THE Honourable Founder of these Lectures having appointed them for proving the Christian Religion against notorious In­fidels, viz. Atheists, Deists, Pagans, Jews, and Mahometans, my design is, by God's Assistance, to direct my following Discourses prin­cipally against the second sort of these Adversaries to our Profession, the Deists I mean, properly so call'd, those who are not sunk so much below humane Nature, as to call into question the Au­thor of their Beings, or to deny that Providence by which the World is govern'd, and themselves and all things in it preserv'd and taken care of: but yet pretend to disbelieve, or at least doubt concern­ing the Christian Revelation.

It must needs seem strange to those who are throughly convinc'd of the Trutho of Christianity, and discern very plain and strong Evidence for the [Page 2]confirmation of their Faith in all the parts of it, that there should be any, who being educated where this Religion is profess'd, should either re­main or become Infidels; especially if at the same time they seriously own the Principles of natural Religion, to which those of reveal'd are so very agreeable.

How far such men are in good earnest, is best known to God, and to their own Consciences: but if there be any such, 'tis certainly worth the while to convince them; and I should hope it would be no great difficulty to do it, provided they may be prevail'd upon to do what is abso­lutely necessary, and highly reasonable on their part, in order to their receiving and owning such conviction.

For which reason I have chosen to begin with these Words, wherein we are inform'd by our Lord himself, what sort of Persons those are, who are qualified for receiving him and his Doctrine, viz. such as are taught of God, such as have heard and learn'd of the Father.

The occasion of the Words was this. Our blessed Saviour had been saying, [...]er. 38, that He came down from Heaven; at this some of the Jews murmur'd, saying, 41, Is not this Jesus the son of Joseph, whose Father and Mother we know? 42, How is it then that he saith, I came down from Heaven? To which our Lord reply'd, not by proposing at that time any Arguments to convince them, that he really did [Page 3]come down from Heaven; but by hinting to them the true cause of their unbelief, and letting them understand, that considering their temper, which he very well knew, Ver. 43, 44. he was not at all surpris'd at their rejecting him. Murmur not, saith he, among your selves. No man can come to me, except the Fa­ther, which hath sent me, draw him. But may not the Father draw men, and they not follow him? Yes certainly, Ezek. 24.13. as well as he might be said to have purged Israel, and yet that Israel was not purged; and therefore it follows in the next Words, It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

It is written in the Prophets, that is, this is a Prediction you may find in divers places in the Books of the Prophets, in the Old Testament; They shall be all taught of God, that is, in the days of the Messiah, the World shall be blest with more plentiful Instruction from Heaven, there shall be a greater measure of Divine Knowledge imparted by God to Mankind, together with a larger Effusion of the Divine Spirit upon the Mem­bers of God's Church, whereby they shall be taught the Will of God more plainly and fully, than in times past. Particularly the Prophet Isaiah, fore­telling the state of the Church in the days of the Messiah, hath these very words which our Lord citeth, All thy children shall be taught of the Lord. Isa. 54.13.

Every man therefore that hath heard, and hath learn'd of the Father, cometh unto me; as if he [Page 4]had said, Whosoever therefore will come unto me, that is, receive me for the Messiah, and acknow­ledge my Doctrine to be of God, must be taught of God, according to the prediction of the Pro­phets; and on his part he must both hear and learn of the Father, he must attend, that is, to his Instructions, and comply with them. For if he shall refuse to hear the Father, he can never acknowledge me, who came from him: but if he will hear and learn of him, and consequently be taught by him, he will readily come to me also.

So that the Words contain, as I have already observ'd, the Character of those Persons, who are qualified and dispos'd to receive the Christian Do­ctrine, when it is publish'd to them.

And this I judge a proper Argument to begin with. For should I be able to produce never so convincing proofs of the Truth of Christianity; yet if those who hear me should be utterly in­dispos'd to consider and receive them, all my discourse must be necessarily lost upon such men. And therefore 'tis remarkable, that our Saviour, in divers other places as well as this, doth ascribe the Infidelity of his Hearers to the Indisposition of their Minds, as the true cause of it; and that too an Indisposition proceeding from some fault either in their Tempers or Practices: as on the contrary he declareth who were in a fair way to become his Disciples, namely, such as were of a Temper capable of considering and receiving Truth, when it should be propos'd to them. Thus, Joh. 8.47. He that is of God, heareth God's words: ye therefore hear them not, because ye are not of God. [Page 5]And again, To this end was I born, Joh. 18.37. and for this cause came I into world, that I might bear witness to the Truth. Every one that is of the Truth heareth my Voice.

Neither is this asserted by our Lord, without evident Reason, as will appear to any one, who considers this matter fairly.

Christianity lays it's claim to a Divine Origi­nal. Both our Lord himself, and all who call themselves his Disciples, affirm that it is a Reve­lation from God. The Adversaries of this Reli­ligion say on the contrary, that it is the Product of Superstition or Design, and consequently that both its Original and Progress are wholy owing to humane Weakness, or Policy, that is, Wick­edness; (for such would a Policy to invent and propagate a false Religion, and thereby to impose upon the Understandings and Consciences of men, be justly reputed.) How then must this Con­troversie be decided? Why by such Evidence as a matter of this nature is capable of; by such Proofs as are fit to be alleged for the truth of a Divine Revelation, and proper to convince the judgment of a reasonable Creature. But who shall Judge of this Evidence? Why every man must be al­low'd to judge for himself, and every man to whom such Evidence is propos'd, is without que­stion oblig'd, at his utmost peril, to judge impar­tially. But the Man that is ignorant of Almighty God, or estranged from him, especially whoso­ever is an Enemy to God, as being of a disposi­tion and temper opposite to that of the Divine Nature, must necessarily be unfit to judge of this [Page 6]kind of Evidence. If this Religion should prove to be divinely reveal'd, as it pretends, such a man would probably think it his Interest, to be sure it would be his Inclination, to make all the Objections, and to raise all the Cavils, that he could possibly invent, to invalidate the Proofs of it. At least he would not easily, nor clear­ly discern the force of the Arguments alleged for it.

Whereas on the other hand, Whosoever hath been taught of God, whosoever hath heard, and learn'd of the Father, whosoever hath attain'd to right conceptions of him, and is reconcil'd in his Mind to him, such a Man is well prepar'd to attend to whatsoever it shall please God far­ther to make known to him, he will easily and clearly discern the force of any good Evidence which shall be produc'd for a Revelation which is truly Divine, and will be naturally ready and forward to embrace it.

But to come to the Words themselves, in treat­ing of which, it will be proper to consider these three particulars.

In what way and manner God may be said to teach Men, I in order to their receiving any new Revelation from him.

Who they are, II that may be said to have heard, and learn'd of the Father, in order to the same end.

What Qualifications are requisite both to the hearing and learning of the Father, III and coming to the Son.

Let us consider in what way and manner God may be said to teach Men, I in order to their re­ceiving any new Revelation from him. It is writ­ten in the Prophets, They shall be all taught of God.

The teaching of God which the Prophets, and particularly Isaiah, in the place before-cited, re­fers to, seems, as I have already hinted, to be that more plain and plentiful Instruction, which was to be communicated to Men, in the days of the Messiah. But our Saviour, in applying this Prophecy, seems also to take in all that previous Teaching of God, whereby he had prepar'd Men for the receiving him, when he should come. For the same God, who by his Providence had reserv'd so large a communication of Divine Knowledge, for the times of the Messiah, had from one Generation to another, been disposing the World for such farther communications as he should think proper for it; not having in any age or place, left men without witness of himself. It may be reasonable therefore upon this occasion, to consider the several ways, in which men might be said to be taught of God, in order to their re­ceiving any farther Revelation from him. And I shall name these four.

Men were taught of God, in order to this end, 1 by the Works of Creation and Providence.

By the Suggestions and Dictates of their own Consciences. 2

By some extraordinary, Persons raised up by Providence, 3 and qualified to teach others.

By the secret Motions and Influences of the Divine Spirit upon the Minds of Men. 4

I shall only take a short view of each of these.

Men may be said to have been taught of God, by the Works of Creation and Providence.

From that vast number of Beings, which have been form'd by God, their Variety, Excellency, Beauty, and Order, together with the constant care he taketh of all that he hath form'd, and the abundant Provision he hath made for every Being, suitable to it's Nature there are plain Intimations and Instructions given by the Deity, to those Creatures whom he hath made capable of observing and contemplating his Works. And this I may take for granted, without any far­ther proof, will be allow'd by those, for whose use I principally design my following Discourses, such I mean as seriously own the Being and the Providence of the Almighty. And I need not labor to express my self farther upon this head, than in the Words of the Psalmist, which a Deist will subscribe to as true, though not as spoken by an inspired Author. Psal. 10.1, The Heavens declare the Glo­ry of God: and the Firmament sheweth his handy work.2.Day unto day uttereth speech; and night un­to night sheweth knowledge. And this is a way in which God hath taught all Mankind at once; for as it there follows, Ver. 3, There is no speech nor language, where their voice is not heard. 4. Their line is gone out through all the earth, and their words to the end [Page 9]of the World. And therefore the Apostle justly pronounces them inexcusable, who have not by this way of instruction attain'd to the knowledge of God. That which may be known of God, Rom. 1.19. saith he, is manifest among them, that is, among the Heathens; for God hath shewed it unto them. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse; those namely who do not by this instruction from the visible World, discern the invisible things of God.

God hath taught men also by the Suggestions and Dictates of their own Minds. 2

Nor will this be denied by any, who seriously own a God and a Providence; viz. that there is in man a power of Understanding and Reasoning, which he hath receiv'd from God in the very frame of his Nature, whereby he is inabled to discern the Being, and in some measure to know the Will of his Maker; as also a Conscience, whereby he reflects upon his own behaviour, and is either pleas'd or displeas'd with himself, and fill'd with Hopes or Fears, according as he acts agreeably or disagreeably to the judgment of his own Mind.

Whether there are innate Ideas in the Souls of Men; or whether only we are capacitated in the use of our Faculties to form such conceptions as these, and so framed that we naturally do it, is not material, as to the subject I am now upon. It is enough, if this be any way the result of our [Page 10]Frame and Constitution; for then it must be one of the ways in which God, who is the Author of our Beings, hath given us Instruction. And this again cannot be exprest better, than in the words of St. [...]om. 2.14, Paul; When the Gentiles, sayes he, which have not the Law, do by nature the things con­tain'd in the Law, these having not the Law are a Law unto themselves, Ver. 15. which shew the work (or mat­ter) of the Law written in their hearts, their Con­science also bearing Witness, and their thoughts be­tween themselves accusing or else excusing one ano­ther.

God may be said farther to have taught men, 3 by some extraordinary Persons rais'd up by Providence, and qualified to instruct others.

Such we Christians believe the Patriarchs, to­gether with Moses and the Prophets to have been, namely Persons raised up on purpose, and some of them sent with a special Commission from God, to teach men. But because in these Discourses we are to take no more for granted, than those we have to do with will allow, I shall assert no more under this head, than what will be acknow­ledg'd by every serious Deist, viz. that there have been in all ages Persons of more enlarg'd and im­prov'd Understandings, and more refin'd Morals than the Vulgar, who have both by their dis­courses, and writings, and practices instructed o­ther men with respect to Divine and Spiritual Matters. Such particularly we know there were, not inconsiderable for their Number, and of very great Reputation, both among the Greeks and [Page 11] Romans, some of which have by their Writings transmitted to us their conceptions concerning God and Providence, and the difference between Moral Good and Evil, as also the spirituality and immortality of the humane Soul, and at least the high probability of a future state of retributi­on, of all which they have discourst admirably well.

And of this rank we may at least reckon the Patriarchs mention'd in the Old Testament, who practis'd, and taught the Worship of the One true God, the Maker of Heaven and Earth, and gave an Example of Virtuous Lives and Conversations; as also Moses, the great Law giver among the Jews, who particularly inculcated this prime Doctrine of Religion, that there is but one God, the Creator and Governor of all, and gave abundance of Ex­cellent Moral Precepts, besides the Ceremonial, to that People; as likewise the Prophets which ap­pear'd in that Nation, and made it their business to preach up the Doctrines of Piety, and Virtue. Whoever owns a Providence, and allows the difference between Moral Good and Evil, must and will grant that such men as these, wherever they were to be found, were the Instruments of Provi­dence, for instructing and improving their fellow­creatures, and consequently that this was another way of God's teaching men.

God may also be said to have taught men, by the secret Motions and Influences of his Holy Spirit upon their Minds.

This I am well satisfied the Holy Scriptures do assert throughout, and 'tis, in part at least, this kind of teaching, which those passages in the Books of the Prophets, referr'd to by our Saviour in the Text, seem to mean; neither is it any more than what I think those whom we have to do with in this Controversie will allow.

There is indeed nothing more reasonable to be believ'd of God, even without a Revelation, than that he who form'd our Spirits, which are finite, and intirely dependent upon their Maker, should be at all times ready to influence them in a way proper to their make, conversing himself intimately with them, enlightning those understandings which he hath given us, by rays darted from himself, the Fountain of Light, secretly admonishing and assist­ing our Souls, according as they apply themselves to him, and become capable of receiving Influences from him.

This is well exprest by Elihu in Job, who being suppos'd not to have been of the race of Israel, may be reckon'd to have spoken in the person of a Deist; Job 32.8. There is, says he, a spirit in man, and the Inspiration of the Almighty giveth them understand­ing. But we need not search nicely for a Proof, that this has been the sense of those, who have been only under the dispensation of meer Nature, and nor enlighten'd by Revelation. 'Tis well known to all that are acquainted with the Writings of the Philosophers, that this is frequently acknowledg'd by them. Cic. de nat. Deor. l. 2. Nemo vir magnus sine aliquo afflatû di­vino unquam fuit, is a famous saying of Cicero's, There was never yet any great Man, but who had [Page 13]something of divine Inspiration, in which he deli­ver'd not his own sense only, but that of Man­kind. Socrates [...] likewise famous for his pretend­ing to a constant, at least very frequent direction and influence from the Deity, who I think, if any other among the Pagan Philosophers, may be fair­ly allow'd such a pretence.

And it is no Objection against this way of God's teaching, that we cannot tell in what manner he influenceth our Spirits, any more than it is against his having made us, that we are wholly ignorant how we were formed by him.

This may suffice to be spoken to the first par­ticular I propos'd, I proceed to the next, viz. to consider,

Who they are, II that may be said to have heard and learn'd of the Father, in order to their receiving any new Revelation from him. Every man there­fore that hath heard and learn'd, &c.

To this I answer in the General, Those men have heard and learn'd of the Eather, in order to this end, who have attended to the Instructions given them by God, in any of the four ways a­bove-mentioned, and have improv'd them to the benefit of their Spirits. But more particularly they may be reduced to these two following sorts.

Those who have attain'd to worthy apprehensi­ons concerning God and natural Religion. 1

Those who have together with these apprehen­sions 2 [Page 14]fixt in their Minds an honest purpose and resolution to act agreeably to them.

By taking a short view of these two particulars, we shall easily perceive, both that these are the results of God's teaching men, and that they are each of them preparatory to the receiving farther communications from him.

Such men have heard and learn'd of the Father, 1 who have attain'd to worthy apprehensions con­cerning God and Natural Religion.

By worthy apprehensions of God, I mean, that they should conceive of him, as a Being infinite in all Perfection, and particularly in those we call the Moral Perfections of the Divine Nature, com­monly exprest by the general term of Holiness [...] comprehending the Truth, the Justice, and the Goodness of God; that they should think of him, as the Original of all Being, the great Maker and Preserver of the World, and the Supreme Lord and Governour of it; that they should look upon him as the great Parent of the intellectual part of the Universe, who hath a tender care of and con­cern for this his Off-spring; that they should ap­prehend him to be a Being infinitely good to all his Works, and especially propitious to those his Creatures, who have always retain'd, or are wil­ling to return to the temper of dutiful and obe­dient children; who, as on the one hand he will not suffer his Laws to be violated, and his Au­thority contemn'd, without making the Transgres­sors sensible and afraid of his displeasure; so on the other hand also he will be ready to compassionate in [Page 15]all compassionable cases, and to make all such allow­ances as are proper to be made by a Creator to his Creatures.

By worthy apprehensions of natural Religion, I mean, that they should see and acknowledge the eternal and immutable difference between moral good and evil, together with the necessary and in­dispensable Obligation a reasonable creature is un­der to chuse the one, and refuse the other; that they should discern the fitness of yielding Reve­rence, and Love, Worship, and Obedience to our Maker; of exercising Justice and Charity one to­wards another; of subjecting our Flesh to our Spirits; and reducing our Appetites and Passions under the direction and government of Understand­ing and Reason; of improving our Min [...]s, as our principal part, and using our several Faculties ac­cording to the nature and design of each of them. These I take to be worthy apprehensions of God and natural Religion, and such as will be entertain'd by all those, who are taught of God, and have not only heard, but learn'd of the Father.

And whosoever hath these Apprehensions well settled in his Mind, will be always ready to em­brace a Doctrine which comes from God, and ap­proves it self to be worthy of him; he will be apt to entertain a Revelation as Divine, which renders all the Attributes of God conspicuous and illustri­ous; he will diligently listen to, and easily believe a fair account of the Goodness of God to the apo­state children of men, reconcil'd with his Wisdom and Justice in governing the World; and he will heartily approve an Institution, which [...]ghly [Page 16]explains and heightens the Obligations which rea­sonable Creatures are under to all that is truly good and praise-worthy; that is, he will be well dispos'd to become a Christian, these being (as I hope here­after to shew) the just Characters of Christianity.

Upon this ground it was, that our Lord gave his approbation to the Judgment of the Scribe, upon his saying there was one God, Mark 12.32, 33, 34. and that for a Man to love this God with all his heart, and to love his Neighbour as himself, was more than all whole burnt-offerings and sacrifices. The Text says, that when Jesus saw that he answer'd discreetly, i. e. when he discover'd so just apprehensions of God, and the nature of Religion in general, he said unto him, Thou art not far from the Kingdom of God; as far as his Judgment went at least, he was almost a Disciple of Christ, being well dispos'd to entertain the Doctrine which he taught. But then,

There must be added to this, 2 that those who have heard and learn'd of the Father, have together with these Apprehensions fixt in their Minds an honest purpose and resolution to act agreeably to them.

The perfection of a reasonable creature consists in the regularity of his Will and Affections, as much at least, if not more than in the improvement of his Understanding. Nay the very use of any in­formation given to the Understanding is, that it may direct and influence the Will and Affections of the Man; and consequently the great design of all God's teaching, which is without question in­tended to perfect our Natures, is to improve the [Page 17]temper and disposition of our Souls; so that no man can be said to have heard and learn'd of the Father, till he have form'd his temper by the know­ledge which is imparted to him from God, and reduc'd his Notions to practice. All the Truths of God are to be receiv'd in the love of them, and the end of their communication is, that we may yield our selves to be directed by them; and he that is arriv'd thus far, has heard and learn'd of the Father, in the full sense of that Expression; and after this, can want nothing more towards the en­tertaining any new Revelation from God, than a fair proposal of it to him.

This is agreeable to what our Saviour hath told us, and what is evident from the nature of the thing, that If any man will do the will of God, Joh. 7.17. he shall know of his Doctrine, whether it be of God, or whether he spake of himself. And this 'tis likely was wanting in the Scribe before-mention'd, whom our Saviour declar'd not to be far from the King­dom of God. Had he added to his just apprehensi­ons of Divine truths, a full purpose of mind to yield to their influence, he would not only have approach'd, but enter'd into the Kingdom.

And here in truth lies the main difficulty with most men. Their Apprehensions would be more easily set right, if their Wills and Affections were but subdued: but this latter requiring some pains, they too often make their Judgments comply with their Inclinations, and suffer their Wills and Affe­ctions to conduct their Understandings.

It may therefore be worth the while [...]nquire III [Page 18]once more, What Qualifications are requisite, both to the hearing and learning of the Father, and com­ing to the Son, which was the last particular I propos'd to be consider'd.

I shall mention only the three following.

A serious and compos'd temper of Spirit. 1

A good degree of Humility. 2

Purity of Heart. 3

A serious and compos'd temper of Spirit. 1

This is a Qualification necessary in order to pro­ficiency in any other sort of learning, that is of considerable use; and much more is it so, where God is the Teacher, and Religion the Subject of the Enquiry.

God is a great Being, infinitely above us; the thoughts of his Majesty are sufficient to strike an awe into our Minds. He is perfectly pure and holy, he hath full Authority to command us, and an irresistible Power, as well as an un­doubted right to govern and controll us; and our Happiness depends intirely upon his favour.

Religion is the solemn Obligation we acknow­ledge our selves to be under to this excellent Being, whereby we are instructed in his Will, and en­gag'd to comply with it; and the Christian Reli­gion in particular pretends to be an improvement of that which is natural.

Now these are matters of the greatest Weight, and highest Concernment to us, and consequently such as require the most sedate temper of Mind in those who are conversant about them.

Besides that the ways in which God teacheth men are such as make a very serious attention necessary. 'Tis remarkable, that when our blessed Saviour had in the Text mention'd hearing and learning of the Father, he adds in the very next words, Not that any man hath seen the Father, intimating thereby that we do not learn of God, as one man learns of another. No, 'tis by serious contemplation of his Works; by frequent retiring into our own Souls, exercising and consulting the best of our Faculties, those I mean of Understanding, and Reason, and Conscience; 'tis by looking out for those who are wiser and better than our selves, and attending to what they shall impart to us of their knowledge in Divine matters; and finally 'tis by cherishing and improving the secret Motions and Influences of the good Spirit of God, and in a due exercise of our Faculties, together with a serious applica­tion to God, preparing our selves for the reception of his communications.

How then is it likely, that a man of a fantastical, airy and unthinking temper, should hear and learn of the Father, or come to the Son! 'Tis not in the least probable, that such an one should apply himself to the consideration of these serious Subjects, or give that attention of Mind which is proper; nor can it be thought, that the Holy Spirit of God should attend such light and unsettled minds.

Another Qualification for hearing and learning of the Father is, 2 a good degree of Humility.

It becomes a Learner in general to give [...]efe­rence [Page 20]to the judgment and authority of those who instruct him; much more is it fit that those who would learn of God, should attend to his Instru­ctions with the greatest Humility that is possible. They should have those mean thoughts of them­selves which become Creatures, when they are learning of their Maker. They should remember that their Minds are finite and narrow, that their apprehensions of things are very imperfect at the best, that they are fallible, nay exceeding liable to be mistaken of themselves, and consequently do stand in need of the constant direction and gui­dance of the first and great Mind. They should consider farther, that they are altogether unworthy of such a favor, as to be taught of God, forasmuch as they cannot but be conscious of very great disorder in their Natures, too much indisposition to do, and consequently to know the Will of God. All these considerations will be apt to make them humble, and thereby dispose them to hear and learn of the Father.

For by this means they will be brought to ac­knowledge the reasonableness of those great du­ties, which natural Religion enjoyns, viz. sub­mitting and resigning their Wills intirely to the Will of their Sovereign Lord; being well con­tented with his disposal, and fully satisfied with that share of the good things of life, which he is pleas'd to allow them; depending upon him, and acknowledging him in all their ways; as also demeaning themselves towards other men with a regard due to those of the same nature with them­selves, however they may differ from them in some accident respects.

And by the same means they will be dispos'd also to come to the Son of God, whose Instituti­on lays before us abundance of humbling consi­derations, drawn from the weakness and cor­ruption of humane Nature, as well as from the guilt we have contracted; and gives us in charge such Precepts as cannot possibly consist with pride or haughtiness of spirit, such as condescending to those of the lowest rank for their good, bearing affronts, forgiving injuries, returning good for evil, and the like; upon which account our Lord saw it fit to forewarn those that pretended to be his Disciples, that one necessary condition of being so, was to humble themselves, Mat. 18.3, 4. and become as little children.

Nay farther, this Humility will dispose those who are endued with it, to allow, that God may possibly reveal to us some Truths of concernment and use, which we could not have found out our selves, and which when discover'd in part, we may not be able fully to grasp and comprehend; as well as he may oblige us to some Duties, which may lie cross to certain inclinations and propensions that we may have contracted, which duties may notwithstanding be very reasonable in themselves and good for us. A competent degree of Humi­lity will dispose us to think on this manner; and consequently will render us capable of Divine In­struction.

Which it will yet farther do, by qualifying us to partake of the Illumination and Assistance of the Spirit of that God, who, as we are assured both by [Page 22]Scripture and Reason, Pet. 5.5. resisteth the proud; but giveth Grace to the humble.

The last Qualification I mention'd was Purity of Heart; 3 by which I mean, not only a freedom from guile and hypocrisie, but also, in a good degree from all those other vitious habits, that defile the Soul, and particularly a being so far dis-entangled from sensual and worldly inclinations, that the mind may be tolerably at liberty in it's searches after truth, having no strong byas upon it to in­cline it the wrong way, nothing whereby the Un­derstanding must be unavoidably blinded, or the judgment distorted.

'Tis acknowledg'd by every serious Deist, that as God is a pure and holy Being, so the design of true Religion is to render us like to him, and con­sequently to refine and purifie our Spirits, by rai­sing us above the things of sense and this present life. And this we Christians affirm to be the great design of that Religion which we profess. Now nothing can make us more indisposed to hear and learn either of the Father or the Son, than strong habits of Vice indulg'd by us, or, which comes to the same issue, being deeply immerst in the sensual and animal life. This was the reason why Aristotle pronounc'd young men unfit to hear Lectures in moral Philosophy, namely because of the vehe­mency of their sensual inclinations and passions. Christianity, in confidence of its reasonableness, together with the assistance and strength it offers, proposes it self to every age, as well as each con­dition of men: but still this must be own'd, that [Page 23]by how much the more sensual or worldly-minded any man is, by so much the more he is in danger of having his Understanding byas'd in his enquiries after the truths of Religion. 'Tis an uneasie thing to own a truth, which directly opposes it self to the bent of our inclinations; and therefore a man that is resolvedly vitious, will rather chuse to have his understanding mifled, and his judgment brib'd, than yield his assent to such truths, as he very well knows would prove a constant vexation to his Spirit.

Besides, that as in the former instances, so here also, it cannot be expected that the Holy Spirit of God, by whom the minds of all good men are il­luminated and assisted in their searches after divine knowledge, should co-habit or co-operate with a soul grosly impure and vitious.

Thus I have dispatch'd the three particulars I at first propos'd, and the sum of what I have been saying is in short this; That whosoever will take upon him to judge of the truth of reveal'd Reli­gion, or that which pretends to be so, ought to be a man, who has first well consider'd, and yielded to the convictions of that which is natural; and that there are certain Qualifications necessary in or­der to the considering and entertaining either natu­ral Religion, or reveal'd.

The application I would make of the whole shall be only in two words.

I infer that if any person, I who is not furnish'd [Page 24]with the Qualifications above-mention'd in a good degree, and for want of them hath not been taught of God, shall yet take upon him to deny the truth of the Christian Religion, he is to be neglected as one that is no competent Judge in this dispute. Jesus Christ may be the Son of God, and the Savi­our of Mankind, and his Religion may have had its original from Heaven, as we Christians profess heartily to believe, for any thing such a man knows, or can know to the contrary.

'Tis therefore remarkable what I hinted in the beginning of this discourse, that our blessed Savi­our doth upon all occasions ascribe the unbelief of his Hearers to the indisposition of their tempers, to their pride and vain-glory, their sensuality and love of the present World, their ignorance of God and of the nature of Religion in general, to their af­fected blindness, and the wilful hardness of their hearts; and the Apostles likewise do the same.

And in like manner, if Infidelity has prevail'd in a high degree in the Age and Nation in which we live, we may by a very little observation find out the true grounds and reasons of it.

A considerable number of those who reject Chri­stianity, do at the same time openly express their contempt of all Religion in general; and not only so, but even of every thing that is serious and of weight in humane life. They are men of light and inconsiderate tempers, who very hardly admit of any serious thoughts even about the common affairs of the World; Such whose time is wasted in sport and luxury, who have never improv'd or exercised their higher Faculties, according to the design of [Page 25]their Natures, nor furnish'd their Heads with any solid materials to think upon.

There are others who are not it may be altoge­ther so airy and unthinking; but yet being through­ly vitious, violently addicted to the gratifying their sensual Inclinations, or deeply engag'd in the love and pursuit of this vain World, however serious and compos'd they may sometimes be, when they concern themselves about secular affairs, they put the thoughts of God and Religion far from them; as creating uneasiness to their Minds, disturbing and interrupting them in their Enjoyments, and rai­sing continual scruples and doubts and fears within them.

There are some few besides, not to be reduc'd to either of the former ranks, who yet by their supercilious, and scornful way of treating reveal'd Religion, discover such a degree of haughtiness and self-conceit, such a vain opinion of their own Un­derstandings and ways of thinking, and such a scorn and difdain with respect to all that shall presume to differ from them, as plainly shews them not at all to be under the government of that Re­ligion which is natural.

Now whenever the Question is concerning the truth of Christianity, it cannot with any shew of reason be referr'd to these mens Judgments. They are either wholly unconcern'd in the mat­ter, or too evidently prejudic'd to judge impar­tially; so that there lies an Appeal from them to the more serious, modest, humble and honest part of Mankind.

THESE Words are the more remarkable to our present purpose, because they were written by one, who, as himself tells us, had been before a Blasphemer, Ver. 13. and a Persecutor, and injurious; that is, he had bit­terly inveighed against the Christian Profession, and 'tis very probable had spoken ill of its divine Author; 'tis certain he had vex'd and persecuted the Disciples of Jesus in a most grievous manner: and yet after all this was thorowly convinc'd of the Truth and Excellency of the Christian Reve­lation, and was not only so honest as to own this his Conviction upon all occasions, but endeavour'd also to make what reparation he could to the ho­nour of our Lord, and his injur'd Disciples, by a zealous preaching and promoting this Religion in the World.

Where by the way it may not be unseasonable to remark, that whatsoever injuries he had done to our Lord, his Doctrine, or his Followers, had [Page 4]been the Effect of Ignorance and Ʋnbelief; nay, he verily thought with himself that he ought to do what he did, Acts 26.9. being strongly prejudiced from the Prin­ciples he had imbib'd by his Education. He was not a man that acted against the present Judgment and Conviction of his own Mind: on the contra­ry, as he elsewhere tells the great Council of the Jews, Acts 23.1. he had liv'd in all good Conscience before God. His Conscience indeed had been grosly misinform'd, with respect to the m [...]tter of Christianity, and in that respect not good; but what he means is, that he acted according to his then present Perswasion; and therefore he says, he obtained Mercy; because he did it ignorantly, Ver. 13. in unbelief; which I take no­tice of partly as an Admonition to all of us, to beware how we indulge any kind of Prejudices, whereby our Judgments may be byassed in our In­quiries after Truth; seeing this otherwise well­dispos'd Man was, meerly from the force of Pre­judices unwarily receiv'd, kept off from embracing Christianity, nay put upon doing very unwarrant­able and evil things: but especially I mention this as a serious Warning to such, as shall in any degree act against their Consciences, those who knowingly and wilfully allow themselves in any Vice, presuming to contradict the plain Rules of Natural Religion, even such as they cannot but allow to be so. Had St. Paul done thus in his state of Judaism, we have reason to conclude, from what he says of himself, that in all likelyhood he had not obtain'd that Mercy, whereby he became a Christian. But to proceed.

St. Paul being a Person, on whom God thought it fit to bestow a Miracle, to conquer the Preju­dices he lay under, and being by that means tho­rowly convinc'd of his former Error, and of the Truth of Christianity, he had from that time for­ward a very warm sense of the Goodness and Mercy of God, both to himself in particular, and to Sinners in general, in appointing this admirable Method for our Salvation, which he expresseth very emphatically in the words of my Text, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save Sinners; of whom, says he, I am chief.

And were we all but as deeply sensible of the evil and danger of Sin, and of the wretchedness of our state consider'd as Sinners, as our Apostle was, we should have the very same apprehensions concerning the Salvation offer'd to us by Jesus Christ, which he had.

This is a faithful saying, [...], 'tis a true saying, of which we have certain and unquestion­able Evidence of various kinds; and worthy of all acceptation, [...], that is, 'tis not only evidently true; but 'tis moreover what we ought to receive with all readiness and thankfulness, ad­miring and adoring the divine Goodness therein exprest towards the Children of Men, and con­gratulating one with another upon account of the Benefits we receive thereby, entertaining what God hath thus reveal'd to us with most grateful and joyful hearts. That Christ Jesus came into the world, to save Sinners; This is the saying which [Page 6]the Apostle so highly magnifies, and recommends to our acceptance, and which is the summe of the Christian Revelation, that the only-begotten Son of God appear'd in Humane Nature, in order to the saving the apostate Children of Men; that is, to the delivering them from the guilt and the power of their Sins, and the confering upon them all that Happiness which their Nature is capa­ble of.

My business in treating on this Argument will be, by God's assistance, to make good this Asser­tion, by such Evidence as is fit to be offer'd to one who antecedently believes the Being of God, and his Providence, and hath his internal sense exercised to discern Moral good and evil.

Now the Truth of this saying, and its Worthi­ness to be receiv'd by us must appear, either by the intrinsick Evidence which it carries along with it, I mean the Credibility of the thing it self: or the external Attestation which hath been given to it, both which are included in this Expression, Faithful, and worthy of all acceptation. 'Tis highly worthy of God, and exceedingly Beneficial to us his Creatures, and upon both accounts credible: 'tis also sufficiently attested from without, which still increases its Credibility.

The Attestation it hath receiv'd from without, viz. from Prophecies compar'd with Events; from Miracles wrought in confirmation of it; from the surprizing success of its being publish'd to the World, is of great use, both for the exciting Men seriously to consider it, and the perswading them to believe it; and that the rather, because it must [Page 7]be own'd, that there are some particulars within the compass of the Christian Revelation, and some circumstances attending it, which we could not have thought of our selves, and which we are not able fully to comprehend or to account for, even after they are in part discover'd; but must submit our Faith to the Declaration of Almighty God, as it is very fit that a Creature should submit it self in all things to its Maker. Besides that there may be some Doctrines which may thwart the com­monly receiv'd Prejudices of Mankind, and may therefore require something more than their meer internal Evidence, at least at first, to awaken Men to a thorow and impartial Consideration of them.

But yet forasmuch as I am verily perswaded, that God never did, and that he is so Good, that he never will or can give any external Attestation to what directly contradicts the Faculties he hath given us by Nature, nay not to any thing, but what if thorowly and impartially consider'd will in the main appear in its own nature reasonable and credible, I shall therefore begin with the in­trinsick Evidence of the Assertion in our Text, shewing from the Nature and Reason of what is here affirm'd, that it is a credible Saying, every way worthy of God, and very fit to be most readily en­tertain'd by us, that Christ Jesus came into the World to save Sinners.

In doing this, the Text will lead me into a pro­per Method, by offering to our Consideration these three general heads, viz.

Who the Persons are, I whom Christ Jesus came to save.

What kind of Salvation he proposeth to them. II

In what way and manner he hath, III by his com­ing into the World, wrought out this Salvation for them.

