hold the Truth in Unrighteoufnefs, or who 
 having a Form of Godlinefs, deny the 
 Power thereof; to thefe it is not given to 
 know the Myfteries of the Kingdom, for 
 their Eyes are blinded, that the Light of 
 the glorious Gofpel of Cbrift^ who is the 
 Image of God, cannot fliine unto them : 
 But this great Myftery of Godlinefs is made 
 manifell: to the Saints, to them who ha^'oe » John ii. 
 an Vn^ionfrom the holy One, and therefore ^°' 
 k7tow all Thi}2gs needful, and are fandified 
 thro' the V^ord of his Truth : To thefe it johnxvu. 
 is given to hold the Myftery of Faith in a J^-^ jjj 
 pure Confcience : for they have Fellowfhip 9- 
 with the Father of Lights, with whom is 
 no Darknefs at all : And as they abide in 
 the Grace and Love of Chrift, He doth 
 iove them, and manifefl Himfelf unto them ; John xi^-. 
 
 and ''' 
 
IX. 
 
 7 
 
 270 Chrijl both the hidden^ &^c. 
 
 Sermon and fo they have Fellowfhip with the Son : 
 And forafmuch as they all walk together in 
 the Light and have the fame Spirit of Peace 
 and Love ruling in their Hearts, they have 
 I John i. Pellowjhip one with miother^ and the Blood of 
 Chrifl cleanjeth them from all Sift. 
 
 To this FellowfJnp of the Myjiery, evetz 
 the Blejjed Communion of Saints^ begun 
 in Grace on Earthy and perfeSled in 
 Glory for ever in Heaven^ may God of his 
 infinite Love in Chrifl; Jefus, thro the 
 Power of the Holy Ghofl, bring us all--* 
 Amen. 
 
 S E R. 
 
SERMON X, 
 
 The Nature and Diftindlion of the 
 Two Covenants. 
 
 JeR EM. xxxi. 33. 
 
 ^hisJJjall be the Cove?2a?it that 1 will make 
 with the Houfe of Ifrael after thofe Days, 
 faith the Lord-, I will put my Law in 
 their inward Parts ^ and write it in their 
 Hearts, and will be their God, and they 
 JJjall be my People. 
 
 GO D'S Dealings with Mankind in re- Sermon 
 ference to their Salvation are fet ^/yvJ 
 forth to us in the facred Writings 
 under the Name of Covenants. The Lav^r 
 delivered to the Ifraelites by the Hand of 
 MofeSy as it viras an external Rule and Di- 
 redory, is called the Covenant of Works: 
 the Gofpel Difpenfation, as it is the Free 
 Gift of God in Jefus Chriji, and the Mi- 
 nift ration of his Spirit operating by an in- 
 ward 
 
272. 'The Nature and DiJlinSiton 
 
 Sermon ward Divine Power on the SonI, is calird 
 '.^^/xj the Covenant of Grace: " By Grace are we 
 Eph. ii. cc f^ve(] ti^j-Q' Paith, and that not of our- 
 « felves, it is the Gift of God." Thus, as 
 John i, 1 7. the outward <^' Law v/as given by Mojes, fo 
 ** Grace and Truth [in the inward Parts] 
 " came by J ejus Chrift." This Covenant 
 of Grace which bringeth Salvation is 
 fpoken of by the Prophet in the Text, as 
 Heb. viii, a Difpenfatlon then future ; and St. Paul 
 ^- calls it the New Covenant : But both the 
 
 one and the other fpeak thus only with re- 
 gard to itsAccompliOimentand Ratification 
 by the Blood of Chriji the Mediator of it, 
 and as it was not made known in other 
 Ages to the Sons of Men as it is now- 
 made known, either in Clearnefs of Reve- 
 lation, Extent of Promulgation, or the 
 Meafure of its Vouchfafements: But with 
 refped; to its Virtue and Efficacy it was not 
 new at the Time they fpake of, but more 
 ancient than the Law, nay prior to the 
 Expulfion of our firfl Parents from the 
 Garden oi Eden: And therefore it will be 
 needful to go back to this early Period, in 
 order to form a right Judgment of the Co- 
 venant of Grace, and fo to confider it in its 
 threefold Difpenfation. 
 
 ^'^ 
 
of the two Cove?tants. 273 
 
 Pirjl^ As it was given to Adam and S£rmoi% 
 
 Secondly, As it was confirmed with 
 Abraham : 
 
 thirdly. As it received its full Accom- 
 plifhment under the Gofpel. 
 
 To the Divine Prohibition given to Adam 
 concerning the Tree of the Knowledge of 
 Good and Evil was annexed the Denuncia- 
 tion of the fatal Confequence of Difobedi- 
 ence — In the Day that thou eatejl thereof 
 thou Jhalt furely die. But Adam and Eve 
 did eat thereof, and in that Day they did 
 furely die ; for they not only became mor- 
 tal or fubjed, to a bodily Death, but they 
 adually fuffered a fpiritual Death, by the 
 Lofs of tli^t holy, heavenly Life and Na* 
 ture, in which confifted the Happinefs and 
 Perfedion of their State. In the Image of 
 God created He Many as a creatural Repre- 
 fentaticn of the glorious and ever bleffed 
 Deity: But Man divided his Will from God, 
 caft his Imagination and Defire into a 
 State of Self-dependence, and led by a fatal 
 Curioiity became miferably wife, thro' a 
 diftindl Knowledge of the Good he had 
 loft, and a fad Experience of that Evil in- 
 to which he had plunged himfelf. Nor 
 T was 
 
274 5l^^ Nature a7td Dijl'mciio?t 
 
 Sermon vvas it Only in a dreadful Separation from 
 \y^y/^si ^°^ ^^'^^ ^^'^ human Nature flood in the 
 Hour of its Apoftacy, but the wicked fe- 
 ducing Spirit alfo entered into it, and in- 
 feded it with the Poifon of his own hellifli 
 Nature, and fo it became Enmity againft 
 God. From the Time of this woful Co- 
 venant entered into by our firft Parents with 
 Sin and Death; from this unnatural Agree- 
 ment with Hell and Hoftility againft Hea- 
 ven, we date the Origin of Satan's Accefs to 
 the Souls of Men, and lament, among 
 other difmal EfFeds of the' Fall, the many 
 deplorable Inftances of Perfons pofTefled of 
 Devils inftead of being Temples of the 
 Holy Ghoft, an Habitation of God thro* 
 the Spirit. 
 
