r\ fc^ '^ V <^^^ ■m I^B'- ^ ■ "^m ■^M ^■7-. -,. ^mr -# ■^ ^ \0 3 3 - i II 1 LIBRA.RY OP THE X Theological Seminary, ^•KINCETON, N.J. ^«-^^^ Division .^ ^. -^^''e//; Section Booh, No,... / -j v.^ 0. /iM/V V^.,>vv-w (^^ i /I' • • ./ ( \ .■M>? S Y S T E Q F Divinity and Morality ; I N A SERIES of DISCOURSES On all the effcntial Parts of Natural and revealed Religion : Compiled from the Works of the following cmineat Di- vines of the Church of England, viz. Atterburt, Balguy, Dorrington, Gibson, Moore, Moss, Barrow, Goodman, PearsoNj Bentley, Hickman, Rogers, Beve'ridgk, Hole, Sharp, Blackhall, Bundy, Hopkins, Hort, Sykge, Stanhope, Burnet, Ben. Calamy, Clagett, ^lark^e. Jackson, Ib^ot, Littleton, LuPtON, Stillingfleet, Iillotson, Wake, And others To which arc added, Sqme Occasional DISCOURSES, The Whole Revised and Corrected By FERD°. WARNER, LL. D, Redor of Qucenhithe, London. In four volumes. V O L. IV. "^ L O ¥i B O N : Printed for R. G P. i F F ! T H s, in Pater-no/}er-rQii\ MjDCGjLV.!. ( 1 ) Difcourfe CIII. Dr. Clarke. The DrFFERENCE betwecH good ard EVIL, VIRTUE and VICE. Ifai. V. 20. Woe unto them that call evil good, and good evil 3 that put darknefs for light, and iigbt for darknefs ; that put bitter for fweet, and fweet for bitter. TH E reafonablenefs of religion is the grearefl condemnation of fin and wickednefs, as be- ing contrary to the nature of man, the reafon of things, and the pofitive command of God. The .diftin(flion of moral adions is as necefiary and mani- fed as the difference of natural fenfible objeds. Light and darknefs, fweetnefs and bitter, are fo evidently contrary to each otlier, that no men can miflake them, who have the ufe of their fenfes. Pain and pleafure are fo diredlly oppofite, that no- thing but lofs of life can make us infenfible of them. Moral good and evil, virtue and vice, are as wide- ly different in their own nature, as the perceptions of our outward fenfes. And God has endued us with faculties of the foul to diftinguifh the one, as well as bodily fenfe to difcern the other. Whoever then will obftinately deny all diflindion between good and evil, virtue and vice, muft as much lay afide the ufe of his natural reafon and underftand- ing ; as he that would confound light and darknefs, muft deny the evidence of his fenfes. And if fuca a perfon receives the juft punifhmcnt of fm, he ^t- Vol. IV, B fervcs ^ The difference between Difc, CIII. ferves no more pity, .than one that falls from a pre- cipice, becaufe he would not open his eyes to fee his danger. Mifery and deftrudion mud neceffa- rily enfue from our ncgleding thofe rules, on which God and nature have made the happinefs of the foul to depend ; this, as certain as the deftrudion of the body, mull be the confequence of not diftinguifli- ing between things wholfome and poifonous. By how much clearer tlie difference is between good and evil •, by how much the more obflinately wilful fmners ihut their eyes againft the light of rea- fon and ccnfeience, the excellency and necefiity of virtur-, which is the only plain way to true happinefs \ by fo much the lefs pitiable is their deftrudion. That there is originally in the nature of things, a neceffary and eternal difference between good and evil, virtue and vice, which reafon conRantly obliges men to regard, is fuppofed in the ttxt ; by the prophets comparing the difference of good and evil, to that which is fo very obvious and fenfible, as light and darknefs : A difference fo plain and ielf-evident, that nothing can be more manifeft. For as he who would abfurdly contend that there was no difference between light and darknefs, could not be confuted by any ftronger argument, than the evidence of his own fenfes •, fo any one who perverfely denies all difference between good and evil, can have no better argument offered, to convince him of this great md fundamental truth, than by^ appealing to his ovvn reafon and confcience. When men vvili deny a truth as evident as that between light /Hid darkneis, punidiment is clia proper remedy for fuch obliinacy. Natural good and evil, in fuch in- lla!.ces, as are perfonal ro us, ^ndi where the effedl is not remote, we are always fenfibie of, and can e-iily dillinguifh. . Death and life, ficknefs and health, pleafure and pain, poverty ard riches, ho- : M' ~ind dir^race, are differences which none dif- pute, Difc. cm. good and roil, &;c. 3 pute, nor will any one be carelefs therein ; but men always purfue the one, and endeavour to avoid the . other 5 yet in thefe things is originally founded the difference of moral good and evil, which are fo much negleded. That which truly tsnds to the perfedlion of human nature, and the general happi- nefs of mankind, is moral good, as well as natural. Moral evil is what corrupts, depraves and diflionours' our nature, and renders it really miferable ; this difquiets mens minds, weakens their bodies ; ruins their eftates, and deflroys their reputation ; this breaks laws, difturbs good government, diibrders and confounds the world. Thefe rcfpedtive effects, tho' fometimes at a diftance, arc yet mod certain' and of natural confequence ; fo that even in nature, virtue and vice, wifdom and folly, are as diitina; and unalterable, as happiaefs and mifery. God hath fo confticuted our nature, that the things which univerfally promote our hapoinefs, arc the chief inftances of our duty ; the performance of which is the mofl dire6l means to attain cverlaftino- happinefs. The final event of things will always be fuch as is now defcribed, and the order of nature tends to make it fo. The fear and love of God, the obeying his commands, the fcnfe of his prefenc and future favour, is the only fare foundation of that fohd peace and fatisfadlion of mind, in which a rational immortal fpirit can pofTibly acquiefce. Pi- ety towards God is therefore as necefiariiy good in itfelf, and is in nature and reafon of as'^'an un- changeable obligation, as the creator is infinitely iu- pcrior to his creatures. Temperance and fobriety; diligence and patience, the due government of our appetites, and rcftraint of our paffions, are I'w^ only natural and moft certain means of preferving th^ •health of our bodies, of improving the faculdcs of our minds, and of qualifying us for the regular per- tormuuce of all duties of life. Such governaient of 4 The dif}re?2ce between Difc. CIIL ourfelves, is as neceflarily good and obligmg in the nature of the thing, as ic is ufcful and excellent in its ejfedls. Juftice and rightcoufnefs, goodnefs and charity, faithfulnefs and truth, fubjedion and obe- dience to government and laws, are the only pofii' ble means of prefcrving the public peace, the order, mutual protedlion and lupport of fociety •, on which depends all our happinefs, andVhatever is moft va- luable. Thefe are as unchangeably wife and good, and by the eternal reafon of things, are of as in- difpenfible obligation ; as it is natural and necefiary for us to defire our own happinefs and the public welfare. Wicked and unreafonable men v/ill be governed by no rule, but their prefent appetites. Whatever gratifies their luft or paiTion, that they chufc as their good and happinefs ; not conHdering that it may prove to themfclves or others the gieattft evil, deftruc^ive of public peace, order and government. For want of this confideration, they confound the natural and eternal difference of thing?;, judging of good and evil by their own fenfual lulls and paifioiiS. But as the difference of light and darkncfs cannot be changed by the will and pleafure of men ; fo good and evil are prior and fuperior to ail human laws, and which they cannot alter. Human laws are to enforce and fecure the pra6lice of what was before in ' their own nature^ good and ufeful to fociety. It is not therefore bare- ly the force and obligation of a law, that makes a thing good and fit to be pradifed ; but the v;ifdom and goodnefs of the things themfelves is the ground and foundation of all wile laws. So that men are ompellcd by laws to do, what would otherwifc have been reafonable and good for them to have •done. We arc obliged by nature and reafon, to adore and worfhip God, to pray and give thanks to him, as the fupreme author and preferver of our being ; and to do what good we can to all men, pro- Difc. cm. good and evil, i^c, 5 promoting the happinefs of our fellow creatures, the peace and good order of the world. It is nectfiary the fear and authority of laws fhould prevent thofe from hindering this great end, who would not other- wife be reftrained by reafon or the fear of God. But the obligation of right reafon would dill have been the fame, had no human laws been made. Nay, fbouid, any human authority require us to de- Itroy and do all manner of evil to each other, and cfteem it truer greatnefs to ruin than to protedl man- kind, and preferve the common rights of focieties y yet it would be neither wife, nor good, nor rea- Ibnable or honourable fo to do •, any more than for men agreeing to call poifon wholfome, would make it fo, or for darknefs to put on the nature of light. Wicked -.id unreafonable men know they do evil ; and are fenfible that the pradice of virtue and good- nefs is infinitely more rcafonable than debauchery and injuftice. Tho' their lulls and paiTions have fuch dominion over them, that they will commit unjuft and wicked adions •, yet they know better things, and approve of them as more wife and rea- fonablc. The fenfe of this they cannot get rid of; but it gives their minds great uneafmefs. The re- proach of confcience imbitters all their fmful enjoy- ments ; and they fccretly condemn themfelves, where no laws have power to do it. The crimes they commit are a continual flavery and burden up- on their minds. The adions of vlittious and reli- gious men they cannot but approve of. They will fooncr truft a good man in any importaiu bufincfs, than one that is vicious ; and always deiire to have ihcir affairs managed by men of uprightnefs and in- tegrity. And will at laft wifli, however they have lived, that they could but die at leaft, *' the death of ^' the righteous, and that their laft end may be like *^ his •," which clearly acknowledges the excellency B b 3 of S 7he difference between Difc. CIII. of virtue, and proves the neceflary and eternal dif- ference between good and evil, virtue and vice. But God has moreover, by exprefs declaration of his will in holy fcripture, and By his pofitive com- mandj eilablifhed and confirmed this original diffe- rence of things, and by his power will fupport and maintain it. The natural and unchangeable difFe- rc-nce of good and evil, is fuppofed in the text, to Ipe equally evident, ^yith that of light and darknefs. And that God v;ill interpofe his fuprerne power and authoricy to confirm and fupport this difference of things, is contained in the pofitive declaration in the text' J wherein a fevere woe is denounced againft '<:i\\ who Inall attempt to confound them. *' Woe unto them that call evil good, and good evil j that put darknefs for light, and light for darknefs ; that put bitter for fweet, and fweet for bitter.'* And that fuch is the will of God, as well as the na- ture of things, may in great meafure be colledtd from what we naturally" know of him. As God is the fole author and creator of all things, their na- tures muft be fuch as he was pleafed to make them. The nature of things then is the law of God -, fo that what is agreeable or difagreeable to right rea- fon, muft likewife be io to the will of God. And as good and evil appears to be as neceffarily and eter- nally different in their nature, as hght and darknefs are to our fenfc ; it is manifeftly the will of God, that the one Ihould be the rule of our moral ac- tions, ^ as the other is the guide of our natural ones. The light of the body is the eye •, the meaning is, that our minus ought to be guided by reafon and truth, as our bodies are by the light of the eye. In this rc.ijjcrt, the light of nature fuftkiently condemns sll tiie workers of unrighteoufnefs j the pradice of iniquity being as truly a contempt of God's au- thoiity, as it is an abfurd coiitounding of the natu- ral rcaf^'.ns and proportiojis of things. Tlie order and Difc. cm. good ajid evil, $cc. 7 and harmony of God's creation depends on every creature*s acting according to the lav/ of its nature '% and this law obliges us to govern ourfelves by that underftanding and knowledge, whereby we are enabled to difcern betv/een good and evil. God has endued us with faculties, both to enable us to ^S- tinguifh what will prorhotc the welfare and happi- nefs of the,world ; and that we might always dire(fli our choice to fuch aflions as are mod uFcful and, beneficial to mankind. God himfcifin the govern- ment of the world always does what is bcft, and moll tends to the good of the whole creation. And we are obliged fo far as we are able, to imitate his nature, to conform ourfeWes to fucH an' excellent example, by the ftudy and pradtice of all gbodnefs and holinefs, righteoufnefs and truth.' This is the firft ground and foundation of all religion \ this is that knowledge of God and of his will, which na- ture implants, reafon confirms, true wifdoni cen- ters in, and all the happinefs of rational creatures depends upon. But becaufe the vicious inclinations, unreafona- able pafllons, and perverfe difputing of wicked men, have endeavoured to obfcure this cleareft'of all na- tural truths, concerning the necefiary and eternal difference of good and evil -, therefore God in all the fupernatural revelations he has made of his will, and moil exprefsly in that of the gofpel, has placed the fum of all, in reftoring virtue and goodnefs, which is the image of God 5 and rooting out vice, which is the kingdom of the devil \ in afcertaining the difference between good and evil, affjgning to each their proper reward. '^ Wd?; unto them that call evil good, and good evil, that put darknefs for light, and light for darknefs j and love darknefs rather than light, becaufe their deeds are evil." This eternal difference of good and evil, God has ;^ow confirmed with new authority, illuflrated B b 4 with 8 ne diference betwem Difc. CIIL with greater light, diftinguilhed with clearer bounds, and enforced the oblervance of, with new motives and ftronger obligations. For this he fent his fon into the world, to live and to die for us 5 that he might effedtually deftroy the works of the devil, and the kingdom of darkncfs. For this he exprefsly revealed his wrath from heaven, againft all ungod- linefs and unrighteoufnefs of men ; that the eternal difference of good and evil, that tlie voice of nature and reafon, which men had negleded, might be Supported by the authority of God himfelf. To this tend all the precepts of the gofpel, all our Sa- viour's fermons, all his m-^rcies, ail his patience, ancl ail his judgments. To this, all his promifes gently invite and draw us, all his threatnings loudly com- mand and prefs us. This is finally good and pro- fitable to all men. On this depends all the blefTmgs of this life ; all the happinefs of a future eternity. We may from hence obferve, that religion and virtue are mofl agreeable to nature •, that vice and wickednefs are the mofl contrary to it. It is mani- feftly mofl fuitable to uncorrupted nature, for men to live religioufly, by chuling what is good, and avoiding what is evil. Indeed, fome men, blinded by wicked cufloms and habits, by plealure ^nd in- terefl, by falfe opinions and loofe pradlices, frequent- ly err in this matter ; and then to vindicate them- felves, they take refuge in infidelity, and prefump- tuouQy call " light darknefs, and darkneis light ;*• and being hardned in fin, mock at all differences be- tween good and evil. But the nature of things flill remains the fame. It is not nature, as they falfely call it, but unnatural and corrupt inclinations that lead them to wickednefs. Both nature, reafon and revelation require us uo be religious ♦, and virtue and goodncfs are as agreeable to the mind, as light to |.he eyes, or fweetnefs to the tafte. Their own (Tonlcicnces reproach them, whenever they adl % Qtber- Difc. cm. good and evil, &c. 9 otherwife, and no power on earth can difcharge them from this obligation. The fum of Solomon's ob- fcrvation is, " that wifdom excelleth folly, as far as " light excelleth darknefs.'* From hence we may alfo learn, that the know- ledge of the fundamental and moft important doc- trines of religion, may eafily be attained, and that ignorance of our duty, is moft inexcufable j our minds being as naturally fixed to underftand the ne- ceflary parts of our duty, as our eyes to judge of colours, or our palates of tafte. To know that we ought to fear and love^ to worihip and obey the great creator of all things, the author of our be- ings, the giver of whatever we enjoy or hope for j to underftand that juftice is better than iniquity, love and charity than violence and oppreffion ; do- ing good to mankind, and preferving th.^ v/orld, than conquering, ravaging and deftroying of na- tions ; to find out that temperance and fobriety, is more excellent than debauchery ; and wife and rea- fonable counfels, than the fudden impulfcs of lufts and paffion ; all thefe things require no great depth of knowledge, no nice difputes, nothing that can per- plex or confound themeaneft underftanding. I'hefc are eafy and obvious, plain and vifible, as the light of the day. Thefe things are of the greateft im- portance and highcft concern, for all men to know and underftand. Again, From hence it appears, that the judgments of God upon impeninent fmnsrs, arc true, juft and righteous. Had God commanded us only indifFe- reiit things, our obedience would have been highly reafonable, and it would be juft in God to pr.nifa thofe who diibbeyed fuch commands. But when God fcarce impofes any thing upon us, but what is abfolutely neceflary, and which the confcience of finners themfelves muft approve as moft reafonable and 3 0 ^be difference between Difc. CIII. and excellent; as tliat v/herein the happinefs of man confifts, as well as the law of God makes a duty •, in fuch a' cafe, all the world muft confefs the righ- teoufnefs of God's judgments in their deftrudion, if they will not by his goodnefs be led to repentance'. And it fliould be obferved, that whatever dodlrine is contrary to God's nature and attributes, that is 11 n wife or wicked, that tends to confound the eflen- tial and eternal difference of good and evil : every fuch do6lrine, however plaufibly fupported, muft be falfe. By this rule the Heathens might have difco- vered the folly of their idolatry. By the fame rule men of underftanding and probity will eafily -con- demn moft of thofe corruptions in doclrine and wor- ship, which have crept in among Chriftians, under a falfe pretence of divine revelation. And it is alfo an excellent evidence of the truth of the gofpel, thatbefides the authority of miracles and prophecies, it is in the nature of the thing itfelf, a conformity to the divine nature and attributes •, a confirmation and improvement of our natural notions of good and evil, and of the rewards and punifhments in a future ftate ; alfo an afTurance of God's being re- conciled to finners thro' Chrift, and a dire£l pro- moter of the univerfal happinefs of mankind. The remaining part of my difcourfe fiiall be to give a brief defcription of virtue and vice, that by compa- ring the amiablcntfs of the one, with the odiouf- nefs of the other, it may have a proper influence on our condud". " Virtue has fuch charms as to win the hardeft heart, to fubdue the moft favage difpofition •, to excite veneration wherever it appears •, to difarm* the rage of tyrants, and make malice itfelf relent. Thefe glorious effeds are entirely ov/ing to that in- trinfic loveUnefs, that divine excellence, which is peculiar to it. If we connder how ufeful and bene- Eciai it is to the public ! how it promotes i\\t ends ©f Difc. CIII. good and evil^ he: 1 1 of fociety, and conduces to its peace and p^'ofperity | no wonder that virtue fliould be efteerned and honoured, in all countries and ages ; in regard it yields the molt valuable fruits, provides for all ftates, conditions, and relations of life: Not one laudible pradlice, not one' meritorious adion can be done, which does not fpring from virtue and re- ligion. Hence flow all thofe deeds and diftindtions, which form the nobleft charadlers, and make fo delightful a figure in hiftory. Hence me;i are en- abled to acquit themfelves worthily, to fill and adorn every ftation, that derives benefit and honour to their country. How jufl a claim then has virtue to be efteerned and reverenced by all men ! even its enemies, againft their wills, have a fecret veneration for it. If they outwardly revile it, they are at the fame time confcious of its worth and excellence ; and will frequently praife virtue, while they are pradifing vice, being in fome degree compelled to doitjuftice. The honeft and the upright are re- verenced by knaves, the kind and charitable by hard- hearted mifers, the meek and merciful by tyrants and oppreffors. But perhaps fbme wiilaflc, if virtue be thus honoured -, why has ,it been fo often dif- countenanced and difcouraged, perfecuted and op- prefiVd? why permitted to fuffer fuch hardfhip.s and difiiculties ? To which I reply, that this is not inconfiftent Vv^ith what has been advanced ; for virtue is aways more glorious for fufFering. When it ftands in the way of evil men, no wonder if it be oppofed. The frowns of opprefTion, the ftorms ef perfecution, it naturally expedls from that quarter, without any diminution of its credit ; for thefe do but render it nwre venerable and illuftrious. But on the other hand, vice is fure to be difap- proved and condemned ; amidft all the corruptions of mankind, it cannot gain credit and efteem ; but expofes men to infamy and contempt. It is in its own nature 12 7be difference between Difc. ClII. nature fo deformed, odious, and mifchievous ; fo fa- tal to individuals, fo pernicious to public comm uni- ties ; that even its votaries dare not be advocates for it. Of all the evils which infcft focicty, of all the crof- fes and calamities that imbitter human life, much the greateft part is occafioned by vice and wicked- nefs. It fets man againft man, and man againd himfelf-, it darkens his underflanding, perverts his judgment, weakens his hand, and corrupts his heart. It makes men inordinate, difobedient, li- centious, difiblute •, contemners of all fecial obli- gations, violaters of all order, harmony and peace. It renders them unfit to be employed or truiled in the public fcrvice. A vicious man is dreaded by fome, detefted by others, and difliked by ajl. Thefe are the fruits and natural tendency of vice. What pretenfions then can it poflibly have to honour and efteem ? Vicious perfons can never be valued or re- garded •, their real portion is fhame and contempt, both within and without -, their character agrees with the teftimony of confcience, and the fentimencs of the public are conformable to their own. And, Let us next confider that a virtuous man is enti- tled to the favour and approbation of God, who is the great lover of righteoufnefs, the patron of all virtue. His approbation of virtue, and abhorrence of vice, are clear and certain, both from reafon and revelation. An all-perfedt being mud necefTarily approve in the higheft degree what is mofl amiable and excellent •, and he muft equally deteft what is moti odious and abominable. Can a Being infi- nitrrly good, not delight in goodnefs ? or, he who is of purer eyes than to behold iniquity, (hew it any favour? For the truth of this, we may appeal to nil his laws and fandions. The fum and fubftance r.t the former, is to oblige men to avoid evil, and to do good, to piirify their minds and manners, and :rnpruve tiicm in virtue. And the latter tends to lead Difc. cm. good and evil, i^c. 13 lead men to their duty, to their happinefs, and per- fe(5lion, by working on their hopes and fears, and drawing them by the (Irongeft and moil powerful motives. Nothing therefore is plainer than that virtue is moll acceptable, and vice moft odious in the ficrht of God, We may farther confider the in- eftimable value of God's approbation ; which is the higheft pitch, the utmoft perfedlion of glory. And what an honour muft it be to the children of men, to have their condud approved by an all-perfed, unerring judge, who is omrtifcient and impartial; who fearches the hearts, and penetrates the himoft recefies of our fouls ? Not a motive can offer, not a purpofe be formed, not a thought flir, unper- ceived by him ; but the whole procefs of the mind is naked ar.d open in his fight. ■ So that from his ap- probation they derive the fulled and firmed fand:ion, the infallible damp of truth. And what can be con- ceived more glorious than fuch a divine attedation ? Can the ambition of men or angels rife higher than to be approved and applauded by the great judge of heaven and earth ? Compared to this, how mconfiderable is the praife of all mankind-, even the united applaufes of the whole creation. Let a man be luppofed at the great day, to receive the ap- probation of the whole world ; to hear his praife refounded by the whole hod of heaven ; fo vad an honour would fall infinitely fhort of thai divine encomium, that fingle fentence, of " well done « good and faithful fervant ; enter thou into the joy *> of thy Lord." It may be needlefs to add, that the demerit and infamy of fm and wickednefs, will then be rendered mofl confpicuous. It is not pof- fible to exprefs the horror, diame and confufion, that will then cover the wicked, when the evidence againd them is dimmed up by the univerfal judge. Not an eye will dare to look up to him, whom they didionoured in this life -, whole authority they in- lultej. 14 The difference, &c. Dlfc. CIII. fulted, whofe laws they defpifed. The confciouf- nefs of their prefumption, and impiety, will over- whelm their fouls with fhame, dread, and remorfe unfpeakable ; and this will be their portion and promotion for ever. So that to defpife the good opinion of mankind is vain afFedlation ; to flight the teftimonies of our confciences is extreme folly ; but to negled and difregard the approbation of heaven is defpcratemad- ficfs. The defire of true glory, is one of the mod* generous inclinations that belong to the minds of men. But how miferably do we delude ourfelves, when we feek for it in the paths of fin ? It is virtue only that can anfwer fuch a demand, that can pro- cure true honour and immortal fame. As it always fnines with its own rays, and fheds a luftre over this prefent life ; fo an inheritance of glory, of the pureft and nobleftkind, awaits it in the next. What inexpreflible honours will there crown the heads of the righteous ! What mutual joy and exultation ! What congratulations from faints and angels, with the world's redeemer at their head 1 v/hat praife from God himfelf ! what honours in his prefence 1 what glories at his right hand ! his faithful fervants will be ever mofi: precious in his fight-, and he will make " them (hine as the brightnefs of the firroa* *^ ment, and as the liars for ever and ever." Difcourfc ( 15) Difcourfe CIV. Ah^.tillotfon. SrN not CHARGEABLE Oil GoD, James i. 13. Let no man fay, when he is tempted, I am tempted of God ; for God cannot be temp- ted with evil, neither tempteth he any man. NEXT to the belief of a God, and his pro- vidence, there is nothing more fnndamen- tally necefTary to the pradice of a good life, than the belief of thefe two principles, " that God is *' not the author of fin ; and that every man hath *' reafon to blame himfelf for all the fin and evil he *' doth." Was God the author of fin, or accelTary to our faults, fin in us would be either a meer paf- five obedience to God's will, or an adlive compliance with it. And fuch actions could not be juftly pu- nilhed ; for all punifhment fuppofes a fault, which implies liberty and freedom from force and neceffity ; but no man can be juftly punifhed for what he can- not help, and he cannot avoid what he is necef- fitated and compelled to commit. And was there only temptation, and no force u fed, yet it would be unreafonable for the fame perfon to tempt and punifh. It is then as contrary to the holinefs of God, to tempt men to fin,, as it is contrary to his juftice and goodncfs firft to entice men to do evil, and then chaftife them for it. This principle there- fore, that God is nor the author of men*s fias, is the foundation of all religion. And a^fo that every man's fault lies at his own door, and he has reitfoa tu 1 6 Sin not chargeable on God, Difc. CIV, to blame himfelf, for all the evil he does ; which will appear from hence, that whoever does amifs is conicious it was his own adt, and that he might have done otherwife ; and this is what properly makes men guilty. Guilt renders men liable to punilhment, the fear of which is the great rcllrainc from fin, and a principal argument for virtue and obedience. Thefe two principles are fully aflfcrted by the apoftle, " Let no man fay, when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man : but every man is tempted, when he is drawn away of his own luft, and enticed.'* To tempt a man in general, fignilies to try him. In fcripture, temptation is ufuaily confined to the trial of a man's good or bad, virtuous or vicious inclinations. Men are thus tempted, either by others or themfelves. By others, through perfua- fions to fin ; or by being brought into fuch cir- ccmftances, as greatly endanger their falling, tho' none foUicit them to it. As to the former, the devil thus tempted our firft parents. He firft rc- prefents the advantages they Ihouid have by break- ing God's commands •, *' in the day ye eat of the " fruit, your eyes fhall be opened, and ye fhall be *' as Gods, knowing good and evil :" and then would have them fuppofe, the danger of offending to be le:s, than they imagined; "the ferpent faid *' unto the woman, ye fhall not furely die." And thus bad men tempt and endeavour to draw others into the fame wicked courfes with themfelves. But God tempts no man this way. He perfuades none to fin, offers no reward or impunity to fmners ; but on the contrary gives all poffible encou- ragemenSiito our obedience, and threatens the mod dreadful punifhments to thofc who tranfgrefs his laws,^ Men Difc. CIV. Sin not chargeable on God. ly Men are alfo tempted, by being brought into fuch circumftances, as will greatly endanger their falling into fin, though none perfuade them* to it. This happens, when men are ftongly befet with the allurements or afiaulted with the evils and ca- lamities of this world ; either of which conditions are great temptations to, and powerful aiTaults on men. Riches, honours, and pleafures, being the occafions and incentives to many lufts, are ftrong temptations. Honour, greatnefs, power, and au- thority, efpecially when men are fuddenly raifed from a low condition, are apt to tranfport men to pride and infolence. Power eafily intoxicates weak minds, makes men fay and do indecent things. It requires great confideration, not to be lifted up with a high ftate. Eafe and profperity without great care will endanger men's falling into fin. For this reafon Agur prayed, that God would give him neither poverty nor riches, but keep him from the danger of both extremes. An eager defire to pof- fefs and enjoy riches, often proves fatal to men. 