The last of these will take up a considerable part of my following Lectures, wherein I shall indea­vour to shew the admirable contrivance and suit­ableness of this Method of our Salvation. But as a foundation to this, I think it necessary to dis­course first of the other two, and that as briefly and plainly as I can.

I begin with the first, I viz. to consider who the Persons are, whom Christ Jesus came to save.

The Apostle calls them Sinners; that is in other words, They are Men, Creatures compos'd of rea­sonable Souls, and Bodies of Flesh, who were formed after the Image of God, and were innocent and upright as they came out of his hands; but had apostatized from their Maker, violating their Allegiance to him, and thereby disordering their Natures, and exposing themselves to the just dis­pleasure of God, with the miserable effects and consequences thereof. Now I think it may very much conduce to our present Design, to shew that these Creatures were really fit Objects of that ex­ceeding great Concern and Tenderness express'd towards them by their Maker, through his Son Jesus Christ; that considering their original Con­stitution, [Page 9]together with the manner and the effect of their falling from it, it was highly becoming the good God thus to appear in their behalf.

It must be acknowledg'd, and why should we be shy of owning it? Nay we Christians justly glory in it, that the Method of our Salvation by the Gospel is the most surprizing thing that falls within the compass of humane thought. 'Tis what, before its Revelation, Eye had not seen, 1 Cor. 2.9. nor Ear heard, neither had it enter'd into the Heart of Man. 'Tis what the Prophets, before our Lord's Incarnation, inquir'd and search'd diligently into. 1 Pet. 1.12. 'Tis what, since the Incarnation, the Angels them­selves with great curiosity and admiration desire earnestly to pry into. 1 Cor. 2.14. 'Tis what the meer natural Man doth not receive, and is not at all dispos'd to know; nay what he is apt to account foolishness. 'Tis what even to the Saints, or real Christians, hath its breadth and length, and depth and heigth, Eph. 3.18, 19. expressing and testifying a Love which passeth know­ledge. We may as oft as we think of it, in a just sense of our infinite distance from God, well cry out with the Psalmist, Lord! what is Man, Psal. 8.4. that thou art mindful of him; and the son of Man, that thou thus visitest him! The truth is, there is no­thing which at first view renders Christianity so incredible, as the boundless and unconceivable Con­descension and Love of God exprest thereby.

But if on the other hand we take into Conside­ration, that the Goodness of God is infinite, like his other Attributes; if we remember that his thoughts are not our thoughts, nor our ways his ways: Isa. 55.8, 9. but that, as the Heavens are higher than the Earth, [Page 10]so [...]re his ways higher than our ways, and his thoughts th [...]n our thoughts; if we call to mind what he him­self hath told us in his Word, and what our own Reason readily subscribes to, Psal. 103.13, 14. that like as a Father pi [...]yeth his Children, so the Lord pityeth us his Crea­tures; that he knoweth our frame, he remembereth that we are dust; if we take in all that is proper to be thought of upon this Argument, both concern­ing God and Man, we shall then be forc'd to ac­knowledge, that Sinners were a proper Object of the Divine Care and Compassion in this extraordi­n [...]ry manner.

Let us therefore take a distinct view of the Per­s [...]ns to be saved by Jesus Christ, both as they are Men, and as they are Sinners.

As they are Men. 1

'Tis an unworthy thought of God, to suspect that he should disregard any thing which he thought fit to make. The giving Being to Crea­tures was without all doubt the effect of his meer [...]ounty, because he is Good, and taketh pleasure in doing Good; and the very same motive which in­duced him to make any Creature, must in all Reason be suppos'd to prevail with him, to take care of it according to the Nature he hath given it.

Now of all the Creatures in this lower World, there are none that pretend to vye with Man, for excellency and dignity of Nature: nay if we con­sider Humane Nature thorowly, we shall find it endued with such Faculties, as that we cannot con­ceive there are any Creatures more excellent in kind, though in degree there may, in the Regions above.

Men have Bodies indeed form'd out of the Dust of the Earth, like the other Animals that dwell upon Earth, though in Shape and Portraiture more noble much than any of them: but with respect to their Souls, Psal. 8.5. they are made a little lower than the Angels, being created in the Image, Gen. 1.26. and after the likeness of God, as Moses expresseth it. And of this we may be satisfied, besides the Testimony of Moses and the Psalmist, by viewing our selves, and observing the present Ruins of a once more stately Fabrick.

The Resemblance of our Maker appears evident­ly in our Natural Faculties, and much more in our Moral. Our Souls are invisible indeed, but evi­dently manifest their Being by their various Ope­rations. They inhabit these Bodies in such manner, as to influence and govern every part of them. They do at pleasure move each Joint and Limb, nay the whole Body at once, without difficulty, in a moment, and by the power of a single thought. They not only manage the Tab [...]nacles they dwell in, but by their means also have communication with a world of Beings without them. By the mediation of the Senses they take in continual No­tices from all the material Objects within a certain Sphere. They see, and hear, and feel whatsoever makes a near approach to them, nay they reach to things at a vast distance from them. They do not confine their Observations to the Earth and Air; but view at once the vast circumference of the Heavens, and pry into the Bodies that are plac'd in those distant Regions. They not only receive and take in Notices by the mediation of the Senses; [Page 12]but form Ideas of their own of various kinds, in­venting, compounding, dividing, either according to the nature of things, or at their own pleasure. They can reflect upon what is past, nay recollect what they have forgot, and foresee things yet to come. They can stretch and extend their thoughts till they are quite lost in the oceans of Immensity and Eternity. They acquaint themselves not only with the material part of the World, but the im­material also. From contemplating themselves, they enlarge their thoughts to other Beings of the same kind. They discern the Spirits of other Men through the veil of their Bodies, and find out and contemplate an unknown and innumerable number of Spiritual Natures, till at last they ascend to God himself, that infinite Spirit, who was the Maker and is the Preserver of all.

And here we are arrived at the top of their knowledge. Not that the Souls of Men are able to comprehend the Nature of that first and most excellent Being; but they can make such discove­ries of his Divine Perfections, as will naturally produce in them an high Admiration, a profound Reverence, and an ardent Love towards the Deity, and will incline and dispose them to adore and serve him, to resign themselves to him, and to yield a ready obedience to his Commands.

And what those Commands are, the Soul is in some measure also capacitated to discern, infering its Duty from the consideration of its own nature, and the relation it stands in to God, and to its fellow-creatures.

And, which is yet an higher Perfection than meer Knowledge, the Souls of Men can perceive the Will of God, and consequently their own Du­ty, from certain secret inclinations and propensions which they feel within themselves, and of which they are apprehensive even in this degenerate state. That natural regard to God, and looking towards him upon all Emergencies, that approbation of Justice and Kindness between Man and Man, especially that gratitude for benefits receiv'd, and unavoidable commiseration towards miserable Ob­jects, which are to be found in most Men, not de­bauch'd in a more than common degree, are plain and undeniable Instances of this kind, which will not be controverted by those to whom I am offer­ing these Considerations, and for which I may be allow'd to appeal to the far greater part of Man­kind. And I question not, but the like might be observ'd, as to most other plain and considerable instances of Moral Vertue. For which reason it is, that the Consciences of Men do so naturally and universally either accuse or excuse them, ac­cording as they contradict or comply with, not barely the reasonings, but the natural apprehensions and inclinations of their Minds.

And this indeed I take to be the Perfection of the Humane Soul, as it came out of the hands of God, that it had a capacity not only of knowing God, and it self, and of inferring its Duty by exer­cising its Reason: but that it was also made to resemble the Divine Nature in its inclinations and propensions to all that is good; which inclinations and propensions, had they been cherish'd and im­prov'd, [Page 14]as they might and ought to have been, would have fully discover'd the dignity of Humane Nature, and made Men to have appear'd, what God by their make design'd them to be.

There is yet one Ability more, with which the Humane Soul is endued, not to be past over, when we are considering the excellency of its Nature, and that is Freedom or Liberty of choosing, and a Power consequently of acting according to such choice, without which its Liberty would have been given to it in vain.

But shall I call this a Perfection, or an Imper­fection?

As it is a Power of freely choosing that which is good, and as freely pursuing that choice, it must be thankfully acknowledg'd to the praise of our bountiful Creator, that it is a Perfection, even whereby we are made to resemble God himself, who always freely chooseth and acteth according to the eternal and immutable Laws of Goodness. 'Tis a Talent of great worth, with which Man­kind is entrusted, and which may be improv'd to very great advantage. It gives us an Ability of offering to God a free-will Offering, of voluntarily doing that which is acceptable to, and rewardable by our Maker. 'Tis that which indeed makes us, strictly speaking, capable of a Reward.

But then as Men can at the same time choose that which is Evil, and pursue the unhappy choice, it must be own'd to be an Imperfection; but such an one as seems necessarily to result from the con­dition of a Creature. Absolute Perfection belongs to God only; his Nature is too good ever to choose [Page 15]or act amiss: but the condition of a Creature is to be defectible of its self; so that if it be made capable of choosing aright, it must at the same time also be capable of choosing wrong. Liberty implies a Power to determine its choice one way or the other; and there is no such absolute Per­fection in a Creature, as can always necessarily oblige it to determine it self the right way. Ex­perience and Use may produce strong and con­firmed Habits of Virtue; and the Grace of God may at any time put a Creature out of all Dan­ger: but I cannot see, how 'tis possible to frame an Idea of a created Agent left at Liberty, but it must at the same time be fallible and mutable. But this may suffice to shew the dignity of the Humane Soul with respect to its Liberty, that it is made capable of choosing and acting freely by the same Rules by which God himself chooseth and acteth.

And had Men always acted, according to the design of their Beings, the excellency of their Na­ture would have plainly appear'd in a whole world of intelligent and reasonable Agents, exercising all the Faculties before-mention'd regularly and or­derly; acknowledging, adoring, magnifying, and serving their Maker; admiring his wonderful Works, and rendering to him with one consent the Praises due upon the account of them; living in perfect Amity one with another; discharging readily all the Offices of Beneficence; performing and enjoying all the Benefits and Pleasures of mu­tual Society; and deriving from Heaven all those Blessings which would have render'd their abode [Page 16]here perfectly easie and comfortable; and if God should have thought it fit to have translated them to any superiour Regions, as a reward of their Obedience here, they would there also have spent a happy Eternity, in the Enjoyment of their Maker, themselves, and one another.

I mention their translation to some other Re­gions, because all those Powers of Soul which I have been discoursing of, imply nothing but what is immaterial and spiritual, and consequently im­mortal; and if Men had used their Liberty aright in this state of tryal, it is not to be conceiv'd, that God would have permitted the corruption of the Body; but rather have preserv'd for ever that Union which himself had given to the two con­stitutive parts of Humane Nature, and have as­sign'd them such places of residence as might have been fit for Men improv'd and confirm'd in Virtue and Goodness.

What I have hitherto been discoursing concern­ing the Nature of Mankind, appears to me in it self highly reasonable, and I think will do so upon serious consideration, to such a Deist as I am ar­guing with: and if so; I would then proceed to ask, whether such Creatures as these are not fit Objects of the Divine Care; and if they are fallen, of the Divine Compassion also, supposing any of them capable of a Recovery from their lapsed Estate? Will it not appear very worthy of the infinitely good God, to concern himself in some extraordinary way, for the restoration and salva­tion of Beings, whom he had form'd after this ex­cellent manner, to whom he had imparted so many [Page 17]of his own Perfections in such a degree, and whom he had made capable of being for ever happy in his Favour?

But for the farther illustration of this matter, 2 we may in the next place consider the Persons whom Christ Jesus came to save, as they are in their fallen state, Sinners, as our Text calls them, and see whether under that denomination also, they are not proper Objects of the Divine Com­passion, even in such a degree as it is express'd by the undertaking of our Redeemer.

The Method of our Salvation by Jesus Christ is so contrived (as I hope to shew hereafter) as not only to testifie the Compassion of God towards Sinners; but also his Hatred of Sin: To make it appear therefore that such a Method was agree­able to the Divine Nature, we shall do well to consider the condition of Men, as Sinners; to which purpose it may be proper,

To take into consideration the nature of Sin. 1

To observe the miserable consequences of it to Mankind. And, 2

To inquire how Men were drawn into the com­mission of it. 3

To take into consideration the nature of Sin. 1

I doubt not but those, who undervalue our bles­sed Saviour's Undertaking for the recovery of Sin­ners, have at the same time very slight apprehen­sions of the evil of Sin. They are apt to account it a matter of no great consideration or conse­quence, for so inconsiderable a Creature as they [Page 18]would have Man to be, to gratifie (suppose) the inclinations of his fleshly part, though against the Dictates of his Mind, and the Laws of his Maker. But this proceeds from their want of a due sense of the nature and reason of things.

For to sin against God, is for a Creature to re­bel against his Creator and Preserver; 'tis to op­pose his Will to the Will of the supreme Lord and Sovereign of the Universe; 'tis to disturb that excellent Order, which is appointed and set­tled by him who made all things very good; 'tis for a Man to assume to himself a Liberty of do­ing that which God will not allow himself to do, namely to vary from the eternal and unalter­able Laws of Truth and Goodness, those Laws which result necessarily from the Nature of God, and the condition of created Beings; 'tis resist­ing the highest Power; contradicting unerring Wisdom; disobliging infinite Goodness; making disingenuous and ungrateful Returns to the most endearing Obligations; 'tis in a word thwarting the true judgment and perverting the natural byass of a Man's own Mind, and acting contrary to the very frame and design of his Nature.

Now whatsoever is absurd or monstrous in Na­ture, we are apt to conceive an abhorrence at the first appearance of it: and whosoever is en­dued with Moral Principles ought in like man­ner to feel a detestation arising in his Soul, when he considers the nature of Sin, as I have here re­presented it.

Doth not every ingenuous and well-disposed Mind severely censure and detest the untoward behaviour of a graceless Child towards a wise and tender Parent? The unworthy carriage of a rebellious Subject, towards a just and kind Prince, one who is truly the Father of his Country? Especially when the Rebel not only dishonours his Superiors, but at the same time disturbs the Peace and good Order of the whole Community? Do not all Men of good sense and honest disposition abhor him who shall make spightful or ungrateful returns to a Benefactor, or a Friend, to whom he has been extremely beholden? Who is there that does not despise the Man that degrades and vilifies himself, by doing things altogether unworthy of his Birth, and Education, or Profession?

Why all this, and infinitely more is in the na­ture of a Sin voluntarily committed against Al­mighty God.

And is it not credible then, that so holy and good a Being as God is, should be inclin'd to save such of his Creatures as are capable of Salvation, from so great an Evil? and that he should effect it in such a way, as may convince them at once both of his compassion towards them, and his ab­horrence of their evil doings?

But to render this the more evident, 2 we may in the next place observe the miserable consequences of Sin to Mankind; and that, either in any single Sinner apart, or in the mass and bulk of Mankind in general.

The state of every particular Sinner is extreme­ly miserable. A Man has no sooner consented to Iniquity, but he is naturally fill'd with great un­easiness of Mind, arising from Shame and Fear, from a consciousness of having done an unworthy act, and an apprehension of the Mischiefs that may follow.

The very first Act is a mighty Disorder, as be­ing an abuse of that Liberty with which he was entrusted, and a contradiction to that natural inclination with which he was endued by his Maker.

By this means the tone of his Spirit is (as it were) immediately relax'd; the Will corrupted; the natural propension of the Soul towards God and Goodness weaken'd, and a contrary disposi­tion perhaps introduc'd; the Appetites and Pas­sions, which were made to be rul'd, having once broke loose from the Government they were plac'd under, are apt thence-forward to become impe­tuous and arbitrary; the Understanding having been once mislead or over rul'd, is for the future less able to discern clearly, or to judge Impar­tially; in a word, Innocency and Integrity are lost.

Every repeated Act strengthens the evil Habit, and increases the disorder which is thus unhappily begun in all the Faculties.

If the Man continues to be a Sinner only in a lower degree, he will find a perpetual struggle and conflict within his breast, his Understanding, and Reason, and Conscience directing and leading [Page 21]him one way, whilst his Appetites and Passions hurry him the other, Rom. 7.23. the Law in his Members war­ring against the Law in his Mind, and for the most part bringing him into Captivity; he neither ap­proving what he does, nor finding himself at all dispos'd to do what he approves; wretched Man that he is!

And if he be grown a harden'd Sinner, he is still the more wretched, because more incurable; though at the same time less sensible of his evil condition.

And all this while he is exceedingly estrang'd and alienated from God, the Author of his Be­ing, and the Fountain of all Good; he is asham'd and afraid to approach to him, upon whom he intirely depends, or to address himself to him whose aid he stands in need of every moment; he is conscious of having given him offence, and therefore justly apprehends his displeasure.

This is livelily represented by Moses, in the case of our first Parents, Gen. 3.8, 9, 10. who immediately upon their disobeying the Command of God, hid themselves from his face, being asham'd and afraid to see or hear of him, whom just before they had con­vers'd with to their great satisfaction and com­fort. And every Sinner, that is not past feeling, may find something very like this within him­self.

This is the natural state of Sin; besides the consequences which may also follow from the dis­pleasure of Almighty God, who, we see, even in this World hath made us sensible of his displea­sure, [Page 22]by the many Evils we are necessarily expos'd to, during a short Life, such as Disappointments, Wants, Sickness, Pain, Sorrows and Miseries of various kinds; and at last Death it self, with the very fear of which most Men are all their life time subject to bondage. All these Evils the Scriptures assure us are the results of Sin; and even without Revelation, upon the meer Princi­ples of Morality, I cannot see how we can judge otherwise.

And besides all this, the Soul (as I took no­tice before) being apprehensive of its own Spiri­tual and Immortal Nature, cannot but forebode the perpetual continuance of its present infelicity, with the additiono f it knows not what Evils in some future state of things, the very forethought of which must be very terrible to it even in this Life.

And if we can observe so much Misery in the condition of a particular Sinner, how much more shall we discover, if we enlarge our thoughts to the whole mass of Mankind?

If we might be allow'd to take our view from the History of Moses, it would give us a very melancholy prospect. The very first Man that was born into the World fell into no less a Crime, than that of imbruing his hands in the blood of his innocent Brother. Ge [...] [...].8. From that time forward Wickedness of all sorts increas'd apace, till it seem'd good to Almighty God to cut off at once the whole race of Mankind, excepting Noah and his Family, declaring this as the reason of his se­vere [Page 23]proceeding, that God saw, that the wicked­ness of Man was great in the Earth, Gen. 6.5. and that every imagination of the thoughts of his heart was only evil continually.

In the sequel of that History we find that soon after the Flood, the World was again corrupted in a prodigious manner, in so much that in the time of Abraham, within little more than Four Hundred Years, Idolatry had spread it self so uni­versally, as to have infected even the Family of Shem, so that God thought fit to call forth Abra­ham from his Country and his Kindred, in order to the preserving him and his Posterity in the Worship of the one true God, the Maker of Hea­ven and Earth. And if Idolatry had thus pre­vail'd, we may conclude that other Crimes were no less rife; forsaking of God being the founda­tion of all other Evil.

If, laying aside the History of Moses, we should consider the state of Mankind, according to all other accounts given of it, it will still come to the same issue, namely that the generality of Men were soon degenerated into the most unrea­sonable and unnatural practices that can be thought of.

The representation which St. Paul makes of the Pagan World, was undoubtedly true, Rom. 1.21, that they were become vain in their imaginations, having their foolish hearts darken'd; 23.that they had chang'd the glory of the uncorruptible God, into images made like to corruptible Man, and to birds, and four-footed beasts, and creeping things. Nay, which is yet [Page 24]more to be detested, they pay'd their religious Adorations to Devils themselves; for, as St. Paul truly pronounces, 1 Co [...]. 10.20. the things which the Gentiles sa­crific'd, they sacrific'd to Devils, and not to God. The Prince of the power of the Air, with all his accursed attendants, had assumed the Title and Stile of Gods, and so far tyrannized over the Children of Men, as to reduce them to a slavish dread, and vile Worship of these wicked and in­fernal Spirits. And what after this could be ex­pected, but that as we are again told in the place before-cited, they should fall into the most un­natural and brutal Lusts also? For this cause, says he, Rom. 1.26. namely their having thus forsaken God, he gave them up to vile affections, &c. We can­not better describe them, than in the elegant Ex­pressions of the same Apostle; Eph. 4.17, 18, They walk'd in the vanity of their mind, having the understanding dar­kened, being alienated from the life of God, through the ignorance that is in them, because of the blind­ness of their heart; 19. Who being past feeling gave themselves over unto lasciviousness, to work all un­cleanness with greediness. They were, as he else­where says, [...]. 3.3. foolish, disobedient, deceived; not only serving divers lusts and pleasures, but moroeover, living in malice and envy, hateful, and hating one another. This was the state of the Pagan World, when our Saviour appeared in it.

There were indeed some few to be found, even in the midst of all this Corruption, who had not forsaken God, and degenerated into Vice, in so heinous a degree; the Principles of natural Reli­gion [Page 25]having in some measure prevail'd with them: but these were very rarely to be met with.

There was, it's true, a small Body of Men, the Jews I mean, whom God had by an extraor­dinary Providence taken out of the mass of Man­kind, in order to instruct and educate them in better manner. But even these were very hardly kept to the observance of those Laws which God had given them. They easily and frequently de­generated into Idolatry, and the other evil pra­ctices of their Neighbours; and when after a te­dious Captivity they were at last cur'd of their Idolatry, yet after all they generally attain'd to but very mean apprehensions either of God, or of the nature of Religion; they contented them­selves for the most part with the observance of the ritual part of their Law, whilst the two great Commandments both of their Law, and of all true Religion, the Love of God and their Neighbour, were grosly neglected by them; in so much that when our Saviour appear'd amongst them, he found the greater part of them as indispos'd to receive him and his Doctrine, as the Gentiles them­selves were.

'Tis true, God had not left Mankind, not the rest of the World, much less the Jews, without various means proper for the preserving of them from these Corruptions. He taught all Men di­vers ways, as I shew'd in my former Discourse, though they did not hear and learn of him. But this was still an aggravation of their Misery, that all the Methods of Divine Providence for their [Page 26]good had been frustrated and render'd ineffectual by them.

And was not this a deplorable state, and such as might well move a God of infinite Goodness to find out and appoint some more effectual Me­thod, for the recovery of this his ruin'd Creati­on? Could he, do we think, look on, and be­hold the great Enemy both of himself and his Creation, thus insulting and triumphing; the most excellent Creature he had in this lower Re­gion thus abus'd and spoil'd; and as the conse­quence thereof the whole inferiour Creation in disorder and confusion; and not interpose in some extraordinary and surprizing manner? But this will still appear more becoming the Divine Nature, if we enquire, in the last place,

How Men were drawn into the commission of Sin. 3

The case, as represented by Moses, which is what the Christian Revelation takes for grant­ed, was certainly very compassionable. That our first Parents were set upon, whilst they were as yet unexperienc'd, by a subtil and mali­cious Enemy, who made his attacks first upon the weaker Sex, and by her prevail'd upon the Man, inveigling them by a sly and false Suggestion, ar­tificially represented, making use of their sensi­tive Powers to bafflle their intellectual, imposing upon their Understandings by craft and confidence, and perswading them on a sudden, without con­sulting either God or their own Reason, to do a [Page 27]rash and dangerous Act, by which they expos'd both themselves and their Posterity to all the evil consequences, which either naturally or judi­cially follow'd.

But waving this (though without considering it as a Divine Revelation, it is most reasonable to suppose that the general Corruption of Humane Nature began in some such way) waving this I say, and taking Humane Nature as it appears, the circumstances of Sinners will still seem very compassionable.

For although Man was without Question made upright, yet being endued with Liberty, he must at the very best, (as I before observ'd) be fallible and mutable. His immaterial Spirit is join'd to a Body of Flesh, and plac'd in the midst of abun­dance of sensible Objects, that it may be capable of a Tryal; and though it might have many ad­vantages in its uncorrupt state, which at present it wants, yet still it was lyable to be impos'd up­on and drawn in.

Those who first sin'd may very well be sup­pos'd to have done it, before their good Habits were confirm'd by Experience and Use, and that consequently there was somewhat of surprize, as well as some degree of inconsiderateness and rash­ness in the action. And those who have since grown up, (as all but our first Parents must have done) from a state of infancy, are still in harder circumstances. Their Bodily Tempers, which have a great influence upon the Mind, can be no better than what their Parents could communi­cate. [Page 28]Their Senses are for many years busily ex­ercis'd, before their Reason is thorowly awake. They are surrounded with all manner of Temp­tations; and they see abundance of dangerous Examples in a degenerate World. They are for a long time weak and unexperienc'd; and many of them over and above betray'd by an untoward or a careless Education.

'Tis true, not one of all these Considerations will excuse the Sinner, and that for this plain Reason; because the first Sinner, whoever he was, being suppos'd to be made upright, 'tis not to be conceiv'd he could have fallen, but by ne­glecting to depend upon his Maker, and apply himself to him. For an intellectual Creature not to depend upon God, and apply it self to him upon all occasions, is an inexcusable fault; and had those who first consented to Iniquity done but thus much, 'tis very reasonable to believe, that the God who made them, would have afforded them his assistance. Nay (as I hope to shew in the progress of these Discourses) even now, under all the disadvantages we are born into the World and brought up with, God hath made such pro­vision through Jesus Christ, that nothing but a wilful and unaccountable neglect of God can ruin us. Here began the Apostacy and the Misery of Mankind, and in the same way they are still continued, viz. in Mens neglecting to depend up­on and look up to that God who never forsakes any of his Creatures, till they first forsake him. So that what I have alleged under this last head, [Page 29]does not excuse the Sinner: but yet (which is what I alleged it for) it renders his case exceed­ingly compassionable to a God of infinite Good­ness and Mercy.

The summe of all I have said upon this Ar­gument is, that this is a credible saying, that Christ Jesus came into the World to save Sinners. For if Sinners be such Creatures as I have represent­ed them, both before and since their Apostacy, it cannot but be credible, that he who made them should appoint some way for their Recovery. And though we could not be fully assur'd of this without a Revelation, much less could have thought of the Method which it hath pleased God to take; yet as we might naturally hope, that God would extend his compassion to us; so we have all the reason in the World readily to accept a Revelation which assures us, that God hath done it.

What the Way and Method of our Salvation is, our Text tells us, and this will fall under Con­sideration in my following Discourses.

I am sensible there is one Objection, which, upon hearing the present Discourse may arise in the Minds of Men who think seriously, and are not dispos'd to cavil, viz. If the case of Humane Nature be so deplorable and compassionable, how comes it to pass, that so small a part of Mankind have receiv'd benefit even from the Christian Re­velation? This Difficulty I would have consi­der'd in this Lecture, if there had been room for it; but being prevented, I shall not forget it; [Page 30]but assign it some fit place, if God please, before my Lectures are finish'd, intending in my next, to proceed in considering the nature of that Sal­vation, which our Saviour hath wrought out for us, and the manner in which he hath done it, whereby the Credibility of this saying in the Text may yet farther appear.

IN treating on these Words, I propos'd, by God's Assistance, to make good the Apostle's assertion, viz. that the Saying mention'd by him is both certainly true, and fit to be en­tertain'd by us with all readiness and thankfulness; and that, whether we consider the intrinsick Evi­dence it carries along with it, or the external At­testation which hath been given to it.

I began with its intrinsick Evidence, viz. its credibility from its manifest agreeableness to those Notions which we naturally have concerning God and our selves. And to make this appear, I pro­pos'd the following Method.

• First, To consider who the Persons are, whom Christ Jesus came into the VVorld to save.
• Secondly, What kind of Salvation he proposeth to them.
• [Page 2]Thirdly, In what way and manner he hath, by his coming into the world, wrought out this Salvation for them.

The first of these I have dispatch'd, shewing, that the Persons, whom Christ Jesus came into the VVorld to save, were both Men and Sinners, under each of which denominations, I endeavour'd to make it appear, that they were fit Objects of the Divine Care and Compassion to be exercised in some extraordinary manner.

I proceed now to consider in the second place, what kind of Salvation Christ Jesus proposeth to these Creatures, concerning which I shall not need to add much, after what hath been discours'd upon the former head. For by a little reflection upon the condition of Sinners, 'twill be easie to discern, what kind of Salvation they stood in need of, which is the very same, which our Saviour hath propos'd to us in his Gospel, his design in coming into the World being to provide for the necessities of fallen Men; with reference to which Necessities Salvation must imply both a Deliverance from those many Evils, to which Sin had exposed them; and a Restitution of those many Blessings, which by their transgression they had forfeited.

Thus for Instance; The Salvation of Men by Jesus Christ consists in his delivering them from the just displeasure of their Maker, and all the terrible Effects of it; together with a complete Restorati­on of them to the Divine favour, and giving them a Title to all those Blessings which are proper for humane Nature, when accepted of God; in the [Page 3]setting them free from all that disorder and irre­gularity which had been introduc'd into the se­veral Faculties of their Souls, together with the dissatisfaction and uneasiness of Mind which neces­sarily follow'd, as also from those inconveniencies and miseries to which their Bodies likewise were expos'd, either as a consequence or a punishment of the corruption of their Minds; in restoring per­fectly that frame and temper of Spirit, which is natural to an intelligent and reasonable Creature, together with that healthful and vigorous state of Body, that sound constitution of the whole Man, which would have been the Effect or the Reward of Innocency and Integrity.

In a word, Salvation consists in reconciling God to Men, and Men to God, and in all the blessed Fruits of such a Reconciliation; which how many and how great they will be, we are not able in this imperfect State so much as to conjecture. This will be best understood, by such as shall partake of this Salvation, when it shall be fully accomplished: In the mean time, it may satisfie and encourage us to believe, that they will bear a proportion to the Bounty of God, and the Capacities of Men.

And as this is the Salvation, which the Gospel offereth to every particular Man to whom it is Preach'd, so it assures us, that all those who shall embrace the offer, shall be thus saved; and that the consequence of this will be a Renovation of this part of the World, which has been so miserably disorder'd by the Sins of Men, a Restitution of whatsoever has been decay'd in it, the expelling sin and misery out of it, the subduing and confining [Page 4]the great Enemy of God and Man, who has so long usurp'd dominion over it, Rom. 8.2 [...], the delivering the Crea­ture it self, even this whole lower Creation, from that vanity and bondage of Corruption, 21,to which it is at present subjected, and under which it groans and travelleth in pain, 22.into a glorious Liberty; in a word, [...] Pet. 3.21. the creating New Heavens and a New Earth, wherein nothing but Righteousness shall dwell; and finally the complete and everlasting happiness of an innumerable company of intelligent and reason­able Creatures, who by the craft of their subtile Enemy, and through their own weakness and folly, had once fallen from God, and the state in which he had placed them, and been in imminent danger of utter Perdition.

All this is so evidently propos'd by the Gospel of our Saviour, as the design of his Undertaking, and so expresly and fully declar'd thereby, that I need not spend time in producing any particular Proofs.

And all this is without question highly worthy of so great and so good a Being as God is.

Had the Christian Revelation told us, that Al­mighty God had sent his only-begotten Son from Heaven, only to secure to us the pleasures of the Elysian Fields, or a Mahometan Paradice, to pro­vide for us a full and perpetual Enjoyment of Sen­sual Entertainments and Delights; whosoever had any just thoughts of the divine, or humane Na­ture, might reasonably have disputed, nay boldly denyed the divinity of such a Revelation. But when on the contrary it assures us, that our Savi­our came into the World with such noble and ge­nerous [Page 5]designs as these, to cause the displeasure of God to cease, to heal the diseases of immaterial and immortal Spirits, to repair the divine Image in them, to restore both them and the Tabernacles they sojourn'd in to their primitive Integrity and Soundness, to repair the ruins of Nature, to make the Beauties of the Creation in this lower World conspicuous, to destroy the Works of the Devil, to recover such of God's Creatures as should be found capable of a Recovery, to introduce and settle E­verlasting Righteousness and Peace, and finally to make a considerable number of the children of Men Eternally happy in the Enjoyment of their Maker; these are all of them things so well be­coming the Majesty and the Benignity of the E­verlasting Father, and his only-begotten Son, and at the same time so beneficial and grateful to hu­mane Nature, that we have all the reason in the World to hearken to such a Revelation as this, and to be well dispos'd to receive it as coming from God.

And this again renders the Saying in the Text still more credible, when we thus consider what kind of Salvation that is, which Christ Jesus offereth to Sinners.

But because the main stress, with respect to the intrinsick Evidence of this Saying, will lie upon what I have to offer upon the third general Head I pro­posed, I therefore proceed to that, designing to insist more largely and particularly upon it, viz. to consider in what way and manner Christ Jesus by his coming into the world hath wrought out this Salvation for Sinners.

The Nature of Man, and the condition of Sin­ners, as you have heard, make it credible, that God should concern himself for their Recovery. 'Tis also credible, that if Almighty God should offer Salvation to Men, it would be such a kind of Salvation as I have been describing: But besides all this, the Method in which our Lord hath obtain­ed this Salvation for us is so excellent in it self, so suitable to the nature of things, so agreeable to all just apprehensions both concerning God and our selves, so well accommodated to our necessities and our reasonable desires, that I am verily perswaded, nothing but a want of understanding it can occa­sion any reasonable man to hesitate at the belief of it.

I am very sensible, before I enter upon this Ar­gument, that we ignorant and weak Creatures are not able to account for the Works of our Maker. Even the least of his Works in Creation and Pro­vidence infinitely exceeds our Comprehension; and much more the wonders of our Redemption by Jesus Christ. We are not capable of diving into all the depths of this admirable Dispensation, nor of spying out all the reasons and excellencies of it. But yet so much we may discern, as may cause us justly to admire and adore the divine Perfections display'd therein, and may strongly incline us to believe the Divinity of this Revelation, even before we come to consider the external Attestation which it hath receiv'd from God. This therefore is next in order to be done, viz. to contemplate the Me­thod in which Christ Jesus by his coming into the world saveth Sinners, and with Modesty and Re­verence [Page 7]to inquire into the Way and Manner of our Salvation by the Gospel.

Now the most comprehensive Notion we can frame to our selves of our blessed Saviour's Un­dertaking is, that he acted as a Mediator between God and Men; and therefore by considering what the Office of a Mediator is, and how our Lord ex­ecuted that Office, we shall be the better able to understand the Method of our Salvation by him.

That our Lord sustein'd the Character of a Mediator, is evident from the account we have of his Undertaking, throughout the Scriptures. Those Persons, who in the Old Testament are menti­on'd as Types and Representatives of the Messiah, were divers of them a sort of Mediators between God and the People of Israel. Moses the great Lawgiver of the Jews was apparently a Figure of Christ in this respect; as he managed all affairs between God and that People, receiving and deli­vering Messages from God to them, and again pre­senting their Addresses to God, and frequently making supplications on their behalf. And there­fore the Apostle gives him this Title, Gal. 3.19. when he says, that the Law was ordain'd by Angels, in the hands of a Mediator, meaning Moses. The Levi­tical Priests were so many Types of our Lord, as they were a sort of Mediators between God and the Israelites, being appointed to expound the Law of God to them, to bless them in his Name, and to offer up Sacrifices together with Prayers and Praises to God upon their account. Their High-Priest had in an eminent manner this Cha­racter, exercising the Mediatorial Function, as a [Page 8]special representative of the Messiah, when he went alone once every year into the second Tabernacle, Heb. [...].7. or holy of holies, upon the great day of Expiation, not without bloud, which he offer'd not only for him­self, but also for the errors of the People.