 In order to refcue the human Race from 
 this infernal Bondage, this Dominion of 
 Sin and Satan, the fecond Perfon in the 
 facred Trinity gave Himfelf into our Na- 
 ture to be the Redeemer and Regenerator of 
 it, ** that as in Adam all died, even fo in Chrijl 
 " fliould all be made alive." He that 
 gave the Promife of the Covenant — That 
 the Seed of the Woman fiould briiife the Ser- 
 pent's Head^ did at that Inftant infpeak the 
 Grace of the Covenant into the Hearts of 
 
 Adam 
 
of the tnsco Covenant u 275 
 
 Adam and Eve, and it became in tbem the Sermo.s 
 " ingrafted Word, able to fave their Souls." ^^/>j 
 Here, O Man ! commenced the hidden 
 Myftery of thy Salvation, to be revealed 
 outwardly afterwards in the Fullnefs of 
 Time : Now the declared Enmity betwixt 
 the Seed of the Woman and that of the 
 Serpent began to iliew itfelf, each flriving 
 for thy Soul and to ered its Kingdom with- 
 in thee: Thefe are the two Mailers which 
 folicit thy Obedience, and one of them 
 ihou muft ferve, both of them thou canft 
 not — Look well then to thy Choice, for 
 thou chufeft for Eternity; and look well 
 to thy Recompence, " for the Wages of 
 ** Sin is Death, but the Gift of God is 
 " eternal Life thro' 'Jejui Chrifl our Lord." 
 Behold ! Thou ftandeft betwixt Heaven 
 and Hell, as the great important Prize for 
 which the Powers of both contend ; the 
 whole Creation is the Scene of this won- 
 derful Difpute, the Univerfe is in Sufpence, 
 and Time only lafts till it is finiHied. And 
 canft thou, O Man! who art the Subjedt 
 of this mighty Tranfadion, be alone indif- 
 ferent about the Event? For is it not for 
 thy Life, even the Life of thy Soul ? Canft 
 thou be content to caft away this precious 
 T 2 Gift 
 
276 The Nature and DiftinEiion 
 
 Gift of Grace, in which is contained thy 
 Glory, thy Bleffednefs, and that for Tri- 
 fles light as Air, nay, for that which will 
 prove thine everlafling Shame and Tor- 
 ment ? Hear a God exclaiming at fuch un- 
 natural Stupidity : « My People have 
 " changed their Glory for that which doth 
 '' not profit : They have committed two 
 ** Evils : They have forfaken me the 
 " Fountain of living Waters, and hewed 
 " them out Cifterns, broken Ciflerns that 
 " can hold no Water : Be aftonifhed, O ye 
 " Heavens, at this V 
 
 After what has been obferved concerning 
 Chriji the Seed that (hould bruife the Ser- 
 pent's Head, even that incorruptible Seed 
 or Divine Nature which is alfo called the 
 Eternal Word or Son of God, v/ho was 
 afterwards ** made of a Woman made un- 
 *' der the Law, to redeem them that were 
 ** under the Law," it is in our Way to 
 offer to your Confideration the following 
 Particulars relating to the Nature of tlie Co- 
 venant of Grace. 
 
 And firft, it was the free Gift of God, 
 and therefore, as fuch, does not anfwer to 
 the Nature of thofe Covenants or Stipula- 
 tions betwixt Man and Man, which fuppofe 
 
 a Power 
 
of the two Covenants, 277 
 
 a Power in the Party that is to receive Be- Sermon 
 nefit from the Covenant to qualify himfelf 
 for fuch Benefit by the Performance of cer- 
 tain Conditions on his Part, for Man was 
 no fuch capable Subjedl j he had lofl all 
 Power to Good, was in the Condition of an 
 infolvent Debtor who had nothing to pay ; 
 in the Hands of his deadly Enemies, and fo 
 without Liberty ; and upon the whole, 
 emphatically poor, and miferable, and blind 
 and naked : all that remained to him was 
 the Power of being a Receiver, but fuch a one 
 is ill qualified to be a Covenanter, for what 
 we commonly term the Conditions of the 
 Covenant, viz. Repentance and Faith, eafy 
 as they may feem, they are, if confidered 
 in an Evangelical Senfe, the Gift of God, 
 and Graces of it ; and therefore of Neccf- 
 fity it was, that fallen Man muft be appre- 
 hended of Chrifl before he could in any Senfe 
 apprehend Him*. 
 
 * If it be objefted here, that all the Applications to 
 Man in Scripture, to repent, believe, turn, ijc. do fuppofe 
 a Power in Man to correfpond thereto : Be it anfwered ; 
 That we believe there is fuch a Power in every Man, but 
 not of Man, not belonging to his own fallen Nature, but 
 the Gift of God in Jefus Chriji, a Portion of his Spirit of 
 Grace, a Seed of Faith : To this every Call, Af>peal, and 
 Application is diredlcd, as to that Power whereby the Man 
 is enabled to receive and obey it ; but that where, by long 
 and obftinate Rcfiftance to the Strivings of this good Spirit, 
 
 T 3 l^econdl)\ 
 
2 7 B "The Nature and DiJlinBion 
 
 Sermon Secondly, As Salvation is a free Gift, fb 
 IjA/\) is it free to all, for the Promife was made 
 to our firll: Parents, and in them to all their 
 Seed to perpetual Generations, without Li- 
 mitation or Reftridion : And the Covenant 
 was e{labli(l:ied in Chrijt the fecond jldam, 
 as another Parent of the human Race, 
 in whom all the Nations of the Earth 
 fliould be blefTed, and who fliould be a 
 quickening Spirit to regenerate in them that 
 Divine Life and Nature which was loft 
 by the Fall, to give to as many as would 
 receive Him Power to become the Sons of 
 God. And to this End Grace was given 
 to all, that all fliould come unto Him that 
 they might have Life, and to receive Grace 
 for Grace. The Covenant being thus efta- 
 bliihed with Man in Chriji, it has fure 
 Foundations, for all the Promifes of God 
 in Him are Tea and Amen, even the fure 
 Mercies oi David, confirmed by that folemn 
 Oath of the Great Jehovah, when He fware 
 by his Holinefs, that He would not fail 
 
 the Grace is finned away, and this Power of Faith entirely 
 loft (which feems to be the Sin againft the Holy Ghoft — 
 Lord keep us from it !) in this Cafe tJie Day of Vifitation 
 is part and gone with refpeft to fuch unhappy Perlbns, the 
 Gofpe! is hid from .them that are fo loft, and the V/ord 
 preached cannot profit, not being mixed with Faith in them 
 thai hear it. 
 
 David : 
 
of the tis:o Covenants, 
 
 David: Now what other Z)^l'/V [Beloved] 
 was this than the Son of his Love in whom 
 He was well pleafed ? Who but David's 
 Lord, the Subjed: of his Song, and the 
 God of his Salvation ? To him he fware, 
 that his " Covenant {hould ftand faft with 
 *' Him, and that his Seed fliould endure 
 ** for ever." 
 
