/// 7 ^ ■ ,^ / ywi. /^^^^<^ ,y^ ..i*^ ^ ^2.at^ ,3^/^^^^(^^4P^^^ . I THEOLOGICAL SEMINARY,! 5 Princeton, N. J. Cibrarjp of t:he ^theological ^eminarji? PRINCETON . NEW JERSEY PRESENTED BY Mr. G.A. Starr RaYti Books /Z/2_ ^-t^ »f^ vJyitV. *'^^0;v 'rf>/^> SERMONS ON THE Following Subjects, VIZ. Of that Belief which is neceffary to Baptifm. The Defign and End of Baptifm is Nevvnefs of Life. Of being baptized into the Name of any Perfon. The Nature, End and Defign of the Holy Communion, Of the Cathohck [Church of Chrift. Of the Number of Thofe that fhall be laved. The Qualifications of Thofe that fhall be faved. That the Terms of Salvation ar« offered to All Men. The Qualifications ncceifary to receive the Terms of Salva- tion. Mens not accepting the Terms of Salvation is from Them- felves. Of the Nature of true Chriftian Zeal. 16- By SAMUEL CLARKE, D. D. iate Red:or of St Jafnefs^ Wejiminjier. 'Buhlijhed from the Author'.^ Manufcript^ ;'3y John Clarke, D. D.Dean of Sarimi, "*""" VOL. IV. The Second Edition. LONDON, Printed for James and John Knapton, at the Cretan in St Paurs Church- Yard. MDCCXXXL. 77t «/ CONTENTS. s ERMON I, II. Of that Be- lief which is necelTary toBap- tifin. St Mark xvi. i6. He that believeth and is baptized, Jhall be failed'. But he that belie meth not, jhall be damned. Page i, 27 oERM. III. The Defign and End of Baptifm is Newnels of Life. Rom. vi. 3, 4. Know ye not, that fo many of us as were baptized into Jefus Chriji^ were bapti^ Vql. IV. A 2 %ii CONTENTS. zed info his Death? "Therefore we dri buried with Him by Baptifm into Deaths that like as Chriji was raifed up front the Dead by the glory of the Father^ evenfo We alfofiould walk in Newnefs of Life, 55 S E R M. IV. Of being baptized into the Name of any Perfon. I Cor. i. 13. or were ye baptized in the name of Paul F 79 Serm. V, VI. The Nature, End and Defign of the Holy Com- munion. I Cor. xI. 25. )After the fame manner alfo he took the Cup^ when he had fupped, faying^ This Cup is the New Tejiament in my Blood 5 This do ye as oft as ye drink it ^ in remembrance of Me. 103, 127 Serm. CONTENTS. Serm. VII. The Nature, End and Defign of the Holy Commu- nion. I C R. xi. 25, latter part. ^his do ye, as oft as ye Drink //, in remembrance of me, 151 Serm. VIII. The Nature-, End and Defign of the Holy Com- munion. I Cor. xi. 27. Wherefore, whofoever pall eat this Bread, and drink this Cup of the Lord unwor- thily, Jhall be guilty of the Body and Blood of the Lord, 177 Serm. IX, X, XI. Of the Catho- hck Church of Chrift. Heb. xii. 22, 23. Bttt ye are come unto mount Sion, and un- to the City of the Living God, the hea- venly Jerufalem, and to an innumerable company of A?igels^ to the general AJfem- bly CONTENTS. bly and Church tf the Jirft-born which are written in Heaven^ and to God the Judge of Ally and to the Spirits of jujl men made perfeSi, and to Jefus the Me- diator of the new Covenant. 203,225,247 Serm. XII. Of the Number of Thofe that {hall be faved. Rev. iii. 4. fhou haji a few Names even in Sardis^ that have not defiled their Garments-^ and they jlmll walk with me in white: for they are worthy. 271 Serm. XIII. The Qualification of Thofe that (hall be faved. Rev. iii. 4. ^hou hafi a few Names even in Sardis^ that have not defiled their Garments; afid they fiall walk with me in white : for they are ivorthy, 297 I Serm. CONTENTS. Serm. XIV. That the Terms of Salvation are oflFered to all Men. Rev. ii. 29. "He that hath an Ear, let him hear, what the Spirit faith unto the Churches, 323 Serm. XV. The Qualifications ne- cefTary to receive the Terms of Salvation. Rev. ii. 29. He that hath an Ear, let him hear, what the Spirit faith unto the Churches, 347^ Serm. XVI. Mens not accepting the Terms of Salvation is from Themfelves. Rev. ii. 29. lie that hath an Ear, let him hear, what the Spirit faith unto the Churches, 373 Serm. CONTENTS. Serm, XVII. Of the Nature of true Chriftian Zeal. Rev. iii. 15, 16. J know thy Works, that thou art neither cold, nor hot : I would thou wert cold or hot. So then, becaufe thou art lukewarm, and neither cold nor hot, I will fpue thee thee out of my Mouth. 399 SERMO [ll I^^^^^^^s ^^^^"'^^^"^'^ ^rjl I8^&^^ ^^^t^^ s® ^^^^^3 r^^^^^i^^^^^^ ^^^^^ s^^ ^w w/^^^^^^ ^S m ^^^^ f^i^ ^ SERMON I Of that Belief wliichi to Bapti^CpBlJ^D^m::; % -J •=» ■=» vs. >• -^ -^ u ^ u U-* c. A^ -t*^ A-- St Mark xyr^^^.^^rrr-.^ c^^ . >^ i7(? ^/7^/ helieveth and is hapttzei^ floall he faved'y But he that be- lieveth not J Jhall be damned. L/^VNJ HESE Words, together with S e r m. the Verfe foregoing, are an ^• Abridgement of our Savi- our's laft inftrudtions and diredions to his Difciples* a little before his Departure from them and Afcenfion into Heaven: He Vol. IV. B faid t Of that Belief which h S E R M.faid unto them^ Go ye into all the Worlds ^' and f reach the Go/pel to every creature: He that believeth and is baptized^ Jhall befaved'. But he that believeth not, Jhall be damned. And that they are nothing more than fuch a brief Summary or Abridgment of his Difcourfe, is evidentj both from the whole T^enor of the Go- fpels in general^ wherein almoft All his Difcourfes are recorded after This man- ner, in One more briefly, in Another more at large j and particularly from comparing the Account the feveral Go- Ipels give us, of this very Particular. F OR St Matthew in His Gofpel, has left us upon record fome other parts of the fame Difcourfe , ch. xxviii. 1 8 , All Power, fays our Lord, is given unto me in Heaven and in Earth : Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoji-, 'Teaching them to obferve all things whatfoever I have . commanded you-, and lo, I am with you always, even unto the end of the World. The Words, teaching them to obferve (ill ^jecejfary to Baptifm. 3 all things whatfoever I have co??imanded S e r m. yoUy ftiow that even T^his alio, is but ^• another fhort Abridgment of the fame Difcourfe. St LukCy in His Gofpel, gives us a flill more particular Account, how our Lord appeared to his Difciples in the way to Emmaus, and beginning at Mofes and all the Prophets, expou?ided unto them in all the Scriptures the things concern- ing himjelf, ch. xxiv. 27. And after- wards at another Appearance before his Afcending, ver. 45, 'Then opened he their UnderJlandifJg, that they might under/land the Scriptures J And f aid unto them-y Thus it is written^ and thus it behoved Chrijl to fuffer, aud to rife frotn the dead the third day ; Afzd that Repe?itance and Re- mijjion of Sins Jhould be preached in his Name among all Nations, beginning at yerufalem-f And ye are Witneffes of thefe things. St "John adds feveral other Circum- flances; of his particularly convincing St Thomas \ of his appearing at feveral other times to his Apoflles j and of his Vol. IV. B 2 ufing 4 Of that Belief which is S E R M ufing the following Words to them in ^- his laft Inftrudions, ch. xx. 21, As my Father hath fent me, even fo fend I yow, Whofefoever Sins ye remit , they are remitted unto them ; and whofefoever Sins ye retain y they are retained. That is; whofoever receiveth the Dodlrine I fend you to preach, for the Remillion of Sins, and complieth with the Terms thereof, his Sins fliall be forgiven: Or, as the fame Senfe is expreffed by other Words in the Text, He that believeth, and is baptized^ fall be faved. But whofo- ever rejedteth your Dodrine, and com- plieth not with the Conditions therein offered him from God j his Sins fhall be retained, and he mufl: confequently pe- rifli . In the Phrafe of the ^ext-, he that believcth not, fall be damned. St Luke , in his Hiftory of the ASls, tells us yet further, that our Lord was i^tw of his Difciples after his Paffion for forty days together , A6ls i. 3 ; and that That time was fpent in inftru(5ling them in the T^hings pertaining to the Kingdom of God, From necejfary to Bapitfm, j From thefe feveral Paflages compared S e r m, together, 'tis evident, that St Mark did ^• not intend the Words of the Text (hould '-^^'^^ be taken to be the verj Words, and the whole of the Words, which our Saviour ipake; but on the contrary, that they fhould be underflood only as an Abridge inent of his laft inftrudtions to his Dif- ciplesj and fo not be taken in their bare literal Signification, but as vv^ell knov^^n by common Ufe, in a fhort and abbre- viate manner of fpeaking, to compre- hend more than they might otherwife feem at firft fight to exprefs. In order to underftand therefore their full mean- ing, we ought to take Notice, that to the Words Believe and be Baptized, St Juuke^ in relating our Saviour's giving thefe very fame Inflrudlions to his A- poflles, adds Repentance for the Remif- lion of Sins; And ^i Matthew adds fur-^ ther, Obferving all things ivhatfoever I have commanded you. And thence it will appear, that, by believing and beifig bap- tized^ St Mark plainly means. Believing^ Repsfitingj and Obeying the Goffcl All B 3 which^ 6 Of that belief which Is SERM.which, there was no need to exprefs at ^' length; becaufe it was perfedly well ^^^^ underftood in the common Ufe and Ac- ceptation of each of thofe Words among Chriftians, that the part was always fup- pofed to be put, in a brief way of fpeak- ing, for the whole; and that, where- ever any One of thefe Words was ufed^ it always fignified the fame as if all "Three were exprelTed. The Reafon whereof is plain; Becaufe in reality thefe things cannot be feparated from each other; To believe the Gofpel, with- out repenting and obeying it, being not indeed believing it, but only prete?2ding to do fo. And hence it is, that, through- out the whole New Teftament, Faitb generally fignifies, not bare abftradt Be- lief, but the whole Obligation of the Chriftian Religion, including Repentance, Fidelity, and Obedience; juft as Repent- ance likewife fignifies, not the bare Sor- row for Sin, but the ad:ual forfaking it alfo, and the efFedual reforming our manners. Baptijm alfo mufl always be •underftood to fignify, not the bare Rite, the necejfary to Baptifm. 7 the outward Form or Ceremony , theS^KU* ivajhing away of the Filth of the Flep^ ^• but the Arifwer of a good Confcience to- wards God: Not the being baptized with Water only, but the being born of Water and of the Spirit : Not the be- ing baptized only into the Name of the Father and of the Son and of the Holy Ghojiy but the being taught alfo to oh- ferve whatfoever I have commanded you -^ as our Saviour adds in the very Words of Inftitution, St Matt, xxviii. 20, To believe therefore, and to be baptized; is to believe the Gofpel^ and to enter into a folemn Obligation to obey it. And as> under the Law, to him that tranfgrefled the Law 3 his Circumcifion (fays the A- poflle) is made Vncircumcifion -, fo under the Gofpely to him that obeys not the Gofpel, his Baptifm is no Baptifm to any fpiritual Purpofe, but a mere natural Wafhing of the Body, without Fruit or Efficacy. In like manner on the other fide, the Unbelief of them who in Scri- pture are condemned for Not believifigt, is not the bare Negative Diibelief of B 4, wha5 8 Of that Belief which is Serm. what men do not clearly Know, or ^- have not fufficient Means of coming to ^^ the Knowledge of; but always, either an obftlnate rejeding of what is diftin6t- iy propofed to them, and, through the Love of Vice, refufing to confider what might be fufficiently proved to them; or elfe, and indeed more ufually, it fig- niiies, the Difobedience of thofe who hypocritically profefs, or perhaps care- lefsly fancy themfelves, to be Believers, In either of thefe Senfes, He that betie- veth not y faith our Saviour, jhall be damned. And there was no need of ad- ding in this fecond Claule, as he had done in the firfl, any mention oiBap- tifm: Becaufe, in xh.& Jlrji Cafe, Belie^ vifjg is 7iot fufficient without entring in- to the Obligation to obey, and therefore Both were necelTary to be diftindtly men- tioned; bur, in the latter cafe. Unbelief implies in courfe the Negledling or the renouncing of Baptifm, and therefore it was fufficient that that alone was ex- prelTed. The full meaning therefore of the Words of the Text, compared with th« necejjary to Baptifm, 9 the paffages in the other Gofpels, where- S e r m. in the fame Hlflory is recorded, is This. ^• He that believes the Doctrine of the Gofpel when preached to him, and by Baptifm enters into an Obligation to live fuitably to that Belief, and verifies that Obligation by his following Pradtice, in a Life of Virtue, Righteoufnefs and Cha- rity ; the fame fhall be faved : But he that rejedls the Dodlrine of the Gofpel, when duly and reafonably propofed to him; or pretending to embrace it, yet obeys it not; (Both which, in Scripture- phrafe, are equally filled Unbelief-^ the fame fhall be damned. The general Meaning of the Words being thus briefly explained, I fhall in the following Difcourfe, for the more particular juflifying the feveral Parts of This Explication, and for the more clear- ly illuflrating fo univerfal and important a Dodlrine, endeavour to fhow diflindtly, ijiy What the ^hing to be believed, or what the SubjeB-matfer of that Belief is, which our Saviour here declares to be fo necefTary to Salvation, zdly. What th(5 10 Of that Belief wlitch is ' S ER M the Manner of the Belief, or what the I- Nature and Extent of that A6f of Be- lieving is, which is here fo indifpenfably required. 3^/y, Whence it comes to pafs, that Believing^ which in other cafes is a Matter of Indifference, of Pru-* dence or Underftanding only, and not of Morality; yet in the Cafe of Reli- gion, is fo highly efleemed: And Thefe with regard to the former part of the Words; He that believeth, and is bap-- tized, jhall be faved. Then with regard to the latter part of the Words ; He that telieveth not^ Jhall be damfted; I £hall inquire i/?. What is the full and proper meaning of this Phrafe of not believing-, and 2dly, Whence it comes to pafs, that Unbelief is in Scripture always fo fe- verely cenfured, as being the greateft of Crimes. In the ijl place, It is a matter of the greateft importance, to inquire What the Taking to be believed, or what the StibjeB-matfer of that Belief is, which our Saviour here declares to be fo ne« cefTary to Salvation, And becaufe it is necef- Tieceffary to Bapttfm. 1 1 necefTary to every man's Salvation, ioSerm. whom the Gofpel is duly preached; 'tis ^• therefore evident at firfl Sight, that it^^^ mull of Neceffity be fomething, which every man is equally capable of under- ftanding. For that God fhould make any thing neceflary to any man's Salva- tion, which That man, to whom it is necefTary, is not made capable of under- ftanding and knowing; is contrary to common Senfe, and to the Nature of God the righteous Judge. The Dodlrine of the Gofpel therefore, on the Belief whereof our Saviour in the Text makes ^// mens Salvation to depend; (that is, the Salvation of all men to ijohom that Doeut, XXX. 1 1, exprefsly applied by the Apoftle to the Dodrine of Chrift, Rom, x. 6, The commandmeJtt which I command thee This day^ is not hidden from thee, neither is it far off'y it is not in Heaven, that thou Jhouldjl fay , Who Jhall go up for us to Heaven, and bring it unto us, that we may hear it and do it ? Neither is it be- yond the Sea, that thou Jhoiddjl fay. Who Jhall go over the Sea for us, and bring it unto us, that we may hear it and do it% But the Word is very nigh unto thee^ even in thy mouth and in thy heart, that thou mayeji do it. And here, 'tis very obvious to afk ; if the Dodlrine , of which our Saviour declares, that he who believes and is baptized into it, Jhall be faved, be fo very plain, and nigh unto us ; Where then is it exprefsly and explicitly to be found ? and what is it, that every fincere, everv well-difpofed perfon, may fo 1 4 Of that Belief which is S E R M. fo eaiily underftand ; and, by embracing ^' and being guided by itj be undoubtedly ^^'^ faved ? I anfwer : 'Tis as to its ultimate and moft eflential parts implanted in our very nature and Reafon. 'Tis more diflin<^- ly and authoritatively delivered to us in the Difcourfes of our Saviour, and in the Writings of the Apoftlesj and repeated over and over again, and inculcated perpe- tually throughout the whole Scripture. The Sermons of our Saviour himfelf in the Gofpels, are fo plain and intelligible, that hardly any well-difpofed perfon ca?i mif- Underftand them. In the Epiflles of the Apoftles, the plain and univerfal necef- fary Doctrines , are intermixed indeed with particular and more difficult deter- minations of certain points of Contro- verfy, peculiarly neceffary and well- known in Thofe Times j ufeful and in- ftrudlive at all times to All that have Ca- pacities and Abilities to confider the fe- veral Occafions of their being written j but not abfolutely and indifpenfably need- ful to be exadly underftood by every fingle Chriflian for his own Salvation. The Primitive Church therefore , ufed - to necejfary to Baptifm, \ j- to feledt out of Thele, the univerfallySE r m» necelTary and Fundamental DodrineS) ^• wherein to inftrud: All perfons, who, by ^"^^'^ believing and being baptized, were de- lirous to fecure to themfelves the Promile in the Text, that, by fo doing, they (hould be faved. In which Matter, that the Authority of the Dodrines revealed immediately from God, might be dimi^ niftied as little as poffible by any mixture of human Fallibility; they kept as near as could be, to the very Words them- felves, the undoubted and indifputable Words of Scripture. And the Sum of the Dodlrines fo exprefled, as of Necef- (ity to be believed by All to whom they were preached, was after This or the like manner. That there is One God, the Father and Lord of All things, the Maker of Heaven and Earth; the Preferver, Governour, and Judge of All j who is above All, and through All, and in us All. That by the Sins and Impie- ties of Men, this Supreme Governour of the World , who is of purer Eyes than to behold Iniquity, was juftly of- fended; 1 6 Of that Belief whkh is ' S E R M. fended ; and They confequently , be-» I- come the Objeds of his Anger and Dif- ^"^^f^ pleafure. That yet compaffionating the Frailty of our Nature , he refolved to have Mercy upon iinful Man, in fuch a manner, as not to give countenance or incouragement to Sin; and accordingly fent forth his own Son, the Brightnefs of his Glory, and the Exprefs Image of his Perfon, both to condemn Sin in the Flefh, and at the fame time to obtain pardon for it, by the fhedding of his own blood. That, to this end, the Son of God freely and w^illingly left the bo- fom of his Father, was incarnate and made in the likenefs of Man, became fubje<5t to all the infirmities and weak- neffes of our Nature ; lived therein ho- lily and purely, without fpot of Sin; preached and declared the Will of his Father to Mankind; fet an Example of all Virtue, Righteoufnefs and Patience in his Converfation ; gave himfelf up in- to the Hands of Wicked Men, to be crucified and flain for our Sins; rofe a- gain the third day from the Dead; af- cended neceffary to Baptifm, 17 cended up into Heaven, and fat down on S e r m. the right Hand of the Throne of God ; and lent forth his Holy Spirit, (the fame Spirit of God, which fpake of old by the Prophets,) to infpire his Apoftles in like manner, and inable them with Pow- er and Authority to preach Repentance and Remiffion of Sins in his Name, to all Nations. That by the fame Spirit, he now governs and fan(5lifies his Church, and will continue to do fo unto the End of the World. At which Time he fhall come again in the glory of his Father, and raife the whole World from the Dead, and fhall judge every One accord- ing to his Works. The Devil, and all thofe Angels which followed him in his firft Tranfgreffion j and all wicked Men, who have fuffered themfelves to be fedu- ced by himj the impious and the pro- fane, the unrighteous and unjuft, the unholy and the impure ; thefe he {hall condemn to be caft into the furnace of Fire ; where they fhall every one be pu- nifhed with exa6t Juftice according to their feveral Deferts. But All holy and Vol. IV. C good 1 8 Of that Belief which is " S E R M. good Men ; who under the feveral Difr ^^" penfations of God's true Religion in all Ages and in all Nations from the begin- ning of the World, either in Obedience to the Light of Nature, with Enoch and Noah and yob and the Patriarchs; or under the Law, with Mofes and the Pro- phets J or under the Gofpel , after the Example of the Apoftles and Difciples of our Lord, have in Piety and Devotion^^ in Righteoufnefs , Equity and Charity, in Holinefs and Purity of Life, ferved God and kept his Commandments, ei- ther from the beginning of their Lives, or from the time of their forfaking their Sins by Repentance; thefe he ihall re- ward with everlafting and inexprefTiHe Happinefs, each in their feveral Degree, in the eternal Kingdom of his Father; in that general Allembly and Church of the Firft-born, where the Spirits of juft men made perfedl, together with the innumerable company of Angels , and with Jefus the Mediator and great High- Prieft of the New Covenant , fhall ftand continually in the prefence of God the Judge necejfar^ to Bapttfm. \ p Judge of All, and fhall ferve him before 5 e r m. his Throne for ever. This is that Form ^• of Sound Words, that Summary of ne- ^^ ceiTary Truth, which the Apoftle exhorts all men to hold faft. This is that uni- verfal Do(ftrine, in the Profeflion of which confifts the Unity of the Catho- lick Church of Chrift under all Diffe- rences of external Forms, and under all Variety of Opinions in other and lefs important matters, in all Ages and tho- rough all Nations over the Face of the whole Earth. This is that Doctrine , which whofoever fincerely believes, and verifies that belief by a fuitable Pra- tice, fliall be faved. Other Dodrines there are, delivered in Scripture, ufeful for reproofs for correBion^ for infrudlion in many particular Cafes j but not indif- penfably neceifary to be underflood by every man. And flill other Doctrines there are, and Explications of Do^lrines, delivered by the Authority of Men.^ fometimes profitable indeed and helpful for the underftanding of Scripture, but more frequently occafioning nothing but Vo L. IV, C 2 vain 2 Of that Belief which is ' S E R M. vain Contentions and empty Difputes ^ ^- which hinder rather than promote mens Salvation. At leafl Necejfary to Saha- tio?iy there cannot any thing be, befides that general Dodlrine before-mentioned; which All men can as univerfally under- ftand, as they are univerfally concerned to look after their own Salvation; and of which our Lord declares, that He that believeth and is Baptized into it, fiall be faved. This therefore may fuffice concern- ing the ij} Particular, viz. What the ^hing to be believed^ or what the Sub- jeB-Matter of that Belief is, which our Saviour here declares to be fo neceflary to Salvation, idly ^ I am to confider in the next place, what the Manner of the Belief, or what the Na- ture and Extent of that AB of Believing is, which is here fo indifpenfably re- quired. And to Him that ferioufly con- fiders the Scriptures upon this Head, it will plainly appear, that therein is al- ways intended fuch a firm and rational Perfwafion , as is founded upon reafon- able mcejfar'^ to Baptifm. 1 1 atle and good grounds , and produces S e r m. fuitable and proper EffeSfs. There have ^• been Ibme fo unreafonable , as , from thefe Words of our Saviour, He that he^ lieveth jhall be faved-, and from other pafTages of Scripture, wherein men are faid to be jujiijied by Faith y and, believe Aas xvi. on the Lord Jefus Chriji, a?id thou palt ^ ' * be faved J to conclude that mere Credu- lity\ how inconfiderate foever, and how little effeB foever it has upon their lives, will entitle them to Salvation. But tho* in a fhort and concife manner of fpeak- ing, the Part is indeed fometimes thus put for the Whole, yet very often the , Whole is fully expreffed ; and, where it is not, yet Reafon and the general Tenor of Scripture ihows, that it is always un- dcrflood. I fay therefore, that to Believe, conflantly implies thefe two Things, ijl , a Firm Perfwalion , founded upon reafonable and good grounds. And This in oppofition to fuch a carelefs Credu- lity, as, like a Foundation in the Sand, quickly fuifers whatever is built upon it to fall to the Ground. I'be Simple be- C 3 lieveth 21 Of that Belief which h SnRM.lieveth every ivord, but the prudent mar^ I- looketh well to his goings Prov. xiv. 15. ^^^^^''^ The Bereans are commended, JBs xvii. J I, for fearching the Scriptures of the Old Teftament daily, whether the things taught them by the Apoftles were fo or not. (Far from That Popifh Notion, of believing at a venture as the Church be- lieves ; they are commended , for not having an implicit Faith even in the Apoftles themfelves, but fearching the Scriptures daily, whether thofe things were fo.) And St 'ihomas^ careful and in- quifitive Faith, was by our Saviour him- felf thought fit to be confirmed in the • folloviring fingular and mod affedionate manner, St J oh. xx. 27. Reach hither thy finger, and behold my hands-, and reach hither thy hand, and thrufi it into my fide-, and be not faithlefs, but believing. He does indeed, in the next Words, pro- nounce T'hem fiill More blefled, who have not feen, and yet have believed. But his meaning therein, is not to recommend a carelefs and inconfiderate Credulity 3 which he elfewhere compares to Corn fowii neceffary to Baptifrn. 23 ^wn upon a Rock , which , fprlngs up S e r m. indeed fuddenly, but foon withers for ^• svant of Rootj but his Defign on the ,contrary, is highl)( to commend the Di- ligence of thofe, who, having not the .opportunity which St Hhomas had; and .confidering, that Faith is moft properly the Siibjlance of things looped for^ theiith.xi.i. Evidence of things not feen ; and that Rom. viU. Hope that is feen^ is not Hope ; for what ^^^ a man feeth , why doth he yet hope for f his Defign^ I fay, is to commend the Di- ligence of thofe, who hoping for that they fee not^ do with Patience wait for it^ Rom. yni. 25 ; who beholding the Promifes ar far off^ and being perfwaded of them, en- dure with Mofesj (Heb. xi. 13, 27,) a$ feeing him which is invifible-, in a word, who , by inquiring and fearching dili- gently^ (as St Peter expreifes it, i Pet, i. ?,) attain to a fatisfadtory and rational convidtion of the Truth of the Doctrine of our Lord and Saviour Jefus Chrift 5 whom, having not feen ^ they love-, in whom, though now they fee him not, yet believing they rejoice with joy mfpeak- C 4 ^% 2 4 Of that Belief which h S E, R M. able and full of Glory. They confider, the Purity and Excellency of the Do- (ftrine itfelf, and its agreeablenefs to Rea- fon, and to the Nature and Attributes of God: They ponder the Evidence of the Miracles he worked ; which , though they behold not Themfelves, yet they find attefted by the greareft and moft re- markable Teftimony that was ever given to any Fad: in the World: They ex- amine the Prophecies which went before concerning him, and compare all the Adions of his Life with thofe antient Predidtions; Searching what Things, and what manner of Time the Spirit of Chriji which was in the Prophets did Jignify y when it teftified before-hand the fufferings of Chriji, and the glory that fhould foU Jew, I Pet. i. II. They confider alfo the Prophecies that He himfelf delivered, and his Apoilles after him ; and compare them with the whole Series of Events, and general Difpenfations of Providence through all the Ages of the World. And by thefe means they work in them- felves a Firm Perfwafion, founded upon reafona* necejfary to Baptifm, ly reafonable and good grounds ; which is S e r m. the ifi thing, that I faid Believing , in *• the Scripture-fen fe, conftantly impHes. The zd is, that it be fuch a Perfwafion of Mind, as produces fuitable and pro- per EffeSfs: He that believeth, and is baptized. But This; together with the Reafons, why Believing, in this caie, is fo highly efleemed and rewarded ; He that believeth, and is baptized , fiall be faved'y and the confideration of its con- ^ trary , Unbeliefs and the reafons why That is declared fo criminal and fo fe- verely condemned ; He that believeth not^ Jhall be damned, muft be referred to a farther Opportunity. SERMON 1 [ »7] SERMON II Of that Belief which is neceflary to Baptifm. St Mark xvi. i6. He that heheveth and h baptized^ Jhall he faved'^ But he that he-* lieveth noty Jhall be damned. SP3gN a Former Difcourfe "pong^^^^^ ft\ T i>\i j;hefe Words, I propofed to IL confider, \ft^ What the Taking y^r^ to be believed^ or what the Subje5t -matter of that BeUef is, which our Saviour here declare? to be fo necef- fary to Salvation. 2dl)\ What the Man- ner 2 8 Of that Belief which is Serm. «^r of the Belief, or what the Nature ^^- and Extent of that A5i of Believing is, which is here fo indifpenfably required. 3^/)', Whence it comes to pafs, that Be- lievingy which in other cafes is a Mat- ter of Indifference, of Prudence or Un- derftanding only , and not of Morality ; yet in the Cafe of Religion, is fo highly efteemed. And Thefe with regard to the ifi part of the Words; He that he^ lieveth and is baptized, Jloall be faved. Then with Regard to the Latter part of the Words; he that believeth not, fiatl be damned', i/?, What is the full and pro- per meaning of this Phrafe of not be^ lieving; and 2i/y, Whence it comes to- pafs, that Unbelief is in Scripture always fo feverely cenfured, as being the great- eft of Crimes, In the \fi place, What the Taking to be believed, or what the Subject-Matter of that Belief is, which our Saviour here declares to be fo necef- fary to Salvation, I have already ex- plained. 2.dly, As to the Manner of the Belief, or what the Nature and Extent of that A5t of Believing is, which is here fo necejfary to Bapufm. 29 fo indifpenfably required j I obfervedS e rm. that, in Scripture-fenfe , it always im- ^^• ports fuch a firm and rational Perfwafion of Mind, as is founded upon reafonable and good grounds^ and produces fuitable and proper Effects. The Explication of the former part of this Propofition, I have already gone through j viz. that Beliefs in Scripture-fenfe, always im- ports fuch a firm and rational Perfwa- fion of Mind, as is founded upon reafon- able and good grounds. It remains that I proceed at this Time, to fhow that it alfo conftantly fignifies fuch a Perfwa- fion, 2i% produces fuitable and proper Ef-^ feBs. And This is evident in the firfi: place, from the very Nature and Reafon of the Thing. For, as the Shadow or Image of a Man, is not the Man himfelf ; nor a dead Corpfe, the Perfon, whofe Body- only it is : And , in all other Cafes , Things are valued only by their Power and Efficacy J and are what they are, not by the mere denomination or external Appearance, but by their real Nature and inward 30 Of that Belief which h S E R M. inward Virtues or Qualities : So Faith ^ ^^* is not a bare empty AlTent to the Truth of the Gofpel, a Means confidered fepa- rate from its intended End; but 'tis fuch an Effedlual AfTent of the Underjianding^ as by a regular Operation influences and determines the Willj and thereby governs the Man's Life and ABicm-, {hewing forth itfelf in the Fruits of true Virtue. And He of whom our Saviour declares in the Text, that he y/j^// be faved be- caufe he believeth-j is not he who pro- pofes to believe, what in his AcStions he has no regard to; but he who by the Fruit and Effe<5ls of a Chriftian and Good Life , fhews that he really has within himfelf That Faith, which is the Root, the Spring, and the Caufe of fuch Adions. All which, as it is evident from the Nature and Reafon of the thing itfelf, fo it is farther apparent from our Sa- viour's adding thofe Words, And is bap- tized. He that belieiueth, and is bapti- zed; That is, which believeth the Go- fpel, and entreth into a folemn Obliga- tion necejfary to Bapitfm. 3 1 don to cfeey ir, and verifies That Cbli- S e r m. gation by a fuitable Pradlice in the fol- "• lowing Courfe of his Life ; He fiall be faved. For fo the Apoftle exprefsly ex- plains it J that the Baptifm which faves us, is 72ot the putting away the Filth of the Flejhy but the Anfwer of a good Con- fcience towards God, i Pet. iii. 21. And our Saviour himfelf paraphrafeth his own Command, (baptizing them in the Najne of the Father and of the Son and of the Holy Ghojt,) by the Words immediately following ; Matt, xxviii. 20, Teaching them to Obferve all things whatfoever I have commanded you. And in his Dif* courfe with Nicodemus , St Job. iii. 5, Except a man be born, faith he, of Wa- ter and of the Spirit, he cannot enter in- to the Kingdom of God. The Baptifm of Water, is but the Sign or Emblem j the Baptifm of the Spirit, is the reality or thing fignified. And what That means^ viz. the being Baptized or Born of the Spirit, the Apoftle tells us, 2 Th, ii. 13, God has from the beginning chofen you to falvation, through San^tification of the Spirit^ 3 1 Of that Belief which is S E R M. spirit, and Belief of the 'Truth. What ^^' our Saviour , in the words of the Text, ^^ calls believing and being baptized; and in St Johns Gofpel, being baptized with Water and the Spirit; St Paul here ftyles Belief of the Truth , and San6ti- fication of the Spirit. And what That Sandtification is, he explains ftill more diftindly, i Cor. vi. ii, Know ye not, that the unrighteous jhall not inherit the 'Kingdom of God? And fuch were fome cf you ; But ye are wafied, but ye are fanBifed, but ye are jujiifed , in the Name of our Lord Jefus Chrijl, and by the Spirit of our God. Hence Baptifm is called, the Baptifm of Repentance for the RemiJJion of Sins ; And Baptized per- fons who anfwer their Profeffion, are Rev. vii. faid to have wajhed their robes, and made ^^' thefn white in the Blood of the Lamb. The literal meaning of which figurative expreflion, is thus fet down by the Pro- phet; If I. 1 6, JVaJh you, make you clean, put away the evil of your doings from before mine eyes; ceafe to do evil, learn to do well; T hen though your Si?ts be as necejfay^ to Bapufm. 3 ^ ai fcarlet, they JJ:all be white as f?2ow ; S e r m. though they be red like crimfon^ they fi: all .^^• be as wool. Now, as the Scripture thus ''^^ fully explains This part of our Saviour's Words, he that is Baptized^ to fignify a man's entring into a folemn Obligation to obey the Gofpel, and his verifying That Obligation by a fuitable Pradice ; fo does it, in numberlefs places, as clear- ly explain thofe other Words alfo, he that Believeth, to fignify always Xuch a Pcrfwafion of Mind, as flops not with- out producing its proper EffeBs. What is here called Bf/Zf-iw^, is elfewhere ex- preffed more diftindtly. Repent vf, and believe the Gofpel^ St Mar.'i. 15. In an- other place, 'tis ftyled believing with the Heart unto Right eoufnefs y and with the Mouth fnaki?2g confejjion unto Salvation^ Rom. X. 10. In other places, 'tis called believing and perfeveringj Heb. x. 39, We are not of them who draw back unto perdition^ but of them that believe to the faving of the Soul; where believing being oppofed to drawi?ig back, muft of necef- fity fignify That Ferfeverance which is Vol. IV. D the 54 Q/* ^^^^ Belief which is S E u M. the effect of True Faith. And i Cor. ^^- XV. 2 J By which ye are favedy if ye keep ill memory what I preached unto you, unlefs ye have belie'ved in vain. In the lixth chapter of St John's Gofpel, what our Saviour fays, ver. 40 and 47, He that beheveth on me, hath everlajiiiig life; is at the .54th verfe repeated in another form of Expreflion, Whofo eateth my flefh and drinketh my blood, hath eternal Life: That is; He who in a conflant Imita- tion of me and Obedience to my Com- mands, continues united to me by a Vi- tal Participation, as Members of the Bo- dy with their Head ; he has the promife of eternal Life remaining in him. In other palTages of Scripture, what is meant by believing, fufficiently appears from the parallel Expreffions, by which it is defcribed. ABs vi. 7, 'tis being obedient to the Faith; and again, Rom. i. 5, the Obedience of Faith. Ch. ix. 30, 'tis call- P.cm.x.6. led the Righteoufnefs o/' F^/VZ?; and Phi/. iii. 9, the righteoufnefs which is of God by Faith, i Tim. 1. 1 9, 'tis Faith ajid a good Confcience; and ch. iii. 9, Faith in a pure neceffar^ to Bapufm. 3 5- all ^P' , yJ^^^ point him his portion with the hypocrites. In like manner, Eph. v. 6. What in the margin is tranllated, cojneth the Wrath of God upon the children of Unbelief, is in the ^ext itfelf, the children of Difcbedi- ence. The Jews in the Wildernefs, tho' they could not poffibly difbelieve what they faw with their own Eyes, yet for their Difobedience they are in Scripture called Ujibelievers : Jude 5. ^he Lord having faved the People out of the land of Egypt ^ afterwards defrayed them that believed not. And He b. iii. 19. We fee they cotdd not enter in^ becaife of Unbe- lief; And ver. 18. To whom fware he^ that they Jljould not enter ifito his Reft , hut to them that believed not? That is, as 'tis explained in the verfe before ; them that had finned. Again, ch. iv. 6. They entred not in, becaufe of Unbelief; i. e. of Difobedience. And the fame Phrafe is ufed concerning their Pofterity In the days oiHofiea, 2 Kings xvii. 14. T^hey would not hear , i. e. would not obey ; Vol. IV. E but JO Of that Belief zvhich is ^ ^ S2.KU.but hardened their neck, like to the jieck ^-O/^^ of the Fathers , who did not believe in the Lord their God. And the Apoftle applies it in the fame Senfe to Us Chri- flians, Heb. iv. 1 1 . Let Us labour therefore to enter into that Reji, left ajiy nian fall after the fame example of Unbelief; in the margin it is, after the fame example of Difobedience. And ch. iii. 12. Take heedy brethren, left there be in any of You an evil Heart of Unbelief in departing from the living God-, i. e. as he explains it in the following verfe, in being hard- ned (as T'he Others were) thro' the De- ceitfulnefs of Sin. And now, the Nature of Unbelief being thus explained, it thence fuffici- ently appears (which was the Laft thing propofed) how it comes to pafs, that 7iot believing is always in Scripture fo feverely cenfured, as being the greateft of Crimes, For, the Dodtrine of Chrift being ex- tremely reafonable in itfelf, (the Dodrine of Chrift, I fay, as delivered in Scrip- ture in its original Simplicity, and fepa- rate from the uncertain additional Do- dtrijQ^s necejfary to Bapufm^ y i drines and Comments of Men,) 'This S e r m. dodlrine being extremely reafonable ^^• in itjelf, and being proved moreover by the ftrongeft Evidence in the World; All thofe to whom That Evidence is fairly propofed, and the Reajmablejiefs of the Doctrine truly reprefented , if they obftinately reject it, and the gra- cious Terms thereof j they plainly do defpite to the Spirit of God; And their Love of Vice being the only Caufe of their Unbelief, 'tis confequently of the lame Nature, and accordingly called in Scripture promifcuoufly by the fame Name, W\xh the Difobedience of Believ- ers. And therefore they are joined to- gether, as in their Crime, fo in their Pu- nifhment; they that know fiot God, and they that obey not the Gofpel And 'tis very reafonable, that as He that believ^ tth and is baptized , fiall be faved ; fo he that believeth not, in the Senfe which has been Now explained, fieuld on the contrary be damned. Vol. IV. E z That ji Of that Belief which is ^ ^ Serm. That which remains Is, by way of II- Inference, i/?, to exhort thofe who call ^^ themfelves Deifis, or Followers of jzatu- ral Religion only, without regard to the Gofpel, to confider ferioufly what it is they reject} and when they have fepa- rated the undifputed Do5irines of Chriji from the uncertain Opinions of contenti^ otis Mcn^ Then to judge, whether defpi- fing this gracious Offer of the divine Goodnefs, be not rejecting the Counfel of God agamji themfelves^ and foolifhly for- faking their own Mercies. idl)\ To ex- hort all thole who profefs themfelves Chrijiians, above all things to live wor- thy of their holy profefjion ; to let their light Jldinc before men^ that others feeing their good works, may glorify their Father which is in heaven j at leafl, to give no Of- fence to 'Them that are without, left thrd Them the Name of God be blafphemed a- mong the Gentiles, as it is written^ Rom. iii. 24, And Lajlly , to exhort thofe who Teach Chriftianity to others, that, fmce hindring others from believ- ing fieceffavy to Baptifm, 53 ing, is of the fame guilt as not believ-SERM. ins: ourfelves 3 therefore we be very dlH- •^'^• gent to reprefent the Dodlrine of Chrill: as reafonable and plain , as. he himfelf has reprefented it; defiring with Mofes, that All the Lord's people ^were Prophets ; '^'^"^ ^J- and not imitating the Romifli and Scho- laftick Writers, who make their own Dodrines, Traditions, and Explications of Doctrines, of the fame Authority with the Word of God; and, inftead of teaching all men (after the Apoflle's example) to be ready to give an Aiifwer to every man that ajkcth them a Reafon of the Hope that is in the??], perfwade them on the contrary to believe fo much the more implicitly and with the greater Confidence, as the things they impofe on them are the more imreafonable and abfurd to be believed. From fuch Fol- lies and Impieties , which promote no- thing but Scepticifm and Infidelity, let Us turn away ourfelves ; Always remem- t bring our Saviour's Admonition , that we are the Salt of the Earth; But if the n 3 Salt 54 Of that belief which is S E R M. Salt ttjelf has loft its favour , 'wherewith ^^' ftjall things be Jeafoned\ It is neither jit MiX.M.xi.for the landj nor yet for the dunghil^ but Luk. XIV. ^Q y^ ^^ ^^^^ ^^ J ^^ jj^ trodden under foot Col. iv. 5, of men. 6. SERMON SERMON III The Defign and End of Baptifrn is newnefs of Life. Rom. vi. 3, 4. Know ye not, that fo many of us as were baptized into "J ejus Chrijl, ivere bapti- zed into his Death? 