As to the New Testament, it may seem super­fluous to recite from thence any particular Proofs, that our Saviour acted as a Mediator between God and Men; 'tis his Character throughout that Volume. 1 [...] 2.5. There is, saith St. Paul, One God, and one Mediator between God and Men, the Man Christ Jesus. The Author to the Hebrews making a com­parison between the High-Priests under the Law, and our great High-Priest under the Gospel, saith of him, Heb. 8.6. that he hath obtain'd a more excellent Mini­stry than theirs, by how much also he is the Mediator of a better Covenant. He calls him again more than once, chap. 9.15. chap. 12.24. the Mediator of the New Testament, or Covenant. And to add no more, St. Paul, though he does not there use the Word Mediator, yet he expresses the sense of it very emphatically, where he says, 1 Cor. 8.6. There is but one God, the Father, of whom are all things and we [...] for, or to him: and one Lord Jesus Christ, by whom are all things, and we [...] by him; in which words he evidently op­poseth the one Lord or Mediator of Christians, to the many Lords, or Mediators of the Gentiles, mention'd in the preceding Verse; and in saying that all things, particularly we Christians are by him, he plainly gives him the Character of a Media­tor.

What the Office of a Mediator is, we all know, viz. to make up a difference between two Parties, [Page 9]and in order to that, equitably and impartially to consider the real Interests and the just pretensions on each side, and to transact matters so, that both may be satisfied; that if any injury has been done, it may, as far as 'tis possible, be repaired; that what­soever displeasure has been conceiv'd may be re­mov'd; that whatsoever mischief has been produc'd, it may be prevented for the future; in a word, that all things may be managed suitably to the conditi­on, and agreeably to the expectation of the Parties concern'd.

But before we come to consider the particular way and manner in which our great Mediator hath discharg'd this his Undertaking, it may not be a­miss first to shew in the general, that it was per­fectly agreeable both to the nature of God, and of fallen Man, that there should be a Mediator to transact this great affair of reconciling this Apo­state Creature to his Maker.

That this hath been the general Apprehension of Mankind, that it becomes us to approach to God by a Mediator, is fully evident from all the Records of antient and almost universal Practice. The Di­stinction between [...] and [...], the superior Gods, and Daemons, among the Pagan Theologers is well known, and how they made the latter a sort of Mediators between the Gods and Men. Plutarch is very express to this purpose, where he mentions the [...], and he on­ly makes it a Question, Plutarch. [...]. whether those who assert­ed this Doctrine deriv'd it from Zoroaster and the Magi, or from Orpheus and the Thracians, or whe­ther it had an Egyptian or Phrygian original; but [Page 10]he takes it for granted it was of the utmost Anti­quity, and venerable upon that account, as well as reasonable in it self. And even those Pagan Philo­sophers, who conceiv'd most worthily of the Di­vine Nature, and acknowledg'd one Supreme God over all, yet at the same time allowed and pra­ctis'd the worship of inferior Deities, as a kind of Mediators between the Sovereign God and mortal men, as it were easie to shew from the School of Plato.

As to the original of this Notion, and particu­larly whether it became so universal from a pri­mitive Tradition, ever since the Promise made to our first Parents, Gen. [...].15. of the seed of the woman, and the appointment of expiatory Sacrifices (as is probable) at the same time, I shall not venture to determine; tho' to such with whom the Scripture Records have their just weight this appears most likely. But be that as it will; what I at present insist up­on is, that this is agreeable to the natural Appre­hensions of Mankind; insomuch that though the Pagan Theologers exceedingly err'd in appointing to themselves Mediators, whom God never intend­ed, nor could approve; yet they had good ground for conceiving a Mediator necessary, at least highly expedient, between the divine Majesty, and the sinful children of Men. It ought not to pass for a Mistake or a Prejudice taken up without reason; but for a natural and just apprehension, as will plainly appear, if we contemplate the Perfection of the divine Nature, or the Imperfection of our own.

We conceive of God, as a pure Spirit, Eternal, Incomprehensible, Infinite in all Perfection: We feel our selves dependent, indigent, weak Crea­tures, at an infinite distance from him who made us. And although, if we had retain'd our Native Integrity, the consideration of the divine Good­ness, and our own Innocency, might have embol­den'd us to approach to him with freedom: yet being farther apprehensive of his infinite Purity, and intimately conscious of our Apostacy from him, and the impurity and disorder we have contracted thereby, we must needs be asham'd and afraid to approach to him of our selves, and we cannot but wish that we could meet with some Person worthy and fit to mediate between him and us, who would be so kind as to offer us his Assistance, and intro­duce us again into his Presence and Favor.

This was that, (as I took notice in my former Lecture) which, according to the account of Moses, Gen. 3.8. caus'd our first Parents to hide themselves from the face of God, and tremble when they heard his voice, as soon as ever they were consci­ous of having transgress'd his Law, and thereupon felt themselves naked. And 'tis the very same thing, which makes every Sinner, instead of re­penting and returning to God, be apt still to run farther from him; his guilt, as well as his corrupt inclination, rendering him shy of approaching to him, or hoping in him. For although, what I have before observ'd is true, viz. that 'tis both natural and reasonable to hope, that so good a Being as God is, would find out some way, for [Page 12]the Recovery of such Creatures as fallen Men are; yet 'tis as natural and reasonable to be fill'd with shame and Fear, in the sense of having offended this great and good Being, and to wish that some one might be found out to interpose between him and us. And therefore Job speaks the language of Nature, who, though he were as apprehensive as any Man of the divine Goodness, and conscious of his own Integrity in the main; yet considering the greatness of God's Majesty, and his own weak­ness, both as a Man, and a Sinner, and at present in great distress, Job 9.32, 33. he makes this a part of his com­plaint, He is not a Man, as I am, that I should an­swer him, and we should come together in judgment; neither is there any Days-man (the Septuagint uses the very word [...] Mediator) between us, who might lay his hand upon us both.

That this is really the sense of Nature, may yet farther appear, in that amongst Men it is al­ways reputed fit and decent, and the properest Method for attaining our end, that an Inferior, who has injured or disoblig'd his Superior, should attempt a Reconciliation, by the interposal of some third Person well known to them both. If a Child by gross Neglect or wilful Disobedience has in­curr'd the displeasure of a Parent, notwithstand­ing his knowledge and experience of his Parents Affection and Tenderness, 'tis very natural for him to desire some good Friend, who has an Interest in his Parent, and is more his equal, to mediate in his behalf. If a Subject has rebell'd against his Prince, and thereby dishonor'd and offended him, be the Prince never so famous for his goodness [Page 13]and clemency, yet the Rebel is naturally afraid to approach him, without the intercession of some prevalent Friend at Court. And in each of these Cases, both the Father and the Prince judge it to be more fit and decent, they better like and ap­prove this manner of proceeding, than if the undu­tiful Child or Subject should boldly and confident­ly intrude themselves into their presence. And it is lookt upon by all, as more for the Honor of the Superior, as well as the satisfaction of the Inferior, that this course should be taken. It doth right to the one, by rendering his Autho­rity more awful for the future; as well as it relieves the other, by affording him assistance suitable to his distress, and agreeable to his wishes.

And if it be thus amongst Men, why should it not much more be thought a reasonable way of proceeding between the great and holy God, and his apostate Creatures; when the universal Parent hath been disoblig'd by his Offspring, and the Supreme Lord of all disobey'd by his Sub­jects?

There is not indeed upon all accounts the same use of a Mediator between God and Men, as be­tween one Man and another. A Mediator between Men may be often necessary to remove unreason­able Prejudices; to rectifie Mistakes and Misap­prehensions, which may have been taken up with­out cause; or to allay inordinate Passions, which may have been raised on one side as well as the o­ther. But in God, none of these things can be conceiv'd; He can have no unreasonable Prejudices [Page 14]against his Creatures; no Misapprehensions con­cerning them; no inordinate Passions with respect to them: but still it may be for the honor of God, and consequently to his satisfaction; as well as for the benefit of the Sinner, that a Mediator should interpose between them, as I shall presently en­deavour to shew more fully. Thus much I thought fit to premise with respect to this Me­thod of our Salvation in the general, viz. to shew the agreeableness and fitness of our Saviour's sus­teining the Character of a Mediator, both with respect to God and Man.

I proceed now to consider more particularly, the way in which our Saviour hath executed this Office, according as the Gospel represents the matter, and to evince, that upon this account also, This is a faith­ful Saying, &c.

According to the account I have already given of the Office of a Mediator, there must be these two general Designs, which our Saviour must be suppos'd to have carried on in the Execution of it.

• To do whatsoever might satisfie Almighty God, I in order to his being reconcil'd to fallen Men. And
• To do also whatsoever should be found neces­sary in behalf of fallen Men, II in order to the reconciling them to God.

To do whatsoever might satisfie Almighty God, I in order to his being reconcil'd to fallen Men.

Almighty God, both as he is a Being infinitely greater than his Creatures, and as he was the Per­son offended, ought first to be consider'd in the Mediation, which was to be transacted; and if a­ny thing should be found necessary, or highly expedient to be done, in order to the giving him just Satisfaction in the case, this in all reason should be a principal part of the Mediator's care.

Now as to this, some perhaps might be apt to think, that nothing more could be requisite towards the giving Satisfaction to God, than the bringing the fallen Creature to Repentance and Amendment. For what can in reason be expected from a weak and fallible Creature, such as Man is, who was drawn into Sin in the manner I have before ex­press'd, but that he should become throughly sen­sible of his folly and guilt, humbly make his ac­knowledgments to his Creator, and for the future endeavour to behave himself better? And how can we suppose, that a God of infinite Goodness, should not take this as full Satisfaction from his Crea­ture?

This by a first and superficial view of the case, some men may be apt to imagine: but if they would look more thorowly into it, and consider the matter to the bottom, they might easily see reason to alter their Judgments.

I readily allow, that this is all that can be ex­pected from the Sinner, 'tis all he can do on his part, and a God of infinite goodness will no doubt approve of such his behaviour: but notwithstand­ing all this, there may be something farther ne­cessary, [Page 16]or at least highly fit to be done for the honor of Almighty God, and which he may there­fore determine shall be done for his Satisfaction, before he will enter upon new Terms with his A­postate Creature.

For instance; There are two of the divine Attributes, to which more especially Honor ought to be done in this case, namely the Holiness of God, and his Justice as Governor of the World.

The Holiness of God. 1

The Epithet Holy is frequently annexed to the sacred Name of God in Scripture, under which are comprehended all the Moral Perfections of the divine Nature, particularly his entire love of good­ness, and his irreconcileable hatred of all Evil, or Sin. Hence he is said by the Prophet, to be of purer Eyes than to behold evil, Habak. 1.13. and that he cannot look on iniquity. He is frequently represented as hating sin, [...]. 5.4, 5. and even the workers of iniquity, for their works sake; as being offended, troubled, and, to speak after the manner of men, Gen. 6.6. griev'd at his heart, at the folly and wickedness of Mankind. All which denotes, although no passion in God, nor ill-will to his Creatures, of both which the Perfection of his Nature renders him uncapable; yet a fixed contrariety and aversion in the divine Nature to all Moral Evil, and on the contrary a full approbation of, and inexpressible love to all Moral Good.

And Reason, as well as Scripture, assures us this must be so. For if there be so much unwor­thiness, baseness, and deformity in Sin, as I have [Page 17]shew'd in my former discourse; if it be so oppo­site to the nature both of God and his Creature; and the occasion of so much disorder and confusion in the whole Creation, as I then observ'd; it can­not possibly be otherwise than the object of the divine hatred and displeasure. The better any Creature is, the more he abhors an unhandsome, a dishonest, or a wicked action; and the more he approves and takes pleasure in Virtue and Goodness of all kinds; all which is nothing else but a faint Image of God in his Creature.

From the consideration of all this it will appear very reasonable, that if a Mediator should interpose between God and Men, he should provide for the honour of this divine Attribute; he should take effectual care that the Holiness or Purity of God should be render'd conspicuous to all the World, even in the manner of receiving his offending Crea­tures to Mercy; and that the Method in which God should declare himself reconcileable to Sinners should be such as might consist with, nay fully testifie and express his abhorrence of their sins. Just as when a tender Parent determines to forgive his repenting Child, he will chuse to do it in such a way, as at the same time to discover his real dis­pleasure upon account of the Offence he had given, and that in some proportion to the nature and qua­lity of the offence.

The Justice of God, as Governor of the World, 2 was also to be regarded in this Case.

This Attribute is necessarily joyn'd with that be­fore mention'd. The supreme Lord and Governor [Page 18]of the Universe must, from the purity of his Nature, be just and righteous in his Government. And therefore Abraham, in his pleading with God for Sodom, takes it for granted, that the Judge of the World would do right, and infers from thence, that he would certainly distinguish between the Righte­ous and the Wicked. Gen. 18.25. That be far from thee, to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee. Shall not the Judge of all the Earth do right! And as it is the part of a righteous Gover­nor, to make a difference between the righteous and the wicked; so it is another effect of the same Righte­ousness, in shewing Mercy to repenting Offenders, to make them thorowly sensible of the heinousness of their Offence. Thus earthly Princes are us'd to do, and 'tis esteem'd an instance of Justice in their proceedings: and why should it not in like manner be a proper instance of Justice in the great Governor of Heaven and Earth; especially where the Offence had so much of obliquity and malignity in it, and so much disorder and mischief consequent upon it, as in the Apostacy of Mankind?

The Multitude of Offenders still adds weight to this Consideration. The whole race of Mankind being corrupted, there was so much the greater necessity of their being made sensible of their Ma­ker's displeasure, lest they should have been en­courag'd to go on in their rebellion, by an easie in­demnity; lest from the silen [...]e of God in this case, they should have been so vain as to have thought him altogether such an one as themselves; [...] and because sen­tence against their evil works was not speedily or tho­rowly [Page 19] executed, Eccles. 8.11. their hearts should have been fully set in them to do evil.

And if we might be allow'd to add, what we Christians take for granted, as being assur'd of it by the Word of God, Gen. 2.16, 17. that God had given our first Parents a strict charge, together with a special admonition and warning, as to the instance in which they transgress'd, adding a positive and se­vere threatning, that in the day in which they trans­gress'd, they should surely dye; this still makes it more requisite, that the Justice of God should be pub­lickly vindicated, before he should offer terms of Reconciliation; and that if he should in Mercy forbear to execute the threatning in its utmost se­verity, yet he should however make the Sinner thorowly sensible of his desert.

I might have added here, that it was very fit, that the Wisdom of God, as well as his Justice in governing the World, should be regarded by our Mediator; it being evidently an instance of Wisdom in a Governor, to render his Authority awful and venerable to his Subjects, and never to appear so soft and easie as to pass by notorious disobedience, without making some severe remarks upon it.

I might farther have observ'd, that there was no way so likely to recover the Sinner to repentance, as by thus manifesting the divine Purity, Justice, and Wisdom, in order to the awakening in him a sense of his fault and his danger, and the engaging him to take greater care for the time to come. But this may come into consideration more properly in another place. It may suffice here to have observ'd, that it was very agreeable to the conceptions we [Page 20]have both of the divine Nature and our own, that something should be done by our Mediator, by way of satisfaction to Almighty God, for the dishonor which had been done to his Attributes by the A­postacy of Men.

What remains upon this Head is to shew, that the particular Method which our Media or hath ta­ken, did eminently tend to these purposes.

'Tis true, that all the Evils, which have befal­len the children of Men, since their Apostacy from God, have been so many expressions and testimo­nies of God's hatred of Sin, and his love of Holi­ness, as also of the Justice and Wisdom of his Government; but upon serious and impartial consi­deration of our blessed Saviour's undertaking, we shall be forc'd to confess, that greater honor hath been given thereby to God, than by all the Suffer­ings which any of the rest of the children of Men have undergone; and that if we do but thorowly lay to heart what he, so great and excellent a Per­son, hath voluntarily done and suffer'd upon our account, it will tend more effectually than any o­ther Method we can think of, to the making us sensible of the evil and danger of offending so holy and righteous a Being as God is. For

Our Mediator gave honor to these Attributes of God, 1 by asserting, and publishing, and explaining the Law of God which had been violated by Men; I mean the great Law of Nature, divided into two Tables, requiring the Love of God and Man; which, as they were the two constitutive parts of the natural or moral, so they are also of the Chri­stian Law.

What our Lord declar'd over and above the meer Law of Nature, namely concerning the Mercy of God in forgiving Sinners upon their Re­pentance and Faith in him, was become necessary by reason of transgression; and even in making Repentance and Faith the conditions of acceptance, he hath in an eminent manner done right to God and his Law. For Repentance implys an acknowledgment of our unworthiness in offending God by violating the Law he had given us; and Faith in God through a Mediator implys our sense of guilt, and need of Mercy.

But besides this, our Lord did openly declare the Righteousness of the divine Law, as first given to Man, by explaining it fully, and inculcating it afresh upon us, and insisting upon the absolute necessity of a sincere Obedience to it, even in this imperfect State, in which we are not capable of yielding that which is absolutely perfect.

This appears by the Answer our Saviour gave to the Lawyer, Matth. 22.37, 38, 39, 40. telling him that the Love of God and our Neighbour were the two great Commandments of the Law, and that these were indeed the Sum of the Law and the Prophets: but especially by his admirable Discourse upon the Mount, Mat. 5.17, &c. wherein he vindicates the Natural or Moral Law of God, from all the false Glosses which the Jewish Doctors had put up­on it, declaring the necessity of regarding even the least of its Precepts, by those who hoped to partake of the Kingdom of Heaven; expresly assuring them, that he came not to destroy the law, but to fulfil it, [...], (one way of doing which was by interpreting it in its fullest latitude and extent;) and [Page 20] [...] [Page 21] [...] [Page 22]finally, that till heaven and earth pass away, one jot or one tittle shall in no wise pass from the Law, till all be fulfill'd; as much as to say, that the reason of it is immutable, and consequently the obligation everlasting.

But of this I may have occasion to discourse more at large, when I come to consider what our Mediator hath done towards the relieving our ne­cessities; 'tis enough in this place to have men­tion'd it, as one instance whereby the righteousness of the divine Law was vindicated, and consequent­ly honor given to the Purity, and Justice, and Wis­dom of God.

Our Mediator gave honor to these Attributes, 2 in complying strictly and fully with the Law of God in his own Person, and thereby giving a complete instance of Obedience in that Nature which had transgress'd.

This was to vindicate the Law of God in a re­markable manner, by shewing the agreeableness and fitness of it to humane Nature, when the Son of God, appearing in this Nature, made it the Rule of his Life, and thereby not only testified his approbation of it; but also shew'd the capacity of humane Nature, whilst innocent and untainted, and attended with the Grace of God to comply perfectly with it. This was in truth a glorious [...]riumph over Sin and Satan, when our Nature assum'd by the Son of God, appear'd in that instance like it self, as it came out of God's hands, perfectly pure and obedient; and our Saviour might well say as he did, [...]. when he was leaving the World, Father, I have glorified thee on Earth, I have finish'd the work [Page 23]which thou gavest me to do. He had done so, both as Man, and as our Mediator.

But of this also, viz. the life of our blessed Savi­our, as it was an example for our imitation, I shall have occasion to discourse hereafter, and therefore do but just mention it here, as another instance wherein our Mediator glorified the Attributes of God, by his coming into the World. But

He did so in the highest degree, 3 by all the Suf­ferings which de underwent upon our account.

It was not it seems sufficient for our Mediator to declare and publish the divine Law afresh; nor to give an instance of perfect Obedience to it in his own person: but it was judg'd requisite also, that he should submit to an afflicted and suffering con­dition, and at last yield himself to be offer'd up as a Sacrifice upon the Cross, to testifie, in the most significant manner that was possible, the fixed love of God to Righteousness, his unalterable hatred of Sin, his impartial justice in governing the World, the excellency of the Laws which he had given to Men, and the danger of transgressing them.

Such was the nature of the Offence given to God by Man's Apostacy, and so bad were the circum­stances of Mankind, that it seem'd expedient to the great Father and Lord of all, that our Mediator should voluntarily humble himself in this extraor­dinary manner. The Son of God was admitted to be our Mediator, upon no lower Terms than these; as is plainly intimated by the Author to the Hebrews, when citing a passage out of a prophetical Psalm, he applies it to our Saviour, and represents him as saying to his Father, when he came into the World, [Page 24] Sacrifice and Offering thou wouldst not: Heb. 10.5, 6. but a Body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo I come (in the Volume of the Book it is written of me) to do thy will O God; by which will (as he adds a little af­ter) we are sanctified, [...]. through the offering of the Body of Jesus Christ once for all.

And upon our Mediator's thus suffering for us, new terms of Mercy and Reconciliation were offer'd to us, upon which account he himself calls his Bloud, M [...]. the Bloud of the new Covenant; viz. that Bloud in the shedding of which the new Covenant between God and Man, for acceptance upon Repen­tance and Faith, was made and ratified.

The Sufferings of our Lord are throughout the Holy Scriptures represented, as making expiation for the Sins of Men; and particularly his death upon the Cross, as it is made to answer all the expiatory Sacrifices under the Law, so it is it self frequently Styled, a Sacrifice and Offering for Sins, and repre­sented as the means of God's being reconciled to us; and so it evidently was, in as much as by this means the Sins of Men were so openly condemn'd, the Righteousness of God's Law so notoriously declar'd, and by consequence the Holiness and Justice of God so conspicuously honor'd in the view of the World; which certainly may be reasonably call'd, giving Satisfaction to God.

This Doctrine of our Saviour's offering up himself as a Sacrifice for the Sins of the World, and thereby giving Satisfaction to the great Lord of all, is so fully declar'd throughout the New Testament, and particularly in one whole Epistle, Written, as it [Page 25]should seem, to that very purpose, I mean that to the Hebrews, that I knew not how to do right to Christianity, without thus plainly asserting it.

I know, that according to the Will of our pious and charitable Founder, I am not to descend to any Controversies that are amongst Christians themselves, and therefore I shall not make this a Controversie, but take it for granted, as what is not only fully asserted in holy Writ, and agreeable to the sense of the most primitive Christian Antiquity, as well as the judgment of the main Body of Christians throughout every age; but what belongs to the true Christian Scheme, and is necessary to render it entire and of a piece. And though I would be very loth to deny the Title of Christian, to any man who seriously lays claim to it, and in so sceptical an Age as this, to lessen the number of Christian Professors: yet I must not, for the sake of such as desert the Christianity which we are taught by the Scriptures, over look so prime a branch of it as this is. Let those, who call them­selves by this Name, and yet deny that satisfaction was made to God by the Sufferings of Christ for the sins of Men, reconcile their Title and their opinion as well as they can: My business is to assert and vindicate the truth of the Christian Religion, as exhibited to us in the Gospel; and I am so far from thinking the Doctrine of Expiation, and Satisfaction made by the Death of Christ, an objection against the Christian Revelation, that I have judg'd it necessary to insist upon it, as one admirable instance of the Excellency of that Mo­thod, [Page 26]in which our Mediator hath obtain'd Salva­tion for us.

The Sum of what I have said upon this Argu­ment is, that our Lord, when he came into the World, took upon him the Character of a Media­tor, and that he executed his Mediatorial Office, partly by doing that which was greatly for the honor of his Heavenly Father, the Person offended, and consequently well-pleasing and satisfactory to him, making this the first step in procuring Recon­ciliation between God and Men.

The business of my next Discourse will be, to pro­ceed to shew how our Lord hath farther executed the same Office, by providing for the Necessities of Men. I shall conclude at present with two short Inferences from what has been now offer'd.

If what I have said upon this Subject be true, I it shews us how little Christianity is beholden to those, who attempt to lessen the Person of our Mediator.

This inference will appear just, if we do but observe, that by how much the greater and more considerable the Person of our Mediator is, by so much the better qualified he must also be for the obtaining Salvation for us; and particularly by so much the greater will that honor be, which is done to the Attributes of God by his Doctrine, and espe­cially by his Actions and his Sufferings.

It must certainly, in the account of any rea­sonable Man, be a more full and ample declaration [Page 27]of the Holiness and Justice of God, for a Person so near to the Father, as the Scriptures represent our Mediator to be, first to condescend so low as to assume our Nature, and then to do and suffer so much upon our account; than for one that was [...], a meer Son of Adam, to have done it. The dignity of the Person transacting this af­fair, must needs add weight to all that was done by him.

If this be true, II what awful thoughts ought we to have of Almighty God! what regard to his Purity, and Justice, and his Authority over us! what fear of dishonoring and offending so Excellent a Majesty! what a dread of wilfully violating any of his known Laws for the future! When he thought fit, notwithstanding the infinite Goodness of his Nature, not to offer us Terms of Mercy, but in the Method of the Gospel; when he would not treat with us at all without a Mediator; and when, having appointed his own Son to that Office, he was pleas'd to found and ratifie a New Covenant with us in his Bloud.

The reasoning of the Apostle is unanswerable, both with respect to the former part of this Dis­course, and the latter. How shall we escape, Heb. 2.3. if we neglect so great Salvation! And, If we sin wilfully, Chap. 10.26, after we have receiv'd the knowledge of the Truth, i. e. if we either Apostatize from our Christian Professi­on, or which comes to the same issue, live in plain contradiction to the Profession we make; ver. 27. there re­maineth no more Sacrifice for sins; (no greater can be made) but a certain fearful looking for of judgment, [Page 28]and [...]ery indignation, which shall devour the adversa­ries; Heb. 10.29. this, as he adds, being to tread under foot the Son of God, and to count the bloud of the Covenant, wherewith he was sanctified, an unholy thing, besides, doing despite to the Spirit of Grace.

May Almighty God preserve us all from such Apo­stacy, in this degenerate Age; may he, if it be possible, recover such as be fallen; and may he give us all Grace, not only to adhere to the Profession of Christianity, but also to bring Reputation to it, by a suitable Practice; through Jesus Christ our only Mediator and Advoeate, to whom, with the Father, and the Eternal Spirit, our great Creator, Redeemer, and Sanctifier, be ascribed all Honor and Glory now and for ever, Amen.

IN treating on these Words, I have endeavor'd to shew the Credibility of the Saying in the Text, and its Worthiness to be receiv'd by us, from the Intrinsick Evidence, which it carries along with it, viz. its manifest agreeableness to those Notions, which we naturally have concern­ing God and our selves. To make this appear, I proceeded in the following Method.

• First, To consider who the Persons are, whom Christ Jesus came into the World to save.
• Secondly, What kind of Salvation he proposeth to them.
• Thirdly, In what way and manner he hath by his coming into the World obtain'd this Salvation for them.

I have done with the two former of these Heads, and have enter'd upon the third, in discoursing of which, my design is to make [Page 2]it evident, that the Method in which our Lord hath obtain'd Salvation for us is so excellent in it self, so suitable to the Nature of things, so agreeable to all just apprehensions concerning God and our selves, so well adapted to our Necessities and our reason­able Desires, that the Saying in the Text is highly credible, and worthy of all acceptation upon this ac­count also.

To this purpose I first observ'd, that the most comprehensive Notion we can frame of our blessed Saviour's Undertaking is, that which the Holy Scriptures plainly teach us, that he acted as a Medi­ator between God and Men; and that it is perfectly agreeable both to the Nature of God, and of fallen Men, that there should be a Mediator between them.

I then proceeded to consider the Office of a Mediator, and to shew, that the way in which our Lord doth execute this Office, is altogether agree­able to our most just and reasonable Concepti­ons.

There must be, as I then observ'd, these two ge­neral Designs, which our Lord must be suppos'd to have carried on, in the execution of his Mediatorial Office.

• First, To do whatsoever might satisfie Almigh­ty God, in order to his being reconcil'd to Men.
• Secondly, To do also whatsoever should be found necessary in behalf of Men, in order to the reconciling them to God.

The first of these I consider'd the last time, and now proceed to the second, viz. to shew how our Lord hath executed the Office of a Mediator, in providing for the Necessities of fallen Men, and doing whatsoever might be found requisite, in or­der to the reconciling them to their Maker; and I doubt not but that upon serious consideration it will appear, both that there was very great need of the assistance of a Mediator upon Man's account; and that no Method we can possibly think of could have so fully answer'd this end of providing for our Necessities, as that which our Lord by his coming into the World, hath been pleas'd to take.

It might have been imagin'd indeed, that the main difficulty had lay'n, in obtaining the Favor of an offended God to his Apostate Creatures, and that, as immediately upon the first apprehension of the Divine displeasure, sinful Men should have been ready to implore the Mercy of their Creator; so upon the first intimation of Mercy, they should have been forward to receive it: but upon Examination we shall find, that there was really much greater difficulty in recovering Men to God, than in re­conciling God to Men.

For such is the Divine Goodness, that nothing was necessary on God's part, but only to make it fit for him to forgive his Creatures, and to receive them to Mercy. The tender compassion of our Heavenly Father was mov'd towards his disobe­dient Children, as soon as ever he beheld them mi­serable through their own Folly; and because his Holiness and Justice and Wisdom made it highly requisite (as I have observ'd in my last discourse) [Page 4]that an Expiation should be made for the dishonour done to these Attributes by the Sins of Men, his Goodness therefore mov'd him to find out and to appoint an Expiation, which should be entirely Satisfactory to him, and to send his only begotten Son into the World to this purpose. For which reason the Scripture so often magnifies the Love of God, [...] 4.9, 10. in giving his Son for us. In this, saith St. John, was manifested the love of God towards us, be­cause that God sent his only begotten Son into the World, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. After which there could be no place left for a suspicion of his readiness to accept the Satisfaction, which was offer'd to him by this Mediator of his own appointing.

But with Men the case was far otherwise. There was much indisposition and inability in them, likely to obstruct their returning to God, and being reconcil'd to him. It was no light Un­dertaking to remove the Suspicion and Jealousie, which Siuners had entertain'd, with respect to the divine Goodness, which they were Conscious they had so unworthily disoblig'd; and to take off that aversion of Mind from God, which naturally fol­low'd upon such a Jealousie. A new discovery of Divine Truth, and a fresh supply of Spiritual Strength became necessary, upon account of the ignorance and weakness which Men had contracted; and particularly the interposure of Supernatural Grace to Conquer the perverseness and obstinacy of their Wills. And after all much Power and [Page 5]Wisdom were requisite for removing all the re­maining inconveniencies and mischiefs, which the Sins of Men had expos'd them to, and the com­pleting that Salvation which they stood in need of. That therefore which we have to do, is to take a particular and distinct view of the various Neces­sities of fallen Men, which were to be provided for by a Mediator, in order to the reconciling them to God, and conferring Salvation upon them; and to shew that Jesus Christ, by his coming into the World, hath so abundantly provided for all these Necessities, and that in a manner so far sur­passing any other Method, which our thoughts are able to suggest to us, as thereby farther to recommend his Institution to our Belief and Accep­tance, as worthy of God, and fit for us. And this we may do under the following Heads.

First, Men by their Apostacy had fallen into a Suspicion and Jealousie, with respect to the divine Goodness, and an alienation of Mind from God, as the Consequence thereof.

Secondly, They were degenerated into an igno­rance of God, and of themselves, and of the several particulars of their Duty.

Thirdly, They had contracted an indisposition and inability to comply with the divine Will, when fully and clearly manifested to them.

Fourthly, After all they were under an incapa­city of removing many other evil and mischievous consequences, which their Sins had expos'd them to, and obtaining for themselves that complete Salva­tion which they stood in need of.

Of each of these I shall by God's Assistance dis­course severally, and shew, as I go along, how our Lord in executing his Mediatorial Office hath provided for all these Necessities.

First, To begin with that Suspicion and Jea­lousie, with respect to the divine Goodness, which Sinners were fallen into, and that Alienation of Mind from God, which was consequent there­upon.

This I formerly took notice of, when I men­tion'd the Case of our first Parents, as represented by Moses, how they discover'd their dread of Al­mighty God, and the Estrangement of their Minds from him, immediately after their fall, by declin­ing his Presence, and hiding themselves from him, as soon as they had any intimations of his approach. I observ'd likewise, that this is in some measure the case of all Sinners, that have not hardned them­selves by a long Custom in doing evil. And if we take a view of Mankind, antecedently to any known declaration of God's Mercy to them by some express Revelation, we shall find that 'tis true in experience, that there arises an awe and dread from the Consciousness of Guilt, together with a dissatisfaction as to the Ways and Means of appeasing the divine displeasure, the consequence of which must be, according to the frame and constitution of Humane Nature, a want of that filial Reverence and Love, which is due to the great Father of all.

And this I take to have been the apparent ground of those many superstitious Practices in the Pagan World, whereby they attempted to [Page 7]atone their supposed Deities, even by very unna­tural Methods, sacrificing to that purpose, not on­ly all sorts of Animals, but even those of their own kind, offering up humane blood, the blood even of their Sons and Daughters, for the expia­tion of their Sins. For, although I doubt not, but sacrificing had its Original from a divine In­stitution, and that Tradition had spread the Pra­ctice throughout the World; yet this Tradition being by degrees corrupted, Men fell into the use of such Sacrifices, not as God had at first appoint­ed, but as to their own vain and foolish Imagina­tions, which varied in different Regions, seem'd most likely to appease the wrath of their incensed Deities. It was from their mistaken and corrupted apprehensions of the divine Nature, that they in­vented Expiations, which it was neither fit for the divine Majesty to accept, nor for reasonable Crea­tures to offer: but it was their consciousness of guilt, conspiring with an antient Tradition, which did naturally and reasonably move them to think some Expiation or other requisite; and forasmuch as they did not well know, what might be ac­ceptable, there still remain'd a dissatisfaction and uneasiness, after all their attempts that way.

But not to look so far abroad. I dare appeal, for the truth of this, to the inward sense of our own Minds. Let but any man faithfully consult his own Conscience, and recollect the thoughts which have arisen within his Breast, whenever he has been Conscious of having done an ill thing, I doubt not, but if he will ingenuously own what he finds there, it will be to this purpose; that his [Page 8]guilt has made him not only asham'd, but afraid too, it has possest him with a just apprehension of the displeasure of the Almighty, it has more or less estranged his Mind from that excellent Being, render'd him shy of addressing himself to him, and doubtful of his acceptance; if he was not for­merly habituated to acts of Devotion, he became upon this more averse to them; if he had been accustomed to address himself seriously to the Al­mighty, his Devotion henceforward became cool and flat, his Faith and Hope in God were appa­rently abated, and he was in danger of contract­ing an habitual estrangement from him, unless from the encouragement which the Gospel gives to Repentance, he quickly bethought himself, and recover'd his temper again. Insomuch that I doubt not, but it is much more difficult for a man deeply sensible of any guilt that he has contracted, either to forgive himself, or to believe firmly that God hath forgiven him, than it is for God to do it. It requires both a great sense of the divine Goodness founded upon the doctrine of the Gospel, and a temper like to that of God therein represented, for a Man that knows and feels what it is wilfully to have transgress'd the Laws of his Maker, firmly to believe and hope in him.