 And T^hirdly, as this Covenant is both 
 free and fure, fo is it exceeding precious; 
 for the Son of God who is its foederal Head 
 and Mediator, is alfo the Sum and Sub- 
 ftance of it, concerning whofe fuller Ma- 
 nifellation afterwards is that Promife of the 
 Eternal Father by the Prophet — " I will 
 " give thee for a Covenant of the People," 
 and to denote both his Ordination to it and 
 the Stability of it. He is called *' the 
 " Foundation, the chief corner Stone laid 
 " in Zion^ eledl and precious, on which 
 " the redeemed ones are built up a fpiritual 
 " Houfe, an holy Priefthood, to offer up 
 " fpiritual Sacrifices acceptable to God in 
 *' Jejus Chrijir And as Jefus Chriji, the 
 fame Yefterday, to Day, and for Ever, is 
 the Virtue and Grace, the Foundation and 
 Confummatlon of the Covenant, fo in Him 
 is the Eledicn, He being, in this his Of- 
 T 4 rice 
 
 279 
 
 Sermon " 
 X. 
 
 Ifa. xxviii. 
 16. 
 
 I Pet. il. 
 5.6. 
 
ii. 
 
 It 80 The Nature and DiJl'mEiion 
 
 Sermon fice for Man's fake, ftyled of God, His 
 x^/'^.jr^ " Eled in whom his Soul deligbteth:" And 
 ira.xlii. I. all his Servants who thro' tlie Obedience 
 of Grace and Faith are brought into Union 
 with him, are, by Virtue of that Union 
 fiyled the Ekdl alfo : And no Wonder that 
 they are honoured with fo high a Title, 
 who are dignified by fo near a Relation to 
 the Son of God; for by the Spirit of Adop- 
 tion they can call God Father, and "^jefus is 
 Heb. ii. «* not aihamed to call them Brethren/* 
 Now fo long as they continue to be of that 
 Seed wherein is the Eledion, and to which 
 appertaineth the Predeflination to Eternal 
 Life, fo long are they dear Children, Heirs 
 of the Covenant, and joint Heirs with Chriji, 
 theirs is the Mercy and Grace, theirs is the 
 Pardon and Peace, theirs is the Filiation 
 and the Inheritance : So long as they con- 
 tinue joined to the Lord in one Spirit, fo 
 long is He made unto them Wifdom, and 
 Righteoufnefs, and Sandification, and Re- 
 demption. But then to put them in mind 
 of' the Poflibility of their falling in this 
 their probationary State *, as Man and An- 
 
 * That there is a pofilble Degree of our Union with 
 Chrijl here beyond the prevailing Power of Temptation, 
 and all Danger of falling away, fecms confirmed by many 
 
 gels 
 
of the two Cove?2anis. 281 
 
 gels had done before, and that they be not Sermon 
 high minded, but walk humbly with their ^.^^-v^ 
 God, they are bid to make their Calling and 
 Eledion fure, by abiding in Him who is the 
 Root of their Eledion and of all their 
 Graces; for <* unlefs a Man abide in me^ johnxv. 
 fays our Lord, " he is caft forth as a Branch, 6. 
 «' and is withered j" and therefore He com- 
 mands us to be '' faiihful unto Death, that Rev.ii.io, 
 " he may give us a Crown of Life." Thro* 
 negledt of this Caution fome who had at- 
 tained to great Gifts and Graces, not land- 
 ing faft in the Liberty wherewith Chriji had 
 made them free, have been entangled again 
 with the Yoke of Bondage. If then we 
 have obtained the like precious Faith, be it 
 our Care, under Grace, that we be not of 
 them who draw back unto Perdition, but 
 of them who believe to the faving of the 
 Soul; fetting before our Eyes -both "the 
 " Goodnefs and Severity of God ; on them 
 « that fall away. Severity ; but towards us 
 *? Goodnefs, if we continue in his Good- Rom. xi. 
 " nefsj otherwife, we alfo fliall be cut 
 *' off." 
 
 Scriptures : Eat that this high DIftlnaion of Grace h the 
 Bleffednefs but of Few, and thofe ^mong the moll humble 
 Chnfiians, is very credible. 
 
 Having 
 
 2:. 
 
282 ihe Nature and D'lflmSiion 
 
 Sermon Having; thus jrlanccd at fome Particulars 
 5^/A^^rsj relating to the Nature and Origin of the 
 Covenant of Grace, proceed we. 
 
 Secondly^ Toconfider it as an opening to a 
 clearer Difcovery of itfelf in the Call oi Abra- 
 ham^ after obfervingby the Way, that altho* 
 its Virtue and Power to Salvation co-extend- 
 ed with the whole Race oiAdam^ (for as the 
 Judgment paffed upon Allbecaufe of Sin, fo 
 did the free Gift unto Juflification, in the 
 Offer of it) yet its Manifeftation as to the 
 Fle(h, was continued on in one Line, down 
 from Ada7n till the Word became incorpo- 
 rate in the Humanity of Chriji, the Genea- 
 logy of which is given us by St. Luke^ and 
 may properly be called the Line of the ma- 
 iiifefted Covenant. St. Matthew traces it 
 back no farther than to Abraham, as the 
 feccnd remarkable Period of its Manifefla- 
 tion, it being renewed with him and re- 
 vealed to him with peculiar Diftindion, on 
 which Account he was dignified with the 
 honourable Appellation of Father of the 
 Faithful : And as the Charader of this 
 Man of Renown is fo intimately conneded 
 with the Hiftory of this Covenant, and fo 
 explanative of it, it juflly challenges our- 
 particular Attention, 
 
 , The 
 
of the two CovenaJits, 283 
 
 Sermot 
 X. 
 
 The Excellency 0^ Abraham' i Faith is Sermow 
 the Glory of his Character, and this is too 
 
 flrongly fupported by well known Divine 
 Teftimony to need either Argument or 
 Quotation from Scripture to evince it. It 
 may fuffice the-refore to obferve, that his 
 Faith was more than a Belief of A (Tent to 
 Chrifi's diftant Incarnation, for the merce- 
 nary Balaam did forefee and prophecy of 
 that ; but it was in Abraham the Subftance 
 of Things hoped for, an Energy of the Di- 
 vine Spirit, or what St. Paul calls " The q^-^^^ j.^ 
 *' Faithof the Operation of God," by which 12. 
 very Chriji was manifefted in his very Soul : 
 He beheld with his inward Eye the Bright- 
 nefs of his Glory : Abraham faiv my Day 
 and was glad — is the Teflimony of our 
 Lord to the 'Jews concerning him ; and 
 had no more been meant by thefe Words 
 than a remote View of his Humiliation and 
 Sufferings, the Explanation of his AfTer- 
 tion in anfwer to their Query had not been 
 pertinent — Before Abraham was I am. 
 That Abraham's Faith therefore was as 
 truly a Golpel, juftifying Faith, under the 
 Seal of Circumcifion, as ours can be under 
 that of Baptifm, will admit of no Doubt : 
 Jt was counted to him for Righteoufnefs, 
 