'Therefore we are buried with him by Baptifm into Deaths that like as Chrijl was raifed up from the Dead by the glory of the Father^ even fo We ajfo fiould walk in Newnefs ofUfe, H E Apoflle having in the S e r ri. foregoing chapter,with grea ^'^• variety of emphatical expref- lions, fet forth the exceeding goodnefs and compaffion of God tov^ards Mankind 3 in caufing the E 4 Righte- v^/NJ 5 6 The Defign and End of Baptifm S E R M. Righteoufnefs of the Second Adam to be- ^ • come in its confequences more effectu- al towards the recovery and Jahation of Sinners, than the introducing of Sin in- to the World- by the Firfl Adam had been inftrumental towards their Defirii- Bion\ He in T^his chapter proceeds to anfwer a very great and dangerous Ob- jedlon, and to prevent a moft fatal Cor- ruption and Abufe, which he forefaw would arife in ill minds upon the Do- ctrine he preached J and which in Fa Jhould not henceforth live unto themfelves^ but unto Him which died for them^ and rofe again. And St Feter in his Firft Epiftle , ch. iv. i, For a/much then as Chrijl (fays he) has fuffered for us in the fleJJ:>^ arm yourfelves likewife with the fame mind\ for he that hath fuffered in the Fief}, hath ceaj'ed from Sin-, that he no longer fould live the refl of his time ifi the Fief, to the Lufls of men, but to the Will of God. By the Death of Chrift, God has made the fevereft Declaration poflible, of his Hatred againfi Sin-, and at the fame time given the ftrongeft at- teftation to the Truth of that Evange- hcal Dodtrine, which indifperifably re- quires Amendment for the future, upon the forgivenefs of what is paft. Heh. ix. 14, T^he Blood of Chrift, purges your confcience from dead works, to ferve the Living God. It eafes the confcience, by giving men affurance of pardon j not Vo L. IV. F that 66 The Defign and End of Baptifm S E R M. that thertby they may become acceptable ^^^- to God, without the Pra6tice of Virtue; ^^'^ but that they may more efFed:ually be encouraged, by true Repentance and A- mendment, to ferve God for the future in Newnefs of Life. Before the Coming of Chrift, the Whole World, in a man- ner, lay in Wickednefs : The Heathens , ge- nerally fpeaking, being involved in the moft enormous Vices 3 and the Jews al- fo having far departed from true Virtue, by placing their Pveligion more in typical Purifications, than in that real Purity which thofe types were intended to re- prefent. The Reformation of Both Thefe, through the Preaching of That Dodlrine which our Lord fealed with his Death, and confirmed by his RefurreBion-, the Apoftle fets forth in a moft lively and elegant manner, in his Epiftle to the E- phcJianSy ch. ii. As to the converted Heathens y Te (fays he) beifig in times pajl Gentiles in the Flejh, were with- out Chriji, being Aliens from the common- wealth of Ifrael, and Strangers from the Covenants of Promife, hwcing no Hope ^ and ver. 1 1. is Newnefs of Life, 67 md without God in the World y walk- S e r m. ing according to the courfe of this World, ,^L. according to the Spirit that now work- ver. 2. eth in the children of difobedience : But ^'^^- ^ 3- Jj^cw, ye who fometimes were far oJf\ are made nigh by the Blood of Chriji. And as to the converted Jewsy We alfo ver. 3. (fays he) had our converfation in times paji, in the lufts of our fep, fulfilling the Defires of the flejl^ and of the mind ; and were by Nature the children of wrath ^ even as Others \ But God, who is rich in mercy, hath quickned us together with Chriji, Thefe latter words, and were by Nature the children of Wrath , have by Some been very abfurdly underflood, as if men were Born children of Wrath, and Vi^ere of God created originally wick- ed: Whereas the evident Meaning of the Apoflle is, that wicked and debauched men, before their converiion to Chrifti- anity, were by the Practice of thofe Vices which Habit had made as it were natural to them, become Enemies to God, and children of Wrath. But Chrift, by his death, obtained pardon for as ma- VoL.IV. F2 By 68 The Defign andEndofBapttfm S E R M. ny of them, as, by putting away thofe ^^^- Vices, would die unto Shi j and, by his refurre&ion, he gave afTurance of e- lernal life to All, who in the moral fenfe, would firft rife with him unto Neiimefs and Holinefs of life. According to the Analogy of which figurative ex- preflions, all Sins in general are in Scri- pture frequently ftyled dead works j and J wicked men are defcribed as being dead " in Sin J and they who \\2cvc forfaken their Vices, are dead to Sin, and converted yews ^ are dead from the rudiments of the World, and dead to the Law, that they may live to God: And all Sinners who have reformed their lives, are faid to be crucified with Chriji, and to have crucified the fiejh with the affeBions and Lufis', and that they are dead, ajid their Life is hid with Chrifi in God-, and that they are qiiichied with Chrifi-, and rifen with Chrifi, and the like. And upon thefe figures of Speech, are grounded the following Exhortations j 2 Tim. ii. II, It IS a faithful Saying ; if we be dead with him, we jfhall alfo live with him: And is Nezvnefs of Life, 6^ And Rom. viii. lo, If Chriji be in you.S^v. m. III. (that is, if ye be Chriftians indeed,) the ^^^• Body is dead p/a] as to Sin , but the Spirit is life becaiife of [or as to] Righ- teoufnefs: And in the words immediately following my Text; If uve have been planted together in the likenefs of his Deaths we jldall be alfo in the likenefs of his Refurre£lion : Knowing this, that our old man (that is , our former vitious courfe of life) is crucifed with him, that the body of Sin might be dejiroyed, that henceforth we fiould Jiotfernje Sin : — ■ Now if we be dead with Chrift, we believe that we fhall alfo live with him : Let not Sin therefore reign in your mortal body, that ye fiould obey tt in the Lujis thereof From what has been-faid upon I'his Head, there naturally and plainly arifes This important Inference ; that one of the greatefi and moft pernicious corrup- tions pofiible of the Chriftian Religion ; is T^hat kind of Reliance upon the Merits of Chrift , in which wicked Chrijiians place their Hopes of Salvation, inftead cf obeying the Commandments of Chrift F 3 deli" 70 The Dejtgn and End of Bapufm Ser M. delivered in his Gofpel. Next to Total ^^^- Infidelity , the greateft Enemy of true Religion is Superjiition: And of all Su- perftitions, the moil pernicious is That which turns the grace of God into Wan- tcnnefs', which {as the Apoftle elfewhere expreffes it) maizes Chrifl the Minijier of Sin^ that is, makes even the Gofpel it- felf an Incouragement to Wickednefs. Now This is directly the cafe of all thofe profefTed Chriftians, who, while they live vitioully, flill rely upon the Me- rits of Chrifl for Salvation J or, as the Apoftle expreftes it, continue in Sin that Grace may abound. Which is fubverting intirely the whole Delign of Religion. For Chrift came into the World to pro- cure pardon of pafi Sin , for 7io other reafon but that he might more eiFedlu- ally prevent it for ihz future. And there can be no greater Mockery of God and Religion, than to turn That Goodnefs of God declared in the Gofpel, which was intended as the Great Motive to lead men to Repentance ; to turn it into an argu- ment for Security in continuing in Sin. Rom. is Newnefs of Life. 7 1 Rom. ii. 4. Defpifeft thou the Riches of 5 e r m- his goodnefs^ a?id forbearance^ and long- ■^^^• fiiferingj ?iot kjiowing that the goodnefs of God leadeth thee to Repentance'^ But after thy hardnefs and impenitent heart treafurefl up unto thyfef wrath againjl the day of wrath, aiid revelation of the righteous judgment of God. This therefore is the Second Parti- cular remarkable in the Textj namely the confideration of the Death and Re- lurreBion of Chrijt , here infifted upon as an Argiunent , to perfwade men to Repentance and Amendment of Life. The III. Third and Laft thing I propofed to take notice of in the words, is the A- poftle's here urging finally, that the Great Defign of Baptifm in particular, is to remind us perpetually of This Argu- ment, and to inforce it upon us : K?!^^) ye not, thas as many of us as were bap- tized itito fefus Chriji, were baptized in-^ to his Death? Therefore we are buried with Him by Baptifm i?tto death, that like as Chriji was raifed up from the dead by the glory (by the glorious Power) of F .4 thi 7 1 The Dcjign and End of Bapujm S E R M. the Father^ even fo We aJfo fioiild walk in ^^^- Newnefs of Life. Our Lord, when he ^^ fent forth his Difciples to preach the Go- fpel to all Nations, commanded them to Baptize every one that was converted, in the Name of the Father, and of the Son, and of the Holy Ghoft : That is, to caufe them to enter by Baptifm into a folemn obHgation, to dedicate them- felves to the Service of God in T^hat Me- thod of rehgion, which the Son of God came into the World to eftabli{h , and confirmed by Prophecies and Miracles of the Holy Ghojl. The Sacrament of Baptijm therefore, according to this in- ftitution of our Lord, is emphatically fignificant of our Duty, and moft aptly fitted to remind us of it perpetually, in the three following refpeSfs. ift. As be- ing in general a folemn initiation into the Profeffion of T^hat religion, the Great B.nd of which is Holinefs of Life, idly. As typifyi?igy in a particular manner, the neceffity of jnoral Purity and Righte- oufnefs of life, by the fimilitude of wafh- ing the Body with water. And 'i,dly , (which is Newyiefs of Life, y 3 (which is what the Apoftle peculiarly Se r m. infifts upon in the Text j) Baptifm, as ^^^• being an emblem or repreJe?itation of Men's dyi72g with Chrift , and rifmg _ with him again; is a continual me- morial of our obligation 10 put off xht bo~ dy of Sirij and to pul on the new man^ (that is, a virtuous courfe of life ;) which after God, (that is, according to the ex- ample and commandments of God,) is created in righteoufnefs and true Holi- nefi. ift, Baptifm is in general a folemn initiation into the Profeflion of That Religion^ the Great End of which is Ho- lifiefs of Life. If therefore That End be not attained, there is then no Benefit in having been initiated into That Reli- gion, the Only Ufe whereof is for the obtaining That End. 2^/y, Baptism typifies, in 2. parti- cular manner , the neceiTity of Moral Purity and Righteoufnefs of Ufe, by the fimilitude of vva filing the Body with Water. And as, in all cafes, a type or reprefentation is nothing, v/ithout the reality 74 T'f^^ ^^fi^^ ^^^'^ E.nd of Bapt'tfm S E R M. r-eality of the thing intended to be fig • nijied thereby; fo in this prefent point the Scripture is always particularly care- ful^ to exprefs wherein the Real efficacy of this Sacrament confifts. In the Fro- phetick Defcription, Ezek. xxxvi. 25, 27. after the figurative phrafes, then will I fprinkle clean water upon you , and ye Jhall be clean ; immediately follows the explication, from all your Idols will I clean fe you^ and caife you to walk in 7ny fatutesy and ye floall keep my judg- ments and do them. Our Lord himfelf in the very wordi of injlitution; Go ye (fays he) and baptize all natiom, teaching them to do whatfoe'ver I have commanded you: And again; Except a man be born of the Spirit, as well as Wa^ ter, he cannot enter into the Kingdom of God. The Apoftle St Paul accordingly, defcribing Chriil's fanBifying and clean- fing his Church with the wajhing of wa- ter by the Wordy immediately adds, by way of explication, that he might prefent it to himfelf Holy, and without Ble- j Cor. vi. mifli, Eph. v. 26. And elfewhere, fpeak- "• ing is Newnefs of Life. 7y fpeaking of particular Chrijlians , he S e r m* puts, ivafljed^ JanBified^ jujiifiedy as Syn- •^^^• onymous Terms. And in his Epiftle to l^itus^ he mentions the wajhing of re-^ generation and the renewal of the Holy Ghojl, as two phrafes equally^ and with-* out any difference of fignification , ex-. preffing the effeSi of That Kindnefs and Love J which God our Saviour Jhed on us abundantly through Jefus Chriji our Saviour, ch. iii. 4, 5, 6. In the epiftle to the Hebrews, having our Bodies wajhed with pure Water, and our Hearts fprink- led from an evil confcience are ufed as Phrafes of the fame import, ch. x. 22. And St Peter, ftill more exprefsly, (i Pet, iii. 21.) declares the Baptifm, which faves us, to be, not the putting away of the filth of the Flejh, but the anfwer of a good confcience towards God. '^dly, (Which is the Argument pecu- liarly infifted upon in the text ;) Baptifm^ as an emblem of men's dying with Chriji and rifing with him again, is a continual memorial of our obligation to put off^ the kody of Sin, and to walk with Chrift in newnefs y6 The Dejtgn and End of Bapufm S E R M. newnefs of Hfe. This Argument the A- "^- poftle purfues at large, through the ^^'^ whole chapter. And in Other of his epiftles; Col. ii. 12. Buried with him in Baptifrn, wherein alfo ye are rifen with him. Gal. iii. 27. As many of you as have been baptized into Chrif have put on Chrift. And Eph. iv. 22. That ye put of, concerning the former converfa^ tiony the old man , (that is , your antient manner of living)) which is corrupt accor- ding to the deceitful Lujis ; And be renew- ed in the fpirit of your Mind^ The Application of what has been faid upon this hajl General head, is; that, at the firft Preaching of the Go- fpel, the perfons brought to Baptifrn be- ing fuch as had been converted from a- mong the Jews or Heathens j whereas Now they are generally fuch as have been born of Chriflian Parents j 'tis always to be underftood, that all the limilitudes and comparifons, all the reafonings and arguments, drawn in Scripture from the nature and Form, from the defigns and obligations of Baptifrn; muil Now be applie4 is Newnefs of Life. 77 applied to Chriflians , at fuch time as S e r m. they profefs themfelves to be Difciples of ^^^• Chrift, and followers of his Religion , ^'^^^^ with under Jiandtng^ knowledge and choice. Which matter, if duly confidered, would have a great Effect upon the Hearts and Lives of all reafonable perfons. And that it may have fuch Eifedt, God of his in- finite Mercy grant, ^c. SERMON [ 79 ] SERMON W. Of being baptized into the Name of any Perlbn. ^ ^ ^'^^'^^\^«^^^»^ I Cor. i. 13. -or were ye baptized in the ?mme of Paul? H E Apoille is In this Chap- S e r ^f. TV ter reproving the Cormthi- ' ans^ for their unreafonable Animofities and Divifions a- mong themfelves, fo con- trary to the nature and obligations of their Holy Profefiion, fo unbecoming the 8o Of being baptized into SERM.the Name and Charader of Chriflians. ^ ' They had all been inllru6ted in one and the fame Faith ; They had all been bap- tized with one and the fame Baptifm-, They had all profefTed themfelves Difci- ples of One only hord and Saviour, Je- fus Chrift: A.x\d yet afterwards, falling into Parties, and laying ftrefs upon par- ticularities, and valuing themfelves upon adhering, one to One Form or Method of teaching, and Others to Another; they by degrees forgot the Great and Fundamental Obligations of Chriflianity, and departed from the Simplicity of their common Religion. One was for follow- ing Faiil, Another for Apolios , and a third for Cephas. This Beginning of Foolifh Diviiions and needlefs Animofi- ties, This Breach of Chriflian Charity and univerfal Love, the Apoflle very largely and feverely reproves in This and the following Chapters : And no where with greater elegance and more affedtio- nate fharpnefs, than in the words of the Text : Is Chrijl, fays he, divided^ was Paul crucified for you ? or were ye bapti- zed the Name of any Per/on, 8 r f::;€d in the Name of Paul? I thank GodS e r m. that I baptized none of you, but Crifpus ^ • and Gaius; Leji any jhould fay , that 1 had baptized in my own Name. In Difcourfing upon which words, I (hall confider, iji. What the Meaning of T'his Fhrafe is in general, being baptized in, or into the Name of any Perfon. idly^ What Effed:, the confideration of our being All baptized particularly into the Name of Chrifi, ought to have upon us. And idly. What the Nature of T^hat Corruption is, and what the ill confe- que?7ces of itj which St Paid here re- proves in the Corinthiafis by This (harp and fevere Queftion j Were ye baptized in the Name of Paul? iji. As to the Meaning of this Phrafe in general, of being baptized in, or in- to the Name of any perfon ; 'tis to be ob- ferved, that Baptifm, by an expreilive emblem, or figure, of walliing the Body with Water, fignifies and reprefents a Change in the Mi?2d of the baptized Perfon, from One fort of Profeflion or Practice to Another, And becaufe This Vol. IV. G Chtinge 82 Of being baptized into S E R M. Change in the Perfon's Mind, This refo- ^^ ' lution of for faking One State of hfe, one fort of Pfofeflion or Pra6:ice, and en- tring upon Another^ is, in This cafe, fuppofed to be worked and effedled, by the Preachlno;, Admonition , or Exhor- tation of Some Treacher, who either by Reafon and Argument and Dodrinal Perfwafion , or by Evidence of Authori- ty and Divine Commiffion, convinces Men that the Change he indeavours ta work in them , will be acceptable and wxU-pleafing to God; hence the Action of Baptifniy or the external Significati- on of this inward Change, is ftiled a being baptized in, or i?2to the Name of the T'eacher, whofe Difciple, or the Follower of whofe Dodlrine, the baptized perfon hereby profeiles himfelf to be. Thus the children of Ifrael, becaufe when they pafTed thro' the red Sea, and were con- ducted in the Wildernefs by a Cloud, they in this whole matter profefled themfelves to be Followers of That Re- ligion which God taught them by Mofes ; therefore they are faid by the Apoille ta have the Name of an^ Perfon, 83 have been AH baptized unto Mcfes , /;zSf, rm. the Cloud mid in the Sea. And they who by the preaching of Johii the Baptijl ^ were prevailed upon to repent and amend their lives, through a firm Belief of the Promifes God had given them of the Mefliah then fpeedily to appear ; were baptized^ as the Scripture expreifes it, into yohns Baptijm ; and called T^he Dijciples of 'John. In like manner, they who afterward by the Preaching of Chrijl and hii Apofiles^ were converted to the Be- lief and Profeffion of the Gofpelj were baptized in the Name, or ifito the Name, of the Father, and of the Son, and of the Holy Ghoji. That is ; They made a folemn Pro- feffion of their Believing the Doctrines, and of their Refolving to obey the Precepts of That Religion, which God the Father Almighty revealed and taught by his Sc?i ftfus Chriji, and confirmed by the mi- raculous Teflimonies of the Holy Ghojl, Which being the fame thing as, briefly and in Other words, profeffing them- felves Chrijlians, or Dijciples of Chrijl', they are therefore elfewhere fpoken of. Vol. IV. G 2 * in 84 Of he'mg baptized into S E R M. in a general and lefs diftinft manner of ^^' expreffion, as having been baptized in Aas viii. the Name of the Lord yefuSy or, in the ^^- . TSlame of Jefus Chrifi^ for the remiffion of Sins, Ads ii. 38. And thofe nume- rous places in the New Teflament, Aas ii. 21. where we read, that whojoever Jhall C2M ,3°™" ^' on the Name of the Lord, fmll be fwced-, and where Chrillians are diftinguifhed by Aasix.T4. the charader, of thofe who call on the ^': . Name of the Lord Tefus; are, accord- I Cor. 1.2. . "^ ihg to the true fenfe of the Original, plainly of the fame import with That Other expreflion, A6is xv. 17. All the Gentiles, upon whom my Name is called, faith the Lord-, that is, all thofe who have fincerely embraced the Profeffion of Chrift's religion, and are accordingly baptized into an obligation to obey it. And thus [therefore in the Text like wife; the Queflion here put by the Apoftle, Were ye baptized in the Name of Paul? is as much as if he had faid, Am I your Mafter? Are ye My Difciples? do ye profefs a religion of Mine? have / taught you any doBrine of my Own? And the Name of any P erf on, 8y And This may fuffice for explication S e r m. of the. Jirji particular j what the Mean- ■^^• ing of this Phrafe is in general^ of being baptized in or info the Name of any perfon. 2. T H E Second thing I propofed, was, to inquire What EffeB^ the confideration of our being All baptized particularly into the Name of Chrijl, ought to have upon us. And This evidently is, that we ought to look upon ourfelves as His Difciples, obliged to hearken to His Do^ (ftrine, to follow His InftrudiionSj to o- bey His Commandments. The Original Authority and Domi- nion of God over the Univerfe, over All ratiojial Creatures 3 and T^heir confe- quent Duty and Subjedion to Him ; Sc P/«£^/ elegantly exprefTes, by fliling Them the Family in Heaven and Earthy and Him the Father, of whom That whole-- Family is named, Eph. iii. 15. They hear his Name; that is, they are His % Property, they derive from him, they (Jepend upon him, they acknowledge hira as their Head 3 their Father, the Author Q (3 of 8 6 Of he'ing haptized into S E R M. of their Being, • and their Supreme Go^ ^^^- vernour; In virtue of which relation, ^■^•'^' All Honour, All Obedience, All Subjeai- on, is necell'arily and uniformly due to him from Them. And This in their na-' tural capacity, as they are in general his Creatures, or the Work of his Hands. In the religious fenfe, and where there comes more particularly a difli'fiBion to be made, between thofe who are only fubjed: by JieceJJity to God's kingdom of Nature y and thofe who are fubjevft by Choice to his Kingdom of Grace-, the Scripture fpeaks of thefe latter , as , in a fpecial aiid more peculiar manner, bear- ing the Name of God, or (landing in a Ficarer and more proper relation to him.' Ht?n that o''oercomeih, faith our Saviour, Hzill I make a pillar in the Temple of my Go J, and I iviil write upon him the Name if my God, Rev. iii. 12. And elfe- where, the whole Body of our Lord's , fincere Followers are dillineuiilied, as ^h. rJv. I. having his Father s Name written i?i their Foreheads. And in the defcription of the Happiuefs of their final ftate, one' ' principal the Name of any Perfon. 8 7 principal charader made ufe of is, thar S f. r at. they {h.2\\ fee tl^e Face of God, a?id his ^^ • '^2.mQ JJoall be in their foreheads. Thech.x.xii.4. Meaning is; they fliall be received and acknowledged by him as his Sons and his Servants, as being in a more particular manner his Family or Houfliold. The Tabernacle of God fhall be ''ivith them, and he ivill d:iveil with them ^ and they f:all be his people, and God himfelf JJ7all be with them, and be their God, Rev. xxi. 3. By the fame Analogy, bearing like- wife the Name of Chriji, or having been baptized in His Name, fignifies a con- flant acknowledgment and profeffion of His relation to Us, and Ours towards Him. That He is our Saviour and Lord, our Mediatour and Advocate, the only Revealer of the Will of God to us in the prefent time, and by him conflituted our Judge at the laffc day. And that confequendy IVe are his Difciples and Followers; who are to receive from him the dod:rine of true Religion; to look upon hi/n as the Way, the Truth, and G 4 the 8 S Of being baptized into Ser M.the Life J to adhere ftedfaftly to what he •^ has taught us, and to pradtife carefully what he has commanded. St Luke ^ in his hiftory of the Acis^ tells us, that the D'lfciples were called Chriftians firft in Antioch, ch. xi. 26. By their Adverfa- rles, it was intended as a Name of Re- proach-j By l^hemfelves, it was efleemed as a Title of the highefl. Dignity : By Both, it was underftood not to be a bare empty Name ; but to be expreffive and declarative of their adhering to Chrifl's Dodrine, and of their obferving his Laws. Our Lord himfelf, fpeaking of thofe , who, whether few or many in number, iliould in their Teaching adhere ftiidly to the Rule and Dodrine of Truth J infomuch that whatfoever they Jl:ould hind on earthy fiotdd be bound in Heaven^ and . whatfoever they Jhould loofe on Earthy jlx)uld be loo fed in Heaven \ (as in the cafe of men's preaching the Sin- cere and iincorriipt DcSlrine of Truth it muH; needs be;) He exprefles it, by their being gathered together in his Name: M-itt. xviii. 20. Where two or three ar^ gathered. the Name of any Per fort, 8^ gathered together in my Name , there S e r m. am I in the midfi of them. He does ^^• not mean, Where-ever men call them- fehes Chriflians^ or fay unto him^ Lord^ Lordj but where-ever they really are^ what That Name fignifiesi and Do, as he has taught them, the Will of his Father which is in Heaven. That pro- f effing the Name of Chrift, or being baptized into Jefus Chrift, is nothing, without being fincerely folHcitous to un- derfland what his Dodrine truly is, and careful to obey the Laws he has given us, St Faul declares to us in a very af- fectionate manner, Kom. vi. 3, Know ye not that fo many of us as were baptized into 'Jefus Chrifl, were baptized into his Death F — knowing this, that our old man is crucified with hi?n, that the Body of Sin might be deftroyed, that henceforth we fiould not ferve Sin. And again, Gal. iii. 27, As many of you as have been baptized into Chrif, have put on Chrifi-y that is, have put yourfelves under an obligation of laying afide all other Di- flindtions, and of being united upon the fooj; e^Q Of being baptized tyito S E R M. foot of obedience to his alone Commands: ■ , T^here is henceforth Jieither yew nor Greek, there is iieither bond nor free j for ye are all One in Chrijl Jefus: One, not in Title and Denomination only, but in reality of lincere affection; One, in Faith i One, in Charity j One, in uni- form Obedience to the Commands of Chriit; without which, 'tis of no mo- ment to have been called by his Name. The ikme method of arguing, is again inlifted upon by the fame Apoftle, 2 '^Tim. ii. 19, Havi?2g this Seal^ — Let every one that najneth the name of Chriftj depart from ijiiquity. The manner of expref- lion, having This Scaly is a remarkable allufion to certain figurative paffages of Scripture, fome of which I have already iT;entioned. For as St John in his Vi- fion, faw the Servants of God fealcd in their foreheads; and the true Difciples of Chrift, having his Father s Name icritten in their foreheads ; and StPWhimfelf, in fome other of his epiftles, fpeaks of iincere Chriftians as being fealed by the Thh Gboji unto th^ da^ of redemption; fo ,y^^NJ the Name of ajiy Per fan. 9 1 {o here likewife, T^he Foundation^ fays he, S e r m. or the Covenant^ of God, Jlandeth Jure, ^^• haloing T'his Seal, J^et e'uery one that nameth the name of Chriji, depart from iniquity: His meaning is; Let no man think, that his title to God's covenanted mercies, depends upon his bearing the Name of a Chriftian; but upon his be-;- ing conftantly influenced by That con- fideration, to be in reality what That Name denotes, a pradifer of univerfal righteoufnefs, meeknefs and charity. As a fort of Memorial of This obHgation , a Cuilom has long prevailed in the Chri- ilian Church, that every perfon , at the time he is baptized, fliould have given him what we call a Chrijlian Name. And the Defign was prudent; that our very Nanie fhould remind us of our Holy ProfeiHon; And becaufe Chriftians received their own Name at the time they were baptized into the Name of our Lord-, that therefore they fliouid never hear their own Name mentioned, without be- ing put in mind of their being dedicated to bis. The very A/'^/^f' therefore and ■' ■ Title j> Z Ofhehig hapuzed into S E R M. Tattle of a Chriftian, is a great Reproach ^^' to every man, who, in his Life and Converfation, takes no care lo anfwer the Jignijication, and to verify the inten- tion of it ; but intirely forgets or dilho^ nours the Tubing ^ while the Word or x^ame is perpetually in his mouth. And thus having at large explained What Efl'cB the confideration of our being All baptized into the Name of ChriJ}, ought to have upon usj It re- mains now in the 3^ and lajl place, That I proceed to iliow what the Nature of ^hat corrup- tion is, and what the /// conJeque?jces of it, which St Paul here reproves in the Corinthians by this fliarp and levere que- ftion J Were ye baptized in the Name of Paul? And This, from what has been iy me am, as the Serpent beguiled Eve 1 Cor.iii. through his Subtilty, fo your minds fiould ^^' he corrupted from the Simplicity that is in Chrifu For, Other joundation can no man the Name of any Perfoyi. 97 man lay, than 'That is laid, ivhich is ye- S e r m. ■^ IV. fus Chrijl. And though We ourfelves,^ fays he, or an Angel from heaven, preach any other Go/pel unto you, than that which we have preached unto you, let him be ac- curfed. By preaching another Gofpel, he does not mean fetting up a new Religi- on in oppofition to Chriftianity ; but, as he exprefsly explains himfelf in the verfe foregoing, Gal. i. 6, 7, he direfts his dif- courfe againfl Thofe, who called men to another Gofpel, which is not another -y That is, who to the Gofpel of Chrifl added their own peculiar Dodlrines as Marks of diJlin5lion among Chriftians, thereby giving unavoidable occafion to Divifions and mutual Schifms in the Bo- dy of Chriftj Dire(5lly contrary to that Great Precept of our Lord , Mat. xxiii. 9, Call no man your Father upon the Earth, for One is your Father which is in Heaven, Neither be ye called Mafters, for One is your Mafter, even Chrijl. As Chrift alone was crucified for us, fo in His Name orily, (fays the Apoftle,) into His Do6lrine only, were we baptized , Vol, IV. H and 98 Of being baptized into S E R M. and not into the particular dodlrines of ^^' any other man, or any SeB of inen what- ^^'^foever. This is the Root of Chriftian Unity, the Unity of the Spirit in the Bond of Peace ^ the Unity of the One undi- vided and undefiled Spoufe of Chrifl ; which is the Temple, the Houfe, the Church of the Living God ; difperfed in All Ages, and in All places, over the face of the whole Earth j and yet uni- ted in One Holy Bond, in One indiflb- luble Tie, of Truth and Charity. For notwithftanding the numberlefs mutual Schifms and Differe?2ces, among the vari- ous worldly Sedts or Bodies of men, who place the Sum of their religion in fol- lowing the dodtrines and ceremonies each of their own Sed:j yet concerning all real and fincere Chriftians in every place, who, without laying any Strefs on the Traditions of men, endeavour carefully to ftudy and underfland the Dodrine, and to obey the Laws and Command- ments of Chrifl, into whom alone they were baptized) (and who confequently are the True Church of Chrifl j) con- cerning the Name of any Perfon. 99 cerning I'hefe^ \ fay, the fimilitude ufed S e r m. by St Faul is ftill and always true, that ^^' as the Body (of a man) is One^ and hath many members^ and all the members of that One body, being many, are One body, fo alfo is Chriji; For by one Spirit are we all baptized into One body, and have been all made to drink into * One * f" '»-«^'-- Spirit : So that, as to the Fundamentals ir.W;" of religion (upon which alone Thefe ""^'f^ '^^ o \ t I Cor. X. perfons lay any confiderable ftrefs,) they 2. are all of them entirely 0?ie body and One Spirit, even as they are called in One hope of their calling-, having 0?ie Lord, One Faith, one Baptifm , One God and Father of all, who is above alh and through all, and in them all, Eph. iv. 4. Men of evil and corrupt minds, even in St Patd's days, began to depart from this Simplicity of the dodrine of Chrift, and to form themfelves into Sed:s and Parties under different denominati- ons, occafioning mutual Schifms and un- charitable Divifions among Chriftians: Ch. iii. of this i Cor. ver. 3, Whereas ^ fays he, there is among you envying and Vox, IV. H 2 Jlrife 100 Of being baptized mto SERM.Jlrife {i?id divJfio?is; are ye not carnal^ ^^' and walk as mejj'? That is, do ye not behave yourfelves more Hke the profane and corrupt Infidels of This prefent World, than like Difciples of Chrift? For while One fays , 7 am of Patdy and Another y I am of Apollos^ are ye not car- naU That is, Do ye not fhovv your- felves more concerned for particular Parties^ than for propagating univerfal- ly the 'Truth of Chrift, and the PraBice of That Dodtrine which is according to Holinefs. In later and more corrupt Ages, this evil Spirit has continually in- creafed among tho(e who call themfelves Chriftians. And the Confequcnces ^ the natural and necefj'ary Confequences of it, have been Animolities, Contentions, Hatred, Schifms, Wars, Fightings, Per- fecutions, Ravages, and Devaftations of the World. The Remedy, is One only ; a very obvious remedy, and the o?dy pof- fible one ; even T'/vV, prefcribed by the Apoftle in the Text ; that All ChrijlianSy tvtvy fingle Chriftian, and All Bodies of Chriftians, whether fmall or grear, would feri- the Name of any Per fan. i o i ferioufly confider , that as Chrifi alone S e r m. was crucified for them, fo in His Name ^^• only were they All baptize d, and not in the Name of Faul^ or of any other man, or of any ^e5i of fnen^ whatfoever : And that confequently they ought All to con- tinue in the Simplicity of the Profeilion and Pra6lice of That Gofpel, into which they were All baptized ; without con- tentioufly adding, each of them their own peculiar Dodrines, to the Dodrine of Chriji ; which muft unavoidably be the Occalion of never-ceafing divilions. In the Great Foundatiom of Faith aiid FraBice ^ they do already agree. In other matters J if every one would but allow to Others, what he knows and expe6ls fliould in Chriflian Charity be by Them allowed to Flim-y however men might and cannot but differ about many things, yet with regard to each other's perjons they might eafily (ac- cording to St Paul's advice) be of the Rom. xi fame titmd one towards another, perfeBly^^- joined together in the fame mind and in the fame judgment, i Cor. i. loj holding H 1 tks- 10 2 Of hemgbapt'izsdy 8cc, S E R M. the imity of the Spirit in the bond of ^^ ' peace. So the Apoftle exprefles it with great accuracy: Holding, not unity of opinion in the bond of ignorance, nor unity of practice in the bond of hypo- crify-, but the Unity of the Spirit, the unity of a Chri/iian and Charitable Spirit, in the bond of Peace, SERMON i SERMON V. The Nature, End and Defign of the Holy Communion. •4^ -Vlr. -W -Vln -VU 'Vy. "JV. "VV. -JV. itt,. -iJV. 'A, 'JV, HV- I Cor. xi. ij. ^/^-r /^^ y2?w^ manner alfo he took the cup , when he had fupped^ fajhig^ "This Cup ts the new Te- jlament tyi my Bloody This do ye^ as oft as you drink tty in remem- brance of me. ^p^i^^j N E great End of our Savi- S e r m. our's coming into the World, y^(^ was to deliver men from V, ^ that yoke of ceremonious performances , whi^h neither they nor H 4 their 104 The Nature^ End and Deftgn S E R M. their Fathers were able to bear : and to ^ • eflablifh Religion upon the Foot of Vir- tue and everlafting Righteoufnefs. The World had from the beginning been fo addicfted to ritual and external obfer- vances, and laid fo great ftrefs on fenfitive and outward parts of Worfhip; that God, in condefcenlion to their infirmity, and confidering the hardnefs of their Hearts, had for feveral ages thought fit to prove the obedience of his peculiar people the Jews, by giving them fuch pofitive precepts, as had not in them- felves any real and intrinfic worth j but their obligation depended wholly, upon their being pofitively commanded. Thefe rites, were external and fenfible^ fuited to the capacity of fuch perfons, whofe minds couid not immediately relifh the more fubllme and fpiritual parts of Re- ligion. A willing and diligent obferv- ance of them, was indeed an evident proof of an obedient and iincere Minds and a wilful neglecfl of them, when commanded, a manifeft token of a flifF- pecked, flubborn, and perverfe genera- tion ; of the Holy Communion, lo j tion } but yet they were not, in their own S e r m- nature, Adts of Piety j or conduced any ^• thing, of themfeheSy towards the perfect- ing of the Soul, and making it hke unto God. Hence, tho' thefe things were not to be left undone j yet the weightier mat- ters of the Law, were always judgment^ mercy, and truth. To thefe, God con- tinually exhorted his people by the Pro- phets; and declared upon all occalions, that their ritual obfervations, in compari- fon of thefe more important Duties, were of no value; and without them, were even abominations in his Sight. T^hink- eft thou that I will eat hulls fleftj , or drink the blood of Goats f No ; But offer unto God thankfgivijig, and pay thy vows uf2to the moft High. Pf. 1. 