'The apoftle fully defcribes the great danger of this Condition. They (fays he) " that will be rich, fall into temptation, and a fnare, and into many foolifh and hurtful lufts, which drown men into deftrudion and perdition ; for the love of money is the root of all evil." But the greateft bait to fiefh and ■blood, is fenfual pleafures ; the prefence and oppor- tunity of thefe, are apt to kindle the defires, and enflame the lufts of men. The evils and calamities of this world, efpecially if extreme, are aifo ftrong temptations to human nature. Poverty and v/ant, pain and lufFenng,.the fear of any great evil,' in particular that o^eath, are fevere trials, and very. apt to tempt- men ta great fins*, fuch as impatience and difcontent, un- juft and diihoneft fhifts, the forfiking of Go(5, j^nd apoftacy from his trurn and reiiglon.^. Agur was Vol. iV. C ' feafible i8 Sin not chargeable on God. Difc. CIV. fcnfible of the dangerous temptation of poverty, and therefore prays agamft that, as well asagainft riches ; fays he " give nie not riches, left I be full and deny *' thee •, nor yet poverty, left being poor, I fteal, and *' take the name of the Lord my God in vain." Thus the devil tempted Job, when he defired God iirft to touch his eftate, and after to afflid him with great bodily pains. And in this way the primitive Chriftians were tempted to forfake Chrift and his religion, by a moft violent perfccution, by the fpoil- ing of their goods, impiifonment, torture and death. But, faith the apoftle, "■ blefTed is the man that eiv dureth temptation j for when he is tried he fhall. re- ceive the crown of life, which the Lord hath pro- mifed to them that love him." Thus much for the fignification of the word temptation. I will now confider how far God hath any hand in fuch kind of temptations. That the providence of God orders or permits men to be brought into the circumftances fpoken of, which are dange- rous temptatioiiS to men, no one can doubt, that be- lieves his providence is concerned in the affairs of the world. But the difficulty is, what fhare God has in thefe temptations ; for the clearer underftand- ing this, it muft be obferved, that the ends and reafons of all temptations are, either for the trial and improvement of men's virtue j or as a judgment and puniftiment for fome paft great fins and provo- cations ; or directly to feduce men to fin. The end which God aims at, in permitring good men to fall into temptation, is the exercife and improve- ment of their graces and virtues. '' Blefled is the *' man that cndurcth temptation 5 for when he is " tried, he lliall receive the crown of life, which " the Lord haih promiled to them that love him." When God permits men to be tempted only to make ;thcm better, and prepare them lor a greater re- ?Aurd •, this .is no ictiwCliun on iiis providence : Anwc Difco CIV. Sin not chargeable on God. 19 fince the " fufFerings of this prefent time, are not worthy to be compared with the glory that Ihall be revealed in us. For we know that all things fhail work together for good, to them that love God.'* The providence of God fecures this happy end of temptations to good men, either by proportioning the temptation' to their ftrength ; or by affording them new ftrength and fupport, by the extraordinary aids of his holy fpirit. He will fo order things by his fecret wife providence, that they fhall not be afiaulted by any temptation, ex- ceeding their ftrength to refift and overeome. Did not God take this care of us, even thofe who have the firmeft and mod refolute virtue, would be in infinite danger. A temptation may attack the beft men with fo much violence, or furprize, as no common degree of grace and virtue can withftand. But where men are fincerely and honeftly refolved, God's providence will fccretly preferve them from being aflaulted, by fuch irrefiftible temp- tations. As this confideration fliould encourage us to be fincerely good, fo it is a ftrong argument for us continually to depend on God, and not confide in our own ftrens;th. *' Let him that rhinketh he *' ftandeth, take heed left he fall ; there hath no " temptation taken you, but fuch as is common ta *' men.'* Nothing but what human ftrength, af- fifted by the ordinary grace of God, may rcfift and conquer. But when we are tried with greater and more violent temptations, we m-jft have rccourfe to God for an extraordinary alfiftance. In fuch cafe, he will afford us ftrength and fupport equal to the force and power of the temptation. " God is faithful, who will not fuffcr us to be tempted above: what we are able, but will v/ith the temptation Tilfo make a way to efcape, that we may be able to bear it." This God did in fuch a v;onderfuI manner to the Chriftian martyrs, as made them joyfully cmb'ace their fufterings, and wis^i th^ C z grtatr 20 Shi not ckargeahle on God. Difc. CIV greatefi: cheavlilncfs endure thofe torments, which no human patience was able to bear. And where God thus fecures men againft, or fupports them under temptations, it is no refle^lion on his good- nefs or juftice, to permit their being thus tempted. Again, God may permit temptation, by way of judg- ment and punifhment, for fome, former great fins which men have committed. Thus God is faid to have hardened Pharoah by thofe plagues and judg- ments, which he fent on him and his kingdom. Though, if we carefully read, we find, that Pharoah fird: hardened himfelf, and then that pod hardened him ; not that God infufed wickednefs or ob- ilinacy into him, but the juO: judgments which God fent, had that unnatural effedt, as to harden him yet more. And thus wc muft underiland other fuch like expreffions. As " make the heart of this people fat, their ears heavy, and fhut their eyes, lefl they fee with their eyes, hear with their ears, underftand with their hearts, and be convert- ed ;" v;hich fignifies no more, than that God for the former provocations and impenitency of that people, left them to their own hardnefs and 'blindnefs, fo th^t they did not defire to ufe means ■for their recovery. And the apoftle threatens thofe that rejecled the truth, ''that for this caufe God ■\yould fend them (Irong delufions, that they fhould believe a lye, that they all might be damned, who believed not the truth, but had pleafure in un- righteoufnefs \^ that is, God, as a jufl punifh- ment for their renouncing the truth, gave them over to the power of aclulion. Thus God is faid to give men up to the power of temptation, as a punifnment of fonie former great crimes and of- fences ', nor is it unjud with God, to leave rrien to the power of temptatinn, when they firft wil- fully furfuke him. For in fuch cafe, God doth not Di/c. CIV. Sin not chargeahie on GoJ^ 21 net tempt men to fin, but leaves them to be tempted by their own heart's lufl: ; becaufe they negledled God's grace, by which they might havx refifted thofe temptations ; and forced his holy fpi- rit to withdraw, and leave them naked and defence- lefs. The lad end of temptations I mentioned, is when they are ufed v/ith a dire6t intention to feduce men to fin. Thus wicked men tempt others, and the devil tempts us. Thus he tempted our firfi: parents, and feduced them from their obedience and allegiance to God. Thus he tempted Job, and our blefi'cd Saviour ; and thus he daily tempts men, " going about continually fceking whom he may" feduce and deftroy. And as far as God permits his power to reach, he fuits his temptations to the hu- mours, appetites, and inclinations of men ; propof- fing fuch objeds, as are mod likely to excite irre- gular defires, inflame their lufts, and ten^pt their evil inclinations to what they are moil flrongly bent. The covetous man he tempts with gain, the am- bitious with preferment, the voluptuous with car- nal and fenfual pleafures ; and where none of thefe baits will take, he ilirs up his inftruments to per- fecute thofe who are ftedfafl in piety and virtue \ to try if he can work on their fear, and fhake their conllancy and fidelity to God ; and this on purpofe to feduce men from their duty, and beti'ay them to fin. But in this fenfe, " no man when he ** is tempted, is tempted of God." Ke, indeed, often fuffers men to fldl into diverfe temptations, for the trial of their faith, the cxercife of their obedi- ence, and other virtues. He permits bad men to be afiaulted v/ith great temptations, and as a punifii- ment of their obilinacy and impiety, withdrav/s the aids and afiifrances of his grace-, and leaves them to their ov/n weaknefs and folly ; however, not fo as to take away ajl rcftraini: of his grace C 3 evea 22 Sinmf chargeable on Go J. Difc. CIV. even from bad men, unlefs on very high provo- cation, and after a long and obflinate continuance in Im : But God never tempts any man with an intention to feduce him to commit fin and wicked- nefs •, in this fenfe it is far from God to tempt any one. Thus I have (liewn how the expreflion, that God tempts men, is to be limited and under- flood ; from whence it appears, that to fay God tempts men to fin, is a falfe, and impious aflertion, and what ought to be rejeded with the greatclt indignation. For nothing can be more contrary to the holy and righteous nature of God, and to thofe plain declarations he hath made of himfelf, than tor him to feduce men to wlckednefs. And this brings me to confider the reafon or argument, which the apoftle ufes, againfl: this im- pious fuggeftion ; namely, " that God cannot be *' tempted with evil." He being out of the power of any temptation : no one can be tempted, but by his ov/n inclination, or the allurement of the ob- jedl, or by Ibme external motive and confideration ; but none of thefe can tempt God to evil. For the holy and pure nature of God, is at the greateft dif- tance from evil, and mod contrary to it. He is of *^ purer eyes than to behold evil, and cannot lock •' upon iniquity.'* Light and darknefs are not more oppofite to one another, than the holy nature of God is to fin. " What fellowfiiip hath light with <• darknefs, or God with Be!ial.'* Nor are there any external motives and confiderations that can tempt God to fin. All arguments that have any temp- tation, are founded on hope or fear ; either the hope of gaining fome benefit and advantage, or the fear of fuffering fome mifchief or inconvenience. But the divine nature being perfedlly happy, and fecure in its own hsppinefs, is free from all luch temptations. So that *•' God cannc^be tempted '* v/ith evil i" and confequcntly ** he cannot tempt Difc. CIV. Sin not chargeabk^on God, 23 " any man to it." For why fliould he entice others to what he abhors, and is diredtly contrary to his own nature ? When men tempt one another to fin, they do it to make others like chemfelves •, and when the devil tempts men, it is either out of mahce to God, or envy to men. But God can have no fuch mo- tives to tempt any man to fin. Bad men tempt others to fm, either for the pleafure of company, or thereby to countenance and excufe chemfeives j wicked men endeavour to make others like themieives, that they mny be fit company for each other. But God cannot for fuck reafons tempt men to fin, becaufe that would make them unlike himfelf, and fuch as be could take no pleafure in. Again, though wicked perfons fe- duce others to fin, thereby to countenance and ex- cufe their bad ad:ions, which is the reafon of that law, '' thou Ihak not follow a r?iujtitude to do evil v" yet this cannot be applied to God, -who not being evil himfelf, needs not to tempt others to be fo, in excufe and vindication of himfelf. And the devil tempts men to fm, out of malice to God, to rob him of his fubjedls, to debauch the innocent and upright from their duty and allegiance^ and to make him as many enemies as is poffible. But for this end God cannot tempt any man, becaufe that would be to diflionour himfelf, and deface his ovyn work. The devil alio tempts men, out of envy to them* When by his rebellion he forfeited hap- pinefs, and became miferable, it grieved him at his heart, to fee the happy condition of man. This moved him to tempt man to fin, thereby to in- volve him in the fame mifery, into which he had plunged himfelf. But the divine nature is full of goodnefs, and delights in his creatures happinefs. His own perfe(5l felicity puts him above any temp- tation of ^vy ; or to tempt men to fin, out of a defire to fee ihem miferable. C 4 The 24 Sin not chargeable on Cod, Difc. CIV. The apoftle alfo argues from the nature and per- fedion of" God, that he cannot tempt any man to fin ; and thereby appeals to the common notions of mankind concerning God. All men readily agree, that *' God hath all imaginable perfedlion :" but to be tempted to evil, would be a plain imper- fedion, and therefore " God cannot be fo tempted,'* nor is it pofTible he fhould tempt others to it. This method of the apoftle, to argue from the " natural *' notions which men have of God,'' teaches us one of the fureil v/ays of reafoning in religion. For hence we learn, that all dodrines contrary to men's natural notions of God, are to be rejeded. What- ever derogates from the goodnefs or juftice of God, cr any other of his perfedlions, is certainly falfe, hov/ever pretended to be countenanced from fcrip- ture ; becaufe nothing can be entertained as a di- vine revelation, that plainly contradicts the com- , mon natural notions which mankind have of God. Should any revelation pretended to come from God, teach men, that God is not wife, good, juil, and powerful -, this would be reafon enough to rejed: it, let the pretence of its being divine be evtr fo confident ; nor fhould any man be re- garded, Vv'ho pretends to prove from a divine re- velation, doctrines-contrary to the natural notions men have of God ; fuch as contradidts his holinefs, juitice, or goodnefs, or makes God the author of fin-, becaufe, ifluch revelation is from God, it can contain no fuch thing. And whatever expref- fions in fcripture are pretended to countenance fuch opinions, nuift in their confequences tend to v/eaken the authority of fcripture itfelf, and afford the aihcifcs io many argunients againft the fcripture. AVe fnould therefore interpret all difiicult expref- fions, by what is clear, plain, and agreeable to the main fcope and tenor of the bible, and to thofe natural notions which men have of Qod, and his perfections. Difc. ClV. Sin not chargeable on God, 25 perfedions. This is one of the fureft ways of reafoning in religion, and whoever does fo, can never much err ; but he that regards not this rule, may run into the greateft dclufions eternally wan- der and lofe himfclf in one miftake or other, I now proceed to evince, that ever man is his own greateil tempter. For God does not tempt any man to fin ; but every man is then tempted, when by his own luft, his irregular inclination and defire, he is feduced to evil. "Every man is tempted, " when he is drawn afide of his oftvn lufl: and en- *' ticed." The luft of men complying with the temptations which are offered, effe^lually gives them the vidory over us. As the apoftle here acquits God from tempting men to fin, fo he does not afcribe the prevalency and efficacy of temptation, to the devil. It is true, he fuppofes, that baits are laid for men, '' every man is tempted, when he is drawn afide of ** his own luft, and enticed;" that is, when he plays with the baits that are laid for him, and fwal- Jows them. The fcripture frequently tells us, that the devil is very active and bufy to tempt men ; but yet their own lufts are the caufe, why they are caught by him. Men indeed are very apt to charge the devil with all temptations, hoping there- by to excufe themfelves •, and without doubt, he is ever fedulous to minifter occafions of tempta- tions to fin. For fince his fall, out of enmity to God, envy and malice to mankind, he hath made it his great bufinefs and employment, to feduce men to fin •, by prefenting fuch baits and allure- ments, as are mofi: fuitable and likely to pfevail with their tempers and inclinations. Of this the fcripture affures us in genera!, when it fpeaks of Satan's devices, and the methods cf his temptations. He employs his inftruments tofolicit and draw men 10 fin by bad counfel and example ; and often excites men to fin, by infufing and fuggefting evil motives into 26 Sin not chargeable on God, Difc. CIV. into them \ or diverting them from fuch thoughts and confiderations, as might rellrain them from the wickednefs to which he would tempt them. Thus the devil entered into Judas, to pufh him on to the execution of betraying our Saviour ; and he is faid, to have filled the heart of Ananias, to lye to the Holy Ghofl. Which expreflions imply fome more immediate power and influence of the devil over thofe perfons ; but then this pov/er is never af- cribed to the devil, unlefs in the cafe of very enor- mous fins, or where men were notorioufly depraved, and had heinoufly provoked God. For Judas before the devil entered into him, hid taken counfel againft Chiift j and the covetoulhefs of Ananias, had lirft tempted him to keep back part of his eilate, before the devil filled his heart to lye ag^infl the Holy Ghod. So that what povv^er the devil hath over men, they give it him \ they confent to his outward temp- tations, before he can get within them. When men are notorioufly wicked, the devil is faid to infpirc them, which implies, that he hath over fuch fome more immediate power and influence. But for all this, the devil can force no man to fin •, his temptations may move and incite us to fin, but that they are prevalent and efFedual, pro- ceeds from our own will and confent ; it is our own lufl:s, cloflng with his temptations, that pro- duces fin. The devil hath never fo much power as to force our wills to comply with his temp- tations. The grace of God hardly offers this vio- lence to m.en, even to fave them *, much iefs will he give the devil fuch power over men to ruin and deflroy them. God's commanding us to refifl the devil, fuppofes his temptations are not irreflfl:!- ble. So that the devil may be acceflary to our fms, yet we are the authors of them ; he tempts us to (inj but we commit it. Mod of the wicked- nefs in the world, fprings fiom the evil motions of Difc. CIV. Sin not chargeable on God, 27 of men's own minds-, their lulls are the worfl: devil, and more ftrongly incline them to fin, than any devil can do ; for he can hardly tempt men to any wickednefs, to which he does not find them inclined. There is abundant more reafon to attri- bute all good to the motions and operations of God's fpirit, than to afcribe all fin and wickednefs to the devil ; becaufe God's fpirit is more power- ful to promote his defign, than the devil can be to carry on his work : and yet there is great reafon to think, that good men do many good anions of their own inclinations, without any immediate motion from the fpirit of God. For tho' being regenerate and fandlified by the Holy Ghofl:, they are afterwards continually under the condudl of the fame fpirit •, yet v/here there is a new nature inclinable to good, that will of itfelf perform adions anfwerable thereto. And thus it appears, that as the apoftle acquits God from tempting men to fin, fo neither does he afcribe the efficacy and preva- lency of temptation to the devil ; but to the lufts and vicious inclinations of men, which feduce them to ccnfent and comply with the temptations that are offered *, " every man is tempted, when he is *' drawn afide of his own lufts and enticed i" be- caufe the lufls of men, are in a great meafure vo- luntary 5 and God affords us pov/er to refift and overcome temptations. The lufts of men, I mean their irregular defires and vicious inclinations, are in a great meafure voluntary. I admit that the nature of man is much corrupted and degenerated from its primitive inte- grity and perfedion ; but we Chriftians have our natures fo far heakd, by the grace we receive in baptifm, as if we are not wanting to ourfelves, and negleft not the means God hath ' appointed, we may mortify our lufts and lead a new life; if we do not this, we ourfelves are in fault. For though 2S Sin n9t chargeable on God. Difc. CIV. though our lulls fpring from fomething .which is natural, yet that they have dominion over us, is voluntary in us, becaufe we might remedy it, would we fee the means that God in the gofpel offers ; by which we may eafiiy refift the temp- tations to a great many fins: fome are fo horrid, that we cannot but have a natural averfion to them, when under the flrongeft temptations. The dan- ger, the guilt, of deliberate murder is fo great, as that a confiderate man may eafily refift the ftrongeft temptation to it, even that of revenge. Injuftice, fraud and oppreiTion are fo bafe and difgraceful, odious and abhorred by human nature, that it is not diHicult for a man to overcome the greateft temptation of gain and advantage. Profanenefs and contempt of God and religion, are crimes fo monflrous, that whoever ufes his reafon, can have no temptation to it, either from gratifying his hu- mour, pleafing his company, or (lie wing his wit, that can be of equal force with the arguments which every one's mind and confcience would fug- geft againft it. To common fwearing there is no temptation, either from pleafure or advantage, but only fromcuftom ; and this temptation is ealy to be conquered by a little care and refolution. And. as to Icftcr fins, reafon and prudence with the grace of God, if we do not neglect it, will enable us to refift" all temptations to them. God offers to " give his holy fpirit to them that afk him,'* which IS naturally in every one's power to aftc j for if none can aflc the fpirit of God, till he fiift has it, then it is needlefs to sik it, becaufe he has it already. And if God offers his grace to all men, then it is every man's fault if he has it not ; and every man that hath it may, by the ordinary affiftance of God's grace, refift any temptation. Let l:s then, from what has been faid, beware of all fuch dc6t:ines, as tend to make God the author Difc. CIV. Sin not chargeable on God. 29 author of fin, either by neceffitating, tempting, or reducing men to commit it ; fmce nothing can be farther from the nature of God, or more diHio- nourable to him, than to imagine any fuch thing of him ; fuch are the dodrines of an abfolute de- cree to damn the greateft part of mankind, and in order thereto cfficaciouily to permit men to fin.' For if this is true, then thofe who are included in this decree of God, are thereby under a neceflity of finning; which, by confequence, makes God the author of fin. And then that other dodrine, fubfervient to this ; that God by a natural influence on the minds and wills of men, determines them to all adions they do, bad as well as good. Let us alfo be careful not to tempt any man to fin. This (hould be well confidered by thofe who are bufy to feduce men to commit wicked- nefs, to inftrudt them in the arts of iniquity, who take pleafure in debauching a virtuous perfon, as if it was a glorious action to ruin and deftroy the fouls of men. God thus tempts no man, but this is the proper work and employment of the devij, his very trade and profefiion ; he goes about feek- ing whom he may betray into fin and deftrudlion. Tempting ethers to fin, is in fcripture called mur- der ; thus the devil is faid to be a murderer from the beginning, becaufe he was a tempter. Not that we are to excufe ourfelves by laying the blame of our fins on the temptation of the devil. We cannot indeed help his tempting us ; but what makes us guilty, is our confenting to comply witii his teaiptations ; every man is tempted, when he is drawn afide of his own luf!:. Our luHs render the devil's temptations effedual. And fince God tempts no man, let us "not tempt him. There is frequent mention in fcripture of men's tempting God. Thus the Ifraelites are faid to have tempted God in the wilderrxfs. The dt^vil ahb 30 Shi not chargeable on God, DIfc. CIV. alfo tempted our Saviour to tempt God, who an- Iwered, thou fhalt not tempt the Lord thy God. Men are faid to tempt God, when they expedt the pro- tedion of his providence, in an unwarrantable way. God hath promifed to take care of good men, but if through negUgence or wiifulnefs they caft themfelves into danger, and then expedl his provi- dence to proted them, they do not truft, but tempt God. When we wilfully run ourfelves into dan- ger, and neglecft the means of providing for our own fafety, in expedation of the care and protedion of providence ; this is to tempt God. From hence alfo appears the great reafon wc have to pray, that God would not lead us into temptation, or permit us to fall into it •, for in fcrip- ture phrafe, God is faid to do, v/hat his provi- dence permits. The beft of men have fome re- mains of lull, fome irregular defires and appetites, which will be apt to betray them to fin, when powerful temptations are prefented ; fo that it is a great happinefs to the very beil, to be prekrved by God's providence from them. And our greateO: fecurlty is, in being fincerely defirous to do well, firmly refolved againfc fin, and to depend on God for his grace and affillance, not to fufFer us to tall into dangerous and violent temptations ; for he who knows what our fbrengch is, " will not fufFer *' us to be tempted above what we are able.*' Lalliy, the bed way to difarm temptations, and take away their power, is by mortifying our lufts, and fubduing our vicious inclinations. This by the grace of God may be done, and then temptation hath loft its s;rcateft advantage. The more we mor- tify our lulls, the ieis will the dtvil find in us for his tecnptation to work on. Men nre apt toxom- plain that they arc: not able to rcfift temptation." Through Chrift is *' preached unio you the forgivenefs of fins ; and by *' him, all who believe arejuflified from all things, *' from which ye could not be juflified by the law of " Mofes." And the promife of grace and affiftance to enable us to obey, is moft exprefsly made by our Saviour, to all who will refolve fincerely to make ufe» *6f it ;, and to be afTured, that God is mofl ready- to afford his grace and afTiftance, if we heartily beg it, is a mighty encouragement to well doing. IS0 that neither the confideration of our own weak- nefs, nor the power of our fpiritual enemies, need difcourage us from doing our duty ; fince God fo freely offers us all fuch ftrength as Ihall be ne- cefTary to the purpofes of holinefs and virtue. For we may all fay with St. Paul, ** I am able to do all '*' things, through Chrifl which flrehgthens me." And eternal life, is the great promife of the gofpel, the crown of all the reft. •' This is the promife that he *' hath promifed us, even eternal life." A reward fo great and glorious, fo infinitely beyond our fervice and obedience, that nothing can be more encourag- ing. What Ihould not men do, " in hopes of e- " ternal life, which God that cannot lye hath pro- " mifcd .^" The expedation of fuch reward, is fuf- ficient to encourage us to do our ucmofl to attain it ; but this cannot be done without holinefs and obedi- ence, fince v^ithout that, no man ihall fee the Lord. Thus 42 Of jujiification by Difc. CV. Thus you may fee, that the whole difpenfation of the gofpcl, and all its dodrines, are calculated to reform the minds and manners of men. The great deiign of the Chriftian religion, is to clear, con- firm, and perfed the natural law ; to reinforce the obligation of moral duties by fevere threatnings and greater promifes -, and to offer men more pow- erful grace and afiiflance to the pradice of all good- nefs and virtue. And they do not underftand the Chriflian religion, who imagine any other end or defign of it. Faith without works is dead. For men to think that the meer belief of the gofpel will fave them without the real virtues of a good life, is a vain imagination. But fome will obje£i to what has been faid, that this is to advance and fet up morality \ that it contradidbs St. Paul's do6trine of juftification by the free grace of God, in Jefus Chrilt, and by faith, without the works of the law. To this I anfwer -, that if by morality is meant counterfeit virtue, without the truth and reality of it, no fuch mo- rality is here recommended •, but thofe virtues only vvhich are fincere and real. It is righteoufnefs and true hohnefs, the fincere love of God and our neigh- bour, real meeknefs, patience, hun-)ility, fobriety, and charity ; and not the fliew, appearances, and vain ofientation of any of thefe virtues, which 1 would perfuade and prefs men to follow after. But if by moral virtues, the objedors mean fuch as concern the manners of men, which are in truth the duties enjoined by the natural or moral law, comprehended under thofe two great commands, the love of God, and our neighbour ; then it may be a-Tirmed, that this kind of morality is the pri- mary and fub(lan:iai part of ail religion, and mod ftrici'y required by the Chridian. Our Saviour came '^ i;v.c to deflroy the law and the prophets, but to " fulfil Dlfc. CV. Jaith and works . 4 3 " fulfil them -," and therefore rebuked the Pha- rifees, who negleded the great duties of morality, the weightier matters of the law, mercy, judgment, fidelity, and the love of God ; by telling others, that " unlefs their rightebufnefs exceed the righte- *'oufnefs of the fcribes and pharifees, they fliould ** in no cafe enter into the kingdom, of heaven." And that great principle and rule of moral juftice, *'to do to all men as we would have them do to ** us ;" he enjoins as an eflential part of religion, the fum and fubftance of our whole duty to our neighbour, and of all the precepts contained in the law and the prophets. So that moral duties and vir- tues, are the fame with Chriftian graces, and that holinefs and righteoufnefs which the gofpel requires, and they differ only in name. They are called vir- tues, in relation to their intrinfical nature and good- nefs ; and graces, in relpedt to their being the ef- fedl of God's holy fpirit on our minds. In a word, moral duties are of primary obhgadon, as being bound on us by the law of nature ; and Chriftianity hath reinforced and feconded their obligation, by more powerful motives and encouragements. As to the fecond objedion, that this difcourfe feems to contradid St. PauPs do6lrine of juftifi- cation, by faith without works ; I anAver, that Si. Paul v/hen he afferts this, docs not exclude the ne- ceffity of obedience to the moral precepts of the gofpel, as the condition of our final juuiiication and abfolution at the great day ; to enforce which, is the tenor of his dodrine throughout all his epiilles. But whenever he fays, we are jullified by faith without works, he means, euher that the law of Mofes is not necelTary to our juftification and falva- tion ; that '' we are not juftified by the works of ♦* the law, but by the faith of Chrid,*' or, that any works of obedience and righteoufnefs, will not gain the 44 Of jvftijicaUon ly Dlfc. CV. the favour and acceptance of God, by way of me- rit ; for we cannot challenge any thing of God as of debt) but we owe all to his free grace and mercy, having done but our duty, when we have done our belt ; therefore to '* him that worketh is the re- " ward reckoned, not of grace but of debt." Or, Jaftly, he means, that Works of righteoufnefs are not nccefiary, antecedent to our firft juftification, and being received into a ftatc of grace and favour with God ; but that men, upon their folemn pro- feflion of Chriftianity at their baptifm, and declara- tion of repentance, and refolutions of future amend- ment, " were juftified freely by God's grace, and *■' faved by his mercy." He does not fay, that af- ter this folemn profcfiion of Chriftianity, works of righteoufnefs were not neceffary, to continue them in this flate of grace and favour with God ; but bn the contrary declares the neceflity of them ; ** this is a faithful faying, and thefe things I will *' that thou affirm conftantly, that they which have *' believed in God, might be careful to maintain ** good works." So that the feeming difference between St. Paul and St. James is eafily reconciled. The former affirms, that a linner is at firft juftifi- ed, and received into the favour of God, by a fin- cere profeffion of the Chriftian faith, without any -works of righteoufnefs preceding. The latter af- iirms, that no man continues in a juftificd ftate, and in favour with God, whofe faith doth not V bring forth good works, and manifeft itfelf to be truly and lively, by a conftant obedience and good iife. 1 have not time particularly to recommend by Way of application, the great virtues of Chriftianity, the proper and genuine fruits of the fpirit of Chrift, luch are ^* love, joy, peace, long-fuffering, gentle- ncfs,goodnefs, fidelity, meeknds, temperance-, which iliall be the fubjed of my next difcourfe ; and fhall thereforis Difc. CV. faitb and works. 