 as 
 
284 The Nature and DiftinEilon 
 
 as much as if it had been his own, for thro' 
 his Union with Him who is the true 
 Righteoufnefs, by Faith, Chrifi was made 
 fuch unto him, and being a Branch grafted 
 into the good Olive Tree, he became 
 partaker of its Root and Fatnefs. In the 
 Power of this Divine Faith, as its proper 
 Principle, we fee the Foundation oi Abra^ 
 ham's exemplary Obedience : He ftaggered 
 not thro' Unbelief under the moft trying 
 Exercife of it, but " was ftrong in Faith 
 " giving Glory to God." Had he con- 
 fulted the fallacious Oracle of his Reafon, 
 it would much fooner have taught him to 
 di{believe the Truth of the Command than 
 to obey it. What Arguments would it 
 have fupplied from the Pleadings of Nature 
 and the Soundings of Bowels ? What wife 
 Piftinftions, what fubtle Subterfuges, what 
 artful Evafions would it have fuggefted in 
 favour of Difobedience ! What, (lied the 
 Plood, the Blood of my Son, my Son 
 Jfaac ! Can the God of Mercy and Good- 
 jiefs enjoin an Adt of Cruelty ? Can the 
 God of Truth give a Promife, and confirm 
 it by the Birth of a miraculous Child, and 
 then command me, the Father of that Child, 
 
 to 
 
tf the two Covena7tts, 285 
 
 to defeat the Delign of the Promife, by Sermom 
 (heathing my Knife in his Bowels ? Can v/>/NJ 
 the God of Faithfulnefs eftabhfh his Co- 
 venant with IJaac, and his Seed after him, 
 and compel me to flay that Ifaac^ and fo 
 cut off all Poffibility of Iffue from him ? It 
 cannot be — Reafon pronounces it abfurd, 
 impoflible — Nature loudly exclaims againft 
 the horrid A(S — All God's Attributes oppofa 
 the Execution — The Command therefore 
 muft have a figurative Meaning— I will 
 fubftitute a Ram for a Sacrifice, and that 
 (hall be called Ifaac. Thus ingenious is 
 Reafon to elude the Force of the Divine 
 Commands when they crofs the Bent of 
 our Nature and Inclinations. What Salvo's, 
 what Shiftings, what Compofition, what 
 Commutation will this crafty Cafuift in- 
 vent to bring us off, when fome ruling 
 Paflion, fome darling Ifaac ffands in the 
 Way of our Obedience! We all know it, 
 we have all experienced it. But when ic 
 pleafes God to reveal his Son in us as He 
 did in Abraham and Paul, we no longer Gal. 1. 16, 
 confer with Flefh and Blood, for Faith 
 then becomes fufficient for Evidence, and 
 fufficient for Obedience; it puts to Silence 
 
 the 
 
286 I'he Nature mtd DiJli?i&ion 
 
 Sermon the Cavils and Objedions of our vain Rea-* 
 ^y^Y^\j fonings, diflipates our Doubts and Fears, 
 animates our Hope, invigorates our Love, 
 and overcomes the World, the Flefh, and 
 the Devil : Thus thro* Chriji llrenglhening 
 us we can do all Things : In Him v^^e are 
 Conquerors, yea more than Conquerors, 
 for he addeth Triumph to Vidlory — Ever- 
 more, Lord, give us this Faith ! 
 
 In this eminent Example of Abraham 
 we fee how Faith is the beft Support and 
 Security of good Works, and that thefe, in 
 a Gofpel Senfe, are not to be eftimated from 
 the Matter of them, but from the Principle 
 whence they flow : Accordingly the Wif- 
 dom of our Church has rightly declared 
 them to be the Effed and not the Caufe of 
 our Juftification ; as likewife, that a true 
 faving Faith is founded in Grace, for that 
 Man of his own natural Strength cannot 
 prepare himfelf thereto ; which well agrees 
 -with the Apoftle's Dodrine, where, fpeak- 
 ing of the promifed Inheritance, he faith, 
 Rom. iv. " it is of Faith, that it might be by Grace." 
 1 6. Were a faving Faith nothing more than a 
 
 bare AfTent of the natural Underflanding 
 to outwardly revealed Truths, it would be 
 difficult to dillingui(h it from a common 
 
 Exercife 
 
of the mo Covenmtts, 287 
 
 Exerclfe of the rational Faculties, and con- Sermom 
 
 . . X. 
 
 fequently difficult to juflify St. Paul's Af- {y^Y>J 
 
 fertion, that we " are faved, not of our- 
 " felves," i^c. But when we deduce Faith, 
 with the fame Apoftle, from a Divine Ope- 
 ration in the Souls of them to whom it is 
 given to believe, and fo own it to be the 
 Gift of God, a Grace of his Spirit purify- 
 ing the Heart, enlightening the Underftand- 
 ing, and bringing us into a Covenant of 
 Peace with God, thro* Him v/ho is the Way, 
 the Truth, and the Life, we no longer mar- 
 vel at the many excellent Things fpoken of 
 Faith in the Sacred Writings, but view it 
 as that Inilrument or Medium by which is 
 miniflred unto us an Earnefl of thofe great 
 and good Things wherewith all " they that 
 *' be of Faith are bleffed with faithful 
 '' Abraham:' 
 
 But was this Covenant, given to Adam 
 and confirmed with Abraha?n^ fo excelling 
 in Dignity, fo exceeding in Glory? How 
 came it then that God entered into another 
 Covenant with ihtVo^tniy oi Abraham? 
 Could any other be given which fhould 
 furpafs the Former, whether we confider 
 it in its Miniftration, its Mediator, or its 
 Promifes ? For, what Miniftration fo rich 
 
 as 
 
X. 
 
 88 The Nature and DifiiriclioH ^ 
 
 Sermon as Grace? What Mediator fo honourabk 
 and faithful as Cbrifl ? What Promifes fo 
 precious as thofe of Eternal Life and all 
 fpiritual Bleffings in heavenly Places in 
 Him ? Is it God's Method of dealing with 
 his Children, to give them his beft Things 
 firft, and afterv^ards thofe that are of leiTer 
 Value ? Or is it not his Way to abound iri 
 all Increafe of Goodnefs and Loving Kind- 
 nefs towards them, giving them Grace for 
 Grace, and leading them from Glory to 
 Glory ? What then fhall we fay of the Co- 
 venant of Works given by Mofes? Of a Law 
 which, in the Miniflration of the Letter, 
 was eftablifhed on no better Promifes than 
 of temporal good Things ; and Man's Title 
 to thefe built on fo hopelefs a Foundation as 
 that of his unfinning Obedience ? If human 
 Nature flood not in the Day of its perfedt 
 Strength, how (hall Self-ability be Man's 
 Security when his Strength is departed from 
 him ? Thefe Qoeftions will be fatisfied by 
 opening the Nature and Intent of the Co- 
 venant of Works, which falls in as an Ar- 
 ticle of neceffary Confideration in this 
 Place. 
 