13. God did therefore, by a Succeffion of Prophets, wean the Jews by degrees, as they were able to bear it, from their too high efteem of ritual and ceremonoius per- formances; and inculcated to them the true and fpiritual nature of Religion; till at laft, in the fulncfs of time, when the World was prepared for the recepti- on io6 The Nature y End and Deftgn Serm. on of the Gofpel, he wholly aboliflied ^- thofe rites by the coming of his Son, whom he Jmt forth into the World made tinder the Law, to redeem them that were under the Law, that we might re- ceive the adoption of Sons. Our Religion therefore Now confifts not in fuch out- ward and ceremonial parts of Worfhip, whofe obfervance was difficult, and their fignification oft-times obfcure. We know that God is a Spirit , and they that will worjhip him acceptably, miijl worjhip him in Spirit and in I'ruth. The Perfection of our Religion, is to imitate the Life of God in Holinefs, and having efcaped the corruption that is in the World through luji^ i. e. thro' the Temptations of Ambition, Covetoufnefs and Senfuality ; having efca- ped Thefe, to become partakers of the di- vine nature. The Promifes of the Go- fpel are almoft wholly fpiritual ; and its Precepts accordingly are fo excellent, as, not only by virtue of God's promife and appointment, but even in their own Na- ture alfo, to fit and prepare us for that truly fpiritual life in Heaven. But then, as of the Holy Commiimon, 107 as we are not yet adlually in the ftate S e r m. of Perfedlion, but only in a ftate of pre- ^• paration for it; as we are here confined to thefe earthly Bodies, and to converfe with fenfible and corporeal objecfls; fo the inward devotion of our Minds, muft be excited and exprefled , by outward ,ad:s of Religion. We rmijl glorify God both in our Body and in our Spirit^ which are God's, i Cor. vi. 20. No lefs there- fore do They err, who would exclude all outward Ads of VVorfhip from true Re- ligion, than they who place Religion (as the greateft part of Men are apt to do) almoft wholly in them. Our Minds muft be filled with a due honour, and re- verence towards God; and that difpofi- tion muft be maintained and {how forth itfelf, in proper Ad:s of external wor- fliip. And here our Saviour has not con- fined us, to difficult and burdenfom forms; but only that all things be done decently and in order. We are not obli- ged to fuch pofitive and ritual obfer- vances, as the Jews of old; but only to fhow forth the religious affedions of our minds 2 1 8 The Nature^ End and Deftgn Serm. minds in fuch outward ads, as are in ^- their own nature apt to excite that devo- tion, and to exprefs it. There are no more than two pofitive inftitutions in the Chrillian Church, as of neceffity general- ly to Salvation; Baptifm and the Lord's Supper J And thefe, fo extremely figni- ficant, and the connexion between the Sign and the thing figniiied fo evident, that they can hardly be called barely po^ fitive inftitutions. By the 0?ie^ we are admitted into the Society of Chriftians, and made members of the myftical Body of Chrift; By the Other, we are con^ firmed and eftablifhed in thatftate; and receive fpiritual nourifliment, as mem- bers united to the Head; being made partakers of the benefits of his Death and Paflion. The 'Words of the Text, are part of the Hiftory St Paul gives us of the infti - tution of his latter Sacrament; exadly agreeable to the Account that three of the Evangelifts give us, of the fame inftitu- tion. The Occafion of the Apoftle's re- peating it in this place, was the diforderly manner of the Holy Communion, 109 manner of the Corinthians communica- S e r m. ting; who, by reafon of many divifions ^• among themfelves, and thro' the pride of the rich defpifing the poor, received this Holy Sacrament without a Devotion fuitabie to fo facred an inflitution; 7iot difcerning^ (as the Apoftle exprefles it ver. 29) the Lord's Body, not diftin- guifhing it fufficiently from a worldly or common feaft; not confidering the Solemnity, and Defign of the Adion; not having their minds prepared with worthy Qu^alifications, to approach with due Reverence the Table of the Lord. In order to remedy this their carelefsnefs, and prevent the like unbecoming beha- viour for the future; the Apoftle thought no Argument more proper, than to repeat to them the very words of our Lord's inflitution: Which containing in themfelves a plain account of the End and Defign of this Holy Sacrament, could not but put them to fliame, and be a flrong reproof of their unworthy behaviour; that they fhould fo foon for- get the main and principal intent of 1 their no The Nature^ End and Defign Serm. their coming together; and err, not in ^^- an external circumftance, or in a matter of form J but in fuch a particular, as fhew them to have negledled that admo- nition and precept, which in exprefs words, was a part, and a principal part, of the injUtiition itfelf; This do in re- 7nembrance of me. For it was not poffi- ble, they fhould at the very time of their religious affembly have run into excejsj if they had confidered, that what they were then doing, was in remembrance of the Death and PaJJion of Chrifty who gave himfelf a Ranfom for them to that very End, that he might redeem them from all worldly and inordinate defires: It was not poflible, they fliould at the very time of their receiving the Holy Communion, have defpifed their poor Brethren, and treated them uncharitably and with contempt; if they had confi- dered, that the Adion they were then about, was a Solemn JJjewing forth the Lord's Deathy a folemn profeffion of their belief in a crucified Saviour, a publick declaration of their Hope of Sal- vation of the Holy Communion. in vation only thro' the merits of his Death, S e r m. who died equally for poor and rich, for ^• the mean and for the honourable; and ''''^'^^^ made it his laft Defire and Command- ment before his Death, that they who would be hh Difciples, fliould love one another without diJiinSfion of worldly confiderations, and be Examples of Cha- rity to the whole World. Nothing therefore could be a jufler and Wronger reproof, to the prejent carelefs and un- charitable behaviour of the Corinthiam\ nothing more inll:ru<5tive to them, how to behave themfelves worthily and be- comingly for xht future-y than to repeat, as St Paul here does, the folemn words themfelves of our Lord's own inftituti- on; which fo plainly and with fuch Au- thority exprefs the nature and defign of his Holy Sacrament. For I have recei- "jed^ (faith he) of the Lordy that which cilfo I delivered unto you ; that the Lord yefuSy the fame night in which he was be- trayed, took bread', and wheii he hadgi- *ve?i thanks, he brake it, and f aid, 'Take^ Eat J I'bis is my Body which is broken for \ou; 112 The Nature^ End and Deftgn SERM.you'j This do in remembrance of Met After the fame manner alfo he took the cup^ when he had fupped^ faying^ This Cup is the New Tejlament in my Blood; This do ye, as oft as ye dri?zk it, in remembrance of Me: hi remembrance of me-, i.e. in commemoration of my Death and Pafli- ens fdewing forth, (as the Apoftle ex- prefTes it in the following verfe,) the Lord's Death till he come. In difcourfing upon thefe Words ^ the \ft Thing proper to be obferved in them and confidered, is the gene^ ral Nature, "End, and Defgn of this Holy Communion: expreffed by our Saviour in thefe Phrafes, This is my Bo- dy, which is broken for you-, and This Cup is the New Tefament in my Blood-y This do ye, as oft as ye drink it, in re- membrane e of Me: Do it in remembrance xf Me ; i. e. Let it be a perpetual folemn Commemoration of my Death and Faffi- on; and a continual Occafion of your meditating upon the fpiritual Benefits purchafed to you thereby: Meditate fe- rioufly of the Holy Commnnton, 113 rioufly and devoutly, upon the wonder- S e r m. ful Love of God^ the Supreme Lord and ^ ' Father of all, in fending freely into the World no meaner a perfon than his own Son, to become a Sacrifice and Propitia- tion for all Sins forfaken and amended. Meditate upon the Love alfo of Chri/i , in fubmitting willingly to this good plea- fure of his Father; in fubmitting wil- lingly to Death, even the Death of the Crofs, to accomplifla this merciful and gracious Defign : For greater Love has no ma?2 than this, that a man lay down his life jor his Friends, St Joh. xv. 13. Think with a Jufl Senfe upon the Hu- mility and Condefcenfion of him, who bei?ig in the for ?n of God, i. e. who being the perfon by whom God from the Be- . ginning created and governs all things, yet did not affeSi to appear in that form, to appear like unto God, to appear (as he might have done) in the glory of his Fa- ther; but voluntarily made himfelf of ?io reputation, and took upon him the form of a fervant, and was made in the liken efs of men, and beijig found in fafl:ion as a man:, Vol. IV. I he •114 The Nature^ End and Deftgn SYLK^^•he humbled himjelfy and became obedicfjf ^- unto Deaths even the Death of the Crofs. ^^^^Conlider, with due affedtion of mind, the vile and heinous nature of Sin ; con- fider it with the higheft indignation, and with the lirmeft refolutions againfl itj which, in the Wifdom of the Almighty's Government, was the Occafion of fuch a Humiliation to the beloved Son of God, in order to expiate and purchafe pardon, for it : And let your frequent eating this Bread, and drinkiiig this Cup, be a con- flant Remembrancer to your Thoughts, an Affiilance to your Devotion, and a perpetual renewing of thefe fpiritual meditations. Do this, in remembrance of Me. The Mind of Man, in this prefenc State, is fo conftantly and fo ftrongly af- fected by the impreffions of Senfible Ob- jeds which perpetually furround it, that it can very difficultly conceive of things fpiritual, purely and abflracfledly by themfelves: It is fo clofely united with Matter, and its attention fo continually and powerfully follicited by external and corporeal objeiSIs; that to meditate wijh of the Holy Commmiion, 1 1 j with any clofenefs and application of S e r m. Mind on things remote from Senfe> '^■ (though indeed the moil natural and proper operation of the Soul,) is yet become one of the hardell: parts of our Duty, and the want of it one of the greateft occafions of Sin. The chief Reafon, why men, who feem convinced in their minds of the Truth and Im- portance of Religion, of the certainty of a Judgment to come , ^and who will readily acknowledge the infinite difpro- portion between things temporal and eternal, between fpiritual and earthly concerns ; yet at the fame time, in their pradlice prefer things earthly before fpi= ritualj and temporal concerns before e- ternal; the Reafon of This, I fay, is want of frequent and ferious Confidera- tipn: And the reafon why they do not confider, is, becaufe the capacity of their Mind is fo wholly taken up, and their Attention fo conftandy employed j, about fenfible Objedsj that either they turn not their thoughts at all towards things moral and fpiritual; or, if they Vo L. IV. I 2 da Ji6 The Nature^ End and Defign Serm. do, yet Thefe take fo little hold, that ^' they are prefently diverted j and make fuch flight impreffions, that they are im- mediately fwallowed up and loft, among the deeper impreffions made by the Ob- jedts of Senfe. In confideration of this weak and depraved ftate of man's Soul it is, that God, who is a Spirit infinitely removed from Senfe, the King immor- tal, invifible, whom no man hath feen nor can fee, has, in all his Revelations and Difcoveries of himfelf to mankind, reprefented himfelf, not by any fublime defcriptions of his nature and eflence, (which are commonly barren and un- fruitful Speculations , ) but reprefents himfelf aflfedtionately under the chara- dier of being Author of fome great and memorable Work worthy of God, for the good and benefit of Mankind: That fo men might neither on the one hand have any occafion given them to frame / to themfelves any likenefs or fimilitude of God; which is the greateft Indig- nity; nor yet on the other fide want fuch a jufl Idea of him, as they might fix of the Holy Communion, 117 fix their thoughts and Meditations upon. S e r m. Thus to the Patriarchs he ftyled himfelf, • God who created the Heavens and the Earthy and all thi?2gs that are therein. To the Nation of the J-ws, God who brought them out of the hand of Egypt , out of the houfe of bondage -^ To us Chii- ftians ; God^ even the Father of our Lo/ d fefus Chriji, And bee aufe the great End and ElTenee of Religion is to imitate the nature and Hfe of God, in Holinefs, Juftice, Mercy, Truth, and the reft of his commendable Attributes j therefore he has exemplified that life to us, in his Son Chrift Jefus ; clothing him in flefh, and fending him to dwell among us, that he might leave us a vifible and fenfible Example, that we fiould follow his Jieps. Further ; becaufe men are ufually as un- apt to Remember, as they are at firft flow- to Apprehend, things of a fpiritual na- ture; God has therefore generally been pleafed to ufe the fame means, as in con- veying fpiritual Notions firft into our minds, fo in keeping them up there like- wife after we have once received them, I 3 by 1 1 8 The Nature^ End and Deftgn SERM.by the help of continued outward and ^- fenfible Signs. For fuch is our Frame, ^^ that An^ fenfible Memorial makes na- turally a deeper and more lafting im- preflion upon us, than a mere hiilorical narration of the Fad to be remcmbred: And the more proper and fignificant, the more exprefs and pertinent the Me- morial is J the tJiore ftrongly does it ftill affed; us. When God entred into Co- venant with Abraham^ to be a God unto Him and to his Seed after him; he in- flituted the rite of Circumcifion , as a perpetual memorial of it to after-gene- rations ; and it jhall be^ fays he, a Token €f the Covenant between Me and Ton , Gen xvii. ii. In like manner under the Mofatcal Inftitutioii, the Jews had feve- ral fenfible Signs and poiitive Rites ap- pointed them ; for the keeping up in their m^inds a continual 'Remembrance of God's commands, or for lafting memo- rials of fome peculiar bleiiings; l^hat ye jeek not after your own Heart, and after your own Eyes , but may remember and do all my Commandments^ and be holy iin- to of the Holy Commrmon, Up to the Lord your God^ Num. xv. 40. OFSe r m. this, we have feveral inftances in the * Books of the Law ; But the moft re- markable one of all , and that which bears mofl Analogy to our Sacramental remembrance of the Death of Chrift in the Eucharift, is the Feaft of the Pajjb- ver; appointed (as is fet down at large in the xiith of ExodusJ for a perpe- tual commemoration of the miraculous ^ deliverance of the- people of the Jews out of Egypt^ when the Lord pafled over the houjes of the children of Ifrael, but fmote all the firfi-born of the Egyptians with Death. This bringing up the If- r a elites out of the land of Egypt ^ was the greatefl and mofl wonderful deliverance that had ever been vouchfafed to any Nation. They had been long kept in fervitude, and opprclTed by a mighty and potent People, without any polTibility of deliverance in all humane appearance; and their work was exacted with rigor fo that it was called by way of eminence ij?e houfe of bondage, and the iron furnace I A. wherein no The Nature. End and Defim S E R M. ivhcrein they were made to ferve : Yet • did God bring them forth with a fir.ong "^ hand and iinth an out-Jiretched arm, with fig?is and ivofiders and with mighty ivo?'ks. This was fuch a deliverance, as it might reafonably have been prefumed, there could be no danger it fliould be ever forgot by them: It was fuch a convin- cing and aflonifhing proof of the im- mediate prefence of God amongft them, that 'tis not eafy to imagine , how the deep impreffions it muil; of neceffity make upon their minds, of the Power and peculiar Providence of God over thern, fliould ever after come to be worn out. For there is nothing apt to affedl micn in fo ftrong and lalling a manner, as the beholding fuch works , as they cannot but judge to be above the Power of natural caefes, and to be the imme- diate effect of the linger of God. Yet .we find that T^bat very people, even that 'uerv cfeneration, who had leen all thefe things with their own Eyes, (as Mo/es often upbraided them ; ) forgat Godd U'orks ^ and his wonders which he had fiewed: of the Holy Commtinlon. 121 fiewed among them-, l^hey kept not the'^-EKu. Covenant of God, but refufed to walk in ^• Ml law ; lHoey fnned yet more agatnji him, and provoked the moji Highefi in the wildcrnefi, Pf. Ixxviii. 17. How much more would the Memory of that great work have been loft in y^^r-generati- ons, had not God appointed fuch a me- morial of it, as, by its conftant return, and by its fitnefs to reprefent the thing lagnihed, might always preferve it frefti in their memories, and oblige them to teach their Children the fame f For 'This caufe therefore was the Feaft of the Pajjover inftituted; an inftitution moft proper for That End to which it was defigned: Men, in fuch a feftival So- lemnity, being conftantly obliged to re- collect and rehearfe particularly the Mat- ter they gratefully commemorate; and by rejoycing together, with humble De- votion , to imprint it more and more deeply upon their minds for ever. And accordingly we find in the Hiftorics of All Nations, that fomething like This was their ufual manner of keeping up in J 12 The Nature y End ayid Defign Serm. in their Minds a Senfe of great and re- ^- markable bleflingsj of preferving the *'^ Memory of their moft eminent Bene- fadors ; and of making effedtual the Laws and particular Precepts, fuch Benefactors have thought fit fliould be perpetually obferved. And now, This is the Method which God has been pleafed to make ufe of with Us ChrifaaJis likewife. The Sacri- fice of the Death of Chriil, (which is the Foundation of God's accepting Re- pentance, confiftently with the Honour of his divine Laws,) was ineflimably the greateft bleffing that was ever conferred upon the Sons of Menj yea, the foun- tain and fpring, the original and foun- dation of all other bleffings: For fo the. Apofile jufily argues. He that /pared not his own Sojiy but delivered him up for us ally how fiall he not with him alfo freely rrive US all thi7iQ-sf It was a Bleffino;, of which the deliverance of the People out of Egypt, and their pafiage through the Red Sea, was but a Type and a Fi- gure 5 And therefore, if that Shado^^i; was of the Holy Communion, 123 was to be fo folemnly commemorated S e r m- by the Pafibver, how much more does ^• the Subjiance itfelf of this eternal Blef- ^■"^^'^ fing, deferve to be perpetually kept in mind with the higheft veneration, and commemorated with the greatefl thank- fulnefs, that can poffibly be exprefTed. That This might be done the more ef- fedtually; our Saviour, in confideratiori of the weaknefs of mens apprehenfions, and the llownefs of their memories in fpiritual matters, has thought fit to in- ikiiutQ fiich fymbols or reprefentations of what he has done and fuffered for us, as might beji conduce to the fpiritual ends he defigned in the Sacrament; that is, Jiich Symbols, as might reprefcnt him to our Minds rather than to our bodily fenfes ; and might affift the meditating faculties of the Soul; yet fo, as at the fame time not to affe(£t the Senfes in fuch manner as to give any occafion to the outward adlions to drown or thrufl out the fpiritual affedlions of the mmd; fuch fymbolical Reprefentations as might be ^_aturally ufeful to excite Devotion 3 and yec 1X4 The Nature^ End and Defign S E R M. yet at the fame time not be apt to de^^ ^- generate into occafions of Superfhition. ' "^ There is no corporeal linage^ (fuch as vain and corrupt men are apt to affed:, and have found the great mifchief of it j) there is no Obje6t to terminate the Senfe ; but the Bread is appointed to be broken, and the Wine to be poured out; to re- mind us in an abJiraSi and jpiritiial man- ner, how his Body was broken, and his Blood fhed for us. And this he has commanded us to do always^ in remem- brance of Him ; fiowing forth the Lord's Death, through all Generations, until his Second Coming. We are to do it at all times-, to fliow forth his Death , by a perpetual com- memoration , until his fecond coming : But more efpecially , at the folemn re- turn of thofe great Feftivals, fet apart in remembrance of his Nativity, Paf- fion, and Refurreciio?i, His Birth in hu- man Flefli, was the humbling himfelf to a Capacity of fufFering Death for our fakes i and his RejurreBion after Death, \yas the evidence and demon ilration, of his of the Holy Communion. 1 2 y his Sufferings being accepted in the fight S e r m. of God. He died for our Sins, that he * might expiate them by his Blood j a?2d he rofe agaifi for our jujlification , that he might in his Glory communicate to us the full EfFed: and Fruit of that A- tonement. He offered himjelf once a Sacrifice for Sin; and then^ir ever fat down on the right hand of God; having by one offering for ever perfected them that are fanBified, But now in order to make ourfelves capable of fo ineftimable a Benefit, it is neceffary on our parr, that we fo commemorate his Death, as to die ourfelves alfo unto Sin ; and fo to rejoyce in his Refurredion , as to rife ourfelves likewife, unto newnefs of life. Chrifl our Faffover is facrificed for us; There- fore let us keep the feajl, not with old leaven, neither with the leaven of malice and wickednefs, but with the unleaveiied bread of fmcerity and truth, i Cor. v. 7. To fuch as are fincerely and heartily de- lirous fo to do, there can be no better Af- fillance than the frequent and worthy receiving this Holy Communion: The general 2 ji6 The Nature^ End and Defign Sekm. general Nature y End and D^fgn of ^' which, I have Now fliown to be a fo- lemn commemorating of the Death of Chrift, (Do this in remembrajice of Me -J and the particulars contained under this general Yitid^ fliall hereafter more fully be explained. L E T us thereforcj with Hearts full of iincere Refolutions to forfake every Sin^ partake of this Holy Feaft in the Manner our Lord himfelf has appointed: And that it may have an effedual influence ^ upon us to imitate him in his Lifey whom otherwise we do but mock when we commemorate his Death y God of his infnite mercy granty 6cc. SERMON I 1^7 ] SERMON VI The Nature^ End and Defign of the Holy Communion. I Cor. xi. zj. ^fter the fame manner alfo he took the Cup^ when he had fupped^ faying^ This Cup is the New Te- flament tn my Bloody This do yCy as oft as ye dymk tt^ tn remem-^ hrance of me, Havc from thefe words, in g ^ ^^ ^^ a foregoing Difcourfe, con- VI. fidered the general Nature, 'v^^'^*^ End, and Defign, of the inftitudon of the Sacrament of the Lord's Supper, 128 The Nature^ Rnd and Defign Serm. Supper. I proceed at this time, to re- ^' duce to Pra6lice the fever al particulars, ^'^'^^ included in that One general direction gi- ven us by our Lord, do this in Remem- brance of Me. And \Ji. To do This in remembrance of Chrifi, lignifies fixing and imprinting in our minds with a more lafting and permanent Impreffion, the remembrance of his Death and Paffion j as an effectual Motive to iiniverfal Obedience: That is, to the Practice of Virtue, upon the Prin- ciples of the Dodtrine of Chrill:. There can be no Wronger Argument, to per- fwade Men to the pradice of Virtue and Holinels, than a due confideration of the exemplary hife and meritorious Death of our Saviour J His Life as a Pattern of all Virtue, and his Death as an Evidence of God's Hatred againft Sin. His Life v^^as fo complete a pattern of pure Reli- gion: and his Death fo afFed:ionate a perfwafive to imitate That example; that w^hofoever frequently and ferioufly meditates upon thefe things, can neither readily err from the right v^ay, for want of of the Holy Commumon. 129 of 'due injlruBion and fufficient direSli- S e r m. ori'y nov faint for want of powerful Afo- ^^• fives to proceed in it. For, UHjat temp- tation can prevail upon That perfon to fin deliberately againft God, to run in- to any A(5ts of Debauchery or Impiety ; who by Faith continually beholds our Lord (bedding his moft precious Blood, to redeem him from the dominion and punifhment of that Sin , which he is now tempted to commit? What Heart can be fo obdurate, what Breaft fo un- grateful, as to run knowingly and will- ingly into the commiflion of Sin ; when he has his dying Saviour habitually before his eyes, intreating and befeeching him to avoid thofe Sins , which were the caufe of his cruel and ignominious Death ? In matters of temporal Concern, Men always indeavour to remember the inftrudlions of a dyijig Friend ; and think nothing more facredly obliges them , than his lajl and moft affed:ionate De- lires: How much more religioufly ought we to obferve thofe Precepts, which we find our Saviour injoyning us not only Vol. IV. K when 1 3 o The Nature y End and Defign S E R xM. when dying , but when dying for our ^^* fakes -y when dying even for that 'very end, that he might enable us the more ef- fe(Stually to perform them! Now the Means to preferve thefe Impreflions con- ftantlv frefh upon our Minds, and in their full force ; is to partake frequently of thofe elements, which our Lord him- felf has appointed to be received, as the mofl proper remembrances of himfelf. Whofoever keeps up in his mind a con* ftant remembrance of Chrifl:, of what he has done and fuffered for us, will not ea- fily fall into grofs and habitual Sins : and he that frequently and devoutly, with underftanding and knowledge of what he does, partakes of the Holy Communion, cannot fail to keep up in his Mind fuch a conftant Remembrance of our Lord, When we fee the Bread broken, and the Wine poured out; we cannot but con- template how his Body was broken, and his blood fhed for our fakes ; and the oftner we renew thefe thoughts by fre- quent communicating, the flronger and more vigorous, the deeper and more laft- ing of the Holy Commumon. 1 3 t ine impreffions muft thefe things necef- S e r Nf. faiHy make upon our Minds. One prin- '^^• cipal reafon why Meii in thefe latter A- . gf-s of the Woild, who profefs them- felves Chriftians, are yet fo loofe and fen- fual, fo carelefs and indifferent in mat- ters of ReHgion , fo cold and lifelefs iii their devotion, and fo little affedied with things fpiritual and of a heavenly na- ture, is becaufe they feldom allow them- felves Time, from the Cares and Bufi- nefs and pleafures of the World, to re- colled: their Thoughts , and meditate ferioufly upon the great Motives and Ar- guments of Religion: And one reafoii why they fo feldom think on thefe Argu- ments , is , becaufe they negledl thofe means, which God has graclouily ap- pointed to avi'aken and withdraw their Minds from earthly and temporal confi- derations ; thofe means , to which God has annexed the Affillance of his Holy Spirit, to enable us to raife our Thoughts and fix our Meditations upon things fpi- Htual and removed from Senfe. Flence ic CDmes to pafs, that tho' they belie-ve indeed -Vol. IV, Ka the 1 3 1 Tloe Nature y End and Defign SERM.thc Hiftory of Chrift's dying for thenij, ^^- as a bare relation of Matter of Fadt ; yet ^^'^ they feldom remember or think at all upon it ; or if they do, yet 'tis fo flightly and fu- perficially, with fo little due apprehenfion of the great concern and importance of it to themfelves, or of the true Defign of it with regard to their own real A- mendmentj that it leaves upon their minds none of ^thofe impreflions, which are necefTary in order to have an efFedtual influence upon their lives and adtions. One great and principal End therefore of the inftitution of the Sacrament of the Lord's Supper, is, by means of outward and vifible Signs, apt and decent, proper and fignificant, to imprint and fix in our minds with a more lafl:ing and perma- nent imprefiion, the remembrance of Chrifi:'s Death and Paflionj that, ha- ving always before our Eyes thofe admi- rable inftances of his unparallelled Love, and being conflandy reminded of the true End and Defign of his Sufferings, we may be the more ftrongly fortified a- gainfl all temptations, that would feduce us of the Holy Communion. 133 fis to fin againft fo great a Benefadlor ; S e r m. VI. and that we may go on the more efFed:- aally in the ways of his commandments, who has done and fuffered for us things of fo great and fo ineftimable a value. 2. Doing this in remembrance of Chrijiy is making yi^r^ a commemoration of his Death, as is with all Humility a conti- nual acknowledgment of its being to Sin- ners the only Ground of Hope and Afjii^ ranee of Far don. ^his Ctip, faith he, is the New ^ejlament in my Bloody which is fiedfor Tou and for many for the re-^ mijjion of Sins; Therefore do this in re* membrance of me. The Sacrament of the Lord's Supper is not itfelf\ like Bap* tifm, a Rite appointed for the Remiffion of Sins ; but 'tis a commemoration only of that AU-fufficient Sacrifice, which was once offered for an eternal Expiation. To imagine that the Lord's Supper, which is to be repeated perpetually^ has fuch a promife annexed to it of taking away all pafl Sins, as Baptifm had which was to be adminiftred but once is a dangerous and fatal Error j Becauf^ K 3 ^^^^h 134 *^^^^ Nature y End and Defign S E R M.fuch an Opinion would be plainly an en- ^ ^- couragement for Men to continue in Sin^ that the Grace of Forgivenefs might be perpetually repeated and abound. But the receiving T^his Sacrament is a conti- nual ack?20wledgment, that l^hat Pardori which God vouchlafes us, not as a ne- ceffary confequent of the outward Adi- on, but upon the condition of our true and unfeigned Repentance j even that ^J'hat Pardon , is the purchafe of the Blood of Chrifl, and the Effed of that great and eternal Sacri^e. once citered for the Expiation of S::;. The vhurch of Rome ^ by pretending That facrifice to be perpetually repeated upon the Al- tar j as they give Men too great incou- ragement to continue in Sin, (o they exprefsly contradi(5l the Apoftle St Pau!-^ who afTures us Heb. ix. 25, that Chrift is not to offer himfelf often^ as the High Trieft entred into the Holy place every year 'with blood of others j For then muji 'he often have Jiff ere d Jince the foundation ^f the World; But Jiow Once in the end of the World has he appeared to put a- of the Holy Communion. 135 away Sin , by the Sacrifice of himfelf. S e r m. The Sacramental remembrance of which ^ ^• great Propitiation, the antient Writers of .the Church do indeed frequently ftile, by a figurative expreffion, the unbloody Sacrifice -, But for that 'uery reafon, and by that 'very exprejjion^ it is declared not to be properly itfelf a Sacrifice^ but only a grateful commemoration of one 5 be- caufe without Bloody as there is 710 remif- Jiony fo there is properly 720 Sacrifice, Ic is a Sacrifice, only in a figurative Senfe, and by way of allufion ; juft in the fame manner of fpeaking, as Chrifiians are fil- led in the New T^ejlament the Circiunci- fion made without hands, Neverthelefs , to thofe who truly and fincerely repent and amend; and who humbly and de- voutly beg of God the pardon of their pafl and forfaken Sins, thro' the inter- ceffion of Chrifl ; to fuch perfons, tho' there is indeed no new Sacrifice^ no 7iew "Foundation of Remifiion-y there is never- thelefs fufHcient ground for hope and afTurance of Pardon, in the merit of that pne AU-fufiicient Sacrifice Once offered K 4 for 1 3 <5 The Nature^ End and Defign SERM.for ever: And fincere Penitents can ne- ^^- ver with more reafonable and well- ^'^'^ grounded Faith, hope to have apphed to themfelves the benefit of the grace and forgivenefs, purchafed once for them by that great Expiation j than when they are with true Devotion and with full purpofe of Amendment of Life, com- memorating their Saviour's fufferings in that folemn manner, which He himfelf has appointed, who was the Perfon that save himfelf to be the reconciliation for • US, that thro' him we might have accefs with confidence to the throne of grace ; and whom God has Jet forth to be a propi^ tiation for us, thro- Faith in his Bloody to declare his righieoufnefs^ (that is, his mercy, for fo the right eoufnefs of God fignifies in the New 'Tejiajnent ;) to de- clare, I fay, his righteoufnefs for the re- mifjion of Sins that are pajl, thro the for- bearance of God. They can never with better and more lively Hope, exprels their full Trufl: and humble dependance upon God, that he fliall freely give them f?// Qther things-, than at That Time wher^ of the Holy Communion. 137 ,when they are . worthily and devounly S e r tvi. commemorating, according; to our Lord's ^ ^- inftitution , how he /pared not even hts own Son^ but delivered him up for us alL How /// therefore does it become Men who call themfelves Chriftians to iieg- led: this ordinance with a carelefs indif- ferencyj and, upon flight pretences, to deprive themfelves of the benefit of fo reafonable a duty ! The Blood of Chrift, is, in the Scripture-language, a fountain opened for Sin and for Uncleannefs^ that is, for Sin repented of, and utterly for- laken ; and the benefit thereof is never more likely to be effedlually applied, than when Men, with determined relolutions of better Obedience, are difpofed to be- come worthy partakers of thefe Holy Myfteries. 3. Doing this in remembrance of Chrif^ is declaring publickly to the World our Faith in himj and indeavouring to con- tinue down the Memory of his Love to all generations. Thus St Taul^ i Cor. xi. 26. in the words immediately follow- ing the Text \ As oft^ fays he, as yc eat ibis y 138 The Nature y End and Def,gn S E R M. this bread and drtJik this Cup^ yc do fliow ^ ^- the Lord's death till he come. We here profefs publickly our Faith in his Death ; and declare folemnly to the World, that we exped: remilTion of our Sins, only thro' the virtue of his blood fhed for us. We comrnemorate his unfpeakable Love to Mankind i and extol and magnify in Dur Praifes thofe great Adls, v^^hich v^ere the EfFedls of that ineflimable love. We rehearfe and proclaim the benefits he has procured for us 5 and, as much as in us lies, make known to all men the glory of his Love and Power : that one generation may praife his works to another^ and de- clare his mighty aSts-, that men razy /peak of the glorious honour of his Majejiy^ and of his wondrous works. In the inftitution of the Paflbver, when the children of Ifrael were com- manded to eat unleavened bread f eve Ji days, in remembrance of their deliverance out ^ of Egypt', 'tis exprefsly added in the command, that they fliould Declare or tell forth unto their children the mercy ©f that deliverance ; I'hou fialt fhow thy Son of the Holy Communhn. I jp Son In that day , faying , lihis is done ^^- S e r i^. caufe of that which the Lord did unto me ^^' when I came forth out of Egypt : And it ^^^^^ fhall he a Sign unto thee upon thine Hand, and for a memorial between thine eyesy that the Law of the Lord may be in thy mouth 5 for, with a firong haipd hath the Lord brought thee out of Egypt, Exod. xiii. 8. Hence they called the Pafchal Leflbn the Annuntiating or Declaring', Which is a word exactly anfwering to St Paul's expreffion of f jewing forth, or (declaring, the Lord's Death till he come. To conjmunicate therefore in remem" hrance of Chriil: , is to declare publickly, and keep up amongft Men the memory ot his Death, and of the ineftimable be- nefits f'Urchaied for us thereby: 'Tis to teftify our firm belief of the virtue and efficacy of that great Sacrifice; and to profefs ourfelves publickly in the number of thofe, who, by partaking of the Feafl inflituted in Remembrance of the Sacrifice, expedl to be made partakers of the Sacrifice itfelf. 4. To 1 4^ ^'^ Nature^ End and Defign S E R M. 4. To do this in remembrance ofChriJ}^ ^^' implies, that with the greateft joy, and higheft expreflions of gratitude, we re- turn I'hanks to God for his unfpeakable Mercy, in fending into the World his Son, the Son of his Love, out of his Bofom, for the redemption of mankind. It was a precept in the Law of Mofes, Deut. xvi. 1 1, I'hoii fialt rejoyce in thy feajis before the Lord, And particularly in the Pafchal Supper, befides the ufual forms of Plefling and Thankfgiving, they fung a peculiar Hymn , in memory of their deliverance out of the land of E- gypt. In compliance with which cuflom we find it recorded by two of the Evan- gelifts, that our Saviour and his Difci- ples, immediately after the inftitution of the Lord'i Supper, fung an Hymn of Praife unto God ; probably the fame, or part of That Hymn which the Jeivs ufed to fing after the Pafchal Supper; J'heir deliverance from the Egyptians, being a type of our deliverance from the power and dominion of Sin; and the Thankfgiving proper upon That occa-r of the Holy Communion, 141 fion, being much more emphatically ap- S e r Nf. plicable to I'his. Befides; in the infli- ^^• tutfon itfelf, the Evangelift takes notice, that when our Saviour took the Breads he gave thanks, or Blefled and Praifed God ; Whence the ivhole Action is ufu- ally called the Eucharift^ that is, the So- lemn ^hank/giving j and , by St Paul, the Cup of BleJJing which we blefs, or, as the word may no lefs properly be ren- dered, the Cup of Praife and I'hankf- giving. The fame is alfo obfervable in St Luke\ defcription of the Pradice of the moft primitive Chriftians; ABs ii. 46, And they continuing daily with one accord in the I'emple, and breaking bread from houfe to houfe, (in the houfe, the words fhould be tranflated; /. e. in the place of their religious aflembliesj) did eat their meat with gladnefs and fnglenefs of heart ; Praifing God, a?id having fa- vour with all the people. Frequent Forms of Praife and Thankfgiving upon this occafion, we meet with in the moft an- cient Chriftian Writers; and none more afFedionate than That we ftill make ufe of 1^1 The Nature^ End and Defign S E R M. of ; We praife thee, we blefs tka% hio'e ^^* worjhip thee, we glorify thee ^ we give ^^^''^ thanks to thee for thy great Glory, O Lord Gody heavenly King, God the Father Al- mighty, We give thanks to thee for thy great Glory • i. e. for the wonderful ma" fiifejlation of thy Glory and Power, thy Mercy and Goodnefs towards Mankind^ in fending thine own Son to die for our Sins, and to gi'tje himfelf a ranfoin and propitiation for Sinners. This reconciliation of Penitent Sin- ners to God by the Death of his Soii is the Higheft Inftance of Love and Goodnefs, that was ever fhown to Man- kind: For, fcarcely for a righteous man, faith St Faul, will one die: But God commendeth his love towards us, in that while we were yet Sinners, Chrift died for us, Rom. v. 7. God could in a mo- ment have deftroyed the whole race of Sinners j and, as St John Bapfiji affefti- onately exprefles it, was able out of the Sto?2es to have raifed up Children unto Abraham. But he turned away his wrath from tbenii andfuffered not his whole dif pleafure of the Holy Communion* 14 j pkafure to arife. Wherefore, if at all Serm. times we are bound to return Thanks to ^^• God for all his mercies, for the mercies ^^ of every Jay and of every hour-, with how much greater earneflnefs and Wron- ger affection, ought we to exprefs the fame thankful difpofition of mind, when we are commemorating ^hat mercy, which is not only the greateft of all others, but the fountain alfo and foun- dation of them all? and how zealous ought we to be of expreffing our thank- fulnefs to him by fuitable Obediefice-, when the confideration of the Jirjt mer* cy, that he Jpared not his own Sony but delivered him up for us ally gives rea- fon to hope, that, if we behave ourfelves in any meafure worthy of fo great a Sal- vation, much more Jhall he with Him alfo freely give us all things ? and that if, while we were yet Sinners, Chrijl died for us'y much morey being now juflifyed by his bloody we fhall be faved from wrath through Him^ For ify when we were enemieSy we were reconciled to God by the Death of his Son, much more y being re- conciled. 144 The Nature^ End and Defign SEKM-ciieJ^ we Jhall be faved by his Lifej ^'I- Rom. V. 2. Wherefore let us fay with ^-^^^the Holy Pfalmift, iy;cxvi 12,1 2,, What Jhall I render unto the Lord for all the benefits that he has done unto me? I will receive the cup of Salvation^ and call up- on the "Name of the Lord. And Pf. ciii. I, Praife the Lord, O my Soul, and all that is within me, praife his holy Name\ Praife the Lord, O my Soul, and forget not all his benefits -, Who forgiveth all thy Sin, and healeth all thine infirmities'. Who faveth thy life from defiruBion, and crowneth thee with mercy and loving- kindnefs. There is no poiTibility, but he who duly contemplates the unfpeakable love of Chrift, in giving himfelf freely to bear our Sins himfelf in his own body on the tree, and ferioufly meditates on the original and eflential Goodnefs of God, which firft moved and difpofed him to find out this method of recovery for usj muft wifh he had the tongues of Men afid Angels, to fhow forth the praifes of hi?n that has loved us, and lent his Son to wafij us from our Sins in bis own cf the Holy Commrmton, 14 j own bhod , and to make us Kings andSEixM. Priejis unto God e'-cen his Father^ to wloom ^^• be glory and dominion for ever. ^^ 5". Doing this in rcmembranc-e of Chrif^ implies on our part a confirtning of our Covenant with God, a thankful accept- ance of thofe Conditions of Pardon he has offered us in the Gofpel, and an ac- knowledging and renewing our Obligati- ons to obey him. T^his Cup, fays our Saviour, is the New T^ejiament , or (as the word equally fignifies) the new Co- venant, in my Blood: Now every Cove- nant, in the Nature of the thing, fup- pofes conditions to be performed on either part. God has commanded Repentance and Remiffion of Sins to be preached to all Nations in the Name of Chrift; and the condition on his part of the Covenant, the remiffion of Sins , is always ready to be verified j if we fail not in our parr, of having worthily repented, and re- formed our Lives. But if we continue in our Sins ; the Commemoration of the "Death of Chrift can do us no fervicCj where the Effed; of his Death itfelf takes Vol. IV. L no 14^ The Nature^ End and De/ign S E R M no place: The partaking of this Feaji in ^•^r^' remembrance of the Sacrifice, can be of no benefit to us, when we have no part nor lot in the Sacrifice it/elf. The Sa- crament of the Lord's Supper is not properly an Expiation of Sin, even to thole who truly repent; but only a thank" fid remembrance of that great Atone- ment, by virtue of which our Repentance -is made acceptable: Much lefs, can it be of any efficacy, or power to do away fuch Sins, as are ne'ver forfaken. Reli- gion is no way capable of a greater cor- ruption, nor can any Superftition be of more deflrudive confequence, than to make 'That Ordinance an eafy method of obtaining perpetual Pardon of repeated Tranfgreffions, which in reality was in- tended to remind us continually, that the Pardon of Sin could not at all be ob- tained, but by the fhedding the precious blood of the Son of God. There are many pious and religious perfons, v/ho, on the other hand, are unreafonably fcriipukm j and notwith- llanding their fincere Endeavours to obey God's of the Holy Cornmtimon. 14/ God's commandments, RIW fear, where S erm. no fear is: But, as iuch perfons have all ^^• the reafon in the world to reft facisiied, that the general courfe of a virtuous and religious life, is an abundant fecuriry a- gainft the danger of not dlfceriiing the Lord's body-j fo, on the contrary, "oicious perfons ought to be well aflured, that there is 7to external part whatfoever of Religious worfliip, by which they can re- ceive any benefit, without acftual amend- ment and reformation of life. The Ar- guments of Religion are ftrong and powerful, to invite them to Repentance; The gracious Motions of the Spirit of God are ready to alrift and ftrengthen their lincere endeavours; and efpecially, where it finds them with ferioufnefs at- tending his holy Ordinances: But their Obedience to this one commandment of Chrift muft be with an intention of obeying the refiy and not with a defign to fupply that Negled:. He that does this worthily in Remembrance of Chrijl^ muft mean to exprefs his gratitude to God for the Death of his Son, by fuch a Re- VoL. IV. L 3 pentance. 148 The N^at tire y End andDefvrd S ER M pentance, as the Death of ChriH: has ^ '• enabled and obhged him to make perfedt. He mufl Jo commemorate the Love of his Saviour, as thereby to excite in him- felf a fuitable return of Love to him that died for him; and our hove to Chrift, the Scripture tells us, is This, that we keep his Commandments. We muft Jliow forth the Lord's Death till he come, by Jo dying our [elves unto Sin, as to declare evidently to the World, that , we have a well-grounded Hope, of be- ing made like him alfo in his Refurrec- tion. We mull confider, that when the Blood of Chrift is ftiled in the prophe- tick language, a fountain opened for Sin and J or Unclea?inefs', the Meaning is, (as St Paul explains it,) for the forgive- nefs of Sins that are paft, not for our incouragement to continue in them for the time to come. We muft remember that we are bought with a price; and there- fore muft glorify God in our Body and in our Spirit, which are God' s-, K?70wing that we were redeemed, not with cor- ruptible things, but with the precious blood of of the Holy CommuniGn. i^^ of Cbn'/iy as of a Lamb without hlemiJI: S e r m, and without fpot. We muft with firm ^ ^' and efFediual refolutions of future Obe- dience, offer and prcfent oiirjehes, our Souls and Bodies, a reafonable, hol\\ and lively Sacrifice unto God, as often as we commemorate that great Sacrifice, which was once offered for us in the Death of his Son. Other wife, inftead of doing this in remembrance of Chrijl ^ we fhall be found to do it in Contempt of him j ac~ counting the blood of the Covenant, where- with we ought to ht fanBified, an unholy thing J deiiying the Lord who bought us with the precious blood of his dear Son ; and doing defpite unto the Spirit of Grace. Laftly, Doing this in remembrance of Chrifi, is a Profefiion of our Communion one with another, and a ftrong Obliga- tion to Mutual Love. Cbaritv, and Good- will. This is a Subjed; much infifted on by St Paul in this whole Epiille, and particularly in this chapter, and in this very Argument, of which the Text is a part; and therefore deferves to bs dif- courfed upon more largely. L 3 SER- [ xjr ] SERMON Vll. The Nature, End and Defign of the Holy Communion. I Cor. xi. ij, latter part. This do j'd", as oft as ye drink it , m remembrance of me, H E due Obfervance of this S e r m. T7TT Precept of our Saviour, Do ' this in remembrance of Me, I have fhown to imply the following particulars. L 4 I. A I J 1 7he Nature^ End and De/ign Ser^'- I- ^ fixing and imprinting in our VII. minds more laftingly, the remembrance ^^y^''^'^^ cf his Death and Paflion s as a Motive to. Obedience. 2. A Commemorating his Death In an humble Acknowledgment^ of its being the only Ground of our Hope of Far don. 3. A declaring publickly to the World, our Faith in him; and indeavouring to continue down the Memory of his Love to all generations. 4. A returning I'hanh to God with the greateft foy^ and. higheil expreffions of Gratitude, for his unfpeakable Mercy in fending his Son into the World for the redemption of Mankind. 