And all this seems to arise from the make and constitution of our Souls. It hath pleas'd our Creator wisely and graciously to order the matter so in our very formation, that this uneasiness and dissatisfaction, this fear and dread should be the consequence of our doing amiss, from a kind of natural Instinct, as a restraint and check upon us, [Page 9]that we might not only apprehend the malignity of Sin from reasoning and inferring, but might also be sensible of it by inward feeling; insomuch that he who wants such a sense, after any sin knowing­ly and wilfully committed by him, is one who either never yet had his Mind awaken'd to an ap­prehension of divine things, or who has stupified his Conscience by a long Custom in Evil-do­ing.

'Tis true, as I before observ'd, we have implan­ted in us natural apprehensions also of the divine Goodness and Mercy: but forasmuch as the Holi­ness and the Justice of God (concerning which I had occasion to discourse in my last Lecture) are as evident to our thoughts as his Goodness is, there is a foundation of Fear, as well as of Hope, laid in our Minds, and such a Fear, as will be apt to keep the Sinner at a very uneasie distance from his Maker, till he shall be pleas'd some way or other to reveal his Mercy to him.

God hath indeed given many intimations of his kind Intentions towards the Children of Men, all along since their first Apostacy, by sparing, pre­serving, and providing for them, by bestowing in­numerable Blessing upon them, Acts 14.17. by doing them good, and giving them rain from Heaven, and fruit­ful seasons, filling their hearts with food and glad­ness, thereby not leaving himself without witness, as the Apostle speaks. Nay he hath, as we Christi­ans believe, laid a sure foundation for the hope of Mankind, Gen. 3.15. by his gracious Promise made to our First Parents, of the Seed of the VVoman, which to the Nation of the Jews was still farther ex­plain'd [Page 10]and confirm'd by following Predictions, and might by the help of an obscure Tradition be the occasion also of reviving Mens Hopes in God, even in other Nations, all which was but an im­perfect Edition of the Gospel Revelation. But by this only we have the ground of our Fear wholly remov'd, and our Hopes render'd clear and lively.

For nothing certainly can be conceiv'd of e­qual force for restoring the Faith and Hope of Mankind in their offended Creator, with the con­sideration of his having sent his only begotten Son into the World to become our Mediator. This is a Declaration of the Goodness and Philanthropy of God, [...] 4. such as we could not have in the least ex­pected, nor can possibly desire or imagine any that should equal it. We may fairly from hence argue with the Apostle, R [...]m. 8.32. He who spared not his own Son, but deliver'd him up for us all, (who first spar'd him not, but gave him from his own Bosom, and a­gain spar'd him not, but gave him up to all those grievous Sufferings, to which he was expos'd in our Nature, and for our sake) how shall he not with him also freely give us all things? The condescensi­on of so great and excellent a Person, one so near to the Father of all, in coming into this lower World, cloath'd with our Nature, by the desig­nation and appointment of God, was such a De­monstration of the Care and Concernment of the Almighty on our behalf, as upon our first belief of it must necessarily create in us a lively Hope, that he had gracious and merciful Designs for our good. But if we add to this, what our Lord de­clar'd, [Page 11]and did, and suffer'd for us in our Nature, there can be no farther place left for Suspicion or Jealousie for the future.

This was one main Design of our Saviour's Preaching, to declare the good Will of his Hea­venly Father toward the Children of Men, and his readiness to receive them, upon their return to him. They are his own words, Joh. 3.16, 17. God so loved the world, that he gave his only begotten Son, that who­soever believeth in him should not perish, but have everlasting Life. For God sent not his Son (as he justly might have done) to condemn the world, but that the world through him might be saved. When in the Synagogue he took the Book of the Pro­phets into his hands, opening his Commission, and declaring to what purpose he was anointed of God, it was by applying those words of Isaiah to himself, The Spirit of the Lord is upon me, Luk. 4.18. be­cause he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the Captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.

His whole Conversation was one continued de­claration of the divine Goodness and Compassion to Sinners, he doing all he did in the Name, and by the Authority of the Father, Heb. 1.3. of whose Person he was the Express Image or Character. To the end that he might revive the hopes even of the worst of Men, if they could but be prevail'd with to repent of their evil ways, he did, as we know, frequently converse with Publicans and Sinners, assigning these as his Reasons for doing so, that [Page 12] the whole need not a Physician, Matt. 9.12, 13. but they that be sick, and that he came not to call the righteous, but sinners to repentance. Matt. 11.28, 29 The weary and heavy laden, those who labour'd under the burden and sense of their Sins, he kindly invited to come to him, promising them Rest, and encouraging them by that meekness and lowlin [...]ss of heart which he was ready to ex­ercise towards them. Such indeed was his Meek­ness, [...] 12.2. as never to break the bruised reed, nor quench the smoaking flax, not in the least to discounte­nance any who were honest and well-meaning, but to encourage their first applications to him. Such we know his practice was with respect to Zacheus, Mary Magdalene, and the Syrophoenician Woman, making these Examples and Instances of his rea­diness to accept the Repentance and Faith of Sin­ners, whether Jews or Gentiles.

And least all this should not be sufficient, that he might render Mens Faith and Hope in God firm and unmoveable, he laid down his life for them, [...] shedding his bloud (as himself declares) for the remission of Sins.

Mankind in general were apprehensive of the need of a Sacrifice to be made for Sins, being led into this apprehension (as I have already observ'd) partly by an antient Tradition, and partly by a sense of guilt, and as the consequence thereof great doubts and fears concerning the divine acceptance; and the Jews had been admonish'd of the need and use of Sacrifices, by the Law of Moses; our Me­diator therefore once for all offer'd up such a Sa­crifice, as might for ever put an end to the use of that Rite, and yield full satisfaction to the minds [Page 13]of Men, that complete Expiation was now made to God for their Offences. Heb. 9.13. The bloud of Bulls and of Goats could sanctifie only to the purifying of the flesh, that is, could make a man legally clean, according to the Prescription of the Law of Moses: But it was the bloud of Christ, Ver. 14. who through the Eternal. Spirit offer'd himself without spot to God, which alone could purge the Conscience from dead works. For, as the same Writer again argues a little after, It is not possible that the bloud of Bulls and of Goats should take away sins; Heb. 10.4. Ver. 10, No! but we are sanctified through the offering of the Body of Jesus Christ once for all; and by this Offering, 14, he perfecteth for ever them that are sanctified, both expiating the guilt of their Sins, and giving full satisfaction to their doubtful minds; so that we now have boldness, 19,or liberty, to enter into the holiest by the bloud of Jesus, 20, by a new and living way, which he hath consecrated for us through the Veil of his Flesh; 21,and under the Patronage of this High Priest we may draw near with a true heart and full assurance of Faith, 22. having our hearts sprinkled from an evil Conscience.

And here by the way, we may take notice of the Wisdom of God, in disposing the Method of our Reconciliation in such manner, that by one and the same Act, viz. that of dying upon the Cross as a Sacrifice for Sin, our Mediator gave en­tire Satisfaction both to God and Man; to God, upon account of the dishonour done to his Holiness and Justice, as I shew'd in my former Discourse; and to Men, upon account of the fear and dread with which their Minds were possess'd by reason of Guilt.

And thus I have done with the first of those Necessities, for which our Mediator provided, by his coming into the VVorld. I proceed to the next.

Secondly, Men by their Apostacy were likewise degenerated into gross Ignorance of God, and of themselves, and of the several particulars of their Duty.

What knowledge of God, and of matters relat­ing to our Spiritual Welfare, Men are capable of in this lapsed State, if they would seriously attend to the Suggestions and Reasonings of their own Minds, and diligently use the Faculties which God hath given them, need not be disputed. If we would know what need the World stood in of in­struction from God, 'twill be proper to examine, into what degree of Ignorance it was degenerated, when our Lord came into it, and how the Case stands at this time, wheresoever the Gospel is not yet divulg'd.

They were not only false, but monstrous Opi­nions, which the Pagans had generally entertain'd concerning the Deity. They had either totally lost, or notoriously confounded the Notion of the one true God, Maker of Heaven and Earth, intro­ducing a multitude of Gods, concerning whom they had no settled apprehensions, but abundance of foolish and absurd Opinions, according to the variety of their loose and wanton Fancies. They chang'd the truth of God into a Lye, Rom. 1.25. as the A­postle excellently expresseth it, and worshipped and served the Creature, more than (at least [...]. beside, over and above) the Creator, who is blessed for ever. [Page 15]They were for the most part insensible of the Spiritual Nature of God, which they plainly dis­cover'd by the multitude of their ridiculous Images, as well as by the whole Order of their Worship. They had gross misapprehensions with respect to the Moral Perfections of the divine Nature, a­scribing those Qualities to their Gods, which would be a dishonour to any reasonable Creature, as ap­pears not merely by the Writings of their Poets, but more undeniably by their impious and unclean Rites of Worship.

Nor were the Vulgar only misled into these gross Errors; Rom. 1.22. but men of all Ranks and Orders amongst them, even those who profess'd themselves to be wise became fools in this respect; and although some of their Philosophers attain'd to wiser and better ap­prehensions themselves, yet they generally com­ply'd with the Vulgar Modes of Worship, which, howsoever they might endeavour to accommodate to their own apprehensions, by certain interpreta­tions they put upon them, were extremely un­worthy of the Majesty of the true God.

And if they thus mistook and prevaricated with respect to God, and the Worship which they per­form'd immediately to the Deities they own'd, no wonder if at the same time they had very false No­tions also with respect to other parts of their Duty; especially considering that they were not only ig­norant of God, but of themselves too.

They knew not their Original; they had lost the Tradition of being descended from one Com­mon Stock, as likewise of the institution of Mar­riage by God himself in the instance of our first [Page 16]Parents. They were unacquainted with the Hi­story of Man's body being form'd out of the Dust of the Earth, and inspir'd with the breath of God, and consequently did not so clearly discern the difference between the two parts of which them­selves were constituted. They were very uncer­tain at the best, as to the Spiritual and Immortal Nature of their Souls, and altogether at a loss as to the condition of a future State, if there should prove to be any. They were sensible by Experi­ence of impetuous and disorderly Appetites and Passions; but could give no tolerable account how this disorder was introduc'd into humane Nature, nor did they generally apprehend the necessity they lay under of returning to the temper and state from which they were degenerated, or of that Super­natural Aid, which was become necessary to this purpose. In fine, they knew not well for what purpose they were made, nor to what end they ought to direct their Lives.

All this Ignorance of themselves they too plainly discover'd, in allowing divers practices contrary to the design and Law of God in Nature; such as I shall at present take for granted were Polygamy, Divorce upon slight Occasions, private Revenge of Injuries, not to mention the gratification of unna­tural Lusts. In a word, they not having a just sense of the difference between Soul and Body, and of the Relation this present state of Life bears to a future, did not think themselves oblig'd to lay that restraint upon either their Appetites or Passions, which is fit for a reasonable Creature, design'd to five in this World in order to a better.

If we will judge by the Practices into which the generality of Pagans were degenerated, this will appear beyond Controversie. So that St. Paul might well give that Character of them, that they were dead in trespasses and Sins, Eph. 1.1, that they fulfill'd the desires of the flesh and of the mind, finally, 3,that they had no hope, 12.and were without God in the world. And though there were some few to be found here and there, who had attain'd to better appre­hensions of things, and laid down stricter Rules of Life and Manners, than others; yet as their apprehensions were very imperfect, and for the most part wavering and uncertain, so they did not express themselves in that plain, perspicuous, and authoritative manner, which was likely to render what they said useful to the generality of Mankind.

And as this was the state of the World before the Revelation of Christianity; so it is much the same, wheresoever this Revelation is not enter­tain'd, as appears from all the accounts we have of those Countreys which are still Pagan.

I think I need not here take into Consideration, how far the Mahometan Religion has improv'd Men in divine Knowledge, where it has been in­troduc'd in the room of Paganism. For though 'tis readily acknowledg'd that it has made a Re­formation in that one great Point, the confessing one God, the Maker of Heaven and Earth; yet considering the ridiculous Fables with which its Alchoran abounds, whereby God himself is very unworthily represented; the looseness of its Pre­cepts with respect to divers instances of Morality; not to mention the apparent Ignorance and Lewd­ness [Page 18]of its pretended Prophet, I am sure no serious Deist will make any comparison between that and the Christian Revelation.

The Jews indeed had a fuller Revelation con­cerning God, and themselves, and the particulars of their Duty, that the rest of the World had; but as these were a very inconsiderable People, compar'd with the rest of Mankind, so their Re­velation and Rule of Life was in many respects imperfect, God in Givers instances considering the weakness and rudeness of that People, and there­fore not giving them such Precepts as were best in themselves, but such as they could bear, design­ing the Revelation which he made to them, only as preparatory to that more excellent and perfect Revelation which he should make of himself and his Will, by the coming of his Son Jesus Christ.

To the consideration therefore of this we are now to proceed, and I doubt not but it will easily appear, that our Mediator hath made a gracious and plentiful provision for this Necessity of fallen Men; and that whether we consider his Doctrine or his Life, the former as an Instruction, the lat­ter as an Example to us, to make us perfectly ac­acquainted with God and his Will concerning us.

I begin with the Doctrine of our Lord.

When he was Examin'd by Pilate, upon the Accusation of the Jews, his Answer is remarkable, To this end was I born, [...] saith he, and for this cause came I into the World, that I should bear witness un­to the Truth. Every one that is of the Truth, hear­ith my Voice. And his whole Doctrine is evidently [Page 19]worthy of that Title, its Truth being discernable by its own Light.

All that our Lord taught may be reduced to these two general Heads; either what God had before taught Men by the Light of Nature and Reason, but they had in a great measure forgot; or something which it became farther necessary for them to know, upon account of their Apostacy from God, and in order to their recovery to him, and which they could not have known but by ex­press Revelation.

As to the former of these, I dare upon the nicest Examination appeal to the Judgment and Consci­ence of those Deists, to whom I direct these Dis­courses, whether the Doctrine of our Lord, and that of right Reason do not perfectly agree. I will not say, that in this degenerate State, in which we now are, men did or could easily ar­rive at a just apprehension of all those Truths re­lating to Religion, which are truly natural, and agreeable to Reason, when once discover'd. We find by Experience, as I have already observ'd, that where Revelation was or is wanting, men have generally fallen into very gross and vile mistakes; and even the wisest and best of Men have come very far short in their Account. But 'tis enough to our present purpose, if when any Truth is laid clearly before us by Revelation, it then appears evidently agreeable to natural Reason; and this I affirm to be the Case with respect to most of the Doctrines of Christianity.

And it ought not by any means to be allow'd as an Objection against Christianity, that our [Page 20]Lord hath superadded some Doctrines, which were not taught by the Light of Nature and Reason, provided always they be such, as do not contra­dict plain and evident Reason, and as when we throughly consider them, will appear highly useful to us, with respect to the state in which we now are. If Almighty God do exercise a Providence towards his Creatures, if he have that tender Care of and Compassion towards Men and Sinners, of which I have already discours'd, if he was graci­ously pleas'd to concern himself for us after our fall, and to reveal himself to us in order to our re­covery, it cannot be thought otherwise, but that he should teach us some Truths relating to our pre­sent Circumstances, which we could not have known, but by immediate Revelation from him. 'Tis very becoming the Wisdom of God, when he revealeth himself to his Creatures in an extraordi­nary manner, to instruct them in what they knew not before, nay to teach them something, that according to their ordinary ways of thinking would not have enter'd into their Minds; and it must needs be a delightful entertainment to our Under­standings, as well as a worthy Improvement of our Minds to contemplate and embrace such Truths. It is therefore a recommendation of the Christian Revelation, at the first hearing, that it pretends to discover such Truths to us.

But that I may treat this matter distinctly, I shall reduce what I have to offer as to our Saviour's Doctrine to these three particulars.

• I. What it teacheth us concerning Almighty God.
• II. Concerning our selves. And,
• [Page 21]III. The Rules which it gives us for the direct­ing our Tempers and our Lives.

I. To begin with the Doctrine of Christianity concerning Almighty God.

Now the Sum of the Christian Doctrine touch­ing this Point is to the purpose following, viz. That there is but one God; that he is a Spirit, Eternal, Incomprehensible, and Unchangeable, Infinite in Power, Wisdom, Holiness, Justice, Goodness, and in all Perfection; that he gave Being to the World, and to every Creature in it; that his Providence is extended to all which he hath made, preserving and providing for every Being according to its nature; that he particular­ly concerns himself in the Affairs of Mankind; that there is nothing which relates to us, that ei­ther escapes his Knowledge, or is below his Care; that he observes all our ways, and that as he hath given us intimations of his Will, so he expects we should be observant of them; that he is well­pleas'd with us, when we do well, and dis­pleas'd when we do otherwise; that he is full of Good-will towards us and truly desirous of our Welfare, of which he hath given us many Testi­monies, in order to excite and establish our Faith and Hope in him, as well as to engage our Obedi­ence and Submission to him.

And thus far I presume our Deist will go along with us; I am sure 'tis fit he should, there being nothing of what I have hitherto mention'd, but what is perfectly agreeable to the best reasonings of Men, and what has been acknowledg'd accord­ingly by those who have exercised their Reason in the best manner.

'Tis true, some have made it a doubt, whether it were fit to suppose Almighty God to extend his Providence to so many and so minute Particulars, as the Christian Revelation plainly represents him to do; when we are assur'd for Instance, that a Sparrow falls not on the ground without our Father; [...] and that the very hairs of our head are all number'd. But if we reflect upon the infinite Knowledge and Goodness of God; and consider that it cannot be below him to concern himself for the good of whatsoever he hath made; that the very same reason which mov'd him to give Being to any Creature, and to give it such a kind of Being as it hath, may well be suppos'd to move him also to take care of its well-being; and that it can be no manner of trouble or disquiet to him, to re­gard all the Affairs of the Universe at once; if I say we reflect upon all these things, we shall easily get above this doubt, and acknowledge, that what our Lord hath declar'd concerning the par­ticulars before mentioned, is perfectly agreeable to the dictates of sound reason, worthy of God, as well as comfortable to men.

As to what Christianity hath farther reveal'd to us concerning God, 'tis to the following Pur­pose, vi [...]. that the Father of all hath actually con­cern'd himself for the recovery of sinful Men, and that he hath done it by sending his only-be­gotten Son into the World to redeem us, and by giving his Holy Spirit to Sanctifie us, which is in­deed more than we could have known concerning God without an express Revelation.

Now as to the more general part of this Re­velation, namely, that God hath actually concern'd himself for our Recovery, this is highly credible and worthy of our acceptation upon the grounds I have hitherto proceeded. For if, as I have already prov'd, it be a reasonable apprehension concerning God, that he would in some way or other pro­vide for the recovery of such of his reasonable Creatures as were capable of it, it must certainly be reasonable to hearken attentively to a Revela­tion, which assures us that he hath done so. This is to be dispos'd to believe, what we before hoped might be; and to embrace a Doctrine, which we thought would be credible, whensoever it should be reveal'd to us.

As to the particular way in which God hath done this, namely, by the Father's sending his Son to redeem us, and giving his Holy Spirit to San­ctifie us, this as it is a matter of pure Revelation, so it must be own'd, that it will lead us into some apprehensions concerning the Deity, which we could not have form'd of our selves. For in our reasoning concerning the divine Nature, our thoughts would have stopt at the Father of all, and reach'd no farther. Upon which account I cannot but reckon that the Notion of the Plato­nists, which bears so great a resemblance to that of the Christian Trinity, was by no means the result of their meer reasoning; but the remains of an Ancient Tradition. Which by the way is no small confirmation of the Truth of this Christian Doctrine, when something so very like it, and which there appears no plausible pretence for ascri­bing [Page 24]to humane invention, was yet embrac'd by the very best among the Pagan Philosophers, and that so heartily, as to be made an essential part of their Philosophical Scheme.

I remember whose Lectures I am reading, and therefore will not transgress the Laws of our Founder, by entering upon this Controversie as managed amongst Christians. 'Tis sufficient to my present purpose, that, as I have already exprest it, it is universally own'd as a Christian Doctrine, viz. that the Father hath Redeem'd Mankind by his Son, and Sanctifieth them by his Spirit; and if this Doctrine, which is unquestionably Christian, and our being Baptized according to it, in the Name of the Father, and of the Son, and of the Holy Ghost, when we enter upon our Profession, do necessarily lead us, as I said, into some apprehen­sions concerning the Deity, which we could not have taken up without Revelation, I ask, why this should be any Objection against Christia­nity.

After all the Controversies which have been started amongst Christians, upon this sublime Theory, 'tis agreed and stood to by all, that there is but one God, and that however the Christian Trinity is to be explain'd (if it be fit to attempt the explaining it at all) it must ever be suppos'd consistent with this Fundamental Article of all true Religion. Our Lord himself repeating, and confirming the Law of Moses, saith, Hear O Israel! The Lord thy God is one Lord; Mark 12.29. and all Christians positively assert the same; even those, who either [Page 25]through mistake or ill-will are accus'd of asserting a plurality of Gods, utterly deny and abhor the Charge, declaring, that if any such consequences could be fairly drawn from the Premisses they have laid down, they would freely retract what they have said.

Now this Principle, of the Unity of the divine Nature, being thus secur'd amongst Christians, what if after this we should not be able to Ex­plicate the Doctrine of the Trinity, or to tell in what manner the Father, the Son, and the Holy Ghost are distinguish'd, and yet but One God? I would ask; why should any one take it for gran­ted, that God may not intimate to us something relating to his own Nature, which we could not have thought of our selves, any more than we can fully comprehend it, when it is thus intimated to us? Canst thou, O vain Man! (to speak in the words of an antient and honest Deist, recorded in the book of Job) Canst thou by searching find out God? Job 11.7, 8, 9. Canst thou find out the Almighty unto perfecti­on? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? The measure thereof is longer than the Earth, and broader than the Sea. Which words, though they may immedi­ately relate to the divine Providence, may be as fitly apply'd to the divine Nature. How should we come to know, that it is impossible there should have been Eternally, of and with the Father of all, a Son, and a Spirit, not Created, but necessarily partaking of the divine Nature, and Essential to it? I dare boldly affirm, that no Man can demon­strate the Impossibility of this; and if he cannot, [Page 26]he ought not to make it an Objection against the Christian Revelation, that in making known to us the Method of our Salvation it hath instru­cted us in this Doctrine. 'Tis certainly as wor­thy of God, to reveal to us concerning himself more than we could have thought of without such a Revelation, as it is for him to do such great and kind things for us, as could not have enter'd into our hearts, if he had not assur'd us of them; espe­cially since, though we are not able fully to compre­hend all that this Doctrine implies, yet what we are taught concerning it by the Holy Scriptures is of great use to us, to make us understand and ad­mire the Method, in which it hath pleas'd God to save Sinners; and it appears indeed to have been reveal'd to us for this very end.

Thus I have summ'd up the Doctrine which the Christian Revelation hath taught us concern­ing Almighty God, which whosoever will take the pains impartially to consider, as it is more fully and particularly represented to us in the New Testament, will find reason to acknowledge, that our Mediator hath made ample Provision for the relief of our Necessity in this Instance also.

To which I shall only add, that what the Sa­cred Writings contain upon this Subject, is ex­press'd there in such manner, as to instruct the Illiterate, as well as the Learned part of Man­kind; insomuch that wheresoever the Christian Religion is entertain'd, great Numbers even of the Common People have more true, more solid, [Page 27]and more useful apprehensions of Almighty God, than the Learned and Wise Men amongst the Pagans did ordinarily attain to; and surely this is a great Commendation of our Holy Religion, and a farther proof, that This is a faithful Saying, &c.

I should now have proceeded to consider, what our Lord hath taught us concerning our selves; and especially the Excellent Rules which he hath given us, for the direction of our Tempers and our Lives; but this I must reserve for the follow­ing Lecture.

I Have been considering the intrinsick Evi­dence of this saying, which St. Paul recom­mends, from the apparent excellency of the Method in which our Lord and Saviour Jesus Christ hath obtain'd Salvation for us; to which purpose I have been treating of his Mediatorial Office, in the two great branches of it, viz. As he hath done whatsoever might satisfie Almighty God, in order to his being reconcil'd to Men; and also whatsoever was found necessary in the behalf of Men, in order to the reconciling them to God.

As to the latter of these, I reduc'd the Necessi­ties of Fallen Men to these four Heads.

First, A suspicion and jealousie of Mind con­cerning God, and an alienation from him, as con­sequent thereupon.

Secondly, A Gross Ignorance of God, and of themselves, and of the several particulars of their Duty.

Thirdly, An indisposition and inability to comply with the Divine Will, although it should be clearly and fully reveal'd.

Fourthly, After all, an incapacity of removing those other evil and mischievous Consequences, to which their Sins had expos'd them, and obtaining for themselves that compleat Salvation, which they stood in need of.

Of the first of these I discours'd the last time, and enter'd upon the second. I then consider'd how gross and universal the Ignorance of Men was, before the coming of our Lord, and began to shew how our Mediator hath provided for this necessity of Mankind, both by his Doctrine and his Life; by the former, as an Instruction; by the latter, as an Example to us, to make us throughly acquainted with all, that it is fit for us to know, as to the several particulars before-mention'd.

I began with the Doctrine of our Lord, and ob­serv'd that whatsoever he hath taught may be re­duc'd to these two General Heads; Either what God had before taught Men, by the Light of Na­ture and Reason; but they had in a great measure forgot: Or something which it became farther necessary for them to know, upon account of their Apostacy from God, and in order to their recovery to him; and which they could not have known but by Revelation.

I then proceeded to consider the Doctrine of our Saviour more distinctly;

• I. Concerning Almighty God.
• II. Concerning our selves.
• III. As it gives us Rules for the direction of our Tempers and our Lives.

In each of these Instances I propos'd to make it evident, by God's assistance, that our Saviour's Doctrine is most worthy to be taught by God, and to be receiv'd by us, and consequently that upon this account, It is a faithful saying, &c.

I have done with the first of these, viz. our Saviour's Doctrine concerning Almighty God, and now proceed to the

II. Viz. What our Saviour hath taught us con­cerning our selves, which I shall dispatch in a few words, that I may come to that which is of main Consideration with respect to the Doctrine of Chri­stianity, namely its Rules for our Tempers and our Lives.

Now with respect to our selves, as well as with respect to Almighty God, the Doctrine of our Sa­viour hath either illustrated and confirm'd to us what the Light of Nature and Reason, if duly us'd, might have discover'd concerning Humane Nature; or else hath added something beyond what we could have known that way.

Thus for Instance, That we were produc'd into Being by God the Creator of all, and made such a kind of Creatures as we find our selves to be, viz. compos'd of Immaterial and Immortal Spirits, as well as Bodies of Flesh; that consequently we are [Page 4]capable of, and design'd for a Future State, our Spirits not being obnoxious to Death from any Prin­ciples which we can discern in them, although as Experience tells us, our Fleshly Tabernacles are liable to dissolution; that we are intelligent and reasonable Creatures, and for that Reason accoun­table to our Maker for our Behaviour. Moreover, that by some means or other we are disorder'd in our whole frame, forasmuch as we find, not only that we are exposed to Diseases of Body, and at last to Death it self; but also that our Appetites and Passions are apt to rebel against our Under­standing and Reason, which must needs be a cor­ruption and degeneracy in our Nature, it not being at all credible, that so good a Being as God is, should have originally form'd us in so disorderly a state. Such Apprehensions as these the best of Men amongst the Pagans were apt to entertain, from the meer Light of Reason; they inclin'd to think that this in general was the state of Humane Nature; though, as it is very apparent by their Writings, their Apprehensions of these things were very im­perfect and uncertain.

But all this the Doctrine of our Saviour hath fully assur'd us of, in plain and express terms, and such as leave no room for doubt; adding thereunto, (if we take in what Christianity always supposes and takes for granted, viz. the Revelation of God by Moses,) a much more particular and exact ac­count of Humane Nature, than we could possibly have receiv'd from meer Reason. The account in­deed which we have of our selves, by the Jewish and Christian Revelation join'd together, is such [Page 5]as lets us into the perfect Knowledge of the Ori­ginal, and the Design of our Beings; what we were, as we came out of God's hands; how we have abus'd our selves; and consequently what is necessary to be done either by or for us, in order to our Recovery.

Neither is there any thing therein, but what, if duly consider'd, will appear, after it is thus re­veal'd, perfectly reasonable to be believ'd, so far from contradicting, that it exceedingly confirms and improves our natural Apprehensions concerning our selves.

Thus for Instance, That God having form'd this Earth, and furnish'd it with a great variety of Crea­tures, fitted for the use or delight of such Beings as we are, produc'd the first Man, appointing him and his Posterity to be the Inhabitants of this Re­gion, and assigning to them the use and government of all the Creatures below them; that he form'd the Body of Man out of the Dust of the Earth, and breath'd into his Nostrils the Breath of Life, thus making him related, by the two constitutive parts of his Nature, both to the upper and the lower World; that he form'd a Companion for him, like to him, making but one of each Sex, and joining them together by the strictest alliance, that they might be mutual Helps and Comforts to each other, and might become the common Parents of Man­kind, who, by thus descending from the same Stock, might be taught to look upon themselves as near of kin; that this first Man and Woman were plac'd in easie and happy Circumstances, endued with the Image of God, both in the Intellectual and Moral [Page 6]Powers of their Souls, and enjoying his Favour, bless'd with Innocence of Mind, and Health of Body, naturally dispos'd and greatly oblig'd to obey the Commands of their great and good Creator; but that being tempted and deluded by a malicious Enemy both to God and them, and giving way to their Appetites and Passions, without duly consult­ing the Reason of their Minds, or invoking the assistance of Heaven, they disobey'd their Maker, and render'd themselves obnoxious to his just Dis­pleasure; that these first Sinners were upon this dismiss'd from that happy place and state, in which they had been created, and turn'd out into a World of Misery and Sorrow; that having weaken'd and deprav'd their own Nature by misusing it, they convey'd the Weakness and Corruption to their Po­sterity, the Blood which their Off-spring deriv'd from them being tainted in its original; that partly as the natural Consequence of what they had done, and partly by the just Appointment of their offen­ded Maker, Sickness, and Pain, and Death, were the effects of their Disobedience, and this their first Sin was the Beginning of all those Evils, to which they and their Posterity have been since expos'd, and the Occasion of all that Disorder which is to be found in this lower World; and consequently, that if ever we hope to be happy, it must be by having the Image of God repair'd in us, by being restor'd to his Favour, by having our Souls recover'd to their due Temper by the communication of Divine Grace, by having our Bodies also, after their disso­lution, re-united to our Spirits by the Almighty Power, that so we may be perfect and entire, ac­cording [Page 7]to our primitive Constitution; and finally, by having perfect Health and Vigour restor'd to the whole Man.

This is plainly the substance of what the Chri­stian Doctrine teacheth us concerning our selves, whereby, as it greatly illustrates and confirms what was before but imperfectly and confusedly guess'd at by Men of the best Understandings and Morals; so it adds several particulars of great moment, which, although they are either what we had lost the tradition of, or what we could not certainly have known without Revelation, yet being reveal'd, can I think by no means shock the Reason of any serious Deist. On the contrary, as this Scheme is infinitely more rational, than any thing that has been produc'd upon this Subject by the Authors of any other Religion; so it is exceedingly agreeable to all the present Phaenomena of Humane Nature, yielding the most satisfactory account of the Origi­nal, the present Condition, the Design and End of Mankind, and laying a good foundation for those Rules which the Christian Doctrine hath given us for the government of our selves; and this brings me to the next particular I propos'd to be consi­der'd, viz.

III. Those Rules which the Doctrine of our Sa­viour hath laid down for the management of our Tempers and our Lives; which, as I am now to shew, do yet farther recommend to us the Method in which our Mediator hath obtain'd Salvation for Sinners.

Had the Christian Institution fail'd in this point, [Page 8]there had lain an unanswerable Objection against it, especially since it pretends to bring us the last and fullest Revelation of the Divine Will, and to cor­rect or perfect whatsoever went under the name of Religion before: but this we Christians justly glo­ry in, that it hath fully made good this Pretence, and that even its Adversaries cannot plausibly ob­ject any thing against it upon this account, unless it be that its Rules seem to them too strict, too per­fect for the present state of Humane Nature; which, whether it be a reasonable Objection, will fall under Consideration hereafter.

In confirmation of this Point, I might insist upon those passages of our Saviour, which I had occasion just to recite in a former Discourse; as where our Lord replies to the Lawyer, Mat. 22 36, &c. asking him, Which was the great Commandment in the Law? Jesus said unto him, as it follows in the Text, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; This is the first and great Commandment: and the second is like unto it; Thou shalt love thy Neighbour as thy self. On these two Commandments hang all the Law, and the Prophets. Where our Lord not only explains the Law both of Moses and of Nature in their full extent; but also plainly enough insinuates, that these two great Rules should be the fundamental Laws of his own Institution; for in the place parallel to this in St. Mark's Gospel, Mark 12.34. upon the Scribes approving this An­swer of our Lord, and repeating it in other words, 'tis said, that when Jesus saw that he answer'd dis­creetly, he said unto him, Thou art not far from the Kingdom of God. For which Reason in that admi­rable [Page 9]Discourse upon the Mount, where in express terms, and most solemn manner, he deliver'd his Precepts to his Disciples, he plainly tells them, Mat. 5.17, &c. that he came not to destroy the Law or the Prophets, but to fulfil them, [...], one way of doing which was, as I before observ'd, and as appears undeniably from the Discourse immediately following those words, by interpreting them in their fullest extent; and ac­cordingly in the prosecution of that Argument, he commandeth his Disciples to aim at the highest de­gree of Virtue and Goodness, Ver. 48. even to be perfect as their Father which is in Heaven is perfect.

I might add to this, the Declaration which St. Paul makes of the general design of the Gospel-Institution, viz. that it teacheth all men, Tit. 2.11, 12. that deny­ing ungodliness and worldly lusts, they should live so­berly, righteously, and godly in this present World; this being, as he says, the very end of our Saviour's giving himself for us, 14. that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works.

I might in the last place alledge that comprehen­sive Exhortation of the same Apostle, Phil. 4.8. Finally Bre­thren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatso­ever things are of good report, if there be any virtue, and if there be any praise, think on these things.

These general Rules and Precepts are so very full, as evidently to include the whole of Morality; insomuch that a Christian may fairly challenge a Philosopher, or a Jew, or any other person what­soever, who seriously believes a God, and embraces [Page 10]the Principles of Natural Religion, to name that Virtue which is not comprehended under them. And whosoever will carefully peruse the New Testa­ment, shall find not only many more such general and comprehensive Rules therein contain'd; but also abundance of particular Directions and Precepts agreeable thereunto. So that although there be not, throughout the Writings of the Evangelists and Apostles, a system of Morality drawn up ac­cording to the Model of the Schools; (which had not been suitable to the nature and design of those Writings, nor adapted to the use of those for whom they were intended;) yet a Man that way dispos'd might easily form from thence the most perfect and admirable Scheme of Moral Discipline, that ever yet was produc'd.

But for the rendering this more evident, it may be proper to descend to particulars, and to view the Precepts of Christianity, according to the usual di­stinction, as they concern our demeanour towards God, our Neighbour, or our selves, in doing which, I shall not stand to cite particular Texts, but only give the sum of the Christian Doctrine, upon each of these Heads.