45 therefore only juft mention thofe duties which con- cern the feveral conditions and relations of men. Thofe then who are teachers of others, fhould not only be careful to " preach found dodrine, but *' in all things fhew themfelves patterns of good " works." Thofe who then arc fubjtdl to others, fhould pay all duty and obedience to their fuperiors ; as children to their parents ; fervants to their maf- ters ; that " they may adorn the do6lrine of God *' our Saviour in all things ; and thofe who are fub- jedls fhould live in all peaceable and humble obe« dience to princes and magiftrates. Thofe of an in- ferior condition fiiould labour and be diligent in the work of an honeil calling ; for this is privately good and profitable unto men, and to their families ; and thofe who are above this necefiity," and in a better capacity to maintain good works, properly fo called ; fuch as works of piety, charity, and juf- tice, fhould be careful to promote and advance them according to iheir power and opportunity ; becaufe thefe things are pubhckly good and beneficial to mankind. And may the grace of God, which bring- eth falvation, even the gofpel of Chrifl:, that hath appeared to all men, teach us to deny ungod- linefs, and worldly lufl, and to live foberly, righ- teoufly, and godly in this prefent world ; looking for that blefTed hope, and the glorious appearance of the great God and our Saviour Jefus Chrift. To whom be all glory and praife both now and ever more. Difcourfe ( 46 ) Difcourfe CVI. Bp. Atterhury. Of the FRUITS of the spirit. Gal. V. 22. 23. But the fruit of the fpirit is love, joy, peace, long-fafFering, gentlenefs, goodnefs, faith, meeknefs, temperance j againft fuch there is no law. TH E apoftle in this chapter reprefents to us the different fruits of the flefli, and of the fpirit •, and fnews the oppofition which is between them, to the end we may chufe the one and refufe the other. " The works of the flefh are manifeft ; *' thefe are adultery, fornication, witchcraft, variance, *' wrath, ilrife, &c." But the fruits of the fpirit are more difficult to be known, it requiring fome care and diligence todiftinguifh them from counterfeit graces. Thefe mentioned in the text, are the chief and principal, but not all the fruits of the fpirit ; how- ever they are fufficient to difcover whether the fpi- rit of God dwells in us. And to encourage us to pradife the graces of the holy fpirit, and to avoid tiie v/orks of the flefh, St. Paul affures us, that " if '' we live after the flefh we fliall die ; but if thro' *' the fpirit, we do mortify the deeds of the body, *' we Ihall live.*' That is, if we bring forth thefe fruits of the holy fpirit, by thepradiceof thefe graces, we fliall not be condemned, nor liable to thofe punifliments which thofe are expofed to, who give themfelves up to the undue gratification of their fcnfuai acpecites and defires. - Of Difc. CVL Of the fruits, &c. 47 Of the fruits of the fpirir, the firft here men- tioned, is love, (in the original, charityj which in general imports piety to God, and good-will towards men. But in this place it feems to be retrained to benevolence and loving kindnefs towards our fel- low creatures. Indeed, this love of our neighbour is not only the chief and principal, but the fource and original of all thofe other graces, called the fruits of the fpirit. Our joy, peace, long- fuffering, gentlcnefs, goodnefs, faith, meeknefs, temperance, do all proceed from that fpirit of love, which the Chriftian religioil infufes into the minds of its pro- feflbrs. He that ferioufly confiders, that we have all one lord and mafter, one faith, one baptifm, and one hope of arriving at the fame red and haven for our fouls •, muft- think it highly reafonable, that we fhould be of one heart and mind. If we are all travelling to our father's houfe, why fhould we fall out by the way, and break that unity of the fpirir, in the bond of peace, which alone can make us fit inhabitants of the heavenly Jerufalem. The na- ture of pure and undefiled religion is to unite the minds of its difciples, to calm the diforders of their paflions, to retrain their inordinate appetites, and cement their affedions to each other. For as God is love, the better we love and ferve him, the more Ihall we be like him -, and Ihall thereby the more partake of this divine quality, of loving our neigh- bour, doing good to all men, and rendering our- felves beneficial to others : not only in relieving the poor, but in employing our time, parts and talents whicl^ God has entruiled us with, to advance his glory and promote the v^'elfare of onr neighbour. To feed him when hungry, to clothe him when na- ked, tcTinform him when ignorant, to reprove him when doing evil, and encourage him when do'ng well ; and to perform all thofe good offices which we fnould like to have done to us, v/ere v/e in hfs ' con- 48 . Of the fruits Difc. CVI. condition. And it is an obfervatjon worth notice, that all the great and cardinal virtues of the Chri- ilian religion are fecial ; fuch as tend to promotf the welfare of focieties, to fupport government, tQ make people profper and flourifli, by being mutually helpful and afllfting to one another. Indeed, wicked and ungodly men have made religion fubfervient tp very different purpofes -, to be the occafion of the great difturbances, bloody wars and deplorable de- vaftations, that have happened in the world ; and tp fandify the mod villainous attempts. But this is not the fault of religion, (for the bjeft things may be applied to the worft purpofes) but of the men, who only pretend to be what they are not. Thus is love the proper and genuine fruit of the holy fpirit. I proceed to fhew, v/hat is meant by joy, another fruit of the fpirit. This fpiritual joy is of the fame nature, with what is called, joy in the tjoly Ghofl. Such a joy as hath the holy fpirit for iis author, and can only lodge in a holy and fandified foul -, by which a man is pleafed and delighted to fee men love and ferve God, and advance his glory in the world. As when the confideration of God's wonderful goodnefs in- cites us to praife and magnify his great name, fill- ing our hearts v/ith joy and gladnefs. When we fympathife with others in the good they receive ; and with the blelled angels in heaven, rejoice at the converfion of a fmner, and take delight in feeing him turn from the evil of his ways. This is that fpiritual joy which is oppofed to a narrow, felfifh temper, when men feek after nothing but their own advantage, and will do good to none but them- felves. Or, what is much v;orfe, when men arc envious and malicious, and hate that others ihould enjoy the good things of life ; and are well pleafed when any affliction or misfortune happens to their neighbour. This is a temper of mind diredly con- trary Difc. CVI, bf thefpirif. 49 trary to that joy, which is the fruit of the [fpi- rit ; and much refembles thofe apoftate fpiritSj who make it their bufinefs to reduce mankind into the fame deplorable ftate of mifery with thcm- felves. The third fruit of the fpirit mentioned in the text is peace ; or a mind ftudious of preferving peace among men. A Chriftian and charitable de- iire to maintain peace with the whole world ♦, an carneft endeavour to make up differences and quar- rels, and to reconcile fuch as by any unhappy acci- dent have been at variance. When men are of a pacific and healing temper, ready to forgive inju- ries themfelves, and to compofe the exorbitant paf- fions of other men, this is one of the bleiTed fruits and efFeds of the Holy Spirit -, fuch peace-makers as thefe, of fo heavenly difpofuion of mind, fhall certainly be blelTed in this world and the next. But very contrary to this is that deviliOi and wicked temper, which takes delight to live in contention and ftrife ; who make it their bufinefs to fet others together by the ears, and like Solomon's whifperers, to feparate the ncarcfl friends. When men break the public peace, by fomenting unquiet and turbu- lent fpirits, making divifions and parties ; or elfe difturb the quiet and contentment of private fami- lies, by whifpering, tale-bearing, uncharitable cen- lures, or uncertain furmifes and reports ; or widen- ing the differences of fuch as are at variance, by improving a flight mifunderflanding into an open quarrel ; this is a temper and difpofition quite oppofite to that which is the fruit of the holy fpirit. After peace, follows long-fuffering, or forbear- ing one another •, rather enduring fome injuries and affronts, than to vindicate ourfelves. A good man is not eafily provoked, but is willing to hope the bed of others ; and tho' he is rot polfeffed of a Vol. IV. E ftoicai ^o Of the fruits Difc. CVL ftoical infenfibllty, but can eafily diftinguifh a kind- nefs from an injury, and takes exa6l notice of the different entertainment he meets with in the world ; yet his Chriftian prudence and difcretion teaches him not to mind every trifling injury and fmall affront, but to pafs by and forgive the great- eft, when he fees any hopes of repentance •, and that his enemy relents, and is forry for his unjuft dealing. This is that long-fuffcring mentioned in the text, to which is joined gentlenefs and good- nefs. Thefu are much of the fame import, and denote that calmnefs of temper, fweetnefs of difpo- fition, pleafantnefs of converfation, inoffenfivenefs of behaviour •, in a word, that humanity which is a grace of the holy fpirit, influencing mens lives and converfuion. For we muft always endeavour to do as much p;ood as we can, to be ufeful in our feveral (lations ; we muft not only forgive injuries, and be of a peaceable quiet temper ! but muft lay afr ;e all fournefs and morofenefs of temper. "We muft be of a meek and humble, a kind and conde- fcending, a courteous and inoflfenfive behaviour ; and fo recommend the gofpel of our Saviour to others, as to render it lovely and amiable in the fight of all men. God in the holy fcripture is re- prefented to us by the lamb and the dove, the moft innocent, mild and gentle of all creatures ; and if we will partake of this godlike temper of mind, we muft avoid all pride and fupercilioufnefs, morofe- • fiefs and ill humour. The next qualification is faith or fidelity •, that is, truth in keeping our promifes, performing our bar- gain, corhpadl and agreements, tho' it be to our hurt and difadvantage •, and even was there no wit- nefs tiiereto, but only our own confcience. This is the foundation of ail juftice, without it we cannot be juft and honeft men ; much lefs good, pious and re- Jigious perfons. Meeknefs being of the fame fig- nifieation DiTc. CVL of thefpirit, 5I nification with gentlenefs and gbodnefs 5 I proceed to conf^der temperance, which is the laft mentioned in the text. By temperance is meant the governing our inor- dinate unruly paflions; the moderate and rational life of meats and drinks, of the pleafures and enjoyments of life. Indeed, according to the vulgar notion, temperance confifl:s only in the moderate ufe of meats and drinks •, but tho' this is an eminent inftance of temperance, yet in ftridnefs of fpeaking, he who knows how to go- vern his pafTions, fo as to love and hate, to fear and be angry -, to bound and limit his defires af- ter pleafures, riches and honours, according to reafon ; fuch a man may be efteemed truly tem- perate. For temperance is properly the govern- ing all our defires, palfions and appetites by the laws of right reafon ; and to fubmit all the fa- culties of our foul, all the powers of our body, to thofe rules which Chrill haft laid down in the gofpeL So that he is the temperate man who hath fubdued his paffions, and doth not indulge himfclf in any extravagant courfe of living ; or that does not give himfelf up to any manner of ex- cefs, either in meat, drink, or apparel •, in the purfuit of riches, pleafures, or preferment *, nor lets loofe the reins to anger, luft, or revenge : but ferves God diligendy and induftrioufly in his calling or ftation, and refts contented with that portion^ which the wife governor of the world is pleafed to allot him. This is that temperance which is the fruit of the fpirit, and and completes the chara61:er here given in the text, of a truly religious and vir- tuous perfon. But it may be proper to enquire in what fenle thefe graces are called the *' fruits of the Holy *' Spirit •," (ince among the heathens many were eminent for fome of thefe virtues. They were E 2 Y\% 52 Of the fruits Dlfc. CVI. jufl, fober and temperate, and made it their bufi- nefs to do good in the world. They praclifed thefe virtues in fo high a degree as to fliame thofe Chriftians among us, who pretend to greater hoUnefs and perfedion. What then is the diffe- rence between the virtues of a PIcathen, and the graces of a Chriftian ? I anfwer this, that they proceed from different principles. The virtuous actions of Chriftiaris proceed from the operation of the holy fpiric of God, which are the fruits of the fpirit. Every one who is baptized into the church of Chrift, enters into a firm and fo- 3emn covenant with God •, he promifcs to be o- bedient to all the laws of God, and God en- gages to enable him to perform this vow and pro- mife. He will grant him the afiiftance of his holy fpirir, which will take poffeffion of his foul, and influence all his actions. Indeed, he will not work in us irrtfiftibly, fo as to oblige us to do good flgainft our wills ; but he will furnifh us with fuch a competent meafure of fpiritual ftrength, as, in concurrence with our own endeavours, will enable us to perform whatfoever God requires. So that the Holy Spirit is the principal of all thofe adions which flow from grace ; but the virtuous adions of heathens flow only from the dark re- mains of natural light, and the imperfedt didlates of improved reafon -, which, tho' it may difcover •part of our duty, yet can never fupply us with fufficient power to perform it. Befides, they ^<^ed by different motives. The Heathen is moved chiefly by fome temporal advantage, he loves vir- tue for thofe fenfual emoluments and rewards which attend it ; but the Chriftian has an eye to that recompence of reward which is to come after this fhort life is ended. His hope is not here, but he expedls and waits for an eternal neverfad- ing crown of glory. They alfo aim at a diffe- rent Difc. CVI. of thefplriU 53 rent end. The Heathen principally defigns his own glory ; but the Chriitian has in view the glory of God, and obedience to his laws. Thefc are the chief differences between a virtuous Hea- then and a religious Chriftian ; or between vir- ture and grace : by which it appears that the fame adions may be of different natures, accord- ing to the different circumftances of things. I fball now make a few inferences from what has been fai4. And we may hence learn, wherein confifts the principal duties of the Chriftian religion ; which are love, peace, juftice, and temperance. Reli- gion is not here made to confift in any external rites and performances, in our being lifted members of the true chyrch, or of any {^^ or party of Chri- ftians ; in the fole perfedlion of an orthodox faith, or in the performance of the devotional parts of religion 5 fuch as appearing before God in public, hearing and reading his word : but in pra6li(ing the precepts of Chriftianity, in leading our lives and converfations according to the gofpel, in fubduing our paffions and appetites ; in living juftly, fober- ly and temperately ; in maintaining a fincere and univerfal charity both towards God and men, " What doth the Lord require of thee, but to do *'juftly, and to love mercy, and to walk hum- *' bly with God." Thefe are the chief and prin^ cipal duties that God requires of us ^ but then we muft not leave the others undone. Hence we may aUo difcover, whether we have the fpirit of God, or not. This is an enquiry of the utmoft importance, for if we have noc God's fpirit, we are in a loft and undone condi- tion, as to all the hopes of happinefs in another world. The beft way to know this, is to confider, whether we bring forth the fruits of the fpirit, mentioned in text. Which tho' they are not E3 all 54 Of the fruits Difc. CVI. all of them, yet thefe are the chief and princi* pal, and fufiicienc to difcover to any man vthaC his condition is as to another life, and what his (late will be hereafter. Let us therefore feriouf- Jy afk ourfelves, do wc love God and our neigh- bour? are we peaceable, juft and temperate? do we govern our appetites and pafTions ? are we content with our lot and portion in this world, and can chearfully fubmit to God's will, in all condi- tions, and under all calamides, without murmur- ing and repining ? If we find in ourfelves thefc fruits of the fpirit, we may be aflured that the fpirit of God is in us •, that we have received the adoption of children, or heirs of God, and inheri- tors of the kingdom of heaven. But on the con- trary, if we find that we are of a malicious, envi- ous, revengeful, and implacable temper ; that we are given up to unlawful lufts, any ambidous or finifter views •, if we indulge our inordinate paf- fions beyond mcafure and reafon \ if we are of a covetous fordid principle, not willing to do good offices to others j if we are fadious, turbulent and feditious •, uneafy to government, and trouble- fome to our neighbours, either by lying, back- biting, tale- bearing, envying or railing-, or are of a proud, cenforious and uncharitable temper -, wc rnay then certainly conclude, that we are in a wrong way, and are the children, not of God, but of cur father the devil. For thefe are manifeft" ly the works of the fielh, and therefore called the works of the devil, and we are his fervants if we do his work. It will not avail us at the laft day, tho' we cry, Lord, Lord, and make an open pro- fefnon of religion ^ nay, tho' we have " prophe- '' fied in his name, and * done many wonderful ** works.'* That if, thp' we fhould preach the gofpel to others, and perform miracles in confir- ination of it s yet if wc do 'not pradtife its pre- cepts. Difc. CVI. of thefpirit. S5 cepts, our Lord and Saviour in that day will bid us depart from him, becaufe we are workers of ini- quity. I would not be miftaken ; a good man may be guilty of many fins thro' the frailty and infirmity of his nature ; nay, even prefumptuous fins, as David was : But then he wafhes off the guilt by a folemn and unfeigned repentance •, he endeavours to obtain God's pardon by a long courfe of contrition, and a thorough reformation of life, and a fincere and hearty defire to live bet- ter for the future. He brings forth fruits meet for repentance, even thofe fruits of the fpirit which are love, joy, gentlenefs, goodnefs, faith, meek- nefs, temperance, againft which there is no law ; and to which the word of God promifeth eternal happinefs. But if we live in the fpirit, we ought alfo to walk in the fpirit. God is a pure and holy being, and takes delight in thofe who bear his image and fimilitude. And the gifts and graces of his fpirit are beftowed upon us, that we may cleanfe our- fclves from all filthinefs of flefh and fpirit, and our hearts become a fit habitation for his holy fpirit to dwell in. And therefore the more holy we are the more fliall we refemble God, and conform our minds to the divine nature •, and the more (hall we love, ferve and pleafe him. It is the peculiar office of the holy fpirit, to fandify and make us holy ; and the more we partake of it, the more exadt and regular will be our lives. For the true notion of a fpiritual life, is not a life wholly fpent in the devotional part of religion -, but according to the rules of reafon, and the didates of God's holy word, which will influence all our thoughts, words and adions. The holy fpirit will fuggeft good thoughts in our minds, infpire us with holy and generous refolutions, and incite and allure us to good and virtuous ad:ions. This will make us fruitful and E 4 t<5 56 Of the fruits Difc. CVI- to abonnd in every good work \ our adions will na- turally follow the prevailing interefts of our minds, and our wills purfue the dictates of our under- ftanding. If our thoughts are taken up with the delight of this world, and our minds allured with fenfual pleafures ; then our chief employment will be to gratify our irregular appetites,, and obtain? fuch things as are pleating and delightful to us ; But if we are heartily convinced of the danger which thefe perifhing enjoyments expofe us to, if we are fenfible of our folly in purfuing them, and upon mature deliberation wifely prefer a holy and fpiritual life, before a carnal and fenfual one 5 then will our choice and inclination lead us to live fuch lives, as God and our own confciences will approve of, agreeable to the dictates of reafon^ the dignity and excellency of our fpiritual and im- mortal part. God has promifed ys his divine afliftance, where- by we (hall receive fufHcient power and ability to perform our duty, and walk in the way of his com- mandments. So that it rnuft be our own fault, if after we have entered upon a regenerate ftate^ we return to a fenfual and wicked life. From hence arifes a moft ftridt and powerful obligation for us to live an holy fpiritual life ; becaufe the ne- glecting of it would be to defpife God's grace and grieve his holy fpirit, by flighting his nlotidns ; which will provoke him to leave and forfake us, to give us up to our worft enemies, to the condud: of our own vicious inclination, and to fuffer us with- out any check or remorfe, to proceed in our fmful courfes with pleafure and delight. But if we have once entered upon a regenerate ftate, have tailed how good and gracious God is, and pretend to live by the fpirit, and yet do not ; our condemnation and punifhment will be greater than other mens. For we had better not have known the ways of righteoufnefs. Difc. CVL of thefpirit. 57 righteoufnefs, than afterwards to turn from the holy commandments delivered unto us. It muft needs be a great aggravation of our fin, if after we have performed our duty, and experienced the grace of God affifting us to vanquifh and overcome our fpi- ritual enemies ; we fliould fufFer ourfelvcs to be again led captive by the enemy. This would be a fad fcandal thrown uponChriftianity, and be in efFed, to difown our profeflion, and renounce our baptifm. If then we have entered upon a new and fpiritual life, let us never again return to folly, nor fufFer ourfelves to be deluded by thofe plcafures of fin which are but for a feafon ; but let us implore the affiftance of God's holy fpirit, improve that grace which he has given, comply with his counfels and motions, and in all things follow his guidance and dire<^ion ; which will enable us to walk in the paths of virtue, and to perfevere to the end, in a holy and godly life. It is the duty of every good Chriftian to grow in grace, to improve in virtue and piety, to proceed from one degree of grace to another ; for if we do not go forward in the ways of virtue, we are af- furediy turning afide to the crooked paths of error and vice. If our good habits do not daily encreafe» and that we are not deeper rooted in the fear and love of God, it is 2 certain fign that our fpiritual life languifhes and decays, and that we are in a de- clining dangerous condition. Let it then be our great care to entertain the motions, and cherifii the bleffed influence of God's holy fpirit. And fmce its gifts and graces are the fprings and princi- ples of all fpiritual life in our fouls, and which are not wrought in us after an irrefiftible manner^ but in conjunction with our own diligent endeavours j it from hence evidently appears, that our great care ought to be, to purge and cleanfe our fouls from every unclean thing, that they may be a fuitable habita- 58 Of the fruits, Sec. Dife. CVL habitation for God's holy fpirit to dwell in. And by complying with its motions and influences, and making a good ufe of that grace which God has given us, we fhall cncrcafe in favour with God and man, and at laft obtain that everlafting life, which he hath promifed, thro* Jcfus Chrift our Lord. Difcourfis ( 59 ) Difcourfe CVIL Abp, Sharpe.. The OBLIGATIONS on Christians to pradife religion. Ephcf, iv. I. ^— Walk worthy of the vocation, wherewith you are called. AS God hath brought us out of the darinefs of Heathenifm into the light of the gofpel, we fhould therefore walk as children of light, and *' worthy of the vocation wherewith we are called.'* We profefs a pure and holy religion, that promifes its followers ineftimable privileges and benefits. This is our calling, our vocation, and our lives ought to bear fome rcfemblance thereto. The frame of our minds, and the tenor of our adions, fhould hold fome proportion with the dignity and mighty advantages of this high calling in Chrift Jefus. For a man to be a Chriftian in name only, to own Chrift ^ox his Lord, and the gofpel for hh rule ; and yet to live like a heathen, an atheift, or an epicure, is fuch a piece of inconfiftency and unreafonablenefs, as not to admit of any apology. Would Chriftians but ferioufly enquire what the nature of their profefiion or vocation is, and what benefits they expedt from it, they need no other inftrudor, no further motives or arguments to oblige them to live worthy of it. To afiift Chri- ftians therefore in making thefe enquiries, I fhall confider our vocation in general, and fhew what obli- 6o The Chrijlian obligations Difc. CVJI. obligations that lays upon us 5 and then obferve fome particulars, which will enforce the general confi deration. I begin with our Chriftian vocation in general. And Jet me afk, what fort of life doth fo clear, fo full, fo excellent a difcovery of God's will, for the falvation of mankind by Jefus Chrift, require of all thofe who have the knowledge of it ? how fnould they live who are called from darknefs to light ; from ignorance of God and themfelves, to a plain and clear knowledge of his will ; from the bondage of death, to a certain hope of a glorious immortality ; from a profane and impious worfhip, to a holy, pure and reafonable fervice ? Will not nature teach us, that in proportion to any fupe- rior advantages which any one has above others, that fuch a perfon ought to be more exadl and regular in his life, more careful to approve himfelf to God, more ftudious of his will, more zealous and induftrious in his fervice, than other men, v/ho have not thofe means or privileges ? Now, this is our calling, this is the vocation of Chriftians \ and yet how unworthy arc we of it, unlefs it produces thofe cfFedts in us ? nay, this our vocation will turn to our unfpeakable mifery and punifliment, if it be not attended with fuch fruits. '< If I had not, " fays our Saviour, come and fpoken tp them, they *' had not had fin ; but now they have no cloak for *' their fin." There was fomething to be faid for rnen, who lived in Heathen darknefs, who had no other guide but the mere light of nature, and that greatly darkened and obfcured, by an univerfal de-^ generacy and corruption of manners. The " times* ** of this ignorance God might be fuppofed to wink " at, or lightly punifli fuch men for their fms, *' becaufe they knew not their matter's will, and '* therefore (hould be beaten only with few ftripcs." Nay, there was fomething alfo to be faid in excufe for Difc. evil, to praBife religion. 6l for thofe who lived a worldly, fenfual, and viciou$ life, under the Jewifh difpenfation ; who, though they were in covenant with God, and had his laws and promifes, yet both thefe being in appearance of an earthly temporal nature, and in a manner relat- ing only to the things of this life, it was not eafy for them to raife up their minds above this world ; in regard they wanted both light and encouragement, to put them upon a vigorous purfuit of holinefs l^re, and happinefs hereafter. There was fome- thing therefore to be faid in apology for the Jews i but for us who arc under the Chriftian difpenfa- tion, who have been inftrudled in the whole will of God, and that by no lefs a mafler than his own fon ; we who" have the ftrongell demondrations given us of another life after this, the mod ex- plicice promifes that we fhall be partakers of it, if we obey God's laws. We who have the plainefl: and fulled: rules to dire6l us in our obedience, fo that none how ignorant foever, if honeft and fin- cere, can poiTibly mifs of their way to heaven : Laftly, we who have all this made out to us with fo much clearnefs of evidence, as to leave no place for doubting in any reafonable mind : I fay, what can be faid for us, if after thefe great opportunities put into our hands, of entering into God's everlail- ing reft, any of us fall fhort through difobedience, or unbelief. Happy we Chriflians above all men, in having thefe clear difcaveries of God's will, thefe ineftimable advantages, if we do embrace and en- tertain them, improve and make that ufe of them, wc ought to do, by leading a holy, pure, and hea- venly life ; but certainly if we do not, we fhall be the more inexcufably wretched of any " under hea- *' ven ; much better had it been for us never to have " known the way of righteoufnefs, than after we " have known it, to depart froi^ the holy command- *' ment given unto us," if 62 The Chrijiian obligations DIfc. CVIL If we confider in how much darknefs great part of the world lies, and what a glorious light ihines forth to us Chriftians : how little hopes or means they have of everlafting falvation, and how abundantly God hath furnillied us with both ; fo that nothing is wanting to our being everlaftingly happy, but only our own choice and concurrence : how ought this confideration to affed us ! What infinite thanks do we owe to our gracious God for thefe unfpeakable mercies I And how can we exprefs our thankfulnefs but by loving him, and devoting ourfelves entirely to his fervice ? There are few nations in the world fo barbarous, as not to be of fome religion or other. They believe a God, and that his providence governs the world : even the generality of pagans exped another life after this, wherein good men fhall be rewarded, and wicked men punilhed. But then thefe gene- ral fundamental truths, are fo eclipfed with error, and a multitude of falfe and wicked principles, that their condition is very deplorable. What falfe no- tions have they of God and his perfections ! What horrible idolatry and fuperftition in all their wor- ihip ! How flenderly grounded is their belief of another life ! How ignorant of the will of God and the way of recommending themfelves to his favour I How ridiculous and impious, are the me- thods they have recourfe to for this purpofe ! But blefled be God, we Chriftians have none of thefe difficulties to druggie with. We have a holy and pure religion taught us by Ghrift our Lord, every way worthy of God, and fitted to all the necef- fities of man. We have a religion that teaches us to ferve God fuitable to his, and our nature ; that impofcth nothing, but what is good and ex- cellent in itfelf, tending to the perfedlion of our natures, to the peace and happinefs both of pri- vate and public focieties. Our religion leaves us not Difc. CVII. to pradtife religion. 