5. A confirming on our part, our Co- venant with Godj a thankful acceptance of thofe conditions of Pardon he has of- fered US; and an acknowledging and re- newing Qur Obligations to obey hina-. And thefe I have already difcourfed upon. Lafilyy (and to conclude what I have to offer on this Head;) Doing this, in re- membrance of Chrifi^ is a Profeffion of our of the Holy Commnyiion. i j j our Commtmion one with another^ and a S e r m* I'^rong Obligation ta mutual Love, Cba- ^^'•• rity and Good-wilL;,] /)nr A Principal part of the defig^n of thi^ 'wloale I ft Epiftle of St Paul to the Co- rinthians , is to £bow. the Neceffity of Love and Unity among Chriftiansj and all that he difcourfes parti cukrly in the I oth and 1 1 tb chapters concerning the Sacrament of the Lord's Slipper, is chiefly with intent to dra w Arguments from the nature and defign of that Holy Inilitution, to fhow the unreafonablenefs and unchriitiannefs of Animofities and Divifiions among themfelves. With ^his he begins the Epiftle, ch. i. ver. lo. Now I befeech yoUy bretlyren^ by the nam^ of our Lord y ejus Chrifi ^ that ye all /peak th^ fame things and that there be ?io dimfions among yau; but that ye be perfectly joined together in the fame mind and in the fawH judgment. His meaning is nor, thatChrifti- ans are bound to^f, or lo pretend to be, in all things of the fame opinion. For to be lOj is impojfible ; and lo pretend to be fo, is hyr pcrify. But his meaning is, that notnsoith" ) Jliindi'^^ 1 5*4 The Nature y End and Defign S^KM-Jianding all fuch differences of opinion, ^1^- as are abfolutely unavoidable, yet, by ^*^^'^ mutual forbearance, meeknefs and cha- rity, they fhould be as free from ftrife and contention, as if they were really in all refpeins in his own body on the tree-, 'tis very natural, (fince we cannot make any return to hijn,) that we (liould defire to exprefs our gratitude in that way, which he is pleafed to accept, as done immediately to himfelf j that is, in fhowing mercy and charity to the Poor. That Their hearts being rejoiced with our Bounty, may zealoufly joyn with us in fending up praifes and thankf- givings to our common Father 3 and that, abounding to every good work, we may be in?'iched in every thing to all boun- tifidnefs^ which caufeth through us thankf- giving to God. For the adminijlration of this Service (as St Faul expreffes it, 2 Cor, ix. 12 ) not only fupplyeth the wants of the Saints, but is abundant alfo by many thankfgivings unto God; JVhile by the ex- periment of this minijlration, they glorify God for your prof eft SubjeBion unto the gofpel of Chrift, and for your liberal di- ftribution unto T^hem and tmto all ?nen, SERMON \ SERMON Vm. The Nature, End and Defign of the Holy Communion. I Cor. xi. 27. IVhereforej whofoever fljall eat this bread, and drtnk this Cup of the Lord unworthily, [hall he guilty of the Body and Blood of the Lord, Have lately, from our Sa- S e r m. viour's words of inftitu- _- ' , tiorij (This do m remem- brance of Me,) difcourfed concerning the Nature, End, and Defign^ of the Sacrament of the Vol. IV, N Lord's 178 The Nature y EndandDefign S E R M. Lord's Supper. I fliall now from thefe VIII. vvords of St. Paul, proceed to fome other confiderations, neceffary to be underftood, in order to our partaking worthily of that Holy Sacrament: JVhofoever fiall eat this bread, and drink this cup of the Lord un- worthily, fhall he guilty of the Body and Blood of the Lord. Which words do plain- ly fuppofe in them, lil, a Duty enjoi?2ed'y to eat this bread and drink this cup : idly, A Benefit arifingfrom the due performance of the duty 3 implied in the contrary danger of doing it unworthily, idly, A certain Care and Preparation neceffary, in order to perform it worthily ; leaft by negli- gence and want of Devotion, we become guilty of the Body and Blood of the Lord. In the following difcourfe therefore, I fhall briefly confider, \fi. The Obligation we lie under to perform the Duty enjoin- ed, idly. What Benefits we may exped; to be made partakers of, by performing it in a due and worthy manner, ^dly. What ^ialificatio?2S or Preparation is neceffary, in order to fuch a due and worthy receiv- ing. In which Matter, becaufe Men have fometimes on the one hand, been perplexed of the Holy Commurnon. irp perplexed with many and unreafonable S e r m« fcruples, as well as on the other hand ^^^^• been too negligent and void of Devotion j I (hall therefore in the /\.fh place confider the groundleflhefs and vanity of the greateft part of thofe Reafons , which Men ufually allege for their abftaining from the Communion, under pretence of Want of due Preparation. And Liajlly, I fhall conclude what I think proper to of- fer to your meditations upon this Subjecfl, with taking notice of fome of the great and fcandalous Corruptions, wherewith the Church o£ Rome have diflionoured this folemn commemoration of our Lord, and of his dying for us. I. I AM to confider what Obligation lies upon us, to perform this Duty at all. And upon T'his Head there needs little inlargement -, it being acknowledged by Christians of ail Communions, (ex- cepting perhaps One only Se6t, ) to be the exprefsand poiitive commandment of our Lord. So that tho' we could not have un- derflood fo much of the reafonablenefs and ufefulnefs of the precept, as we do 5 tho' we could not have perceived diftindt- VoL. IV. N 2 ly. 1 8 o The Naime^ Eyid and Defign S ER M.Iy, the Benefits that we receive thereby^ }\l . nor have at all apprehended the particular grounds and realbns of the fitnefs of the command j (which Now is by no means the ca:fe;) yet the clearnefs and expreff- nefs of the injun6lion itfelf, would never- thelefs have made the Obligation fufEci- ently evident ; and it would well have becomed us, without further inquiry, to have fubmitted with all Humility to the Will and Authority of our Lord. 'Take^ eat J and, Drink ye all of this ; and, T^hit do in remembrance of me-, are words con- taining as clear and exprefs a command, as are any where to be met with, upon any other occaiion in the whole New Te- ilament : and they are recorded by three of the four Evangelifts. And they are re- peated by St. Paul J in the v/ords a little be- fore the Text, as a commandment enfor- ced diftindly, by a new and particular Revelation to himfelf j / have received^ faith he, of the Lord, that ivhich I alfo delivered unto you^ that the Lord 'Jefiis^ the fame night in which he was betrayed, took breads a?id when he had given thanks ^^ he brake ity arid faid, T^ake^ eat; this is my of the Holy Coinmmiion. 1 8 i my body, which is broken for you : this doSE tk m. i/z remembrance of me. Jifter the fame ^ ^^•• mai^ner alfo he took the cup, when he had fupped, faying, 'This Cup is the New Tejia- ment in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do JJjew the Lord's death till he come. I have received of the Lord -, that is, he received it, not by tradition from thofe who W€re before him, but by im- mediate RevelatiOii from Chrifl: himfelf. For fo he exprefsly aflur-es us, concerning the manner of his own inftruclion in all the precepts of the Gofpel : Gal. \. i6, 17, 18,/ conferred not, faith he, with Flejlj and Blood, neither went I up to Jerufalem to them which were Apoflles before me -, nei- ther received 1 it of man, neither was I taught it', but by the Revelation of Jefus Chrif. This added lingular Weight and Authority, to all St. Paul's admonitions and exhortations 3 and it made his reproof to the Corinthians, (in this particular in* ftance of their unworthily receiving the Holy Communion,) to be doubly power- ful and effe(5lual : becaufe it was in the N 3 cafe I 8 1 The Nature J End and Defign Sf. R M.cafe of their neglecfting fo exprefs a Gom- ^ ^^^' mand, not only delivered to them at the firft preaching of the Gofpel, but recehj- ed alfo by St. Pjz// with particular inforce- ment, in a new Revelation from the Lord himfelf. And fuitable to the exprefTnefs and importance of the Com^nand^ is the account the Scripture gives us of the PraBice of the primitive Difciples : jiBs ii. 42, 46. 7hey continued Jiedfaji- ly in the Apojiles doBrine and fellow jJnp^ and in breaking of breads and in prayer -, And continuing daily with one accord in the Temple, and breaking bread from hoiife to hoife^ they eat their meat with glad- nefs and fnglenefs of Heart. In which account is remarkable^ not only their ob- servance of the Duty, but the conflancy alfo and frequency of their doing it j They continued fiedfajily in the Apoftles do- ctrine, and were daily in the Temple, breakins; bread with one accord. Which frequency of Communicating, (tho' not as to the precife Time indeed, yet in ge- neral the doing it frequently) is plainly implied to be our Duty, and fuppofed in thofe words of our Saviour j Do this^ as ofc of the Holy Communion. ^ ^ 3 oft as ye dri?2k it, in remembrance of me^^ S e r m. I Cor. xi. 2C. and in thofe of St FaiiL ^^^- As oft as ye eat this breads and drink this Ciipy ye do Jhew the Lord's death till he come. And indeed, if there could be any difference in the degree of the Obligation of our Lord's commands, (I mean, of fuch commands as are not moral and e- ternal, but of a pofitive nature only;) it would be natural almoft to lay the greatefi ftrefs, upon that which he gave us a little before his death; upon that which he commanded us to do particular- ly in remembrance of him-, upon that which he commanded us to do in remem- brance of the great eft inftance of hove and Compaffion , that ever was in the World. For, Greater Love has no man than thisy that a man lay down his life for his Friend ; But our Lord refufed not to die for Ui, while we were yet 'Enemies, And fcarcely for a righteous man^ as St Faul exprefTes it, will one dare to die 9 But God commendeth his Love towards us> in that while we were yet Sinners, Chrifi died for Usj Rom. v. 8. The Meaning is; God v^as never, in point of Juftice, un- N 4 der 184 ^he Nature^ End and Defign S E R M. der.Any Ohligatia'n^ to pardon continually ^^^^- All the Sins of All Penitents; But this gracious 2LVid free Compaffion, his divine Wifdom and Goodnefs has thought fit to manifefl, in the Method of That Re- demption purchafed by the Death of Chrift. In point of Gratitude therefore, no lefs than in Duty, are we bound fre- quently to commemorate this unparallelled Love of our Lord ; and our negle6ling to attend this facred Ordinance, is breaking thro' the ftrongeft ties of a double Obli- gation. I fnight add, further, that not only in Duty and Gratitude^ but in In- ter ejl alfo are we obliged to attend thefe pofitive Inflitutionsi^od having appoint- ed them as external Means, to promote and improve in us (that which is the great End of all outward Performances,) the real Virtue and i?iward Religion of the Mind. But This is the 2d, Thing I propofed to confider, namely. What Benefits we may expert to be made partakers of, by the due and worthy performance of tliis Duty. And here, as I before obferved , tho' we did not diliinctly know wliat thofe Benefits were 3 of the Holy Communion. 185' were ; yet in all realbn ought Vv^e with an S e r m. implicit Faith to have obeyed the com- ^*- mandment of Hi?n , who, as he cannot deceive, fo neither can he impofe any thing upon us, that is not for our advan- tage. But, in reality, the Bmejits we partake hereby are manifeft and evident. For, though the Sacrifice of the Death of Chrift, is not daily repeated ; as the Church of Kome has fondly and pro- phanely imagined : Though the Subflaiice of the Body and Blood of ChriH, is not in an unintelligible manner produced a- new, out of the elements of Bread and Wine : Tho' the grace of God is not con- fined by any necelTary connexion to the material adion ; that the mere formal and external participation, lliould, without true devotion of mind and without real amendment of life, operate fecretly and unintelligibly any fpiritual advantage, ac- cording to fome Men's vain and fuperfti- tious expectation : Yet, when with Hearts full of Piety and true Devotion, with fiedfaft Faith in God, and firm refolutio?2s of fincere Obedience, Men thankfully and frequently, in that manner which God i2>6 Hoe Nature^ End and Deftgn S E R M. God has appointed, commemorate the Sa- ^^^^- criiice of the Death of Chrifl once offer- ed for ever J is it not evidently a great and ineftimable Benefit, if, through the affiflance of the Spirit of God, annexed not to the material elements, or to the outward adion, but to the Ordinance partaken of by truly devout and well dif- pofed minds; their Faith in God, be in- creafed; their Hope and 'Truji in him be ftrengthened; their Charity towards their brethren be inlarged, in proportion to that Love they are commemorating of their common Lord ; their good refoluti- ons be confirmed; themfehes inabled, to fulfill thofe refolutions in more effedbual Obedience ; and comforted with fuller al^ furance of pardon of their pall Sins, up- on true Repentance and Amendment, thro' the interceffion of Him who died for them? Thefe (I fay,) are evidently great and ineftimable Benefits: And very clearly ariiing, from a due and worthy frequenting of the Holy Communion. For, if, even to private Prayer our Savi- our has annexed fuch a promifc , that with far greater readinefs than Men give of the Holy Commumon, 187 good gifts unto their Children , will our S e r m. heavenly Father give good things, St ^^^• Mat, vii. II. (fpintual good things even '^ his Holy Spirit^ as St Luke in the parallel place exprefles it,) to the?n that ajk him-, and if all publick Devotions, being Ordi- nances of God's ou^n appointment , as Means and Inflruments of Religion, have fliill a greater afTurance of God's Bleffing attending them j how much more in this moft folemn of all religious adions, in this great commemoration of the Sacri- fice of the Death of Chrift, is it reafona- ble to believe, that pious and well-difpo- fed Minds, are, by the affi fiance of the Spirit of God, which delights to dwell in Heavenly and devout Hearts improv'd in all religious Affections, and flrength- ened unto the acceptable Obedience of a Holy Life? But all this depends, as I be- fore obferved, and as Chriflians can never be too frequently reminded; It depends (I fay) entirely, not on any lecret Virtue annexed to the external A(5tion, (which is one of the mofl pernicious of all Errors in matters of Religion ;) but it depends whol- ly on the right Difpofition and worthy Qualification of a pious and devout Mind- 2 Which 1 8 8 The Nature, End and Defign Serm. Which was the 3^ thing I propo- fed to coniider; namely. What %/<^///f- catiom or 'Preparation is necelTary, in order to the making us worthy parta- kers of the Holy Communion. T^hat^ in general^ there ii a diftindlion to be made between things facred and pro- fane ; is allowed by all men. T!hat men are not to approach to the Table of the Lord, with the fame carelefs and in- difterency of Mind, with the fame unat- tentivenefs and unconcernednefs of Spirit, with the fame worldly Thoughts and Difpofitions about them, as they do to a common Feafl: Tto, feeipg (as St Paul argues) we have Houjes to eat and: to drink iuy therefore we ought not to defpife the Church of God j by behaving ourfelves carelefsly in Both places alike: J'hat, if we come unworthily and without any due Preparation of Mind, this is not to eat the Lord's Supper-, But, inftead there- of, we become guilty of the Body and Blood of the Lord^ i. e. guilty of profane- nefs, in not difcerning the Lord^s Body^ in not diftinguiihing fufficiently a foiemn Act of Religion, by tlie difference of oilr behaviour of the Holy Commumon, i §9 behaviour frbm that In Common Life:SER m, T'hat hereby we eat and drink our own ^^^* condemnation^ that is, as St. P^z//exprefsly interprets himfelf, we provoke God to inflid: federal kinds o^ judgjnenfs upon us; All this is acknowledged by every one. But wherein particularly confifis that due Pre- paration, by which we may be fure to avoid thofe evils and dangers, and to ob- tain the Benefits of worthy receiving ; this is what the Confciences of well-dif- pofed Perfons, are always defirous to be efpecially inftruded in. Now the only rule the Scripture gives us in this cafe, is that advice of the Apoftle, in the Words immediately following the Text; ver. 28, Let a w^;^ examine himfelf, andfo let him eat of that Bread and drink of that Cup. And 'T^his Examination can only be of two forts: Either an Examination into the whole ftate and g;eneral courfe of a man's Life, whether he be at all a fincere Chri- ilian, or not ; or elfe an Examination in- to the prefent difpoiition of his mind, whether he be at this particular Time m a devout frame and temper, or not. The former of thefe is indeed of exceeding great 1^6 The Nature^ End and Dejign S^Km-^vt2iX. importance, but of no difficulty 2it ^I^^- all; the latter is of great dijiculty and ^"'^^^^^'^^ full of fcruple, but by no ,means of fo great importance, ift, A man is to ex- amine into the ^ivhok ftate and general courfe of his life, whether he be at all a lincere Chriftian, or not. In this fenfe St Paul ufes the word ; 2 Cor. xiii. 5, Ex- amine yourfehes, whether ye be in the Faith', prove your own fehes: Know ye 720f your own fehes, how that "J ejus Chriji is in you, except ye be reprobates'? And this Examination, is not a matter of great difficulty: For, as St 'John tells us, the children of God are manifcft, and the chil- dren of the Devil 'y Whofoever doth not right eoufnefs, is not of God, neither he that loveth not his Brother. If any man be a Blafphemer of God, or a profane Mock- er and Defpifer of Religion j if he has no Senfe of the Majelly of God upon his Mind, but habitually profanes that fa- cred and adorable Name by Oaths and vain Imprecations; if any man lives in the pradice oi fecret Fraud and Deceit, of cheating and over- reaching his Neigh- bours; or by ads of open Violence and of the Holy Communion. ipi and Cruelty, of Paffion and blood-thlrfty S e r m. Revenge, fhows that he hates his Brother ^^' whom God commands him to love ; if ^^^^^ any man indulges himfelf in Sins of bru- tifh Uncleannefs, or gives himfelf over to Drunkennefs and bafe Debauchery j there is no great Difficulty in fuch a perfon's Examination of himfelf j for his Confcience at the firft Thought condemns him without controverfy, and his Sim apparently go before imto judge nieiit. He is unfit, not only to approach the Table of the Lord; but unfit to join himfelf in the allemblies of the Saints; unlit to bear the Name and Profefiion of a Chri- ftian; unworthy to lift up his Eyes to- wards Heaven, towards the throne of hifn who cannot behold iniquity. Such a per- fon has no other courfe to take, but im- mediately with fhame and confufion of face to acknowledge his unworthinefs, and repent in dtifl and afJoes-, to turn him- felf unto the Lord by a total Change of his Courfe of Life, and an effediual Re- formation of manners; and to cry migh- tily unto him that is able to fave^ if per- haps the V/ickednefs of his paft life may be ipr The Natnre^ Rnd and Defign S E R M. be forgiven him. But without fuch a VIII. thorouo;h Chan2;e of the whole courfe of his hfe, to imagine that by the formal Preparation of a few days devotion, he can become worthy to partake of the Holy Communion, and then return to his former vicious Pradices^ this openly mockiJig the Authority of God, who hateth the Hypocrite \ 'tis as it were challenging the Almighty to make good his threat- nings. But nov7 on the other hand, if a man in the general courfe of his life has - ' made it his fmcere endeavour to obey the commandments of God, to live in the habitual Pradice of Sobriety, Righte- oufnefs. Piety and Charity; If he has either been fo happy as to have avoided all great crimes, or at leaft has truly re- pented of them by utterly forfaking them, and his confcience accufes him of no other unrepented and unforfaken Sins, but the daily incurfions of humane frailty; the frailties that virtuous and good men al- ways complain of, but caji never wholly efcape; the little deviations of inadver- tency and want of attention; the fmall furprizes of Paflion and fudden tempta- tion of the Holy Commumon, i p 3 tion in things not of the highefl import-SE r m. ance, the carelefnefs of an unguarded word, ° , the Vanity of an indecent thought, the want of conftant warmth and afFedion in devotion, or the hke: When this ^ I fay, is the cafe ; then the Preparation of fuch a Perfon for the Holy Communion, is only that fecofid fort of Examination I mentioned ; an Examination into xhtpre- fent difpofition of his mind, whether he be at this particular time in a devout frame and Temper or not. And This, as I faid, is indeed, to pious perfons of melancholy difpofitions, a matter very of- ten of great difficulty and full of Scruple; but, in reality, by no means of fo great importance as the other. For, though we are indeed always to keep our feet, ^^^j^|- ^,^ when we enter into the Houfeof God-, that ^•■ we offer not the Sacrifice of fools : yet the flownefs and indifpofition, the want of warmth and affedlion, the troublefom and uneafy or even irreligious Thoughts coming fuddenly into their minds, which fuch melancholy pious perfons are apt to complain of; are by no means things that unqualify them for religious duties. Such Vol. IV, O perfons, 194 The Nature^ End and Dejtgn S E R M. perfons, feeing they conftantly endeavoiif Vlll. ^Q Q^gy ^l^g commandments of God, and to live in the habitual Pra(!lice of true Virtue, are always fmcerely religious, though they be not always equally fenfible of it to their own Satisfadion. Their Lamps, though not always alike trimmed^ yet are always burning. They have al- ways upon them what our Saviour fliles the ijoedding-garment ^ although not al- ways in equal order. Wherefore, though it becomes us highly, upon every folemn occafion, to trim our lamps, to fet our garments in order, to excite our mofl af- fectionate devotion, to lay afide for the prefent all fecular and worldly Thoughts^ and to examine more ftridlly and parti- cularly into the flare and difpofition of our Souls, as Time and Opportunity of- fers, without anxious and fuperflitious fo- licitude; yet, where this is by any acci-^ dent prevented, good men are, by the habitual courfe of a virtuous life, in a continual general Preparation; and may at all times as fafely communicate with- out Scruple, as 'tis certain that a vicious and debauched perfon can at no time be fit of the Holy Commumon. 1 9 j lit to do it, by any formal preparative of S e r m. a few days Devotion. For after all that ^^^^* can be faid upon this Subjed, there is no other certain and infallible mark, to judge whether we have prepared ourfelves duly, and communicated worthily, or not 5 but only by the confequent efFe(5t. If we improve more in Virtue, and more diligently avoid every kind of Sin j if we ferve God more devoutly, and love our Brother with a more univerfal Charity, and endeavour more lincerely and fteddily to obey the commandments of God in the following courfe of our lives ; 'tis ve- ry certain Our Preparation v/as good, and our Communion acceptable: But if we continue to live vicioufly, in Any inftance of unrighteous Pradlice; our Preparation j at beft. Was but a formal hypocrify j and our Offering, was without Incenfe. This is the only Rule that may certainly be depended upon ; This is judging of the Tree by its Fruit; Which, both in Na^ tiire and in Religicfiy is the only unerring way of Trial. And all other marks what- foever, are but perplexing difficulties, full of doubts and fcruples and endlefs Super- VoL. IV. O a ftition* 1^6 The Nature^ End and Deftgn S E R M. ftition. And now from hence 'tis very ea- VIII. fy |-Q fliow, in the ^ 4^/3 place, The Groundlefnefs and Va- nity of moft of thofe reafons, which men ufually allege for their abilaining from the Communion, under pretence of want of due Preparation. For, if their unpre- parednefs arifes from a vicious and de- bauched life, which they are unwilling to reform ; they are unworthy indeed, and they ought to abftain ; but not from the Communion only, but from Prayers alfo, and from all ProfeJJion of Religion j they being fuch perfons, whom Chriftian Difcipline ought to feparate from the Communion of Saints, as their own con- fcience feparates them from the hopes of Heaven. All religious Actions to fuch perfons, being like watering a plant, whofe very roots are dead. In which ftate fo long as they continue, they have no great reafon to be uneafy at their un- worthinefs to receive the Holy Commu- nion here ; feeing they have no regard for their own Souls, and no Care of being worthy to partake of the Happinefs of the Righteous hereafter. But if the un- worthinefs of the Holy Communion, 197 worthinefs they allege, be only a prefe?2tS>E r ^r. Want of Warmth of Devotion, or a ge- ^^^^^• neral Senfe of their being frail and finful creatures, notwithftanding their befl and mofl fincere endeavours to avoid all known Sin; this I have already fliown, not to be a real Unworthinefs, but mere- ly an ungrounded and melancholy ima- gination, which ought to be flighted and refifted. If they be terrified at the fe- verity of the Penalty, that they who eat and drink unworthily^ eat and drink con- demnation to thejnfehes ; 'tis to be obfer- ved, that when this is underftood of the unworthinefs only of a Jingle ABion^ the condemnation denounced is not eternal damnation, but temporal judgment, as St. Faul exprefsly explains his own Words in That very Text. But when the un- worthinefs is habitual, and fo liable to a feverer condemnation; 'tis evident the penalty annexed, is not to the fingle Ac- tion of eating and drinking, but to the habitual fate of Unworthinefs ; in which evil flate I'hat man equally continues, who, being habitually Unworthy, eats not; as he who eats, being likewife un- O 3 worthy: I p 8 The Nature^ End and Defign S E R M. worthy : And confequently he cannot, by ^ ^^^' abftaining, efcape that condemnation, which is however due to his Unworthinefs, whether he cornmunicates or no. For 'tis not poffible, that he who now continues unworthy to partake of the Lord's Sup^ per, {hould hereafter be found worthy to participate of the eternal Supper of the Lamb. Wherefore, whiljl any man really continues unworthy ; as it is no benefit to him to communicate^ fo to ahjlain is no advantage, and there is no other way for him to efcape the judgment he fears, but by immediately preparing himfelf in the way of righteoufnefs, to become worthy X.0 ferve God here, and injoy him here- after. Laftly, if men abftain out of an apprehenfion that Sins committed after- wards will become unpardonable j I an- fwer, there is not the leafl ground or hint in Scripture for any fuch apprehenfion. That the Sins of Chriftians againfl the clear light of the Gofpel fhall more dif- ficultly be pardoned, than the Sins of thofe who want that light ; the Scripture doe^ zW^^^frequendy aiTure us: And 'twere well if men would think of it more than they of the Holy Communion, ipp they do : But this Aggravation of Sin is S e r m. equally the fame, in thofe who receive ^^"* the Communion, and in thofe who receive it not. For not, if we Sin wilfully after we have received the Sacrament, but if we Sin wilfully after we have received the k?iowledge of the 'Truth, (faith the Apoftle) there remains no new Sacrifice for Sin. And thii confideration indeed is a good reafon, not to deter men from the Com- munion, but to deter them from pretend- ing to be Chriftians at all, fo long as they refolve to live vicioully and irreligioufly. 5. And now nothing remains of what I propofed upon this Subject, but in the lajl place juft to mention fome of the grofs corruptions, wherewith the Church of Rome have highly diftionoured this fo- lemn commemoration of the Death of our Lord. And ift, Whereas our Saviour has thought fit to inftitute no other memorial of his Death and Paffion, but only the Eucha- riftical Feafh of the Sacrament ; 'tis a great and unpardonable prefumption, for men to imagine that they themfehes can invent better reprefentations and more fenjible helps to Devotion, than that which O ^ God 200 The Nature^ End and Defign Ser M.God has appointed: Such as are the ufe Vlil. q£ Images, and the like, in religious Worfhip. Wherein, as they have depart- ed from the Simplicity and fpiritual Pu- rity of the Chriflian worfhip j fo they have found by experience, that the ad- dition of any fuch human inventions in the Worfhip of God, has tended only to corrupt mens manners, and bring in great and endlefs Superftitions. 2. Whereas our Saviour inftltuted this Holy Sacrament exprefsly for a per- petual Remembrance or Commemoration of his Death and Paflion ; 'tis a very great corruption, to teach that the elements are changed into the Siibjlance of the Body and Blood of Chrift, and that the Sacrament is properly a continual repetition (not commemoration) of that expiatory Sacri- fice once offered upon the crofs. Our Lord's command, is, Do this in remem- brance of Me, Now in the Nature of Things, the remetnbrance of any thing, is not the repetition of the thing itfelf. And fuch a repeated offering up continually the real fubftantial Body and Blood of Chrift, (if any fuch thing could be,) would of the Holy Communion, loi would not be a commemorating the Sacri- S e r m. fice 07ice offered upon the crofs, but ohli- ^ ^^^• terating the memory or it by onenng perpetually new ones. And then mujl Cbriji oft have fuff ere d fmce the foundation of the IVorld; whereas now Once only in the end of the World (as the Scripture ex- prefsly affirms) has he appeared to put away Sin by the Sacrifice of himfelf The Arguments drawn by thofe of the Church of R.ome^ from the figurative expreffions, by which the elements are called Chriffs Body and Blood-, and the Sacrainetit itfelf a Sacrifice -J (in like manner as Chrifl: fi- guratively calls himfelf, a Door, a Way, a Vine, and the like 3 and the Apofiles call Praife and Alms a Sacrifice; and Sc Paul ftlles the Chrifiian Church the True Circumcifion :) The Arguments, I fay, drawn from thefe figurative expreffions for the Popifh dod:rine, are as abfurd and contrary to common fenfe, as their Prac- tife of worfhipping a piece of Bread for God, is idolatrous and abominable. 3. Whereas our Saviour commands his Difciples exprefsly, to eat of this Bread and drink of this Cup; 'tis a moft unjufli- 20 2 The Nature^ End and Dejign Se RM.unjuftifiable innovation in the Church of VIII. Kojiie y to with-hold the Cup from the ^'^"^'^^'^ people. St Fauly in the plaineft words that can be, declares it to be the peoples Duty, to partake in both kinds ; As oft as, ye eat this bread and drink this cup, ye do Jfjew the Lord's Death till he cofne : And our Saviour's command to his Difciples, was, Drink ye all of this, as well as, Take^ eaty this is my Body. To which if it be replied "(as they fometimes abfurdly do) that all thofe Difciples whom our Sa- viour commanded to drink this, were Priefts, and none of them Lay-men; 'tis evident they were the fame perfons only, to whom he adminiftred the Bread alfo: and then it will follow, by the fame rea- fon, that the people are denied the Cup, that they may be denied partaking of the Sacrament at all: Which is the highefl Impiety. But then IVe alfo of the re- formed Church ought always to be put in mind, that though we are allowed to communicate in Both kinds, yet we may ftill lofe the Advantage of Both, if the Holinefs of our Lives be not 'anfwerable to the Obligations which This Communiori lays upon us. SERMON SERMON IX. of the CathoHck Church of Chrift. Heb. xii. 22, 23. But ye are come tinto mount Sion^ and unto the City of the Living God, the heaven- ly yerufalem, and to an innumerable company of Angels, T!o the general Af- fembly and Church of the firfl-bom which are written in Heaven, and to God the fudge of All, and to the Spi- rits of jufi men made perfeSl, and to fefus the Mediator of the new Cove- nant, HE S E words contain the S e r m, livelieft and mofl noble De- ^-^ • fcription of the Church of God, and of the Cojmnunion of all its Members both with each other and with their Head 3 that is I any 204 Of the Cathol'tck S E R M. any where to be found in the whole Scrip- ^^- ture. The Name of God's Church j and ^'^'^ the Fellowjhip of the Saints, or the Com- miinion of the Faithful-, are words perpe- tually in the Mouths of All, who call themfelves Chrijiians : But the true Intent and application of them, according to the Script ure-fenfe of the words, is attended to and underftood by Few. The Love of Power, Authority, and worldly Dominion, has made Some abufe the facred Name of the Church of God, to ferve Purpofes of Tyranny, Ambition, and Cruelty: And This is what the Scripture calls, The Man of Sin fitting in the Temple (or Church) of God. Others, through a mean, peevifh , and uncharitable Spirit; fond of impofmg upon their Brethren particular Modes and Notions -, and blend- ing Dodrines and Ceremonies of mere human Authority, as of the fame impor- tance with the efj'ential Laws of our Sa- viour^ kingdom; have profanely and fa- crilegioufly made ufe of the fame *vene- rable Name of the Church of God, to co- ver the Worldly Defigns and Interefts of particular Parties, FaBions^ or Bodies of Men: Church of Cbrift, loy Men: And This, in the proper and high- S e r m. eft Senfe of the word, is an Inftance of ^-^• the Sin of Schifm j the Sin of rending the ^^^^^ Body of Chrift ; the Sin of caiijing Divi^ Jions in the iiniverfal Churchy through the Ambition of Men incloling to themfelves by temporal power thofe jpiritual Frivi- leges, which our Saviour intended to con- fer upon his Church univerfal. The Church of Rome has been the great Au- thor and Example of this fundamental Corruption : Which has been of fuch per- nicious confequence to the Chriflian Re- ligion, that fometimes even for feveral Ages together, the very Notion of the Church of Chriji has been in a manner wholly worn out and obliterated among thofe who called themfelves Chriftians j and there has fucceded in its place a mere T^emporal Polity and worldly Domi^ nion, in the room of I'hat Kingdo?n which our Lord himfelf fo exprefsly declared was not to be ofT'his World. Infomuch that Chriftians have too generally behaved themfelves in fuch a manner, as if they thought that at That Great and Tremen- dous day, when we muft All appear be- 7 fore io6 Of the Catholick S E R M. fore the Tribunal of Chrifl, men Wer6 ^^' to be judged in Nations and Bodies Poli- tick^ in Parties and Societies of human ejiablijhment, according to certain Forms of Government and particular Syjiems of Notions^ and Rights and Ceremonies -, and not that every fingle Man fhall then perfo- nally be acquitted or condemned, accord- ing to the great and, Univerfal Rules of the Gofpel; according to what he him- felf in his own perfon has actually done in the Flefh, whether it be good, or whether it be evil; that is, according to his Obedience or Difobedience to the Com- mands of God, the Morality or Immorali^ ty of the A6lions of his Life. The Want of T^his conlideration, has incredi- bly perplext Men's Notions concerning the Church of God : And though no T'wo 'Things are in Scripture conflantly repre- fented fo directly oppofite to each other^ as the Love of God and the Love of the World y yet in all Popifi times principally^ and in all Other corrupt Ages (proportiona- bly,) Dominion a?id Pomp and Power ^ in- flead of Truth and Righteoufnefs and Cha- rity^ have been efteemed as Marks and Charader^ church <9/Clirlfl:. 207 Charatflers of Chrifl's Holy CathoUck'^^KM. Church, But undoubtedly the true Church ^-^• of God here upon Earth, confifts of the Ja?ne Perfojis, is made up of the very Jame Members, of which hereafter it fliall be conftituted in Heaven. And therefore as, at the day of judgment, our Saviour has no where given us any the leafl: Intimation, that in order to determine any Man's final Sentence, inquiry will be made concerning Nations and Parties, concerning a man's relation to one body politick or another, concerning Rites and Ceremonies or Forms of Government and the like; which are Now the Great Objedts of Men's Zeal, and the Main caufes of their reviling, ha- ting and perfecuting each other: but every Man's future and eternal State will Then be appointed him by the Impartial and unerring Judge, according to his be- haviour in every flation and circumflancc wherein Providence has placed him, i. e. according to the virtuoufnefs or viciouf- nefs of his paft life : So Now alfo, if we would make a right Judgment concerning ourfelves or Others, whether we be real and Living Members of the Body of Chrifl, 20 8 Of the Cathohck S F, p. M.Chrill, children of God, and Heirs of ^X. His Kingdom ; we mud take our Efti- ^^ mate from the fame divine Rules and Meafures, by which we lliall at lall be judged 3 and not from our prefent human Paflions, and worldly Marks of Diftindl- ion. They who worfiip the Father in Spi^ rit and in 'Truth, as our Saviour defcribes the True WorJloipperSy Joh. iv. 23 ; that is, who live with an habitual Senfe of Reli- gion upon their Minds j in a conftant Ex- ercife of Piety towards Gody through ye- fus Chrift ', in ^fober and temperate injoy- ment of the things of this prefent World, with an abhorrence of all Vice and De- bauchery; and in a regular Praftice of yuflice, RighteoufnefSy Equityy Meeknefsy Charity, and univerjal Goodwill towards Mankind ; looking for, and waiting unto, the bleffed Hope, and the glorious Appear- ance of th tfj -fi^p of the l^rue God^ and in the Pradice X. of PJghteouJhefs and all Holinefs -y they ^■^ have on the contrary turned '\this "very thmg into an Occafion of Apojiatixing from Chriji\ and made Jdoh of the Saints^ by cauiing 'ThetJi after their Death, to become Ohjc5ls of That Worfliip, which, while they livedo they both by their Do6trine and by their Pradice taught, fliould be paid only to their ccm- mon Lord. Nor is there miy Colour of Reafon, in That Exctife alleged by the Church of Rome-j that they worlliip the Saints ?io ctherwife, than by defiring the Affiftance of Their Prayers to God. For undoubtedly the Heathen of old, when they worlliipped Damons and Heroes or the Soids of their departed Kings^ did not take thofe Dead men to be God Almighty : And yet the Worfliip they paid them, ^ivhatfoevcr it was, becaufe it was paid to a mere Fiolion^ to an Objeifl which either had J20 Being at all, or (however) which had 720 Right to the Hononr they paid it, was always juflly charged as the Crime of Idolatry. An Idol, faith St Pauly is Nothing in the vjorld: A mere Fief ion of tlie Chtirch of C\v:'A. 1^7 the Imagination of Vain Men; Either 5 e r m. totalh fuch if the obje^ has no real '^■ ■a . '/ /■ i f ^ 1 '^\r-J exijtence at ail; or Jo Jar lucn, as there is paid to it any religious Honour which does not belong to it. That the Saints departed have Any Knowledge at all of our Affairs here upon Earth, is what no Ar- gument can be brought to prove, either from Reafon or Scripture: But if they could know and hear the Prayers of Men^ yet that They who have not as yet been judged themjehes, (and of whom the moji righteous^ as St Feter tells us, JI:all Jcarce- ly be Javedj that is, fhall owe their owfi Salvation merely to God's free Pardon of their Sins through Chrift,) {hould be al- lowed to mediate and be interceiTors for Others; is what can be no other wife look- ed upon by ferious perfons, than as an impious Fiction. Angels^ who arc jjiini- jiring Spirits Jent forth to mifiifer to them who jlmll be Heirs of Salvation^ we are fure, have knowledge of our Affairs, and Always behold the Face of our Heavenly Father in That State of Glory, which the Saints fliall 7iot be inflated in till the Great day of Retribution: And yet even of 138 Of the Cathohck S E R M. of y^;?g"^/-worfhip St Faul declares, that ■^* it is an intrudinz into thing-s which men l/^VNJ , r ' 1 rr 1 f r ' have not Jeen, vainly piijjcd up by their jiejhly mind ^ falling away from Chrifi the only Head of reconciliation, and be- guiling themfehcs of their Reward: All which therefore, mu^JIill much more be chargeable upon the Praiflice of Saijit- worjhip. God has appointed One only Mediator between God and Men, who has perfe(5l knowledge of our Infirmities, and is abundantly able to fuccour them who come unto God by him: And for men to idolize either Sai?2ts or Angels, by fetting them up, merely in their own imaginations, as Intercefors for them with God, whom God never appointed to That Oiiice; is a manifeft derogation from the Honour of our Lord. This is evidently' the State of the cafe, even though it were true, what fome of the Romanifs allege, that they went no further than barely re- quelling the Prayers of the Saints depart- ed, to be offered unto God for them. But indeed they go much further; taking it for granted, that the Prayers of the Saints are undoubtedly very much avail- able wv Church of Cliriil. ijp afcle for their devout Votaries : And S e r m. whereas our Saviour exprefsly tells his •^• Difciples, that the Great efl Saints zx^ at the heft but improfitable SerijaiJts ; ihefe men teach on the contrary, that beiidcs working out their own Salvation , they have moreover a Stock of fuperabundann Merit depofited in the Church, to be ap- plied for the Benefit of thofe who wane it. Which Notion has been carried to fuch a Heiffhth of Extravae;ancv, in fome Ages and Nations which call themfelves Chrijlian; that the deluded people, in- ftead of loving the Lord their God with all their Heart and with all their Soul have been taught to rely with a more conftant and more entire confidence, up- on the powerful Prayers and Merits of the Holy Vlrghi and the Saitits ; than upon the interceihon of J ejus the Medi^ ator of the New Covena?2t^ or the accept- ablenefs of Virtue and True Holinefs in the prefence of God the Judge of All. The ojtly Text that I am fenfible of in the whole New Telia men t, that caa poffibly be perverted to give fo much as? the leaft appearance, even to the meaneft 2 Under- ^ 240 ^f i^^^ Cathohck S E R M. Underftanding, of countenancing the Dd- -^' (5lrine of the Merit of the Saints -y is That of St Paul^ Col. i. 24, / rejoyce in my Sufferings for you^ and fill up that which is behind of the AffiBions of Chrifl in my Flejh, for his Body s fake ^ which is the Church, From which words it has been collected, that the afflldions and pious Works of particularly eminent Saints , are meritorious towards obtaining remif' lion of Sin, not only for themfehes, but for Others alfo ; in fome proportion as the Sufferings of Chrift, were for the re- demption of the whole Church. But the true meaning of St Paul's words, is plain- ly This only; that in like manner as it was foretold and appointed that Chrift, the Head of the Churh, (hovXdifirfi fuf- fer; fo it was appointed that his Body alfo, the Members of his Church, fhould in many degrees fuffer after him ; being conformed to the Image of the Son of God y and through much tribulation entering into the Ki?tgdom of God. This is filling up that which was Behind of the Sufferings, of Chrift 'y accomplifhing that which re- mained to be Jidfilled, of the fore-ap- pointed Church of Chn^, 241 pointed Suffermgs ^ firft oi Chrifi ^ andSERM. then of his Church, -^• The real Ground and Foundation of this whole Invention, of the Saints in Heaven being helpful to Sinners upon Earth j was nothing elfe, but the Worldly profit arifing from this Dodrine to Thofe, who claimed to themfelves the Power of difpenfing out the Merits of the Saints for Moneys and of enjoying the rich Gifts and Prefents offered to the Saints (in a grateful Return for their Prayers) by Su- perftitious Votaries. 