 The Law given by Mofes does not argue 
 
 any Defe<S in the foregoing Covenant con- 
 
 I firmed 
 
of the two Covenants. 
 firmed with Abraham^ for the Perfedion of 
 the Jew is frequently affirmed by St. Paul, 
 to ftand in his being an Heir oi Abraham's 
 Faith, his fpiritual Seed, and as fuch a 
 Child of Promife ; and therefore the Law 
 given four hundred and thirty Years after 
 could not be intended todifannul the Coven- 
 ant confirmed before of God in Chrijl : But Caliii. 
 here lay the Matter. T\\^ Ifraelites, \ki<^" '7. 
 they were the People which God had chofen 
 whereby to manifeft his Wonders, and to 
 anfwer many Purpofes of the Divine Wifdom 
 and Goodnefs to Mankind, yet they were 
 in general greatly depraved and corrupted, 
 had loft Sight of the Covenant made with 
 their Forefathers, and departed from the 
 Faith of their great Anceflor Abraham : 
 Being thus become earthly and fenfual in 
 ' their Apprehenfions and Affedions, they 
 could not be dealt with as fpiritual 5 and as 
 they no longer ftood in that Faith whereby 
 the Benefits and Bleflings of that Covenant 
 were to be received, they could no longer be 
 treated with as proper Subjeds of it : 
 Therefore it pleafed God, of his great Con- 
 defcenfion, to communicate himfelf to them 
 in a Way more level to their Capacity, and 
 better fuited to their Condition j to give 
 U them 
 
I'he Nature and DifltnBmi 
 them an outward Diredory for the Rule of 
 their Adtions who no longer walked in the 
 Obedience of Faith j and to inftrudt their 
 childifh Minds in Divine Truths by the Ru- 
 diments of this World, till by this Paedagogy 
 of the Law they fhould be led to Chrift who 
 is the End of the Law to them that believe, 
 and fo be fitted for the immediate Teach« 
 ingsof his Spirit of Wifdom and Revelation. 
 
 The Apoflle tells us, that *' the Law 
 " was added becaufe of Tranfgreffions ;" 
 giving us hereby to underftand, that this 
 Addition only became neccfTary thro* Sin, 
 and the Departure of the IJraelites from the 
 Obedience of Faith, for ** the Law is not 
 •* made for the Righteous but for the Dif- 
 «* obedient." Had they continued ftedfaft 
 in the Covenant made with Abraham in 
 Chrijl^ they had received Chrift in their 
 Faith, and would not have needed to be 
 taught of the Law, for, fays the fame Apo- 
 flle, " After that Faith is come, we are no 
 " longer under a School-mafler." Befides, 
 Abraham s Faith in the Covenant received 
 the Virtue of the Covenant, the Love of 
 God ; on which Account he has the high 
 Honour of being called, the Friend of God ^ 
 now Charity or Divine Love is the End of 
 the Commandment, the fulfilling of the 
 
 Law 5 
 
of the two Covenants, 291 
 
 Law; he therefore who hath attained to Sermon 
 the End, no longer wanteth the Means i/vVJ 
 leading to it, for the Love of God being 
 written in his Heart, it giveth Alacrity and 
 Perfedion to Obedience. 
 
 As to the fpiritual 'Jews under the Law, 
 Abrahams true Seed, who drank of the 
 Rock Chrifi that followed them all the Way, 
 they remained in Covenant with God in 
 Abraham's Faith; they faw and ufed all 
 Things fpiritually, and the fame Law 
 which was a Pillar of a Cloud to the carnal 
 'Jew, was a Pillar of Fire to give Light to 
 them : The Law palTed upon them indeed 
 externally, and they paid Obedience to it, 
 but they were not under the Bondage and 
 Condemnation of it, being juftified by Faith. 
 And therefore this fpiritual and better Co- . 
 venant, with refped: to the outward Legal 
 Difpenfation, may be compared to a River 
 running Part of its Courfe under Ground, 
 and then opening itfelf a free Paffage ; even 
 fo the Myfleryof Godlinefs continued hidden 
 for a Time under the Letter (tho' manifefted 
 to fuch as were fpiritual) till its full and glo- 
 rious Difplay by the Gofpel of Chrijl : The 
 Law was not defigned to interrupt the Pro- 
 grefs of it, but was only an occafional Dif- 
 U 2 penfation 
 
292 The Nature and DiJlinE'lion 
 
 penfation given becaufe of the general Tranf-^ 
 greffion of, the Ifraelites^ as Saul was after- 
 wards given them for a King when they 
 were no longer content with Theocracy : 
 Nay, there was a friendly Agreement be- 
 twixt the Law and the Covenant that was by 
 Faith in the two following Refpedsj firft, 
 as the Law on one hand condemned Sin, 
 and all Lnperfedion in Obedience, that fo 
 the Sinner finding no help in himfelf might 
 renounce all Trufl in his own Works, feek 
 for Juftification thro' Faith, and fo accept 
 Salvation as the free Gift of God in J ejus 
 Chrijl : Secondly, as Faith on the other 
 hand was the Law's befl Security for Obe- 
 dience to it, and the true Interpreter of all 
 its Services, Figures, and Promifes, look- 
 ing thro' its temporal Things that were feen, 
 at thofe better unfeen Things that are eter- 
 nal. But confidered independently of thefe 
 its principal Ufes, and only as it is in itfelf, 
 the Law is no better than a State of fpiritual 
 Bondage ani Death, the flaming Minifter 
 of God's Wrath, the dreadful Executioner 
 of his Vengeance : But as thefe Points have 
 been occafionally fpoken to in the foregoing 
 Difcourfes, it (hall fuffice to obferve from 
 
 Gal iv. ^^^ Allegory explained by the Apoflle, that 
 
 the 
 
of the two Covenants. 293 
 
 the Law, as fignified by its Female Type Se.mon 
 Hagar, was a State of Bondage to thofe ^y^^ 
 that were under it in the following Parti- 
 culars; Firft, as it enjoined the Obfervance 
 of many cumberfome Rites and Ceremonies 
 that had no intrinfick Goodnefs [Statutes 
 that were not good.] Secondly as it exaded 
 a perfedt Obedience under the Penalty of a 
 Curfc without fupplying any Strength for 
 the Work, and fo became weak (thro' 
 Man's Inability) to fecure its own Honour 
 from Violation, or to help Man to receive 
 any Benefit from it. Thirdly, as it freed 
 not from the Guilt of Sin, «* could not 
 «« make him that did the Service perfed: as 
 <« pertaining to the Confcience/' and con- 
 fequently left him under Wrath and obnox- 
 ious to PuniOiment. Fourthly, as it gave 
 no Freedom to Righteoufnefs, and confe- 
 quently left its Subjeds under the fame Vaf- 
 falage to their Corruptions in which it 
 found them, nay, indiredly gave Strength 
 to Sin, by manifefting both its Power and 
 Condemnation, and fo difcouraging and dif- 
 abling the Sinner to refift it thro' Defpair 
 to overcome it. This Weaknefs and Mi- 
 fery of Man under fo unfriendly a Difpen- 
 fation may be conceived as figured to us 
 U 2 under 
 
X. 
 