1. As they concern our demeanour towards Al­mighty God.

Here the Precepts of true Religion should begin, the Authority of God being the great Basis of all particular Laws of Religion, and our Reverence and Love towards him being the genuine Principles of every other Grace or Virtue. And accordingly here our Christian Institution lays the Foundation, [Page 11]endeavouring to raise up our Thoughts to the su­pream Being, and to possess our Minds with the deepest sense of him. This therefore is the sum of the Precepts left us by our Lord, and his Apo­stles, with respect to God; That we should fear and reverence him as the greatest and best of Be­ings; that we should excite and cherish in our Souls a pious Affection towards him as our Heavenly Fa­ther; that we should depend constantly upon him for whatsoever we stand in need of; that we should be deeply sensible of his Goodness to us, in all the Blessings we enjoy, and put our trust in him, for whatsoever he shall see truly good for us; that we should willingly resign our selves to him, and per­fectly acquiesce in all the dispensations of his Pro­vidence towards us; that we should esteem his Image as our highest Perfection, and his Favour as our chief Happiness, and therefore above all things endeavour to resemble him, and to be accepted of him; that we should make his Glory our ultimate end, and subordinate all our other designs to that of bringing Honour to his Name; that as we should be thus inwardly affected towards God, so we should take all Opportunities of expressing the sense of our Minds, both by our Words and Actions; that we should therefore frequently address our selves to him, as to our God and Father, offering up our de­vout Acknowledgments of his Infinite Perfections, and of our entire dependance upon him, our un­feigned Thanks for all the expressions of his Good­ness, and our humble Petitions for a supply of all our Wants; and above all, that we should testifie our regard to him, by readily obeying all the Inti­mations [Page 12]of his Will, which he hath any way given us; thus worshipping and serving him all our days, with Integrity of Heart and Life.

All that I have hitherto mention'd are Instances of Natural Religion towards God, and such as will be approv'd by every one, who seriously owns such a Being. For as for those few who call themselves Deists, and yet place the Almighty at such a di­stance from his Creatures, as to reckon it below him to concern his Providence about their particular af­fairs, and to account it an Indignity offer'd to God, and an impertinent Presumption in Men, for such inconsiderable Creatures as they are to make their applications and addresses to him upon all occasions, I think them hardly worth our consideration in this case. They contradict the sense not only of the ge­nerality of Mankind, but of the wisest and soberest of Philosophers among the Pagans; they err from not considering the Nature of God and Man; and I shall take no farther notice of them, than by pro­posing to them this single Consideration, which I have in a former Lecture already suggested, That it cannot be unworthy of God, to concern himself for every Creature which he hath given Being to, ac­cording to its Nature; and that it is certainly fit for every Creature to demean it self towards its Maker, according to the Nature which he hath been pleas'd to give it. I shall therefore take it for granted, that whosoever acknowledges a God, and knows what he means by that acknowledgment, and at the same time considers the several Faculties with which Mankind are endow'd, will allow that all the above mention'd Instances, are parts of Natural [Page 13]Religion. And that they are more particularly and fully express'd and urg'd by the Christian, than ever they were by any other Institution, cannot be de­nied by any who have read the New Testament.

To which I might add, that the Gospel farther teacheth us, unfeignedly to repent of all our Offences committed against God, and to express this our Re­pentance by an humble acknowledgment, an hear­ty sorrow, firm resolutions and faithful endeavours of amendment; all which, upon supposition of our being Sinners, are farther Instances of Natural Re­ligion towards God; and they are what the Chri­stian Revelation, upon that supposition, very much insists upon, withal encouraging us to hope for the Mercy and Favour of God, through the Mediation of our Redeemer, upon these terms.

And here is the transition from Natural Religion to Reveal'd. Christianity comes in here to the re­lief and assistance of Nature. For whereas from the Light of meer Reason, we could only have thought it our Duty to repent of our Sins, and so to have thrown our selves upon the undeserv'd, but infinite Goodness and Mercy of our Maker; but must have remain'd utterly uncertain how far, or in what way and manner he would have accepted our Repentance: the Gospel hath taught us to ad­dress our selves to the great Father of all, in the Name, and through the Mediation of his only be­gotten Son, cloath'd in our Nature, dying for our sakes, and living with him to make intercession for us. It hath eas'd our Minds in their searching after ways of expiating our Transgressions, and looking for Mediators to introduce us into the Presence and [Page 14]Favour of our offended Creator. It hath declar'd, that no other Expiation is necessary, but that which our Redeemer hath made for us; no Sacrifice for Sin acceptable, but that which he offer'd up upon the Cross once for all; and no other Intercession to be made use of, but that which he continually makes in Heaven on our behalf. It assures us, that all that is expected from us, is Repentance; and sincere, though imperfect Obedience; and that up­on the exercise of these, we may surely depend up­on the Mercy of God through this great Mediator. It accordingly enjoins us hence-forward to offer up all our Services, and to make all our Addresses in his Name, and to expect all good things from the Hands of our Heavenly Father, by the Mediation and Intercession of his Son Jesus Christ. After which our Religion hath throughly discharg'd us from all those external, ritual, and burdensome ob­servances, which either the Law of Moses had en­join'd the Nation of the Jews, or the Superstition of the rest of Mankind had impos'd upon them­selves, John 4.24. commanding us to worship God, who is a Spirit, in Spirit and in Truth, and appointing only two external Rites, both of them plain, easie, and I had almost said natural, being such as may be comply'd with, without the least difficulty, and are at the same time very proper to the purposes for which they were instituted; viz. one of them, the washing with Water in the Name of the Bles­sed Trinity, at our admittance to the Christian Pro­fession, representing that inward Purification which we profess to aim at; and the other, partaking of Bread broken, and Wine pour'd out, as a perpetual [Page 15]Memorial of the great Sacrifice which our Media­tor offer'd up for the remission of our Sins.

Thus the Gospel hath instructed us, as to our demeanour towards God; and all these its Instru­ctions I dare venture to recommend to the serious Consideration of any one who in earnest pretends to the Religion of Nature and Reason; for altho', as I have already own'd, Christianity hath exceed­ed the bounds of meer Natural Religion; yet all its Precepts are highly reasonable with respect to our present circumstances, since our Apostacy from God, as I think will fully appear from a due refle­ction upon what I have formerly urg'd, as to the necessity and use of a Mediator between God and fallen Men.

I proceed in the next place,

2. To those Rules which the Christian Revela­tion hath given us, as to our demeanour towards our Neighbour; that is, towards all of the same Nature with our selves; Luke 10.36. for so far our Lord hath extended the signification of that word.

Now as to this point, the Gospel having en­join'd, as I have already observ'd, the loving our Neighbour as our selves, it enjoyns by a necessary consequence, whatsoever can be expected from one Man towards another, according to St. Paul's way of arguing upon this Subject; Rom. 13.8, 9. He that loveth ano­ther hath fulfill'd the Law; for whatsoever Command­ment there is, it is briefly comprehended in this saying, Gal. 5.14. namely, Thou shalt love thy Neighbour as thy self. And therefore lest any one should vainly pretend to love his Neighbour, without shewing his Love by [Page 16]the natural effects of it, our Lord enjoin'd his Dis­ciples the Act, in as plain and extensive terms, as he did the Principle; Matth. 7.12. All things whatsoever ye would that Men should do to you, do ye even so to them; telling them, that this is the Law, and the Prophets. We may add, This is the Gospel likewise.

For if we should run through the whole New Testament, we should find no Precepts more plain­ly, or more plentifully dispers'd throughout every Book of it, than those which require the strictest Truth, the most exact Justice, and the most en­larged Charity of all kinds. There we are parti­cularly instructed how to carry it to each other, in all the variety of Conditions and Circumstances of Humane Life, in every Relation and Capacity which we can be in; as Superiours, or Inferiours, or Equals; as in a private or in a publick Station; as Friends, or even towards those who will be without cause our Enemies; in all which Instances, we are taught to behave our selves both inoffensive­ly and usefully; doing no manner of Evil; but all the Good that lyes in our Power. And though I will not say that the Christian Institution hath here­in impos'd upon us any thing new, any thing but what is truly natural, and therefore reasonable, if all things be duly consider'd; yet it must be own'd that it hath rais'd our Duty towards our Neighbour to an heighth, above what has been thought necessa­ry under any other Institution whatsoever. For through Weakness or Prejudice, the generality of Mankind, even those of the wiser and better sort, before the Revelation of the Gospel, did not dis­cern the extent of our Obligation to some kinds of [Page 17]Charity, as is evident in the Instances of bearing Affronts, forgiving Injuries, loving of Enemies, and doing Good for Evil, in which the Gospel is so very express, and of which we meet with so little said to the purpose, even by the greatest Moralists. Nay, even the Jewish Law it self, though given by God, yet did not so expresly declare his Will, in these Instances, as the more perfect Law of Christ hath done; 'tis certain the Jews had not that sense of their Duty in these cases, which our Saviour endeavour'd to give them. For thus the Divine Author of our Religion discourseth to them upon this Argument; Ye have heard that it hath been said, Matth. 5.38, An Eye for an Eye, and a Tooth for a Tooth: 39,But I say unto you, that ye resist not evil. Again, 43, Ye have heard that it hath been said, Thou shalt love thy Neigh­bour, and hate thine Enemy: But I say unto you,44,Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despite­fully use you and persecute you: And all this, 45, That ye may be the Children of your Father which is in Hea­ven; for he maketh the Sun to rise on the evil and on the good, and sendeth Rain on the just and on the un­just.48.Be ye therefore perfect (or merciful) even as your Father which is in Heaven is perfect. Here is Charity rais'd to its just heigth, even to a resem­blance of that which is in God himself, whom to imitate must needs be the Perfection of a reason­able Creature.

To conclude this Head, Let any one carefully read over the Writings of the Evangelists and the Apostles, and he will find, that every particular Man is there taught to look upon himself as a [Page 18]Member of the universal Body of Men, and as in the first place to make the Glory of God his ulti­mate end, so next to that to aim at, and to pro­mote as much as in him lyes, the Good of Man­kind; always to prefer the Publick Interest to his own Private Advantage; to entertain all possible Good-will, and to exercise all possible Kindness to­wards every Person of the same Kind and Nature with himself. All which Precepts so evidently tend to the benefit of the World, and the advantage of every particular Man, as well as to the peculiar sa­tisfaction and comfort of those who comply with them, that they must needs recommend the Insti­tution which enjoins them; as would appear to all the World beyond dispute, if we might once see them exemplified in a general Practice. But to ren­der this Argument compleat, I proceed to consider,

3. The Rules which the Christian Revelation hath given us, with respect to the due government of our selves; and if these likewise prove as reason­able and useful as the former, we shall have a far­ther confirmation of our Christian Faith.

Now the sum of these is, that we should make it our daily care to improve our Spirits, and in or­der to that end should keep our Bodies in due sub­jection to them; that we should reduce our Appe­tites and Passions under the direction and govern­ment of Understanding and Reason; that we should be modest and humble, as it becomes Creatures and Sinners; meek and patient, not apt to be discom­pos'd with Events which are out of our power to appoint, or to be dissatisfied, and very uneasie, under [Page 19]any Circumstances in which Providence shall think fit to place us; but to maintain a chearful, at least a contented temper of Spirit, in every state and condition of Life; that we should be temperate and chast, as those who are sensible that our Perfection and Happiness doth not consist in sensual Enjoy­ments, but in those which are spiritual; that we should entirely abstain from all the unnatural and unlawful Pleasures of Sense, and should be mode­rate in the use of such as are natural and allowable; that we should eradicate all our corrupt Inclinations, resisting the first motions within us to Evil, and never in the least allowing that desire, which it is unlawful to bring into act; that we should disen­tangle and loosen our Affections from this lower World, and all its Enjoyments, and raise them up by degrees to the things which are above, the En­joyments of that superiour World for which we are principally design'd; that to this purpose we should frequently exercise our selves in acts of Self-denial and Mortification, by this means subduing our Flesh, and refining our Spirits, and so preparing and qua­lifying our selves for the Company, the Employ­ments, and the Pleasures of the Heavenly Regions.

All these are so evidently the Precepts of Christi­anity, with respect to the management of our selves, that whosoever is conversant in the Holy Scriptures must be sensible that they are so. And indeed the Adversaries of our Religion are so far from denying it, that some of them, as I took notice, make it their grand Objection against the Christian Professi­on, that it obligeth all who adhere to it, to such strict Rules, which, as they imagine, are too severe [Page 20]for Humane Nature, restraining and confining it within too narrow bounds, and not permitting it to enjoy its natural and reasonable Liberty. This they object in general against the Christian Precepts of Temperance and Chastity, especially of Self-denial and Mortification; and I question not but this is at the bottom the most prevailing Reason, why in a loose and corrupt Age so many have gone over to the part of Infidelity, namely, because they cannot perswade themselves heartily to comply with the Rules, which they plainly see the Gospel lays down in these Instances, and therefore judge it to be more decent before the World, as well as more easie to themselves, to reject this Revelation at once, than to live in open contradiction to what they should profess to believe.

There is one notorious Instance of this kind, which it may be proper here to take notice of, I mean the Christian Precepts which relate to Mar­riage, whereby one Man is restrain'd to one Wo­man, and these two join'd together in so strict an Union, that it may not be allow'd to either of them to forsake the other upon any Reason, but the Vio­lation of Conjugal Faith. This some Men esteem a great Hardship; or, to speak in the Language of a Prophet of their own, Vid. A [...]salom and Achitophel. p. 1. a cursed confinement, pro­nouncing boldly that Polygamy was no Sin, till it had the hard fortune to be made so, at the very same time when Priest-craft began. But I think it no hard matter to give a full Answer to this whole Objection.

As to the Christian Precepts of Temperance and Chastity in general, I doubt not to affirm, that they are really for the Good of Mankind even in [Page 21]this Life, as well as in order to the next, Experi­ence sufficiently testifying, how much they conduce to the Health and Vigour of the Body, as well as the Ease and Satisfaction of the Mind, insomuch that a Wise Man, if he loves Life, and would see good Days, would chuse to be managed by them as con­venient Rules of Life, although they were not back'd by any Divine Authority.

As to the exercises of Self-denial and Mortifica­tion, which we find so frequently enjoin'd us by the Gospel, these also must be own'd to be sometimes absolutely necessary, very often highly expedient in this present state, in order to the rendering us Ma­sters of our selves. For considering the violence of some Mens Appetites and Passions, which they have rais'd to an exorbitant degree by long indulgence, it will be impossible for them ever to keep them with­in tolerable bounds, without offering some Violence the other way. And therefore the best Moralists amongst the Pagans, do in the main agree with Chri­stianity in this Point, making it the part of a wise and good Man, to govern his Appetites and Passions, and to use all fit and proper means to that end, pla­cing the very essence of Virtue in so doing.

And if the Christian Institution hath carried this matter farther, or press'd it closer, than the Mora­lists have ordinarily done, if it speaks of crucifying the Flesh with the Affections and Lusts, of cutting off a right-hand, and plucking out a right-eye, of being dead to the World and its Enjoyments, in fine, not only of denying our selves in general, but of taking up our Cross, and following our Lord, if it insists fre­quently and with some vehemency upon these Sub­jects; [Page 22]it still justifies it self fully, by founding these Practices upon such Principles, as will thorowly support them.

For it proceeds upon such suppositions as these following, viz. That the Soul of Man is undoubt­edly immortal; that there will be certainly another Life infinitely more considerable than this is; that this is our state of tryal, in which we are to be train'd up, and fitted by degrees for that state to which we are passing; that the true way of prepa­ring for the Future Life, is by improving our Spirits, subduing our Flesh, and loosening our selves from this vain World; that we shall be fully recompenc'd hereafter for whatsoever pains it may cost us in thus managing and disciplining our selves here; that it is profitable for us, Matth. 5.2 [...]. that one of our Members should perish, and not that our whole Body should be cast into Hell; that as on the one hand, it cannot in the least profit a Man, Mark 8.36. though he should gain the whole World, and lose his own Soul; so on the other hand, Whoso­ever shall have forsaken Houses, Mat. 19.29. or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for Christ's sake, shall inherit everlasting Life; that the sufferings of this present time are not worthy to be compar'd with the Glory which shall be reveal'd; Rom. 8.13. and to add no more, that according to our Difficulties, such also shall be the Assistance we shall receive from Heaven; 1 Cor. 1 [...].13. that God is faithful, and will not suffer us to be tempted above that we are able; but will with the Temptation also make a way to escape, that we may be able to bear it; that his Grace is sufficient for us, and his Strength will be made perfect in our Weakness. [...] Cor. 12.9. Now these things being taken for granted, I dare [Page 23]appeal even to the Adversaries of our Religion themselves, to judge whether any thing can be more reasonable, than to comply with the Rules and Pre­cepts which the Christian Institution hath given us, in the Instances I am now upon.

As to that part of the Objection, which more par­ticularly relates to Marriage, a plain Answer may likewise be given to it, upon the Principles of Chri­stianity. For supposing the History of our first Pa­rents being form'd, and join'd together by God him­self, as Moses relates it, to be true, which the Chri­stian Revelation takes for granted, we have a plain Argument, that our Maker from the beginning de­sign'd and appointed all that the Gospel requires in this Instance. Our Saviour urgeth this Argument in the case of Divorce, when the Pharisees ask'd him, Mat. 19.3, Whether it were lawful for a Man to put away his Wife for every cause; He immediately referr'd them to the primitive Institution of Marriage, which may as well be urg'd against Polygamy, as against causeless Divorce. Have ye not read, saith he, 4, that he who made them at the beginning, made them male and fe­male; and said, 5, For this cause shall a Man leave Fa­ther and Mother, and shall cleave to his Wife, and they twain shall be one flesh. 6. Wherefore they are no more twain; but one flesh. Thus the Argument runs; God at the first made one Man, and one Woman, and he himself join'd them together in so strict an Union, as to declare them thence-forward to be but one. Why did he make no more Wives for Adam, than one; but that he intended it as a Pattern to all Po­sterity? And why did he so expresly declare the strict Union of these two; but in order to the pre­venting [Page 24]either the taking in a third, or the causeless separation of these?

And therefore 'tis remarkable, that Lamech, of the Posterity of Cain, is the first Man taken notice of as a Polygamist, it being said of him as a thing observable, Gen. 4.19. because singular, that he took unto him two Wives. Neither is it unlikely, that this was the beginning of degeneracy in the Family of Seth likewise, which seems to be intimated in that passage of Moses, Gen. 6.2. The Sons of God saw the Daughters of Men, that they were fair, and they took them Wives of all which they chose. The Posterity of Seth, who had hitherto been worshippers of the true God, and ad­her'd to his Institutions, now broke loose, and join'd themselves in affinity with the Posterity of Cain, chusing them Wives as their humour and fancy led them, for their Beauty, not their Virtue, and pro­bably more than one, forsaking in this, as well as in other Instances the ancient Rule; upon which im­mediately follows a farther account of their dege­neracy into all manner of wickedness.

And hence we may learn the true Reason, why Polygamy prevail'd so generally throughout the World; namely, because the generality of Mankind were unacquainted with this ancient History of Moses; and the Tradition of the Primitive Institu­tion of Marriage, was soon lost after the Flood. The Jews indeed had it in their sacred Records, transmitted from Moses; but they did not thorowly consider it; Matth. 19.8. and Moses on account of the hardness of their Hearts, their untractableness that is, and utter indisposition to comply with the Design and Law of God in Nature, did not particularly insist upon it. [Page 25]Tho' after all, the Prophet Malachi seems to refer them to the Pattern of Marriage in Paradice, when he accuses them of being unfaithful to the Conjugal Vow; Did not he make one, saith he, Mal. 2.15. yet had he the residue of the Spirit: and wherefore one? that he might seek a godly seed. Therefore take heed to your Spirit, and let none deal treacherously against the Wife of his youth. This, Vid. Dr. Po­cocke, Com­ment. on Mal. after all the Interpretations of the Hebrew Text, seems the most natural and easie one, and accordingly to contain this plain sense; That God, who could as easily have made more Wives for Adam, yet gave him but One, that their mutual Af­fection and Care of their Off-spring might be the greater; and that he design'd this as a Pattern for Posterity.

But however that may be, our Blessed Saviour, who came to fulfil the Law, by giving it its true sense and full scope, reviv'd this Sacred Institution, and re­duc'd it to what it was from the beginning, obliging his Disciples thence-forward to comply with it.

And indeed there is another plain Intimation of the Divine Pleasure concerning this matter, and that is the near Equality of the number of Males and Fe­males born into the World, according to the best Observations that have been made, the advantage, (tho' not great) being on the side of the Males; which being a meer act of Providence, a matter that can be order'd by no other than Divine Appointment, seems a standing Declaration of the Will of God against Polygamy, and a confirmation of the Primi­tive Institution, as interpreted and urg'd by our Lord.

Besides all this, let but any Man weigh impartially, how much it conduces to the Felicity of Humane Life, that this Institution, both with respect to a [Page 26]single and indissoluble Marriage, should be observ'd, he will need no farther Argument to convince him. Nothing certainly can equally contribute to that entire Friendship and Confidence, which ought to be between a Man and his Wife, and the Comfort and Satisfaction which follows from thence, nothing so much to the careful and wise Education of their Off-spring, nothing so much to the Peace and good Order of the whole Family, and consequently no­thing so much to the Welfare of the Publick, which is begun in and founded upon that of each Family in particular.

To conclude this whole Argument. There is no Precept which the Gospel gives us relating to the good government of our selves, but what is either apparently reasonable at the first view, or must ne­cessarily appear so, as soon as ever the Suppositions and Principles of Christianity are taken in and con­sider'd.

Doth it, for Instance, require a greater degree of Humility, Meekness, Contentedness and Patience, than other Institutions of Religion, or than meer Philosophy hath done? 'Tis because at the same time it makes us more thorowly sensible of our own meanness and vileness; because it more fully repre­sents to us the vast difference between this Life and that which is to come; because it more undoubtedly assures us of our entire dependance on the Divine Providence, and the certain and particular care it takes of us. Doth it again carry its Rules of Tem­perance and Chastity, of Self-denial and Mortifica­tion, to a greater height? 'Tis because it more effe­ctually convinceth us, that our Happiness consists in Spiritual Improvements and Entertainments, and [Page 27]more plainly sets in our view the Pleasures and En­joyments of the Future Life. Doth it finally lay a greater Restraint with respect to the Conjugal Bed, than the generality of Mankind have hitherto appre­hended necessary or expedient? 'Tis because it hath given a fuller account of the Designation of our Creator in this Instance, and because moreover it designs, whilst we are passing through this State, to prepare us for another, Matth. 22.30. in which we shall neither marry, nor be given in Marriage, but be as the Angels of God. So that the true Reason why any Man ob­jects against these Precepts must be, because he con­siders things by halves, and does not take in the whole Scheme of Christianity at once. If we would but join its Principles and its Precepts together, we should be forc'd to acknowledge that all its Precepts, whether relating to God, our Neighbour, or our selves, are holy, just, and good, reasonable in their own Nature, fit for us in our present Circumstances, apparently conducive to the Good of Mankind in general, as well as to the Benefit and Satisfaction of every particular Man, both in this Life, and in or­der to that which is to come.

May we, who profess to own their Authority, take care also to make them the standing Rules of our Tempers and our Practices. So shall we resem­ble our great Lord and Master, whose Life, as it was a Pattern for our Instruction and Imitation, will fall next under Consideration; and by this means also we shall most effectually recommend our holy Profession to Unbelievers, forcing them, upon ob­serving the good Fruits of it, to confess, to the Ho­nour of God and our Mediator, that This is a faith­ful saying, &c.

IN my former Lectures upon these Words, I have made it my business to shew, that the Saying here recommended by the Apostle, car­ries with it an intrinsick Evidence; the Me­thod, in which our Lord Jesus Christ hath under­taken the Salvation of Sinners, being suited to the most just and reasonable Apprehensions of Man­kind. He took upon him the Office of a Mediator between God and Men, in the execution of which Office, and in order to the reconciling Men to God, it was requisite, as I have observ'd, that amongst other things he should perfectly instruct Men in the Knowledge of God, and of themselves, and of the several particulars of their Duty. That he hath done this by the Doctrine which he taught, I have already prov'd, and am now farther to shew, that he hath added to his Doctrine an exact and perfect Example, thereby more fully to instruct us in all the particulars before-mention'd, as also to excite and encourage us to a Practice agreeable to our Know­ledge.

Had our Blessed Saviour left us only the Instructi­ons and Precepts recorded in the New Testament, this had been a sing [...]ar advantage to the Professors of Christianity, in order to the settling our ap­prehensions and judgments about divine things: but when we find recorded in the same Book a parti­cular account of the circumstances of his Life, and how he managed himself suitably to the Instructions and Precepts which he left us, this must needs be a farther advantage to us, both for the enabling us to understand, and the engaging us to comply with his excellent Institution.

There was in truth since the general Corruption of Mankind both in their Tempers and Manners, very great need of some Pattern to be set us, of a Person in our own Nature, demeaning himself in all things according to the Will of God, and a­greeably to the design of that Nature which he hath given us. Now such a Pattern is propos'd to us in the Person of our blessed Saviour, who left us an Example, [...] that we should follow his steps.

In treating on this Argument, I must necessarily take my Idea of the Temper and Practice of our Saviour, from the History of the New Testament, and more particularly of the Evangelists, who, 'tis evident, wrote on purpose, that they might leave to the World a particular and standing Record thereof. And who indeed could do it so well, as they who converst intimately and constantly with him, or received their information immediately from them who did so? And in whom may we more reasonably confide, than in those, who as they ap­pear'd [Page 3]men of great Simplicity and Integrity whilst they liv'd, so upon all occasions expos'd their lives in Testimony of the Truth of what they Preach'd and Wrote?

But I think I need make no Apology for pro­ceeding upon their History, since it was not denied by the most Learned Adversaries of Christianity, when it first appear'd in the World, nor will be I presume by the Infidels of the present Age, that the Condition and Manner of our Saviour's Life were such as the Evangelists have declar'd.

If I were to insist upon his Miraculous Concep­tion, with all the extraordinary Circumstances which attended both that and his Nativity, or upon the several Miracles affirm'd to be wrought by him dur­ing the time of his publick Ministry, or his Resur­rection from the dead, and Ascension into Heaven, it would then be necessary for me to vindicate the truth of those matters of Fact: but forasmuch as my present business is to consider either the external Circumstances, or the Moral dispositions and actions of our Saviour, whilst he dwelt upon Earth, I may I think take it for granted, that the Truth of the History will be thus far allow'd me; especially, since the Adversaries of Christianity pretend to make their advantage from the meanness of our Saviour's Circumstances, and some of them endeavour also to improve some passages of his behaviour, as related by the Evangelists, into objections against the truth of his Religion; but how justly, will appear when we have more throughly consider'd the Argument we are upon.

There are therefore as I have already hinted, these two general heads to be consider'd with respect to the Life of our Saviour.

First, The External Condition and Circumstances of his Life.

Secondly, The manner of his behaviour in these Circumstances, viz. his Moral Dispositions and Actions; the former, as an act of the Divine Wis­dom in so ordering the condition of our Saviour's Life upon Earth, as that it might prove an Instru­ction and Example to Mankind; and the latter, as an instance of our Saviour's Wisdom and Goodness in demeaning himself so, as might best serve to the same purpose. The former of these I shall consider more briefly, and the latter more at large.

First, Let us take into Consideration the External Condition and Circumstances of our Saviour's Life.

Now as to this, 'tis agreed on all hands, that his Condition of Life was in the esteem of the World extremely mean and obscure. He was born of a poor Woman, who was Espoused to a Man of an honest, but mean occupation. His first lodging was in a Stable, [...]uke 2.7, 8. neither Joseph nor Mary being thought considerable enough to have room made for them in the Inn. His first Visitants were a company of poor Shepherds. The Countrey in which he had his Abode and Education, during his private Life, was Galilee, out of which it was thought no Prophet could arise, John 7.52. John 1.46. much less the Messiah. His Town was Nazareth, concerning which Na­thanael [Page 5]made it a question, whether any good thing could come out of it. His Condition through the whole course of his Life was without either Wealth or secular Honour, nay attended with Poverty and Disgrace. He did, for the first Thirty years of his Life, live, as far as appears, with Joseph, or, if Joseph died within that space, with Mary, following the Occupation of his supposed Father, insomuch that the Jews stil'd him, not only the Carpenters Son, Matth. 13.55. Mark 6.3. but the Carpenter. When he enter'd upon his Pub­lick Employment, he took no State upon him. He had no settled Habitation, nor certain Provision. Mat. 8.19, 20. He told one who offer'd to follow him, that the Foxes had holes, and the Birds of the air had nests; but the Son of Man had not where to lay his Head. He liv'd upon the Charity of his Friends; for so we read of certain Women, Luke 8.3. who were wont to minister unto him of their substance. He was moreover continually Despis'd, Malign'd, and Persecuted, and at last Suf­fer'd a cruel Death, as a Malefactor, with all the Circumstances of Indignity.

'Tis true, we Christians say, and firmly believe, that our Lord was amply recompens'd for submitting to these mean and despicable Circumstances, by favors conferr'd upon him by the Divine Providence even in this Life, and much more by his Exaltation in Heaven after his Resurrection. As for instance, that although his Mother was a poor Woman, yet she was a Person of Exemplary Prudence, Virtue, and Piety, which are of much greater account with God, than Wealth and Honour; that he was Con­ceiv'd and Born of her, whilst a pure Virgin, by the immediate Influence of the Almighty; that he [Page 6]was constantly under the special Care and Conduct of the Divine Providence; that there were several Divine Messages and Oracles relating to his Con­ception, his Nativity, and his following Manage­ment; that the Shepherds which visited him were sent by Angels; that some Learned and Inquisitive, and 'tis likely Honourable and Wealthy Persons, were by the Guidance of an extraordinary Star con­ducted from a Foreign Countrey, to pay their re­spects to him, as a King; that he was not only at­tended by Angels upon all extraordinary Emergen­cies, but receiv'd special Communications and In­fluences from God himself; that his Humane Na­ture was endued with the Divine Spirit without mea­sure, Iohn [...].34. and he thereby enabled to speak and act so, as never any other Man did; and finally that he was declar'd to be the Son of God with Power, Rom 1.4. by his Re­surrection from the dead. These are such things as, if believ'd by the Adversaries of the Christian Faith, would even in their judgment entirely take off the reproach of his External Circumstances. But foras­much as my Method forbids me to consider these particulars, I wave them all, and do assert that the very Obscurity and Meanness of our Saviour's Con­dition, during his sojourning upon Earth, was de­sign'd as a proper means for our Instruction.

It was in truth a most severe censure past upon the Pride and Luxury of men, and a powerful Ar­gument to convince us of the Vanity and Emptiness of this World, for the Son of God to accept of no better entertainment in it.

Mankind were sunk into an animal and sensual Life, and degenerated into a very inordinate admi­ration [Page 7]and love of the World. An high Birth, emi­nent Rank and Quality, Honour, Wealth, and Pleasure, these were become the Idols of Men, whereby not only their Affections were entangled, but their very Judgments also corrupted. So that nothing could be more expedient, than that He, whom Providence design'd for an Instructor and Example to Mankind, He who was sent to rectifie both their Judgments and their Dispositions, should by the very manner of his appearance amongst them, openly testifie his disregard to all these things, being not only destitute of those Enjoyments, in which depraved Men are so apt to place their Felicity, but moreover expos'd to those Hardships and Sufferings, which they falsly account the worst of Evils, thus confirming by his own Example, what he taught by his Doctrine. 'Tis a known and memorable Passage of Plato, [...], &c. Plato de Rep. l. 2. That to the compleating of a Righteous Man, and making him throughly such, he must be Scour­ged, Tortur'd, Bound, have both his Eyes burnt out, and having suffer'd all sorts of Evils, to Crown all he must be at last Impal'd or Cruci­fied.

It was indeed this Condition which render'd our Blessed Saviour capable of exemplifying those ad­mirable Virtues, which otherwise he could not have had occasion or opportunity to exercise, such as were most directly opposite to the Vices into which Men were degenerated, such as were most useful and necessary for Men to exercise in this present life, and such as it is most difficult for us in this degene­rate and corrupt Estate to attain to; viz. a firm [Page 8]Faith and Trust in God, an entire submission, and Resignation to his Will, Contentedness under all the Dispensations of his Providence, Meekness, Pa­tience, Firmness and Constancy of Mind under great Provocations and severe Sufferings, together with a large and diffusive Charity, even in the midst of want.

Nay allowing what we Christians assert, that the Son of God voluntarily took upon him our Nature, and freely submitted to this condition of Humane Life, our Saviour did hereby farther express his ut­most contempt of this vain World, [...]o [...]ther with a wonderful Condescension and [...] doing all this for our good. By which [...] became not only a very useful, but, also a general Example to all sorts and conditions of Men.

The greater part of Mankind are placed in a low and mean Condition, and stand in need especially of those Virtues which are proper to such a state. So that our Saviour by exemplifying the Virtues requi­site to that Condition, became in the first place a Pattern to the greatest number of Men; and if we take in the consideration which I just now mention'd, of his voluntary submission to this State for our sakes, he at the same time propos'd himself as an eminent Pattern to the Great and Rich Men of the World likewise. Thus the Apostle argues, improving this Example of our Lord, to perswade to Humility and Charity. Phil. 2.5, 6, [...], 8. Let this mind be in you, which was also in Christ Jesus, who being in the form of God, —emp­tied himself, taking upon him the form of a Servant, being made in the likeness of men, [...] 8.9. &c. And again, Ye know the grace of our Lord Jesus Christ, that though [Page 9]he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

I should now pass to the other general Head which I propos'd; but that I may leave no difficulty in the way, it may be proper first to obviate an Ob­jection that may be rais'd with respect to the ac­count which the Evangelists have given us of our Saviour's Life; viz. That a considerable part of it is past over in silence, there being very little left up­on Record concerning him till the Thirtieth Year of his Age, when he enter'd upon his publick Ministry, Luke 3.23. in which he is supposed to have continued no longer than Three Years and an half: whereas, had he been design'd as a Pattern to Mankind, we might rather have expected a full and particular account of all that was said or done by him, from his Birth to his Death. To this I reply in the following parti­culars.

If we were not able to assign the just Reasons for this proceeding, 1 it ought not however to pass for a reasonable Objection in this Case. For allowing (what is undeniably true) that the Adversaries of Christianity have nothing to lay to our Saviour's charge during his private Life, and (what I shall prove hereafter) that when he did appear in publick, his practice was highly Exemplary; 'tis sufficient. God might design him for a publick Example, for what space of time he pleas'd, and that for very wise and good Reasons, which we may not be able to guess at. And although, if we had all his Acti­ons recorded from the beginning of his Life to the end, there would be more instances for our Instru­ction and Imitation; yet during that time in which [Page 10]he exercised his publick Ministry, there might be enough to answer these ends.