'Tis likewife upon the very fame foundation, with thefe imaginary Prayers of the Dead for the Living; that on the reverfe, great Endeavours have been ufed, to make the Prayers alfo of the Living thought available for the Dead: Men having been taught to believe, that Prayers purchafed with Money to be faid for them after their Death, might avail inftead of their having perfedted True- Repentance and Reformation in their Lives. Which l^ng therefore indeed more effeSlual than the interceffion of Chrifi himfelfj who obtains forgiveneis Vol. IV. R for 24 i Of the Catholick S E R M. for thofe only who aBually repent and a- ^* mend J hence it has come to pafs, that a- ^"^ mong men of wicked and corrupt minds, the imaginary Prayers of Dead Saints in- terceding for the Living, and MaJJ'esfaid by the Living in behalf of the Dead-, Fidlions of vain and deceitful Men, have been more relied on, than the everlajliftg Go/pel of Chriji. T H I s is the perverfe and corrupt Ufe, which the Church of Rome has made of this plain Dodlrine of the Apoftle, that g-ood men on Earth are Members of the fame City of God , with the Spirits of jiiji men already made perfeSi in Heaven, The T^rue and Chrifiian Ufe of this do- ftrine, is That which the Apoftle himfelf teaches us to make of itj that, if we look upon ourfelves as Fellow-citizens with the Saints, and of the Houfjold of God; if we efteem ourfelves 23 Members of the fame Society with them, and be- longing to the fame heavenly country, the ferufalem which is above ; then ought we to fet our affeBio^ on things abovCy not on. things in the Earth, Col. iii. 2; that our Hearts may be, where we believe is Church of Chriil. 243 is our 'Treafure\ confidering , in everySeRM. X. important ad:ion we go about, what in- ^' fluence it will have upon our future and eternal ^ rather than on our prefent and temporal ejlate; having our converfation in Heave?2, as being partakers of the fame Hope with thofe who have gone before us, and who have already attained to the inheritance of the Saints in Light-, Prai- ling God, for T^heir deliverance from the Miferies of this finful World j fetting be- fore us Their Good Examples^ imitating their Virtues, and refpeding their Me- mories-y Looking for , and waiting unto, the Bleffed Hope, and the Glorious Ap- pearance of the Great God, and our Sa- viour yefus Chrijl', when We together with Them, who have gone before us in Chrift, fhall have our perfeB Confumma- tion and Blifs both in Body and Soul, in the eternal Kingdom of God : We, I fay, together with Them, fhall then receive our perfect Confummation and Blifs. For though, in the Text, They are ftiled aU .ready, the Spirits of jufl men made per- fed:; yet This is fpoken only with regard to their having perfeBed ov finified their Vo L» IV. R 2 courfe. 2 44 ' Of the Caiholick S E R Ai. courfe , and having efcaped all the Dan^ ■^- gers and Temptations of this prefent "■^^ World. For, as to the adual pofleflion of the complete Happinefs laid up for them in the Kingdom of God , in This they are not to be inflated till the Refur- redtion from the Dead: As the Apoftle in the xith chapter of This Epiftle to the Hebrews^ {peaking of the Patriarchs and Martyrs of old, exprellly tells us^ ver. 39. T'heje all (fays he) haijtng obtained a good Report through Faith ^ received not the Promife ; God havi?jg provided Jbme better thing for us;^ that they without us JJ.'ould not be made perJ'cB. ^thly and Laflly-, Te are come, faith the Apoftle in the Text, to the general Af- fembly and Church of the firft-born which are written in Heaven. The word, frjl- born, carries along with it, in common Speech, the Notion of a Right of Inhe- ritance ; and to be written in Heaven^ or, f . . . . . in the book of Life, fignifies being quali- fied, by a Life of Virtue and true Righ- teoufncfs, to be made Partakers of That Inheritance. Thus, Rev. xxii. 14, Blef- fcd are they that do his Commandments, that Church of Chrifl. 245 that they, may have Right to the T'ree ofS r r m. Lifcj and may ejiter in through the Gates ^ ^' into the City.) I fay, To be ivritten in Heaven, fignifiesj nor, being unalterably 'predejiinated unto Life; (for, Him that fmneth againji me, will I blot, faith God, outof myBQokj and even y^/^Ji himfelf, before his Apoftacy, was one of thofe, to whom our Lord faid, Liik. x. 20, that their N'ames were written in Heaven-,) but it denotes, men being at pre/hit true children of God, and if they <:(j/2///7^/^ fuch unto the End, a^iial Heirs of his King- dom. When therefore the Apoftle fays, Te are come unto the general Ajjemhly and Church ' of the fir f -horn which are writ- ten in Heaven 3 the Meaning is, as if he had faid; Ye are become Members of That Ble0ed, but at present Invilible So- ciety, which confifts of all the righteous and good men, who fear God and keep his Commandments, or who have done and fwM do Jo through All Ages, and in all Nations over the Face of the Whole Earth. This is^the True Catholick Church of God, the Spoufe and Body of Chrift. The Scripture-notion of which univerfal R 7 Church, 1^6 Of the Catholkk, 8cc, S E RM. Church, having been much miftaken by X- the ignorance of Some, and much per- ^^'^^y^^ verted by the wickednefs of Others ; I fhall therefore ftill further and more di- ftindlly endeavour to fet That matter in a clear Light in a following Difcourfe. SERMON SERMON XI. Of the Catholick Church of Chrift. ^U ^4^ -V^ "^^ '^')» "^^ '^^ '^|r> 'Vlr. 'nV 'WV' '> '^(V> Heb. xii. 22, 23. Bz/^ _y^ ^?r^ co??2e unto mount Sion^ and imto the City of the hiving God^ the heaven- ly yerufalem , aiid to an innumerable Company of Angels^ 'To the general Af- fembly and Church of the firfl-born which are written in Heaven^ and to God the fudge of All ^ aftd to the Spirits of juji men made perfeB, and to fefus the Mediator of the New Covenant. N difcourfing upon thefe S e r m. words; I have already, ^ b^ I. In the Firft place, con- fidered diftlndly the feveral Perfo?iSy whom the Apoftle, in this his Defcription of the City of the R 4 Living 248 Of the CathoUck Serm. Living God, the heavenly Jemfalem^ ^^- fuppofes to have a relation to, and Com- munion with each other. There is, i/?, fays he, God the Judge of All: idl)\ Jefus the Mediator of the New CovefiaJit : ^dly. An innumerable Company of Angels : /^thly^ T^he Spirits of juji meji made per- fe5l: ^thly , T'he general Affembly and Church of the firjl-born 'which are 'written in Heaven: Written in Heaven-, that is, not, predeftinated unalterably unto Life ; (for, Him that fmnetb againfi me, will I blot, faith God, out of my Book ; and e- ven fudas himfelf, before his Apoftacy, was One of Thofe to whom our Lord faid, Luke x. 20. That thiir Names were written in Heaven j) But written in Hea- ven^ are they, who at prefent are true children of God, and , if they continue fuch unto the End, fhall be a5iual Heirs of his Kingdom. Now this lajl Part'cular, the general AJjembly ajid Church of the firjl-born which are written in Heaven, being an exprefs Definition of the True CathoUck Church of God, the Spoufe and Body of Chrift ; the right Notion of which uni- verfal Church of Chrift. 249 verfal Church, has been much miftaken S e r m. bv the ignorance of Some, and much ^^• perverted by the Wickednefs of Others : My II. Second general Head therefore, (to which I am to proceed at This time,) was, from thefe words of the Apoftle, to deduce the true Scripture-Notion of the Holy Catholick Church of Chriji, and of That Unity^ or Communion^ which is be- tween the Members of it, as Members of the One Body of Chrift, Now though the word Catholick is well known to fignify, in general, the Whole or JJniverfal Church \ yet are there fever al different Senfes, wherein even this general Expreflion, is taken in greater or in lefs Latitude of ligniiication. The \ft and largefi Senfe of the term Catho- lick Churchy is that which appears to be the moft obvious and literal Meaning of the words of the Text, T^he general Af fembly and Church of the firjl-born which are written m Heaven-:, that is, the whole y Number of thofe who fhall finally attain unto Salvation. According to that live- ly defcription St John gives of them , Rev, 2 5 o Of the Catkolick S E R M. Rev. vii. 9. / beheld^ and lo, a great muU ^^- titude. which no man could number^ of all Nations^ and kindreds ^ and people^ and tongue Sy Jlood before the Throne ^ and cried with a loud voice^ f^yi^'^S^ Salvation unto our God which Jitteth upon the T^hrone^ and unto the Lamb. Men being corrupt- ed and depraved by Sin, could not of themfelves , confiftently with the infinite Holinefs of the Divine Nature , and the Honour of God's Righteous Laws, be ad- mitted to have Accefs unto Him, who dwelleth in Light inaccefjihle^ and is of pu- rer Eyes than to behold iniquity. But^ through the interceffion of the Lamhflaiii from the Foundation of the World-, whom God from the Beginning promifed by All his Holy Prophets, and in the fulnefs of Time adually raifed from the Dead, and exalted into Heaven to the right hand of the Throfje on the Majejiy on High, and gave him a Name which is above every Name, and a Kingdo?n which Jhould never be deftroyed: Through His interceffion, I fay. All who forfake their Sins and a- mend their Lives, fhall, confiftently with the Honour of the Divine Laws, be ad- mitted Church of ChriR". ijr mitted to the Grace and Favour, of ha- S e r m. vine their Repentance accepted unto Par- -^^• don. To Hi?n God has given, (to become Subjedls of that Kingdom vi^hich the Fa- ther has appointed him, and to be Parta- kers v^ith him of his eternal Glory and Happinefs,) All T'hofe who by fincere Re- pentance and true renewed Obedience, fhall be found capable of applying to themfelves the Redemption purchafed by the Blood of Chrift. Behold^ faith he, J and the Children which God has given me^ Heb. ii. 13. And Luke xxii. 29. / ap- point Tou a Kiitgdom^ as my Father hath appointed unto me. Thefe are, in the largejl and moft extenjive Senfe of the word, the CathoUcJz Church of God -y the General AJJembly and Church of the Jirjl- horn which are written in Heaven: All Holy and Virtuous Men, who in All A- ges and in All Nations, have feared God and kept his Commandments, from the Beginning of the World. In T^his BlelTed Aflembly of the Sons of God, are com- prehended all Thofe, who, under the ori- ginal and general Law of Nature only, thro' the Love of ^riith and Right, of God 2J2 Of the CathoUck S E R M. God and Goodnejs, have after the example ■^^' of Enoch and Noah^ of Melchijedec and yob^ of the Patriarchs and other Antienc Heroes, of whom the World was not wor- thy^ feparated themfelves from the cor- rupt Practices of the idolatraus and un- righteous Nations of the Earth \ and they Jhall therefore, as our Saviour declares, come from the Eajl and from the Wefi and from the North and. from the Sojith^ and Jhall Jit down with Abraham^ IJaac and Jacob, in the Kingdom of God, Mat. viii. II; when the Son of man JJjall Jend forth his Angels, and Jhall gather together his EleB frofn the four Winds, from one end. of Heaven to the other. Mat xxiv. 13. For. God is no refpeBer ofperfom, Adls x. 34. hut in every Nation, he that feareth God and worketh right eoujhefs, is accepted of him. Thefe therefore, together with All fuch, as under the Jewijh Difpenfation in particular obeyed the Law of Mofes, waiting for the Hope and Redemption of Ijrael', and all Thofe in the laji place, who, under the Go/pel-{\:a.te, fincerely be- lieve in the Name of Chrift, and, by pa- tient continuance in well-doing, according to Church of Chrift. i^^^ to the Commands of God delivered to S e r m. them in the Gofpel, feek for glory and ho- ■^^• nour and immortality : Thefe Ally confi- dered together^ as One united Body or Af- fembly of God's faithful Servants, are, in the moft true and primary notion, in the higheji and largejl fenfe of the word, the Catholick or Univerfal Church of Chriji 'j his Spoufe, and his Body, his Brethren J and his Members; his Sheep^ his Inheritance, and the Subjects of his Kingdom. T'his is that Chu7'ch, which Chriji loved and gave hifnfelffor it ; that he mi^z fandfify and cleanfe it, by the Word of God', that he might waJJ:) it from its Sins, in his own Blood-, that he might prefent it to his Father a glorious Churchy not having fpot or ivr inkle or any fuch thing, but that it Ihould be Holy and without Blemijlo, even undefiled and fault- lefs before the T^hrone of God, I'hefe are They, who {h2\\ finally, at their arrival in the T'rue Mou?it Sion, the City of the Living God, the Heavenly ferufaleni'^ make one complete and BlefTed Society, with an innumerable Co?npany of A?2gels, and with Jefus the Mediator of the New Covena?it, 2 54 ^f ^^^ Cathohck S E r"m Covenant^ and with GOD the Judge of ^I- All: And in the mean time, the Unity or ^^^'^ Communion which is between the Mem- bers of T^his JJniverfal Church or Family of God, conlifts in This; that they are All, Servants of the fame Supreme King, the One God and Father of the Univerfe ; all, redeemed by the Blood of the fame Saviour, whither they explicitly knew of him, or 7i0j all, guided and fandified by iho, fame Spirit; all, Heirs of the fame Promifes, and have laid up for them a fhare of xh^ fame Glory, not in the fame Degree, but in different degrees of the {sLiriQ Glory, in the eternal Kingdom of Gcd. If then we lincerely believe This, as we 2X\ pretend and prof efs to believe it; what ?nanner of perfons ought we confe- quently to be, in all Holinefs and Godly Converfation-, (not regarding, in matters of Religion, the dodtrines and command- ments of Men, but the Laws of God on- ly ;) that we may be worthy to be found written in the writing of God's people, Ezek. xiii. 9, (that is, as St John ex- pielTes it, in the Book of Life \) and to have Church of Chrift. 2 j j have our portion of inheritance among S e r m. thofe Saints of the moft Hiffh; beins: ^^• numbred together, in that general AfTem- bly and Church of the firfl-born, with the Patriarchs and Prophets, with the Apoftles, Martyrs and ConfefTors, and all righteous and jufh Men, who have lived and died in the Fear of God from the Foundation of the World. 2.dly^ The Catholic k or iiniverfal Church, fignifies in the next place, and indeed more frequently^ the Chriftian Church only: The Chrijlian Church, as difiinguijhed from that of the fews and Patriarchs of old: the Church of Chrijl, fpread univerfally from our Saviour's Days over all the World , in contradi- flindtion to the fewifi Church, which was particuhrly confined to One Nation or People. And in l^his fence, the Holy Catholick Church fignifies 'That injlitution of Chriflianity^ or Society of men prof ef- fing the DoSlrine of the Gofpel; which being built upon the Foundation of Chrift and his Apoftles, (in which fence our Sa- viour emphatically ftiles St Peter 9. Rocky or principal Foundation-foiie y) is by .a continued 2j6 Of the Catholivk S E R M. continued Succeffion of their Difciples ^^' and Followers propagated in the Fi'each-^ ing of 'Truth and in the PraBice of Righte- oufnefs through all Ages, without any to- tal Interruption, unto the End of theWorld. 'This is that Church, which Chrifl has promifed to be Always with, and to pre- ferve it, that the Gates of Hell^ that is^ Perfecutwi and Tyranny and even Death itfelf fhall never be able to prevail a- gainft it. This is That Church, which though continually oppofed by Unbelievers on the one hand, and on the other hand ferfecuted by the feveral Religions and Powers of the World that calls itfelf Chrijlian-y though corrupted by falfe Dodlrines and Determinations of Meti^ diftraded by mutual Impofitions and Schifms^ and moft of all deformed by tem- poral ProfperitVy by the mixture of Atfj- bition and worldly Poum\ and by the vi- tious Lives of thofe who pretend to be its Members 3 yet fhall finally fo prevail, that at length the Kingdoms of the Worlds fhall become the Kingdoms of our Lord and of his Chrijl', and the Knowledge of God fhall fill the Earth, as the Waters cover the Church of Ch rifr. 257 the Sea; and the everlajling Gofpcl fliallSERM. be preached to all Nations, Jliywg, Rev. ^ -^^• xiv. 6, 7. Worjlnp him that made Heave?i and Earth and the Sea, and all that is therein. The Unity or Communion which is be- tween the Members of this Church of Chrift, fpread over the V/orld from the days of our Saviour to the Confummation of all things, and confidered as diftinSi from the yewifi Churd\ and T^hat of the Patriarchs of old; I fay, the Unity of its Members confifts further in This ; that they are, not only Servants of the fame God, and Heirs of ih^ fame Promifes, (for fo were the Jews and Patriarchs , and All the Worthies of Antlent Ages;) but Thefe have Communion moreover, in profefjing particularly the fame explicit Faith in Chri/i , of whom the Antients had but an obfciire expectation as of Him that was to come; they have a Commu- nion or Unity, as being Members of Chrift's peculiar myfical Body, of bis FleJJo and of hi's Bo?ies, Eph. v. 30. as be- ing united, under the fam^e Head; as be- ing governed, by the fame Laws; as Vo L. IV. S communi- 2^8 Of the Catholkk S E R M. communicating, (though they live in ve^ ^^' ry different u^ges and Coimtries of the ^^ "^ World,) in the fame Ordhiances of the Gofpel, in the offering up of Prayers to God thro' Chriji , in the Mmijlration of the fame JVord, and the Participation of the fame Sacraments: According to that elegant defcription given by St. Paul, Eph. ii. 20. Te are built upon the Foun- dation of the Apojlles and Prophets^ J^fi^^ Chriji himfelf being the chief corner-Jione , In whom all the Building fitly framed to- gether, groweth unto an Holy Temple in the Lord. 2,dly ^ The Catholick Church figniiies very frequently, in a flill more particular and refrained fenfe, that Part of the u- niverfal Church of Chrift, which in the prefent j^ge is Now living upon Earth; as diftinguifhed from thofe which have been before^ and fhall come after. And in This fenfe, the word fignifies the Pre- fent True Members of Chrifl^ wherefoever they be difperfed, or howfoever diftin- guifhed , over the Face of the whole Earth. This is the Prefent Church Mi- Utaiit^ the Ini^ifbk Church known only to God Church of Chriil:. 259 God the fearcher of Hearts j who among S e r m. Chriftlans of all Nations, and of different -^ ' , Rites and Ceremonies and Forms of Go- vernment, and of great Diverfity of Q- pinions in matters not fundamental , that is, not covenanted for at Baptifm; knov^^s who they are that worihip him in Spirit and in Truth, and obey the Gofpel with Simplicity and Sincerity of Heart. This is the invifible Catholick Church, the on- ly true Church upon Earth in the Sight of God', but not diflinguifhable by Ui, who know not each others Hearts, and there- fore very often cannot poffibly diflin- guifh between the hypocrite and the fincere. For which reafon, between the Mem- bers of this True Iwoijlhk Church, there cannot poffibly be, in this prefenc Life, any diJli?jB 2indjeparate Communis on-y till, at the great day of Retribution, the All-feeing and Unerring Judge, fhall finally and for ever feparate the Sheep from the Goats. /{.thly and Jaflly\ The Term, Catholick Churchy fignifies in the lajl place, and mc/jl frepiejttly of all. That Part of the Vol, IV. S 2 Univerfal 2 6o Of the Catholtck Ser M.Univerfal Church of Chrift, which in the ^^- prefent Generation is Vifihle upon Earth, ^ in an Outward Frofeiiion of the Belief of the Gofpel , and in a "oifible external Communion of the Word and Sacra- ments. T'his is That Church, v>^hich, in our prefent imperfed: State, we are forced very improperly and promifcuoufly to judge and fpeak of, as if the Vifible and I?2'vifble , the Apparent and the Real Church of Chrifl, were one and the fame Body of Men, adtually united in the Communion of Saints. This is That Great Fields fo ftylcd by our Saviour in his Parable , wherein grows toge- ther the Corn and the T^ares : This is that Net ^ defcribcd by him in another parable J wherein are inclofed both Good Fifi and Bad. This is the mlxt Society oi fine ere Cbrijiians and Hypocrites , who fliall not be feparated till the End of the World. The Church of Rome^ pretends her- felf to be 'TJjts Wkole Catholtck Churchy exclufive of All other Societies of Chrift- ians. Which is the very fame contradid:- ion , as for a fngle Member , nay, for a Member Church of Qa\x'A, i6i Member after it has ciit if/e/fcff'£i-om the S e r m. Body, coniidently to call itfelf the IV/:o/e ^^• Body. ^^""^ Marks alfo , or Nofes, they pretend to give J whereby, as by a certain Tell:, Men may eafily diflinguifli the T'rue Catho- lick Church , from all that are errone- ous. One of ihefe Marks of Theirs, is Vir Jibility ', that is, temporal Grandeur and Projperity^ founded upon TfWldly Po'wer and Dominion: Which the Scripture, on the contrary makes one of the Great Marks of Antichriji^ compelling by Force of Perfecution all the World to worlliip him, that is, xo make profeffion of His Religion: Rev. xviii. 7, 3. She hath glo- I'ijied herfelf, and Ifccd deliciouJly% • jke faith in her Heart, I fit a ^een, —■ — ajjd fnall fee no forrow : All Nations have drunk of the Wine of her fornica- tion, and the Kings of the Earth have com- mitted fornication with her (that is, have fupported her idolatrous religion ; ) and the Merchants of the Earth are waxed rich through the abunda?2ce of her Deli- cacies. S 3 Another i6z Of the Cathol'ick S £ R M. Another Mark they give us of the True ^^- Church, is UnherJ'ality ; By which they mean, a large Extefit of Cotmtrey : Not cbniiderifig , that Mahometanifm and Fa- gamfm are much fuperior to them in Thh refpeft : And if they were 7iot, yet our Saviour feems to have had no great Opinion of This v/ay of judging of Truth by N umbers 'y when he tells us that Wide is the Gafe^ and Broad is the Way that kadeth to T>ejlrii5lion^ and Maivy there he go in thereat. Another Mark of the True Church, they tell us, is Antiquity : By which they mean^ not Antiquity indeed ^ not the Primiti've Antiquity of Chrift and his Apoftlesj but ©nly feveral paji corrupt Agesj which, with refped; to Us Now indeed, are An- tienty but, with refped; to the Go/pel it] elf were very late Innovations. Laftiy; Another Mark they give us of the True Church, is Miracles: Which were indeed Authentick Evidences of our Saviours divine Commiffion, and of his Apoftles after him: But miraculous Pow- ersy extended not any further than to Their perfons; and to thofe immediately im- powered: Church of Chrift. 2(^3 powered by them in the firfl Age : And as S e r m, to the pretended Miracles, which began in ■^^' . the Fourth Century about the Time of St. Anthony the Monk, and have conti- nued ever fince in the Church of Rome; the Charafter the Scripture gives of 'Theniy is This ; 2 'fh, ii. 8. Then fiall that wick- ed one be revealed, whofe cotning is af- ter the worki?ig of Satan, with all Power and Signs and lying Wonders, and with all deceivablenefs of unrighteoifnefs in them that perijlj; becaife they received not the hove of the Truth-, for this caufe God JJjall fend them Jlrong delufon , that they fiould believe a Lye: And Rev. xiii. 13. He doth great Wonders, and deceiveth them that dwell on the Earth, by the means ■of thofe Miracles which he had Power to do: According to that original Prophecy of our Saviour, Mat, xxiv. 24. There flail arife falfe Chrifts and falfe Pro- phets , and fiall fiew great Signs and Wonders. All things therefore of This kind, are mere cheats and delulions. And in« deed Marks, or Notes, of the true Church, there are No?ie other, but This One only, S 4 the 2(^4 ^f ^'^^ Catholick S E R M the adhering fledfaftly to the plain and ^J- iincorrupted Dodrine of Chrifi and his ^"^""^ Apoftlcs, as dehvered in their own Dif- courfes and Writings. Where-ever This is the Cafe, 'T'here is the 'T'riie Church; even though but Two or Three be gathered to- gether, to worfliip God in Chriji's Name, and according to his Command, And where- e^'er This is Jtot the Cafe, There is 710 True Church; even tho' it were as Ca- tholick or Univerfal as the whole World. The Church of Rome therefore, and, in proportion, all its Follow^ers, whether in whole or in part, by mixing the Au- thority of PopeSj and Councils, and Vain Men, with the pure Dodrine of Chriftj have, like the 'Jews of old, by the Tra- ditions of Men, made void the Command- ments cf God; and are thereby become That Man cf Sin, (of whom the Apoftles have foretold us , ) ftting blafphemoufly in the Seat and Temple of God, and changiiig Laws and Times, and command- ing all Men to worjhip his Temporal Au- thority. The, Church ^Z Chrift. z6^ The I'rue and Real Authority of the S e r m. Church of Chrlft, is to be a Witnefs and •^^' Keeper of Holy Writ; to tranfmit it down uncorrupted from generation to generati- on , as the only Rule of Faith and Man- ners -J and in matters of indifference , in Rites and Ceremonies and Forms of exter- nal Government, to take care that all tbi?igs be done decently and in Order. In which matters, the univerfal Church be- ing too large to have any poffibility of confulting together, the Church in every Nation Therefore has the fame Right and Authority to determine for itjelf\ as the Catholick Church, if it were poffible for 'it to come together in One, would have to determine for the Whole. Which Pow- er or Authority y in Matters of T>o^rine indeed, that is, in appointing the Terms or Conditions of Salvation , is none at ally Not only in any particidar Church, but e- ven in the Whole Catholick Church colleB- ively, nay, even in the^/^/ifuhemfelvess nay, if we will believe St Paul, even in an Angel from Heaven , it is abfolutely None at all\ For if any man fiall add to ■ Tbefe things^ God fall add unto Hitn the Plagues 266 ( Of^he Catholkk S E R M. Plagues that are written in His Book-j and ^^- if any man fiall take away xh^vt^iovn^ God ^^ fiall take away his part cut of the hook of Lifey and out of the Holy City, But in Rites and Ceremonies y in the Manner and Cir- cumftance of Governments ^ and all mat- ters of external Form , which God hath left indifferent', in T^hefe things, the Au- thority of Men takes properly place : And herein every good man ought to comply willingly, with the Laws and Cuftoms of the Government he lives under: Always remembring this One Rule, that, with regard to thefe outward and indifferent things, they who make Divifions in the Church of Chrifl, either by needlesfly feparating The mf elves , or, thro' needlefs and imperious impoiitions, giving to O- thers/3.ny Ground or Occafion of Separa- ting ; are on Both fdes equally guilty of a Schifmatical Spirit. For fo Sc Paul ad- monifhes, Rom.xvi. ly. Mark them which caife Divifons and Offences. He does not fay, Mark Them o?ily, who divide ; V/hich is the Fault on 0?ie fide : But alfo, Mark them who give occafion to Divifions j Which Church of Chrift. 167 Which is equally the Fault on the Other S^ rm, fide. XI- For the Unity or Communion, which ought to be between the Members of the Vifible Church Catholick, confifts in This ; that, with univerfal Love aiKl Charity, with mutual Forbearance and Good-Will, they afTift, inftrudt, comfort, reprove, forgive one another 3 and , in a word , (notwithftanding any Differences of Opi- nion in fmaller matters,) perform all the Offices of Kindnefs and Goodnefs, that becomes Members of One and the Same Body to do for each other. That the Members JJjould all have the fame Care one for another 'j and if one member fufer, all the mejjibers fioidd by Companion fuffer "with it, 1 Cor. xii. 25. That the £)v can- not fay to the Hand, I have no need of ^hee; nor again, the Head to the Feet, J- ha've no need of you, ver. 21. That Great Care fhould always be taken , not to lay a Foundation for Schifms and Divijions, by affuming Authority to impofe upon each other as Necefj'ary, fuch Matters ei- ther of Opinion or PraBice, as Clirift has net made necefjary^ The attempting of which. z6Z Of the CathoUck S E R M. which, has in all Ages been the fulfilling XI. of That Prophecy of our Saviour, I come ^^^^ not to fend Peace^ but a Sword. For the ^riie Unity of Chriftians does not depend, (as fome have vainly imagined) upon procuring by Force an UtJifonnity of Opi- nions ; (vv'hich to be real, is abfolutely im- poffible in Nature -, and the Appearance of it, can never be any thing elfe than Ignorance or Hypocrify :) But the 'True Unity of Chriftians depends upon their h:- greement in the fincere Love of Truths and PraBice of Charity, bearing each o- thers Infirmities in all things that are of an indifferent nature, and being fiedfafl and unmoveable in things fundamental^ that is, in the Faith and Obedience for which they covenanted at Baptifm-, hold- ing the Head, Col. ii, 1 9, frojn which all the Body by Joints and Bands having Nou- rifiment miniflred, and knit together , in- creafeth with the Increafe of God. If we walk in the Light of the Gofpel, we muji have This Fellowjlnp one with another. For he that faith, he loves God^ and loveth not his Brother, St John tells us, is a Ly- ar. Nay, St Paul goes farther, and de- clares;, Church of Chrift. 16^ clares, that if a man could fpeak with the S e r m. *Tongucs of men and Angels^ and had all -^■'■• Faith fo that he could remove mount ai?is ^ and gave his Body to be burned^ and be- ftowed all his goods to feed the Poor, and had not Charity, (that is, had not that good and Chrillian Spirit, which would hinder him from putting impofitions upon his Brethren, which are the Occafmns of dividing the Body of Chrift;) all the reft "sNovXdi profit him Nothing. With one thing indeed , with Vice and Immorality only we are to have No Charity: Have No Fellowjhip ivith the unfruitful Works of Da.rknejs'y neither be Partakers of other mejis Sins; For what Communion has Light with Darknefs, or what fellowfiip has Chrijl with Belial? But beyond This, our Saviour has given us no Authority to go J leaft by a miftaken zeal, we needlefiy pluck up the Wheat with the T^ares. For good men are not hurt, by living iji Com- munities, with the Wicked, but only by joining with them in any Sin. In all 0- ther refpeds, we are to {how tendernefs to all men; to inftrud:, rebuke, or bear with them as Brethren: Gonfidering, that l^o Of the Catholkky Sec. SERM.that as there is One Body and One Spi- XI. jr^f^ — ^;2d mie Hope of our Callings One ^^^^^ Lord^ One Faithy One Baptifm^ One God and Father of Ally who is above All\ fo we ought to indeavour with 2^ forbear- ance towards one another in Love, to keep the Unity of the Spirit in the Bond of Peace: That we may grow up into Him in all things y which is the Heady even Chrift-y From whom the whole Body fitly joined together y and cotnpaBed by That wfoich every joint fuppliethy according to the effectual working in the meafure of e- very part, maketh increafe of the Body urir- to the edifying of itfelf in Love. 'Till we all come in the unity of the faithy and of the Knowledge of the Son of Gody unto a perfeSi man, unto the meafure of the Jia^ ture of the fulnefs of Chrifi. By This Rule, if we walk here upon Earth -y we ir.ay hope finally to be numbred in That general Jffenibly and Church of the firji-. horny wUch are written in Heaven: with Aizgehy and with Jefus the Mediator of th New covenant y and to come to God in whofe pre fence is fuUneJs of Joyy and at whofe right bai2d arc pleajures for evermore. SERMON [ ^71 1 SERMON XII. Of the Number of thofe that fhall be faved. Rev. iii. 4. Thou hajl a few Names even in SardiSy that have not defiled their Garments -y and they fjjall walk with me tn white ^ for they are worthy. HETHER thefe Epiftles ol^^^^ our Saviour to the Seven xil. Churches of Afia^ are to be L^V^ underftocd literally only, as Exhortations to thofe Seven particular Churches j or whether, accord- f ing; 1 7 i Of the Number of Tbofe SERM.ing to the Analogy of the reft of This ^^- Book, they are to be applied in the pro- ^^ phetick ftyle to Seven different States, Succeffions, or Periods, of the Whole Church of Chrift; is not material to our prefent Purpofe to inquire. The Matter contained in thefe Admonitions, may by a Moral Application, become equally ufe- ful to us, upon either Suppofition. For, what St Faul affirms concerning the State of the ancient yewifl:) Church; that the thinss which befel them , were our Ex- amples, and were writ for our Admoni- tion, upon whom the Ends of the World are come ; is undoubtedly much more true, of the things relating to the An- tient Chrijiian Church, whether parti- cular or univerfal. Thefe Exhortations therefore of our Saviour, whether given to the Jingle Churches of ^^, or in- tended to be applied to the feveral Suc- ceffive Periods of the Catholick Church; are either way worthy of our moft feri- ous meditations. The Subje6t-matter of each of the feven Epiftles is very nearly the fame; coniifting of three parts; A Commendation of the Faith and Patience of thatjhall he Saved. 17^ of the Saints, a Reproof of their Defeds, S e r m* and an Exhortation either to Amendmentji ■^^^• or Perfeverance. The State of the Church of Sardis is reprefented as one of the moft reproveable of the feven ; and there- fore die Epiflle to This Church does noe begin, as moft of the others do, with a Commendation of their Faith and Pa- tience, but on the contrary with a very fevere Reproof ; ver. i, I knowthyWorks^ that thou haji a Name^ that thou liveji^ and art dead. Then follows the Exhor- tation to repent, ver. 2, Be watchful and Jirengthen the things which remain^ that are ready to die 3 for I have not found thy Works perfeB before God: Remember therefore how thou haji received and heardy and hold faji^ and repent. After which he adds in the laft place that fmall Com- mendation which could be allowed to fo imperfedl a Church, in the Words of the Text : Neverthelefs thou hajl a Few Names even in Sardis^ that have not defiled their Garments^ and T'hey Jlmll walk with me in white^ for they are worthy. It might reafonably be hoped, that, in a carelefa and corrupt Age, it (hould be an awaken- Nou IV, T ing 274 Of the Number of Thofc SERM.inor Confideration to All who have any "VTT ^^ • true Concern for the Glory of God, and for the Honour and Purity of Religion; to think within themfelves, if in the beft and pureft Times of the Gofpel, if in thofe Primitive Ages, and among thofe moil eminent Churches of Afm, there was One to which no better Commenda- tion could be afforded, than that there were in it a Few Names which had not defiled their Garments j what Appre- henfions will it become Us to have of ourfclves, in thefe laft and degenerate Ages, when our Works are not only Rea- dy to die, but actually dead-, nay, when we fcarce have fo much as a Name that we live f when on the One hand by open Atheifm, Irreligion and Profanenefs, and on the Other hand by ignorant and fli- perllitious Contentions about vain, need- lefs and unintelligible Opinions, the Life and Soul of Religion, true Devotion and Piety towards God, and Univerfal Righ- ceoufnefs. Love and Good-will towards Men, is in a manner wholly eaten out and confumed ? If in the Primitive Church itfelf, Judgmcfit thus l^egan at the Houfe 7 .: f>f thatftoall be Saved. 275 of God, what mujl the End be of them s j^ p ^^^ that obey not the Gofpel at all; And if the XII. Righteous fcarcely be faved, where f jail the '-^"V^^ Ungodly and the Sin?2er appear ? But This I intimate only, as a general Obfervation upon the Whole. In the Words themfehes we may more diftindly obferve the fol- lowing Particulars, iji. The Number or Proportion of thofe, who (hall inherit Salvation; T'hou hafl a Few names even in Sardis: 2dly , The Salification by which they are entitled to that inheri- tance ; Which have not defiled their Gar- ments: idly J The Nature or Defcription of the Reward promifed them ; 'They fl:all ivalk with me in White: And \thly. The CharaBer or Encomium given to the per- fons who fhall obtain this inheritance; For they are Worthy. ijly Here is exprelled the Number or Proportion of thofe who fhall inherit Salvation ; Thou hafi a Few names even in Sardis: The ftridt and proper inten- tion of which Words in this place, feems to be to declare, that even in Sardis, tho' one of the moft corrupt of all the Seven Churches, yet even in That Church there Vol. IV, T 2 were 2 7 <5 Of the Number ofThofe S E R M. were foiJtc who Ihould be Heirs of Sal- Xll. vation: Implying, that in the other Churches there were more^ and in a much greater Proportio7t, when there were a Few found even in that, which was one of the worft of all. But yet, fince the evil things which are fpoken of the Church of Sardis, are but comparative with re- gard to the Purity of the other more un- corrupt Churches ; and That primitive Church, with all its Faults, was ftill one of the golden Candleilicks, and of the fe- ven Stars in our Saviour's right Hand; with which the Things that are mofl highly commended in thefe later and more degenerate Ages of the Chriftian World, mufl hardly prefume to be compared : Therefore our Saviour's declaring that in 0?ie, even of T^befe Churches, there were but Few who (liould walk with him in White, may juflly give us occafion to confider the feveral Texts of Scripture, wherein feems to be contained that me- lancholy Doctrine, that there are Few only which fhall attain unto Salvation. In the fecond Apocryphal Book of Ef* dras, there is a very ftrange expreffign to this that Jhall he Saved. 177 this Purpofe, ch. vlii. i, The ?noJi HighjSEnM. fays he, has made this World for many, ^^^* hut the World to come for Few: For as the Earth giveth much mold whereof Earth- en Vejfels are made^ hut little diifl that gold Cometh of^ even Jo is tfje Coiirfe of this prefent World ; there be 7nany created, but Few Jhall be faved: And ch. ix. i^^ There he many more of them which psrijlj, than of them which jlmll he Javed, Like as a Wave is greater than a Drop. Our Sa- viour himfelf, when one ajked him. Lord, Luk. xiii. are there few that he faved-, took that"^' occafion to exhort his Difciples, fay- ing, Enter ye in at the Jlrait gate; For,M.it. vH. jirait is the Gate, and 7mrrow is the Way ^^' that leadeth unto Life, and Few there he that find it: And at the Conclufion of two of his Parables^ he fumsup his Doc-Ai^t- xx- trine twice in the very fame Words 5 For j'^xii. i^. ma?iy are called, but Few chojen. The Apoftle St. Peter compares our being fa- yed by the Gofpel, to the prefervation of Noah and his Family from the Flood j and makes Baptijm a like Figure to the Ark, wherein Few, that is, eight Perfons, were faved by Water^ i Pet. iii. 20. And 'Rev, xiii. 8, All that dwell upon the Earth T 3 (1^4 278 Of the Numher of Hoofs S E R M jjjall 'worjJnp him^'whofe names are not writ- ^^ ^ ^ • ten in the book of life of the Lamb fain from ^ the foundation of the 'world: That is ; the Generahty of Chrifllans who are not fin- cerely fuch, will always run after the Reli- gions of this World, inflead of ftudying the Dodrines which Chrift himfelf taught them. St. Paul, Rom. ix. 27, applies to the Salvation of the Gofpel, that paiTage of I- faiah. Though the Number of the children of Ifrael be as the Sand of the Sea, a re-rnnaiit jhall be faved. And as in Eli- jah's time there were in all Ifrael f even thoifand men, who had not bowed the knee to the image of Baal-, Even fo, faith he, at this prefent time alfo there is a remnant y according to the eleBion of Grace, ch. xi. at the 4th verfe. Thefe may juftly feem to be hard fay ings, and Who can bear them? For if thefe things be fo, Who then f Jail be faved? And how fhall this be reconciled with thofe Divine Attri- butes, the Goodnefs, the Mercy, and Compaffion of God ; of whom the Scri- pture declares, that he woidd have all me72 to be faved ^ that he would not that Any fould perif:, and that his tender mercies are over all bis Works? Now to This Diffi" that JJjall be Saved. 