63 not to uncertain conjedlures about a future falva* tion, but we have- God's exprefs word and pro- mife for it, fcaled by the blood of his own fon, confirmed by his refurredion from the dead, and afcenfion into the kingdom of heaven. It not only directs us how to get to that glorious place where our Saviour is, but has fo plainly defcribed to us the way that leads to it, that if we are not extremely wanting curfelves, we cannot fail of arriving thi- ther. The Chriftian religion recommends itfelf to our reafon and underftanding, having nothing trif- ling, or abfurd in it. Laftly, our religion has all the proof and evi- dence, that in the nature of the thing can be gi- ven. It is a religion predifted by the prophets ; owned by God's own voice from heaven ; eftabliflied by an innumerable multitude of figns, wonders, and miracles, for a hundred years together *, atteft- cd by the glorious refurredion of our Saviour from the grave, and his vifible afcenfion into heaven ; confirmed by the lives and wonderful adions of innumerable wife, good and divine men, who pro- fefied it •, and afferted by the fufFcrings of many thoufand glorious martyrs and confefTors j who from age to age refufed no torments, no cruelties of death, to fhew how firmly they believed it. This then being the cafe of the Chriftian religion ; this the happy and glorious vocation to which we are called by our Lord Jefus, what obligation do we lie under above all the reft of mankind, to be fe- rious in the fervice of God ; pure and unblameable in our lives, and to abound in " all the fruits of " righteoufnefs. What manner of men ought we *' to be in all holy converfation and godlinefs ?" Can there be any among us who " names the name *^ Chrift, and yet not depart from all iniquity ? Is it poftible, that where fo glorious a light ihines forth, there fhould be any atheifts or unbelievers ^ Any 64 T^he Chrijiian obligations Difc. CVIL Any fueh thing as profanenefs, adultery, whoredom, drunkennefs, envy, malioe, covctoulhefs, or the like? Such as thefe are the proper fruits of the heathen Hate, out of which Chrift hath deUvered us : and none of them fhould be found among Chriftians. Thefe are the works of darknefs, and fit only for fuch people where the light of the gofpel never appeared i but are no way becoming thofe, who profefs to believe in our Lord Jefus. The Hea- thens were many of them afhamed of fuch prac- tices, and therefore (houid fhame Chriftians •, many of them, notwithftanding the great darknefs and ignorance they lay under, the multitude of ill ex- amples they had before them, yet fo preferved the dignity of human nature, as to keep them- felvcs pure from thofe crimes and immoralities I have before mentioned ; nay, many of them, with- out any other power but that of nature, have, through the blefiing of God upon their endeavours, not only lived free from open vice, but have been indeed patterns of virtue. They have been exemplary for juftice and temperance, fortitude and patience, fidelity and truth, munificence and liberality, mo- deration and contempt of the world. Several fuch inftances there are, not only among the antient Greeks and Romans, but among the modern Indians and Japonefe, and other barbarous nations. How much more in this are they to be commended and applauded, than even fome of us who pafs among the better fore of Chriftians? And what an eter- nal fhame and reproach is it, that the generality of us are not to be named with many of the pagans, for true virtue and religion ? Is this " to walk worthy *' of the caUing wherewith we are called ?" Is this to adorn the dodrine of God in all things ? They with all their ignorance, and all their errors in matters of religion, lived honeftly, had a fenfe of God and virtue 5 but a great many of us, with all our Difc. CVII. to praBife religion. 65 our light, encouragements, and afllftanceS live like brutes, like men without God, flaves to innu- merable follies, lulls and paffions. But let us not deceive ourfelvcs, " God is no refpedler of per- *' fons.'* I heartily wifh that thefe poor heathens^ of whom we generally have fo mean an opinion, may not one day rife up in judgment againft us Chriftians, and condemn us 1 have hitherto con- fidered our vocation in general, as it is the profef- fion of the Chriftian religion, and by this general account^ we may eafily perceive, what great obli'* gations are laid upon us Chriftians above all men, to lead holy, pure, and virtuous lives ; and how unworthy we are of that name, if we do ad con - fiflently thereto ; but of this we fhall be more con- vinced, if we confider what has been done for» or promifed by us on the taking this calling upon! ourfelves; which brings me to obferve fome par- ticuiarsj in order to enforce w'hat has been faid.' And, Let us ferioufly confider, what kind of life ihould that man lead, who, through the infinite kindnefs of the fon of God, is rcfcued from hell and death ; redeemed from the wrath of God, and the irifupportable vengeance of eternal fire, which his fins did juftly dcferve : and this at no lefs price than the fon of God's laying down his life, and Ihedding his moft precious blood, that he might thereby make a propitiation fcir us. This then is the cafe of every Chriftian. And ought we who have been pardoned fo many, io high and great- provocations, to continue in our fins ? Should wc take advantage of God*s inexprelTible mercies to multiply our affronts againft heaven, and *' becaufe *' grace hath abounded, that fin may much more *' abound ?'' Surely every man, who is fcnfiblc what it coft the fon of God to redeem finners, ihould have other thoughts, and reafon thus ; that Vol, IY. F Sncc 66 ne Chrijlian obligations Difc. CVII. fince our dear Lord hath, at fo vaft a price, obtain- ed the pardon of our fins, and by caUing us to his fervice hath given us a title to that pardon, we fhould, above all things, take care not again to of- fend our God, and provoke his difpleafure againft us. And whoever has any fenfe of ingenuity, cannot but look upon this afi:oni{hing kindnefs of our Lord, in redeeming us with his blood, as the greatefl obligation that could pofTibly be laid on us, to renounce, abandon, and hate with a perfect hatred, all fin and wicked nefs, of every kind and degree. Let us afk ourfelves what kind of converfation becomes that man, who hath folemnly dedicated himfelf to God ; who hath publickly profelTed to "renounce the devil and all his works, the vani- ties of the world, and the lafts of the flefh, and devoted himfelf forever to his creator and re- deemer ? For this is the cafe of us Chriftians, by the engagement we have entered into at bap- tifm, and which many fince have often renewed at the Lord's fupper ; fo that being thus folemn- ly confecrated to God and Chrift, we are not at our own difpofal, but have entirely given up our- feh'es to God, to be difpofed of by him. Let us feriouQy think of this, and then judge what kind of converfation will be w^orthy our calling ; whether, without the greattft guilty we can allow ourfelves in any known, open courfe of wilful fin ? Whether being thus devoted to God, we fhall not be falfe to our engagements, if we do not make his fervice the chief bufinefs and defign of our lives ? Let us afk ourfelves further, what kind of life ■fhould that man lead, who is called into the near- • eft relariori to' God, and from a child of wrath, and flave of Satan, is made the fon of God, the bt'jtlier of our Lord Jefus Chrift, ?.nd " a joint heir " with JDifc. CVII. topra^ife religion. 6f ** with him of the inheritance of God ?" Certainly^ a perfon who is thus highly dignified, ought to have a great, noble, and generous foul, fuitable to that quality to which he is fo highly advanced j and fhould behave in all circumftances, bravely and worthily, fo as not to difparage that alliance, with which he is honoured. For as we are Chriftians, and profefs Chrift's religion, we are the " children of *' the rnoft high, and the fon of God is not afliam- ** ed to call us brethren ; we are made kings and *' priefls unto God our father. We are his friends, *' his favourites^ his chofen ones." Thefe are the titles bcftowed upon Chriftians by the infpired writers. Let us therefore confider thefe privileges of our calling, and then judge what kind of con- verfation becomes us. Let us af[<: ourfelves likewifej what fort of life he is to lead, who owns the gofpel of Chrift, for the rule of his adions, and who hath engaged him- felf to obferve all its commands? Whoever reads the gofpel, knows what kind of precepts it con- tains, and muft be convinced, that no rules of liv- ing ever before given, can compare with it, for perfednefs and exadnefs. Indeed, it lays no greac llrefs on any kind of ceremonies or outward ob- fervances •, God never puts any value upon thefe, in any religion. But for the things which are intrinfically good, and do really perfcd and adorn human nature, and accomplifh the mind of man ^ of thefe the Chriftian inftitution, or the gofpel, contains the higheft, the nobleft, the exadeft, and moft fevere that ever were eftabliflied. There ail forts of purity and holinefs, every kind and de- gree of virtue are recommended, and whatever hath but the appearance of vice and fin, is dif- cou raged ; there we are required to be '' holy as " God is holy -, to be merciful, as he is merci- ful i" and to reftrain our diibrderly defires and ap- F 3 petitcs. 68 The Chrifiian ohligations Difc. CVII. pctitcs. We are not only forbid to commit adul- tery, to kill, ileal, or defraud our neighbours of their right, or the like ; but even our thoughts, if confenting to fuch things, are by the golpel de- clared culpable. ^2, As we mufi not commit ailulrery, fo we muft ;f^ not look upon a woman to luil after her.'' As we muft not defraud oiir neighbour, fo neither muft " we covet what belongs to him." As we muft not kill, fo neither muft we be angry without a caufe. As we muft not do an injury, fo neither muft we revenge any done to us. As v;e muft not be ungrateiul to cur friends, fo neither muft " we hate our enemies, but do them all the good *' we can.*' And thus as to all other inftances of our du'.y. And what a holy, pure, juft and excel- lent religion is this ^ Worthy to conae from God, worthy of our Lord Jefus Chrift to promulgate, and moft worthy of us to be obferved. And therefore let every one, who names the gofpcl of Ghrift, '' walk worthy of this his vocation, by ferioufly endeavouring to bring all his thoughts, words and deeds, to a conformity with the laws of It." And, in the next place, let us alk ourfelves how that man ought to live, who protcftes to imitate thz example of cur Lord Jefus ? Our calling, our vocation, is to be the difciples of Chrift ; and the ^ye^y notion of being a difciplc, is to live accord- ing to the pattern of him whom we call our mafter. And therefore, if we pretend to be Chrift^s difciples, if we take him for our pattern, then wc muft " walk as he walked, be humble and '^ meek, and lowly in heart," for he was fo in the greateft degree. We (nuft not be arrogant or .alluming, but defcend to the meaneft offices of civility and chanty. We muft be eafy and gentle m all abuut us, nu: eafily provoked, but be ready Vifc. CVII. fo praBife religion. 69 to forgive the injuries done us, foi* this w^ the way ot our mafter. He was gentle to all men ; patient under the greateft fufferings, and fo regard- lefs of injuries, that he not only forgave thofe who had the malice to take away his life, but he hearti- ly prayed for them. He never fought himfelf, or his own intereft, but only the glory of God. And can we then be called his followers, who feek nothing but ourfelves in ail our defignsand a<51:ions ', who have no regard to God's glory, but only to our own intercfts ? He was full of tendernefs apd compalTion to all who needed his help ; nay, he went about doing good, it was the bufmefs of his life. And can we think it becomes us his difciples, to be hard hearted, pitilef'-, and unmerci- ful ; to be furly, felfilh, or covetous ; to live ufclefsly and unprofitably in our generations ? When God has given us fundry talents, means and opportunities, whereby we may do much good, and be very ufeful to others in our place and ftation. He, though full of employment, yet con- ftantly had times of retirement trom the world, to perform the fpirtual exercifes of prayer, meditation, and communion with God : Nay, he fometimes fpent whole nights in thofe exercifes 5 and can we his difciples find no Jeifur^ for our devotions ? No time for communion with God } Can we fatisfy ourfelves with now and then only putting up a few cold, formal, heartlefs prayers to him ? Again, Our Lord was very contented, thankful, and heartily refigned to God, though he h.ad not fo xpuch as " an houfe to put his head in •," and axi it then become us his followers, to be uneafy under our prefent circumftances, or to repii^e at God's difpenfations to us ? Is it decent that we fhould be dilcontented at our condition, when our Lord and mafter, v/ho had fo little Ihare of worldly goods, F 3 Wcis 70 l^he ChriJliiVi obligations Difc. CVII was very thankful to God for whatever happened to him. Let us all then look into our Lord's life, and obfcrve how he behaved, whereby we may be more fully convinced, how pure and holy we oughc to live, if we would walk worthy of our Chrif- tian vocation. Let us further aflc ourfclves, what fort of life we ought to lead, who by our admiffion to this high calling have fuch extraordinary afliftance frora the Holy Spirit, Every one, who is a member of Chrid, has from God a promife pf the Holy Ghoil to aflift him in his duty. Nay, our Saviour has given us his holy fpirit,.not only to Hand by and fupport us, but alfo to be in us, as a principle of life, to dwell within us, to take our fouls and bodies for his habitation ; fo that every true Chriftian may, in the moft proper fenfe, be faid to be a temple of God, a tabernacle where the Holy Spirit is pleafed to inhabit. What obliga- tions then are laid upon us, to keep ourfelvesi holy and undefiled, both as to foul, and body ? What glorious things are-expedled from us ? What excellent attainments ought we to make in every virtue and grace, who have a divine power with- in us, to ftrengthen us in all difficulties, to fup- port us under all trials and temptations, and to carry us on to the moil nobfe undertakings and per- formances ? Laftly, let us afk ourfelves, what kind of life fliould he lead, who is called out of this world, 9nd has his name enrolled among the citizens of the next •* who by his proftflion declares himxfclf " to be a flranger and a pilgrim here, and to look; ** for an abiding and continuing city, not made ^^ with hands, eternal in the heavens ?" Doth \K become iuch to live as many do, who proftfs Chriflianity ; to be fo wholly intent upon the tufinefs and defigns of this earth, as if we were always Difc. CVIL to pra5iife religion, 71 always to live here : To make it the work of our lives to be contriving and proje6ling for our fecular conveniencies or delights, and but very feldom lift up our minds to God, and attend the concernments of our everlafting ftate ? Can this be thought a converfation becoming one, who bears the character of a Chriftian ? Certainly, no : He that hath laid up his treafures in hea- ven, will not be much concerned about the trea- fures of this earth. A Chriftian Ihould fit loofe from the world, and ail the vanities of it. He fhould ufe it as a man in a journey doth an inn, for his prefent accommodation and refrefhment, but not to abide there. Heaven fhould be the place to which all our thoughts and ftudies fhould tend, where all our defigns and purfuits fhould be direded. And whatever becomes of us here, whether our lot is poverty or riches, health or ficknefs, a fplendid fortune, or low and mean - circumftances, it fliould be indifferent to us, fo as we get but to heaven at lafl. Let us confider, that though we are allowed by our gracious God to make ufe of all things here, that tend to make our abode tolerably eafy and comfortable ; yet heaven is our home ; that is the country we are in purfuit of, and for the fake of which we profefs to be Chrifl's difciples. '^ That is " the prize of our high calling in Chrift. Je- " fus." Would we therefore walk fuitably to our Chriflian vocation, kt us mind that. Let us live like men of another world. Let God, heaven, and the things above, have our hearts,, our defires, our affedtions, while this world hath our bodies. By this means we fhall not only fecure to ourfelves this everlafting, never-fad- ing inheritance, which is the end of our faiths and the hope of our calling ; but we fhall al- F4 fo 72 The Cbrljlian obUgatiotis, &c. Dlfc. CVIL fo make the bed provifion poflibJe for a happy Jifc, even rn this world j for Chrift has folemn- \y promifed us, that if we " firft feek the *' kingdom of God and his righteoufnefs, all *^ the other things we need fhalJ be added «* unto us.'*. Difcourfe (73 ) Difcourfe CVIII. Bp. Moore. Of perfecting holiness in the fear of God. ' 2 Cor. vii. I. Having therefore thefe promifes, dearly be- loved, let us cleanfe ourfelves from all filthinefs of the flefli and fpirit, p.erfeding holinefs in the fear of G.o4. ST. Paul, to fupport his apoilolical power, and CO fupprefs and extirpate fome very malignaac and dangerous opinions that then prevailed, which were likely to fubvert the church he had Jately planted, writes this and the former epiflle to the Corinthians, full of affecliop, wifdom and piety. And it is obfervable, that at the fame time he re- quires us to believe the myfteries of the golpel, he commands us to pay obedience to all its l^ws, joining a good life with faith in Chrift. Our faith without charity will prove ineifedlual \ becaule an increafe in divine knowledge obliges us to abound in works of charity, purity and holinefs. In feme verfes before the text, the apoftle exhorts them to leave the company of unbelievers and idolaters ; be- caufe they were become the temple of the living God. He thought it neither fafe .or luitable, for his new converts, who had renounced their vain and impious opinions, and reformed their fcanjalous manners, ftill to converfe with thofe, who retained their grofs errors, and continued in the practice of their old fins. He could no way approve of their ^ociating with idolaters, when they had with ' ^o mi4 h 74 Of perfemng holinefs Difc. CVIII. much rcafcn refufed to worfliip falfe Gods ; nor hear the profane talk, or behold the immodeft behaviour of the unbelieving. Having therefore, fays he, thefe moft ineftiniable promifes, that God will make us temples for himfelf to dwell in ; that he will be our father, and we fhall be his chil- dren ; let us cleanfe ourfelves from all filthinefs of the flefh and fpirit, from the fins we have been guilty of, in our hearts,' wills and bodies •, grow- ing more perfect by the divine alTiftance, in the pradlice of all the Chriftian graces and duties of holinefs, out of a deep and fincere fear and reve- rence of God. ; It may be obfcrved, that the apoftle here fup- pcfes the Corinthians to be in a holy ftace and con- dition •, and he exhorts them ftill to endeavour after greater perfedlion. They mufl abound in every good work, and grow in grace j not only add one virtue to another till all are attained, but to im- prove in ev^ery fingle virtue. To entitle us to a right to this holy ftate, we muft believe chat God is ; that we receive our beings, Ibuls, and bodies from, him ; that we are preferved by his providence, fubfift by his bounty, and that he beftows on us all things necelTary for our life, or to promote our happinefs. And when the faculties and powers of our nature, had been corrupted and impaired by the tranfgreffion of our firft parent*^, God fent his , only fon Jefus Chrift, to lay down his life to fave ours ; and by the ineftimable merit of his death and paflion, to procure the pardon of God for our fins, and to reftore us to his favour. Wherefore we who have bcenrefcued from the guilt, the dominion, and punifhment of our fins, by the effufion of the blood of Chrift, are under the higheft obligations to pay an entire obedience to the author of our beings, and to the redeemer of our forfeited lives. So that if we arc true rnembers of this holy itate i the love and Difc. CVIII. in the fear of God. 75 and fear of;God, and of his fon Jefus Chrift, will be the governing principle of our hearts, and have a powerful influence over all our adlions, to pro- ipote his glory,, and prefer ve our intereft in his fa- vour. The neceflary conditions then of a holy life are, that we diligently and carefully infirud our- felves in all the duties of it ; and that we f^iithfully and fincerely pradife what we find to be our duty, and make what proficiency we can therein. But to render this difcourfe the more inftrudive, it may not be amifs to refied on fome errors^ into which perfons have fallen with refped to this {late of holinefs. As fome have prefumed their fouls to be in a ieSt condition without any true grounds, fo others have defpaired of God*s favour, without any juft reafon ; I will therefore mention fbme forts of perfons, who have no pretence to the favour and mercy of God, or but very little ; whofe cafe is very doubtful and dangerous. And they can never pretend any claim to a holy (late of life, who have no holinefs at all. Such are thofe v/ho openly profefs infidelity, who reject and defpife both religion and virtue •, who rafiily and without confideration, reafon, or proof, fay in their heart, there, is no God; who would have it fup- pofed, that the heavens and the earth, the effeds of infinite wifdom, were produced, and do ftill continue, mecrly by chance or fate ; without any wife mind or being, to govern and direft them. That they themfelves are under a fatal neceffity ; although they have the certain experience of their own liberty. And with regard to fpiritual things, they are fo ftupid and fenfelefs, as to think prayers, praifes, and other parts of divine worfhip, to be fo unprofitable, that they neither defire, nor would be thankfuK for the mercy and favour of God. But rather chufe to give themfelves up to all un- godlinefs and uncleannefs 5 not only to make a modi 76 Ofperfeaing holinefs Difc. CVIIL mock at fin, but to commit it with greedinefs ; and to ufe the very breath we receive from God, to blafpheme and defy him. Again, They, who, though they do not publickly de- clare for atheifm and infidelity, yet having no true religion at the bottom ; fuch as thefe can have no right to this holy ftate. Their religious profeflion does not proceed from the fincere love of God, but from their worldly intereft. They do not live according to the rules of the gofpel, but only make a fhew of doing fo, thereby to gain reputation amoi:!g men, and advance their fecular intereft. They may draw i^ear to God with their rnouth, and honour him with their lips, but their hearts are removed far from him. Nor can they either be fecure of being in God's favour, who having honeft and good intentions, are yet fre- quently overcome by temptations ; the fenfual ap- petite generally prevailing over their holy and good inclinations. For can we feriouHy think God will accept of our repentance, when at the next temp- tacion and opportunity, we again commit the fame crime. If fin has dominion over us, it will be mipoffible that our fouls fhould be a fuitable dwel- ling, for God's holy fpirit to inhabit ; and yet God requires no more of us, than he enables us to perform. If we heartily pray for the divine af- fiftance, if we carefully watch to avoid all occa- fions of fin, fincerely and refolutely oppofe temp- tations, we Ihall be able to mortify and fubdue ali fitlliiy lulls and vile affedlions. Laftly, there is no ground to encourage men to think their fpiritual condition is good and ac- ceptable to God, who cuftomarily allow themfelves, to commit any one heinous fin. There are many fins of fo malignant a nature, that God has declared he will exclude thofe who habitually pradife them, from the kingdom of heaven. I dp pot mean^ \vhcr> Difp. CVIII. /;/ the fear of God. 77 when men are in a great palTion, or fuddenly fur- prized ; but the habit of any deadly fin. The ma- licious invention of a falfhood, to fpoil a man's good name ; a deliberate perjury, to rob him of his eftate ; to plot and compafs in cold blood the murder of our neighbour j any of thefe fins are fo heinous as to forfeit tke intereft we had in God's favour. For if we will pleafe God, we muft ren- der to him, not only fincere, but equal and uni- verfal obedience to all his laws; fo that all who commit fin with reluftancy of confcience, and rtfledt upon their pad folly with grief and tears, but yet do afterwards relapfe into the fame fiii^ again ; though of fuch it xnay be faid, that they are the beft among bad men, and that there are hopes of them, yet they are not arrived to that goodnefs God requires. By the conftant pra«51:ice of piety, all the actions and (iuties of religion will be more eafy to be per- formed, and rendered more pleafant and delight- ful to us. For humbly and earneftly to beg of God the pardon of our fins, who alone can for- give them ; and that he wouid enable us to live innocently and to die peaceably, who has the power of life and death in his hands. To teftify the fincere gratitude of our fouls, by magnifying the power, admiring the wifdom, and adoring the goodnefs of God s our beft friend, our greareft benefadtor, and our moft compafTionate father. To do all the good, and fhew all the mercy we can to our neighbours ; to preferve purity, patience, and contentment in our fouls ; hoiinefs and righteouf- neis in our whole converfation ; are deeds which carry with them quiet and fatisfadlion of mind, and leave behind them fountains of pleafures and joys forever Bowing. The eafe and delight which arifes from an habi- tual courfe of piety and virtue, are the moft pow- erful 78 qf perfcBing hoHnefs Difc. CVII^ erful motives for our perfevering in a godly life to the end •, and the greateft fecuriry againft relapfing into oiir former wickednefs. When a long cuftoni of holy living has vanquiihed all the difficulties which attend the beginning of it, and the re- membrance of a man's good works makes con- fcience fcrene and joyful ; the heavenly virtues he has acquired, will be as fo many guards and pre- fervatives againft his falling into fin. His humility will fecure him from prefuming too much on his own ftrength. His experience of God's help and favour in former troubles, will make him refift the allurements of unlawful pleafures -, and pati- ently to bear any affiidions, rather than comply with what is evil. The fenfe of religion and hu- manity deeply rooted in his mind, will oblige him in his whole conduct, to' have a regard to truth, juftice^ equity and compafTion. The benignity of his nature will conftantly difpofe him to put the faireft and beft conftrudlions on mens adions \ to excufe if not commend them, fo far as is con- fiftent with truth and their good. And as he ne- ver can flatter or encourage men in great faults, fo neither will he morofely ceniure their little infir- mities. But It may be now proper to endeavour the remov- ing of fome fcruples that perplex lb me honeft per- fons minds, and caufe them to doubt, whether they be in the favour of God ; and, which makes them defpair of arriving to fuch degrees of perfection, as will fit and qualify them for the kingdom of heaven. They think that if they ftood right with their God, they fhould be more fenfible ot their fpiritual im- provemc^nts, and find greater peace, ferenity and joy, upon the performance of their religious duties. To tills J anfwerj that the want of delight in God's fervice, fometimcs proceeds from the indifpofition of the body, and not the fault of the raind. And God Difc. CVIIL in the fear of God. 79 God will no more punifli men for bodily indifpofi- tion, which they cannot help, than for malignant difeafes, which they can neither prevent nor cure. Befides, providence may permit holy men to be thus troubled, for the exercife of their faith, the rryal of their patience, and the encreafe of their truft in God ; who will at laft amply reward their godlinefs and probity. Let us but continue ftedfaft in the pradice of our duty, and tho' at prefent it may hot be fo delightful to us, yet we need not doubt of the love of God, nor of our progrefs to- wards heaven. By the conftant ufe of fervent prayers and pious meditations, we fhall grow (Iron- ger and firmer in faith and charity -, tho' we may not fometimes fo fenfibly feel and difcern it. For tho' we are fare that plants and vegetables grow, yet it is not perceptible to our fenfes. Others objed, that they defpond of arriving to fuch a pitch of virtue, as is related of fome good people. And that they obferve in fcripture, that an unfinning obedience is made the terms of ever- iafting life ; for our Saviour commands us to *' be •' perfe<5t, as our father which is in heaven is per- " fed;" who is infinitely good and perfefl. To the firft difficulty, I anfwer ; that tho' they may never rife to fuch a height of virtue as many others have done, yet their fouls may be in a fafe condi- tion. Becaufe there will be different degrees of honour in the celeftial manfions ; " one itar will *' ihine above another ftar in glory." And they who fhall not fit on the right hand of God, may yet be admitted to a )efs degree of honour. The failings of Noah, David, Hezekiah, St. Peter, and other eminent faints, who loved and ferved God with all their powers, are recorded in fcripture, as a caution to the beffc men, not to be too fecure ; and as an encouragement to the- weak and feeble, but fincere worlhippers of God, not to defpair. But *o Ofperfeairtghoiinefs Difc. CVIIL But then bold and prefumptuous finners niuft not from hence think to offend heaven without dan- ger. Fortho' God will not " quench the fmoak- *' ing flax, nor break the bruifed reed j^'* that is, he will not difcourage nor rejedt the lead degrees of finccrity •, yet he will fmice hardened and prc^ fane criminals with a fod of iron. There will be no pity nor commiferatiori left for thofe who defy almighty power, and defpife immenfe goodnefs, without a very deep and unfeigned repentance. As to thofe paflages of fcripture, which feem to make unfmning obedience the condition of ob- taining everlafting life, it muft be obferved, that there are other places in the fame infpifed writers, which foften and qualify the rigour of divine juflice, that feems to be contained in them, and by which they ought to be interpreted and explained. Thus St. Janies a-ffirms, " that whofoever keepeth the *' whole law, and yet offendeth in one point, is " guilty of all ;" he alfo fays, that in many things we offend all ; and exhorts Chriftians, to confefs their faults one to another. And St. John, who afiures us that " h« v/.ho eommitteth fin is of the *' devil ; and that whofoever is born of God, doth " not cornmit fin •," he likewife declares, that " if we fay we have no fin, wc deceive ourfelves, " and the truth is no: in us." But we muft never put fuch a fenfe upon any pafiagc of fcripture a« is repugnant to the truth of God, contained in the fcripture •, nor fix fuch an interpretation on the in- fpirecl v/iiters, as to make them contradi(5l them- felvcs ; nor yet admit of any cxpofition, that puts tnen upon a level with our blefied Lord, who was free from fin, without fpot or blemilli. I will now proceed to fhew hov/, and in what manner, v/e may btll promote our improvement and growth in grace. And lirfl,. Difc. GVIII. in the fear of God. %i *' Let us endeavour to obtain a meek and hum- ble frame of fpirit : In order to this, let us take a true value and eftimation of ourfelves, which is the proper and genuine notion of humanity. We muft confider our wants and imperfedions •, what weaknefe we are guilty of, what graces we want, and how much we (land in need of the di- vine afTiftance, to enable us to do our duty. Let us give a conftant attendance to the offices of re- ligion, both public and private : for thefe are the means appointed by God, to convey grace to men. There is a wonderful efficacy which attends the right performance of the duties of religion. For he who does this conftantly and confcienti- oufly, cannot poffibly be habitually wicked. And tho* the words which are read and preached un- to us are the words of frail men, yet they are alfo the melfage and gofpel of the great God of heaven and earth, the judge of all 5 and v/hofoever care- fully attends to, and treafurcs it up in their hearts, will not depart without a bleffing. " We muft alfo look frequently into the ftate and condition of our fouls •, and fct apart fome certain times daily or weekly to examine ourfelves, and fee what advances we have made in the ways of re- ligion and holinefs ; what fins we have been guilty of, whether we grow better or worfe ; and we are further to confider, that the concerns of our fouls are our trueft intereft, and of the neareft impor- tance to us, and upon the right care of which our eternal happincfs depends. And therefore the knowledge of ourfelves is what we fhould be mod folicitous about. 