I add, that from the short and general account which the Evangelists have given us of the more private and retired part of our Saviour's Life, 2 we have reason to look upon him, as a great Example of divers eminent Virtues, even during that State. He went down (from Jerusalem) with Joseph and Mary, and was subject to them, as St. Luke tells us. This at first view was a Life of Innocency and honest In­dustry, Luke 2.51. spent in the constant exercise of Humility, Contentedness, Submission and Resignation to his Heavenly Father, and Obedience and Subjection not only to his real, but also to his reputed Earthly Parent; Virtues all of them necessary for the grea­ter part of Mankind, and, as Experience teaches us, not easily attain'd and exercis'd by them. And if here again we take in the consideration of the Dig­nity of the Person, who, (as we Christians affirm) voluntarily subjected himself to this way of living, we shall still discover, that even this part of our Sa­viour's Life was farther Exemplary to us. For what could be a greater instance of wonderful Con­descension and Goodness (as I observ'd before) than for the Son of God, for our sakes, to cloath himself with Humane Flesh, not to abhor the Virgins Womb, to pass through the States of Infancy and Childhood, to grow and improve by degrees, and, in a word, to accommodate himself to all the incon­veniencies and infirmities of innocent Humanity? And how could he more effectually have exprest to us his contempt of this vain World, than by sub­mitting freely to all those mean Circumstances, with which this part of his Life was attended?

I observe farther that there were not wanting Instances, 3 which all along discover'd him to be an extraordinary Person, such as were sufficient to at­tract the Eyes of Men towards him, and to prepare them by degrees for an acknowledgement of him, when he should make a more Publick appear­ance.

I shall not insist upon those Oracular Dreams, and Angelical Apparitions, by which the Evangelists tell us he was made known to the blessed Virgin, to Joseph, and to the Shepherds, Luke 2.1 [...]. all which things Mary is said to have kept, and ponder'd in her heart; but shall only take notice of such passages recorded of him, as were the occasion of his being more pub­lickly known and observ'd, both in Bethlehem, Na­zareth and Jerusalem it self. St. Luke relates of the Shepherds, that after they had visited him, Luke 2.17, 18. they made known abroad the saying which was told them concerning this Child. And all they that heard it, wonder'd at those things which were told them by the Shepherds. St. Matthew informs us, that when the Magi came to Jerusalem, Mat. 2.1. &c. they made so publick an enquiry concern­ing the Birth of the King of the Jews, as to create Jealousie in Herod, and trouble to all Jerusalem; Herod upon that occasion first consulting the Chief Priests and Scribes, about the place of the Messiah's Birth; then sending for the Magi, and charging them to give him a particular account both of the occasion and the effect of their search, and at last, when he found himself disappointed by them, exercising an unparallel'd Cruelty upon the Infants of Bethlehem. All this must necessarily have excited the curiosity of many to enquire after and to observe this Child, as he grew up.

We are farther inform'd, Luke 2.22, &c. that when his Mother brought him to Jerusalem, to present him to the Lord, according to the Law of Moses, there were two Per­sons of good Note in the City, old Simeon, and Anna, who coming into the Temple at that instant, spake of him in very remarkable Terms, to all them that looked for redemption in Israel, so that Joseph and his Mother (and no doubt many more who were present) marvell'd at those things which were spo­ken.

At the Age of Twelve Years, we are again told that he accompanied his Mother and Joseph to Jeru­salem, [...]. 42, &c. to attend at the Feast of the Passover, after the Custom of their Nation, and as others of his Age were us'd to do; but (which was singular at those years) he tarried behind them of his own ac­cord, and was found in the Temple, sitting in the midst of the Doctors, not only hearing them, but al­so asking them questions, in such manner, that all that heard him were astonish'd at his understanding and an­swers. And when Mary exprest her concern, for his having tarry'd without their knowledge, he gave her a remarkable answer, which together with the other passages mention'd she is said to have kept in her heart, How is it that ye sought me? Wist ye not that I must be about my Fathers business? or, as the words may be well render'd, [...] in my Father's house? declaring himself thereby the Son of God, or the Messiah.

Both before and after this passage, all that the Evangelist farther sayes of him till his entering upon his publick Ministry is, that upon his first going to Nazareth, [...] 3 [...]4. the Child grew, and waxed strong in Spirit, [Page 13]filled with Wisdom, and the Grace of God was upon him; and again upon his return thither at Twelve Years of Age, that he increas'd in Wisdom, and in Stature, ver. 52. and in favor with God and Man; both which expres­sions plainly signifie, that as he grew up from a Child to a Man, there appear'd a singular and emi­nent degree of Wisdom and Goodness in him, some­thing so extraordinary, as to mark him out for an especial Favorite of God, and to render him admir'd and belov'd by all that converst with him.

It is generally assign'd as a probable account of our Saviour's forbearing to exercise his publick Mi­nistry, till he enter'd upon his Thirtieth Year, 4 that this was in correspondence with the Law of Moses given to the Levites, Numb. 4.3. by which though he were not oblig'd, yet it was agreeable to his practice in other cases, thus to fulfil all righteousness, Matth. 3.15. namely beginning his Ministry at the Age, at which the Ministers of God in that Nation were appointed to begin theirs. But,

As a closer Answer to this Objection I add, 5 that an apparent, and a sufficient Reason why our Lord did not expose himself to more publick view and ob­servation for a longer space of time, than we are told he did, and consequently the just account, why we have not any particular Record of the former part of his Life, is this, that the time of his publick appearance and Ministry was full as long as that untoward Generation could bear it. The Life which he was design'd to live was not what they expected in their Messiah, viz. a Life of secular Pomp and Grandure; but a serious, humble, self-denying, a devout, and truly good Life, directly contrary to [Page 14]the Manners, as well as the Notions of that Age, and therefore he no sooner began to make himself publickly known, but they presently malign'd and persecuted him, insomuch that he was forc'd often to withdraw himself from them, and by many in­stances of prudent management to decline their fury, till he knew their hour was fully come. So that had he appear'd sooner, he had been so much the sooner cut off. It was therefore the natural consequence of the evil temper of that generation of Men, which God did not think fit miraculously to over-rule, that our Saviour's Example was of no longer stand­ing.

To take off this Objection entirely, 6 I add, that the Example which he hath left us, and which is re­corded in the New Testament, was such as abun­dantly to answer the design and end of it, as will I hope fully appear from the other general Head I proposed to be spoken to, and to which I now proceed, viz.

Secondly, To consider the manner of our Savi­our's behaviour, or the Moral dispositions and acti­ons of his Life, with the several Virtues which he exemplifyed to us thereby. And here I am sensi­ble I have a very copious Subject; but I shall reduce what I have to offer upon this Argument to as nar­row a compass as I can.

I shall begin with observing that the Life of our Blessed Saviour was truly Humane, I I mean, such as was suited to the frame and condition of Humane Nature, and therefore fit to be proposed as a Pattern to Mankind.

As he was made in all things like unto us, sin on­ly excepted; so abating only those instances, in which he acted as a Prophet, or rather as the Messiah, he acted just as it becomes us to do, affecting no Singularities, running into no Extravagancies, doing nothing but what was perfectly agreeable to Hu­mane Nature, as it is of God's Creation.

He did not pretend to a Stoical Apathy; but as he had, so he freely discover'd the several innocent Affections and Passions, which are in other Men. He not only Hunger'd and Thirsted, was Weary and Faint; but he also Lov'd and Pity'd, Rejoyc'd and Sorrow'd and Wept, and was angry too upon Just occasion. John is often stiled, John 13.23. the Disciple whom Jesus lov'd. He lov'd the rest of his Disciples, as we are assur'd by the same Evangelist; v. 1. but that Disciple with a singular and special affection; and the same is said with respect to Laz [...]s, John 11.5. and his two Sisters. At the return of the Seventy Disciples, and their relating the success which they had, we are told that Jesus rejoyc'd in Spirit. Luke 10.21. When he went with a full resolution to raise his friend La­zarus from the dead, John 11.33. yet seeing Mary and the Jews which were with her weeping, 'tis said, that he groan'd in Spirit and was troubled; and when he came to the place where he was lay'd, he so far sympathiz'd with the Company, as to weep also, 35,which caus'd some of them to say, Behold, how he lov'd him! 36.His Compassion is frequently made the occasion and the motive of his doing good both to the Souls and Bo­dies of Men. For so the Evangelist observes, that when he saw much people, Mar. 6.34 &c. he was mov'd with compassion towards them, because they were as sheep not having a [Page 16]shepherd, and began first to teach them many things, and presently afterward wrought a Miracle to feed them. It was from the same Motive, that he rais'd the Widow's only Son, when he met his Body as it was carried out of the City to be buried, and be­held the Mother weeping. Luke 7.13. Luke 19.41. When he beheld the City of Jerusalem, and consider'd the evils that were many years after to befall it, he was so tenderly affected as to weep over it, and in very pathetical words to express his Grief for the Obstinacy and the Misery of its Inhabitants.

Nay he did not take upon him to be insensible of his own Sufferings. He had very quick and pungent Apprehensions of them before-hand, with a mixture of all the innocent Passions which are wont to ac­company such apprehensions; he own'd his natural aversion to them, and utter'd very affecting com­plaints und [...] them, as all the Evangelists assure us; by all which, provided he retain'd a just firmness and constancy of Mind, together with a becoming Submission and Resignation (as it will hereafter ap­pear he did) he became so much the fitter Example to us, who by the frame of our Natures are una­voidably liable to the like Affections and Passi­ons.

Nor did he only accommodate himself to us in expressing these more tender passions of Humane Nature; but he thought it not below him to be sometimes angry also. 'Tis expresly said, that he look'd round about upon the Pharisees with anger, Mark 3.5. being griev'd for the hardness of their hearts; and upon di­vers other just occasions, we find the same Passion mov'd in him, towards that Hypocritical and [Page 17]malicious Generation of Men. Nay in a lower degree, he was sometimes angry with his Disciples also, as particularly with Peter, Matth. 16.23. when he would have tempted him to decline the Sufferings appointed for him.

As a farther proof of our Saviour's Life being truly Humane, 'tis observable that he had nothing peculiar in his way of living, in his Diet, his Habit, or the manner of his Conversing in the World. Our Lord himself takes notice of this, when he compares his own Life with that of John the Baptist, and mentions the Remarks which the Jews made both upon the one and the other. Matth. 11.18.19. John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous and a wine-bibber, a friend of Publicans and sinners. As the Habit of John was peculiar, so his Diet was singular and spare, and his Conversation reserv'd. On the contrary our blessed Saviour appear'd, and eat and drank, and convers'd, as other grave and sober Men did, he frequented the usual places of resort, walk'd publickly through their Villages and Cities, talk'd freely with all sorts of people, eat with Publicans and Sinners, to the great offence of the Pharisees; and with the Pharisees too, Luke 5.29. who, as he assures us, were much more unworthy of his Company. He accepted invitations, chap. 19.5. nay sometimes invited himself to their Houses.

He lead indeed a single Life, as that which was most suitable to his high vocation; but he gave no other Precept to his Disciples, with respect to their chusing that state, but only in those Words, Matth. 19.11, 12. He that is able to receive this saying, let him [Page 18]receive it, having said just before, that all men can­not receive it, save they to whom it is given. And to shew how far he was from censuring or despising those who liv'd in lawful and chast Wedlock, he ac­cepted an invitation to a Marriage, and wrought his first Miracle in favour of the Bridegroom and his Company. John 2.2, 11. To which might be added the special Notice he took, and the tender Affection he exprest to young Children, Mark 10.13. taking them up in his arms, putting his hands upon them, and blessing them, and being much displeas'd with his Disciples for judging them un­worthy of his regard.

To conclude this particular, He did not retire from the World, nor leave the Society of Mankind under the pretence of Devotion, but as he withdrew at convenient times, Matth. 14.23. Luke 6.12. usually in the Evening or at Night, for the more private exercises of Piety, so he commonly spent the day in doing good to Men, esteeming Charity one of the best and surest Testi­monies of Piety, as will appear farther hereafter. We read indeed of his retiring into the Wilderness, and abiding there forty days: but this was once for all, by an extraordinary impulse of that Spirit, which had newly anointed him to his high Office, and in order to the preparing him for the due discharge of it; and therefore as in this instance he is not pro­pos'd to us as our Pattern, so in all that part of his Life in which he is so propos'd, we meet with no­thing like it; but as his Instructions and Rules of Life were plain and intelligible, so the instances of his Piety and Virtue were natural and imitable. But to proceed,

Although the Life of our Saviour was thus Hu­mane, yet it was perfectly innocent and inoffensive; II nay according to true reason, notwithstanding the perverse Judgment of the Pharisees, the more in­offensive, for being Humane, nothing being more apt to offend Persons of sound Judgment and honest meaning, than needless and affected singularity, or a vain pretence to something that is truly unna­tural.

He did no sin, 1 Pet. 2.22. saith one who was well acquainted with him, and who laid down his life for his sake. He was holy, harmless, undefil'd, Heb. 7.26. separate from sin­ners, saith another, who had reason to know his Character. But these were his Friends; had his Enemies nothing to lay to his Charge? He was so conscious of his Innocency, that he durst make his open appeal to the worst of them, all at once. John 8.46. Which of you convinceth me of Sin? They frequently lay'd wait for him, seeking to catch something out of his mouth, that they might accuse him; but all in vain, Luke 11.54. his words being as unblameable as his actions. 'Tis true, they sometimes lay'd to his Charge the worst of Crimes, representing him as a Blasphemer, a De­ceiver, a loose and prophane Man, dangerous to the Government, and guilty of Treason against Caesar. But all this, when the grounds of their Accusation are consider'd, appears evidently, the result either of gross Ignorance, or perverse Malice.

He was no otherwise a Blasphemer or an Impo­stor, but as he took upon him to be the Messiah, or Son of God, John 5.36, 39. for the proof of which he appeals both to their own Scriptures, and to the Works which he wrought amongst them. The instances of his [Page 20]Loosness and Prophaneness were, his doing Works of Charity and Mercy on the Sabbath day, and his conversing with Publicans and Sinners, in order to the making them better Men; as to which he vindicates his practice unanswerably in several Dis­courses with them, wherein I am sure any serious Deist will allow him to have argued with great Wisdom, and to have been much too hard for his Accusers. For he plainly shews them, that they had not consider'd the practice of the best and most considerable Members of their own Church, Mat. 12.3, &c. in the like cases; nay that they did not reflect upon their own practice, and therefore would not allow him to do as much for a Man, Luke 13.15. as themselves would do for an Ox or an Asse, on the Sabbath day; that they did not understand the reason and design of the Sab­bath's being Instituted; that they were wholly Ig­norant of the distinction between Moral and Positive Precepts; Matth. 9.13. and finally that they had not yet learn'd the meaning of that passage in their own Scriptures, I will have Mercy, and not Sacrifice. As to his being dangerous to the Government, or guilty of Treason against Caesar, he ever carefully declin'd what might but look that way. He would not upon any occa­sion intermeddle in Secular Affairs, and therefore when one desir'd him but to speak to his brother to di­vide the inheritance with him, Luke 12.13, 14. he replied, Man who made me a Judge or a Divider over you? When he perceiv'd the People, apprehending him to be the Messiah, Iohn 6.15. would have set him up for their King, he immediately withdrew from amongst them. When his Enemies put a Question to him, concerning pay­ing tribute to Caesar, with a design only to ensnare [Page 21]him, though for that reason he gave them an answer only in general terms, such as they could lay no hold on to his disadvantage, Luke 20.25. yet it was such as seem'd evidently to favour the paying it; and he did at a­nother time pay Tribute for himself and Peter, Matth. 17.27. at the Expence of a Miracle, which whether it were to the use of the Temple, or to Caesar, was however an in­stance (as our Saviour himself makes it) of his care not to offend. When Pilate examin'd him about his being a King, he tells him, John 18.36. that his Kingdom was not of this world, and assigns that as the Reason why his Servants were not to fight for him.

To conclude this particular; as during the ap­pointed time of his Ministry, he escap'd falling into their hands, because they could find nothing where­of to accuse him; so when they were at last deter­min'd right or wrong to cut him off, we are told, that they sought false witnesses against him, Matth. 26.59, 60. Mark 14.59. but found none: yea, though many came, yet found they none that could agree in their Evidence. But this is said by his Friends. Be it so; but the thing speaks it self. The matter alledged by the two that appear'd against him, was a manifest misinterpretation of his Words, they applying to the Temple, John 2.21. what he spake of his own Body. And after all, the High-Priest was able to find nothing to charge him with, but what he own'd himself, Matth. 26.63, 64, 65. out of Reverence to the Name of God, by which he was adjur'd, namely, that he was the Son of God, or the Messiah. As for Pilate, he openly declar'd his Innocency, in most full and emphatical Terms. Luke 23.13, 14, 15. For when he had call'd together the chief Priests, and the Rulers, and the People, he said unto them, Ye have brought this Man unto me, as [Page 22]one that perverteth the people; and behold, I having examin'd him before you, find no fault in this Man, touching those things whereof ye accuse him; no nor yet Herod, [...]. 20, 22. &c. And he repeats it a second and a third time, expostulating the matter with them, Why, what evil hath he done? I have found no cause of death in him. And at last, when he was prevail'd upon against his Conscience, to give him up into their hands, to shew that it was his settled Judgment, that he was Innocent, Matth. 27.24. he took water, and wash'd his hands before the multitude, saying, I am innocent of the bloud of this just Person: see ye to it. And what could have been a fuller vindication of our Lord, than this was?

But it may be objected, that there are some Pas­sages related by the Evangelists themselves, which seem liable to exception, such as these following, viz. Our Saviour's allowing and justifying his Di­sciples, in their deviating from what may seem an innocent Custom, taken up from the Tradition of their Fathers, and generally practis'd by the Jewish Nation, namely, to wash their hands before eating; and not only so, but severely rebuking and upbraid­ing the Scribes and Pharisees upon that occasion. Likewise his riding in a kind of Triumph into Je­rusalem, and when he came thither taking upon him Authority, and by force driving the Buyers and Sellers out of the Temple. Farthermore, his speak­ing opprobriously of King Herod, saying, Go and tell that Fox. And lastly, his putting his Disciples in Mind of providing themselves with Swords, a little before his being Apprehended. These are all the Passages which I can recollect, which can with [Page 23]any pretence be Objected against what I have been alledging, of the Inoffensiveness of our Saviour's Life; of each of which I shall give a plain account in few words.

As to the Three first, I take them to be so many instances, in which our Saviour acted not as an or­dinary Person; but as One who had receiv'd a spe­cial Commission from God, as he was a Prophet, nay, much more than a Prophet, the Messiah and Son of God, and as such he us'd a Freedom, and exer­cis'd an Authority, which might indeed prove offen­sive, but yet very well became his Character.

When he allow'd his Disciples in their transgres­sing the Tradition of the Elders, Matth. 15.2. not washing their hands when they did eat bread, 'tis plain, that he did not account the practice of the Scribes and Pharisees in that instance to be innocent. They used that Ce­remony superstitiously, laying a great stress upon it, as if it had been expresly commanded by God, nay as if it had some Moral Goodness in it, and to eat with unwashen hands really defil'd a man. ver. 10, 11. For this Reason our Lord is said to have call'd the multitude, and said unto them, Hear and understand. Not that which goeth into the Mouth defiles a Man: but that which cometh out of the Mouth, this defileth a Man. Nay, they did not only urge this, and other of their Traditions, as necessary to be observ'd, teach­ing for Doctrines, the Commandments of men; ver. 9. but as he farther tells them, they transgrest even the plainest and most indispensable Commands of God, by their Traditions; ver. 3, &c. for which he chargeth them with gross Hypocrisie, and rebukes them severely. And cer­tainly it very well became him, if he were the [Page 24] Messiah, to rectifie the Peoples Apprehensions in a matter of this great importance, and to teach them wherein Purity or Holiness did consist; as likewise openly to expose the Ignorance and the Hypocrisie of those blind Guides, ver. 14. as he there calls them. And therefore when his Disciples upon that occasion said to him, ver. 12, 13. Knowest thou that the Pharisees were offended, when they heard this saying? He answered and said, E­very plant, which my heavenly Father hath not planted, shall be rooted up. We never read, that either he did himself, or allow'd his Disciples to transgress any Divine Law, rightly understood; so far from that, that he complied with all Humane Institutions, that were truly innocent. We meet with no Objection made against his Behaviour in the Temple, or in the Synagogues, to which he constantly resorted, though there were many Usages in both those places, which had no other foundation but Humane Institution or Custom. John 10.22. He celebrated the Feast of Dedication, which is known to have been appointed by Men, not by God. Nay he else-where admonish'd his Disciples and the multitude, Matth. 23.1, 2, 3, 4. that since the Scribes and Pharisees sat in Moses's seat, all therefore whatsoever they bid them observe, (viz. as far as it was agreeable to Moses, whose Interpreters they were, or should have a fair probability of being so, even though they impos'd heavier burdens than Moses ever intended, as the Words following seem to imply, yet if it were within the bounds of innocent practice) that they should observe and do, though not do after their works; for they said, and did not; where he carefully distin­guish'd between the Men, and their Office, command­ing respect to be shew'n to the one, when it was not due to the other.

As to our Lord's Riding in a kind of Triumph into Jerusalem, a little before his Crucifixion, Mat. 21.1, &c. 'tis evident, that he then own'd himself the Messiah, by taking upon him to fulfil a Prophesie relating to him: but he did it in such manner as to shew plainly, that he prerended not to an Earthly Kingdom, nor de­sign'd to give the Civil Power the least distusbance. Thus the Text sufficiently intimates, as the Evan­gelist eitus it from the Prophet, ver. 4, 5. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, How! Not as the Kings of the Earth, in Pomp and Gran­dure; but meek (or lowly) sitting upon an ass, and a colt the fole of an ass; not usher'd in with Guards of Souldiers; but with the Acclamations of the well-meaning and unarmed Multitude. And when he was come into the City, all the Authority he there exercised, was, where it was proper for him to do it, in his Father's house, ver. 12. driving out of the Temple those that had profan'd it, which he must reason­ably be understood to have done, as he was the Son of God. And indeed from the Success he had, in their leaving the Temple without resistance, both upon this and a former occasion, when he exercis'd the same Authority, it may well be inferr'd, John 2.14. that both his Commission and his Power were in these instances extraordinary.

As to his styling Herod, that Fox, Luke 13.32. it admits of the same answer. Whosoever is sent with a special Commission from God, is in the execution of that Commission greater than the greatest Prince upon Earth. This no reasonable Man will deny; and that our Lord in this instance took upon him to be thus Commission'd, is evident from the account [Page 26]which the Evangelist here gives. Luke 13.31, 32, 33. When the Pha­risees bad him depart thence, because Herod would kill him, he said to them, Go ye and tell that Fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected: Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a Prophet perish out of Jerusalem. Where he styles himself a Prophet, lays claim to a Miraculous Power, and declares himself appointed to discharge an Office, which he should continue to do till the time determin'd of God was come.

As to the remaining Instance, whosoever will consider the Text fairly, will easily be satisfied, that our Saviour's meaning was not to put his Disciples upon providing Swords for his defence, Luke 22.36. but only by a Symbolical way of speaking, to forewarn them of the distresses to which they were presently to be expos'd. For he had no sooner said, He that hath no Sword, let him sell his Garment and buy one; but he immediately adds, [...]. 37. For I say unto you, that this which is written must needs be accomplished in me, And he was reckon'd amongst the Transgressors; for the things concerning me have an end; whereby he plain­ly enough intimated, that he knew it was deter­min'd, that he should be then given up into his Enemies hands, and consequently could not desire them to attempt his rescue in vain. And accord­ingly when they said, v [...] 33. Lord, behold here are two Swords, he reply'd, It is enough. Had he design'd to make use of their assistance for his defence, it had not been enough to have had two Swords; but by this short answer, he intimated, that he meant no such thing; as 'tis certain he did not, by his com­manding [Page 27] Peter to sheath his Sword, ver. 50, 51. as soon as he had drawn it; and his healing the Wound which it had made. So that notwithstanding the several Objections above mention'd, we may justly affirm, that our Saviour's demeanour was truly Innocent and Inoffensive.

There was farther observable in the Life of our Saviour perfect Simplicity and Integrity, III mix'd with exact Prudence.

I joyn these together, as being rarely found in the same Person; but in our Blessed Saviour they were so perfectly joyn'd, as neither of them in the least to intrench upon the other.

His Simplicity and Integrity appear'd, in his free and open Conversing with all sorts of people, with­out any other design but the doing good to their Souls or Bodies. Whosoever came to him with an honest desire to be instructed, he readily admitted them, and discours'd plainly with them, in or­der to the informing their Judgments or directing their Practice. He instructed his Disciples upon all occasions, in such Truths as might be useful to them, resolving their doubts, and explaining to them what they did not well apprehend at the first hearing. He never flatter'd them with vain hopes of Secular Preferments; but often forewarn'd them of his own and their Sufferings. He treated them with that Freedom, which, as he himself told them, was us'd towards Friends, not Servants, John 15.26. discovering to them as much of the Will of God, as they could bear to know. When at any time they misbehav'd them­selves, he admonish'd and reprov'd them, always [Page 28]kindly, but more or less sharply according to the occasion. In conversing with his Enemies, he free­ly rebuk'd them for their Vices, detected and expos'd their Hypocrisie, and told them the Truth so plainly, that for that reason they sought to kill him. [...] 4 [...], 45. He very often said enough to convince them, that he own'd himself the Messiah, and they apprehended as much, though he did it usually in such Terms, as they could [...] hold of, till he had finish'd his Ministry; and then, when he knew that the doing so would immediately expose him to their Malice, [...] yet being adjur'd by the High-Priest, he plainly own'd himself the Christ, [...] 18.33, 3 [...]. the [...]on of God, and as freely confest to [...], that he was the King of the Jews. So con­scious was he, that his Life had been all of a piece, that when the High-Priest ask'd him of his Disciples and of his Poctrine, John 1 [...].1 [...]. he could make his Appeal in those words, ve [...]. 2. [...]. I spake openly to the World, I ever taught in the Synagogue and in the Temple, whither the Jews always resort, and in secret have I said nothing, Why askest thou me? Ask them which heard me what I have said unto them. Behold, they know what I said. He knew so assuredly that he could not be charg'd with the least falshood throughout the course of his Life, that he could say to Pitate, ver. 37. To this end was I born, and for this cause came I into the world, that I should bear witness [...] Truth.

His [...] [...]udence appear'd as evidently in disci­plining his Disciples, gradually as they were able to hear. To which purpose he consider'd their Pre­ [...], and reveal'd that to them by parcels and [...], which they could not receive all at once. His being appointed to suffer, and their obligation [Page 29]to imitate him, were Truths necessary to be known by them, but hard to be receiv'd; therefore he often gave them hints thereof, without insisting long at a time upon them, making them still more sensible of them, as the time drew near. He tells them, that he had forborn to say divers things to them from the beginning, because he was with them, John 16.4, which yet he thought fit to impart before he left them; he deli­ver'd to them in Parables, what they could not bear in express terms. ver. 25, At the very last he referr'd some things to the Revelation of the Spirit, after his Resurrection, because they could not bear them then, ver. 12, 13. And for the same reason he did not put them upon some Exercises, that of fasting in particular, Matth. 9.14, 15, 16, 17. not on­ly as being unseasonable whilst he was with them, but because they were not yet sufficiently prepar'd and dispos'd for the Severities of Religion.

But more especially the great Prudence of our Saviour's Life was evidenc'd, by his managing him­self in such manner, as that notwithstanding all the Craft and Malice of his Enemies, he did not fall into their hands, till he had finish'd the work which God had given him to do. To which purpose, when at any time he perceiv'd their designs against him, he immediately withdrew to some other place, and thereby escap'd, of which the Evangelists give us many instances. Nay, when sometimes they ap­pear'd more favourably inclin'd towards him, yet he did not commit himself to them, John 2.23, 24. because he knew what was in them. Upon the same account, he some­times forbad those whom he had Cur'd, Matth. 8.4. to divulge his Miracles, Matth. 16.20 and at other times charg'd his Disciples not to say that he was the Christ. When his Adver­saries [Page 30]of all sorts came to tempt him, by putting captious Questions to him, Mat. 22.15, &c he gave them such An­swers, as they could not possibly make any advan­tage of. Mat. 21.23. When they demanded of him by what Authority he acted, he replyed by asking them ano­ther question, which he knew they durst not An­swer. Mat. 2 [...].21, 22. When they askt his Opinion about giving Tribute to Caesar, he return'd such an Answer, as sent them away with Silence and Admiration. And this may serve as a Third Instance, wherein the Life of our Blessed Saviour is an Instruction and Pattern to us. The main Instances are yet behind, which I must reserve for my next Lecture.

IN my last Lecture upon these Words, I endea­voured to shew the Credibility of this Saying recommended by St. Paul, from the Excel­lency of that Pattern, which the Christian In­stitution proposeth to us, in the Life of our blessed Saviour, this being one Part of that Method, in which Christ Jesus saveth Sinners, Viz. That he did not only instruct us in the Particulars of our Duty by his Doctrine, but moreover hath left us an Example for our Imitation.

In treating on this Argument, I observed,

First, That the very Manner of our Saviour's Appearing and Dwelling upon Earth, the Exter­nal Condition and Circumstances of his Life, whilst he sojourned amongst us, were very instructive and examplary to us.

Secondly, That the Manner of our Saviour's De­meanor in these Circumstances, his Moral Qualifi­cations and Actions, did in an especial manner ex­emplifie to us those Virtues which we are concern'd to imitate. Under this Head, I observ'd,

That the Life of our Saviour was truly Humane, I every way suited to the Condition of Humane Na­ture, as it was of God's Creation, and consequently fit to be proposed to us as our Pattern.

That it was a Life perfectly Innocent and In­offensive. II

That it was Remarkable, III for an unusual Conjun­ction of the greatest Simplicity and Integrity, with an exact Prudence. Thus far I have proceeded, and now go on to what remains, viz. to enumerate di­verse other Moral Qualifications, which were ex­emplified to us in an Eminent and Conspicuous Man­ner, in the same Life, such as these following; a genuine and substantial Piety; a large and disinter ested Charity; a spotless Purity; a profound Humi­lity; an unparallel'd Meekness, Gentleness, and Pa­tience; and lastly, a true and sedate Courage, accom­panied with an unshaken Resolution and Constancy of Mind. The Consideration of each of these will be the Business of the present Lecture. IV

In the Life of our blessed Saviour we have an Ex­ample of a genuine and substantial Piety, by which I mean a great Sense of, and Regard to Almighty God, testified by all such Expressions, as are suitable to the Nature of God, and the Relation between God and Man.

Thus for Instance, [...] as he ever profess'd that he came from God, and was sent by him; so he constantly ac­knowledged God in all his Ways, assuming nothing to himself, but as derived from, and depending upon the Father. [...]oh. 5.1 [...], &c. He declared, that the Son could do nothing of himself, but what he saw the Father do. He ascrib'd both his Doctrine and his Works to the Father. [...] 10. The Word [...] that I speak unto you (saith he) I speak not of John 10.[Page 3]my self: but the Father, that dwelleth in me, he doth the Works. Upon the return of the Disciples, whom he had sent abroad, and their giving him an Account of their Success, he ascribed it all to God, saying, Lu [...]. 10. 21, 22. All things are delivered to me of my Father; joining to this Acknow­ledgment, as his Custom was upon other the like Occasi­ons, a pious and devout Ejaculation to God, lifting up his Eyes to Heaven, and owning the wisdom and Goodness of God, in the Dispensations of his Providence, for so the Evangelist there tells us, that Jesus rejoyced in Spirit, and said, I thank thee, O Father, Lord of Heaven and Earth, that thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes; even so Fa­ther, for it so seemed good in thy sight.

As he discovered a deep Sense of God upon his Mind, by such occasional Devotions, so he had also his Seasons of addressing himself to his Father in more solemn Manner, both publickly and privately. John 2.13, 14. chap. 5.1. chap. 7.10. ch. 12.12. Luk. 4.16. He attended the Publick Worship of God in the Temple upon all solemn Occasions; and his Custom was to frequent the Synagogue on the Sabbath-Days. He frequently re­tired by himself, for the Exercise of a more secret De­votion, between God and his own Soul. Thus we often read of his withdrawing into a Mountain, Mat. 14.23. Luke 5.16, Mark 1.35. ch. 6.46, &c. Luke 6.12. or his going apart into some desart Place, to pray; which he used to do either in a Morning, rising up a great while before Day; or in an Evening, after he had spent the Day in Works of Charity, continuing sometimes a great part, some­times the whole of the Night, in these Exercises. Very remarkable Instances we have of his Devotion, both in his solemn Prayer recorded by St. John, John 17. full of the most pious and devout Acknowledgments of God, and also in his Agony in the Garden, Ma [...]. 26.39, 42, 44. ch. 27.46, 50. and during his suffer­ing on the Cross, when he applyed himself with the utmost intenseness and fervency of Spirit to his hea­venly [Page 4]Father, in the time of his greatest Distress.

He always exprest a very great Regard to whatso­ever was any way related to God. His Word he ever mentioned with the highest Respect. Matth. 5.17, 18. Think not, says he, that I am come to destory the Law or the Prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till Heaven and Earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. His Custom was to cite the Scriptures upon all Occasions, both for his own Direction and Support, and for the convincing and confuting his Adversaries; and the Application he made of them was always so apposite, so close, and so clear, that his Adversaries had nothing to reply, as might be made evident in abundance of In­stances.

In like manner, he often exprest his Regard to the Tem­ple, John 4.21. as to God's House, and altho' he told the Woman of Samaria, that the Worship of God was not to be long confined to that, or any other particular Place, yet whilst it was employed by God's Appointment in his Service, he not only attended it constantly himself, but upon two several Occasions, exprest a very extraordi­nary Zeal against the Prophaners of it, John 2.16.17. Matth. 21.12, 13 rebuking them vehemently for turning his father's House, which had been appointed by him for an House of prayer, into an House of Merchandize, and a Den of Thieves.

All the Institutions of God were likewise Sacred to him. As in his state of Infancy, all things relating to him were, [...] by the Piety of Joseph and Mary, performed according to th [...] Law of the Lord; so when he was grown up to Man's Estate, he did for himself fulfil all Righte­onsness. [...] [...].15. For as much as John's Baptism was from Heaven, he freely offered himself to be baptized by him, though (as St. John in [...]imates) he was far from needing it. He was made and the Law, [...] 4 4. and therefore readily submit­ted [Page 5]to it. He attended at the several Festivals, accor­ding to its Appointment; he eat the Passover with his Disciples; he observed the Sabbath, tho' not with a Pharisaical Superstition, yet according to the True Design of the Institution; he admonished those whom he healed of the Leprosie to offer the Gifts which Moses commanded. He attended at the Synagogue-Service, Matth. 8.4. Luke 5.14. ac­cording to the Direction of the Governours of the Jew­ish Church, and the laudable Practice of the Nation.