179 Difficulty it might be fufficient to anfwer S e r m. in general, that at the great day of Re- -^'^• tribution, God will abundandy vindicate ~ himfelf before Men and Angels, and ^// Mouths Jhall be flopped before him: Stop- ped, not by Power and fupreme Autho- rity, but by conviction of the Juftice, the Reafon, the Equity, the Neceffity of the Cafe: By all which things, God will be jufiijied in his faying -y and clear ^ both ivhen he judges and when he is judged. This, I fay, is in the whole a fufficient ground of Satisfaction, (even though no- thing further could be alleged,) to a ra- tional, pious, and modeft Mind, who can iruji God till the final event of Things, to make it appear at laft, that the Judge of all the Earth will do what is right. And indeed it may univerfally be looked upon as a never-failing Rule, which may in all cafes fafely be depended upon ; that where-ever any Notion we entertain, is in any degree inconfiflent with any of the natural and unchangeable Attributes of the Divine Nature, there is alyvays ei- ther fome latent Error in the Notion ic- felf, which at prefent perhaps we cannot ^ diftindly difcover; or at leaft, there is T 4 fome ^8o Of the Number of Thofe S E R M. fome great Defeat in our Knowledge of ^^^- feveral very material Circumjiances, which in reality alter the nature of the whole Queflion. Upon the Whole therefore, we ought in all reafon to reft fatisfied, with being able to affirm, that God will finally juftify his own proceeding to eve- ry man's Confcience, and with righteouf- nefs will he judge the World, Yet in the matter at prefent before us, there is fome- thing further both in general, of confi- derable moment, that we are capable of obferving; and alfo in particular fome- ihing remarkable, with regard to each of the fore-mentioned Texts of Scripture. In general: We know it was reafon- able God fiiould create Beings, endued with Freedom of Will, that they might be capable of rendring him a Free-wilUof- fering of voluntary Obedience -, which Is the only thing that can poffibly be ac- ceptable to a Supreme Governour. Now by the very fame Liberty, which rendred them capable of paying a voliintary Obe- dience, they muft needs be capable like- wife of refufing to obey: And thence came Sin and Mifery into the Crea- l}Qn of God, Further; It Was fit, th^c infinite that Jkall he Saved. 281 infinite Power and Wifdom fhould diA S e r m. play itfelf in making great Variety of ■^^^• fuch Creatures. In which Variety^ ic could not be, but of thofe which were the loweft and fraileft and moft fallible of all rational Beings, greater Numbers fhould prove incapable of the Heavenly ftate ; and confequently muft perifh. Mujl perijh : Not by the Appointment of God ; (For God made not Death ; neither hath he pleafure in the deftrudtion of the Li- ving) but invites all men to come and take of the Water of Life freely i) but they perifli, by their own Carelefnefs and Senfuality, by their own Difobedience, Wilfulnefs and Impenitency; being unfit for, and incapable of the Happinefs of Heaven. And yet even of thofe who fo perilh, not ^11 are condemned to the fe- vere Punilliment of Thofe , concerning whom it is faid that it fhall be more to- lerable for Sodom and Gomorrha in the day of Judgment than for Them-y But every one Ihall be punifhed according to the exa(fl Degree only of his own demerit ; fome with few flripes , (as our Saviour declares to us,) and others with ma?iy', Sicc<^,rding as the Juflice and Wifdom of God 2 8 1 Of the Number of Thofe S ER M.God in his Supreme Government of the XII. World necelTarily requires, for the fup- ^^^^^^ port of his Authority, and the honour of his righteous and eternal Laws. This, in general. There is in par- ticular fomething proper to be remarked, with regard to each of the forementioned palTages in Scripture. I N the jirfi place, the Smallnefs of the Numbers there mentioned, is not abfolute^ but comparative. The Righteous are Few^ not abfolutely fpeaking ; but in Compari- Jon only with thofe who are Wicked. For otherwife, where the Expreffions are not comparative, the Scripture fpeaks after a very different manner: / beheld^ fays St John in his Vifion, Rev. vii. 9, and lo a great multitude which no man could number^ of all Nations and Kindreds and People and T'ongues, Jlood before the throne and before the Lamb^ clothed with white robes J and palms were in their hands. And yet This great Multitude were of Thofe only, who were faved out of the Antichri- ftian State, out of that great and univerfal Corruption, which was to overfpread the Church in its loweft and mofl opprefTed Condition 3 ver. 14, T!hefe are they which came that Jhall he Saved, 283 came out of great T! rib illation^ (out oFSerm. The great 'T^rihulation^ ic (hould be ren- ^^^' dred,) and have ivaJJjed their robes^ ^^2^Rev.xiii.8« made them white in the Blood of the Lamb. I N the next place -, 'tis to be obferved, that feveral of the Texts before-cited, are parts of Parabohcal Difcourfes j in which Parables, there muft not be a ftridl Ap- plication made of every fingle Expreffion^ but of That only, or principally, wherein the Similitude confifts, and which is the main Intent of this Parable. Thus the intent of thefe Two Parables, v/hich our Saviour concludes with thefe Words, Ma- 7iy are called, but few chofen -, is not to exprefs the Proportion of the Numbers ^ of thofe that fhall be faved, and of thofe that perifh; but to declare, that as the Perfon who came without a Wedding- garment, was cafl out from the Marriage- Feaft , fo no man who comes not clothed with the Works of Righteoufnefs, fhall be admitted into the Kingdom of Hea- ven, to the Marriage-Supper of the Lamb : And that, as the Labourers who came into the Vineyard in the Morning, were 284 Of the Numher of Thofe S E R M. not preferred to thofe who came in later, ^^' but on the contrary reproved for their envying and complaining at the Favour fhown to others ; Jo the Jews who were firfl and originally the people of God, llaould not be preferred before the Gen- tiles who were converted later; but on the contrary many of them fhould be re- jedted for their ill behaviour, while o- thers from the Eafl and from the Weft, from the North and from the South, of all Nations, Kingdoms and Tongues, fliould come and fit down in T^heir places, with Abraham^ Ifaac and Jacob in the King- dom of God. From whence our Saviour draws, by way of Inference, this warn- ing to his Difciples, that they ihould not depend upon the bare outward Profeffion of the true Religion ; for that Many of thofe who were called ^ were not chofen. And from his manner of exprefling this Warn- ing at the Conclufion of thefe Parables, (Many are called^ but Few chofen -jj it ought no more in ftridnefs to be infer- red, that, abfolutely fpeaking , Few only fliall attain unto Salvation ; than from what he elfewhere fuppofes^ that of T^n Virgin? ^VN^ that JJjall be Saied, 2 8 j Virgins Five were wife, and Five foolifli, ^^ f r m. it can be concluded that the Numbers of ^^^• Both are equal: Or from the Parable of the Talents, wherein to one Servant were committed Five talents, to another Two^ to a third One-, and of thefe This Laft only mifbehaved himfelf; that therefore the Righteous are more in number, than the Wicked : Or from the Parable of the Marriage-Feaft, wherein of Thofe who were invited, and called out of the high- ways and ftreets of the City, and even compelled to come in, Otte only among them all is reprefented as not having on a Wedding-garment j that therefore it can be concluded the Number of thofe who fhall finally be rejeded, is extremely fmall. All thefe Arguments, I fay, from Para- bolical Difcourfes, are without jufl Foun- dation: The Defign of our Saviour being evidently, not to exprefs the Proportions of Numbers, but the Salification of the Perfi}?is that fhall attain unto Salvation; and to warn his Difciples, againft depend- ing, like the Pharifees, upon the bare Profejfion of the true Religion, without the Pra£iice of it: For that many of the Children 2 86 Of the Numher of Thofe S E R M. Children of the Kingdom, fhould them- ■^^^' felves be cafl out; and many of them that are called^ are not chofen. And 'tis worthy of Remark, that it is at the End of that very Parable, wherein One Ferfon only is reprefented as not having on a Wedding-garment, that our Saviour ex- prefTes his Caution in thofe particular Words, Many are called^ but Few are chofen. Which therefore muft by no means be underftood to be a Difcourage- ment, as if any Sincere perfon were, by any Adl of God^ excluded or reje(5ted from Salvation j but it muft be interpret- ed as a Complaint, of the Wickednefs and Preverfenefs of Men\ that of thofe who are called to the greateft Advan- tages and Means of Salvation, fo Many prove unworthy of being finally chofen. As to the pafTages in the Apocryphal Book of Efdras, which is the Book that has the leaf Authority even of all the Apocryphal Books themfelves ; they feem to be the Expreflions of a Jewifh Writer, who thought that as the Jews were in 'This World the peculiar People of God, fo no others but They were to have any iliare that Jloall he Saved, 287 fhare likewife in the World to come.S er m. Which was a Notion the Jews lb far, ^^^• retained even till our Saviour's time, that there was nothing in the Gofpel more difficult for them to be perfwaded of> than that even tmto the Gentiles aljb God had Granted Repentance unto Life. And yet even This very Same Author elie- where exprefsly acknowledges, that not by the Appointment of God, but by the Wickednefs only and Incapacity of Men, is their own Deftrudtion brought upon them. Ch. viii. 41, As the hufoandman foweth much Seed upon the ground, and planteth many T^reesy and yet the thing that isfoum good in his Seafon cometh not up, neither doth all that is planted take root', even Jo is it of the in that are fwn in the World, they fiall not all be Saved. And ch. ix. 20, So I confidered the World, and behold there was peril, becaufe of the Devices that were come into it; And I faw and f pared it greatly j and have kept me a Grape of the Clujler, and a Plant of a great People. The Paflage in St Peter, wherein he makes Baptifm a like Figure to the Ark, 288 Of the Numher ofThofe S E R M. Ark, wherein Few, that is, Eight Tef" ^^^- fons, were faved by Water, may reafbri" ^'^^ ably be underftood of that particular Time of Perfecution and Difficulty, wherein the Apoflle lived. For in like manner as at the Time of the Flood, Godfaw that the Wickednefs of Man was great in the Earth, and that every Imagination of the thoughts of his heart was only evil conti- nually. Gen. vi. 5 : Which character *tis very unreafonable to apply (as fome have done) to the w^hole Race of Mankind, v^rhen it was plainly fpoken of that par- ticular corrupt generation only: So 'tis reafonable to fuppofe St Peter*s Applica- tion of the fimilitude, to be made not to the whole Bulk of Mankind, but to that particular generation, wherein Few en- tertained the iirft preaching of the Gof- pc\ even like the Few that hearkncd to Noah's preaching of Righteoufnefs. And the fame is to be underftood concerning that Text in the Revelation, ch. xiii. 8. I N like manner St Paul's applying to the Salvation of the Gojpel, that palTage of Ifaiah, Though the Number of the chil^ dren of Ifrael be as the Sand of the Sea^ g& a nifH thatfkall he Saved, 289 a remnant Jhall be faved; and his affirm- S e r m. ing, that as in Elijah's time there were ^ \l. in all Ifrael /even thoufand men^ who had not bowed the knee to the Image of Baal^ euenfo at this prefent Time alfo there is a remnant according to the eleSlion of Grace ; This, I fay, is by the Apoftle's own exprefs Words limited to that par- ticular Time then prefent, wherein Few in comparifon embraced the Gofpel: Even fo at this prefent Time, fays he, alfo there is a remnant according to the eleSiion of Grace; i. e. of thofe who embrace the gracious Terms of the Gofpel. And as in the Old Tejiament there were exprefs Prophecies, that things (hould not always be in fuch a melancholy ftate, but on the contrary the Time fhould come when God's People fhould be All righteous^ If. Ix. 21; that he would make even their Officers Peace, and their ExaBors Righ- tcoufnefs, ver. 1 7 ; that the Earth (hould he full of the Knowledge of the Lord^ as the Waters cover the Seas, ch. xi. 9 ; that God would put his Law in their inward partSy and write it in their Hearts; and that they fliould all Know him, from the Vol. IV. U leaft ipo Of the Number of Tho/e S E R M. leajl of them to the great efi^ Jer. xxxi. 33 ;• ^^^- So in the New T^ejiameiit alfo 'tis exprefT- ^•^''"'^''^' ly declared, that the Time will come, ■when all IJraelJ]:all i?efavecI,Kom.xi. 26; 7. e. the Whole, or main Body, of the Peo- ple Ihall be converted unto God; and Rev. xi. 15, T^he Kingdoms of this World Jhall become the Kingdoms of our Lordy and of his Chriji ; and he fhall reign for ever and ever. And therefore 'tis pro- bable, that even thofe Words likewife of our Lord . himfelf, (ftrait is the Gate and narrow is the Way that leadeth unto Life^ and Few there be that find it J are ipoken principally of thofe Times of Difficulty and Perfecution, wherein no man could' embrace the Gofpel of Chrift, without immediately parting with all he had in the World. For fo the Word which we render, Narrow is the way^ in the Origi- nal fignifies AffliBed^ or Perfeciited is the way, that leadeth unto Life. And then it will be of the fame import with that Affertion of the Apoftle, that we miifl through much T^ribulation enter into the Kingdom of God. Ufily that Jloall he Saved. 25? t . Lajil)\ There Is one thing further coSer m* be obferved upon thefe Expreffions of ^ our Saviour : And That is, that what in St. Mattheivs> Gofpel is (ti down in thefe Words, (Knter ye in at the fi?- ait gate-^ Beeaufe fir ait is the Gate that leadeth unto Life, and Few there be that find ity) is in St. Luke's Gofpel otberwife exp relied thus ; Strive to enter in at the fir ait gate j For man)\ Ifiay unto you^ will Jeek to enter in^ and fijall not be able y St. huh xiii. 24. And why fhallthey not be able ? The reafon follows in the next Words, When once the Mafier of the houje is rifien up and has fimt to the door, and ye begin to fiand without and knock, he fimll anfwer and fiay unto you, I know you not whence you are, depart from me All ye workers of Iniquity. From whence ic appears, that the Difficulty of Entrlng^ is not fo much the Appointment of God, as the Negligence and Delay of Men : They feek to enter, and they are not able; beeaufe they feek negligently, they feek too late, they feek when the Door is fliut. And fo This Paffage becomes parallel to thofe other Texts of Scripture, St. Matt. Vol. IV. U 2 xxv. 10 j 292, Of the Number of Thofe S E u M. XXV. 10 ; After the Bridegroom was come -^^^- and the door fliut, came the fooliOo Vir- gins^ faying^ Lord open to us ; But he an- Jwered and faid to them^ I know you not. Again: St. John vii. 34, Te Jhall feek me, andfiall not find me. The reafon is expref- fed, ch. viii. 21, Te JJ: all feek 7ne, and fidall die in your Sins ; therefore, whither I go, ye cannot come. Prov. i. 28, 'Then Jloall they call upon me, but I will not anfwer ; they pall feek me , but they fidall not find me-. For that they hated Knowledge, and did not chife the Fear oj the Lord. Pf. xviii. 41, They cried, but there was 7ione tofave them; even unto the Lord, but he anfwered them not. If. i, 15. When ye fpread forth your hands, 1 will hide mine eyes from you; yea, when ye make ma?2y Prayers, I will not hear ; For your hands are full of Blood. Jer. xiv. 12, 10, When they fafi, I will not hear their cry; and when they offer burnt-of- fering and an Oblation, I will not accept them ; For they have loved to wander, they have not refrained their feet, therefore the Lord doth not accept them. Hof. v. 6, They fidall go to feek the Lord, but they fhatt that JJjall be Saved. 293 fi all not find him^ he hath withdrawn him- S e r m. J elf from them\ For they have dealt trea- -^'^• cheroiifly againjl the Lord. Mic. iii. 4. T!hen Jhall they cry unto the Lord, but he will not hear them j he will even hide his Face from them at that T!ime, as T^hey have behaved themfelves ill in their doings, St. fam. iv. 3, Te a Jk and receive ?toty be- caufe ye ask amifs. And, to mention )Dut one paiTage more; Rom. ix. 31, Ijrael which followed after the law of righte- oufnefs, hath not attained to the Law of 'Right eoufnefs : Wherefore'^ Becaife they Sought it 7iQt by Faith ; that is, by 'That way which God had thought fit to ap- point. From thefe and numberlefs other paffages in Scripture it appears, that the Rejection of men, is not from God, but of themfelves ; and that the Difficulties in the way of their Salvation, are not fo much the Appointment of God, as the EfFefts of their own Negligence and De- lay : Excepting only in the Cafe of great Perfecution ; And there God has promifed a proportionably great Affiftance, which will, together with the Temptation, alfo jnake a w?7 to efcape, that we may -be U 3 able' 294 ^/ ^^^ Numher of Thofe SERM-able to bear it. Whether therefore the XII, Number of thofe who fliail be faved, be ^"^^ m proportion Many or Few, makes no Alteration in the Concern of a7iy One particular perfon; And therefore Every One ought to endeavour, by following the plain Rules that are fet before him, to make his own Calling and Election fure, and to work out his own Salvation with Fear and Trembling, without in- quiring too curioufly into the Affairs, of CtbcrSj v/herein God the great Judge of All will at the general Day of Account take care abundantly to juftify his own proceedings, much better than we are novv able to conceive or apprehend. For fo our Saviour, when One put that Queftioa to him, Lordy are there Few that be fa-- irdj inflead of making him a direct reply to the Queilion propofed, anfwered him with This more pertinent Exhortation, St. Luk. xiii. 24, Strhe Ye to enter in at the jlrait Gate. Upon the wholes The Paffages in Scripture, which feem to reprefent to us as if Few only fhould be faved, are on the one haqd fuch^ as ought by no means '■'-''■ to that /hall he Saved, ip j to be any occafion of Defpair or Dlffi-SERM- dence to melancholy pious Perfons; be- ^^'^• caufe the reafon why fo great Numbers perilTi, is always in thofe very Texts exprefsly afcribed to the Wickednefs and Carelefsnefs of Men^ not to any Appoint- ment of God: And yet on the other hand the fame Texts are,' by the Wifdom of the Spirit of God, exprelTed in fuch a manner, as to excite the carelefs, and thofe who are apt to be too negligent and remifsi by giving them to under- hand, that except their Righteoufnefs ex- ceeds the Righteoufnefs of the carelefs and worldly Multitude, they fliall In no cafe enter into the Kingdom of Hea- ven. And this may fuffice concerning the \ji Particular; 'uiz. the Number or Pro- portion of thofe who fliall inherit Sal- vation -. T'hou hafi a Few names even in Sardis. I {hould now have proceeded to the 2d Head, namely, the Salification by which they are intitled to that Inheri- tance : Which have not defiled their Gar- ments. But This muil be deferred to ano- ther Opportunity. ' U 4 SER- [ '-97 ] SERMON Xlir. The Qualification of thofc that lliall be faved. Rev. iii. 4. Thou hafl a few Names even in Sardis^ that have not defiled their Garments ,• and they (hall walk with me in whiter jor they are worthy. \ N thefe later and corrupter s ^ ^ ^^^ I AgesofChriftianity, wherein XIII. I Prophanefs and Impiety have ^ ^^^ '^ not only frojn without aflault- ted and indeavoured to de- ilroy Religion, but alfo crept in and even openly 2p8 The ^iallficauon of Thofe Sekm. openly appeared within all Parts of the' ■^^^^- Church of God; and when among thofe who are not without fome Degrees even oi fine ere Deiire to become truly Religi- ous, yet Speculations entring in the Room of Pradlice, and vain Contentions prevail- ing about Human Opinions, inflead of Diligence to obey the plain Command- ments of God, have almofi: eaten out the very Heart and Life of Religion, which contifts in Piety and Righteoufnefs , in Juftice and univerfal Charity, in Sobriety and Temperance, and the Pradice of all Virtue and Holinefs: During this Dege- nerate State, I fay, of the Chriflian World, in thefe later and corrupter Ages of the Church; there is nothing more likely to be of EfFe6t in reviving the true Spirit of Chriftianity, and reftoring in the Minds of well-difpofed Perfons right and worthy Notions of Religion; than put- ting them upon confidering, what Chrifli- an Religion was in the Primitive andpu- reil Times, when Chriftians were of One Heart and One Mind, ferving God with Simplicity and Sincerity of Devotion, lo- . ving one another with Perfed Charity and that JJoall he Saved, 299 and an undivided AfFedtion, and keeping S e r m» themlelves Pure and unfpotted from the ^^^' World. This latter Character of the '^^^"^^ Church of Chrifl, its Purity and Holi- nefs ; and the Neceffity of all its true Members anfwering that Character; is no where more affecftionately defcribed, then in the Epiflles to the feven Churches of Afia^ fet down in This and the fore- going Chapter. Wherein the excellent Charadler that is given to moil of them by our Saviour himfelf, and yet the Re- proof added at the Concluiion of that Charaifter; will give us jufl Occaiion to coniider, what feverer Admonitions and Exhortations to Repentance nioe Hand in need of, who have not T)6ar Excellent Qualifications to extenuate our Defeats. To One of thefe Churches, our Saviour gives this Chara6ler, ch. ii. 2. / Imoiv thy Works, and thy labour and thy Patience^ and how thou canji not bear them ivhich are evil ; And haft born and haft pati- ence, and for my ISJamesfake haft laboured, and haji not fainted. And yet even of l^his Church he adds, Neverthelefs I have fomewhat againfi thee^ becaufe thou haft left 300 The ^mhficaUon of Thofe 6 E R M. left thy Jirft love. To a Second he declares, ^^^^- ver. 9. I know thy works and Tribulatio?i and Poverty, but thou art rich: Fear none of the things which thou jhalt fiffer. To a T'hird, ver. 13. / know thy Works, ' and that thou holdejl faji my Najne, and hajl not denied my Faith. And yet even of This he adds, But I have a Few things againfl T^hee. To a Fourth, ver. 19. / know thy Works, and Charity^ and Ser- vice, and Faith, and thy Patience and thy Works, and the lajl to be more than the firji. And yet of T^his alfo he adds ; Not- withftanding, I have a few things againfi T'hce. Of a Fifth, he gives the follow- ing charader, ch, iii. 8. / knoiv thy Works ; Behold, I have fet before thee an open door, and no man can Jlmt it : Be- caufe thou haft kept the Word of my Pa- tience, I alfo will keep thee from the hour of T^emptation, which fiall come upon all the World, to try them that dwell upon the Earth. No Man, that has a true Senfe of Religion upon his Mind, can read thefe Characters, without confidering; immedi- ately within himfelf, How are they Now applicable to the Chriftian World '^. And 2 in that JJjall he Saved. 301 in what Proportion do we Now imltateSp, r m. the Piety and Holinefs of thofe Primitive ■^^^^• Churches? And if fome even of thefe were charged with falling in fome mea- fure from their firft Love j and command- ed to confider and remember from whence they were fallen, and repent ; what Reflexions ought this to excite in our Minds, when we compare the Failings of fuch bright Examples of Piety, with the open Prophanefs and Debauchery, with the irreligion and wickednefs of later Ages? The T'wo remaining Churches of the Seven are reprefented as falling extremely fliort of the Charadler of the other Five. Concern- ing One of them our Saviour declares, ver. i/?, of this n\d chapter, / k?zow thy Works, that thou haft a Name that thou livefi and art T)ead', Be watchful^ and ftrengthen the things which remain, that are ready to die. To the other he fays, ver. 15, J know thy works, that thou art 7ieither cold nor hot, i. e. art grown care- lefs and indifferent in the great Works of Piety and Righteoufnefs ; I'hou J'ayeft, I am rich and increafed with goods, and have need of nothing , and hiowefi not that thou 261 77je ^laltficatton ofThofe S E R ^^ thou art wretched and miferahle^ and po6r^ XIII. a7id hlind^ and naked-, i. e. very defed:lve ^■'^'^'^^ in the weightier matters of Religion , iri Works of Goodnefs, Charity, and true Holinefs. And yet even of Hhofe our Sa- viour in the very fame place fo expreffes himfelf, as of Churches not vi^hoUy cad off, or under his entire and final Dlfplea- fure : A^ many as I love, I rebuke and chafien ; Be zealous therefore, and repent, ver. 1 9. If fome of thofe Frhnithe Churches, for whom our Saviour declares fo great a Concern and Love, were worthy of fuch fevere Reproofs for the decay of their Piety even in thofe Purer Times 5 what concern muft it needs raife in the Breafl of every fincere Chriflian, to confider how much greater Corruption of Man- ners, how much more open Prophanenefs and Impiety, how much more uncharita- blenefs and unreafonable Animofities , how much more general Unrighteoufnefs and Iniquity of all Kinds, has in thefe later Ages overfpread the Face of the Chriflian "World ? What feverer FvCproofs We have too jufl reafon to fear from the Hands of God ; and how much more remarkable a Repen- tance that Jh all he Saved. 303 tance and more imiverfal a Reformation S e r m. of Manners, 'tis incumbent upon Us to ^^^^• fet about ; leafl whe?i the So?i of Man co- meth, there remain not fo much as Room for that Queftion, Jloall he find Faith upon the Earths The Things which were threatned to fome of the Primitive Churches, that our Lord would remove their Candleftick out of its place, and that he would ^/^^ them out of his Mouth 5 and which, upon their further Decay in Virtue acftually came upon themj befell them^ not only upon their own Account, but for Exa?jjples alfo to Others j and they are written for Our Admonition, upon whom the Ends of the World are come. The Words of the Text, are taken out of our Saviour's Admonition to the former of thofe two Churches, which fell under his more particularly fevere Re- proof j and they may ferve for a perpe- tual dirediion in all Ages, to fuch Per- fons as, in the midft of a degenerate and contentious World, are defirous to under- ftand and pradlife that Religion, which at its firft inflitution was fo defervedly 3 eminent. 304 'The ^ialtficatton ofThofe S E R M. eminent for Amending Men's Manners -^ ' ' • and Reforming; their Lives. T'hou haft a few Names even in Sardis, that ha'^oe not dejiled their Garmejits -j and they fiall walk with me in white^- for they are worthy. Which Words, I in a former Dif^ courfe obferved to contain in them the four following particulars, i/?, An inti- mation of the Nutnber or Proportion of thofe, who fhall inherit Salvation j Thou hajl a Few Names even in Sardis. 2dly, The Salification by which they are in- tituled to that inheritance : Which have not defiled their Garfnents. 3dly, The Na- ture or Defcription of the Reward pro- mifed them; T^ hey ^j all walk with me in White. And 4thly, The CharaBer or Encomium given the perfons, who (hall obtain this Inheritance, For they are Worthy, The \fi of Thefe, we have al- ready confidered , namely The Number or Proportion of thofe, who fliall inherit Salvation; T^hoii hafi a Few names even in Sardis. Without repeating there- fore what has been before faid upon That Head, proceed we now in the 2^, place to confider the ^alificatioii mentioned that Jhall be Saved. joj ihentioned in the Text, by which thofeSERM. who fhall be faved, are reprefented as be- ^^^^* ing prepared or intitled to a Share in that -'^'^N*' glorious Inheritance. And This is, their having not defiled their Garments, Could a man for the prefent lay alide the Scrip- ture, and, forbearing to look into the Charad:ers There given of true Chrifti- ans, view the prefent Face of the Chri- ftian World, and judge from thence what the Defjgn and Nature of our P.eligion was, he could not but be temoted toima- gine, that Chriftianky was rather a Con- tentious and uncharitable Art of difputing about needlefs Ceremonies, and unintelli- gible Opinions , than a Rule of Life and Pradtlccj an Obligation to Virtue, Holinefs, and univerfal Charity. But in the Scripture itfelf, the great Strefs of Religion, is always laid upon the Influ- ence it has upon Men's Manners; And the higheft Charader of a true Difciple of Chrift, is That given in the Textj that he has not defiled his Garments. The Expreffion is figurative, but yet of a very Obvious Signification ; And by eonfider- jng on the contrary what the Scripture Vol.. JV. X Q^\h 306 The ^alificaUon of Thofe 5 E R M. calls Defilement^ we may moft eafily and XIII. fully underftand what it is not to he defiled, ^•"'^^^'^""^ St. Mat, XV. 18. Not that which entreth into the Mouth, fays our Saviour, but thofe things which proceed out of the Mouth, and come forth from the Heart, thefe defile the man ; For out of the Heart proceed en)il thoughts^ murders^ adulteries^ fornications^ thefts, falfe witnefs^ hlafphe- mies'y T'hefe are the things which defile a man ; But to eat with unwafioen hands, defilcth not a man. The fame may be faid of all other external Denominations what- foever: No difference of Meats; No va- riety of outward Rites, Forms or Cere- monies ; No fimple Errors of the Under- {landing, in fuch matters of Opinion as affe(fl not Moral Practice : But whatfoever ivorketh Abomination or maketh a hie \ Whatfoever corrupteth the Heart of Man^ and is inconfiflent with fincere and virtu- ous Intention i Wliatever is contrary to the Practical Law of God, and dellruift- ive of Charity and Good-will among • Men i T^hat is it, which in the religious Senfc of the Word, defileth the Man, And to abHain from all Appearance of fuch that Jhall he Saved. 307 fuch Evils, in the midfk of a degenerate S e r m. and corrupt World 5 T^his impure Religion ^^^'' and undefiled before God j 'This is keeping a man's J elf iinfpotted from the World \ This is, hailing not defiled his Garments, Originally, and in the ftrid: and moft pro- per fignification of the Phrafe, it denotes an entire Freedom from Sin: But in That Senfe, the Character would belong, not to a Few Names^ as is affirmed in the Text J but abfolutely to None at all. For how Jhould man be juft before Godf Job ix. 2. What is man, that he fiould he clean f and he that is born of a woman, ch. xv. that he Jhould be righteous? Behold, /^^^^^ H« putteth no trufl in his Saints; yea the hea- vens are not clean in his Sight : or as the fame thing is exprefled in another paflage of the fame Book; Behold he put nOch.lv 'Trujl in his Serva?ifs, and his Afigels he ^ ^• charged with Folly. Again: ch. xxv. 4, How then can fnan be juftified with God ? or how can he be clean, that is born of a Woman ? Behold, even to the moon, a?jd it Jhineth not, yea, the ftars are not pure in Ms Sight', how much lefs Man that is a Worm, and the Son of Man that is ^ Vol. IV. X;? Worm? vsr. 3o8 The ^hialification ofThofe S F u M. Worm? The Scripture is full of dcclara* ^^^^- tions of This Kind. Prov. xx. 9. Who ^^^^ ^^72 y^?)', J hanje made my Heart clean f I am pure from my Sin? Pf. cxxx. 3. If thou. Lord, P^ouldfi be extreme to mark iniquity 'y O Lord, who pall Ji and? And flill more diredly, Pf. cxliii. 2. Enter not into judgment with thy Servant, for in thy fght Jhall no- man living be jiijlified. The Wife man, even yet more exprefsly, Ecclef vii. 20. Inhere is not a juf man upon Earth, that doeth good and fiiineth not. Accordingly fob, that moll right- eous perfon, whofe Chara(3:er God him- felf joyns with that of Noah and Daniel^ as the mofl irreproveable of all mortal men j yet even he confefTes of himfelf, fob ix. 20. If I jujiify my f elf, ?ny own Mouth floall condemn me ; if I fay I am perfeSl, it Jhall alfo prove me perverfe. And the manner of fpeaking of the Apo-- files in the New Teftament, is the very fame : In many things we offe?jd all, St. Jam. iii. 2. And if we fay, we have ?io Sin, we deceive ourfclves, and the 'Truth is not in us, i Joh. i. 8. 'Tis evident there- fore, that by this phrafe in the Text, having that Jhall he Saved. 305^ linvlng not defiled their Gannenfs, is noc,S e r m. cannot be meant, ftridly and abfolutely, XHI, being without Sin. No, Tliis is the pe- culiar Charadler of our Saviour alone, and cannot be truly affirmed of any other Perfon, that ever dw^eit upon the Face of the Earth. Another fignificaciori therefore of this Phrafe may naturally be fliggefted to us by the ufe of a like ex- prcffion in the fame Book; Rev.vn. 14. Theje are they who have wajhed their robeSj and made them white in the Blood of the Lamb. Herey hsLvrngwaJIoed their robes in the Blood of the Lamb^ is ufed as an equi- valent expreffionto that of /6<2't;/;7g- never ^^- filed them-y fignifying, that under the gra- cious Covenant of the Gofpel, Thofe who by Baptifm have waflied aw^ay their Sins, and return not to them any more, are thro' Chrift reputed in the Sight of God, as having never committed them. And becaufe, by Baptifm, in Scripture is al- ways meant, 7iot the wajhing away the filth of the Flejhy (not the bare Form or external Cerernofiy^) but the Anfwer of a good Confidence towards God \ therefore thofe who have broken off their Sins by P-efentance, and their Iniquities by fidew- X 3 % 3 1 o Tke ^Mltfication ofThofe S E R M ing Mercy to the Poor, (which bears the ^^^^* bed: Analogy to, and is fignified by the ^^ Baptifm of riper years;) fuch perfons (I fay) are in Scripture fpoken of, as being (in the Gofpel-Senfe) perfedtly juft and righ- teous. Noah was a juft man^ and perfedt in his generation, and Noah walked with God, Gen. vi. 9. Zacharias and Elizabeth were righteous before God, walking in all the commandments and Ordinances of the ior^ blamelefs, ^t, Luk. i. 6. All Chri^ flians in general are exhorted to be, dili^ gent, that they may be found o/' our Lord in peace, without fpot and blamelefs, 2 Pet. iii. 14: that they may be blamelefs in the day of our Lord Jefus Chriji, i Cor. i. 8. that their hearts may be Jiablified unblameable /;z Holinefs, before God even our Father, at the coming of our Lord fe- fus Chrlfl with all his Saints, i Th. iii. 1 3 : that their whole Spirit and Soul and Body may be preferred blamelefs unto the coming of our Lord Jefus Chriji, 2 Th. V. 23. that they may be prefented fauhlefs before the prefence of his glory, with ex- ceeding joy, Jude 24. And accordingly in the defcription of them in their hea- venly that fhall he Saved, 311 venly State, 'tis faid that in their Mouth S e r m« was found no guile ^ for they are without ^^'^^• Fault before the 'Throne of God ^ Rev. xiv. ^. The Confiftency of thefe high En- comiums with the declarations in the paf- fages before-cited, concerning the Impof- fibiHty of any man's being jurtified before God j The manner (I fay) how thefe twa different kinds of Expreffion are to be re- conciled, is moll clearly and diftindtly fee forth by St Paul, Col. i. 2 1 ; Tou that were fometime alienated, and Rtiemies in your Mind by mcked Works, yet Now hath he reconciled. In the Body of his Flejh thro* Death, to prefent you holy^ and un-. hlameable, and unreproveable in his Sight-, 9nd Eph. i. 4, 6, That we fiould be holy and without blame before him in love-, ■ to the praife of the glory of his grace ^ wherein he has made us accepted in the be- loved J In whom we have Redemptio?2\thro' his bloody even the Forgivenefs of Sins. Thefe and the like Expreffions of the A- poftle do with fufficient clearnefs explain to us, both how it is poffible on the one hand, in the gracious and merciful Senle cf the Gofpelj for frail and iinful Men to 1^ 4 attain 3 T i Tke ^lalification of Thofe S E R M. attain unto this Charader, that they havi XIII. ^Qf defiled their garments % and at the fame ^'^ time how abfolutely ?iecejfary it is Uker wife on the other hand, notvvithftanding all the Favour and Indulgence of the Go- fpel, that they Ihould preferve thenifelves fo undefikd. '^dlji The Third particular, obferv- able in the Text, is the Nature or De- J'crtption of the Reward promifed to them that defile not their Garments; They fiall walk with me in White. And here 'tis obr vious to obferve, how in the nature of the Thitig itfelf] as well as by the Decree and Appointment of Gody the Reward promi- fed to good men in Scripture is agreeable to the nature of the ^lalijication , to which that Reward is annexed. To theqi that keep their Garments undejiled, 'tis promifed that they fhall walk with Chriji in White : To them that hunger and thirji after Right eoifnefs, that they fi all be fill- ed and clothed with Right eoifnefs. To them that take delight in ferving God here; that hereafter alfb x^^i^^^ fhall be be- fore his Throne, and ftjall ferve him day and night in his Temple, Whether a wicke4 that Jloall he Saved, 313 ^vlcked Perfon , if admitted into Hea^ S e r m. vtviy could not poffibly be made happy X^^'- there, (as fome have prefumed to affirm,) is but a vain and needlefs Queftion. That which is certain, and all that concerns lis to know, is; that whatfoever ^efilelb, whatfoever worketh any abomination or unrightsoufnefs, fiall in no wife be per- mitted to enter therein. And 'tis a pow- erful recommendation of the neceffity of .a religious Life, and worthy the moil fe- rious confideration of carelefs Sinners; that Virrue is, not only, by the Appoint- ment of God, the Way to Happinels; but itfelf alfo, in the nature of Things, an eflential part of it. And that, as God is Himfelf of eflential Holinefs, and caii- not behold iniquity ^ fo he has made the Happinefs of Heaven to confift, not in- deed in T'hat onh\ (for, the Whole of thofe things, which God has prepared for them that love hijn, neither has eye Jeen^ nor ear heard, neither has it entred ijito the Heart of Man to conceive;) but i|i great meajure he has made it to confift in jhe Perfedion of Virtue, or at leafl: to be Ijj rie^elTary Conjunction with it. There 314 ^^ ^daltficaUon of Thofe S Si R M. is nothing more earneftly and more con«» -^^^^- ilantly inculcated in Scripture than this Notion, that Righteoufnefs here^ is there^ fore neceflary to Happinefs hereafter ; be- caufe a great Part even of that Happinefi itfelf, is to be made up of the Perfedion of Righteoufnefs. One principal Parti- cular of the great Promifes made in the Old Tejlament to the Jews after their final Reftoration ; which, if it does not direct- ly fignify, yet is at leaft a Type of the Heavenly ftate; is, that their people fhould be All righteous^ If, Ix. 21 ; that they fhould delight to come to worjhip be-^ fore the Lord perpetually, ch. Ixvi. 23 ; and {hould not do iniquity, nor [peak lies, neither fhould a deceitful 'Tongue be found in their mouth, Zeph. iii. 13. And jn the New T^eflament the future Happi- nefs of the Church of Chrift, is defcribed after the fame manner ; that it fhall be ii glorious Church, not having fpot or "ivr inkle or any fuch thing ,^ but holy and without blemip, Eph. v. 27; and that we, according to his Promife, look for new heavens and a new Earth, wherein dwelleth Righteoifnef^ 2 Pet. iii. 13. Now Thi$ Right-* that [hall he Saved, 3 1 J Righteoufnefs , is figuratively reprefented S e r m. in the Text, and in other places of Scrip- ^^"* ture, by White Garments. The Purity and Holinefs of God himfelf, is exprefled Ff, civ. 2. by his being covered with Light as with a garment j and by his garment being white as the Snow, Dan. vii. 9. And ^hat of our Saviour -, by his appearing at his Transjigurationy in a raiment as white Mat. xvS. as the Light y even JJnningy exceeding"' white as Snow, Jo as no Fuller on Earth could white them, St Mar. ix. 3 ; and, af- ter his RefurreBion^ in the fame Habit* Matt, xxviii. 3 ; and again, after his j^f- cenfion. Rev. i. 14. In purfuance there- fore of the fame Figure , the Saints in Heaven are in the Text defcribed as walk- ing in white: The Church in the Prophe- cy, Pf. xHv. 1 3 ; is reprefented as all glo- rious within, and that her clothing is of wrought Gold. He that overcometh^ faith our Saviour, the fame fiall be clothed in white raiment y Rev. iii. 5. Th^four and twenty Elders, fitting about the Throne, were clothed in white raiment, ch. iv. 4 : To them that were Jlain for the Word of God, were given white robes, ch. vi. li. The ^i6 The ^laTtficatton of Thofe S ER M. The great multitude that no man could %'^^^- number, that were redeemed from the Earth out of all Nations, were clothed with white robes^ and palms in their hands, ch. vii. 9. 'The Armies in heaven were clothed in fine linnen^ white and clean^ ch. xix. 14 > And the literal meaning of all thefe expreffions is unfolded, 'ver. 8 ; that, at the marriage of the Lamb, To Her (viz. to the Church,) was granted, that Jhe Jhotild be arrayed in fine linnen, clean and white ; for the fine Unnen is the righ- teoufnejs of the Saints. And This explains to us the Parable of the Man who was caft out into utter Darknefs, becaufe he had not on a Wedding-gartnent, St. Matt, xxii. u. /. e. was not clothed with Works of Righteoufnefs ; and illuftrates thofe Admonitions of our Saviour, Rev. \\\, 18, / coimfel thee to buy of me white raiment, that thou mayeft be clothed, and that the Shame of. thy nakednefs do not appear: and ch. xvi. 15. Blejfed is he that watcheth and keepeth his garments, left he walk naked, and they fee his Shame. The Sum of all is, that into Heaven fhall be admitted no Impurity, no Wickednefsj nothing that Jhall be Saved. 