1 am perfuadcd if thefe plain and eafy rules were carefully and confcientioufly pradtifed, they would have a very great influence on our lives and converfations. To which I add, that we fhould entertain and cherifh the motions of God's holy fpirit> when we &,n4 any good Vol. IV. G thoughts, « S± Of perfeaing hoUnefs Difc. CVIII^ thoughts fpring up in our minds, we fhould im- prefs them on our memories, improve them by meditation,- and tranfcribe them into our adions. We have daily new vices to mortify, virtuous difpofuions to exercife and cultivate, temptations to refift, afflictions to encounter s ^nd all thefe require the afiiftance of God's grace, and which is never wanting to thofe who aik it with faith, and employ it with diligence. To dired us how we may know what our growth and proficiency in grace is, let us examine, whe- ther our hatred againft fin, and love to religion be encreafed ? Whether we are more zealous and afFedionate in our devotions ? Whether our paf- iions are reduced to better order ? Whether we can bear affiidions more patiently, and refill temp- tations more courageoufly ? And whether we go forward or backward in the paths of virtue and ho- linefs ? To know this, let us but faiisfy ourfelves whether we yield a more ready fincere obedience to the laws of God ? Whether we perform our duty with more pleafure and delight than we have formerly done ? Whether we bear a greater re* Iped to all God's commands ? And if fo, then we may conclude, that we grow in grace, and that our fouls are in a fafe condition. This is the rule our Saviour laid down, to try our love to God. " If ** ye love me, fays he, keep my commandments.'* If we try our love to God, or our growth in grace by other marks, we may be eafily miftaken. For we may take the form for the power of godlinefs. We may be very zealous in the devotional parts of religion, and very remifs in the pradical. And therefore the befl: way to make a true judgment of our growth in grace, is to confider whether our vir- .tucus habits grow ftronger ? Whether our fobri- ety, jLiftice and charity are more apparently evi- dent to- curfelves and odiers ? Whether we are more Dlfc. CVIIi. in the fear of God. 83 more defirous to do all the good we can ; more ready to forgive injuries ; more inclined to love our enemies ; more exadt and pundtual in our dealings v more confcientious in the difcharge of our feveral and refpedtive duties ; more fober and temperate in the government of ourfelves ? Thefe are fure and certain figns by which we may be fatisfied,' whether we grow in grace, and are influenced by the principles of a lively and vital religion ; "he " that doth righteoufnefs is righteous." This means an habitual, and not only one a6t of righteoufnefs ; for a wicked man may do fome brave and good adions, from a principle of generofity ; and yet may have neither religion nor grace, in his foul. But we muft not exped that even in good men,'' every religious ad fhould exceed thofe they have be- fore performed. Or, that our proficiency in grace fhould be fo fpeedy, as to be difcerned in every ad, in every fingle inftance of duty. No ; our im- provement in goodnefs proceeds by flow fl:eps and infenfible degrees ; like the fliade on a dial, which is always in motion, tho* not prefently viflble to the eye. A good man has not at all times the fame difpofition of mind, nor temper of body ; nor can he be always equally intent upon the performance of his duty. We mufl: therefore have regard to the general courfe and tenor of our lives, and confider more particularly our improvement in thofe graces we have had occafion to exercife ; and if we care- fully and truly make this enquiry, we fliall fooa difcover the condition of our fouls, and whether we grow in grace or not. Let us then proceed from one degree of grace to another. Let us improve in all manner of Chriftian virtues and habits, and de- monftrate the reality of our growth in grace, by a good life and converfation ; like a good tree which bringeth forth fair and great plenty of fruit. LeE 113 DOC make a bare profcflloa of religion, but pro- G 2 ceed g4 Of perfeBing hqlinefs Dlfc. C V 1 1^. ceed to abound EnoFC' ^ni more, in every gogd "WQrk ; daily growing more pious towards God, more careful in governing ogrfelves, and more cha- ritable towards our neighbour, For he who doth not love his neighbour whom he hath feen, how ihould he love God, whom he hath not feen?'' ■ It may be of good ufe to recommend to you fomc method and order in your whole cpndu(5l j and this cpnfifts in allotting proper and fuitable feafons, both for the exercife of devotion, and managing the affairs of this world. This will much contri- bute to guard us againft temptations to fin, and hinder us from omitting the great duties of religion. Let fincerity, integrity and perfevcrance in our duty, at all times influence us to perfect holincfs in the fear of God. Let the fear, reverence and love of God, not the oftentation, or praife of men, prevail on us to perfevere in the practice of true re- ligion. Let our obedience be entire, and equally extend to all the divine precepts. Let neither riches, honours, fenfual pleafures, nor the evil cuftoms of the world, tempt us to think that any of God's commands are fmall and inconfiderable, or entice us wilfully to tranfgrefs any of them. Lee us be conftantly proceeding and advancing higher in our Chriftian ftate j for religion and virtue con- flits in adion, and we ought tq be prefiing forward to obtain the prize. But if we hide our talents and do not improve them ; if we go backward, or do but ftand ftill j our holy difpofitions will relent, decay and wither ; and polTibly before we can re- cover ourfelves, the door may be (hut, and we find i\o entrance. May it therefore be our great and confbant work to fubdue and extirpate pride, va- nity, malice, anger and lufi:, on this fide the grave* May all fins die in us, before we come to die our- Iclves ; and may our fouls, having vanqu.iihed their deadly D4^. CVIIL in the fear af God. 85 deadly enemies, fupportedon the wings of faith and charity, afcend to the glorious regions above. May ^e add " to our faith, virtue ; to virtue, knowledge ; to knowledge, temperance ; to tem- perance, patience ; to patience, godlinefs ; and to godlinefs, brotherly kindnefs ; and to brother- ly kindnefs, charity." So that thefe graces a&dt virtues may forever flourish and abound in us. G 8 Difcourfe ( 86 ) Difcourfe CIX. Bp. Atter^ bury. Of walking circumspectly, redeem- ing the TIME, Ephef. V. 15, 1 6: •«— Walk circumfpealy, not as fools, but as wife ; redeeming the time, becaufe the days are evil, TH E Ephefians being furrounded with enemies on all fides, and greatly tempted to apoftatife from the Chriftian religion ; the apoftle exhorts them to be exceeding cautious in their words and adlions, and to behave with fo much prudence and circumfpedion, that they might neither wilfully expofe themfelves to thole dangers and perfecutions which threatened them y nor yet give occafion of offence to their brethren, by any fcandalous com- pliances, either in matters of faith or pradtice. '' See then that ye walk circumfpe6lJy, not as fools, *' but as wife." And what was faid to them is applicable to all Chriftians. The true meaning pf which is ; that we take great care to live up to the rules of piety and devotion, juftice and honefty, temperance and fobriety. That we perform our duty to God, our neighbour and ourfelves, with that diligence, circumfpeclion, and exadncfs, as becomes men who are fully perfuaded of the truth of that religion which they profefs ; and the cer- tainty of thofe rewards, which they expedl here- after. That we recommend Chriflianity to o- ^herSj^ Difc. CIX. 0/ walking circumfpeBly, Sec. 87 thers, in a loofe and atheiftical age, not only by making an open and refolute profeffion of its faith, but by tranfcribing its precepts into our lives and converfations : by demonftrating to the world, that religion and virtue, notwithftanding the de- generacy of mankind, and the almoft univerfal cor- ruption of manners, are more than bare names, having ftill a real exiftence in the world ; and alfo by reprefenting the beauty of holinefs, the charms of a good and virtuous life, the wonderful plea- fure and delight of a quiet and contented mind, and the mixed joy and fatisfadlion, which proceeds from a confcience void of offence ; and by en- deavouring all we poffibly can, to allure others to the pradice of religion.- This is a brave and generous defign, agreeable to the fpirit of true Chriftianity, being a fpark of that heavenly zeal, which infpired the breads of its firfl: profeflbrs ; and which would make more lading impreflions on mens minds, and more profeiytes to our religion, than all thofe nume- rous volumes of controverfy, which have fo much didurbed the church's peace. A profane and fub- tile wit will never want nice didindions to evade the force of the mod folid arguments ; nor yec art to colour over the mod abfurd opinions, with appearances of reafon. But when he obl^f-ves the exa6l purity and holinefs of the devout Chridian, his heroic courage and magnanimity, his entire refignation to the will of God, and his fervent zeal and devotion ; thefe are fiich prevailing ar- guments, as will not only allure the adtdions, but convince the jvidgment •, and make men ac- knowledge, that fuch excellent effeCls mud pro- ceed from a divine and fupernatural caufe. This is that exadl and circumfped walking recommen- ded by the apodle ; that demondration of thq fpirit, which never fails to produce fuitable adec • G 4 tions, 88 Of 'walking circumfpe5llj, Dlfc CIX. tions in the minds of thofe who attend to it.- We mud alfo live up to the rules of prudence' and difcretion. Our behaviour ought not to bp morofe 'and auftere. ^for (hould we indulge ourfelves in thofe fenfual pleafures and enjoyrp^ts, which are lawful ; but y^e ought to make fuch . a prudent and difcreet ufe of our Chrilb'an liberty, as may render ourfelves eafy and agreeable to piirfelves and others : and let all men fee, that wc know how to enjoy the pleafures and good things of this •■■v world, and yet to have our afFedions fixed on the^ ^ more folid and durable delights of heaven ; and enjoy thofe " pleafures which are at God's right " hand for evermore." The great art of a Chriftian is to know how to' want and how to abound. To manage difcreetly. ^ profperous or adverfe condition. To conduA himfelf in all the various changes and chances of his life ; not only with honefty and integrity, but with fuch prudence, nnoderation, and temper, as may recommend religion to others, and render it lovely and amiable in the fight of a^ll men. For ho^y ma- ny gcod and honeft men are there, who would not willingly do any unjuft or wicked thing ; and yet by an indifcreet behaviour they give offence to fuch as cannot diflinguifh between the virtues of the Chrif- tian, and the weaknefs and frailty of the man ; and ip bring an evil report upon the ways of virtue and holinefs? They are either too flridt and exadfc in feme circumftantials, indifferent in their own nature ; too ftifF and referved in converfation, and io reprefent religion as a melancholy courfe of life, which deprives us of all reafonable gratifications of our fenfts : or elfc they run into the contrary ex- treme, and indulge themfelves in all manner of fenfual enjoyments j by which they are expofcd to iuch violent temptation?, as very much hazard their integrity. Difc. CIX. redeeming the time. 2g integrity, gn^ t^nd to enfnare other men; wlio are hereby encouraged to ta}ce fuch Hberties and licen- tious courfes, as are utterly inconfiftent with a Chriftian iife. We fhpuld therefore have a watch- ful eye and a particijlar regard to thofe temptations, to which \ye are rnoft ejfppfed. We muft endea- vour hy all Ia\yful and prudent means, if poflible, to prevent falling to any dangerous temptations. A Chriftian fhouici therefore confider what fins he is mofl: inclined to, by conftitution, education, or cuftom ; \yhich are his darling and bofom fins ; and to ftrive to fubdue thefe, and to avoid all occa- fipns leading to the commifllon of them. It is no great commendation to be good, when we arc not terppted to be othcrwife. But to refift the allure- ments of vice, to be temperate at a plentiful table ; to be chafte when folicited by a proftitute beauty ; to be zealous and devout in a profane an atheiftical age ; thefe are fuch inftaqces of true virtue, a$ can only proceed from that wifdom which is divine. Laftly, Walking circumfpe6lly imports the abftaining from all appearance of evil. We muft not allow our- f^lves in any thought, word, or aft difpleafing to God ; or that may give juft occafion of fcandal and offence to our neighbour. We muft endeavour to ferve God in every inftance of duty, thro' the whole Gourfe of our lives ; and not allow ourfelves in the breach of any one of his laws. We are not to enquire what is tht loweft degree of virtue and holi* nefs, and to be only juft fo good as to bring us to heaven ; but we muft labour to perform exadlly all parts of our duty ; and to the utmoft of our power and ability to ferve God, at all times and in all places. It is our duty to ftrive continually to grow ip grace, to improve in virtuous habits, and to come as near to perfection in this world as is pof- fible. We muft every day grow more devout to- Z wards go ■ Of 'walking circumfpeBly , Difc. CIX. wards God, more kind and beneficent to our neigh- bours, more prudent and difcreet in all our words aftions ; that fo wc may be the better prepared for a future (late of glory and immortality. This is the moil noble and higheft attainment of a Chri- ftian ; and is a work of great care and difficulty. Indeed, there is no undertaking of any great mo- ment, that can be accomplifhed 'without a ferious attention of thought, and much pains and diligence. But tho' there is fome difficulty in working out our falvation, yet God has not left us without (Irength to perform what he expeds ; for he will afford us the^affiflance of his grace to profper our endeavours, and render them effedual. I will now propofe fome confiderations, which may be of ufe, to engage- us to walk circumfpedlly, and to lead a life the mo(b exa6l and perfect. And . Let us confider, that what God has made to be our duty, is the trueil perfedion of our natures. The end of God's creating the world was to com- municate happinefs to his creatures. He therefore, gave fuch laws as were moft fuitable and convenient to their natures ; fuch as had a rational tendency to promote their happinefs. They were not the arbi-» trary didlatcs of his will, nor defigned meerly to Hiew his power and dominion \ but they were fuch as demonflrated God's infinite juftice and goodnefs, as well as his power ; and fuch as difpofed and qua- lified men for that glory and happinefs, which he propofed as the reward ,of their obedience. Thus the defign of the laws of the gofpel, is to reduce men, as near as poffible, to that rational and per- fect way of living, they were placed in before the fall ; to improve their rational faculties in difcover- ing the mofl fubhme and excellent truths ; to mor- tify and fubdue their pafnons, bring them under the dominion of reafon •, by taking their affections off, from admiring and doting upon fenfual enjoy- mv^ntSj Difc. CIX. redeeming the time* gi rnents, and placing them on things above ; b - teaching men to place their chief happinels in th. contemplation of God, the fountain of all good i by adoring his excellencies, perfedlions and vv(;ndci , ful works, and obferving his laws, which arc the* tranfcripts of his original goodnefs, juftice and ho- linefs. Such a life as this muft indeed at firft, be attended with much difficulty, till our evil habits are rooted out ; and then it will grow every day more eafy and grateful, and we fhall at laft take pleafure and delight in the performance of our duty. Again : Let us confider, that God has made a clear dif- covery of his will by the gofpel, the laws and pre- cepts of which are fo excellent, that they tend very much to render our duty more eafy, and to afpifl us in the pradice of it. The precepts go- verning the firft motions of our fouls ; of ftifling anger and revenge in the birth ; of overcoming evil with good ; of not coveting the profperity of our neighbour ; of not indulging fo much as a lafci- vious look, but of making a covenant with our eyes, and avoiding all appearance of evil ; all thefe are fuch excellent injundions as furpafs the confti- tutions and fandtions of all other law-makers. Hence we.have good reafon to conclude, that God expedts we fhould bring forth the fruits of a holy life, in proportion to the light that is afforded us. And he has given us the perfedt example of our blelTed Lord, who by a holy life demaOnftrated the pofTibility of our performing what he requires. We have befides, the promife of God's holy fpiric to help our infirmities, and enable us to do our duty. And as we have under the gofpel the more plentiful effufions of God's grace, therefore we fhall be in- excufable, if we receive this grace in vain, or abufe it to wantonnefs ; if we do not employ our talent to attain a higher pitch of holincfs and virtue. For God 92 Of walking circumfpeBly y Difc. CIX. God will call us to an account for all our thoughts, v/ords and aftions •, and this confideration alone, if heartily believed and ferioufly regarded, muft needs have a wonderful influence upon us. For haw cir- cumrpe6lly fhould we behave, could we behold the vifibie prefence qf God, looking down from hea- ven, to obferve all our adions ? But how much more careful and exad ou^ht we to be in all our acbions, and to cad otit ot our minds every vain and wicked thought ; when we are affured that God nor only views our anions, but knows even the mo(t fecret thoughts of our heart ? That at the great day of accounts they will be-all written in legi- ble charadlers, and expofed to the view of men and angels? Who can exprefs the horror and confufion, that will attend the finner, when his private fins iliall be publifhed openly, and the fecrets of hi$ heart revealed ? For tho' he might conceal his fins from men, yet they cannot efcape the ail-feeing eye of God. Let us alfo confider, that our future rewards will be in porportion to our holinefs in this life. As one ftar differs from another in glory, fo Ihall we in heaven ; according to thofe degrees of perfedion which we have here attained, will be our happinefs hereafter. How earneftly then ought we^ to drive to exceed each other in virtue and holinefs ; to im- prove our graces, to be fruitful and abound in all good works, fince we fliall hereby obtain higher de- grees of glory ; How carefully fhould we avoid every idle word, every unfeemly thought, every evil way 5 fince every fin we commit will deprive us of fome part of our future happinefs ; of thofe ineftimable treafures, which will be the reward of thofe who ferve God ? A felicity too great to be underftood by us in this life, too excellent to be comprehended, while we are in thefe earthly taber- nacles J for neither eye hath feen, nor ear heard, nor Difc. CIX. redeeming the time. 93 nor hath it entered into the heart of man to con- ceive, the happinefs which God hath prepared for them that love him. — I will now lay down fome rules to dire(^t us in the government of our lives and converfarions. And we fhould enter upon no bufmefs of mo- ment, without confideration. This duty is fre- quently recommended to us, in the holy fcriptures ; for did men ferioufly think on their ways, they would have refpedt unto ail God's commandments. Men are fo taken up with the afFiirs of this world, that they will not give themfelves time or lafure to weigh impartially and deliberately the truths which are propofed to them, and the povverlul motives to engage the pradice of them. Serious confide- ration is a good beginning, and will conduce much to the better regulation of our lives. It is abloluteiy neceffary, to a.corifcicntious difcharge of our duty, that we duly confider the confequences of every im- portant adion we perform. For into how many indifcretions, fins, and follies, doth inconlidcrration betray men.'* Let us therefore ufe our ucmofi: en- deavours to inform our confciences, as to what is our duty ; and be careful not to a^i contrary to the didates of them. We fhould alio frequently look back upon our pad adions, and recoiled what we have done ; that we may know the true ftate and condition of our fouls, and how we ftand with God? And whether we are prepared to give up Qur accounts with comfort, at the great tribunal ? This rule, if duly and confcientioufly pradifed, would be of excellent ufe to us. Let us begin and end all adions with fervent prayers to God, that he would enlighten and inform our underftandings in the truth ♦, teach us our duty, and enable us by his grace to perform it. Prayer to God is the aioll ef- fedual means to incline him to giv-e us his help and afllllance i an^ to bi-gec in our fojis the graces wc 94 Of walking circumfpeBly, Difc. CIX, we pray for. 1 how proceed to the other part of the text, to " redeem the time, becaufe the days *' are evil. Time is properly faid to be redeemed, when we improve all opportunities to advance God's glory, the good of our neighbour, and the welfare of our own fouls. When we fufFer not a moment to be loft, by (loth, intemperance, or worldly care. Our time is a talent which God has intrufted us with, to the end that we fhould give him an exafl ac- count of it. And tho' he is a loving and indulgent father, to thofe who obey him and keep his com- mandments i yet he is a fevere and a juft judge, to- wards thofe who offend and break his laws. Was this world our home, and we v/ere not to be cal- led to an account for what we do hear ; we might then gratify and pleafe our fancies, and fpend our lime in fenfual fatisfadions. But fmce this life, this fmall fpan of time, is alloted us to provide for eternity, it much concerns us to make a right ufe of it ♦, and not to fpend it in heaping up riches, in purfuing after honours and preferments, or indulg* ing ourfelves in pleafure and voluptuoufnefs. Alas ! our time was intrufted v;ith us not to fpend in fin and vanity •, but in laying up our treafure in heaven, in feeking after an immortal crown, and obtaining thofe pleafures which are at God's right hand for evermore. Our time in this life is fhorr, if we confider the bufmefs we have to do, or in comparifon of eternity. The bufinefs of falvation is a work of difficulty, and requires more time than we generally imagine. The fubciuing Our lufts, the breaking oft' vicious habits, and introducing virtuous ones, will require our utmoft care and diligence : and therefore we are commanded to '' work out our falvation with fear *^ and tremblings to ftrive to enter in at the ftrait, *' gate \ to givw diligence to make our calling and ** ekclion DIfc, CIX. m deeming the time. g^ " ele6tion fure." Words which imply the diffi- culty of the talk. Our time is alfofhortin reipedt of eternity : for what is threefcore and ten years, if compared with a duration that will never end ? But then how many are cut off in the flower of their youth) and never reach to that age ? Befides, whac allowances muft we make for eating, drinking and fleeping ; for the bufinefs and plealures of life ? I may add alfo, for our fins, which have no fmall fhare. And when all thefe are dedudted, how little portion, how few moments of our lives remain to ferve God, and make provifion for our eternal welfare ? And as time is fhort, fo is it uncertain. We know not when we may be called away ; whe* ther at the firft: or fecond watch of the night. We are only m afters of the prefent moment, and can- not promife ourfelves a longer duration. Our bodies are fubjedl to fo many difeafes and accidents, that this night our fouls may be required of us. And when once the prefent time is paft, it can never be recalled. So that upon redeeming our time, the everlafting welfare of our fouls and bodies depends. And if we do notlmprove our time in this life, we fhall be miferabie to all eternity. Who then that believes he has an immortal foul, and feriouHy confiders what eternity means, would venture to trifle away time, which fo nearly concerns him ? And yet we find by experience, that too many are guilty of it. When we come to die, we would give all the world was it ours, for a little of that time we fo negligently fquander away. We fhall then wi(h we had fpent that time in doing good, in praying, hearing, reading and meditating on God's word -, which we have trifled away for things of no mo- ment. Then all the gaudy fcenes of this world will vanifli, earthly enjoyments will appear in their proper light 5 and nothing will afford us true com- forc 96 Of walking eireufiifpcBly^ Difc. CIX, fort and fatisfadlion, but the refldftions of a well fpenc life, and thofe few hours we have Employed in the duties of religion. The time we have waft- ed in heaping up riches, in purfuing honours and pleafures, will but add to our grief and torment. 60 that fhoukl fic-kncfs and death take us unprovid- ed, how fad a condition fhall we be in ! k will be the greateft torment in hell for men to refledt upon their folly, in neglecting thofe opportunities God has given them to provide for their Ibuls. It will fting them to the heart to think that they have loft heaven and eternal happinefs, for the en- joyment of the pleafures of this world, which af- forded them fo little fatisfadion. They will then lament that they chofe to fpend their time in any employment or diverfion, rather than in the duties of religion \ and preferred the fleeting amufements of this world, before the folid durable comforts of a holy life. Another reafon why we Ihould be careful to re- deem time is, becaufe the days are evil. The times we live in are fo wicked and debauched, that it is very difficult to reftft the temptations we meet with. We have fome among us who are not fatis- fied with leading wicked lives themfelves, but make it their bufmefs to tempt others to fm. The glory of thefe men is, to enfnare the temperate into a debauch, to put the modeft man out of counte- nance, to ridicule fobriety and religion. We live in the dregs of time, in the worft age of the world, when the generality of m.en fcem to have caft off ail fear of God and fenfe of religion ; and to have given themfelves up to the gratification of their fenfual appetites and defires. So that it is very dif-^ ficult to avoid the manifeft temptations to vice and luxury, which continually furround us. But as this life is a ftate of warfare, we muft be conftantly upon gur guard, and be prepared to rcfift them. Wc Difc. CIX. redeeming the time. 97 We muft be fober and vigilant, that we may be able to repel all the fiery darts of the devil and his emifiaries. And that we may the better perform this duty, it will be proper for us to obferve the following diredtions. Let our thoughts be always employed about fome lawful bufinefs, that the devil may not find us idle. For whilft the huibandman fiept, the evil one came, and fowed the tares. Let us not fpend our time in what does not concern us ; but employ it in the moft necelTary work. We muft firft attend the worlhip of God, the duties of religion, and the concerns of our fouls, before we make provifion for the body. If we firft " feek the Idngdom *' of God and his righteoufnefs, all other things " will be added unto us." Let us not fpend too much time, even in lawful recreation ; fports and amufing converfation are apt to engrofs our affec- tions and time -, and by introducing habits of floth and eafe, unfit us for bufinefs of more importance. Let us frequently meditate on death, judgmenr, heaven and hell i and imagine we hear the trum- pet founding, and the voice of the archangel pro- claiming, arife ye dead, and come to judgment. A due and conftar.t pradice of thefe few rules would Jiave a happy influence on our lives and conver- Tations •, it would imprint on our minds fach an awe of the fupreme being, as to engage us to an univerfal obedience to the laws of God, and a dili- gent redeeming of the tim.e for the future. But fome will fay, that they have not; time for the duties of religion, hivipg large families to pro- vide for ; and that their lubf)rious callings take up moft of their time and thought, to get thing? nt- cdlary for the fupport of life. To thefe I anfwer, that the bufinefs of our calling n an act of i«:gion ; and God is as well pleaicd WrCh a man Yvho is ho- neftly difcharging hii dury, in rjie iiatb n he hns Vui. IV. H p)rc5ia 98 Of walking circumfpeBly, &c. Difc. CIX. placed him in *, as if he was continaally upon his knees offering up prayers to heaven. But no man is fo engaged in bufinefs, as not to find fome time in every day to perform his devotions ; even in the field, or in the fhop, he may Hft up his heart to heaven, in fervent and pious ejaculations 5 to ac- knowledge God's goodneis, and beg fupplies for his neceflities. Befides, there is one day in feven fet apart on purpofe for the duties of religion ; when men have nothing to do but to worfliip God, and take care of their immortal fouls. And how inex- cufable fnall we be, if we negled thofe opportuni- ties of ferving God ? Let all of us then kt about the praflice of this abfolurely necefTary duty. And if for the time pad we have walked according to the courfe of this world, and have had our convcrfation in the lulls of our flefh ; let it be our chief care and bufinefs for the future, to make our calling and ele(5lion fure. To trim our lamps with the oil of good works, and furnilli ourfelves with the wedding gar- ments ; and fo to employ the talents God has in- trtifted us with, that after we have given up our accounts, we may have that comfortable fentence pronounced unto us •, Well done, thou good and *' faithful fcfvant, enter thou into the joy of thy *' Lord." Difcouru: ( 99 ) Difcourfe CX. Abp. lillotjun. The FAITH of Abraham, in ofrering Isaac. Heb. xi. 17, 18, 19. By faith Abraham, when he was tried, offer- ed up Ifaac ; and he that had received the promifes offered up his only begotten ion : of whom it was faid that in Ifaac, (hall thy feed be called : accounting that God was able to raife him up, even from the dead ; from whence alfo he received him in a figure. FROM thefe words I propofe to confider the example of Abraham, the conflancy of whofe faith and chearful obedience, even in the mod dif- ficult cafes, is remarkable above all others; For, at God's command he left his kindred and coun- try, not kno^^i^g whither he fhould go ; by which eminent a6l of obedience, he declared himfelf wholly at God's difpofal and ready to follow him. But this trial was not to be compared with the com- mand of God in the text, to offer up his on!y fon ; and yet fuch was the immutable lied fad- tiefs of his faith, and the perfed fubmifTion of his obedience, that he made not the lead: hefitation at it ; but out of reverence and regard to the divine command, he readily and chearfuily obey- ed God therein. By faith, Abraham, when he was tried, offered up Ifaac. There are two diificukies Goaccrning this matter- .For it feems contrary X.