 294 ^^ Nature and DiflinElion 
 
 Sermon under liagars Diftrefs in the Wildernefs 
 oiBeerjheba — Her Bottle of Water could 
 not hold out, her natural Strength failed, 
 and (he muft have perifhed, had not God 
 opened her Eyes to difcover a Well of 
 Water: But what elfe was fignified by this 
 Well of Water than Chrifi the Well of Life, 
 out of whofe Abundance we muft draw to 
 fill our empty Bottles, that we faint not. 
 Thus, what the Law could not do, thro' 
 the Weaknefs and Unprofitablenefs thereof 
 to Man's Salvation, that " the bringing in 
 " of a better Hope did, by the which we 
 " draw nigh unto God :" By fo much 
 was Refill made a Surety of a better Co- 
 venant. And this brings us to the laft ge- 
 neral Head, which is briefly to fhew the 
 Nature of that Covenant which the Lord 
 by the Prophet promifes to make with his 
 People in the latter Days: / will put my 
 "Law in their inward Farts, and write it 
 in their Hearts^ and will be their God, and 
 they Jhall be my People, 
 
 And this is no other than the Covenant 
 of Grace, or the Whole of our Redemption 
 by Jefus Chrift. He was the Horn of Sal- 
 vation raifed up by the God of Ifrael for us 
 in the Houfe of his Servant David -^ the 
 
 Subftance 
 
of the two Covenants, 295 
 
 Subftance of the Mercy which He promi- Sermon 
 fed, the Accomplifhment of the Oath \^/^n^ 
 which He fware unto Abraham j the Seed 
 in which all the Nations of the Earth 
 fliould be bleffed ; that free Gift of God 
 which is our fpiritual Life, delivering us 
 out of the Hands of our Enemies, and en- 
 abling us to ferve Him without flavifh Fear, 
 not in the Oldnefs of the Letter, but in New- 
 nefs of Spirit, in Righteoufnefs and Holi- 
 nefs all the Days of our Life. The former 
 Covenant, tho' containing a perfedl Rule of 
 Righteoufnefs, yet being in itfelf but a dead 
 Letter, it could not give Life and Power 
 for Obedience : " Had there been a Law 
 " given which could have given Life, verily 
 ** Righteoufnefs fhould have been by the 
 *' Law:" But as that could not be, the 
 Covenant of Grace, as a Life-giving Dif- 
 penfation, was neceffary, that we might be 
 juftified by Faith thro' Sandification of the 
 Spirit unto Obedience. 
 
 It has been obferved and fliewed before, 
 that the Epithet New^ as applied to this 
 Covenant in the Text, refpeds not its Ori- 
 gin but its Ratification and Difference of 
 Adminiftration only, and therefore is to be 
 underftood in the fame qualified Senfe as 
 U 4 ufcd 
 
296 'The Nature and DiJli?2Eiwn 
 
 Sermojj ufed by our Lord where he fays, " A new 
 i^/'y^\j *' Commandment I give unto you that ye 
 *' love one another :" The Command to 
 love one another was old, but the Love here 
 commanded, under the Meafure and Ex- 
 tent of Chriftian Charity, was new. 
 
 But it is Time to proceed to the Confi- 
 deration of that Diftindtion whereby the 
 Covenant of Grace ftands differenced from 
 the Covenant of Works, as it is a Law put 
 into the inward Parts and written in the 
 Heart, How low a Senfe of fo high a 
 Promife is that given to thefe Words by 
 fome Interpreters, who expound them only 
 of outward Laws agreeable to the rational 
 Souh The rational Soul of Man is the 
 Soul of Man as he is fallen into Weaknefs, 
 Sin, and Mifery, and not to be helped by 
 any outward Applications propofed objec-^ 
 lively to the Under/landing, without Light 
 and Strength communicated from Above to 
 render them efficacious. Man's chief Malady 
 is fpiritual, and fuch muffc be his Remedy ; 
 and to dire(5t him to any other is no better 
 than faying to the Naked and Deftitute-^ 
 *' Be ye warmed and filled, whilfl we give 
 <* them not thofe Things that be needful." 
 Let it not here be objeded, that God gave 
 
 to 
 
of the two Covenants, 297 
 
 to Man an outward Law which, according S£rmo« 
 to this Dodtrine, could not profit him ; k^^'\j 
 for He gave it him to make him fenfible of 
 hlsMifery, that it might drive him to feek 
 the Remedy He had provided for it. — The 
 Law was his School- mafler to lead him to 
 Chrifl. Nor, Secondly, let it be obje(5ted, 
 that the New Teftament contains many- 
 Rules and Precepts for Life and Pradice, 
 which are fo many outward Laws, for 
 thefe, confidered independently of the 
 Grace of the Covenant, can make no Part 
 of the Covenant of Grace ; they are only 
 the fubjed Matter of that Obedience which 
 ifllies from the Spirit of Life, and on which 
 it is exercifed, for all the Promifes have re- 
 fpedt to the Righteoufnefs of Faith, in 
 which alone the external Obedience finds 
 Acceptance, the Latter being, with regard 
 to the Former, but as the Body to the Soul, 
 the Letter to the Spirit, the Form to the 
 Power : But as we read of the inward and 
 the outward Jew under the Law, fo under 
 the Gofpel the fame Diftin(5tion takes Place 
 betwixt the fpiritual and the literal Chrijli- 
 an: The latter keeps his Eye fixt on the 
 preceptive Parts of the New Teftament only, 
 gnd fo endeavouring to frame an Obedience 
 
 thereto 
 
298 "^the Nature and DiJlinEiion 
 
 Sermon thereto in his own Strength, turns Gofpel 
 xy^y^s^ into Law, and brings himfelf under Bond- 
 age to it as a Covenant of Works : Hence 
 fuch and fo frequent miftaken Reprefenta- 
 tions of Gofpel Salvation, as if it were little 
 better than a more complete Syftem of Du- 
 ties and good moral Rules agreeable to the 
 rational Soul of Man : Hence fuch common 
 Ignorance concerning the great Myftery of 
 Godlinefs, Chri/l in us the Hope of Glory: 
 And hence fuch learned Pains to explain 
 away that mofl: fundamental Dodlrine, Re- 
 generation, which is the Excellency, the 
 Glory, the Subftance of true Chrifianity. 
 Let it here be noted, that as we have much 
 of the Gofpel in the Books of the Old Tef- 
 tament, fo have we much of the Law in 
 the Writings of the New, for both our 
 Lord and his Apoftles declare the Obliga- 
 tions, Threatnings, and Condemnation of 
 the Law to the Impenitent, the Unbeliever, 
 and to fuch as put themfelves under the Law 
 for Juftification, as well as the Promifes, 
 Comforts, and Grace of the Gofpel to all 
 fuch as received it, or were in the Difpod- 
 tion to embrace it : But that the whole of 
 our Salvation is by the free Grace of that 
 Covenant which is the Gift of God in Chrijf^ 
 