317 nothing that defileth. Wherefore BleJpdSER m. are they that do his commandments^ that -^^I*- they may have right to enter in-, ForRev.xxii. without are dogs and forcer ers arid whore-^^' '5- mongers^ and murderers and idolaters ajid whofoever loveth andmaketh a hie, £^thly, 2indLajily'i The Text concludes with a Charadier or Encomium given of thofe perfons, who were to walk in white with our Saviour: For they are Worthy. The Church of Rome has, upon thofe Words, founded the Dodtrine of Merit -^ and Others, through Fear of falling into that Error, have run into the contrary extreme, and decried All neceffity of Vir- tue and Good Works. The Truth in This, as in moft other cafes, lies plainly between the two extremes. Our beft Virtues or Works are fo imperfedt, as to need Par- don rather than defer ve a Rewards and if they were never fo perfect, we fliould ftill be but improjitahle Servants, having done only what was our Duty to do. Yet thro' the Interceffion of Chrift, God is pleafed to accept them, as if they weje really meritorious ; and by the gracious Promife of God, we have as juit a claim to J 1 8 The ^laltficatton of Thofe S E R M. to the Reward, as if it had been origi- ^^^^- nally due to us of proper Right, Our ^■^^^ improvement in Virtue, is the Ground of Proportion^ tho' not the Meritorious caufe of the Reward. So that tho' the Happinefs of Heaven, be given us, not indeed yor our Works j yet it will be in proportion to them; and tho' not upoji account of our Virtue, yet exactly according to our improvement therein. The beft of Men are fo far from being able (properly and ilridtly fpeaking) to merit any thing for themfelves and others, (which is the Ko- miJJo Dodrine of Merit ;) that on the con- trary even the Patriarch Jacob declared himfelf ?Jot Worthy of the leaf of God's mercies. Gen. xxxii. lo. And St PauJy concerning Himfelf, that tho' he was not corfcious of any thing againft himfelf, yet was he not thereby jufifed^ i Cor. iv. 4. And, of all Chriftians in general, that not by works of righteoufnefs which we have done J but by his Mercy he faved us. Tit. iii. 5. that he has faved us, not ac^ cording to our Works, but according to — his grace given us in Jefus Chrift, 2 Tim, i. 0. that our Salvation is the I ft. Gift that Jhall he Saved. 3 1 ^ Gift of God', 'not of works ^ leji any man S e r m«> Jhould boaji^ Eph. ii. 9. I'hat by the deeds ^^^1- of the Law there Jhall no Flejh be jujlifed -^^^^ in his Sight, Rom. iii. 20. that Abraham himfelf had whereof to glory ^ but not be^ fore God, Rom. iv. 2. that even in thofe things we actually do, we have no fuffi- ciency of ourfehes, hut our fuficiency is of God, 2 Cor. iii. 5. that it is God which worketh in us both to will and to do of his good pleafure^ Phil. ii. 13. and that 'tis he that makes us perfeB in every good work to do his Will • thro Jefus Chrift^ Heb. xiii. 21. The meaning of all thefe PafTages is, that the Offer of the Happi- nefs of Heaven to us at all, is the free and undeferved Gift of God in Chriftj and that the Ability of performing the condi- tions necelTary to the obtaining even that Free Gift, is continually the Eifed: of the Divine Afliftance; and that therefore (properly fpeaking,) the very befl of our Works have no Merit in them. Even in the Old T^ejlament where the Scripture af- firms it fiall be our Righteoufnefs, if we obferve to do all the Commandments, Deut. vi. 25 J 'tis obfervable that the Word which we render Righteoufnefs, is by the Seventy J 20 The ^laVificauon of Thofe S E R M. Seventy tranflated IxzrifjLoa-hvv] our Way of X^^^- obtaiiung Mercy only. And they who would make More of it, are feverely re- proved, Frov. XXX. 12. T^here is a gene^ ration that are pure in their o'Wn Eyes^ and yef is not wajhed from their Filthinefs. Which Cenfure is ftrongly confirmed by our Saviour's declaration, that the Publi-^ can in the Parable went down to his Houfe jtijiified, rather than the Pharifee who was righteous in his own eyes. Thefe are fuf- iicient Evidences, that our Works (in Stridlnefs of Speech) have «o Mm/. Yet on the other fide^ taking the ExprefTioii in its right Senfe, (which will beft be done by comparing it with thofe already mentioned;) and underflanding it accord- ing to the gracious Tenor of the Gofpel^ it may be Truly faid of virtuous and good men, becaufe the Scripture frequently fays it, that they are Worthy. Not pro- perly and ftridly, but according to God's gracious acceptation and Promife in che Gofpel. They ta whom God has promifed^ upon an eafy condition, a very great and difproportionate Reward, may Truly be faid, though not by the Merit of the Work itfelf, yet by virtue of the Promife whea that Jhall he Saved, 321 when they have performed That conditiorij S e r m. to have ^^/^ri;W the Reward. Our Saviour -^^^^• himfelf expreffes himfelf in This mannerj not only in the Text, but ahb in other pla- ces of Scripture; St Luk, xx. 35. T'M'^ faith he, that Jhall be accounted Worthy, to obtain That World. And St Mat. x. 37. He that hveth Father or Mother more than Me, is 720t Worthy of me-, implying, that he who did the contrary, might be faid to be worthy of him^ And accordingly the Apo- file exhorts, CoL i. 10. to walk Worthy of the Lord; and i T'h. ii. 12. to walk\Nonhy of God who has called us, unto his Kingdom and Glory. St Peter declares, that if a man, for confcience towards God, endure grief fuf fering wrongfully, this is Thank-worthy, I Pet, ii. 19. and St Paul affirms of the Saints who fuffered of old, that they were fuch perfons, of whom the World was not worthy, Heb. xi. 38. And he calls God's Perfor?nance of his own free Projnifes gi- ven in the Law and in the Prophets, the Righteoufnefs of God which is by Faith of Jefus Chrift, unto jill, and upon All them that believe^ Rom, iii. 22 ; and a- gain ver. 25, — his righteoufnefs for the yoL. IV, y remijfon 3 2 2 The ^taUfication of Thofe S E R M. remijfwn of Sins that are paji^ andarguesi -^*^^- Heb. vi. lo. that God is not unrighteous, to forget our Work and labour of love: And concerning himfelf in particular, he profefTes his firm aflurance, that henceforth there was laid up for him a crown of Righteoufnefs, which God the Righteous fudge fhould give him at that Day^ .2 Tim. iv. 8. and Rev. xxii. 14. Blejj'ed are they that do his commandments^that they may have right to the tree of life^ and may enter in through the gates into the city. Such as allow themfelves to pick iingle Texts of Scripture without comparing them with the whole and with each others may from thefe places collecfl the Romifh Dodrine of Merit 3 or from thofe before- cited may draw juft the contrary Dod:rinej of the Ufefidnefs of good Works : But they who compare the feveral paiTages, and confider them Together j will eaiily fee the meaning, and the confiftency of them all; and particularly what it is that our Saviour intends in the Text, when he de- clares concerning thofe who keep their garments tmdefiledy that they flail walk with him in whit e^ for they ^r^ Worthy. SERMON [ 3^3 ] SERMON XB' T That the Terms of Salvation arc oifered to all Men. Rev. ii. 29. He that hath an Ear^ let hhn heai\ what the Spirit faith unto the Churches, HESE words are {o frequent- S f, n m. ly and ia emphatically re- XIV. peated by our Saviour, at the End oi fever al of his Difcourfes in the GofpcU and again as the general Conclufion of each of thefe Epiftki to the Seven Churches Vol. IV. Y 2 of ^^^rome only out of e'Very Sort of men ; and confequently in Scrip- ture, which always exprefles itfelf in the language of the Vulgar, the words cannot poffibly have T'hat Meaning. But the Senfe plainly is, that God really and fin- cerely intends the Salvation of All men-, and that 'tis for his Own Fault only, for Wickednefs only, and deliberate Unrighte- oufftefsj that Any man fhall be condemn- ed. Belides the places before-cited. This great and fundamental Truth is flill mo7'e clearly (if more clearly it can be,) ex- prelTed in the ,xxiii chapter of the Reve-^ lations^ ver. 16, 17; I Jefus have fejit mine Angel to tejlify unto you thefe things in the Churches : And the Spirit and the Bride fay^ Come \ And let him that beareth^ Jay ^ Come: And let him that is athirfl^ come j And whofoever will, (i. e, "whofoever *will live a virtuous life,) let him take the Water of Life freely. And, to add ftill greater Weight to this folemn Z 4 decla» 344 'That the Terms of Sahat'ton S. E R M. declaration ; Gody even the Father him'- felf in Perfon, is introduced as affirming the fame thing from the Throne of his Glory } ch. xxi. 5, 6, And he that fat upon the T'hrone^ Jaidy— — thefe words are true and faithful-, J will give unto him that is athirji^ of the Fountain of the Water of Life freely : He that overcomethy (that is, who refifts the temptations of a wicked and debauched World,) fhall in- herit all things y and I will be his God, and he fhall be my S072, The Senfe is the fame, as in the words of my Text ; He that hath an Ear^ let him hear, what the Spirit faith unto the Churches. This therefore is the Firfl Particular. God offers to All men the gracious Terms and PolTibilities of Salvation. II. The Second is : That This Offer, though gracioufly made to All, yet in Event becomes effeBualto I'hofe only, who are qualified and capable to receive it. But referring This to a further Opportunity, I fhall conclude at prefent with This One Inference from what has been already faid ; viz. That from hence all unrighte- ous, all wicked and debauched perfons., being O^VNJ are offered to all Men. 345 being convinced that the deftrndion is S e r m. of themfeheSj if they continue in the ^*^' Practice of Unrighteoufnefs ; and not from any Appointment of God, may be prevailed with to reform their Lives, while they have yet Time. That Jo they may efcape the Wrath of God, from which there is no other poflible Means of efca- ping. SERMON [ 347 ] SERMON XV. The Qualifications neceffary to receive the Terms of Salvation. Rev. ii. 29, He that hath an Ear ^ let him hear^ zvhat the Spirit faith uuto the Churches, ^pl N difcourfing upon thefe 5 e r m % words of our Saviour, I have XV m^ propofed to deduce from '^'VNJ ^ll them the four following Dodtrinal Obfervations. 17?, that God, the Great Creator, and righte- ous Governor, and merciful Judge of the whole Earth, offers to all men the graci- i ous 34^ ^- !^^ (lit fie attorn neceffarj S E R M. ous Terms and Poflibilitles of Salvatiori : ■^^* Let him hear-, (let every man hear,) ijohat the Spirit faith unto the Churches, 2dl)\ ■ that This Offer, 'tho' graciouily made to jill^ yet ill Event becomes effeBual to T^hofe onl)\ who are qualified and capable to receive it: He that hath an Ear, let him hear. 'x^dl)\ That they who want an JS^r; they who want the difpofitions ne- cefjary to their receiving and embracing this gracious Offer of Salvation, or are prevented by any of the Hi7idrances which render it ineffe6lualj are always very feverely reproved in Scripture, plain- ly denoting it to be their own Faulty that they have not Ears to hear, ^thly and Lafily } That hence confequently All thofe Paffages of Scripture, wherein God is at any time reprefented as blinding men's B,yes^ or clofing their Ears, or hardtiing their Hearts, or taking away their Vnder- flanding from them; muft of neceflity be underftood to h^ figurative Expreffions only; not denoting literally What God actually effedls by his Power, but what by his Providence he juftly and wifely per- mits. The to receive the Terms of Salvation, 3 491 The Firji of thefe , I have already S e r m. gone through; that God offers to -^^^(iXj men the gracious Terms and Poffibilites of Salvation: Let him hear^ (let e'uery tncin hear,) what the Spirit faith unto the Churches. I proceed Now to the S,econd General Head: II. That this Offer of Salvation though gracioufly made to All^ yet in Event becomes effeBual to T.ljoJe only^ who are qualified and capable to receive it: He that hath an Ear, let him hear. Light introduced, upon Any Objedt, fup- pofes always that there be Eyes to view, ^nd to difcern it by T'hat Light. The Sound of a Voice, or the Ufe of Speech fuppofes always that men have Ears to hear, what the Speaker uttereth. T^ruth and Kight Reajbn and Argiunent, T^hefe like wife fuppofe always that men have Senfe and Underjianding, to judge of what is offered to their confideration. And, in matters of Religion ; God's offering to men certain Therms or Conditions of Salva- tion, fuppofes in like, manner a certain moral Dijpojition in the Mind, which caufes it to have a Regard to things of 7 That ^ J 6 The ^mlifi cations neceffary > E R M. That nature, to have a Senfe and ^elij ^^^- of things relating to Morality: Other- wife Men would, in their Nature^ be no more capable of Religion, than Beafts. Sweetnefs is No Sweetnefs to a per fori whofe Palate has no T'ajle : Light is No Light, to him who has put out his own Eyes: And Religio?2, or the Preaching of the Go/pel, is as Nothing to That Man, whofe Mind has no Regard to, nor Care to make any DiJiinSfion between, what in the nature of things is tnoral and immo- ral. St Paid fets ^This obfervation in a very clear light, i Cor.u. 14 j ^he natu- ral man (fays he) receiveth not the things of the Spirit of God-, for they are Foo^ liJJmefs unto him\ neither can he know them, becaufe they are fpiritually difcerned. The words are not righdy rend red, The Natural man ; as if God bad made men ^ naturalh, incapable of Reli2;ion. Which is the very fame thing, as it would be to find Fault with a Man for not Seeing, when he was Born Blind. But the True meaning of the Apoflle, is, The Senfual man-, He who, by habitual Debauchery, by a courfe of Any vicious or corrupt Pradice, to receive the Terms of Salvation, 3 j i Pradice, has extinguiifhed the Eyes of his S e r m. own Underftanding > fuch a one can have ^^' no true Senfe of things relating to Reli- gion, of things which are only fpiritually difcerned. Our Saviour reprefents the fame notion to us, in a very lively and expreflive fimilitude, St Matt. xi. 17; where he compares the Pharifees, who ha- ted to fee Truth in Any Light, and re- fufed to hear Reafon under Any form 5 (who were neither moved by yoh?i Bap" tijl's preaching, who had come in the more referred and aufiere way? nor by our Saviour's own preaching, who came in the more free way of converfation and inftrudtionj) he compares them to chiU dren fitting in the Markets^ and calling unto their Fellows^ and faying -, We have pi- ped unto you, and ye have not danced, we have mourned unto you, and ye have 720t la" mented: They had No Ear, they heard not; they gave ?20 Attention , they k?iew no- thing of the 'Tune which their Fellows plaid to them, in what vn2Lnntv foever they di- verfifyed it. The Application our Lord makes of the fimilitude, isj that to ar- gue with the Pharifees about morality^ about 3 5 2 The ^lalificathns necejfar'^ S E R M. about the true nature of religion and i;?>- -^^' tue^ in what ma.nnQr Jbever it was done; ^^ whether in John ' Baptijl\ more fenjere way, or in his own more wz/Jwayi 'twas All One; 'twas talking to them about a matter they had no fenfe of j 'twas fpeak- ing to them in a flrange Tongue, in a Language they underftood nothing of. There is an Allufion to the fame Simi- litude , in Rev. xiv. 3. No man could learn T'hat Song, but the one hundred and forty four thoujand, which were redeemed from the Earth: No man cafi Underfland and Praftife the Religion of Heaven, but they who by a worthy difpolition of Mind, by an habitual Love of Truth and Virtue, are qualified to be redeemed from the Earth. Thefe arc the Perfons, whom our Lord calls his Sheep ; which hear and know his Voice, yoh. x. 27: Who readi- ly perceive the excellency of his Doctrine, and its perfed: agreeablenefs to eternal Truth and Reafon : Who receive inftru- dlion in the ways of Truth and Righte- cufnefs with the fame kind of Pleafure, as the Eye is entertained with at the Ap- proach at Light: Who come unto Chriji becaule to receive the Terms of Salvation. 3 j 2 becaufe the Father draucs them ; Thar Is, S k r m. becaufe their Love of Right and Equity, ^^ ' which is natural religion, recommends to ^^ them That which is revealed; and, thro* the Love of Righteoufnefs and true Vir- tue, they are led to believe and embrace the Gofpel of Chrift. Thefe are They, of whom our Lord declares, Matt. xiii. 12, Whofoever hathy to HimJJjall be given^ and he jhall have inore Abundance, Bur, on the contrary, IVhofoever hath ?iot ^ from Him Jhall be taken away even 'That he hath: Whofoever is fo infenfible of the cflential and eternal Differences of Good and Evil j whofoever hath fo little Difcernment in matters of religion, as to think Any thing whatfoever can be an e- quivalent for the negled: or Breach of the leaf Moral Virtue j whofoever fiall break one of thefe leaft commajidments^ and Jhall teach men fo ; he jloall be called the leaf in the Kingdom of Heaven : That is, he fhall be the Laf perfon that ihall be ad- mitted there, or fhall be very far from ever entring therein at all. Thus, tho* the Offer of Salvation is gracioufly made to All, yet in event it becomes efe£tual to Vol. IV. A a Thofi 3J4 '^^^ ^talificatiom neceffary S E R M. T'bofe onlvy who are qualified and capable " -^ ^ • to receive it. In order to make which Dodlrine more ufeful to us in Pradlice, I fhall proceed to fhow diftindly, i/?, in general^ that That Difpofition of Mind, which ^quaUfies and makes Men capable to receive and embrace efFedually the Terms of Salvation, is fome- what which the Scripture always fpeaks of, as a matter oi fingular excellency ^ and wor- thy of Great Com?nendation. 2dly, In what Particulars this excellent temper and dif- pofition principally confifls. And 3^/y,What are the oppofite Qualities, or chief Hindran- ces^ which generally prevent the Offers o'f Salvation from being effeBually embraced. Firjl -J I obferve in general^ that That Difpofition of Mind which qualifies and makes Men capable to receive and em- brace effedlually the Terms of Salvation, is fomewhat which the Scripture always ipeaks of, as a matter o{ fingular Excel- lency^ and worthy of Great Commeiidation, 'Tis an eminent Gift, or Grace, of God-, not in the fenfe of 'Thofe, who think God works upon men mechanically^ as upon mere Machines , but in fuch a Senfe, as Reajbn to receive the Terms of Salvation. 3 j ^ tieafon is the Gift of God, which makes ^ p. r m us to be Men^ to be rational and intelU. -^^ • gent Creatures. Which we receive indeed wholly from God the Author of our Being ; and yet 'tis a commendable and praife-worthy Excellency in him that has it, becaufe, in the Vfe and Exercife of it, it depends entirely upon the Free Will of the perfon himfelf, either to life or to a- biife it, either to improve or to negled: and lofe it. Upon which account, St. Peter ^ Admonition is both very elegant and ve- ry exad:; 2 Pet. iii. 18, Grow in Grace. The Thing to be acquired, is the Free Gift of God ; and yet his Exhortation fup- pofes it to be their own Duty, and confe- quently in their own Power, to recei-ve, to ife, and to improve That Gift. And becaufe, though all men are created rati- onal^ yet Feiv actually make ufe of their redfon j though all men are indued with the Senfe of Hearings yet Few (as our Saviour in tlie Text expreffes it) have an Far to hear; therefore That Temper, That Spirit, That Difpofition of Mind, : which is in Scripture denoted by this^^- gurative Phrafe^ is therein always fee Vol. IV. A a 2 forth 3 J (5 77^6' ^lalificcuhm necejfary S E R M. forth, under chafaders of the Highefl ^^ • ExciUc?icy and fingular Dijiindiion. 'Tis ^'^'^ That, which caules men to prefer God and Virtue before the finful injoyments of a vitious and corrupt World ; to choofe 'J'rutb and Right and Rcafon^ before popu- lar Errour and prevailing IVrong 5 to flrive to enter in at xhtjlrait gatt\ rather than accompany the Power, and the Num- berSj of an unrighteous and debauched age. 'Tis '\this, that, even in the Hea- then world, caufed Socrates to choofe Death rather than not maintain the Knowledge of the One T'riie God againft his fiiperflitious and idolatrous Country- men. 'Tis T^his, tliat made the Patri- archs of old, to go out from their native Country , not knowing whither they went. 'Tis TZvV, that, in Elijah's time, when the whole Houfe of Ijrael had de- parted from God, and introduced almoft univerfally a falfe Religion, caufed feven thoufand men to diftinguifli themfelves, by forbearing to bow the knee to Baal. They loved ^ and bearhied to. Truth : They had an Ear to difcern the Voice of God, even m the midfl of the mofl cor- 3 rupt to receive the Terms of Salvat'ioyi. 3 j 7 nipt Times and Nations -, and they choft\ S e r m. to follow That Call. And by adhri72g to -^^• That Choice, with Courage, Patience, and Perfeverance ; they acquired to them- felves the Charac^ter of thofe whom the Prophet Malachi fpeaks of, ch. iii. 17, "They jJoailhe mine^ faith the LordofHofs, " in That day whoi I make 7/p my Jewels : And whom our Saviour defcribes, as per- fons thought worthy to obtain Tliat hife^ and the Refurre&ioji from the Dead : And calls them his eleft, which Jl:aU be gather- ed together from the four windsy fro?n eve- ry corner under Heaven : And whom St. Paid means, when he applies to Chrifti- am That PalTage of the Prophet, 1'hough Tfrael be as the Sand of the Sea, yet a Remnant //j/^// be faved: And of whom, Lafth\ St John fpeaks, Rev. xv. 2, when he faw in his vilion I'hem that had gotten the ViBory over the Bcafl : In the Origi- nal it is, which from out of the midll of the J3eajl, that is, from the midfl of the mofl idolatrous and wicked, the moil corrupt and perverfe Generations, had fa- ved themfelvcs^ and overcome the Tempta- A a -; tions 358 The ^lalificaucm necejffary S E R M. tlons of a corrupt World. But This in^ XV. General : I proceed now in the ^-^^'^"^^''^^ Second place, to confider more particu- larly. Wherein confifts This excellent Temper and Difpofition of Mind, which qualifies Men to receive thus effediually, and to embrace Itedfafllv, the Terms of Salvation propofed to them ; And in JVhat Particulars This Difpoiition princi- pally fhows forth itfelf. And ij} ; The Jirjl Lidance v/hereln this Good Difpofition fhows forth itfelf, is Attenti'venefs or Confider ation. Without Attention and Ccnjideration^ a Man's Mind is in the fame State with regard to religious Knowledge, as it would be with regard to the Knowledge of things in the Worlds had his Eyes always been clojed, and his Ears always flopped. God has gi- ven us Faculties of the Mi?id to imder- Jiand, jufl as he has given us Sejifes in the Body to perceive. Neither the Ojie nor the Other are of Any Ufe, unlefs applied ^nd attending to thtiv proper Objec5ls. He that hath an Ear, mull hearken : And he that hath Under/landing, mull attend. Be^ holdj (fays our Saviour to his Difciples, when to receive the Therms of Salvauon. 3 jc) when he had foretold them how faifeS er m. Prophets and falfe Teachers fliould arife ' -^^^ and deceive the whole World; Behold^ iaith he, [fake Notice^) I have told you before. Matt. xxiv. 25. And Mofes, when he had delivered to the Ifraelites the Mo- ral part of the Law, See, faith he, Dent. XXX. 1 5 ; See, (that is, Obfevoe and Attend,) I have fet before thee this day Life and Good, Death and Evil. idly. The fecond p^nicuhv, wherein This excellent dii'poiition of Mind fhews forth itfelf, (and vv'hich is the jjatiiral Confequence of Attention and Cofif dera- tion,) is a Delight in Examijiifig into T^ruth and Right ; a taking pleafure at all times in beholding the Light^ and in hear- ing the Voice, of Reafofz. Among igm->- rant and among fuperflitious men, No- thing is more negleBed z\\2.n Reafow, That Great Gift of God, That bright and lin- gular Ornament of our Nature ; which difiinguillies us on the one hand from /V- rational natures, fuch as are the Beajis that perifh ; and on the other hand from unreafonahle and perverfe natures, which is the character of Devils. But how far A a ^ 3 6o The ^lalificauons neceffar^ Serm. foever this Gift of Reafon may be neg-" ^^- ledled by corrupt Minds ; yet 'tis (as Solo- mon elegantly expreiTes it, Frov. xx. 27 ; *tjs) the candle of the Lord, J e arching all the i?iward parts of the Belly. Ncr is there any feverer Punilhment in This Life threatned any where in Scripture, than God's taking away men's Reafon and Underflanding from them j fob xviii. 5. T^he Light of the Wicked Jh all be put out, and the [park of his Fire Jkall not fnne ; I'he Light Jhall be dark in his I'a^ bernacle, and his Candle fjall be put out with him. To This Light God requires us to attend; and They who do fo, are acceptable to him. And he appeals to men £0 judge thereby, even concerning his owf2 Proceedings with them: If i. 18. Aiicah. vi- Come now, and let us reafon together, faith i:X. 3. ^^^ Lord'j and. Let us plead together, ch. xliii. 26; Judge, J pray you, betwixt Me and my Vineyard. Which Appeal of God to the Reafon of Mankind for the Equity of his Dealings with them, is alluded to In That Faflage of the Pjalvriji, cited by St. Raid. Rom. iii. 4. Tihat thou fnighteji be .Jaftified in thy Sayings^ and might ej} cver-^ come io receive the Terms of Salvation. j^i come when thou art judged. Now if we S e r m. are req ^.ired to judge in this manner con- -^^• cerning God\ dealings with Us j much ^"^''^^''^ more mufl it needs be criminal in us, to negled: to make ufe of this Light in judg- ing what we are to do Ourjehes. Our Saviour reproves the Jews^ Luke xii. 57, Why even o/'yourfelves (faith \\t) judge ye not what is right? And St Paul fpeaks in like manner to Chrifiians^ i Cor. xi. 13. Judge in yourfelves, is it comely F and again, ch. x. 15. I /peak as to wife 7jie7i, that is, to reafonabk and intelligent per- fons J judge ye what I fay. From the Texts cited under This Head, I cannot but obferve here by the way, that the Scripture (in diredl oppo- fition to the Komifi docflrine) every where fuppofeSj that men mufl of ntc^^^iiy judge for themfelves in matters of Religion ; And that there is never any Infalli- ble Guide ^ T'here recommended} never any Credulity, or Implicit Faith in Men, There required or incouraged. As indeed, in the very nature of things, how is it at all poffihk^ that ignorant and un- learned 3^2 The ^mlifi cations ^jecejjary S E R M. learned men fhould be able to look ove^ ■^^- the World, and to fee and judge Which of all Nations is the fitteft to be relied on implicitly ? On the contrary, men are al- ways in Scnpiurtji^tpojed to have an Ear -^ and they are ccm7rumded to heai\ and to confider : To call no man Majler upon 'Earth, but themj'ehes to prove all thi?2gs, and to Try the Spirits whether they be of God : To fatisfy their Own minds -^ as Abraham, Heb. xi. 19, accounted, (in the original it is, Reafoned with himfelfj that God Could raife his Son from the dead : xA.nd to be able aifo to give Sa- tisfaction to Others, who at any time ask them a Reafon of the Hcpe that is in them, i Pet. iii. 15. In the Great and Weighty Matters of Religion, the forming of This Judgment is not a Bufi- nefs of Skill, of Parts and Learning j but of Integrity and Simplicity of Mind. Which whofoever is indued with, though other wife of mean Abilities, will judge better concerning any religious and moral Truth, than the moil Learned Philofo- pher in the World. But if this Simpli- city of Judgment, this natural Eye and Guidg to receive the Terms of Salvation. 3 (5 3 •Guide of the Mind , be itfelf corrupt- S e r m. ed and depraved by Vice or Superftiti- -^^^• on, no wonder if men fall into end- lefs and inextricable Errours. Our Savi- our excellently reprefents this to us, Mat. vi. 22 i ^he Light of the Body is the Eye: If therefore thine Eye he fingle^ thy whole Body fiall be full of Light : But if thine l^ye be Evil, thy whole Body pall be full of Darknefs : If therefore the Light that is in thee be darknefs, how- great is. That darhiefsl The Mind of a Man, w-hofe moral judgment is thus vitiated by depart- ing from the Guidance of Reafon and from The Love of Truth, is, in the fpiritual fenfe, a land of Darknefs as Darknefs itfelf^ and of the fiadow of Deaths without a?iy order, a;:J where the Light is as Darknefs, Job. x. 22. 2,dly, Therefore J The 'T/j/ri andPW/z- cipal Particular , wherein confiils That excellent Temper and Difpoiition of Spi- rit which fits and qualifies men to em- brace effedually the Terms of Salvation' is Moral Probity, Si?icerity, and Integrity of Mind. If any man will do his Will, he fliall know of the Dodirine, whether it be 3 ^4 ^^ ^iaUficatiom nec?jffar'y Serm.^^ of Gody Jo. vii. 17. If thou de/ire -^^- Wifdom, keep the Commandments ^ and the Lord jh all give her unto thee-. For he that keepeth the Law of the Lord^ getteth the Vnderfiandtng thereof ^ Eccluf. i. 26, xxi. II. This is what our Saviour, in his Parable, calls the Good Ground^ which brings forth fixty and an hundred fold. Thefe are the perfons which our Lord Joh.x. 27. calls hisiS^^^^j which hear and know his Voice. Thefe are they, of whom we read Aftsxiii. that they are ordained^ or (as the Greek figniiies,) prepared and fet in Order to re- ceive the Means of etei-nal Life. Thefe are they to whom 'tis promifed, that t)oe Dan. xii. j^ij^ ^^ underjland', that the Meek\ Pf. XXV 9, God will guide in judgment ; and fuch as *'^' are gentle, T'hem he will teach his Way. Of this kind was Nathaniel -y of whom our Saviour declared, when he firjl faw Jo. 1.47. him; Behold an Ijraelite indeed, in whom there is No Guile. Of the fame kind feems to have been That Other per- fon, to whom our Saviour faid. Mar. xii. 34. (though indeed it is not recorded in the Gofpel, v/h3.z further Progrefs he af- terwards made .;) "Thou art not far from the to receive the Terms of Salvation, 3 Head, wasj what are the oppolUe Qualities, or chief Hindrajices, which generally pre-veJit the Offers of Salvation from being effedually embra- ced. Of thefe, the ijl is CarelefjieJSj and IFant of Atten^ tion. Which Temper cannot poffibly be defcribed in any livelier and more ex- preffive manner, than it is by our Saviour in the following Similitude, huke viii. 5, A Sower went out tofow his Seedy and as he /owed, Jhmefell by the way s fide ^ and it was troden down^ and the Fowls of the Air devoured it. The 2d Hindrance , is Prejudice or Prepof fejjion. This was the Cafe of the Jews in general, concerning whom St Paul fays, that the Veil was upon their Heart, 2 Cor. iii. 15: And of thofe Pharifees more particularly^ to whom our Lord faid. to receive the Terms of Salvation, 3 60 faid Matt. ix. 13. Go ye and learn nvhatS e r m. 'That meanethy I will have Mercy and not -^^• Sacrifice, Falfe and fuperftitious Noti- ons; or groundlels, unreafonable, unin- telligible Opinions in religion, taken up upon Prejudice y are a greater Impedi- ment to Truth, than even the mofl Pro- found Ignorance. The 3 J Hinderance, is Peverfenefs and Oh- fiinacy. This Temper is admirably ex- prelTed in Scripture by That Phrafe of a jlony Heart, Zech. vii. 12. T^hey flopped their Ears that they fhould iiot h^ar -, yea they ?nade their Hearts as an Adamant- ilone, lefl they fiould hear the Law. This was eminently the Temper of thofe Jews, who becaufe "John the Baptift came neither eating nor drinking^ they faid He hath a Devil; and becaufe Chrifl came both eat- ing and dri?iking, they faid he was a wine- bibber and a glutton : But in Bot/j thefe and in all other various circumftances, Wifdom is juftified of all ker children* The Afth and laji^ and of all Others the Greateft Impediment, Is a Love of Vic 60 Jnto a Malicious Soul, faith the Scripture, y.QL. IV. Bb Wijdom pan so. XIS. 370 The ^4alificatlom necejjary S E RM. Wifdom will not enter \ and None of the Av. Wicked Jldall underfiand. Concerning liich Wifd. ii.4. a Perfon, St John elegantly exprefTes him- felf, that Darhtefs has blinded his eyes^ I Joh. ii. u. St Pauly by a like figure of Speech, calls it Blindnefs of Heart, Eph. iv. 18: and tells us that the God of this World has blinded the minds o/Tome men , 2 Cor. iv. 4 s and deludes them with all deceivablenefs of iinrighteoufnefs ; becaufe they have not a hove of the T^ruth^ that they \ might be faved ; but take plea- iuvQ in U72righteoufj2efSj 2 Th. ii. lo, 12; placing their Religion in any thing rather than in true Virtue. And our Saviour, in a phrafe very like to That in my Text, upbraids the Pharifees, y^/?. viii. 43, Why do ye not underfland my Speech ; even be- caifeye cannot hear my word - Te are of your Father the Devil ; and the Lnjis of your Father ye will do. They had a ftrong Love to fome Great Vices, w^hlch they were very unwilling to reform ; and therefore they had No Ear^ to hear His Wordso Thus to receive the Terms of Salvation, 371 Thus have I largely {hown, (whlchSERM. was my \ld General Head of Difcourfcj) -^ * that the Offer of Salvation, tho' graci- oufly made to All^ yet in Event becomes effeBual to 'Thofe only who are qualified and capable to receive it: He that hath ^;^Ear, let him hear. The III^, Proportion was, that they who want an Kar-, they who want the Dif- pofitions necejfary to their receiving and im- bracing this gracious Offer of Salvation, or are prevented by any of the hindrances which render it ineffe(5tua], are always ve- ry feverely reproved in Scripture, plainly denoting it to be their own Faulty that they have not E^rj to hear. Vol. IV, Bb 2 SER= [ 373 ] SERMON XVI, Mens not accepting the Terms of Salvation is from Themfelves. Rev. ii. 29. He that hath an Rar^ let him hear^ what the Spirit faith unto the Churches » H E Obfervations or Doc- S e r m„ trines I have propofed to XVI. difcourfe upon from thefe'-'^VNJ words of our Saviour, are Four, ift. That God, the Great Creator, and righteous Governour, and merciful Judge of the whole Earth, o^ Bb 3 f^a T ^0 3 74 Mens not accepf'mg the Terms S E R M. fers to All men the gracious Terms and -^^^- Poffibiiities of Salvation: Let him hear^ (let every man hear,) what the spirit faith unto the Churches. 2dl)\ That This Of- fer, though gracioufly made to All^ yet in Event becoms effectual to Thofe only^ who are quaJiJied and capable to receive it: He that hath an Ear, let him hear, 3^/)', That They who want an Ear ; they who ivant the difpofitions nccejj'ary to their receiving and embracing this gracious Offer of Salvation, or are prevented by any of the Hindrances which render it ineffeclual^ are always very feverely re- proved in Scripture, plainly denoting it to be their Omm Faulty that they have not Ears to hear, \thly and Laflly^ That hence confequently All thofe Paffages of Scripture, wherein God is at any time re- prefented as blinding mens Eyes^ or clofrng their Ears^ or hardning their Hearts^ or taking away their JJnderjlandijtg from them, muft of neceffity be underflood to be figurative Expreffions only ; not .denoting literally what God adually ef- Ifeds by his Power, but what by his Pro- Jvideiice he juflly and wifely permits. of Sahatwn h from Themfelves, 375- The T'wo former of thefe Propofitions S e r m, I have already difcourfed upon : That ^^^• God offers to All Men the gracious Terms and Poffibilities of Salvation : And yet, that in Event This Offer becomes effec- tual to ^hofe only, who are qualified and capable to receive it : He that hath an Ear, let him .hear. I am now to proceed to the III^ general Obfervation : That they who want an Ear-, they who want the Difpofitiom neceffary to their receiving and embracing This Gracious Offer of Salvation, or are prevented by any of the Hindrances which render it i?ieffe5lu- alj are always very feverely reproved m Scripture ; plainly denoting it to be en- tirely their Ow?i Fault, that they have not Ears to hear. The Reafon is 5 be- caufe thefe neceffary Difpofitions are not natural but moral Qualifications j and the contrary Ijiipediments are not natural but moral Defeats. Did Religion depend upon the flrength or weakhefs of mens natural Farts and Abilities of Mind, as Quicknefs of Hearing or Seeing depends upon the Goodnefs of the Bodily Organs of Senfe^j (Neither of which are at all B b 4 in 37ifcernment at all in Moral Matters ; of Thefe, the Scripture always fpeaks with Hill Greater Indigna- tion, and with the utmofl Severity of Re^ proof; as of perfons labouring under a DefeSfy the Blame whereof cannot poffi- bly in Any wife be laid either upon God or of Salvation is from Themfelves. 381 or Nature^ but merely upon the Wilful ^^k^. ,and Objiinate Negligence of the Perfons ^^^^• themfelves. They are like the Deaf Ad- der^ faith the Pfalmift, uohich ftoppeth her hears, which refufeth to hear the Voice of the Charmer^ charm he never fo wifely : They wilfully and obftinately refi/e to confider the Reafonablenefs, and the Proofs of true religion. 'Tis not a natural Peafnefs, but a Deafnefs which proceeds from Jiopping the Ears, and Refufing to hear the Voice of the Charmer. The Prophet feremy^ ch. vi. 10, fets forth this Cafe to us in a very bold and lively li- militude; Behold^ faith he, their Ear is uncircumciled, a7id they cannot hearken-^ behold, the word vf the Lord is unto them a Reproach, they have no Delight in it. To which beautiful and exprejjive Figure of Speech St Stephen plainly alludes, in that {harp and cutting Reproof before- mentioned, ABsvhi. ^i, Te Stiff-necked, and Uncircumcifed in Heart and Ears, ye do always refifi the Holy Ghoji, St John, by Another Comparifon of the Like Na- ture, tells us that whofoever hateth his Brother^ (that is, whofoever thinks U?i- chari' 2 8 1 Mens not accepting the Terms S E R M. €haritable?iejs to be confiftent with True XVI. Religion,) is in Darknefs, and Darh- ^^•^^V^^ jiejl has Blinded his Eyes, i 'J oh. ii. 1 1. Which being the cafe, 'tis no wonder that the Scripture here pronounces a Woe with a particular Emphafis: Wo be to them that call Evil Good, and Good Evil-, that put T)arknefs for Lights and Light for Dark- nefs^ Ilai. V. 2o. And though in Scrip- ture-phrafe, 'tis to the DeluHons of »Stf- taji that this Moral Incapacity of men is frequently afcribedj as when Sata?i. is faid to take away the Word out of mens Hearts J and Satan has filled their Hearts j and the like: Yet this is never fpoken by way of Excife, but always on the con- trary, of High Aggravation!. They, out of whofe Heart Satan taketh away tht word, are by our Saviour compared to> and blamed for being like unto, the very worjl and moft unfruitful Ground. And Anajtias , whofe Heart Satan had filledy was afked by St Feter in way oi fevere ■ Keproof', Why hath Satan filled, (that is, why haft thou been fo wicked, fo covetous, fo corrupt, as lofuffer Satan to fill) thin^ Hearty Adts v. 3. Nay, in all thofe pla- ces^ ef Salvation is from Themfelves. 383 ees, where God himfelf is reprefented as S e r m. depriving men of their UnderftandinG: . X\ I. 'tis ftill always, (which is a Demonjlra- tion of the True Meaning of fuch Phra- fes,) 'tis always (I fay) in the way of moft fevere Reproof and Blame^ to the Perfons of whom it is fpoken. Of This, We have a fingular and very remarkable Inftance, in Deut. xxix. 4 : Where Mofes bitterly expoftulating with the IJraelites for their incorrigible rebellioufnefs, l^hine eyes (fays he) have feen the Signs , d?2d tho/e Great Miracles ; Tet the Lord hath not given you aji Heart to perceive, and Eyes to fee y and Ears to hear unto this dav. Nothing ever was more evident, than that Mofes here did not mean to affirm iiterally, that any thing was wanting on God's part j (For he is here urging That very Argument, that God had done all that was fit for him to do ;) but on the contrary his plain Intent was, in a mofl affectionate manner, to expojiulate with the people for their Negligence, Objlinacy and Perverfenefs, in not being led by the Sight of God's Great and numerous Mi- racles, to Repentance. Tour own Eyes have Seen 384 Mem ?wt accepting the Terms S E R M, Been thofe Great Miracles: Yet fo unrea^ ^^^- fonably obftinate and perverfe are ye, that the Lord hath not given you , i. e. all the Means he has ufed, have not caufed in you a Heart to perceive, even unto This day. And This brings me to the YSfth and Lajl General Propofition: That, fince the Scripture always thus exprefsly lays the Blame upon niQns Jelves ; hence confequently All thofe Parages j wherein God is at any time reprefented as l?li?2ding mens Eyes, or cloji^ig their Ears, or hardning their Hearts, or taking away their Underjianding from them; mull of Neceility be underfliood to be figurative expreffions only; not denoting literally what God actually efFeds by his Power, but what by his Providence he juftly and wifely permits. And becaufe the Palfages of This kind are very numerous, I fhallj for Method's fake, diftinguifh them un- der the following Heads. ijl. Some of thefe forts of expref- fions denote jonly the general Analogy or ^itnej's of the thing to be doiieo ♦*•*?»/'> of Salvation is from Themfelves, 385 tldfyj Others of them, are only iigu- S e r m. rative Acknowledgment's of the univerfal ^^h Superintendency of Providence over All E- ventsj without v/hofe Fermijfion^ nothing happens in the World. 3<^/)', Others of them^are o'c^.-^ Appli- cations of Prophecies^ or Declarations of certain Prophecies being fulfilled. ^thly and Lajih\ Some others of them, are Defiunciations or 'ThreatJiings of God's juftly and in a judicial manner leaving in- corrigible men to themfelves^ after many repeated Provocations. ifl-y Some of thofe Expreffions, where- in God may feem to be reprefented as blinding men, and hardening them to de- fruBion, do indeed in ftridnefs denote nothing more, than the general Analogy or Fitnefs of the thing to be done. Thus Prov. xvi. 4, 'The Lord has made all things for Himfelf-, (the true Rendruig is, The Lord has made all things, one anfuoer- able to another -,) yea, even the wicked to the day of Evil : That is, (as the Scrip- j^b xjd. ture elfewhere expreffes it,) The wicked is 3^- referved to the day of DejlruSlion , they fiall be brought forth to the day of V/rath : Vol. IV. Cc For xl. 9 Alens not accepting the Term^ For the Good J are good thmgs created from- the Beghmhig j fo I ike wife evil things for Sinners, xxxix. 