^ H"2i fenpturcj. 1 00 T^^ faith of Abraham^ Difc. CX. fcripture, and to reafon, that God fliould tempt any, man ; becaufe he kripws what every man will do, without xrying their faith and obedience. It feems contrary to fcri, tiire, which fays, God tempts no man. But though it is true, that God tempts no man to commit fin, yet he may try their faith and obedience with great difficulties, to make them the more illuftrious. Thus Abraham, Job, and even our blefled Saviour was tempted. It alfo feems con- trary to reafon. But God does not try men for his own information, but to give an illuftriou$ proof and example to others, of faith and obedi- ence. And the excellency of Abraham's faith and obedience in this inftance, will appear the more illuftrious, if we confider the firmnefs, ftedfaftnels, and conftancy of his faith and refolution, notwith- flandingthe objeclions againft it, and the difficulty of the thing. The firmnefs and ft:edfafl:nefs of his faith will appear, if we confider that the objedions againft this command were enough to fhake the fcrongeft faith, and even to make a wife and good man doubt whether the command was from God ♦, namely, becaufe of the horrid nature of this command \ the great fcandal likely to follow upon it ; and the confequence of which feemed to render void the former promife of God to Abraham. The horrid nature of the command, was, for a father to kill his own child. A thing moil barbarous and unnatural •, contrary to the law of nature, and to that kindnefs and aftedion, which God had planted in the hearts of parents towards their chil- dren ; an affe^^ion fo natural and ftrong, that many would redeem their children's lives, at the hazard of their own. It muft therefore feem very ftiange, that God lliould command what was contrary to It ; and it increafed the horror of the facl, that ,h:s {^':i was innocent, and was to be flain with his D.ifc. ex. in offering Ifaac. loi his own hands. It would grieve the heart of any father, to give up his Ton to death, though never fo unduriful and difobedient ; how deep then muft it affcd: Abraham, to give up his innocent Ton to death ; as Ifaac appears to be ? God fays, '* that he *' was the fon whom his father loved.'* But that a father fhould be commanded not only to give up his fon to death, but to flay him with his own hands ; not only to be a fpedator, but the ador in this tragedy : what good father, where nature was fo hard prefied, but would have conddered fuch a revelation, as the fuggeftion and illufion of an evil fpirir, rather than the command of God ? And yec Abraham's faith was fuch, as not to queftion this revelation of God. And the grievous fcandal likely to follow from It, was another great objedion againft it. The report of fuch an adion, would in all appearance blemifh the reputation, even of fo good a man, with all fober confiderate perfons, who could not but cenfure him for a wicked and unnatural man. It v/as therefore a very hard cafe, for a man to be put to facrifice at once the two dearefl; things in the world, his fon and his reputation. For who would believe, he could have an exprefs revelation and command from God for it ? The ad had in appearance fo much horror, that it was not eafily credible God fhould command ic ; fo that the pre- tence of revelation for it, fo far from excufing his fault, muft have been cfteemed an high aggrava- tion of it, by adding the boldeft impiety, to the moft barbarous inhumanity. And the enemies of his religion might be ready to fay, this is your excellent good man, the friend of God, who was fo cruel an en^my to his fon. All this he probably confidered ; but it did not move him, being refolved to obey God, and leave it to his v/ifdom to provide againft ail the inconveniencies attending ir. H 3 Bui 102 The faith of Abraham^ Difc. CX. But the flrongeft obje^Lion of all, was the hor- rible confequence of the thing, which feemed to clafh with former revelations, and to make void the promife God had made to Abraham, that in his feed all the nations of the earth fhould be blefTed ; which promife we read in the text was cxprefsly limited to Ifaac and his pofterity, who had then no fon. This obje(5tion is really fo co- gent, that if Abraham had not full fatisfa6lion about it, he might juftly have queflioned the truth of the revelation. But Abraham's faith was fo ftrong, 33 not to be fhaken by this. Hence appears the conflancy of his. refolution to obey God. For though he was firmly perfuaded, that this com- mand to k-ill his fon, was really from God •, yec Xo obey God in fo difficult a cafe, as to kill his own and only fon, whom, he loved, in whom he placed ail his hopes of a happy pofterity, and with his own hands to deftroy him and all his hopes together : This mud be a ftrong faith, to engage a man to obedience in fo difficult an inftance. But what renders his obedience ftill more remark- able, is the deliberatenefs of the adion. That his obedience might be the more glorious, God would have it done upon full confideration •, and there- fore bid him go to the mountain, three days jour- ney from where he was, to offer up his fon. Acfls of virtue and obedience, are like fm and vice \ the more deliberate the fm, the more calm and ffdate the man is, when he comm.itsir, the greater is the fault ; for when done by furprize in the heat of temptation, there is feme excufe for it. And fo in acfts of virtue and obedience, if attended with difficulty, the more deliberately they are done, the more virtue and greater praife, is due to ^hem. That Abraham's obedience might want nothing to heighten it, God kcn;s on purppfe to order fo DiTc. ex. i?2 offering Ifaac. loj fo long a fpace, between the command and perfor* inance. He gives him time to confider and weigh the command, and every part of this difficult duty ; he affords him an opportunity to reafon, argue and debate the cafe ; and for natural afFtdlion, fiefh and blood, to raife all its forces againfl the refolution he had taken up. And we may eafily imagine, what confli(5l this good man had within himfelf, the three days he travelled to the mountain ; how his heart was ready to break betwixt his duty to God, and his affedion to his child •, and when he came thi^ ther, and all things were ready, the altar, the wood, the fire and the knife, it muft needs wound him to the heart when his innocent fon allied him, *' where is thelamb for a burnt-offering ?" It muft be a ftrong faith, a mighty refolution, that could make him hold out three days, againft the aiTiults of his own nature, and the prefcnce of his fon ; and yet this did not ftagger him in his duty, but being ftrong in faith, he gave glory to God, by one of the moft miraculous acts of obedience, that was ever required from any man. But it will be proper to confider the reafonable- nefs of Abraham's faith, and how he could fatisfy himfelf, in fo intricate perplexed a cafe. For his faith was not an obllinate ftubborn perfuafion, but the re- fuit of the wifeft reafoning and fobereft confidera- tion. He counted, the v/ord in the original is, he reafoned with himfelf, that God was able to rafe him up from the dead. So that he debated the rnatter, and fully fatisfied himfelf, concerining the objections and difficulties of the cafe ; and being affured it was a divine command, he refolved to obey it. As to the horrid crime of flaying his in- nocent fon, Abraham had no reafon to fcruple this, at the command of God ; for he being the author of life hath power over it, and may take it away when he will, and rriake whom he pleafeth inftru- H 4 meats 1 64 7he faith of Abraham, Difc. CX* nients to execute his command. It was indeed a hard cafe, conficlering natural affcM^lion •, and there- fore God did not permit it to be done. But God's right over the lives of men, and his authority to command anyone to execute his pleafure in fuch a cafe, admits of no difpute. Though God hath planted ftrong affed:ions in parents towards their children, yet he hath not excluded his own fove- . reign right. This he always excepts, and which removes the obje(5t:ioriS of injuilice in the prelent cafe. As to the fcandal of it, that could be no great objcdlion, at a time when paients had an abfolute power over their children, and might put them to death without being accountable for it. Nay in later times among the Romans, parents had a power of lite and death over their children, and might fell them for fiaves ; fo that this did not much ftick with Abraham, it being then no un- iifual thing : and the command of God, who hath abfolute power over the lives of his creatures, is certainly a juft reafon ; for who need fcruple do- ing that by God's command, which he m^ight have done by his own authority, Vi^ithout being account- able to any but God. As to the objeftion, that the jlaying of Ifaac v/ould overthrow the promife God had made to Abraham, " that in Ifaac his feed *' Ihonid be called ;'* this feems to be the great difficulty, and here he ufes his reafon to recon- cile, the feeming contradidion ; for *' he reafon- " ed, that God was able to raife Ifaac up from " the dead, from whence alio he had received *' him in a figure :" plainly referring to the miraculous birth of Ifaac, when his parents were pafl the age of having children •, which was little lefs then a refurredion from the dead. So .that Abraham reafoned thus ; that God v/ho gave Ifdac at firft in fo rruraculcus a manner, -was able Difc. ex. in cfering Ifaac, 105' able by another miracle to reftore him to life again, after he was dead, and to make him the father of many nations. In his reafoning abouc this matter, he gives the utnooft weight to what- ever might tend to vindicate the truth and faith- fulnefs «f God's promife, and to make his reve- lations confident with one another. Having thus explained the words, and cleared up fome difficulty and obfcurity in them, I will proceed to make feme obfervations from what has been faid, that may be of ule to us. And Hence it appears, that human nature is capa- ble of clear and full fatisfadtion, concerning a di- vine revelation. For had not Abraham been fully afifured, that this was a command from God, he would certainly have fpared his fon ; and its molt reafonable to believe, that thofe to whom God is pleafed to reveal his will, are certainly afifured thereof, or it would be in vain and to no pur- pofe. Though we know not how this may be done, yet we may be fure, that God can work in the mind of man a firm perfuafion of the truth and certainty of a revelation coming from him. But then, he will never offer any thing to a man's belief, that plainly contradicts the natural and effential notions of his mind, for this would be to deftroy his ov/n work. For inftancc, we cannot fuppofe that God will reveal any thing which contradids the effential perfedlions of the divine nature, for fuch a revelation would be a down- right contradidlion The revehtion which God made to Abraham concerning the facrificing of his fon, was by an audible voice, and he was fully fatigfied, that it was from God. As this was not the firft of many revelations God made to him, fo he knew by manifold experience, that he was nor deceived, and therefore he the mor^ confidei. io6 The faith of Abraham, Difc. CX. confided in the truth and goodnefs of God ; and very probable, when God firft appeared to Abra- ham, he iliewed himfelf in fo glorious a manner, as was fufficient to his convid:ion ; which made him not flagger at this of facrificing his fon, being fully fatisfied it was from God. From hence I alfo obferve the great and necef- fary ufe of reafon, in matters of faith. Abraham's reafon was a mighty ftrength and help to his faith. For if his reafon had not reconciled thefe two re- velations which feemed to clafh, he could not polli- bly have believed them both to be from God ; be- caufe this natural notion that God cannot contra- dict himfelf,. every man more firmly believes, than any revelation whatever. Abraham in this ftrait reafoned with himfelf, that God was able to raife him from the dead. There are fome perfons of more zeal than knowledge, who clamour much againit the ufe of reafon, in matters of faith ; but this is moft unreafonable. For divine revelation doth not endow men with new faculties, but only propofes new objects to thofe they had before. Revelation is to be difcerned by reafon ; for what- ever God reveals he does it to our underflanding, that we may judge of it. We are " not to believe every fpirit, but to try the fpirits, whether they are of God •, for many falfe prophets are gone out in- to the world." Many that falfely pretend to in- fpiration. But thefe pretenders caa only be dif- covered by our reafon, in comparing the evidence for the one and the oth.r. This farther appears by confidering the nature of faith, which is an alTenf of the mind to fomething revealed by God, grounded upon evidence ; for no man can believe a thing, unlefs he has fome reafon to do fo. For to be con- fident of a thing without reafon is not faith, but an obftinate and prefumptuous perfuafion. This is ftill r^^ofe evident, if we confider th^ method that Difc. ex. in offering Ifaac, 107 muft be ufed to convince any 'one of the truth of rel^igion ; which is to fatisfy a man's reafon by pro- per arguments, that the fcriptures are a divine re- velation, and that no other book can v/ith equal reafon pretend to be fo. And therefore we mufl: have recourfe to reafon, for the proof of our re- ligion. Indeed, The higheft commendations that are given in fcripture to any one's faith, are on account of the reafonablenefs of it. Abraham's faith is famous, becaufe he reafoned himfelf into it, notwithfland- ing the objedions to the contrary. Our Saviour commended the centurion's faith, becaufe he rea- foned, that if he, who was himfelf under autho- rity, could command thofe that were under him ; much more could he that had a divine power and commifTion, do what he pleafed by his word. And our Saviour fo much admired his fatth, as to fay, I have '' not found fo great faith, no, not in Ifni- ^' el." Again, the apoftles were divinely infpired, and yet the Bereans are commended, becaufe they fatisfied themfelves in the reafons of their be- lief, before tUsy aiTented to the do6lrines delivered them, even by teachers that were certainly infpired. Nor were any reproved in fcripture for their un- belief, but where fufficient reafon and evidence was offered them. The Ifraelites were blamed for their infidelity, not till after fuch mighty won- ders had been brought for their conviflion. The Jews are not fimply condemned for their unbe- lief, but for rejedling the clear evidence offered to them. " If I had not done amongft them, fays *' our Saviour, the v/orks v/hich no other man *' did, they had not had fin." In truth, there can be no greater prejudice to religion, than to decline the ufe of reafon in fuch matters. If we }iave no reafon for our religion, then it muft be ynreafoaable, Indeed, i; is reafjn enough to lO^ 7he faith of Abraham, Efifc. CX. fay, that God hath revealed it, this being the ilrongeft realbn for our belief : But then we mufl b^ able to prove it. If we rejed reafon, we level the belt religion in the world with the mod abfurd enth^'fiafm. We need defire no better evidence that any man is in the wrong, than to hear him de- clare againfl: reafon, and thereby acknowledge that reafon is againfl him ; men may vilify reafon as rnujch as they pleafe, but fbe generally hath her full revenge on all fuch. From hence I farther obferve, that God oblig*- ^th no man to believe plain and evident contradic- tions, as matters of faith. Abraham could not reafonably have believed this fecond revelation, to have been from God, had he not fome way recon- ciled it with the firft. For a man muft not fo fub- mit his reafon to divine revelation, as to believe God againfl: God himfelf ; fome think they mighti* ]y oblige God, by believing plain contradidtions ; but this cannot be. He that made man a reafonable creature, will not like any one, who endeavours to make God himfelf appear unieafonable. There- fore no fervice, no obedience, no faith is acceptable to God, but what is reafonable. For he that can believe plain contradidlions, may believe any thing the moft abfurd ; becaufe to fuch, truth and falfe- hood are all one. It may be alfo obferved, that one great caufe of the defedt of men's obedience, is the weaknefs of their faith. If we believe the commands, the promifes and threatenings of God, as firmly as Abraham did, what fhould we not do, or fufFer, in obedience to him ? If our faich was as ftrong and vigorous as his, the effeds would be as great and confpicuous. If we were verily per- fuaded, that all the promifes and threatnings of the gofpel, will one day be made good •, " what man- " ner of perfons fliould we be, in ^11 holy conver- ** fation and godlincfs r" How would the thoughts Difc. ex. in offerifig Ifaac. 109 of another world, raife us above the vanities of this fife ; fecure us from the moft powerful temp- tations that can affault us ; and make us prepart for that folemn account, which we muft one day give to God the judge of ail? It is the want of a firm and fteady peifuafion of thefe things, that make our devotions dead and heartlefs ; our good refolutions v/eak and inconftant. This makes us an eafy prey to every temptation. So that in pro- portion to the ftrength or weaknefs of our faith, our obedience to God will be more or lefs conftant^ nhiform and perfed ; becaufe faith is the great fource and fpring of all the virtues of a good life. Again, Hence it appears how utterly inexcufable wt arc if we difobey the eafy precepts of the gofpel. Th^ yoke of Chrift is eafy, and his burthen light, in comparifon of God's former difpenfations. God's command to Abraham, to facrifice his fon, was a hard faying, and who of us could have borne it I But fhould God call us to the more difficult duties of felf-denial, and fuffering for truth and righteouf- nefs fake. We muft, after Abraham's example, not refufeto part with any thing, even life itfelf. And the comfort, fupport, and glorious rewards ex- prefsly promifed to our obedience in fuch a cafe, is encouragement enough to make a difficult duty eafy. For God v/ill not fuffer thofe who fincerely love him and his truth, to be tempted above what they are able. What God required of Abraham, he did not defign fhould be executed •, but one great defign was, to be a type and figure of that immenfe love and kindnefs, which he intended to all mankind in the facrifice of his fon, as a pro- pitiation for the fins of the world. '^ That by this one facrifice of himfelf once ofifered, he might perfect forever them that are fandified, and ob- tain eternal redemption for us,'* Another I to Thefaitb of Abraham, Dlfc. CX. Another obfervation I would make from what has been faid, is, that true faith in God, ne- ver leads men to the pradice of what is in its own nature immoral. Of this fort are the idolatries in the church of Rome, fo deflru and ex- prc-lTing the fentiments of our hearts, by the lan- guage of our tongues. For if God is the firft caufe of all things, who by the word of his power created tills wonderful frame of the world out of nothing ; who fupphes us with all the good things we enjoy, opening his hand and difpenfing his benefits to us ; then furely it is highly reafonable, that we (hould love, worfhip, and adore this our fuprcme and bountiful benefador. His power and dominion over us, call loudly for our worfhip and acknow- ledgment; his goodnefs and beneficence, for our love, efteem and gratitude ; nay, every perfedtion in the divine nature, if duly confidered, muft raifc fuitable affedions in our hearts, and diredl us in the worfhip of our maker. And as an eminent father of our church judicioufly obferved, *' that religious worfhip muft needs be mod acceptable to God, which is mofl: conformable to thofe natural notions, which we bear of him in our minds." And from theconfideration of thofe glorious attributes of God, his power, goodnefs and veracity \ we may eafily colled how reafonable it is, that we fnould wor^ ihip, love, fear, and truft in him, in which is con- tained all our duty to God. This alfo appears, if we confider the condition of our beings. We are poor, frail, impotent crea- tures, and depend on God, for our life, and what- ever we enjoy ; every momenc we breache is the gift of his bounty, and we are preferved by the fame Almighty power, that at firfl created us. Hov/ rea- fonable then is it, that we fliould own our depen- dance upon God, by a daily acknowledgment of his mercies ; that we fhould retain a grateful fenfc <),f his benefits, dread the lofs of his favour, rely MpQi:i hiax to fupply our neccfTiries, and to deliver us Di/c. CXf. Of reafon and religion. 119 us from all thofe dangers and calamities to which wc are continually cxpoled ? Efpecially, fmce by the performance of thefe duties, we contribute to our own welfare, and encreafe our own happinefs. For to worfh'.p God is both our privilege and duty, and affords a moft reafonable pleafure. There is a won- derful delight in ferving God, and performing the cxercifcs of devotion. It is the greateft pleafure and happinefs on earth, for a man to have his mind filled with glorious conceptions of the divine ma- jefly ; to have his affedtions placed on this folid and durable good ; and to be able to depend on him in all dangers, to repofe himfelf under the fhadow of his wings, to refign his will to God's, under the moft deplorable circumftances, and to have fuch a grateful fenfe of all his mercies and loving-kindnefs to him, as will kindle in his heart the flames of love and charity. Every good and virtuous man takes greater pleafure and delight in the exercifes of devotion, than in the moft luxurious gratifications of fenfe. For the glory and fervice ot God, was the main and principal end of our creation; and we ought to be beft pleafed when we are regularly pur- fuing that end. And if the worfhip of God be thus our reafonable fervice, we fhould take delight and pleafure in performing it. Nor is it lefs neccf- fary and reafonable. That thofe duties which one neighbour owes to another, fhould be punctually obferved : that love, peace, and unanimity fhould be kept up v that we fhould love our neighbour as ourfelves, and do to ail men, as we fhould defire to be done by, were we in their circumftances : That every man's pro- perty fhould be fecured, and not to fuffer wrong in his perfon, goods or reputation : That we fhould be true, juft and pundual in all our dealings : That we fhould be content with that ftation in the world, which God has alTigned us, fo as not to covet and 1 4 defire 120 Of reafon and religion* Difc. CXI. defire what is another's. The duties are fo agree- able to the natural didtates of our minds, that all mull confefs they are highly juft and reafonable, and have been pradifed by the more fober heathens, even to the j(hame of profeffed Chriftians. The meek and humble Jefus alfo taught us both by pre- cept and example, that we fhould ' love our enemies, ' do good to thofe that hate us, and defpitefully ufe * us, and perfecute us.' And however difficult this may feem to be, yet upon due examination it will appear to be our reafonable fervice, and no lefs our intereft than our duty. For to pafs by injuries, to love our enemies, to return good for evil, is the beft way to maintain the peace of our own minds, as alfo our peace with God and man ; and is the moft Erobable method to defeat the malice of our enemies, y melting them into love and friend fhip : It is a duty enjoyned by that God who has forgiven us in- finitely more fins than we can forgive our neighbour ; and who fent his begotten fon to die for us, when we were enemies to him. So that it appears highly juft and reafonable, much for our intereft, as alfo agreeable to our duty \ to pafs by injuries, to love our enemies, and to return their ill language and behaviour with our real love and efteem. I now proceed to fliew the reafonablenefs of our duty, in the government of ourfelve?. And fureiy it requires not many arguments to prove, that to be temperate and fober, to govern our pafilons and reftrain our appetites within due bounds, is our reafonable fervice ; fince the rule and mcafure by which we ought to govern all our appetites and pafilons, is that of right reafon. If we exceed the bounds of moderation and fin againft pur reafon, then it is that we ofi^end God. For he does not deny us the ufe of any the good things of ?iiis world, having furnifiied it like a plentiful ftore- |ipufe for CMr fuftenanfe and delight-, and only pro- '^ hibited bifc. CXI. Of reafon and religion. lit hibi;:ed fuch things, as tho' they may be agreeable to fenfe, yet they are condemned by reafon, as ex- travagant and brutifh- Humanity, mecknefs, con- tentednefs, diligence, chaftity, tempcranc, are the didaies of right reafon •, and if duly pradifed will promote our happinefs both here and hereafter, and carry with them their own reward. Where reafon bears fway, virtue mufl needs prevail : In* deed, as to felf-denial and mortification, fo ftridlly enjoined by the Chriftian religion, this fome think a hard faying ; for a man to deny himfelf the lawful enjoyments and pleafures of this life. But if we confider, how dangerous it is to indulge our appe- tites to their utmoft extent ; that the limits between virtue and vice, are exceedingly narrow; it will then appear to be highly reafonable for us to put fomc reftraint upon ourfelves, and alfo to pray unto God, not to lead us into temptation. To prove that the mortification of our finful inclinations and vicious habits, is abfolutely neceflary and truly reafonable, we need only to confider our obligations to the con- trary virtues. For if reafon obliges us to be hum- ble, it equally engages us to avoid pride. If it is our intereft to be fober, intemperance muft needs be to our detriment. If juftice obliges us to be chafte, violence and injullice muft certainly be con* demned. Hence it evidently appears how reafon- able it is, that God (hould exa(5t the obedience of our wills, to all the duties he has enjoined in the gofpel. And God not only requires the homage of our underftanding, and the obedience of our wills, but alfo the zeal and fervour of our affedion •, in which refpedt alfo religion is our reafonable fervice. We muft " love the Lord our God, with all our heart* ^' with all our mind, and with all our ftrength.'* All the faculties of our fouls, all the powers of our bodies, muft be employed in the fervice of our maker ia-2 Of reafoH and religion. Difc. CXL maker. We muft have our converfation in hea- ven, place our chiefefl delight in thofe things that will bring us there. An external compliance with the precepts of the gofpel, a joining communion with the church, and performing the duties of re- ligion, are not the only things required of a Chrif- tian. For there muft be a vital principle within us, what the pfalmift calls a delight in the law of God ^ a love to, and pleafure in the performance of his com- mands. We muft give God our hearts and affec- tion?, make his fervice our chiefeft pleafure and de- light. And this is our reafonable fervice : for if God is our king, it is reafonable we fhould pay him the homage of our hearty affeAion to his govern- ment ; if God is our father, we ought to obey him with a cordial love and filial fear ; if we have re- ceived all we enjoy from God, it is certainly moft juft and reafonable, that we fhould offer to him the moft grateful refentments of our fouls, filled with Jove and gratitude. Thus I have endeavoured to fhew how reafonable it is, that God fhould require the affent of our underftanding to the truth contain- ed in his holy world ; the obedience of our wills to the duties enjoyned us ; and the zeal and fervour of our affedlions. I fhall now make a few inferences from what has been faid. Hence then it appears evident, that thofe truths jought to be molt readily embraced, which are cleareft and plaineft to our reafon ; and that that religion is the beft, not which fills our minds with curious fpeculations, or clogs our belief with the moft unaccountable myfteries ^ but that which in- forms the judgment with the moft weighty truths, fuch as have a diredt influence upon pradice, and moft clearly difcovers the will and mind of God to us, and lays down the moft encouraging motives to engage the performance of it. And therefore as thofe perfons. are m^uch miftaken, who think our reafoa Difc. CXI. Of reajon and religion, 123 reafon fufficient to bring us to the knowledge of all truth, human or divine ; fo do they err, who ex- clude reafon from matters of faith ; and are fo fond of myfteries, that they will either find or make them, in the plaineft articles of our faith. We may hence alfo inter, in what points we ought to diftruft our reafon ; and thefc are fuch as reafon tells us is above her reach : As the dodtrine of the trinity, and the incarnation of our Saviour. Reafon itfclf will in- form us, that our ideas of fpiritual beings are con- fufed and imperfedt ; that the effencc of the Al- mighty infinitely tranfcends our conceptions of him ; and that our natures muft be altered and our bodies fpiritualized, before we can receive thofe rays of light and knowledge, that will (hine uport the foul in a ftate of glory and happinefs. And it is worthy obfervation, that thofe truths which are moft myfterious, are leaft neceflary to be under- ftood J but thofe which are abfolutely neceflary to falvation, lie level to every ones underftanding, or are plainly revealed in fcripture, and ought readily to be entertained and aflented to by every good Chriftian. — I alfo infer from hence, that all dam- nable herefies, proceed rather from the pravity of mens wills, than the error of their judgments. Na- tural reafon goes a great way to inform men in the knowledge of what they ought to do and believe ; ^nd where that fails, God has offered the light of ' revelation to condud them. So that the fins of men muft be more imputed to their perverfe wills than to their miftaken judgments. What great reafon then have we Chriftians to blefs God for giving us fo excellent a religion, which is built on the folid foundation of found reafon. And fince the Chriftian religion has been depraved and debafed by the corrupt glofles, and perverfe inter- pretations of fcripture, the traditions and inven- tions of fuperftitious men ^ we have ftill the more reafon 124 Q/" reafon and religton^ Difc. CXI. reafon to blefs God, for giving and continuing to us a religion purified and refined by a blefled reforma-: tion. We are not led on blindly to believe, as the church does, but have hberty to fearch the Icrip- tures, to read, weigh and confider the truths con- tained therein ; and from thence to learn what God requires of us. We have a religion that will bear the teft of the fevereft trial ; and the more it is ex- amined, the better we fhall hke and approve of it. And the chief reafon why we of the reformed re- ligion are not of one mind, fo as to hold one com- munion, is, that our religion is more in the tongue than in the head and heart. I mean, we love rather to talk in a religious ftrain, than either to under- ftand or pradife it. And from hence it is, that too many cannot diftinguilh the fundamental from the lefs necelTary truths •, the weightier matters^ from thofc of leiTer moment, in which mutual forbearance ought to be given on both fides. Again, i'i leligion is our reafonable fervice, then have we the beR and mod excellent motive to be religious. For what can moreeffedlualiy recommend a holy and religious life, than the confideration, that fuch a ftate is exadly agreeable to our reafon, which is the moft noble faculty of the foul ? It is fuitable to the dig- nity of our being, and fuch as becomes a reafonable creature to pradife. Every precept of our religion tends to perfed our nature, to make us more like that excellent being, from whom all goodnefs and perfedlion is derived. And we may hence infer, that the more wicked men grow, the more irra- tional they are. For as the praftice of virtue and holinefs dignifies mens nature, and raifes it to a nearer conformity to God, fo by indulging ourlelves in wickednefs and vice, we debafe our minds to the lowed ftate. For every fin we commit is a depar- ture from the ruks of right reafon j it is doing a bafej Difc.. CXL Of reafon and religion. 