He ever maintained a firm Faith and Trust in God, (one of the chief Instances of a Solid Piety, and the Root of all other Virtues.) Not to mention his Mira­culous Works, Mat. 17.20. John 11.41, 42. which were all wrought by Faith in the I ower of the Almighty; his whole Life, from the be­ginning to the end, was spent in a constant Dependence upon a special Providence, especially during the time of his Publick Ministry, when he went about doing the Work which was appointed him, and committing him­self entirely to the Care of him who had sent him. It may seem too small an Instance to insist upon, that of his Unconcernedness in a Storm, Mat. 8.23. when the Vessel he was in was covered with the Waves, and his Disci­ples apprehended themselves in danger of perishing; seeing he reproves his Disciples, as having but little Faith upon that Occasion. We have indeed far higher Instances of his Faith in God, under much greater Trials, both when his Sufferings were approaching, and when he was actually under them. When his Disciples dis­covered their unwillingness to go into Judea, John 11.8, 9, 10. as appre­hending the Danger he would be exposed to there, he tells them what was the Principle upon which he acted; Are there not (says he) twelve Hours in the Day? If any Man walk in the Day, he stumbleth not, because he sees the Light of this World, &c. As if he had said, What­soever dangers might threaten him, he could safely com­mit [Page 6]himself to the Divine Protection, which would certainly preserve him till he had finished his Work. In his Discourse with his Disciples, a little before he was apprehended, as he gives many Instances of his Faith, so particularly in those Words, Joh. 16 32. Behold, the Hour cometh, yea, is now come, when ye shall leave me alone: yet I am not alone; because the Father is with me. When his E­nemies had seized him, and upon that occasion Peter drew his Sword, our Lord rebuked his irregular Zeal, by declaring his belief, that he could have obtained an Army of Angels to rescue him, Matth. 26.53, 54. had it been a thing fit for him to ask, or for God to grant. When he hung upon the Cross, he comforted the Penitent Thief, by assuring him, Luk. 23.43. that he should be that Day with him in Pa­radise. In the midst of his most grievous and pathe­tical Complaint, he still gave evidence of his Faith, by calling God his God twice in the same Breath; Mat. 27.46. and pre­sently after expir'd, with an Expression full of Trust in God, Luk 23 46. saying, Father, into thy Hands I commend my Spirit.

In Virtue of this Faith, he always made the Glory of God his great End. He could truly profess to the Jews, that he sought not his own Glory; [...] 7 18. [...] 8.49.50. but the Glory of him that sent him; which he did both living and dying; and therefore could say to his Father, when he was going to offer himself upon the Cross, Joh. 17.1, 4. Father, the Hour is come; glorifie thy Son, that thy Son also may glorifie Thee. I have glorified thee on Earth, I have finished the Work which thou gavest me to do.

This indeed is the true Way of glorifying God, by yielding, as our Saviour had done, a ready, a diligent, and a constant Obedience to his Will. Joh. 8.22. He always did those things, which pleased God, and this, not as we are apt to do, with Reluctancy; No, it was his Meat, the pleasure of his Life, [...] 4.34. to do the Will of God, and to [Page 7]finish his Work. Nor was his Diligence less remarkable than his Willingness. Luke 21.37, 38. In the Day time he was teaching in the Temple, whither the People came early in the Mor­ning to hear him, and he usually spent the whole Day, either in instructing the Minds, or healing the Bodies of Men.

Nor did he testifie his Piety only by Doing; but, which is yet more difficult, by submitting in all Cases to the VVill of his heavenly Father. His coming into the VVorld, his appearing in such mean Circum­stances, especially his suffering so many hard things both living and dying, were sufficient Evidences of an entire Resignation of his own VVill to the VVill of God. VVhen he spake of his approaching Sufferings, Now (saith he) is my Soul troubled, and what shall I say? John 12.27, 28. Father, save me from this Hour: But for this Cause came I to this Hour. Father, glorifie thy Name. How full of devout Submission was his Prayer in his Agony, Mar. 14.33, 34. when his Soul was seized with amazement and anguish, when it was exceeding sorrowful, even unto Death, when the anguish of his Spirit caused him to sweat as it were great Drops of Blood falling down to the Ground, Luk. 22.44. when he had all the Sense of, and felt all the Reluctancy to his Sufferings, which innocent Humane Nature was capa­ble of, falling on his face, and saying, O my father, Mat. 26.39. if it be possible, let this Cup pass from me; nevertheless not as I will, but as thou wilt, repeating the same Words a second, and a third time! The same resigned Temper he again testified to Peter, when he said, Joh. 18.11. The Cup which my fa­ther hath given me, shall I not drink it?

And hereby all the Reluctancy of his Humane Na­ture is justified, as perfectly innocent and blameless; since as it was no more than what was truly Natural and Humane, so it was accompanied with an entire Resignation to the Divine Will. For this is all that [Page 8]God doth or can require of a Creature, not to desire, not to be fond of Sufferings, nay, not to be insensible of them, or unaffected with them; but if it be his will to inflict them, willingly to submit to, and acqui­esce in his disposal. 'Tis this indeed which ren­ders Submission a Virtue, that in exercising it, our wills are resigned to God's; and it was this, which exceedingly inhanced the Virtue of our Saviour's Submission, that he appears to have had so quick and tender a Sense both of his approaching and present Sufferings, and yet submitted. His Nature recoyled, but did not rebel. His Will, if it had been fit, would have chosen otherwise; but not being so, it yielded.

To conclude this Head; Our Saviour's Piety appear­ed, in his making it his Business to excite the same Disposition in others. This was the Design of his Publick Preaching, and of his more private Conver­sation, to instruct Men in the Knowledge of God and his Will, and to perswade them to a suitable Practice; to which purpose he laid hold of every Oportunity and Occasion of discoursing to those that were with him, Joh. 4.10. ch [...]p 6.27. Luke [...]4.41, 42. ch. 11.27 ch. 14.37, 12, 15.16. on Divine and Spiritual Subjects, as will appear in abundance of Instances to any one who carefully per­uses the Evangelists; such a sense had he of God and Divine Things upon his Mind, that out of the abun­dance of his Heart, his Mouth was always thus speak­ing.

There was further exemplified to us, V in the Life of our blessed Saviour, a large and disinterested Cha­rity.

His Piety and Charity were in Truth so intermix­ed, that the very same Instances may be very often pro­duced for both, he having made, as we should do, his [Page 9]Love to Men the Effect and Proof of his Love to God, and the Acts of his Obedience being for the most part so many Instances of Beneficence also.

Charity was the Motive; and the Exercise of it, the great Design of his coming into the World. This is that faithful Saying, recorded in our Text, that Christ Jesus came into the World to save Sinners. And whilst he was in the World, his Business was, Acts 10.38. to go about doing good. It was his daily Employment, through­out the Course of his Publick Ministry, to do good to the Souls and Bodies of Men. Thus the Evangelist tells us, Jesus went about all the Cities and Villages, Mat. 9.35. teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every Sickness, and every Dis­ease among the People.

He spent his time, as appears by the Account the Evangelists give us throughout their History, in instru­cting the Ignorant, reproving the Guilty, inviting Sinners to Repentance, encouraging the Penitent, and restoring Health and Strength to the Diseased and Infirm.

I mention the Cures he wrought, because it is im­possible to represent the Life of our Saviour truly, without taking Notice of those Actions, which fil­led up so considerable a part of his Life, and conse­quently of his History, and which were indeed so notorious, as that the Jews themselves, together with the most Learned of the Ancient Infidels among the Pagans, such as Julian and Celsus, acknowledged them, tho' they did not own the Power by which he did them. However, I insist not now upon the miraculous Power by which he wrought his Cures; but only upon the Charity which he exercised therein, all the Mira­cles, which are ascribed to him, being also so many Instances of Kindness and Beneficence.

Moreover, he did good, like his heavenly Father, to all sorts of Men, to the Evil and to the good. He did not despise or overlook any for their Poverty, or the Meanness of their Condition; nay, for their Ignorance, or their past Faults, if they were but willing to be in­structed, and to amend for the future. He converst with the worst of Men; both those that were esteem'd so, and those that really were so, as a Physician with his Patients, in order to the curing their Spiritual Dis­eases. He particularly encouraged repenting Sinners, declaring often, Luk 19.10 that he came to seek and to save that which was lost. He applied himself first indeed to the lost Sheep of the House of Israel: Mat. 15.24. But to shew that he did not intend to confine his Charity to the Jews only, he extended it to the Samaritans, verse 22. John 4.10, 40. and to the Gentiles also, as there was occasion offered.

He readily laid hold of every Oportunity of being kind and useful, nay, he sought Oportunities that he might be so. He kindly received those who came to him privately for Information; Joh 3 [...] &c nor do we ever read, that he refused to give either Instruction or Relief to any one that seriously asked it of him. He did indeed at the first seem to deny the Woman of Canaan; Matth 15.24, &c. but, as it appears, it was only to try her, and thereby to have an occasion of doing what was most grateful to him, commending and encouraging her Faith. When he was willing to retire, Luk. 9.10, 11, 12, 13. yet if the People followed and prest upon him, his Compassion moved him to enter­tain them kindly, to teach, to heal, and to feed them.

Nay, he did not always stay till he was ask'd; but often prevented the miserable, and sav'd them the trou­ble of petitioning, by kindly offering his Assistance, whenever he beheld a compassionable Object. When he beheld a poor Man lying at the Pool of Bethesda, Joh. 5.6, 7. infirm and helpless, knowing that he had laboured [Page 11]under his Infirmity many Years, and had waited there a long time in vain, he asked him, Whether he would be made whole? and immediately restored his Strength to him; and again finding him a little after in the Temple, he made his first Kindness the Occasion of a second and a greater favour, admonishing him to improve the Blessing he had received: Behold! saith he, verse 14. thou art made whole; sin no more, lest a worse thing come unto thee. His raising the Widow's Son, Luk. 7.13, was another Instance of the same kind, when his Goodness moved him to surprize the sorrowful Mother with an unexpected Favour.

Moreover, Whatsoever good he did, he did it freely, having no other Reward but the Satisfaction of doing it. Nay, he persevered in doing good, in spight of all the many Provocations he met with to the contrary. He did, as his Gospel hath obliged his Disciples, Good for Evil. Even when his Enemies exercised the utmost of their Malice and Fury against him, he ceased not to pity and to pray for them. How pathetically did he express himself towards Jerusalem, a little before his Suffering, declaring the desire he had, and the Pains he had taken to prevent its ruin! O Jerusalem, Mat. 23.37. Jerusa­lem! How often would I have gathered thy Children to­gether, even as a Hen gathereth her Chickens under her Wings, and ye would not! Even when he was nailed to the Cross, and felt the worst that they could do to him, he made the best Apology for them, Luk. 23.34. that Charity could invent, with his dying Breath recommending those that crucified him, to the Mercy of God. Nay, he died for them, who thus used him, as well as for the rest of Mankind, who had grievously offended both his Father and him. And herein was Love, the grea­test that ever any other Man could be suppos'd to have for his very best Friend; Joh. 15.13. Rom. 5.6, 8, 10. but Jesus exercis'd it towards his Enemies, towards ungodly Men and Sinners, after [Page 12]which I need not, nay, I cannot add any thing, where­by to set forth the unbounded and disinterested Cha­rity of our Saviour. I proceed therefore to con­sider,

That spotless Purity, VI in which also our Lord made himself an Example to Men; by which I mean, that his Soul was not in the least defiled by dwelling in a Body of Flesh, nor corrupted by conversing with ma­terial and sensible Objects; but the reasonable and the divine Life prevail'd and triumph'd over the A­nimal.

They were but few of the Pleasures of Sense which he vouchsafed to partake of, and those also very spa­ringly. He was so wholly taken up with the Works of Piety and Charity above-mention'd, as to shew no other Regard for his Body, than what was absolutely necessary for the rendring it serviceable to his Mind, very often neglecting it, and denying it even its inno­cent and lawful Refreshments, whilst he was busie in the Assairs of his great Employment. Mark 3.20. Joh. 4.6.7, 31, 32, 34. He was fre­quently expos'd to hunger, and thirst, and weariness, whilst he went about preaching the Gospel, and admi­nistring Help to the Needy. He had not sometimes leisure to cat his Bread, nor was he solicitous about it, having, as he told his Disciples, Meat to eat, which they knew not of. He refus'd not indeed, when invited, to be present at Entertainments, and sometimes accep­ted the Respect of being anointed with costly Oynt­ment; but in neither of these Instances was there any thing justly liable to censure. He always made the Entertainment an Oportunity, not only of obliging such as invited him, but moreover of discoursing piously and usefully to the Company there present, of which [Page 13]we have diverse remarkable Instances. Luk. 5.29. chap. 14.3, &c. chap. 19.9, &c. In permit­ting himself to be anointed with a very costly Oint­ment (which seems to have been upon two distinct Occasions, and by two several Persons) he allow'd in both Instances a Respect to be paid to him, Mat. 26.6. Joh. 12.3. Luke 7.37. which was justly due, and very seasonably paid; and in one of them particularly an Occasion to be given for recording the Repentance and the Gratitudue of a reclaimed Sinner, as an Example and Encourage­ment to future Generations.

Our Lord did not indeed withdraw from the World, as I have already observ'd, that he might place himself out of the reach of sensible Objects, by which Men are so apt to be ensnared; nor did he, that we read of, use any unnatural and uncouth Methods for mortifying the Flesh, nor exercise any of those foolish Austerities, for which some fanci­ful Religionists have been famous; (all which in Truth looks either like a cowardly forsaking the Station which Providence hath assign'd us, in order to keep out of harms way, doing little or no good, in order to the doing no evil; or else like a vain Ambition to appear singular and extraordinary; or seems at the best but the result of Ignorance and Su­perstition:) but he preserv'd himself innocent and pure, (as we ought to do) in Ways and Methods suitable to the Condition of Humane Nature, and the Design of this present Life, always keeping his Body in that perfect Subjection to his Spirit, that it might be a ready Instrument either in doing or suf­fering the Will of God. And therefore, when by God's Will he was exposed not only to the more tolerable Inconveniencies and Hardships of Life, but to very grievous Sufferings also, Isa. 50.5, 6. he was not re­bellious, [Page 14]as the Prophet speaks in his Name, neither turned he away back: but gave his back to the Smiters, and his Cheeks to them that pluck'd off the Hair; he hid not his Face from shame and spitting. As he had subdued his Flesh before, 1 [...], 1, 2. so then he suffered in it, instructing us thereby to arm our selves with the same Mind, ceasing from sin, and living the rest of our time in the Flesh, not to the Lusts of Men, but to the Will of God.

The next Instance I named, VII in which our blessed Saviour became an Example to us, was his profound Humility.

I have already observ'd, That his voluntary as­suming our Nature, and submitting to all the Cir­cumstances with which his Incarnation was attend­ed, were Instances of a wonderful Condescension; as likewise that in the more private part of his Life, he was an eminent Pattern of Humility: and when he took upon him his Publick Employment, not­withstanding the real Dignity of his Person, and the singular Nature of his Commission, yet his Temper and his Carriage were not alter'd. He took no worldly State upon him. He chose for his immedi­ate Attendants, Men of the meanest Rank and Edu­cation. John 6.15. He ever declin'd the Offers of Secular Pow­er and Honor. When he once accepted the Respect and Applauses of the People, it was, as the Evan­gelist observes, Matth. 21, 9, 16. from the Multitudes, and as himself expresses it, out of the Mouth of Babes and Sucklings, and this too not till he knew that the time of his leaving this World drew near. John 8.49, 50. He honour'd his Fa­ther, as he told the Jews, not seeking his own Glory; so far from that, that he liv'd in those Circumstan­ces, [Page 15]and continually did those things, which he cer­tainly knew would, though unreasonably, cause him to be despis'd by that evil Generation, sacrifi­cing his very Reputation to the Honour of God, and the Benefit of Mankind. When one call'd him, Mat. 19.17. good Master, he replied, that no one was good, but God; not thereby denying himself to be good, or that he was really God; but making this Reply to one that spake to him in the Style, which the Jews us'd to­wards their Doctors, looking upon him as a meer Man, according to the Form, which he had taken upon him. He complied, as I took Notice before, with Institutions which he had no need of, that he might be an Example to others. He condescended to converse with the meanest, and the worst of Men, that he might be useful to them. He made a general and an earnest Invitation to Sinners, Matth. 11.28, 29. to come to him, if they were but touch'd with a Sense of their Sins, and were desirous to be deliver'd from the Burden of them, assuring them for their En­couragement, that he was lowly in Heart. His Di­sciples marvelled, when they saw him talking with the Woman of Samaria, John 4.27. which he readily condescen­ded to do for her Instruction. Mat. 19.13. ch. 18.2, &c. He took great No­tice, as I have observ'd, of the young Children which were presented to him, and testified an especial Re­gard to all such as should be found like to them, in simplicity and humility of Temper, however little and inconsiderable they might appear in the Eyes of the World. He declar'd, Mat. 12.48. that whosoever should do the Will of his heavenly Father, without any regard to his Quality or Circumstances in the World, was to him as his his Brother, his Sister, and his Mother. Luk. 22.27. To­wards his Disciples he carried it not only as a Brother [Page 16]and a Friend, but sometimes also as a Servant. Nay, a little before he left them, he took the Habit of a Servant upon him, Joh [...] 13.4. &c. and wash'd their Feet, telling them, that he, their Lord and Master, did this, to give them an Example, that they might do like­wise. And again elsewhere, proposing himself as their Pattern, Matth. 20.10, [...].28. he declar'd, that the Son of Man came not to be minister'd unto, but to minister, and to give his Life a ransom for many. And this indeed was the greatest Expression and Testimony of Humility, that was possible, that after having liv'd an hum­ble and a despis'd Life, he should submit to an ac­cursed death, attended with the most ignominious Circ [...]mstances; [...]. 12.2. that he not only endur'd the pain of [...] Cross, but despis'd the shame also; that as he had made himself of no Reputation, by taking upon him the form of a Servant, being made in the likeness of Men; so being found in fashion as a Man, he yet further humbled himself to the very lowest de­gre [...] becoming obedient to Death, even the Death of the Cross.

The next Instance I nam'd was our blessed Savi­our [...] great Meekness and Gentleness towards all forts of Men. VIII

This was the Natural Effect of his Humility, and therefore he joins his Meekness and Lowliness in He [...]t, M [...] 11. [...]. when he invites and encourages Sinners to con [...] to him. [...] 12.1 [...].20. It is cited by St. Matthew as a Pro­phe [...]y which related to him, and which he exactly fulfill'd, that he should not strive nor cry, neither should any Man hear his Voice in the Streets; a bruised Reed he should not break, nor quench the smoaking Flax, im­porting, that by his meek and gentle behaviour he [Page 17]should encourage & strengthen the humble & weak­hearted. He calls himself, for the same reason, Joh. 10.14. the Good Shepherd, because of his tender Care towards such, as should come under his special Conduct. Ac­cordingly he manag'd, his Disciples with great tenderness, instructing them (as I have observ'd) as they were able to receive Instruction; bearing with their Ignorance, and Indisposedness to un­derstand and remember what he said to them; reproving them faithfully, but in most friendly manner, usually in such soft Terms as these, Mat. 16.9. ch. 8.26. Do ye not yet understand, neither remember? Why are ye fearful, O ye of little Faith? Nay, when in the time of his Agony he had desir'd three of them to watch with him, and they suffer'd themselves to be overtaken with Sleep, he only said, applying him­self particularly to Peter, who had exprest the greatest Confidence, What, Mat. 26.40, 41. could ye not watch with me one Hour? Watch and pray, that ye enter not into Temptation. The Spirit indeed is willing: but the Flesh is weak.

But his Meekness appear'd most eminently in his Carriage towards his Enemies, Heb. 12.3. whilst he en­dured the Contradiction of Sinners against himself. When the Pharisees, the worst of Men, reproach­ed and upbraided him for his good Works, ac­cusing him as a prophane and loose Man, nay, as an Impostor, and a Magician, he often con­descended to argue the Case with them, giv­ing them unanswerable Arguments, Mat. 9.3, 11 ch 12.3, 11, 24. and very mild Words, in his own Vindication, in order, if possible, to have satisfied and convinc'd them, [Page 18]of which we have diverse observable Instances in the Evanglists.

'Tis true, he did sometimes take another Course with these Men, accusing and upbraiding them in a very severe manner, telling them they were Hypocrites, Mat. 23.13, 17, 33. Mat. 12.39. Joh. 8.44. Fools and blind, an evil and an adulte­rous Generation, Serpents, and a Generation of Vi­pers, and finally Children of the Devil, which may seem an Objection against the Meekness of his Temper and Behaviour. But if the Matter be throughly considered, this admits of a very fair Account, and such as is altogether consistent with what I have said upon this Head.

Supposing the Scribes and Pharisees to have been of such a Temper as the History of the Evangelists represents them (of which there can be no reason to doubt) there's nothing said of them by our Saviour, but what was strictly true. Malice and Hypocrisie mixt together make the very worst Constitution, that humane Nature is capable of, which cannot be better represented, than by resem­bling it to that of venemous Creatures, or accursed Spirits, and is in truth so exquisitely bad, that hard­ly any thing bad enough can be said of it. 'Tis true, after all this, it might not have become every pri­vate Man to have told them the truth so openly, and so plainly; and that partly for want of a cer­tain Knowledge of the inward Temper and Dis­position of others; and partly for want of a spe­cial Authority to rebuke all sorts of Sinners with freedom: but our blessed Saviour, who, as we be­lieve, thorowly knew the Hearts of Men, and was [Page 19]come into the World with a special and extraor­dinary Commission from God, might well be al­low'd, to tell them their own, in the plainest Terms. John the Baptist, by Virtue of a Divine Commission, did the like; Matth. 3 7. and much more might He, whom St. John acknowledged to be so much Greater than himself, do it. Especially if we add, That he had taken the gentler Course first, mildly arguing with them, with Great Strength of Reason, as I have already obser­ved.

To conclude this Particular; Our Saviour's Meekness was then most Conspicuous, when he met with the utmost personal Provocations: When one of his own Disciples vilely betray'd him, upon his approaching to give him the trai­terous Kiss, he said no more, but Friend, Mat. 26.50. Luke 22.48, 52, 53. Where­fore art thou come? And again, Judas, betrayest thou the Son of Man with a Kiss? To the Chief Priests, and Captains, and Elders, that came with Judas, he address'd himself in this mild Language, Be ye come out as against a Thief, with Swords and Staves? When I was daily with you in the Temple, ye stretched forth no Hands against me: but this is your Hour, and the Power of Darkness. Not one passionate or indecent Expression in all this; nor when he was presently after brought upon his Tryal; nor under his Sufferings themselves. But that leads me to another Instance, nearly allyed to this of Meekness, Viz.

The Great Patience of our Lord, IX under the sharpest Sufferings of various kinds.

That he quietly underwent many Inconveni­encies and Hardships, through the Course of a mean and poor Life, may be rather call'd Con­tentedness than Patience; that he bore with the Weakness of his Friends; and the perverseness of his Enemies, during the space of his Publick Ministry, may be properly reduc'd to the last Head of Meekness; but his Patience appear'd in his quietly susteining those severe Sufferings which befel him, both immediately before, and at his Crucisixion, during all which time, it is observable, that not one froward or impatient word proceeded out of his Mouth. When he stood before the Council, and they laid many grievous things to his Charge, which he knew to be false, Mat. 26.63. he held his peace. When an Officer in­solently stroke him, without any Order from the Council, Joh 18.23. he only said, If I have spoken evil; bear witness of the evil: But if well; why smitest thou me? When Pilate order'd him to be scourged, and when the Soldiers spit upon him, Matth 27.2 [...], &c. mockt him, and abused him in diverse rude and insolent Ways, his Pati­ence was still invincible. Acts 8.32. He was after all led as a Sheep to the slaughter, and like a Lamb dumb before his Shearer, Mat. 27.46. Psal. 22.1. so opened he not his Mouth. Upon the Cross indeed he once complain'd; but it was in the Words of a Prophetick Psalm, indited long before, for that very purpose, making his hum­ble Application to GOD, as to One in whom he knew he had a sure Interest, notwithstanding [Page 21]the Severity of his Sufferings, Luk. 23.46. in which Con­fidence he immediately after [...]esigned his Spirit to him.

And that which render'd this Patience of our Lord still the more considerable was, that he was all this while conscious of Perfect Innocen­cy, and very sensible of the Injury done him by those who inflicted these Sufferings upon him. To this purpose St. Peter argues in this very Case, proposing our Lord, as a Pattern to us herein. This, (says he) is thank-worthy, 1 Pet. 2.19, &c. if a Man for Conscience toward God endure Grief, suffering wrong­fully. For what Glory is it, if when ye be buffeted for your Faults, ye take it patiently? But if, when ye do well and suffer for it, ye take it patiently; this is acceptable with God. For even hereunto were ye called; because Christ also suffer'd for us, leaving us an Example, that ye should follow his Steps; Who did no sin, neither was guile found in his Mouth; Who, when he was reviled, reviled not again; when he suffer'd, he threatned not; but committed himself to Him who judgeth righte­ously.

I come now to the last Instance I mention'd, X wherein our blessed Saviour became our Exam­ple, and that was in a True and Sedate Courage, testified by an unshaken Resolution and Constan­cy of Mind.

Having fix'd hi [...] End, he pursued it reso­lutely, upon all Occasions bearing up against whatsoever Temptation or Opposition he met with in his way.

I might begin with the Constancy which he shew'd in resisting the Temptation of the Devil, Matth. 4.1, &c. when he assaulted him by several different Me­thods, at his setting out upon his great Work; which to those who are his Disciples, is a Pat­tern to instruct and encourage them, in with­standing all the Attempts of their Spiritual and Invisible Enemy: But I rather chuse to take No­tice of his Constancy in resisting and overcom­ing all the Temptations he met with from Men, of which we have many Instances, which cannot be denyed by our Adversaries themselves.

To this purpose 'tis observable, that he was nei­ther affected with the Applauses, nor imposed upon by the Pretences, nor discouraged by the Reproaches and Threatnings of those he had to do with. [...]oh. 6.15. Sometimes nothing would satisfie the People, but to set him up immediately for a King; but, because he knew this was not agree­able to the design of his coming, he declin'd the Offer At other times, his Enemies would speak him fair, in order to betray him: But he dis­cerned their Hypocrisie and Wickedness, Mat. 22.18. and would give them no Advantage against him. For the most part they discovered their Hatred to him very openly, so that he knew that he went in danger of [Page 23]his Life amongst them: but neither did this de­ter him from pursuing his great Design. Mat. 14.13. Joh. 11.54. He withdrew indeed upon Occasion from one Place to another, to avoid their Fury: but he never deserted his Work, or neglected the least part of his Duty from fear; but was always employ'd in the great Business of his High Calling, where­soever he went. If an Occasion of exercising his Charity offer'd it self, though upon a Sabbath-Day, and in the Presence of the Pharisees, Mat. 12.10. yet he laid hold of it, and did the thing which he certainly knew they would lay to his Charge, John 5.32, &c. ch. 10.24, 25, &c. as a Crime. He would upon all fair Occasions justifie himself to their Faces, owning who he was, in such Terms as they understood well enough. Mat. 16.23. He very often discours'd with his Disciples of his Sufferings, as what he certainly foreknew and ex­pected; and when Peter would have tempted him to spare himself, he rebuked him more sharply upon that, than ever he did upon any other Occa­sion. Joh. 7.7, 10 14, 25, 26. When any of the Festivals requir'd his Pre­sence at Jerusalem, he went thither, tho' he knew that they sought his Life; nay, he went to the Tem­ple, and taught publickly in the midst of their most solemn Assemblies, so that some of them said upon that Occasion, Is not this he, whom the Jews seek to kill? But lo, he speaketh boldly, and they say nothing to him! Do the Rulers know indeed that this is the very Christ? But most remarkably did he do this at his last Passover, Joh. 11.7, 8, 9. when his Disci­ples, apprehensive of the Jews Designs against him, would have deterr'd him from going up, but could not prevail. As he was going up with [Page 24]them, Mat. 20.18, 19. he told them, plainly and very particu­larly, the Things which should befal him at Je­rusalem, yet he enter'd into the City in a more Publick and Solemn Manner, Joh. 12, 12. than he had ever done before; and altho' he went in the Evenings to lodge at Bethany, Mat. 21.17, 18. yet he return'd in the Morn­ing to Jerusalem, where he continued to con­verse freely and openly, till he was apprehen­ded.

A little before he was seiz'd, he entertained a long and particular Discourse with his Disci­ples, Joh. 13.14.15.16. ch. taking his solemn Leave of them, and in­structing and comforting them, with Respect to his Absence from them. When his Discourse was finish'd, and he had recommended himself and them to God by Prayer, chap. 17. he went with them di­rectly to the Garden, there expecting the Traitor Judas, Joh. 18.1, 2 who knew the Place, as being that to which Jesus was wont to resort with his Disciples. When he was come thither, ver. 7, 8, 9. he met the Officers that were sent to take him, and told them, that He was the Person whom they look'd for, by that means giving his Disciples an Oportunity to make their Escape. When he was brought first before the Chief Priest and Council, M [...]. 2 [...].63.64.65. [...] 7.11. [...] 6.13. and after­wards before Pilate, he was so far from a cow­ardly Tergiversation, that with great Resolution and Constancy of Mind, he own'd himself to be what he was, and when they wanted Evidence to convict him, gave them an Oportunity of doing it out of his own Mouth, witnessing, as St. Paul expresses it, a good Confession.

And as the certain and near Prospect of his Sufferings could not discourage him from thus go­ing on, to meet and face them; so neither did the feeling of them, when they were the most sharp and severe, weaken his Resolution, or break the firmness of his Spirit.

'Tis true, that both in his Agony in the Gar­den (as I before observ [...]d) and likewise whilst he was upon the Cross, he discover'd a very quick Sense of his Sufferings, and such as some of the Adversaries of Christianity have urged as a plau­sible Argument, that our Saviour wanted that Courage and Firmness of Spirit, which I have a­scribed to him. But in this they betray as much Ignorance as Malice, and plainly shew that they not only are destitute of a Spiritual and Divine Sense, but that they want also a just Idea of the Frame of Humane Nature.

The Virtue of Courage cannot consist in the Strength and Vigor of the Animal Spirits; nor in an obstinate Resolution not to complain, or seem at all sensible of Sufferings. On the con­trary the most excellent Constitution, particularly to the Purposes of Virtue and Piety, is un­doubtedly that which is most tender and sensible; and such a Constitution we may therefore rea­sonably presume our Saviour's to have been, which as it would necessarily occasion a very quick Sense both of the Pain and the Ignominy he was exposed to, so there was in his Case also a Con­currence [Page 26]of many other Circumstances, whereby this Sense would be heighten'd. He, whom we Christians believe to have been the Son of God, and to have suffered for the Sins of Men, in order to the making Expiation for them, must neces­sarily have had a deep Sense of the Displeasure of his heavenly Father, on Account of the Apo­stacy of Mankind; as also of the heinous Evil of Sin, and all the Misery to which it had ex­pos'd, the Children of Men. He must have been farther strongly affected with the disingenuity and baseness of those Men by whom he was thus vile­ly and cruelly treated, and from thence conside­red the Difficulty of recovering Sinners to God, and the Misery to which a great Part of Mankind would through their own Perverseness still ex­pose themselves, notwithstanding all he did and suffered for them. He was wise and good enough, possess'd with such an ardent Love both to God and Man, as to be deeply touch'd with these and many other such like Apprehensions, which may not perhaps duly affect us, through our Ignorance, in­considerateness and narrowness of Spirit. And after all, he might be left by God to feel as much from all these Circumstances concurring, as inno­cent Humane Nature is capable of feeling, that by this Means his Sufferings might be so much the more considerable and valuabe, to the Ends for which they were designed. And I doubt not, but whosoever has good Nature and Religion e­nough to be in any measure touch'd with these Considerations, will readily acknowledge, that as our Saviour's Sufferings were much greater than [Page 27]those of any other Man upon Earth, so his Sense of them was very well consistent with True Courage and Firmness of Spirit; since notwith­standing all their aggravating Circumstances, he persisted to the last in a submissive Resignation of himself to the Will of God.

To conclude this Particular; As from the be­ginning of his Sufferings to the end, he utter'd nothing unbecoming his Character, so whilst he hung upon the Cross, and his Pain and Grief must be supposed most exquisite, he said diverse things, which shewed both the Clearness of his Apprehen­sion, and the firmness of his Mind at that time. He exprest a tender Regard to his Mother, the blessed Virgin, Joh. 19.25. Luk. 23 34, 42. Joh. 19 28, 29, 30. committing her to the Care of his beloved Disciple; he kindly apologized and pray'd for his Enemies; he comforted the Penitent Ma­lefactor; and when he knew that all things were accomplished, saving one Prophecy, of their giving him Vinegar to drink, he gave an Occasion for offer­ing it, and when he had received it, he declared, that it was finished, and commending his Spirit to his heavenly Father, he bowed his Head, and gave up the Ghost, remaining thus constant and unalterable to the last, and conquering even by dying.

And thus I have gone through what I proposed, briefly pointing at several Instances, in which our blessed Saviour hath given us an Example, and of which the Evangelists have given us a more full and particular Narrative; whose Writings upon this Account deserve our most serious and impartial per­usual, as describing to us, in a plain, simple, and un­affected Style, a Life to which there is nothing com­parable, [Page 28]in the most learned and renowned Histori­ans; a Life which none but the Son of God could have lived, and which none but those who conver­sed with him, or were endued in some measure with his Spirit, could have written, as the Evangelists have done. Had our Saviour been no greater a Person, than the Adversaries of Christianity sup­pose him; and had the Evangelists been furnish'd with no greater Abilities than their Education had given them, we could not possibly have had from them, such fair Characters of True Goodness, of Solid Piety and Virtue of all Kinds, without the least Defect or Mixture, as we read in the Gospels.

I shall conclude this Discourse with admonishing my self, and all that hear me, of the mighty Obli­gation this Example lays upon all the professed Disci­ples of Jesus. It is the Example of him whom we call our Lord and Master, who took our Nature upon him, that he might not only teach, but shew us how to live, and who hath engaged us in the highest man­ner, by living and dying for our sakes 'Tis, in a word, the Example of God, when he became Man, that he might restore us to the Image and the Favour of God.

Then, and then only shall we represent him truly to the World, when we become like to him in our Tempers and our Practices; by this Means we may hope to convince Unbelievers, and to procure that Esteem and Honour to the Name of our Lord, which is due from all Mankind.

IN discoursing of the Method, in which the great Mediator between God and Man, Christ Jesus, hath undertaken to save Sinners, I propos'd to consider the Necessities of fallen Men, and thereby to evince both that we had very great need of the assistance of a Mediator, and that no Method, which we can possibly think of, could have so fully answer'd the end of pro­viding for our Necessities, as that which our bles­sed Saviour, by his coming into the World hath been pleas'd to take.

The Necessities of Men I reduc'd to four Heads.

First, A suspicion and jealousy of Mind concern­ing God, and an Alienation from him, as consequent thereupon.

Secondly, A gross ignorance of God, of them­selves, and of the several particulars of their Duty.

Thirdly, An indisposition and inability to com­ply with the Divine Will, although it should be fully and clearly reveal'd.

Fourthly, After all, an incapacity of removing those other evil and mischievous Consequen­ces, to which their sins had expos'd them, and of obtaining for themselves that compleat Salvation, which they stood in need of.

The two former of these I have consider'd at large, and now proceed to those two which remain, which I shall treat of with greater Brevity, what I have to offer upon these Heads, not requiring so much inlargment, as on the former.

Thirdly therefore, The next Difficulty which fall­en Men are under, is this, That they find them­selves indispos'd and unable to comply with the Divine Will, even when it is fully and clearly re­vealed to them.