 and 
 
3- 
 
 of the two Covena?its, 299 
 
 and not by virtue of any Obedience that we Sermos 
 can pay to the written Law, is the very '/-Sy^v 
 Bafis of Chriftian Faith: " The Law of f;^'"*'"' 
 ** the Spirit of Life in Cbrijl Jefus^ fays 
 the Apoftle, ** hath made me free from the 
 ♦' Law of Sin and Death ;" and he teaches 
 his Corinthian Profelytes to afcribe their Con^ 
 verfion likewife, not to any outward Law 
 or Teaching, as the efficient Caufe, but to 
 the fame Divine Power workipg thro' his 
 Miniftry on their Hearts- — '* Ye are the 2 Cor. iii 
 *' Epiftle of Chriji miniftred by us, not 
 " written with Ink, but with the Spirit of 
 ** the living God ; not in Tables of Stone, 
 *< but in the flefhly Tables of the Heart.'* 
 Thefe, and a thoufand other Teftimonies 
 of Divine Authority, added to that of the 
 Text, evince Gofpel Salvation to be the 
 Effect of a Divine Energy working in us 
 both to will and to do, a Covenant of 
 Peace betwixt God and the Soul eftablifhed 
 in Chrijlj a fplritual Kingdom founded in 
 Grace, a Law of Faith working by Love, 
 written in the Heart by the Finger of the 
 hving God. King David was an inward 
 and fpiritual Man ; he well knew that an 
 outward Law could not change a corrupt 
 Nature, and that no Knowledge and Obedi- 
 ence 
 
300 The Nature and DiJiinBion 
 
 Sermon ence of a poor fallen Creature, conceived in 
 ^/^^/•^ Sin, and lliapen in Wickednefs, could juftify 
 him before that holy God who requireth 
 Righteoufnefs and Truth in the inward 
 Parts ; and therefore it was the Matter of 
 his earneft Supplication, that the Lord 
 would ftablifh him with his free Spirit : 
 And God granted that which he requefted, 
 for He put his Law into his Heart, and 
 made him to underftand Wifdom fecretly : 
 Pfal. xix. Hence he was enabled to declare from Ex- 
 perience, that the Law of God was perfedt, 
 converting the Soul j that the Statutes of 
 the Lord rejoice the Heart, and that his 
 Commandment is pure and giveth Light 
 unto the Eyes. But what Law doth he 
 here fpcak of ? The outward Law ? That 
 cannot be, for it is not the Office of that 
 Law to convert the Soul, nor by it can any 
 Man living be juftified : And what were 
 thofe Statutes that rejoiced the Heart, and 
 thofe Judgments that were more to be de- 
 fired than fine Gold ? They could not be 
 thofe that were outward in the Letter, for 
 in thefe were written the Condemnation of 
 his Sins, and therefore as concerning them 
 Pfal.cxix. ^^ ^^'^h '" another Pfalm, *' My Flefh 
 *' trembleth for fear of thee, and I am afraid 
 
 of 
 
of the two Covenants, 301 
 
 <« of thy Judgments." The Law there- Sermom 
 fore thus fpoken of was no other than \y-^/^^ 
 the fpiritual Law of Liberty and Love 
 within his Heart, the Law of that Co- 
 venant in which were eftablifhed the fure 
 Mercies of David: And they were the Ezek. 
 Statutes of Life, the Word of God's Grace ''^"^- '5- . 
 and Truth (in the inward Miniftration of 
 it) that rejoiced his Heart, and made him 
 wifer than his Teachers, /. e. fuch as 
 were appointed to be the Inftrudors of 
 others in the written Law. Thus hath the 
 God and Father of all, whofe Name and 
 Nature is Love, manifefled his Light and 
 Salvation to his Children in every Difpenfa- 
 tion, inviting them to Shilob's Streams, to 
 drink of the Water of Life freely ; and all 
 who in Obedience to the Leadings of his 
 Grace accept this Invitation of Love, are 
 converted thereby from Darknefs to Light, 
 and from the Power of Satan unto God : 
 He filleth their hungry Souls with good 
 Things, giveth them to drink of the Brook 
 in their Way thro' this Vale of Mifery, and 
 refrelheth them with the Confolations of his 
 Spirit. 
 
 To conclude with a farther Obfervation 
 or two on the Difference betwixt the two 
 
 Cove- 
 
302 'The Nature and DiJli7iSiion 
 
 Sermon Covcnants. Tho* the Way of Salvation by 
 \y^fSj Grace thro' Faith is the fame in both, yet 
 the Revelation of this Grace by 'Jefm Chriji 
 in thefe two Difpenfations is very different: 
 Under the Law it was figured by myfteri- 
 ous Hieroglyphics and obfcure Reprefenta- 
 tions; whereas under the Gofpel it is fully 
 opened and clearly explained j add alfo, 
 that in the latter we have greater A ffi fiances, 
 more ufeful Means of Grace, and that in- 
 eftimable Benefit vouchfafed us in the hea- 
 venly Pattern of the Holy Jefus. But tho* 
 thefe be precious Advantages of eminent 
 Diflindlion, yet they conflitute not the 
 main effential Difference betwixt the Law 
 and Gofpel State j but they are oppofed to 
 each other as that which is inward and 
 fpiritual to that which is outward and na- 
 tural; as God's Grace to Man's Self-abili- 
 ty j as a divine operative Faith to Works 
 done in Man's own Will ; as a new Crea- 
 tion in ChriJI Jefus to the old corrupt Na- 
 ture derived from fallen Adam : And fdr 
 want of making this Diftind:ion it is fo 
 common to confound Law and Gofpel in 
 reading the Books of the Old and New 
 Teftament, and that Men do not fee how 
 the fpiritual Jew in the Time of the Law 
 I was 
 
of the two Covenants* 303 
 
 SERMOh 
 X. 
 
 was a Child of Grace and a Son of the Sermom 
 
 X. 
 
 Free Woman, and that the literal, carnal 
 
 Chrijlian, not led by the Spirit, is under the 
 Law and a Son of the Bond Woman : 
 Thro' attending to the outward Difpenfa- 
 tion only, and not being fubjedt to the in- 
 ward Miniftration alfo, fo many read in 
 the Hiftory all that Chrijl did, taught, and 
 fuffered, without any real Benefit to their 
 Souls, or knowing any thing of the My- 
 ftery of Godlinefs, for all hiftorical, nay 
 and dodlrinal Knowledge too, retained in 
 Minds unfandified, and without that Love 
 of Chrift which pafleth Knowledge, profit- 
 eth nothing. 
 