125 bafe. Unworthy, and unmanly a6l ; which a wife man would be afhamed of, and we fhall forely la- ment, whenever we ferioufly confider about it. By • contrading habits of vice, we render our under- (landings Jefs capable to inform us when we do amifs. And hence men become fo deeply immer- fed in fenfuality, that they commit fin with gree- dinefs ; and will not difcern the deformity and un- reafonablnefs of vice, thinking it commendable and praife-worthy, to be wicked, and to glory in their fhame. Blit this is certainly a moft fad and mife- rable condition. And that we may be careful to avoid it \ let every one of us thus reafon with him- felf •, " What doth the Lord require of me, but to *' do juftice, love mercy, and to walk humbly with *' my God ? What doth God exped from us, but that we fhould follow the didlate of our reafon, and liiake ufe of that reafonable faculty he has given us, to diftinguifh between good and evil ; and by this candle of the Lord, to dired our ways ? And then we fhall hereafter be exalted to the higheft degree of glory. But if we live by fenfe, and not by rea- fon *, if we fubmit to that " law in our members, *' which warreth againft the law of our minds •," if we purfue after earthly things, place our happinefs in gratifying the fenfual and brutilh part of us, our bodily appetites and flefhly lufts •, then have we no- thing to expedl in the next life, but looking for the juft vengeance, and dreadful indignadon of God, for the abufe of thofe talents he has committed to our truft. Laftly, Hence we may learn to refled on God's wonder- ful goodnefs, in fuiting our duty to the nature of our beings ; and having made us reafonable crea- tures, to expedl from us only a reafonable fervice. And tho' our notions of good and evil are much ob- fcured and defaced, by the fin of our firfl: parents, yet herein is manifeft the wonderful goodnefs of God, J 26 Of reafon and religion. Difc. CXI. God, in that he has procured a remedy for this def- perate difeafe ; and afforded to every one the blef- fed influences of his grace and holy fpirit, which will be fufficient to lead us into all knowledge ne- cefTary to falvation, and enable us to perform what* ever he expeds from us. What then fiiall we ren- der unto the Lord for his mercies and loving kind- nefs, to the children of men ; let us offer up to him the living facrifice of a pure heart, and a confcience undefiled, which will be more acceptable to him, than the cattle on a thoufand hills. Let us obfervc his precepts which are thus righteous, juft and good ; and walk in the way of his commandments, all the. days of our lives. Difcogrfe ( 127 ) Difcourfe CXII. Abp. "Tillotfon. The WICKEDNESS of SCOFFING at RE- LIGION. 2 Pet. iii. 3. — There (hall come in the laft days fcoffers, walking after their own lufts. IN our Saviour's time, there was a common per- fuafion among Chriftians, that the day of the Lord was at hand •, and becaufe Chrift did not come when Tome looked for him, they derided the Chrif- tians, as enduring perfecution in a vain expedation of what was never likely to happen^. They faw every thing continue, *' as they were from the be- ginning of the world," notwithftanding the appre- henfion of Chriftians concerning the approaching €nd of it. They perceived no change or alteration, except that one generation died, and another fuc- ceeded in the room of it ; but as to the world, it ftill remained as it was ; and might, for what they knew, continue fo forever. So that the principles of thefe men, feem to be much the fame with thofc of the Epicureans, who denied the providence of God and the immortality of the foul % and confe* quently a future judgment, which will fentence men to rewards and punifhents in another world. Thefe great and fundamental principles of all religion, they derided as the fancies and dreams of melancholy men, who were weary of the world, and pleafcd themfelves with imaginary happinefs, and perfed: cafe 12^ Offcoffing Difc.CXiL cafe in another life. But as they believed none of thefe things, therefore they 'gave all manner of li- cenfc and indulgence to their lulls. The charader here given of thefe fcoffers is, that they walk after their own lufts. And no wonder if they denied a future judgment, when they gave themfelves up to all manner of fenfuality. St. Jude alfo tells us, that there fhall come in the laft days mockers, walking after their own ungodly lufts, fenfual, not having the fpirit. So that thofe who profanely fcofF at religion, are fenfual men of licentious lives ; it flows from their very temper and difpofition to deride God and religion j which is the highcft kind of impiety. But men do not ufually arrive to this degree of wickednefs at firft:, but come to it gradually. The Pfalmift ele- gantly defcribes this to us, " blefled is the man tliat walketh not in the counfel of the ungodly, nor ilandeth in the way of fmners, nor fitteth in the feat of the fcornful." Men generally are corrup- ted by bad counfel and company, which is called walking in the counfel of the ungodly •, then they habituate themfelves to their vicious pra6bices, which is ftanding in the way of fmners-, and at laft they proceed to a refolved contempt of all reli- gion, which is called, fetting in the feat of the fcornful. For when men once indulge themfelves in wicked courfes, their vicious inclinations fway their underftandings, and make them difbelieve thofe truths which contradidt their lufts. Every inordi- nate luft and pafilon is a falfe biafs upon mensunder- (landings, which naturally incline them to atheifm ; and then men will not believe as the evidence of things is, but according to their humour and inte- reft. When men live as if there was no God, to them it becomes neceffary there fhould be none ; and then they are glad to find arguments to fortify themfelves in this perfuafion. DifTolute perfons difregard Dlfc. CXII. at religion. 129 difregard religion, becaufe they would not be fub- jed to the ftridt rules and laws of it. They hate and defpife it, becaufe it reproves their vices. Mea love darknefs rather than light, becaufe their deeds are evil •, for every one that doth evil, hateth the light, neither cometh to the light, left his deeds fliould be reproved. The principles of religion and the dodlrines of Chrift, are terrible enemies to wicked men, for they are continually galling their confciences ; and this makes them declaim againft religion and the fcriptures. For there is no eafe and comfort to be had from atheiftical prin- ciples. So that the true reafon why any man is ari atheift, is, becaufe he is a wicked man. ReligiDn "would reftrain his lufts, and therefore he defpifes and ridicules it. But the heinoufnefs and aggravation of this fin of fcoffing, will more plainly appear, by the following fuppofitions ; not that there is any truth in them, but only to fhew the unreafonablenefs of this hu- mour. Suppofe then, that thefe men are in the right in denying the principles of religion, and that*- what they pretend is true •, yet fince the generality of men believe otherwife, it is great rudenefs and incivility at leaft, to fcoft at thefe things j and was there no fuch thing as fm, ftill it would be a great offence againft the laws of civil converfation. Every man indeed has a right to difpute againft a falfe religion, and to reprefent all its abfurd and ridicu- lous confequences, as the ancient fathers did with the heathens ; but it is a barbarous incivility for any man to make fport and a jeft of what others call religion, and this not intending to convince their reafon, but only to provoke their rage. For the. atheift can pretend no obligation of confcience, why he fhould even difpute the principles of religion, much lefs deride them. He who profefTes any reli- gion may pretend confcience fcr oppofing a con- Vol. IV. K trarv 1^6 Offccpig Difc. CXIL trary religion ; but he that denies all religion, can pretend no confcience for any thing. If the notion of a deity be founded in a natural tear, it is in vain to expel it \ for whatever violence may be offered to nature by endeavouring toieafun men into a con- trary perfuaficn, nature will at laft return to itfelf, and then the fear will be encreafed, from the ap- parent dangerous confequences of fuch an im- piety. But if we fuppofe the apprehenfion of a deity to Jiave no foundation in nature, but to arife from tradition, confirmed by the prejudice of education, the difficulty of removing it will ftill be very great 5 becaufe what men take in by education is next to what is natural. And could' it be extinguilhed, no advantage would accrue. For, except the avoiding of perfecution for religion, there is no benefit that can arife from the principles of atheifm. All the advantage that men make of them, is to take the liberty to do what, they pleafe ; to be more fenfual and unjuft than others ; to furfeit themfelves and to be often Tick ; to make mankind their enemy by their unjuft and difhoneft adions •, and to live more uneafiiy than other perfons. So that the prin- ciples of religion, the belief of a God and another life, by obliging men to be virtuous, do really pro- mote their temporal happinefs. And all the privi- Jege that atheifm pretends to, is to give a loofe to vice, which is naturally attended with many tem- poral inconveniencies. The atheift then has not the ieaft pretence of reafon to difpute againft religion, much lefs to fcoft at and ridicule it. And where no oblie;ation of confcience nor of reafon can be pretended, then certainly the laws of civility ought to take place. And as ihofe who pro- fcfs to beheve there is a God, and that the princi- . pies of religion are true, have a great veneration lor tlitfc thir.gs J there cannot be a greater info- lenc^. i)i/c. CXIIo at religion. '13! fence, than for a man to fall foul of thofe things in company that he knows to have a great reverence for them. But this is ftill worfe, when we confider that the generaUty of mankind are of the fame opinion ; and this makes it the greateft rudenefs and incivility that can be imagined. I have been the larger on this head, in regard to fuch as are bet- ter educated, who are guilty of this vice ; becaufe they pretend to underftand the laws of behaviour and decencies of converfation better than other men. Again. But fuppofing. it was doubtful whether there be i God or not •, or whether the principles of religion be true or not ; and that the arguments were equal on both fides •, yet it is both a fin and a folly to de- ride fuch things. And here 1 fuppofe as much as the atheift can with any reafon pretend to. For no man can pretend to demonftrace there is no God, nor a future ftate after this. Thefe being negatives are capable of no proof, unlefs a man could ihew them to be impofTible. But fuppofing the probabilities equal on both fides, yet even then it is monftrous folly to deride thefe things -, becaufe tho' the argu- ments on both fides are equal, yet the danger and hazard is infinitely unequal. For if it prove true there is no God, the principles of religion and virtue do in their ov/n nature tend to make the religious man more happy in this world, than the atheift. Becaufe they give fatisfaclion to his mind, and his confcience is thereby freed from many fearful appre- henfions, which the atheitl feels. Befides, the prac- tice of religion and virtue naturally promotes our tem- poral felicity. It is more for a man's health and re* putation, and more for his advantage in otherworldly refpeds, to lead a virtuous, than a vicious courfe of life. And as for the other world, if there be no God, the cafe of the religious man and the atheill will be the fame \ becaufe they will both be extin- K 3 guifhed Jj2 Of fcojjing Dlfc.CXif guifhed by death, and infenfible of any farther hap- pinefs and rDifery. But fliouid it prove true, -rhat there is a God, and that the fouls of men are to re- ceive the juft reward of their adions ; then the cafe of the rehgious man and the atheift mud be vaftly different. And where ihall the wicked and ungodly then appear ? What will then be the portion of thofe who have affronted God, derided his word, and made a mock of every thing facred and reHgl- ous ? What mud fuch expedl, but to be reje6ted by him, Vi'hom they have renounced ; and to feel u\t dreadful cff^ds of that power and juflice, which they have dtfpifcd ? So that tho' the arguments on both fides were equal, yet the danger is not. On the one fide there is none •, on the other, there is in- finite hazard. It mull therefore be a monllrocs folly, ft r any to make a mock of thofe things which he knows not whether they be true or not ; and if they be, they are far from being of any jelling iPiatter. Lallly, Suppofe there be a God, and the principles of re- ligion are true, then it is not only a heinous impiety, but perfect madnefs, to feoff at thefe things. And that there is a God, and that the principles of reli- gion are true, I have already endeavoured to prove. Therefore it is not only thehighefi: pitch of impiety, but the greateft folly to deride thefe things. To be difjbedient to the con^mands of God is a great con- tempt \ but to deny his being, to make fport with his word, to ridicule it by turning the wife and weighty layings of that book into raillery, is a moil direct Lffront to almighty God. Bcfides, this })rofane fpirit is an argument of a mod incorrigible temper. The wife man fpeaks of the fccrner, as one of the word fort of finners, and harded to be reclaimed \ becaufc he defpifcs indrudion, and •^r:ocks yr the means whereby he fliouId be reformed. Ic 12 alfo a mcft horrid ingratitude thus to ufe "the author Difc. CXII. at religion. 133 author of our beings and the patron of., our lives y to feoff at and openly defy him, in v/hotn v/e livCs move, and have our being. It is likewife a moft heinous and dangerous impiety, to defpife him that can deftroy us •, and oppofe him who is infinitely^ more powerful than we. Will ye, fays the apo- ftle, provoke the Lord to jeabufy ? are ye (Ironger than he ? But the fin and folly of this profane temper ftill farther appears, in that there is not ^the lead temptation to it. When the devil tempts men with riches or honour to ruin themfelves, he fcems to offer fome fore of confideration ; but the profane fcoffer ferves the devil for nought, and fins only for the fake of finning ; he fuffers himfelf to be temp- ted to the fins of the greateft danger -, for no other reward, but the flender reputation of being a wir, and faying what no wife man would dare to fay. And what a folly is this, for a man to offend his confcience to pleafe his humour, and only for the fake of a jeft, to lofe two of the bed friends he hath, God, and his own foul ? I will now proceed to offer fome confiderations, to deter men from this impious and dangerous folly of profanenefs, which fome call wit. And then endeavour to perfuade men, to employ that reafon and wit which God hath given them, to i;he fervice and glory of God. It is really wonderful how it comes to pafs, that fome men fhould be efteemed wits, only for jcrfting and fcoffing at thofe things, which the greateft part of mankind reverence. A wife man would not fpeak concern ptuoufiy of a great prince, tho' he was out of his dominions •, btrcaufe he remembers that the power and influence of kings many rimes reach a great way farther than their dined: autho- rity. But God is a great king, and in his hands are all the corners of the earth ; we can go ro v/here from his fpirit, nor can we By irom his. K 3 pre- 1 34 Offioffi^g Difc. CXII. prefence. Wherever we are his eyes fee us, and his right hand can reach us. Did men truly confuk their own intereft, fafety, or reputation, they would never exercife their wit in fuch dan- gerous matters. Wit is a fharp weapon, as apt for mifchief as for good, if not well managed. The proper ufe of it, is to feafon converfation, to repre- fent things that are praife-worthy to the beft advan- tage *, to expofe the vices and follies of men, and fuch things as are truly ridiculous -, but if applied to the abufe of matters the mod grave and ferious, it then lofes its commendation. All wit which bor- ders upon profanenefs, and makes bold with what demands the greateft reverence, ought to be brand- ed with folly. It v/e would then preferve ourfelves from this vice, we mufl take heed how we fcoft ac religion under any form, led we infenfibly bring it into contempt. We mufl not accuftom ourfelves to a flight and irreverent ufe of the name of God ; for v/e may eafily Hide into the nigheft degree of pro- fanenefs, if we do not carefully preferve a due re- verence for his great and glorious name, and an aw- ful regard to the holy fcriptures \ but none are fp ready to fcofF at religion, as thofe who are accuftom- ed to common fwearing. iLet no none then think the worfe of religion be- caufe fome dare to defpife and deride it. The mod grave and ferious things in the world are liable to be abufed. Epi(5letus obfcrves, that every thing hath two handles. By vvhich he means, that there js nothing fo bad, but may admit of fome excufe and extenuation 5 nor nothing fo excellent, but a man may find out fomething, whereby to traduce ir. A fharp wit may difcover fomething in the wifed man, whereby to expofe him to the contempt of judicious people. The graved book may be fnade ridiculous, by applyingifome fayings in it to a foolifli purpofe. For a jeft may be obtruded upon any Dlfc. CXII. at religion: 135 any thing. And therefore no man ought to have the lefs reverence for the principles of religion, or the holy fcriptures, becaufe idle and profane wits can break jefts upon them. Nothing is fo eafy as to take particular phrafes and exprefTions out of the bed book in the world, and to abufe them by put- ting a forced ridiculous fenfe upon them. But no wife man will think the worfe pf a good book for this reafon, but rather of the man that abufes it. For furely the beft way is to contemn thofe who would bring into contempt any thing that is valua- ble and worthy of praife. Let me then perfuade men to employ that reafon and wit which God hath given them, to better and nobler purpofes \ in the fervice, and to the glory of that God, who hath bellowed thefe gifts on men. It is the perfedlion of every thing to attain its true and proper end ; and the end of all the gifts that God hath given us, is to glorify the giver. Here is fubjedt enough to exercife the wit of men and an- gels ; to praife that infinite goodnefs, almighty power, and exquifite wifdom which made all things, and to admire what we can never fufficiently praife ; to vindicate the wife and juft providence of God, in the government of the world \ and endeavour to difcover the beauty and harmony, and reconcile all the feeming difcords and irregularities of the divine adminiilration ; to explain the oracles of the holy fcriptures, and adore that great my ftery of divine love, which the angels defire to pry into ; God's fending his only fon into the world to fave finners, and to give his life a ranfom for them. Tbefe would be noble exercifes for the tongues and pens of the greateft wits. And fuhjeds of this nature are the beft tryals of our abilities. Satire and invedlive are the eafieft kind of wit; almoft any degree of it \% fufficient to abufe and find fault. Wit is a keen in- ftrqment, and every one can cut and gafa with it ; K 4 but 136 Offcoffing Difc. CXII, ^ but to carve and polifh a beautiful image, requires great arc and fkill. To praife any thing well is an argument ot much more v/it, than to abufe. A little wit and a great deal of ill nature will furnifli a inan for fatire ; but the greateft inftance of wit, is to commend well. I obferve this on purpofe to recommend to men a nobler exercife for their wits, and if poflible to make them alhamed of that fcof- fing humour, which is fo eafy, fo ill-natured, and not only an enemy to religion, but to every thing that is wife and worthy. It is a melancholy reflection, that in a nation profefTing Chriftianity, fo horrid an impiety as this fhould dare to appear •, andjt is time for God to iliew himfelf, when his being is called in queftion, and to come and judge the world, when men begin to doubt whether he niade it. The fcripture men- ^ tions two things as the forerunners and reafons of his coming to judgment •, infidelity and profane fcoffing at religion. When the fon of man come fhall he find faith on the earth ? And one reafon of the Lord's coming is, to convince ungodly Tin- ners of all their hard fpeeches, which they had fpo- ken againft him. And if thefe things be a fign and reafon of his coming, I wifh that we of this age rnay not have too much caufe to apprehend the judge to be at the door. But I will now offer a few con- fiJerations, to flievy how great the folly is, for men to make a mock at ftn. As to that higheft degree of profane mockers, who have no other hope to reil upon, but that of atheifm and infidelity, their folly is greater than can be cxpreffed in words, or conceived by imagi- nation. For what is the ftate of fuch a perfon, when God requires his foul ? Can he be fure there is no God } KJr can he demonflrate that there will be no future Rate ? Tne mod hardened unbeliever, never yet pretended to urove this. And if he had. Difc. CXII. at religion. 137 all his comfort and hopes would be only that of a bcaft, the expectation of perifhing, as if he had ne- ver been. But fince there can be no fuch demon - llration on the. fide of atheifm -, the confequent pof- fibihty on the other fide, that there may be a God, proves the folly of the profane mocker to be intole- rable. The probability that there is a God ftill en- creafes that folly ; the certainty, the demonftration that there cannot but be a God, lliews it to be the wickednefs of folly, even of fooliflmefs and rnadnefs. For if there be a God, as the works of nature demonftrate there is ; both reafon declares and revelation fully confirms, that he will govern the world in righteoufnefs, and in the end judge every man according to his works. That poor ob- jedtion of the fcoffers mentioned by St. Peter, that all things hitherto continue as they were from the beginning of the creation, and that therefore they never will be otherwife, difcovers the extreme fliortnefs of thofe mens underflandings, who confi- der not, that God with much Icng-fuflfcring gives men fpace of repentance, and can as eafily judge the world after a thoufand years as after one day's time. Upon which delay of our Lord's coming, if any wicked fervant flatters himfelf, that he will not come at all, and upon that afTurance of impunity, hardens himfelf in his impiety ; the Lord of that fervant will come in a day, when he looketh not for hiai, and in an hour that he is not aware of, and will cut him afunder, and appoint him his por- tion with the hypocrites •, there fhall be weeping and gnafhing of teeth. For, as the days before the flood, men were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark •, and knew not, until the flood came, and took them all av/ay -, even thus fhall it be in the day, when the (on of man is revealed. Then (hall jthe Lord convince ungodly men of all their hard and 138 Offcoffing Difc. CXII." and profane fpeeches, which they have fpoken againd him. And the wicked feeing the falvation of the righteous, Ihall, with anguifli of fpirit, fay within themfelves, we fools accounted his life mad- nefs, and his end to be without honour ; but now is he numbered among the children of God, and his lot is among the faints. As for thofe who cannot reafon themfelves into infidelity, but believe the certainty of a future (late, and of a judgment to come •, and yet live vicioufly, and continue impenitent, upon a general, loofe and inconfiderate expedadon that fin is lefs dangerous, and God more merciful than the gofpel reprefents him i the folly of making a mock of fin in thisfenfe, and upon this ground, is to Ihut ones eyes upon the mouth of deftrudion : the folly of this is well reproved in thefe v/ords. My fon, flee from fin, as from the face of a ferpent ; for — the teeth thereof areas the teeth of a lion, flaying the fouls of men ; and all iniquity is as a two-edged fword, the wounds whereof cannot be healed. To imagine that God will be pleafed with an empty form of godlinefs, and accept a zeal for meer names and difl:in6lions of religion, without true virtue and true holinefs of life, is to be fo fooiifli, as to think God more eafily deceived than mortal men •, and that the fearcher of hearts will be impofed upon, with an outward pro- feiTion of fervice, which even an earthly fuperior would with indignation rejedl. Little children, \^x. no man deceive you \ he that doth righteoufnefs is righteous. The vain hope of thofe v/ho rely on any other foundation, is thus elegantly defcribed. The hope of the ungodly is like dufl; that is blown away widi the wind ; like a thin froth, that is driven away with the ftorm ; like as the fmoke vv'hich is difpcrfed here and there with the tempefl \ and pafieth away as the remembrance of a guefl:, that tarrieth but a day : But the righteous live for ^ver- Difc. CXIL at religion. 139 evermore V their reward alfo is with the Lord, and the care of them is with the mod high." Lallly,' As to thofe who are truly fenfible of the indifpen- fable neceflity of a virtuous life, and yet at the pre- fent fpeak peace to themfelves, in the pradice of unrighteoufnefs, and the enjoyment of unlawful pleasures, with a view to repent and amend here- after ; the folly of making a mock at fin in this fenfe, is the madnefs of playing with death, and fporting with deftrudlion. It is the folly of letting flip opportunities which probably may never be re- trieved. It is the folly of provoking God to cut us off in his wrath, and to aflign us our portion among hypocrites and unbelievers. It is the folly of ren- dering a man's felf more and more incapable of doing that, which is of abfolute neceflity, not to be left undone. For except we do effedually repent and amend, and that fpeedily, fo as to bring forth the fruits of the fpirit, we fliall inevitably perifh. And yet the longer any man continues in fin, the more difficult it will be to leave it off. For he grows hardened at length, thro' the deceitfulnefs of fin, and by being long accuftomed to do evil, it be- comes in a manner as difficult for him to learn to do well, as for the «* Ethiopian to change his Ikin, " or the leopard his fpots." But I would fain hope that men will pity themfelves, and repent, and give glory to God, and know in this their day, the things that beiongto their peace. Which God grant, f:hro' Jefus Chrift our Lord, Difcourii* ( 140 ) Dtfcourfe CXIII. Abp. Sharp, Of Apo STACY, and the sin un^* to DEATH. Heb. X. 26, 27. For If we ^va wilfully, after that we have re- ceived the knowledge of the truth, there remaineth no more facrifice for fin, but a certain fearful looking for of judgment, and iiery indignation, which fhall devour the adverfaries, THESE words have terrified many perfon?, becaufe they feem fo fevere againft all thofe who have been wilful finners after baptifm, and which indeed is the cafe of mod Chriftians ; as to give little hopes of obtaining the forgivenefs and fa- vour of God, even after their beft repentance. It may therefore be of great fervice, to endeavour to give feme fatisfadion to fuch fcrupulous minds, as are in any perplexity and trouble on this account. In order to this, I fhall enquire, what it is to fm wilfully ; what fort of wilful fin the apoflle here means ; and in what fenfe there remains no more fatisfadlion for fin, but a fearful loc^king for of judg- ment. Sins are generally diftinguifhed jnto three forts ; fins of ignorance, of infirmity, and of wilfulnefs ; anfwerable to the three diftind prime faculties or powers of the foul of man, from which all adions flew ; nainely, the underftanding, the will, and the fenfual appetites or affcdtions. When we do any finful adion, that faculty of thefe three deno- w mi nates Difc. CXiir. Of apojiacy.kc. Hi minates the fm, from whofe fault or irregularity the adion doth chiefly proceed ; for it is certain, that in every fin a man commits, all the three fa- culties do in fome degree concur. If the under- (tanding by not rightly apprehending its^ duty, be moft in fault, then the fin fo committed is a fin of ignorance ; tho' it may alfo have fomewhat of in- firmity and wilfulnefs in it. Thus as to St. Paul in perfecuting the church, it was the want of un- derflanding, the error of his judgment, that chiefly mifled him, and not any malice in his will or cor- ruption in his afFedions ; and therefore he calls this adion of his, a fin of ignorance. But if the maia fault be in the afFedions, thro* fome fudden paffion, cither blinding or corrupting the judgment, by fear, anger, or defire ; the fin arifing from hence, tho' joined with fome degree of ignorance and wilfulnefs, is yet properly a fin of infirmity. Such was Peter's denying of Chrid. His underflanding was not in fault, for he very well knew what he did. ^ Nor was the fault fo much in his will, as to make it pro- perly a wilful fin •, for he did not deny our Saviour out of malice, nay, he refolved not to do it. And even honoured him with his heart, when he denied him with his tongue. But the fault was in his af- fedions. It was fear that furprizcd his foul, when he faw his mailer fo defpitefully ufed before his face ; which made him afraid to own him, not knowing how to avoid the prefent danger he was in. So that St. Peter's denial, was properly a fin of infirmity. But where the underftanding is competently infor- med v/i:h knowledge, and not much tranfported with any violent fudden pafiion, fo that the blame mufl: be imputed to the Vv'ill, which is refolutely b-^nt upon the evil adion ; the fin hence arifing, tho' perhaps not free from fome mixture of igno- rance and infirmity, is yet properly a wilful, pre- fumptuous fin. And fuch was the fin of David in contrving 242 Of apojlacy, Dlfc. CXIIL contriving the death of Uriah. For he could not pretend ignorance, or pafiion, having time enough to confider what he was about. He did the fad with deliberation, and full confent of his own will j which made it a wilful, prefumptuous fin. An accurate cafuift thus defines a wilful fin.' When a man, fufficiently convinced in his un- derftanding, that the thing he would do, is unlaw- ful and difpleafing to God -, or, at Jeaft hath fuffi.