25 Again, i Sa/n. ii. 2c, The Sons of XI. 10. ^ ' -^ ^ Eli hearkned not unto the Voice of their Father^ becaufe the Lord would flay them. The reafon here affigned, becaife the Lord ivoiddflay them^ anfwers exadtly to T^hat expreflion in modern language, Becaufe they "were Abandoned, Profligate or Grace- lefs. In which manner of fpeaking, no- body underflands Want of Grace to be a charging of any Defe6t on God'^ part, but a defcribing of the Perfons themfehes to be worthy of DefruBion, idly. Some other Expreffions of This kind, are only figurative Acknowledgments of the zmive-rfal Superi7tte?idency of Pro- vidence over all events ; without whofe Per>uiJjio?i, nothing happens in the world ; without whom, not a Sparrow falls to the Ground, or a Hair of our Head perifties. Thus, in Scripture-language, God delivers i?ito his Neighbour s hand^ that is, Providence permits to fall, every perfon who happens to ht fain by Chance, TIius the Lord fmote Nabal, that he died; where Afts xii. of Salvation is from Themfehes, 387 where the Hlftory is not recording a S e r m. Miracle^ but only the man's being ftruck -^^^• with a mortal difeafe. And , the Lord 2 Qhron. fmote the Ethiopians before Afa^ that is,'"^'^"'^' in the courfe of Providence they were defeated by him in Batde. And what Mofes fays concerning the King of Hefi- bon-y the Lord God hardned his Spirit^^'^^^-^'^- and made his Heart objiinate, that he might ' deliver him into thy hand, and Jojlma l^^'^- ^^^ concerning the Canaanites^ it was of the^ "Lord to harden their hearts^ that they Jhould come againji IJ'rael in battle^ that he might dejiroy them utterly j is plainly of the fame import only, as if he had faid, it pleafed God to let their Obfiinacy defiroy them. Thus, God's hardening Pha- "^^^^^ ^^'' raoh's hearty evidently means no more> than that the Miracles God worked be- fore him, inftead of convincing him as they ought to have done, made him on- ly more obflinate and flubborn. And when God fays of him, Rom. ix. 17, E- ven for this pur pofe have I raifed thee up, that I might Jhew my Power in thee-, St P^«/thus explains it exprefsly, ver. 22, What if God willing to Jhow his Wrath , Vol IV, C c 2 end 388 Mens not accepiing the Terms ^'Ev.'ix. and to make his Power known ^ endured^ ^ ^' ^witb much long-fuftering , the Vejjeh of Wrath ^ fitted to DefiruBion? Pharaoh was by his Own Wickednefs fitted to De- finition: God endured him with much long-fufFering, and waited long for his Repentance: But he appearing incorri- gible, God therefore chofe him as a pro- per Inftrument, and raified him up into an emi7ient EAr^;;?//.^, upon whom he might fioow forth his Wrath ^ and make his Power known \ for a Terror to fuch as fliould imitate his Obftinacy, in all fucceeding generations. And exactly the fame, was the Cafe of fiidas. And in general^ he Hath mercy on whom he will have mercy^ and whom he will he hardneth ; That is, not arbitrarily, irrefpedively, and without regard to mens behaviour: But the Mean- ing is J God^ who knoweth the Hearty and not We^ is the only Proper Judge, who are fit Objeds of his Mercy, and who of his Wrath. Even in Hwnane Judicatures, a fitdge may very reafonably be fuppofed to fay to a'n ignorant multitude, not ar- bitrarily ^ but as having himfelf a moft perfect knowledge both of the haw and of of Salvation ts from Themfhes, 389 of the FaB) I will acquit whom /will 3 e r m. acquit \ and I will condemn whom I fee fit ^^1- to condemn. And that T^his is indeed the whole meaning of the word, harden^ ap- pears clearly from hence j that 'tis ufed, not only of Pharaoh and Other Enemies^ but alfo of God's own people. If. Ixiii. 17, Lord, why haji thou made us to err from thy ways, and hardned our heart from thy Fear? Undoubtedly the Prophet in This Prayer, did not mean to charge God with the Sins of the People ; but merely to exprefs his Sorrow for their being, in fa£l, corrupted. And, in the place be- fore-cited, Deut. xxix. 4, T'he Lord, fays Mofes by way of expoftulation to the people, hath not given you an Heart to perceive ; that is , his many wondrous Works have not yet had their due Ef- fed: upon you. And concerning our Lord's Difciples themfehes, 'tis written in the Gofpel, Mar.Vi. 52, viii. 17, that they confidered not the Miracle, for their Heart was heardned : Which is thus ex- plained, Luke ix, 45, xviii. 34, ^hey un-- derfiood not this Saying, and if was bid from them^ that they perceived it not. Cc 3 To, 39^ Mem not accepting the Terms S E R M. To give but One inflance, or Two, -^^^- more. By comparing 2 Sam. xxiv. i, with ' I Chro?2.xxi. i. ; it appears evidently, that God's moving David ; or Satan's provo- king him ; or his own dijlrujiful Heart tempting him to number the People; are All Phrafes, that have one and the fame Meaning. In like manner The men of Sechems falling out with, and dealing treacheroujly with Abimelcch^ Judg. ix. 23, is ftiled, Godi' s fending an Evil Spi- rit between Ahimelech and the men of She- chem. The Princes of Egypt adting yo^?/- ijhly, m If xx. 14, is; T^he Lord has mingled a perverfe Spirit in the tnidfi thereof The Hypocrify of the Jews, in drawing near with their mouthy and ho- nouring God with their Lips, when they had removed their Heart far from him. If. xxix. 13, is Thus expreffed juft before, ver. 10, l^he Lord hath poured out upon you the Spirit cf deep Sleep, and hath clofed your Eyes. And the Prophet feremys Prayer, ch. iv. 10, Ah Lord God, furely Thou hafi greatly deceived this people-, evidently was not intended as charging God with cauling the people to err, but merely of Salvation is from The mf elves. 391 merely as an expreffion of his Sorrow for S e r m. their being juftly fufFered to err. But ■^^^• 3^/y, Some Other Expreffions of this ' kind are Only Applications of Prophecies^ or Declarations of certain Prophecies be- ing fulfilled. Thus Jiide 4 j Ungodly Men^ who were before of Old ordained to this condemnation-, whereunto aljb they were appointed, i Pet. ii. 8. Not, appointed of God to be Wicked-, but foretold by the Antient Prophets, that fuch perfons would arife. Of the like fcnfe, are the following expreffions, Dan. xii. 10, 'T'he ivicked fliall do wickedly. 2 Tim. ili. 13, Evil men and Seducers fliall wax worfe and worfe, deceivi?ig and being deceived. And Pev. xvii. 17, God hath put it in their Hearts to fulfill his Will, (that is, hath caufed them, not by influencing of their Wills, but by his all-wife Condudt of Providential Events, he hath caufed them to accompliili the Prophecies,) and to agree, and give their Kingdom unto the Beafi, until the Words of Godjhall be ful- filled. And Pom. xi. 7, 10, T'he eleBion^ (that is, the eled people, thofe who be- lieve in Chriil,) have obtained it, and the C c 4 refi 392- Mem not accepting the Terms Ser u/ift 0' ^' ^^ Unbelievers) ijDere blinded :■ XVI. According as // ts wntte?2, God has given ^•^'y^ them the Spirit of Jlumber^ Eyes that they ffoould not fee, and Ears that they fhould not hear, • And David faith ^ . het their Eyes be darkned, that they may not fee. But the mofl remarkable Text to This purpofe in the Whole Scripture, is That in the xiith of St John, ver. 37, 39,40, though he had done fo many Miracles be- fore them, yet they believed not on him : T^herefore they could not believe, becaule that Efaias faid. He hath blinded their ^yes, and hardned their Heart, that they fhould not fee with their Eyes, nor under- fand with their Heart, and be converted, and I fhoidd heal them. Evidently the Meaning of thefe v^ords is ; nor, that Ifaiah's Prophecy was the Keafon or Caife of the fews Unbelief-, but only that the fews Unbelief was the AccompUPoment of Ifaiah's Prophecy. For as, in majiy other paffages of the Gofpels, according to the Nature and Phrafeology of the Jewifh language, 'tis written that fuch a thing was done, that it might be fulfilled which was of Salvatton ts from Themfehes, 302 was fpoken by the Prophet ; and yet 'tis S e r m. certain the thing was not therefore done XVI, becaufe it had been foretold^ but had there- ^-^V\J fore been foretold becaufe it woidd cer- tainly be done j and the words, that it might be fulfilled, mean nothing more than, thereby Was fulfilled: So is it like- wife in the prcfent cafe ; They could not believe, becaufe that Ifaias had faid it : That is. Their Unbelief was not to be wondred at; 'twas nothing more than what Ifaiah had foretold ; and it could not indeed be exped:ed of fo corrupt a people, that they fhould do better. That This is the true and only fenfe of the PalTage, will appear undeniably, by con- fidering the Original Prophecy itfelf and the manner how it is quoted in Ma?iy Other places of the New Teftament. The words of Ifaiah are, ch. vi. 9, Go and tell this people. Hear ye indeed but iinderfiand not j and fee ye indeed, but perceive ?2ot', make the Heart of this people fat, and make their Ears heavy, and font their Eyes ; left they fee with their Eyes, and hear with their Ears, a?td underftand with fheir Heaft, and convert and be healed. Pur 394 Mem not accepting the Terms S E R M. Our Saviour himfelf, citing thefe words, ^^^- applies them by way of Reproofs Matt. xiii. 13, BGC^Lufc they feeing, fee not-, and hearing they hear not ; and in Them is fulfilled the Prophecy of Efaias, St Paul cites and applies them in the way of a flill fiarper Rebuke to thofe who rejedted his Preaching; ABs xxviii. 26, V^tWfpake the Holy Ghofi by Efaias unto our Fathers, faying. Hearing ye fiall hear, and fhall Mar. iv. not underfland. In St Mark and St Luke, Lukeviii. ^^'^ ^^^ T^hus cited ; That feeing, they '°' might not fee; and hearing they might not underfland: Expreffing, as is evident from the parallel Texts, not the Defign of Gody but the Event of the llnng : In the fame fenfe, as our Saviour fays concerning Himfelf, I come not to fend Peace but a Sword: And to the Pharifees, Joh. ix. 39, For judgfnent I am come into this World ; that they which fee not , might fee ; and that they which fee, might be made blind. By comparing together all which feveral References to that one Prophecy oilfaiah, and the manner how it is always alleged in the way of a moft fevere Reproof to the perfons to whom it is applied ; it moil: of Salvation is from Themfdves. 3 p y moft manifeftly appears, that there is ne- S e r m. ver in Scripture any Intention to afcribe XVI. to God any acftual efficiency in the making ^"^^ men hard and wicked j but only a perpe- tual declaration of God's jujl "Judgments^ and of the Wifdom of his Frovidence^ ma- nifefted in the Truth cf the Prophecies ^ and in the exadl Fitnefs of the refpedtive Applications. The mofl that is ever lite- rally and JlriBly afcribed to God, is what Thofe Expreffions amount to, which I obferve in the \th and hap; place. To be Denuncia- tions or T^hreatnings of God's juftly and in a judicial manner leaving incorrigible men to thejnfehes, after many repeated Provocations. Of This kind is That of Ezekiel^ ch. xxiv. 13, Bee auje I have pur- ged thee, and thou waft not purged j thou ilialt not be purged from thy jilthinejl any more. And If. xxix. 13, For af much as this people has removed their Heart far from me-y therefore the Wifdom of their Wife men fhall periftj, and the Un- der (landing of their prudent men fo all be hid. The Heathen-world ^ becaufe, de- parting from the Light of natural Con- 7 fcienccj , 380 Mem not accepting the Terms S R R M. fcience , they liked not to retain God in ^^^- their Knowledge ; therefore God gave them up tmto vile Affections, Rom. i. 24. The yews, after long provocations, God gave up imto their own hearts luji, Pf. Ixxxi. 12; and let them follow their own imagiiiation ; even fo far as to worfiip the Hoji of Hea- "ven, A6ts vii. 42. And of Chrijiians, in the Times of great Corruptions of the Church, St Paul prophecies, 2 TheJJ'. ii. II, that fince they loved not the Tiriith, God fhoiild fend them jftrong Deluiion, that they might believe a Lye. 'Tis a fe^ vere, but very jiijl Threatning, v^hich vt^e read in Ezek. xiv. 3,9: Since thefe men havefet up their Idols in their Heart, • if the Prophet be deceived when he hath fpoken a thing, I the Lord have deceived T'hat Prophet, a?td they Jh all bear the Punifiment of their iniquity. Of theful^ filing which Threatning we have a re- markable inflance in the Cafe of Idola- trous Ahab : Concerning whom, the Scri- pture in a figurative indeed , but very emphatic al and expreffve mann er, defcribes the Prophet in a Vilion beholding the Lord fitting upon his T^hrone, and all the of Salvation is from Tloemfelves, 381 Hoji of Heaven flanding about him^ and S e r m. the Lord giving Leave to an Evil Spirit ■^^^• to deceive the Prophets of Ahab, Yet even here 'tis very obfervable, that, as a Laft Warning to Ahab^ if it had been poj/ible to bring him to Repentance ; this very thing, even the deceiving of his Pro- phetSy was itfclf told him beforehand by Micaiah. But he was under the ftrong Prejudice of an idolatrous Mind , and therefore he had ?iot Ears to hear. More than This, God was not obliged^ nor was it fit, to Do for him. Nor will God to Any man, after he has ufed all reafonable Motives, add irrefijiible Means, to con- vert him whether he will or no. V/hen the fews, after our Saviour had worked Many Mirales, ftill called for a Sign from Heaven ; he told them, there (liould no Sign be given to an adulterous and perverfe generation. And after his Re- furreBion, he fhowed himfelf alive, not to all the people, but to chofen and fuffi- cient Witnejfes. And when his unbelie- ving Countrymen, perverfely, and not with any real Delire of being fatlsfied, urged him to repeat the fame Miracles among 3 9 8 Mens not accepting the Terms ^ &c. S E R M. among T^het?!, as he had already worked ^^^- in other places ; he made them this fharp ^^^^ Reply, (the Senfe whereof is a Paraphrafe on the words of my Text, and where- with I fhall conclude j) Luke iv. 2^, I tell you of a 'T'ruth, many Widows were in Ifrael in the days of Eli as y — but unto none of them was Eliasfent, fave unto Sarepta a City of Sidon, unto a woman that was a widow. And many "Lepers were in Ifrael in the time of Elifeus the Prophet -, and none of them was cleanfed faving Naaman the Syrian, The Manifeftations God was pleafed to make of Himfelf, were abun- dantly fufficient; and they that had Ears to hear, could not fail of underftanding them. The cafe Is the fame Now, and in All Ages : God has made abundant Manifeft- ations of Himfelf, both by Reafon and Revelation-, and no man can excufably be ignorant of Him. SERMON [ 399 ] SERMON XVII. Of the Nature of true Chriftian Zeal. R.EV. iii. 15, 1(5. I know thylVorks^ that thou art nei- ther cold nor hot: 1 would thou wert cold or hot. So then^ becaufe thou art lukewarm^ and neither cold nor hot^ I willfjpue thee out of my Mouth. lELIGION is the Great Or-^ -_, -__ Serm. nament and Glory of Humane xvIl. Nature; that which princi- (v^VNJ pally diflinguifhes Men from the infer iour Orders of Crea- tures J and upon which Alone are ground- ed 400 Of the Nature of S E R M. ed all Hopes of Life and Happinefs hercr XVII. after, when this fliort and tranlitory World ^ ifliall be pailed away. In a matter of fo great importance therefore, 'tis very won- derful, that any man who calls himfelf a reafonable Creature iliould be carelefs and indifferent} carelefs whether he has Any Religion, or No/ie; indifferent whe- ther his religion, when he Joes profefs any, be ^rue or Falfe; carelefs, when he has embraced the ^rue Religion, whether he makes Any Improvement in his Fra6iice anfwerable to it, or no. The Words of the Text are a Reproof fent by our Sa- viour to the Church of Laodicea^ upon account of their remifnefs and lukewarm- nefs in this lajl particular. The Church of Laodicea^ figniiies either literally one of the Seven primitive Churches of AJia, ov fguratively one of the feven fucceflive States or Conditions of the Primitive Church Catholick, before its falling into That Univerfal Antichriifian corruption defcribed in the following chapters of this Book. In whichfoever of thefe two fenfes we underftand the 'Church of Laodicea to be meant, yet flill, it being part of the Primitive Church before tlie times of I That true Chrifltan ZeaL 401 That Great and Total Apoftacy j 'tis plain S f: r m. the lukewarmnefs here charged upon "^ ^^• them, cannot fignify a general carelefnefs whether they had Any Religion or None -y nor an indifferency whether the Religion they profefTed was True or Falfe, (for Thefe are the Crimes of later Ages, not of the Primitive days:) But Their luke- warmnefs was a remifnefs or negledl of making improvement in Pradlice, anfwcr- able to the excellency of the Religion they profeiTed. / know thy Works, that thou art neither cold 7ior hot. The De- feat was in their Works ^ or Pra6iice : They would not lay alide the ProfeJJlon of Religion, and yet they would not live anfwerable to it by being zealous of good works. This is what our Saviour reproves them for in the Text: And to add Weight and Dignity to the Reproof, 'tis introduced with a Solemn defcription of the Greatnefs and Excellency of the Per- fon who fent it : Unto the Angel (fays he) of the Church of the Laodiceans^ writer Thefe things faith the Amen^ the faithful and True Witnefs^ the Beginning of the creation of God. I know thy works^ that Vol. IV. D d thou 40 1 Of the Nature of S E R i>\.thou art neither cold 7ior hot: I wouldthott XVII. ^^^Y cold^ or hot: So then, becaufe thou art luke-warm, ajid neither cold nor hot, I will fpiie thee out of my Mouth : Becaufe thou fayejl, I am rich, and increafed with goods, and have need of nothing; They profpered, (It feems,) in all worldly ap^ pearance, and had much Form of religi- on ; but knowejl not that thou art wretched and miferahle, and poor, and blind, and naked: Naked, that is, deftitute of the works of righteoufnefs J and Blijtd, that is, infenfible of the dangeroufnefs of their condition. The words therefore are a Reproof to the Laodiceans for their IVanf tf Zeal ; arid an intimation wherein the nature of 'J'rue Zeal con fills. T'hou art hike-warm^ and 7ieither cold nor hot, is the Reproof for want of Zeal-, And, / know thy Works, that thou art blind and naked, is an intimation What was the Zeal they wanted. No^ lince Thefe things are Our Examples ; and the Scri- ptures are v/ritten for Our Admonition, upon whom the Ends of the World are come-y and the Faults of which the Primitive Church was guilty, are much more in- creafed tme Chrift'ian Zeal, 403 creafed in the Ages of Apojlacy: It can- S e r m. not but be very proper for us, from the ^^^^' tonfideration of thefe affedtionate words of our Saviour, to inquire, for our Own inftrudion, into the nature of True Zeal^ which the Laodicemis are here reproved for v^anting ; and alfo of That Falfe Zeal^ which is apt to make Chrillians think themfelves to be rich (in the fpiritual fenfe,) and to have need offioihingy when, indeed they are moft wretched and inife- rable^ and poor ^ and blind, and naked. True Zeal then, which is the Virtue of a Chrijiian^ may be diflinguifhedfrom Falfe Zeal^ which is the Charader of private Parties or Fa^ions; principally by T^bree ways: By the ObjeB, about which it is employed 3 by the Manner and CircujnftanceSj m which ic expreffes itfelf; and by the End:, to which ic kj diredted. I. T H E Firjl Mark, by which True a7id Chriftian Zeal may be dillinguifhed from that which is Falfe and Unchrifhian, is the ObjeB about which it is employed. The Objecfl of Tirue Chrijlian Zeal is the Btudy of Truth , and the PraBice cf Vol. IV, D d 2, Right ; 404 Of the Nature of S E R M. Right : The continued, impartial, unpre- ^^ • judiced Inquiring after Truth oiirfehcs; " and the giving conftant encoiiragemejit to All Others to fearch for it after the fame manner: The conforming conftantly our own PraSfice^ to the unqueftionable eter- nal Rules of Right and Equity j and ufing continually alljuft, honourable, and Chri- ftian means, to prevail with Others like- wife to do the fame. On the contrary: The Obje<5l: oiFalfe andUnchriJiian Zeal, never is an Impartial hiquiring What and Where the l^ruth is ; but always the pro- moting violently, cjlablifiing, 2.nd fore i?2g men into the Profeffion of fome Imagined ^ruthy without ever confidering carefully whether it be really a T'ruth or no: And in like manner, the infifiiiig on the prac- tice^ not of fuch things as are unqueftion- able and undifputed Ads of Virtue and Right eoufnefs', but of fuch things princi- pally as are the dijli?tgiiifii7ig pradlices, or pradices built upon the dijlinguifhing opinions, of particular Seds or Parties. T o explain this matter more particu- larly : The primary and proper-Objed of a Chrijlian and good Zeal^ is the prom.o- ting true Chr'ifitan Zeal. 40 j tiug the Practice oi Virtue and Righteouf- S e r m* n^efs. But becaufe rig-ht Pra^ice can hard- -^ ^ • ly be built, at leafl can never be built with any certainty and fteddinefs, but upon the Foundation of Tnab ; therefore the ObjeSl of Zeal Jirji in the Order of Nature, is the Knowledge of T'ruth. And Zeal for fearching after and difcovering of 'Truth can ftever pofiibly be excejjive, The Price of Wifdom^ Job xxviii. 18, ij ahve Rubies j The Topaz of Ethiopia fall not equal it, neither JJjall it be valued with pure Gold, Buy the Truth , (faith Solomon J and fell it not ; alfo JFifdo/n, and InJiruBion, and TJtiderJlanding, Prov. xxiii, 23. The like phrafe is ufed by our Saviour in the words immediately follow- ing my Text ; / counfel thee to buy of me gold tried in the Fire, (that is, to in- quire diligently after the uncorruptcd Do- ctrines of the Gofpel, which will bear the Trial of the moft impartial examinar tign-y) and anoint thine eyes with eye- falve, that thou fuaye/i fee ; that is, lay aiide blind prejudices and corrupt affe6li- ons, which hinder men from dircerning fhe Truth ; And fearch the Scriptures P d 3 with 40 6 Of the Nature of Ser M. with an unbiaiTed underftandiog, that in ■ •^^^•.Them you may find the words of eternal Life. T'his Zeal therefore, Zeal for in- quiring and fearching after the Truth, Zeal to know perfectly the Will of God, can never pofljbly be faulty in Excefs, All Faukinefs upon This Head, is always and only on the DefeBive fide : A want of Zeal, a Coldnefs and Luke-warmnefs, a Carelefnefs and Indifferency in men, whether the things they profefs to be- . lieve, be true or not. They receive things ignorantly and negligently at all adven- tures ; They take their Religion upon Truft, upon the Authority of commoq Repute i without being at all foUicltous to underjland ir, or to know whereof they affirm: As if it was nothing more than the CuHom of the Country, or the Fa- ihion of the place they live in. Hence, though the Dodtrine of Chrifi: is fo plain- ly and clearly exprefied in the Gofpel, that he who runs may read it ; and All Chrifiians, at all Times and in all Places^ have been baptized into the Profefiion of the Same Faith, and- into an Obligation to obey the Same Commandments j yet for true Chr'tflian Zeal, 407 for all this, what hath vulgarly been cal- S f. r m. led Chrijiian Religion^ has been at difFe- ^v 11.^ rent Times in the Same Country, and is ^ Now in different Countries at the Same Time, as different from itfelf, as Light is from Darknefs : God having (in great Ju- ftice) fent men Jlrong Delufion^ that they pQuld believe a Lye^ 2 Theff. ii. 1 1 ; that they fhould entertain innumerable and in- credible abfurdities ; becaufe they received not the Truth in the Love thereof, and according to the Simplicity of the Gofpel ofChriil. The^-r/?, therefore, and ori- ginal caufe of all corruptions in religion, \%JVant of Zeal io": inquiring 2S.x.txT^ruth-^ a coldnefs or luke-warmnefs, a carelefnefs pr indifferency in men, whether the things, they profefs to believe, be true^ or noh But then further \ if we have never fa much Zeal for inquiring after the T'rutbj and never fo much Succcfs in That In- quiry; yet ftill Qwtn'Thish nothing with- out virtuous PraSice: And therefore, as I before obferved, the Great, the Fri?ici- pal, the Proper ObjeB of Zeal, is the Practice of Virtue and T'rue Right eoufnefs. And here likewife, as well as in the cafe P d 4 of 40 8 Of the Nature of S E R M. of Searching after Truth, there is no room ^^^^- for our Zeal to be too Great. Men may mijlake the ObjeB^ and be zealous for fomething elfe'm^t2A ol Virtue \ or, when the Objed: is right, the manner and cir- cumfances in which it exprefTes itfelf, may be very faulty: But the degree of the Zealitfelfj the Zeal for Virtue, Right e- oujhefs, and Equity, can never poflibly be too Great. It is good (faith St Paul) to be zealoufly offeBed always in a good mat^ ter. Gal. iv. 18. And the Zeal of the 2 Cor ;x. Corinthians in their liberality to the Poor of other Churches, is by the fame Apollle commended as highly exemplary. And in his Epiille to TUtus, ch. ii. 14, he de- clares that Chrift gave himfelf for us, and redeemed us to this very end, that we might, be a people zealous of good Works. , Our Lord himfelf, by a figure of Speech expreffing a Zeal which cannot be ex- cefiive, Blefed, fays he, are they that hun- ger and third after right eoufnefs. And defcribing his Own Prad:ice, My Meat, fays he, is to do the Will of him that fent me, and to finijlo his Work. And again, 7^A. ii. 17, ^h? Zeal of thy Houfe has eatej> true Chrlfttan Zeal, 409 eaten me up. And when, in the words S e r m. of the Text, he had feverely rebuked the XVH. LaodiceanSj for being luke-ivarm and nei- ther cold nor hot\ for making profejjion of his Religion, and yet being remifs and negligent to improve themfelves in 'vir- tuous praBice^ anfwerable to the excel- lency of the Religion they profefled; he adds immediately in the \c)th verfe, Be zealous therefore^ and repent. This is the full Notion of Chriftian and good Zeah with refpeit to the Objed: about which it is employed: 'Tis a Zeal for the Know- ledge of ^riithy and for the Praciice of Right ; And This Zeal^ if it be not faulty in Other Circumftances, the Degree of /Vcan never be excejjive ; Men can never be to9 zealous for iiiquiring impartially mto^ruth^ or for doing what is confefTedly and unque- flionably Right. But what has been fiid upon T'his head, will be ftill further illuftrated, by conlidering, on the Other hand, the na- ture of Falfe and unchrijiian Zeal^ with regard to the Obje(fl about which I'hat alfo is employed. And the ObjeB of T'to, as I obferved at the Beginning, is always 4 1 o Of the Nature of S E R M. Some Imagimd T'ruthy never carefully ex- •^^^^- amined whether it be really fuch j Or elfe ^"^^ fome Form or Ceremony ^ of no great mo- ment to Religion and Virtue ; Or perhaps fome difiinguijhing Prad:ice, or Practice founded upon fome dijlinguiping Opini- on, of fome particular Sedl or Party. Ta explain this, by Injiances : St Paul re- lates, that the Corinthiajis were zealous^ fome of them for Paul^ fome of them for ApolloSy and fome for Cephas -, and This their Zeal, he tells them, was not fpiritual^ but carnal y that is to fay, 'twas not for the Religion of Chri/ly but for Parties among Men. Again : Some (he tells us,) upon the foundation of Chrift^ inftead of goldj filver, and precious ftoneSj hu'ikwoody hay a.nd Jlul?Me; materials which would not bear the Teft of the Fire : The Meaning is -, They were zealous for cpinionSy of which they had never care- fully examined the Truth ; for DoSfrines^ which had no ufeful Influence upon Pra- ^ices for Forms and CeremonieSy which made men not at all the more careful to kad a virtuous Life. And of this fort of ^hipgs it js^ that our Saviour fpeaks, in, the true Chrtfttan Zeal, 411 the words following my Text, ver. 17,8 erm, I'houfayeft^ I am rich ^ and increafed with -^^^^^ goods, and have need of nothing; and knowejl not that thou art wretched, and miferable, and poor, and blind, and naked. Again: We read, 2 Sam. xxi. 2, concern- ing the Gibeonites, to whom yojlma and all Ifrael had folemnly Jworn they {hould not be deftroyed, that yet Saul long after ought to Jlay them, in his 7jt2i\ to the children of Ifrael and Judah. The ObjeB of his Zeal was Falfe , as well as the Manner of it Cruel: It was a Zeal for the Tower and Intereft (as He fanfied) of the children ^Ifrael and Judah, in oppoiition to the Reafon of the I'hing , and to the Oath of God. To mention but one In- ilance more: The whole Body of the Jewifh Nation in our Saviour's days, were extremely zealous for the Obfervation of the Law: But 'twas a Zeal, without K?20wledge; 'twas a Zeal, without care- ful Examination; 'twas a Zeal for the ceremonial part of the Law, more than for the moral; 'twas a Zeal for the T'ra- ditions of the Elders ^ and for the Doc- trines 411 Of the Nature of Ser M.tnnes each of their ow?2 particular SeSi, XVII. more than for the Law of God : And the Zeal which they had even for the Law itfelf, was without confidering, that the very Ejid and Deftgn of the Law was to lead men to the Go/pel y that it was itfelf^ in its own nature, but a "Type of Chrifl: ; and that God by the Prophets had all along clearly enough in- timated, that there was to be fuch a Change in the Difpenfation. For want of confidering thefe things carefully and im- partially, even thofe Jews who were con- verted, continued fliil , generally fpeak- ing, all zealous of the Law, Ad:s xxi. 20 : And were very earnejl to enforce the obfervation of it upon other Chriftians: Concerning whom St Faul thus fpeaks, Gal.lv. 17, ^hey zealou/ly affeB you, but Rom. ix. fiot well. And Thofe of them who were 3^' 3-. not co?ivertedy were infinitely zealous, in their oppofing the Gofpel : I bear them re^ . cord J fays St Paul, Rom. x. 2, that they have a zeal of God, but not according to knowledge \ For they being ignorant of God's righteoufnefsj (of That Method of Salvation true Chr'tflmn Zeal, 413 Salvation which God has appointed,) and S e r m. going about to ejiablifi their own right eouf- -^^^I* nefs, have not fubmitted themj elves unto the righteoufnefs of God-, For Chrifl (faith he) is the Ejtd of the Law. Of thefe, Sc ♦ Paul himfelf, before his converfion, was 0?te. According to the perfeB manner of the Law of the Fathers^ I was zealous (fays he) towards Gody as ye all are this day^ Ads xxii. 3 j bei?jg more exceedingly zealous of the traditions of my Fathers ^ Gal. i. 14; touching the right eoifnefs which is in the law^ blamelefs; concerning zeal, ferfecuting the church, Phil. iii. 6; becaufe / verily thought with myfelf that I ought to do many things contrary to the Nafne of fefus, Adls xxvi. 9. For when the ObjeB of Zeal, is not the Searching after T^ruth and the PraBice of Moral Viriue, but the in- confiderately a?id rafhly promoting, vio- lently and by all means, fome unexamined or imagined T'ruth ; it often comes to pais that even Zeal itfelf for 'Truth , degene- rates into the moil ifiveterate Prejudice, and moft incurable Obftinacy againft it and 414 Of the Nature of S fe R M. and puts men upon the moft unrighteous XVII. ]\^^iIjq^s^ of propagating (as they think, but indeed of oppofing) it, T^hey pall put you out of the Synagogues, faith our Savi» our, Job. xvi. 2 ; yea^ the time cometh^ that whofoever killeth you, will think that ■ he doth God fervice. The Reafon follows, njer. 3 ; Thefe things will they do unto you, becaufe they have not known the Father^, nor Me ; that is, becaufe they have no true Notion, either of Natural Religion, or of Chriflian. The Malignity of this fort of Prejudice is fet forth to us under a moft lively and exprefTive figure, u^B vii. 57, T'/^py ftopped their Ears, aiidran up- on Stephen, and ftoned him. They took effedual care, not to be convinced by what he fhould fay. l^hey were, as the PfalmiJ} exprefles it, like the deaf ad- der that Jhppeth her Ears-, which refufeth to hear the Voice of the Channer, charm he never fo wifely. Our Saviour defcribes the unreafonable Prejudices of the Pharifees^ by the fame figure of fpeech, "Joh. viii. 43 ; Why do ye not iniderfiand 7ny Speech'^ even hecavfe ^e cannot hear my word. His Meaning true Chrtftmn Zeal. 41 j Meaning is ; Their vitious and corrupt S e r ivt. inclinations, would not fufFer them to ^^^I- hearken to the Truth. And elfewhere in ^^ the fame Gofpel, he more than once ex^ prefTes the fame thing again, by ftiUng them Bl'md. But 2dly', The 7iext mark^ by which True a?id Chriftian Zeal may be diflin^ guiflied from that which is Falfe a?id tJnchriftian, is the Manner and Circum- ilances in which it exprefTes itfelf. 'Tis manifeft that Zeal cannot be at all a Chri-- Jlian Virtue, except it be imployed about its true and proper ObjeSf^ the Search af- ter T'riith and the PraSfice of Right. But This alo?ie is not fufficient. For, be its Obje£l never fo good, fo that the Zeal cannot pofTible be exceilive in its Degree 'f yet ftill by the Manner and Circumjiances in which it exprefTes itfelf, it may eafily, if great Care be not taken, degenerate into a Falfe and Unchriflian Zeal. Wrath and Fierce fiefs, Contcntioufnefs and Animo- fity. Violence and Hatred, are vitious and ■ungodly Pradifes, whether the Obje£i of a man's zeal be good or bad, St Paul was 4 1 (J Of the Nature of S E R M. was not only faulty for perfecuting the- ^^^^' ChriJlianSy when Himfelf was a Jew, but he would alfo ftill have continued to have been equally faulty, if he had per- fecuted the Jews, when Himfelf was a Chrijiian. The charade r of the great Author of our Religion is This, Matt, xii. 1 8, Behold, my beloved, in whom my Soulis well pie afed, I will put my Spi- rit upon him, and he jh all Jhow judgment unto the Gentiles -, He JJjall not Jlrive, nor cry, neither fi all any man hear his voice in thejlreets; Abruifed reed fiall he not break, and fmoaking fax Jhall he not quench, till he fend forth judgment unto viBory. And when fome of his own dif- ciples, beginning to depart from this ex- ample, would have called for Fire from Heaven upon the Samaritans, he rebuked them, faying, Te know not what manner of Spirit ye are of According to this Great Pattern, St Faul directs, 2 T^im. ii. 24, that the Servant of the Lord muft not Jlrive , but be gentle unto all men, apt to teach, patient y in Meeknefs inflruSling thofe t^at oppofe themjehes. And he ad- vifes true Chr'tfllan Zeal, > j^j^ vifes All Chrifllans, to let their Modera- S e r m. tion be known unto all men : Their Mode- XVII. ration 'y that is, not a luke-warmnefs orphiiiv. 5. indifFerency in religion , an indifferency in the great and weightier matters of the LaWy (which is the luke-warmnefs repro- ved in the Text, and which is very con- iiftent with men's being infinitely zealous about trifles '^ but, by Moderationy Sc Taul means T^hat Meeknefsy Calmnefsy and Equitablenefs of Spirit, which very well agrees with, and indeed ufually accom- panies, the higheji poffihle Zeal for T^ruth and Virtue, The Want of l^his Spirit it was, that the fame Apoftle complains of in the Corinthians , in the following manner 5 Whereas there is among you eft- 1 Cor. iii. vying and Ji rife and divifom, are ye not^' carnaly and walk as men f His Meaning is, do ye not adt like men who are more con- cerned for your own private parties and paJfionSy than for the religion of Chrijl^ Now ye are fully now ye are rich, ye have i Cor. iv. reigned as Kijigs without us ; that as, ye ^' are puffed up, and grown infolent and domineering, in your feveral Parties and Vq l IV, E e Pivi- 41 8 Of the Nature of S E R M. Divifions , one againft another. The XVII. jnanner of expreffion , is • exa6tly like ^^'^That in the Text; where our Saviour, having rebuked the Church of Laodicea for being luke-warm and carekfs as to the Works or Fruits of true religion, ' imme- diately adds, Yet thou fayeji, I am rich^ and increafed with goods, and have need of nothing y and knoweji not that thou art wretched, and miferable, and poor, and blind, and naked. But to proceed: How right foever the Object of our Zeal be, yet if That Zeal be accompanied with the Wrath jam.L-o.e/' man, the nature of it (St fames tells us) is entirely altered, and it work- eth not the righteoufnefs of God. For Wars and Fightings, Jam. iv. i. (that is Hatred, A?iimofities , Contentioiijhefs, and Dejire of Ride over each other,) can proceed from nothing but from your Lujis, that is, from worldly paffions, not from Zeal for true Religion. And who- foever takes pleafure in injuring his Bro- ther, 'tis abfurd and ridiculous (St fohn affures us) for fuch a one to pretend he does true Chrtfttan ZeaL 419 does It out of Zeal towards God: If a St. rm. man Jay -^ I love God^ and hateth his Bro- ^^I^* ther, he is a liar^ i Joh. iv. 20. /^dlyznd Lajtly. T H e L^ particular, by which a religious Zeal is diftinguifhed from a human pajjion, and by which it becomes truly and properly a Chrijiian virtue^ is the End or Intention towards which it is direded. A Zeal for inqui- ring 2.ktv T'ruth may poffibly be nothing but Curiofity; and a Ze^l even for doing what is right ^ may poffibly fometimes proceed merely from 'Temporal Views. In - which cafes i poffibly indeed it may be an ufeful and commendable Pajjion ; pro- vided the Manner and Circumjlances, in which it exprelles itfelf, be not faulty. But nothing makes it properly a Chrijiian virtue^ but when, together with all the Forementioned requijites, the End alfo or intetitionj to which it is ultimately di- red:ed, is the Honour and Glory of God» By the Honour and Glory of Gody always taking care that we mean not any thing imagifiary and enthufajiick^ which often turns religious zeal into fome of the worjl E e 2 and 420 Of the Nature of y Sec. S E R M. and moft pernicious of all vices ; but that ' X"^ n. thereby be conftantly meant the eftahlijh^ fnent of God's Kingdom of righteoufnefs here, in Truth and Peace and charity; in order to the fahafion of men's Jouls hereafter in his eternal Kingdom of Glory. I conclude therefore with the words of the wife Son of Siracb, Eccluf vii. 36. Whatfoever thou takefl in hand, remember the End, and thou jh alt never do amifs. The End of Vol. IV. ADDITIONS to the Account of Dr. Clarke's Life, prefixed to the Ff.rfi Edition of the Firfi Volume, PAGE vi. Lin. 13, afier for, iidd, near. P. XX. 1. 14, after another, add, The Queftions wereThefe: 1. Nullum Fidei Chrijiiants Dogma, in S. Scripturis traditum^ eji Regies Ratwii dijfentaneim. 2. ^ine ABioniim humanariim Lib erf at d nulla pot eJi effe Religio. 1. No Article of the Chrijiian Faith, delivered in the Holy Scriptures, is Difa- greeable to Right Reajon, 2. Without the Liberty of Humane Ac- tions there can be No Religion. Two ^eftions, worthy of fuch a Divine and fuch a Philofopher, to propofe for Fub- lick Debate. lb. 1. 6, from the bottom after Thefis, add (which was an Elaborate Difcourfe upon the Former of thefe two ^ejlions^ P. xxi. 1. ult. after Difputation, add, (an Accidental Debate having arifen, as I have ADDITIONS &c. I hive been informedj about the meaning of the word Exaciw,) P. xxii. 1. 5, after «/, adJ, Others think the word was Exercuijli. They remem- ber that the ProfelTor ufed often to fpeak to a Kefpondent^ after a long Dlfputationj Fmem jam fact Lim 'y Nam Ilq probe exer- cui : I will now make an End-, for I have fufficiently work'd Ton : and fay, That He was going to ufe the fame Expreffion to Dr. Clarke: but after the word Ti?, ftop'd and corrected Himfelf, and faid, — Nam ME probe Exercuifti. For Tou have work'd Me thoroughly. P. xxvii. 1. ult. after 1712. add, in Folioo P. XXX. 1. 7. after the, add Proportion of. P. xlviii. 1. 1 1, after Life, add, And^ agreeably to this Charader, As He fought after No promotion in the Church-, fo^ He refufed the offer of a very beneficial Civil Office. ER' ERRATA in the Firfl: Edition of Vol. I. T^AGE 41, Line 15, for highly, read lightly, p. 4.3, /. ig, for *■ Branch, r. Breach, p. 70, 1. 15, after of, add, the. p. 80, /. 6, fi'' them, r. him. />• 133, ^-8, for removed, r. revealed. />. 137, /. 15, /flr not, r. now. />. 155, /. 19, /or Father's fake, r. Father's fakes. /'•156, /. 12, /or them, r. him. p.zib, /. 25, /o/ Power, a doing j r. Power of doing ; ^.216, /. 26, for making, r. mocking, />. 239, /. 7, /or Evi, r. Evil. />. 264, /. 11, for Neceirity, r. necef- fary. p. 284, /. 7, after to, ai/i/, the. />. 296, /. u/t. fcr Law, r. Laws. />. 308. /• 19, a/V^r beneath, a(/t/ the incomprehensible Ma-r jefty of God himfelf to infpeft, direft, and over-rule the motions of every particle of inanimate matter in the univerfe. p. 364, /. 8. for as, r. at. /. 10. dele by. p. 368, /. 14, for noe, r. one. p. 385, /. g, . 388^ /. zz, for the Father's fake, r. the Fathers fakes. Vol. II. P AGE 157, L:»? 16, rf«i I proceed. />. S6, L 24, /«r ('. ) r. (,} /■« 99, /. 16, /sr him, r. them. />. 149, /• 26, /or an, r. and. ^.228, /. II, /or pefedl, r. perfect, p. 264, /. 2, /or be things, r. things be. p. 297, /. 17, /or righteotoufnefs, r. righteoufnefs. />. 321, /. 10, yor out, r. our. />• 327, /. 16, /or eternal, r. external. />• 369, /. 24, /or Objeftions, r. Objects, f. 393, /. ult. after commands^ tf(^^, us. BOOKS BOOKS Printed for J. and J. Knapton,^ at the Crown in St P^«/'s-Church-Yard. ADemonftration of fomeof the principal Sections of Sir Jfaac Newton's Principles of Natural Philofo- phy. In which his pecuhar Method of treating that ufeful Subjed, is explained, and applied to fome of the chief Phsenomena of the Sylkm of the World. By ^ohn Clarke, D. D. Dean of Sarum. The Religion of Nature delineated. Anfwer to the Remarks upon Dr. Clarke ^ Expofition of the Church- Catechifm. price i s. A Defence of the Anfwer to the Remarks upon Dr. Clarke's Expofition of the Church- Catechifm. Where- in the Difference between moral and politive Duties is fully ftated. 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