 Laftly, This Law of the Spirit of Life 
 put into the inward Parts and written in 
 the Heart, Is the' fureft Foundation of Obe- 
 dience to all the Precepts and Rules of Holy 
 Living laid down in the Gofpel, as well as 
 the beft Interpreter and moft faithful Ap- 
 plier of them, for it begets in the Soul a 
 Conformity to the Nature of the Thing 
 commanded, which makes Performance 
 both eafy and pleafant : It fets the Soul at 
 Liberty, not by freeing it from Obedience, 
 but by making Obedience free : We are 
 made willing in the Day of God's Power 
 
 who 
 
xxxvi,z6, 
 
 .27- 
 
 304. The Nature and Difti7i8iion 
 
 who were unwilling in the Day of our owii 
 Weaknefs and Backwardnefs. The Pro^ 
 phet Ezekiel^ on the Siibjedt of Chrijl's 
 Kingdom, pronounces the following gra- 
 Ecsek. cious Promife of God : " A new Heart 
 " will I give you, and I will put my Spirit 
 *' within you, and caufe you to walk in 
 " my Statutes, and ye {hall keep my Judg- 
 " ments and do them." Plainly fliewing 
 hereby, that the Renovation of a Gofpel 
 Spirit is the only Security of a Gofpel Obe- 
 dience ; and that in all Things where we 
 are commanded to fulfil the Will of God, 
 we can then moft truly fay, we are content 
 to do it, when his Law is within our 
 Heart. This will be illuftrated by confi- 
 dering the Legalift (whether he be called 
 Jew or Chrijlia7i) and the Man of Grace, 
 in their Religious Charaders refpedively. 
 The former applies himfelf to the Work of 
 Religion as to a Bulinefs, as to a Syitem of 
 Duties that mull: be performed in his own 
 Strength, and felf-armed with his Reafon, 
 Refolution, and Free-will, he fets out as Go- 
 liah did to meet Davidy in full Confidence 
 of Vid:ory : But when he comes to the 
 Trial, that which he before thought himfelf 
 fufficient for, he now finds tOo hard for 
 
 him : 
 
of the two Covenants, 305 
 
 him : The Sin of his Nature takes Occa- Serxios 
 fion from the Holinefs of the Command- O'-VV 
 ment to (hew its Rebellion and Enmity 
 ac^ainft God, and here he meets with an 
 Oppofition from within that he was not 
 aware of: He returns to the Charge and 
 renews his Efforts, but with no better Suc- 
 cefs, for the Weapons of his Warfare are 
 but carnal, and therefore alike infufficient 
 both for Victory and Defence; and the 
 Law which he before confidered as only 
 commanding and forbidding outwardThings, 
 upon a nearer View makes manifeft the Cor- 
 ruptions of his Heart, and condemns Sin 
 inwardly in the Flefh, and this flays his 
 Confidence, and caufes his Spirit to fail 
 within him : His befl Obedience therefore 
 being only external, and both unequal to 
 the Taflc and contrary to the Bent of un- 
 mortified Nature, he doth his Work not 
 willingly, but of Conftraint, and is in Bond- 
 age to his very Duties; for wliere the 
 Form of Godlinefs is not enlivened by the 
 Spirit of it, the Religion of fuch a one is 
 either Hypocrify on the one hand or Sla- 
 very on the other. 
 
 But with fuch as walk in the Way of 
 
 Gofpel Salvation, and go not about to efta- 
 
 ^ X blifh 
 
X. 
 
 306 7lfe Nature and DiJlinEihn 
 
 Sermon blifti their own Righteoufnefs, but ftand 
 fail in that Righteoufnefs which is of God 
 by Faith, it is far other wife ; for thefe 
 having their Hearts principled with Grace, 
 they go forth, like David^ in the Name 
 and Strength of the Lord, and He fubdueth 
 all their Enemies under their Feet : They 
 toil not at their Duties as at a Tafk, but 
 walk in the Ways of God freely and cheer- 
 fully : They keep not his Commandments 
 only becaufe they are written in the Bible, 
 but they delight in them, becaufe they are 
 written in their Hearts : They worfhip the 
 Lord, not thro' Fear, as Bond Slaves, be- 
 caufe they dare not do otherwife, but as 
 Sons, with a filial AfFedtion : The Love of 
 Chrifti and not theDreadof Punifhment, con- 
 flraineth them, for they are led by his Spi- 
 rit to pay a willing Obedience, and enabled 
 by the fame Spirit for the Performance of 
 it: They do not fingle out fuch Duties as 
 are moft'eafy to Flefh and Blood, or make 
 the mod fplendid Appearance in the Eyes 
 of Men, but have an equal Refpedt unto all 
 God's Commandments, and fo ferve Him 
 without Partiality and without Hypocrify : 
 And they complain not that their Work is 
 too hard, or the Yoke of Religion too heavy, 
 
 for 
 
of the two Covenants, 307 
 
 for they are not under the Law which gives Sermoh 
 no Strength, but under that Grace which vVnJ 
 is fufficient for them : In a word, a Faith 
 working by Love animates the Whole of 
 their Obedience, and their Hearts go along 
 with it, and fo they find of a Truth, that 
 the Service of God is perfed: Freedom. 
 
 Happy are the People that are in fuch a 
 Cafe, for they are the true Children of the 
 Covenant, and have this fure Word of Pro- 
 mife from the Lord, that he will be to them 
 a Gody and they Jhall be to him a People : 
 And fuch indeed He is to them in an em- 
 phatical Senfe of the Bleffingj for He is 
 to them a reconciled God in the Son of his 
 Love, forgiving all their Sin, and healing 
 all their Infirmities ; the God by whom 
 they efcape Death, and the God of whom 
 Cometh their Salvation : He is the never- 
 failing Spring of their Comforts, their De- 
 fence in Danger, and their Refuge in Trou- 
 ble : And as He is to them a God, fo are 
 they to Him a People, a willing and faith- 
 ful People, a loving and obedient People ; 
 a People in whom He doth all his Works, 
 fulfils all. his Will, and makes good all his 
 Promifes: In this fo near and endearing a 
 Relation how happy are they ! God's Friends 
 I are 
 
3 o 8 'The Nature and DiJlinSiion^ &^c,. 
 Sermon are their Friends, and they have no Ene* 
 i^^rY>\j mies but fuch as are Enemies unto Him : 
 His Angels minifter unto them, his Provi- 
 dence protects them, his Grace fupports 
 them, his Spirit guides them. What then 
 have they to fear ? Seeing that all Things 
 thus ordered muft work together for their 
 Good, whether the World, or Life, or 
 Death, or things prefent, or Things to 
 come : Behold ! All are theirs, and they 
 are Chrfft's, and Chrijl is God's. Such Ho- 
 nour and Bleflednefs have all his Saints ! 
 Hallelujah. 
 
 THE EN D. 
 
u*