- cient means to convince him, if he be not wilfully wanting to himfelf, in the ufe thereof : and hath befides time to advife with himfelf^ to-examine the cafe and every circumflance of it, and to apply the light of his underftanding thereunto ; and yet when all is done, (contrary to the didates of his own rea- ibn, and the checks of his confcience) goes on to put his wicked intentions into adl, and to fulfil his own will, notwithftanding the apparent inconfor- mity thereof, to the will of God ; this is a wilful fin.— I now proceed to enquire, Vv^hether thefc words, that if we fin wilfully after we have re- ceived the knowledge of the truth, there remaineth no more fatisfadion for fin, is to be underfiood of all wilful fins committed after baptifm, and our pro- fefilng of Chriftianity ; or, that the apoitle here on- ly fpeaks of one kind of v/ilful fins. To this I anfvver, that the apoftie's meaning does not extend to all wilful fins, committed after bap- tifm, but is rcflrained to one fort of them ; becaufe otherwife, this afiertion could not be reconciled vv'ith abundance of plain texts, in both the old and new teframenc. Indeed, fo long as any one lives in a courfe of known wilful fin, he cannot hope tor the favour of God, or prefume to be in a Hate of falvation. But then the fcripture afiures us, that there ftill remairiS a facrifice for fuch finful adls and habits \ God calls upon them to repent, and offers tliem his grace, if they will embrace it. How fre- quently t)lfc. CXill. and the Jin unto death. 143 quently does God by his prophets call, exhort, and invite even wilful and obftinate finners to repen- tance ; promifing them pardon and acceptance, if they will leave their evil ways, and turn to him ; And even fuch finners as were under his covenant, who had finned after they had received the know- ledge of the truth ? For God declares univerfaliy to all finners, that whenever a wicked man will turn from his wickednefs that he hath committed, and do that which is lawful and right, he fliall fave his foul alive. We have many inftances and exam- ples of thofe that have found mercy from God, af- ter their falling into great and finful crimes. As David after his commifTion of murder and adultery 5 Solomon after a courfe of debauchery and idolatry ; ManalTes after a long life of horrid impieties. Nor are the gates of repentance and mercy more fhuc up to offending finners in the new teflament, un- der the gofpel, than in the old, under the law. For, if we are to forgive our brother feventy times feven, Ihould he fo often fin againft us ; we may certainly exped the fame mercy from God, if v/e fin aguinfi: him : becaufc he hath declared, that our dealings towards our brother, fhall be the meafure of his to- wards us. But our Saviour's kindnefs to the fouls of thofe who even fell from their duty, after they knew it, and the means he ufeth to bring them to repentance, • and his readinefs to pardon them, if they do repent, fufficiently appear from the parable of the prodigal fon : who, after he had confumcd the portion given him, upon harlots and riotous liv- ing, was by his father, upon his return, received to favour, with all pofTible expreflions of joy •, even to the difcontent of his other fon, who had not dif- pleafed him. The fame is alfo fignified by the para- ble of the man and the loR- (hecp ; who leaves the ninety and nine, to fcek for that which was loft, and when he had found it, calls his neighbours' to rejoice .144 ^f ^P9fl^(^y. Difc. CXIIL rejoice with him. And " more joy will be in heaven *' over one finner that repenteth, than over ninety- ** nine juft perfons, that want no repentance."' Should any objed, that thefe encouragements are given to Tinners, only upon their firll embracing of Chrifl's religion \ and are not to be extended to thofe who wilfully fin after baptifm : To this I anfwer, that fuch an interpretation muft do violence to the parable. For it fhould be obferved, that the prodigal fpoken of is not a ftranger, but a fon ; and the Iheep that goes aflray, was not without an owner •, fo that we muft expound this prodigal and loft fheep in the parable, of thofe perfons, who af- ter they become the fons of God by regeneration of water and the fpirit, and are admitted into the fold of our great fhepherd Jefus Chrift, do abufe God's grace, and abandon themfelves to evil courfes, contrary to their profefTion. But that this text doth not fpeak of all wilful fins committed after baptifm, or the profefTion of Chriftianity is plain, becaufe the Tinning wilfully here fpoken of, can be meant only of fuch Tins, as whoever commits them, doth tread under foot the Son of God, and count the blood of the covenant an unholy thing, and doth defpite to the fpirit of grace. For fo 'Sii, Paul defcribes the wilful fin here fpoken of. But I think and hope it would be untrue to affirm, that any ad of wilful Tia, or habit of vice, that Chriftians are ordinarily guilty of, can be charged with fo high a crime, as thefe cxprejQions feem to imply. We may there- fore juftly conclude, that it is 'not all wilful Tins that St. Paul means, when he faith, *' there re- •' mains no more facrifice for fuch •," but only one particular kind of wilful fins, which fliall be my r^ext enquiry. The wilful Tin then that the apoftle here fpeaks of, is no other than an apoflacy from che faith of Chrift, a renouncing of Chnftiunity •, not thro' Tome fudden furprize Difc. CXI II. and the fm unto death. 145 furprife or fear, and then returning to it again ; but a continued, obllinate defertion of it. A revolt- ing to judaifm, or heathenifm, and becoming the adverfaries of Chrift and his religion. And the oc- cafion of thefe words naturally leads us to this fenfe. The apoftle bids us " hold the profeflion of our faith without wavering, not forfaking theafTembling of ourfelves together, as the manner of fome is, but exhorting one another." And the reafon he gives for this, is, ** For if we fin wilfully after we have received the knowledge of the truth, there remain- eth no more facrifice for fin, but a fearful looking for of judgment." Hence it is evident, that the apoftlc'S deflgn is to perfuade the jewifh Chriftians to perfevere in their religion, notwithftanding all the perfecutions that threatned them on that ac- count ; and to caution them againfl: forfaking the Chriftian aflemblies, and b^ coming Jews or Hea- thens, as fome had done. And the arguments ufed to enforce this exhortation, is, " that there remain- " eth no more facrifice for their fins,'* if they were guilty of renouncing the faith, but only a fearful expectation of judgment. For the frequenting the Chritlian afiemlDlies was t'le only evidence they could give of their being Chriftians. And the follow- ing words of the fame apoftle, adds a farther pro- bability to this expofition. " Whofoever defpifed Mofes his law, died without mercy, under two or three witnefTes. Of how much forer punifhmenc, fuppofe ye, fhall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, v^rherewith he was fan6li- fied, an unholy thing, and done defpite to the fpiric of grace?" The del pifers of Mofes his law, al- luded to by the apoftle, were thofe that renounced the covenant of Mofes, into which they had enter- ed ; and went over to the idolaters, to worfhip the fun, moon and ftars. Wherefore the wilful Hnners Vol.. IV. L here 3 4^ Of apoflacy, Difc. CXIII here compared vv^ith them, mull be fuch as were apof" tares from Chriflianity, as the otbtrs were from Juda:fm ; or otherv/ife the apoftlc's difcourfe will net be confiilenr. If we thus underftand thefe words, ih^n the difficulty of them is cleared up. The laft thing to be enquired into, is, what the apoftle means, when he fays, '' That to thofe who im wilfully after they have received the knowledge of the trinh^ there remains no more facrince for lin, but a fearful expectation of judgment and fiery indignation, to confume the adveriary," Thefe \vords do not imply, that the fin here fpoken of is unpardonable^ and not to be forgiven -, but only, that to fuch as fin wilfully, there remains no more facrilice for fin. That is, they mull not exped: another Chrift to die for them ; and yet notvvith- ftanding, they may upon repentance have the bene- fit of that facrifice, which v/as once offered for all the fins of the v^hole world. There is no one fin nor the habit of any fin, of ever fo damning a na- ture, but that upon repentance and change of life, the finner may hope for pardon and acceptance. For if a man is in a capacity of repenting, his fin is capable of being forgiven. But the principal im- port of thefe words, is the mlferabie condition into which all that fin wilfully by renouncing their Chriftianity, do bring themfelves. For hereby they forfeit all their right and title to the beneiit of the gofpel covenant, to the pardon of their fins, and thepromifeof eternal life ;• becaufc there is but one facrifice, that of Chriit upon the crofs, by which pardon of fin is to be obtained, and eierna! life to be hoped for. But this facrifice they have ijtterly difclaimed and rejecled ^ looking upon the death of Chrift as a punilliment jiully cue to him, as being an impoftor. So that if v^e once renounce v.ur great facrilice, there remains no more for fin. M we reie<^ that, there is nothing left, but a iear- hil Difc. CXIII. and the fin unto death, i\J ful expectation of j'jdgment and fiery indignation* to confume fuch offenders* But befides the dreadful condition of thofe who are guilty of renouncing their Chriflianity, there is farther implied in the text, the great difficulty and moral impoffibility of recovering fuch perfons out of fuch a fad ftate. For the nature of this fin is fuch, as to render men incapable of ufmg the means, -whereby to obtain a pardon. Whatever other fin a man commits, fo long as he prefer ves his faith^ there may be fome hopes of him, that he may again by God's grace, be reftdred to his favour by repen- tance. Br.r. when a man renounceth his Chridiaiiicy, the' it is not.'TfipoHible for him to be recovered, yet it is hardly to be expedled ; becaufe there is no means of falvation but by Chrifl, and this he dif- claims and renounces. So that morally fpeaking, there is nothing left for fuch an apoRate, but a dread- ful expectation of judgment, .r id fiery indignation to confume him. This apoftie cliewhere fpeaks to the fame purpofe. " It is impolfible, faith he, for thofe who v/ere once enlightened, and have tailed of the heavenly gift, and were made partakers of the holy ghoft, and have taPced of the good word of God, and the powers of the world to come \ if they fliall fall away, to renew them again to re- pentance ; feeing they crucify to themfelves the Son of God afrelh, and put him to open fhame." The failing away here, is the fame thing as a wilful departure from Chriftianity ; and it is impoflible to renew fuch apoilates to repentan^ze. The apoftie does not mean an abfolute, but a moral impofiibility } and in the fame fenfe that our Saviour laith, ^Mt is *^ impoiTible for a rich man to enter into the king- " dom of heaven." That is^ it is very hard tor a rich man to do this. Thus it is impoflible f t them to do good, that have accuftomed themfelves to do evil. That is, it is extremely difficult, and not L a cafii/ 148 Of apojlacy, Difc. CXIII. eafily efFeded. For tho' God may refcue fuch an apellate out of the devil*s hand, yet he has no where promiled it •, nay, he hasthreatned that he will not. Thus have I given a plain account of this difficult text, in which there is nothing that needs to terrify any well difpofed perfon ; tho' they may have been guilty of many wilful fins fince their baptifm, and coming to the knowledge of the truth. Nay, the greateft fmner ought not to defpair of God's mer- cy, if they will but repent. For there is nothing in this text to difcourage the hopes of any man's repentance, be his fins ever fo great, fo long as he continues in the profeffion of Chri^ianity. But then let all ferioufly confider, that tho' there may be hopes of a man's repentance, however wicked he is, fo long as he adheres to the religion of Chrift -, yet there is little hope for thofe, who having been JDaptized in the name of Jefus Chrift, afterwards depart from the faith, and turn atheifts or deifts, or who renounce their Chriftianity : becaufe fuch do in the apoftle's fenfe trample under foot the Son of God, and count the blood of the covenant, where- with he was fandified, an unholy thing. I proceed to confider another paiTage of fcrip- ture, which occasions many fears and fcruples to fome timorous and melancholy perfons ; I mean this that follows. " If any man fee his brother fin *' a fin, which is not unto death, he fhall aflc, and he " fnall give him life for them that fin not unto death. «' There is a fin unto death : I do not fay that he " fhall pray for it." The difficulty of thefe words lies in v/hat is meant by the fin unto death. And that we are not to pray for it. A fin unto death then, may be called fo in two refpeds. Firft, as to the prefent danger of death to the finner, the' it may not prove fatal. And thus every wilful pre- fumptuous fin, every habit or cuftom of wilful fm, is a fm unto death. That is, fuch fins and habits put Difc. CXIII. and the fin unto death. 149 put a man into a ftate of death, anddeftroy his title to everiafting happinefs. But then they are not deadly to all \ tor tho' the efFed: and confequence of fin prove to fome finners eternal death, yet to others this confequence is prevented by a timely re- pentance. So that in this fenfe, the fm unto death here mentioned, means thofe great and capital fins, which whofoever lives in them fhall not inherit the kingdom of heaven. Such are adultery, fornication, idolatry, murder, covetoufnefs, extortion, drun- kennefs, hatred, malice and the like. On the other fide, the fin not unto death, and to which the fin unto death is oppofed, muft be meant, thofe frail- ties, infirmities, and interruptions of piety, which tho' properly fins, yet are confident with a ftate of grace and regeneration, and deftroy not a man's hope of happinefs in the other world, tho' he never obtains an entire vidlory over them. Again, A fin may be called a fin unto death, where the confequence of it is certain death to the finner. When the courfe of fin is not only mortal, but doth really damn the man that is guilty of it, this is truly, and in the moft proper fenfe, a fm unto death. By this notion no man can fin unto death, but he whofe fins arc never pardoned. And every one doth lin the fin unto death, be his crimes what they will, who dies without repentance, '^o that what is a fin unto death in one man may not be fo in another. Becaufe one man's murder, adul- tery, idolatry, or the like, may be damnable to him, tho' not to another, guilty of the fame, be- caufe he repents of them, aad God may pardon him. But this can only be known to God. Thus I have given the two general fenfes, in which a fm may be called a fin unto death. But the great queftion remains, how we are to underftand the fin unto death here mentioned, that we are dif- couraged praying for .^ To this I anfwer in the fol- lowing particulars. JL3 That 1 5<5 Of apojlacy, Difc. CXIII. That to interpret the fin unto deatb, of all grie- vous prefumptuous fins, or habits of fin, that un- repented of dcftroy falvation, which is the firft notion I gave of it ; doth not feem to agree with St. John's meaning. Nor can it be reconciled with the conftant prafl'icc of the Chriftian church, which not only prays for feveral fuch fmners, but admit them to communion upon their repentance. And to take the fin unto death for every fuch fin or fins, which might have been pardoned to the finner, had he made ufe of God's grace for repentance, yet h?.th not been pardoned, but the (inner dies in his f n ; fuch an interpretation has this great inconvenience in it, that it renders the apoOJe's injuncSlion, about praying for fmners, wholly impraclicable. For, according to this no- %\QDj. none can know, as I before obferved, but God only, v^hat are fins unto death, and what not. Since the event alone makes the^difference. But the apoftle fuppofes that a man may know what is a fin unto death, and what is not fo. Other- wife he would not have given us different rules for our prayers, as to the one or the other. Therefore the interpretation of the fm unto death, which I think moit probable, is this. To take the fin un,- ro death, for fome grofs wilful deadly fin, that unrepenred of d til roys falvation •, but not to ex- tend it to all fuch fins, but only to one particular fort of them : juft as the finning wilfully in St. Paul, for which there rem.ains no more facrifice, is not every wilful fin comjmitted after baptifm, but only one forr, as I have before fhewn. Which particular kind of fin unto death, mofc probably, if all things be confidered, is the very fame fin, with St. Puul's wilful fin ; I mean, a renouncing of Cn.riftianiry, and the communion of the church, ^■'^d going over to the enemies of it. My reafon U)T this aifcrtion is this : The Difc. CXIII. and the Jin unto death, 151 The apoftle thro' this whole epiftle endeavours to keep ihtr jev/ifn Chriiluins firm to the faith, and to the Chi-.ftian allembhcs, troai which many had de- parted ; denying that Jtfus la iht Chrifl. In order to this, he labours to prove, that whatever boafts thefe deierters might make, of ob'aining eternal iite by their way ; yet eternal life was only to be had by bdieving in Chrift, and holding communion With his church. This is the record, that God hath given us eternal life, and this life is in his Sun. — Thefe things have I v/ritten to you, that believe on the name of the Son of God ; and that ye may know ye have eternal life, feeing ye believe on the name of the Son of God. And there- fore it is, that the name of life is fo often given to our Saviour by this apoftle. Thus fpeaking of Je- fus, he fays, the " life was maniftfted. This is the " true God and eternal life. He that hath the fon, " hath the life ; but he that hath not the fon, hath *' not the life.'* Hence it is reafonable to believe, that when the apoftle fpeaks of being in death, and a fin unto death, he means thofe v/ho do be- lieve in Jefus Chrift , or that renounce the Chriflian focieties, and go either to the antichrift, or the heathen idolaters, againii whom he cautions them. *' Little children keep yourfelves from idols." I proceed to enquire, what the apoftle means, when having told us, there is a fin unto death, he adds •, ^' I do not fay that a man fliall pray for it." It is certain, that thefe words do not prohibit our praying for thofe, who have finned the fin unto death. The utmoft they can be extended to is, " I *^ do not bid you to pray for it •,'* but there is a great difference between the not bidding us to do a thing and forbidding the doing. However, that all may the better underftand the true meaning of thefe- words of St. John, I will give a brief paraphrafe of it, according to what I have before obllrved, h 4 And 152 Of apopcy, Difc. CXIII. And I take the fenfe of the whole paffage to be to this .fFcd. If any fee a Chriftian fall into fin, he is not to be defpaired of, becaufe he is under the means of grace, and the mercies of the covenant. On the contrary, good Chriftians, and the ofScers of the church, are to intercede with God, for fuch a fin- ner ; and no doubt, but upon their prayers in the name of Chrift, God will afford him fuch a mea- fure of grace, as, with his own endeavours, will be fufficient to obtain his pardon. This benefit all who adhere to Chrifl*s religion have above others ; that tho' we fin, there is means provided for our re- covery. As for thofe who deny the Lord that brought them, and fall away, either to the jcwifh anti- chrifls, or the heathen idolaters, there is not the fame hopes nor encouragement for fuccefs to the prayers of others for them. For fince they have renounced the Son of God, in whom alone life is to be had, they mufl needs be concluded under death. Therefore you cannot be fo confident that God will hear your prayers for fuch apoftates, be- caufe their cafe is more dangerous, and their cure more difficult. It appears then, that it is not only lawful, but a very charitable and pious thing, to pray for all forts of finners, even the greateft. St. Paul exhorts, that prayers, and fupphcations, and intercefTioRS, be made for all men, without diftindion ; and our blelTed Saviour prayed for thofe that cru- cified hhTi \ fome of which were doubtlefs thofe very pjarii'ees v/hom he had before changed with committing the fin againft the Holy Ghot]". Cer- tainly there is no finner in fo bad and deplorable a coridition, but we may pray for him ; nay, cha- rity obliges us to it. And if our prayers are not available for him, yet they will be beneficial to our- ftlvcs. From Dilc. CXIII. and the Jin unto death. 1 53 From what has been obfcrved, we may raife mat- ter of comfort and fatisfadtion to many weak Chri- ftians. There are too many, partly thro' me- lancholy and an ill habit of body, partly thro* the terrors of an awakened confcirnce, joined with mif- iinderftanding thefe and fome other places of fcrip- ture, who arc apt to conclude, that they have fin- ned the fin unto death •, and that confequently no prayers either of their own, or other good Chrif- tians, will be available for them : or, that they have committed the wilful fin, for which there remains no more facrifice : or, that they are fallen from grace, and fo cannot be renewed by repentance : or, laftly, that they have committed the fin againft the Holy Ghofl:. As for this lafl: fin, 1 Ihall treat of it in the next difcourfe. But for the others, I hope it well appears, that thofe 1 am now fpcaking of, are no ways concerned in them. For 1 fup- pofe the perfons who have thefe apprehenfions, do profefs Chriftianity, and have not fallen from it ; tho' pofllbly they may have been guilty of many great fins. They have never renounced their Lord and mailer, or turned apoftates from his religion ; tho' their lives and practices may not have been in all refpedts fo fuitable as their profefiion required. If this be the cafe, then I think it is very evident, that they cannot be guilty of the crimes mentioned in thefe texts. That is, they have neither finned the wilful fin, nor fallen away after having been en- lightened i nor finned the fin unto death : Since thefe crimes import no lefs nor more than apofl:acy from the Chriftian religion to atheifm or heathen- ifm, or fome other religion contrary to the Chrif- tian. Laftly, But let no man, becaufe he hath not finned the fin unto death, encourage himfelf in any evil courfe or habit of fin, tho' it leems never fo flight and ex- cufable to him* There arc many ways of going to hell, 154 Of apoftacy, &c. Difc. CXIII. hell, befides the fins I have been treating of. Every wilful fm, or habit of fm, continued in, be there never fo many apologies made for it, from temper, conftitution, bufmefs and intereft ; all fuch fins, if perfifted in, will as certainly deftroy a man's falva- tion as the fin againft the Holy Ghoft. Let no man therefore indulge himfeif in any evil courfe that God's law hath declared againft^ in hopes that it will be eafily pafTed by, becaufe it is not chofe enormous crimes that have a mark of in ram v put upon them j fince any known fin, encouragmmon judge is dread- ful to a guilty priloner, if the majefty of an. earthly prince begets awe and reverence, where there is no fear of punifhment ; what niay we imagine when juf- ticeand majHly both meet in the perfon of the judge \ fear and guilt in the confcience of criminals ! If the fight en Mount Sinai was fo terrible to Mofes, *= that he did exceedingly fear and quake.** If the vifion which Ifaiah hath of God's glory, made hinri cry out, '' woe is me, for I am undone, for mine ♦' eyes have fcen the king, the Lord of hofts ;" If when D^iPiiei faw his vifion. all his ftrength and vigour was gone, fo that he flood trembling, tho* an angel had raifed him from the ground : If thefe whom God appeared to in a way of kindnefs, wti^ fo pofTcffcd with fear, what horror muft needs Difc. CXV. Jhould deter /inner s. 173 needs feize op. the minds of the wicked, when the '« Lord Jefus fhall be revealed from heaven in ♦V flaming fire, on purpofe to take vengeance on " them/' If there appeared fo mucii rnajefty in our Saviour's countenance, when th- ofncers came to apprehend him, that they *' w^^nt backward and ^'felftothe ground-,'* how dreadful mull it be, when he will mmifeft that g^ory to the world, which he then concealed 1 If in the fhort time of his transfiguration, his own difciple.s could not be- hold the glory of his prefence, but they '* fell on *' their faces and were fore afraid," how lliall his enemies abide the day of his wrath, or (land before him, when he fliall appear in the full glory of his majeif y and power ! 3. The terror of that day*s proceedings ; for then we muft all appear before the judgment-feat of Chrilf , that every one may receive according to the things done in the body, whether good or evil. How full of terror will the proceedings of that day be, wherein all fecrets fhall be difclofed, all perfons adions examined and judged 1 This is the time of darknefs, of difputes and quarrels ; but '* in the *' day, when the righteous judgment of God fhall " be revealed," then the wifdom and juflice of divine providence (liall be made manifeft to all, for *' every one fhall receive according to his work :" and none will wonder at the fentence, when they fee the evidence. Then the mod fecret impurities, the mod fubtle hypocrify, the mofl artificial fraud, the moft difiembled malice, fhall be expofed to public view. For then " God will bring to light *' the hidden things of darknefs, and make mani- *' feft the counfels of the heart." Then all the in- trigues of luft and ambition will turn only to men's fhame and reproach. With what horror will they then behold all the fins of their lives made public, kt in order before them I How will men then curfc 174 ^^^ terrors of the Lord Difc. CXV. curfe themfelves for being fo eafily tempted, and alfo thofe who laid traps to betray them ! What different apprehenfions will men then have of fin, from what they have now ! How will a fmner then lament and fay, had I believed this would have been the end of a finful life, 1 would have taken more care to prevent this mifery ! O the fol- ly of intemperance, the mifchief of ambition, the rage of lu(', the unfatiablenels of covetoufnefs, the madnefs of debauchery, and the dull flupidity of atheifm ! What fatisfadion are all the pleafures of fin to me, now I have loft my foul forever ! O that I had time to grov/ wife again, and refift the cheats of a deceitful world 1 my fins are as frelh in my remembrance as if they were yefterday com- mitted, and their burden heavier than the weight of mountains. O that I could fee the end of my mifery 1 Nor will the only terror in the proceedings of that day, be for wicked men to have the feveral circumftances and aggravations of their fins fet be- fore them, and even that cannot be without horror and amazement ; but their a fo fure will die Difc. CXVI. and eternal compared. 19 1 the great rewards of virtue follow thU life.^ " F^r we know, that if our earthly houfe of this taber- nacle were diffolved, we have a building of God, an houfe not made with hands, eternal in the hea.- vens." It is therefore againft reafon and common fenfe, to fufFer our minds to be fo engaged by prefenc obje(5ts, as to be inattentive to events of infinite importance, only becaufethey are future. The laft confideration I ihall mention, is in the words of the text, "for the things which are ktn are temporal, but the things which are not feen are eternal." And were they equal in other refpeds, yet this fingle difference would be fufficient to deter- mine our choice. This is a motive level to the meaneft underftanding. No fenfible man would chufc a leafe for a lliort term of years, when he might eafily have the inheritance. And yet this is the cafe as to all worldly enjoyments, which at the beft are held by a fhort leafe. They can laft no longer than this tranfitory life j and even this fhort term may be further ihortened by innumerable acci- dents. And could it be infured to feventy or eighty years, yet who can infure its enjoyments? One flroke of divine providence may fweep all away, as it did to Job. Have we not frequent inftances of men, that are rich to-day and beggars to-morrow ? But Ihould life and riches hold out to the lad,^ may not health fail ; without which, what are riches, and even life itfelf? The difference is fm.all be- tween enjoying nothing, and having nothing to ea- joy. Bu't if a man by a peculiar felicity fhould ^f- cape thefe evils, and enjoy health and wealth to old age, which is a period moft men defire to fee, tho' when it comes they give it a very poor recep- tion j yet how little is rhe pleafure when his fenfcs are blunted, and the evil days are come, when ha fliall fay, I have no pleafure in them? Thus it is ivith every man who chufes the things tliat arc feep, for 192 nhigs temporal Difc. CX VI. for his chief portion. But with the good Chriftian the cafe is quite otherwife. He chufes the things . that are not feen, becaufe they are liable to none of thofe cafualties and interruptions, and chiefly, be- caufe they are eternal ; his full enjoyment will not commence till the end of this fhort life. Let us therefore fludy this mod ufeful art, of rendering all the good things of this life, fubfer- vient to our obtaining thofe which are eternal in the next. Let us chule thefe for our portion, and make them the daily fubjedts of our contempla- tion. If once we can bring ourfelves to this divine habit, it will be a means of freeing us from the fla- very of our lulls, which are the hardeft of ail tafk- mafters and tyrants ; for they demand all our time, health, riches and honour, as a facrifice to their fervice. It will guard us againfl the danger of evil temptations, which will lofe their power, when we have more tempting objecfls in our eye. This will be a fure method to preferve our virtue, and prevent many a bitter repentance. It will prove a wonderful cordial under all the calamities of this- life \ " for which caufe, fays St. Paul, we faint not, *^ for our light aflliflions, which are but for a moment, *' worketh for us a far more exceeding and eternal *' weight of glory." Remove this profped, and the difference will immediately be perceived ; virtue will languifh and droop, the evils of life will appear magni- lied and formidable. Above all, it is the only fupport we can have, and a noble one too, upon the near approach of death. This is the time, when the heart of a wicked man finks within him, to ob- ferve the fcene of all his joys and comforts flying backwards, as he is going into the great deep of fu- turity. But then it is, that the profpe6l of a religi* ous man begins to open and rife in view ; and thofe great invifibles, that hehas fo long hoped and wiflied tor, will then change their afpc^, and bscon^e the objedh Difc. CXVI. and eternal compared. 193 objecSts of fight and fruition. I fhall now make an inference or two from what has been faid. And Hence we may conclude, that a good man has no juil: caufe to be afraid of death \ for he is fe- cure againft all the evil confcquences that render it dreadful. " The fting of death is fin." The expe6la- tiDn of being judged to eternal punifliment, for a wicked and impenitent life, is the only juft caufe of dreading death. But with refped to a good man, this fting is taken out, and he may therefore triumph in thefe words ; *' O death! where is thy fting, ♦* O grave wnere is thy victory ?" And may " thank ** God, who has given him the vi