Whosoever will impartially consider what I have offer'd, touching the Precepts and Example of our Blessed Saviour, and will seriously study the Writ­ings of the New Testament, in which a particular account of each of them is contain'd, must ac­knowledge, that a profess'd Christian cannot want sufficient Instruction, in all the particulars of his Duty: But there is still something farther necessary, viz. to be both able and willing to comply with the Precepts, and to imitate the Example thus set before him. Christians themselves confess, and complain with the Apostle, [...]om. 7.23. that they see another Law in their Members, warring against the Law of their Minds, which, antecedently to the Grace of the Gospel, brings them into Captivity. And the Adversaries of Christianity make this a great Objection against our holy Profession, and I doubt not but that it is, at the bottom, the principal ground of their Infide­lity, [Page 3]that the Precepts of our Lord are too strict, and his Example too exact, to be complyed with and imitated by humane Nature. And this is evi­dently the Reason, why so many profess'd Chri­stians act disagreeably to their Profession, viz. That their Appetites and Passions are too strong for their Understanding and Reason: they know the Will of God, and inwardly approve it, but cannot prevail with themselves to obey it: to Will, that is to have some faint and imperfect inclination to act according to the conviction of their Judg­ments, is present with them; Vers. 18, 19. but how to perform that which is good, they find not: So that the good which they would, they do not; but the evil which they would not, that they do, as the same Apostle emphatically expresses it. And all this is but one of those evil Consequences, which, as I observed in a former Lecture, Lect. ij. p. 20, 21. naturally follow our apostacy from God.

My present Business therefore is to shew, what Provision our Mediator hath made in this case; and this I shall do, in the three following Particulars.

I. Our Blessed Saviour hath provided in this in­stance, by annexing such Sanctions to his Pre­cepts, as do naturally tend most powerfully to in­fluence our Minds.

II. By promising the assistance of the Divine Spirit, for the enabling us to do what of our selves we cannot.

III. By settling such institutions to be constant­ly observ'd and us'd in his Church, as are both in their own Nature proper to excite us, and are moreover design'd as Means of conveying the Grace. of the Holy Spirit to us.

I. By annexing such Sanctions to his Precepts, as do naturally tend most powerfully to influence our Minds.

The Precepts of Christianity are all of them so perfectly good in their own Nature, and so tho­rowly agreeable to the Understanding of a reason­able Creature, that every Man to whom they are made known, would readily comply with them, if it were not for the seeming Pleasures of Sin, and the difficulties with which some instances of Virtue seem to be attended; seem, I say; for af­ter all, the Experience of every good Christian fully satisfies him, that the present Pleasure, which attends a faithful compliance with the Precepts of the Gospel, greatly preponderates all its dif­ficulties; as the uneasiness and the remorse, which attend a sinful Course of Life, do on the other hand render its Pleasures very incon­siderable. Prov. 3.17. The ways of Wisdom are ways of Plea­santness, and all her Paths are Peace; and to him that is become a thorow Christian, the Command­ments of God are not Grievous. 1 John 5.3. But nevertheless, thus it falls out, through the Error and Corrup­tion of Mankind, that Men are frequently misled by a present Pleasure, which they feel in comply­ing with their sensual inclinations; and that the practice of Christian Piety and Virtue, forasmuch as it thwarts such inclinations, becomes difficult and irksome to them. Now to balance this, our Bles­sed Saviour hath by his Gospel propos'd, over and above the present satisfaction and Pleasure which are to be found in compliance with his Laws, future rewards for our Obedience, and fu­ture Punishments for our Disobedience.

The Passions of Hope and Fear were implanted in our Nature by him who made us, to be a check upon our present Sense; and they are of especi­al Use to us, during this state of our Tryal, to preserve us from being influenc'd by the false and deceitful appearances of present and sensible Ob­jects. And although we cannot be said to have ar­rived at a Christian Frame and Constitution of Spirit, till we heartily approve the Precepts of our Religion, and chuse to comply with them, on account of their own intrinsick reasonableness and goodness; yet 'tis usually by the hope of Re­wards, and the fear of Punishments, that our Minds are at first awaken'd, and our thoughts be­come duly fix'd; and even after we have attain'd to a sincere and prevalent love of Piety and Vir­tue upon their own account, yet still our nopes and fears are of great use to us, to excite our Minds, to quicken our Endeavours, and to turn the Scale, upon all Emergencies, against the temp­tations of Sense.

And by how much the more considerable the Objects of our hope and fear are, by so much the greater is the influence which they will have up­on us. For which reason, the Gospel hath pro­pos'd to us such Rewards and Punishments in the life to come, as to those who thoroughly believe and consider them, will appear infinitely to out­weigh all the present Pleasures by which foolish Sinners are courted, and the present difficulties by which they are apt to be discouraged. For it pro­miseth on the one hand, all that Happiness, which humane Nature compleated by the union of a pu­rified Soul with an incorruptible Body, and re­stor'd [Page 6]to the favor of Almighty God, is capable of; and on the other hand, it threatens all that Misery, that Men compos'd of Soul and Body reunited, but unregenerated, and abandon'd by God, are obnoxious to; the particulars of which states are indeed such as we, cannot have a full conception of in this Life; but from the general view which the Gospel hath given us, both of the Quality, and the Duration of this future Happi­ness and Misery, we have all the reason in the World to infer, that nothing, but either down­right disbelief of these things, or the want of representing them duly to our Minds, by frequent and serious consideration, can render them inef­fectual to excite our hope and fear to that de­gree, as will serve to influence our tempers and our lives.

For the farther promoting of which ends, the Gospel hath fully and clearly asserted the Re­ality and Certainty of these future Recompences, not speaking of them, as of what may possibly be, or what is only probable; but as of what we may as surely depend upon, as upon any other Truths which it hath reveal'd to us, leaving no room for any profess'd Christian to doubt or hesitate concerning them.

And herein it must be granted, that the Method taken by the Christian Institution, for exciting our hope and fear, and by consequence for mo­ving us effectually to comply with its Precepts, altogether surpasses what has been done by any other institution of Religion. It would be ridi­culous to compare the dreams of Pagan Poets, or the Mahometan Fables, concerning the Re­wards [Page 7]and Punishments of the life to come, with the Promises and Threatnings of the Gospel. As to the Mosaical Institution, which we Christians acknowledge to have been Divine, it look'd no farther in its Promises and Threatnings, at least not in plain and express terms, than to the good and evil things of the present life. Not but that wise and good Men amongst the Jews, looking beyond the Letter of their Law, did see, tho' obscurely, into the other World.

The notion of the Soul's Immortality was in­deed from Nature and Reason, generally em­brac'd by the considering part of Mankind: but yet the wisest and best Philosophers express'd themselves very dubiously with respect to a fu­ture State, of which sufficient Evidence might be produc'd both from Socrates amongst the Greeks, and Tully amongst the Romans, who seem to have gone as far as any others in the Expectation and Hope of Immortality; but yet could not say enough powerfully to excite the hopes of good Men, or the fears of the Wick­ed, to such a degree, as might suffice to balance the Temptations of the present Life, at least with the vulgar and unthinking part of Men, which is by far the greater number. Whereas the Gospel speaks so plainly, and so positive­ly of these matters, as may be sufficient to in­fluence all sorts of Men by whom it is be­lieved.

To conclude this Particular; The belief of the Recompences of the Life to come, as reveal'd by the Gospel, is that which has made so wide a difference between the Christian and the Pagan [Page 8]World. What the State of the Heathen was, be­fore the publishing of Christianity, I have ob­serv'd in a former Lecture. Lect. ij. p. 23. Men were almost universally and totally fallen from the Divine, and sunk into the Animal Life, estranged from God, and enslav'd by the Devil and their own Lusts: But when the Gospel was Published, it awaken'd their Minds, causing them to look sorward towards another Life, and to consider the consequences of their present behaviour.

There are indeed in this degenerate State of the Christian Church, abundance of Men pro­fessing themselves Christians, who are yet as un­reform'd as the worst of Infidels: But then, 'tis because they do not heartily believe, or at least do not at all consider the Principles of Christi­anity. But as this is certain, that where Chri­stianity is Profess'd, there are far greater num­bers of all Ranks of Men, who are persuaded to the practice of Piety and Virtue, than there are in other parts of the World; so 'tis as evi­dent, that this is in great measure owing to the Principles which I am now speaking of. 'Tis the belief of a future Life, which keeps bad Men in the Christian World, from being much worse than they are: 'Tis that which first awak­ened and excited most of those, who are re­claimed from an evil Course: And 'tis that, which those who are become Christians in good ear­nest, hearty lovers of Piety and Virtue, are forc'd often to have recourse to, seriously re­presenting to their own Minds, those future Re­compenses which the Gospel assures them of, in order to the strengthening their good Reso­lutions, [Page 9]and the fortifying themselves against the many Temptations they meet with in this evil World. By all which, we may perceive the great Usefulness, and even Necessity of these Motives, which the Gospel hath offer'd to our Consideration. But this is not all; for

II. Our Blessed Saviour hath made farther Provision against the Indisposition and Inabili­ty of Men, by promising the assistance of the Divine Spirit, for the enabling us to do what of our selves we cannot.

Every created and finite Spirit must be suppo­sed necessarily and constantly to depend upon that Spirit which is uncreated and infinite, ever standing in need of Influences from him. A state of Innocency and Integrity cannot exempt a Creature from such dependance. This, Lect. ij. p. 27, 28. as I have formerly observ'd, results from the Nature and Condition of a Creature, to be of it self muta­ble and fallible, insomuch that it can by no o­ther means preserve its Integrity, than by ad­hering to its Maker, and deriving Influences from him. Much more then, upon the degeneracy of such a Creature, some special influence from God must be necessary in order to its Reco­very.

It was, as I have taken Notice, Ibid. from neglect­ing to adhere to God and depend upon him, that our first Parents apostatiz'd, whereby they and their Off-spring became, not mutable and fallible; that they were before; but, as Ex­perience too plainly proves, very much dis­order'd [Page 10]and weaken'd in all their Faculties, ha­ving contracted an Indisposition to that which is Good, together with strong Habits of Sin. The Spirit, having once given way to the Flesh, lost its Authority and Government, which it can­not easily reassume.

In order therefore to a recovery from this state, to effect which is the great design of Christianity, there must be a supply of new strength, some extraordinary influences from the Divine Spirit, to reduce the Soul into good Or­der, and to preserve it, when so reduc'd. And for this we are beholden to the Undertaking of our great Mediator.

'Tis true, good Men in all Ages of the World, such I mean as have had a becoming sense of God, and of natural Religion, have profess'd their reliance upon God, and there hopes of his assistance; and I question not, but they have in some measure partaken of what they thus ho­ped for; which was in truth, though not clear­ly understood by them, the effect of God's Mer­cy and Grace through Jesus Christ; whose Un­dertaking, as we Christians believe, had its effect for the benefit of Mankind, ever since the first Promise made to Adam after his Fall. But, as the greater part of Man were left to the sug­gestions of Nature, and the conjectures of Rea­son in this case, having no express Declaration or Promise, which they knew of, upon which they might depend; so the Pious and good Men amongst the Jews themselves, who enjoy­ed the Divine Oracles, yet believ'd and hop'd [Page 11]for the assistance of the Divine Spirit, rather upon the grounds of natural Religion, than of their own Law, the Promises of which, as I before observ'd, were chiefly of the good things of this life, what was beyond this being rather obscurely hinted to them, than plainly express'd. For which reason St. Paul, who very well un­derstood the Jewish Law, and was thoroughly acquainted with the sense in which his Coun­trymen generally understood it, says, Rom. 7, 8. That sin taking occasion by the Commandment, wrought all manner of Concupiscence; and again, 10.That the Commandment, which was ordain'd unto Life, was found to be unto Death; and again, That the Law, ch. 8.3, 4. in that it was weak through the Flesh, could not effect that Righteousness in us, which it aimed at. By all which he plainly asserts, that the Law of Moses, as such, only declared Mens Du­ty, but brought no assistance along with it to enable them to perform it; and consequently, left them in a worse state, than it found them, without the addition of Gospel Grace.

The Prophets indeed utter'd many Predicti­ons of a plentiful Effusion of the Divine Spi­rit: Is. 44.3. Ezek. 36.26, 27. Joel 2.28. But this was to be in the Days of the Messiah, as the Jews did, and we Christians now do understand those Prophecies to import. And they were accordingly fulfilled in the days of our Blessed Saviour; there having been a very plentiful Effusion of the Divine Spirit upon the Apostles, and first Preachers, and Professors of Christianity, to enable them to do extraordina­ry Works, and to capacitate them to dis­charge [Page 12]and undergo their Employments and their Sufferings: And not only so, but we have more­over, both from our Lord and his Apostles, express and clear Promises of the Communica­tion of the same Spirit, to enlighten and assist the Minds of Christians in every succeeding Age.

Our Lord to this purpose did in general de­clare the readiness of Almighty God, to give his Holy Spirit to all those who should ask it of him, Luke 11.13. arguing from the goodness of God, and his fatherly care of Men, infinitely exceeding that of any earthly Parent.

More particularly, our Lord hath given a pro­mise of the Divine Spirit, to all such as shall come to him, and believe in him. At a So­lemn Festival of the Jews, John 7.37, 38, 39. Jesus stood and cry­ed, saying, If any Man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, Out of his belly shall flow Ri­vers of living Water. And this, as the Evange­lists adds, He spake of the Spirit, which they that believe on him should receive: For the Holy Ghost was not yet given, (not in that plentiful man­ner, as afterwards,) because that Jesus was not yet Glorified. And indeed it was after the glo­rification of Jesus, that this Spirit was given, first in so wonderful a manner, as on the day of Pentecost, as a pledge of his being thence­forward to direct and assist the Church of Christ in all succeeding Ages, a Promise to that pur­pose being given to all the Members of the Christian Body. For so St. Peter, discoursing [Page 13]to the Jews upon that occasion, Acts 2.38, 39. solemnly de­clares. Repent, says he, and be Baptiz'd every one of you, in the Name of Jesus Christ, for the remission of Sins; and ye shall receive the Gift of the Holy Ghost. For the Promise is unto you, and to your Children, and to all that are afar off, even as ma­ny as the Lord our God shall call.

'Tis upon this account, that St. Paul declares so amply the Power which Christians receiv'd by the Gospel, to enable them to do what, nei­ther by the Abilities of Nature, nor by the As­sistance of the Law of Moses, they could have done. When, in the place before-cited, he had complain'd of the Law in the Members whereby Men are Captivated, Rom. 7.23, 24. and thereupon express'd ve­ry pathetically his Sense of the Wretchedness of Men, by reason of the Body of Death which they carry about with them, he concludes with tri­umphing in the Grace of the Gospel, v. 25. I thank God, through Jesus Christ our Lord; farther ex­plaining himself in the following Words; ch. 8.1, 2, 3, 4. There is therefore now no Condemnation to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit. For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and as a Sacrifice for Sin, condemned Sin in the Flesh; that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit; as much as to say, that by embracing the Gospel of Christ, he was not [Page 14]only freed from Condemnation, on account either of his past Faults, or his present unavoidable Infirmities; but moreover received strength through the assistance of the Spirit of Christ, which would enable him sincerely, though not without all imperfection, to obey the Laws of God, and to attain to that Righteousness, which through the inordinacy of the Flesh, and the weakness of the Mosaical Institution, he could not attain to before.

For the same reason elsewhere comparing the Law with the Gospel, he gives the preference to the latter, in very significant terms. The Law he stiles the Ministration of the Letter, 2 Cor. 3.3, 6, 7, 8, 9. which killeth; the Gospel, the Ministration of the Spirit, which giveth Life: One, the Ministration of Death, and of Condemnation, written and engraven in Stone; the other, the Ministration of Righteous­ness, written in fleshly Tables of the Heart, with the Spirit of the living God.

But 'tis needless to recite more Passages, the New Testament is full of them; this being the great Promise of the Gospel, declar'd through­out the Sacred Writings, that the Divine Spi­rit should be imparted in a free and plentiful manner to those, who should embrace the Chri­stian Religion.

And this certainly is a sufficient Provision a­gainst the indisposition and inability of Men's Minds to comply with the Divine Will, when reveal'd to them. Rom. [...].12, 14. The Law of God, as St. Paul expresses it, is Ho [...], and the Commandment Holy, Just and Good; the Precepts of the Gospel are [Page 15] Spiritual, and Divine; whereas we are Carnal and sold under Sin: But the Spirit of God can rescue us from this Slavery, by enlightning our Minds, fixing our Thoughts, inclining our Hearts, and spiritualizing our Affections, making us not only to delight in the Law of God after the in­ner Man; but to walk also not after the Flesh, but after the Spirit. The Example of our Lord was exact, and altogether perfect, and we must not hope in this life to attain to the same ex­actness and perfection: But as it was upon ac­count of its Perfection fit to be propos'd to our imitation; so the same Spirit which dwelt in our Lord, without measure, can form us by degrees after his likeness, and make us in our measure to resemble him both in our Tem­pers and Practices.

If it be objected, that we want instances amongst the Professors of Christianity, to verify this Doctrine, that the Divine Spirit is thus im­parted by the Gospel; the Answer is easy. The primitive times of Christianity abounded with instances of this kind. Such were the Apostles, who could every one of them have said, as St. Paul did, Be ye followers of me, 1 Cor. 11.1. even as I also am of Christ. And such were abundance of the Members of the Christian Body, which liv'd in and near those times. Nay such, thanks be to God, even since the degeneracy of the Christi­an Church, there have been and are to be met with in every Age; though, God knows, too few, to the great scandal of Unbelievers, who are not willing to consider this matter tho­roughly, [Page 16]but are forward to catch at any seem­ing advantage, for justifying their Infidelity. In a word, we might all of us be instances of this kind, to the honour of our Lord, and to the credit of our Holy Profession, if we would diligently use the means appointed for the at­taining this Divine Spirit, and faithfully im­prove all his kindly motions upon our Minds; which brings me to the next particular I nam'd, viz.

III. That our Blessed Saviour hath made far­ther Provision in this Case, by settling such In­stitutions to be constantly observ'd and us'd in his Church, as are both in their own Nature proper to excite us, and are moreover design'd as Means of conveying the Grace of the Holy Spirit to us.

The excellency of the Precepts and Example of our Lord will not engage us to Obedience and Imitation, unless we have them much in our view: The powerful Motives of the Gos­pel will not affect us, unless they be seriously and frequently consider'd by us: And the Grace of the Divine Spirit it self, though freely offer­ed, yet will prove ineffectual, unless it be thank­fully and carefully entertain'd and improv'd. Now as the indisposition of Mens minds is great, so experience teacheth, that either the Business, or the Pleasures of Life are moreover apt to employ or divert them to that degree, that un­less some farther course be taken to turn the Stream of their Thoughts the right way, all that [Page 17]we have hitherto mention'd may be lost upon them. Besides that the Spirit of God being in­visible, and his influences, suitable to his Na­ture, secret and indiscernible to sensual and worldly Men (which is the reason our Saviour assigns, why the World cannot receive him, viz. John 14.17. because it seeth him not, neither knoweth him;) it may therefore be very fit, nay necessary for us, who are us'd so much to converse with sensible Objects, to have some stated, external, and sensible Means, for the deriving his inter­nal Grace to our Spirits. Our blessed Saviour therefore knowing this to be our Case, hath kindly and bountifully provided for us in this instance also.

To this purpose, he hath not only caus'd his Word to be Written by those who Conversed with him, and were Commission'd and Inspir'd by him, which we may at all times have free recourse to our selves; but he hath farthermore appointed certain Institutions, to be constantly observ'd in his Church, and settled an Order of Men as his Ministers, to see them observ'd, and to perform their part in the observance of them. Thus he order'd the Apostles and their Successors in the work of the Ministry, to re­ceive into the number of his Disciples, all such as should profess their Repentance and Faith in him, by the external Rite of washing them with Water, in the Name of the Father, the Son, and the Holy Ghost, thereby listing and enrolling them, as Servants of the Blessed Trinity, and en­gaging them by a solemn and publick Profession to declare themselves such.

He hath farther ordain'd, That all his Disci­ples, thus initiated, shall not only perform acts of Christian Devotion by themselves, but more­over that they shall frequently meet together, to joyn in the more publick Worship of God through Jesus Christ, and mutually to exhort and encourage each other; particularly, that on a certain Day, every Week, besides other occa­sional Assemblies, they shall meet in most solemn manner, to offer up the sacrifice of Praise and Prayer to the great Father of all, in the Name of his only begotten Son; and that at the same time his Word shall be Read and Preach'd a­mongst them, in order to the improving their Understandings, and the awakening their Con­sciences, and the causing them to remember and consider the great Truths which they profess to believe.

He hath farther appointed, That in these so­lemn Assemblies, they shall frequently comme­morate the great Sacrifice which he made of him­self upon the Cross, by partaking of that En­tertainment which he hath assign'd them at his own Table, thereby not only professing themselves all Members of the same Body, but at the same time also representing to God, to themselves, and to one another, the infinite love of God to Sinners, through a Mediator, and solemnly engaging themselves afresh to continue the Di­sciples of Jesus Christ.

Now these Institutions, howsoever they may be despised by the prophane, unthinking, or supercilious sort of Infidels, whosoever seriously [Page 19]considers them, cannot but see, that they have a natural and strong tendency to engage the Thoughts, and awaken the Minds of those that use them, and thereby to render both the Pre­cepts, and the Example, and the Motives of the Gospel useful to the ends for which they were design'd.

And if we will yet farther look into the de­sign of them, we shall find, that they are more­over appointed by our Lord, as means of de­riving and conveying the Grace of his Holy Spirit to our Souls.

Thus, when our Lord commission'd his Apo­stles to make Disciples out of all Nations, Matth. 28.19, 20. bapti­zing them, and teaching them to observe all things whatsoever he had commanded them, he immedi­ately subjoyns, And lo, I am with you always, e­ven unto the end of the World; which can im­port no less, than his assisting and blessing them and their Successors, in the faithful discharge of their Ministry. He else-where declares in gene­ral, Matth. 18.20. that where two or three are gathered together in his Name, there is he in the midst of them, viz. by the presence and assistance of his Holy Spirit.

As to the Sacrament of Baptism, St. Peter is very express, in the place before cited, where exhorting his Hearers to Repent and be Baptized, Acts 2.38, 39. he encourages them by proposing the Benefits which they should receive thereby, namely, re­mission of Sins, and the Gift of the Holy Ghost, the promise of which, he says, was not to that Generation only, but to their Children, and to all [Page 20]that were afar off, even as many as God should call. John 3.5. For which reason our Saviour himself, in his discourse with Nicodemus joyn'd together Regeneration by Water and by the Sipirit; and St. Paul, speaking of the same Rite, says, that Christians were sav'd, Tit. 3.5, 6. according to the Mercy of God, by the laver of Regeneration, and the renew­ing of the Holy Ghost, which was shed upon them abundantly, through Jesus Christ our Saviour; im­plying, that Baptism with Water was the way of entitiling Christians to that Divine Gift, and a means of conveying it to them.

And so likewise as to the Sacrament of the Lord's Supper, it is intended not only to ex­hibit to Christians the Elements of Bread and Wine in Memory of our Saviour's Passion; 1 Cor. 10.16. but according to St. Paul's Expression, the Cup of Blessing, then blessed is the Communion of the Blood of Christ, the Bread then broken is the Com­munion of the Body of Christ, viz. a Communion or Participation of all the Benefits purchas'd by breaking the Body and shedding the Blood of Jesus, of which a principal one is, the Grace of the Divine Spirit to strengthen our Souls.

To conclude this particular; The Gospel is styl'd, Rom. 8.2. as I before observ'd, the Law of the Spi­rit of Life; 2 Cor. 3.6. the Ministers of the New Testa­ment are said to be Ministers not of the Letter, but of the Spirit. When they perform the Of­fices of their Function, one is said to Plant, and another to Water, 1 Cor. 3.5, 6. whilst God giveth the increase, viz. by the Operation of his Holy Spirit accompa­nying these external Ministrations; and finally the [Page 21]Church is said to be the Temple of God, foras­much as the Spirit of God dwelleth amongst and in the Members of it; all which passages do e­vidently import, that the external Ministrations of Religion in the Christian Church, are design'd as so many means of deriving the internal Grace of the good Spirit to those who faithfully make use of them.

And as to this, I may presume that it will not be pretended that any other institution of Religion hath afforded the like means. The Jews indeed abounded in external Ordinances; which they were commanded to observe, as the Pro­phets themselves intimate, and the Apostles more fully assure us, not as good in themselves, but as suited to their temper and present circum­stances; which to free and generous Minds were indeed unpleasant and burdensome. Nor were they attended with that Promise of internal Grace and Assistance, which is annexed to the Christian Institutions. Heb. 9.10. For as the Author to the Hebrews at large Discourses, The Jewish service stood only in Meats and Drinks, and divers Wa­shings and carnal Ordinances, impos'd on them un­til the time of Reformation; ch. 8.5.6.10. all which were on­ly Examples and Shadows of heavenly things: But Jesus hath obtain'd a more excellent Ministry, by how much also he is the Mediator of a better Co­venant, which was establish'd upon better Promi­ses, viz. such as these, that God would put his Laws into their Mind, and write them in their Hearts; and that he would be to them a God, and they should be to him a People.

Every other Profession of Religion had like­wise its external Rites and Ordinances belong­ing to it; but I think I may fairly leave it to the Judgment of any serious Deist, whether the Christian Institutions already mentioned, are not much more rational, decent, easy, and every way better adapted to the ends for which they are design'd, than those of any other Religion, and consequently, whether in this instance also our Blessed Saviour hath not made the best Provisi­on for us.

There remains yet one farther Difficulty which fallen Men lay under, which I am to consider in the last place, and to shew that our Lord hath in that instance likewise made due Provision for us, viz.

Fourthly, An incapacity of removing those o­ther evil and mischievous consequences, to which their Sins had expos'd them; and of obtaining for themselves that compleat Salvation which they stood in need of.

The remaining Consequences of our Apostacy from God, which I took notice of in a former Lecture, Lect. ij. p. 21, 22. are all the Calamities of this present life, concluded at last with a Seperation of Soul and Body by Death, and followed in a future state with all those Evils, to which an immortal Soul seperated from its Body is there liable, which are more than we are able to enumerate, or so much as to conceive in the state in which we now are.

That Men were of themselves altogether una­ble either to avoid these Evils, or to deliver [Page 23]themselves from them, is evident. No humane Wit or Power, as Experience proves, can ward off abundance of those Calamities to which all Men are obnoxious from the present state of things in this lower World; nor can the wealth of the richest Man upon Earth purchase an Exemption from them. The wise Man must die, as certainly as the Fool; the Prince, as the Peasant; and the Rich Man, as the Beggar. Nor have any of these the least power to dispose of their Souls, when they are dismiss'd into the World of Spi­rits.

Much less are they able to obtain for them­selves that Salvation, which will compleat their Happiness. All that is done for us in this life, even by our Blessed Saviour himself, is but the beginning of our Salvation; we are by him put into a sttate of Salvation, and guided in the way which leads directly and surely to the completi­on of it: But we cannot be said to be saved, till every evil disposition be perfectly rooted out of our Souls; till our Spirits are restor'd to their perfect Health, and all the Habits of Piety and Vir­tue are confirm'd in them; nor indeed till our Bodies also shall be raised again and united to our Souls.

For although the wisest of Philosophers, and the best of Christians have justly complain'd of these Bodies of Flesh, as clogs to their Spirits, and therefore may have desir'd and chosen to be deliver'd from them, in order to have their Spirits set at liberty from their present incumbrance; yet the natural abhorrence which all Men have of [Page 24]the separation of their two essential parts made by Death, and that ardent desire of life which is im­planted in humane Nature, seem plainly to inti­mate, that we cannot be compleatly happy without consisting of Soul and Body united. And the Go­spel confirms this Notion to us, by causing us to wait for our compleat Salvation till the Resurrecti­on of the Body. Rom 8.19, 2 [...], 21, 22, 23. Thus St. Paul, having mention­ed the earnest expectation which the whole Creation hath of being deliver'd from Vanity, and that bon­dage of Corruption to which it is at present subje­cted, he adds, And not only they, but our selves also, which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the Adop­tion, to wit, the Redemption of our Body. And to the same purpose again; 2 Cor. 5.4. We that are in this Taber­nacle do groan, being burdened; not for that we would be uncloath'd; but cloath'd upon; that morta­lity might be swallow'd up of life; intimating, that Christians will not be compleatly happy, till their Bodies shall be redeem'd from Corruption; and till their Souls shall be cloath'd with such Bodies as shall be prepar'd for them at the Resurrection; till which time, they will not be deliver'd from all the effects of the Divine Displeasure, nor clearly manifested to be the Children of God.

Now 'tis apparent, past all dispute, that we can do nothing of all this for our selves; and that no other Institution of Religion, besides the Christian, hath discover'd to us, how it shall be done for us.

But in this instance also, our Blessed Saviour hath made abundant Provision. The Gospel hath assur'd us, and we Christians do firmly believe, [Page 25]as fundamental Articles of our Faith, that as our Lord died to made Expiation for our Sins, so he rose again from the dead; and that then, according to his own Declaration, Matth. 28.18. All power was given unto him in Heaven and in Earth; Eph. 1.20, 21, 22. that God, having rais'd him from the dead, hath set him at his own right hand in the heavenly places, far a­bove all Principality and Power, and Might and Do­minion, and every Name that is named, not only in this World, but also in that which is to come; and hath put all things under his feet; and given him to be the Head over all things to the Church: as also, that he will according to his Promise come again to perfect the great Work which he hath under­taken, and which he hath been carrying on by all the Methods I have hitherto mention'd.

Now allowing all this to be true, we have a plain account, how we shall be deliver'd from all the remaining evil Consequences of our Fall, and be made perfectly happy, to the utmost of our de­sires and capacities.

For hereby we are assur'd, That we have now a powerful Friend in Heaven in our own Nature; Heb. 4.15, 16 One who can be touch'd with a feeling of our Infir­mities, having been in all points tempted like as we are; and One who hath such an Interest in the Fa­ther of all, that by him we may go freely to the throne of Grace, obtaining Mercy and finding Grace to help in time of need: who although he doth not think fit to deliver us at present from all the Cala­mities of this Life, Rom. 8.28. yet will cause all things to work together for our good; 1 Cor. 10.13. not suffering us to be tempted above that we are able, but with the temptation also, [Page 26]making a way to escape, that we may be able to bear it; 2 Cor. 12.9. affording us such a Measure of his Grace, as shall be sufficient for us, and causing his strength to be made perfect in our weakness: Who, although he permits us to remain liable to Death, as the just Reward of our Transgression, Rom. 14.9. yet being Lord both of the Dead and the Living, will receive our Souls at the hour of Death, and take care of them during their state of Seperation, reviving them with his Influences, and filling them with the comfortable Expectation of their more compleat Happiness. Finally we are assur'd, that as he will obtain of the Father, and confer upon his faithful Servants, all that is truly good and fit for them, during this state of their Tryal, and pre­serve their Spirits which they have committed to his Custody, till his second Appearance; so that he will come again in Person, redeem their dead Bodies, and perfect their Souls, reuniting them, and fully instating them in the favour of God, and bestowing upon them the Inheritance of Children; of all which he hath given them at present his Spi­rit, as the sure Pledge and Earnest.

This is that Provision, which our Blessed Savi­our, according to the Declaration of his Gospel, hath graciously made, in this last instance of our Necessity; after which I need add no more, this being the completion of our Felicity, and of our Mediator's Undertaking.

And thus I have finish'd what I at first propo­sed, with respect to the intrinsick Evidence of Christianity, shewing its Credibility from considering the Persons whom Christ Jesus came to save; the [Page 27]Nature of the Salvation which he proposeth; and the Method in which he hath procur'd it.

If in doing this, I have laid down a true Scheme of our holy Profession (as I am verily persuaded I have) according to the Doctrine of the Holy Scriptures, and the general sense of the Christian Church; and if through this whole Scheme there is nothing but what is highly worthy of God, and extremely beneficial to his Creatures; nay if ac­cording to this Representation of Christianity, it not only infinitely excels all other Institutions of Religion, but is such, as that we are not able to frame an Idea of any Institution comparable to it, (as I firmly believe upon impartial consideration it will appear to be) it must then be granted that This is a faithful saying, and worthy of all acceptati­on, that Christ Jesus came into the World, to save Sinners.

This therefore I heartily offer to the serious thoughts of all such Men, as have a just sense of God and of natural Religion upon their Minds, and have accustom'd themselves to think seriously of mat­ters of importance.

The external attestation, which God hath given to the Gospel, by Prophecies, Miracles, and an won­derful Success in its Propagation, will tend, where duly observ'd, not only farther to confirm this in­trinsick Evidence, but also to awaken and excite the minds of those, who are not us'd to serious think­ing; or are strongly prejudic'd against Religion in general, through the violence of their corrupt in­clinations. But when all is done, here we must fix; being assur'd, that as no Revelation can be [Page 28]from God, which is not worthy of him; so what­soever is so highly worthy of God as the Christian Revelation is, must be credible upon its own account.

May we, who profess to believe the Gospel, both on account of its intrinsick Evidence, and the ex­ternal attestation it hath had, and to be sensible of the excellent Method therein propos'd for the Sal­vation of Sinners, prove to the World the reality and the stedfastness of this our Faith, by its influ­ence upon our Spirits and our Lives. Then shall we our selves yield a farther attestation to the truth of our Blessed Saviour's Religion, by demonstrat­ing its Virtue and its Excellency to the unbeliev­ing World.

And may Almighty God, who hath thus graciously revea'ld himself to Mankind, by his Son Jesus Christ our Lord, send forth his holy Spirit, to accompany the preaching of this his Gospel, so that it may be more universally receiv'd, and more thoroughly obey'd in all the Nations of the Earth, to the Glory of his Holy Name, and the Salvation of Sinners.

Now to the One God and Father of all, and to our Lord Jesus Christ, the only begotten Son of the Fa­ther, with the Eternal Spirit; our great Creator, Re­deemer, and Sanctifier, be ascribed, as is most due, all Honor, Praise, and Glory, forever. Amen.

THese are the Words of our Blessed Saviour, who, as he best understood the Extent of that Love, which moved the Almigh­ty Father to send him into the World, so he hath here express'd it in the fullest and most comprehensive Terms. The Love of God, not to any particular Nation, but to the World in general, was the Motive upon which he gave his Son. The Design of our Lord's coming was to save not any particular Race of Men, but the whole Race of Mankind, the World in general, without Excep­tion. There is indeed a Condition required of those who would partake of this Salvation, viz. that all, to whom the Gospel of Christ is publish'd, should believe in him; no other Limitation is set, but [Page 2]this very reasonable one, That whosoever believeth in him, should not perish; but have everlasting Life. This is indeed a Truth so plainly asserted in di­verse other Texts; 'tis moreover so agreeable to the Design and the Tenor of the Gospel throughout; 'tis finally so suitable to the Apprehensions which we naturally have of the infinite Good­ness of God, that I shall not insist upon the Proof of it; the Purpose of this Discourse being rather to obviate an Objection, which will easily arise in the Minds even of serious Men, such as are not dispos'd to cavil, but are us'd to contem­plate both the Works and the Word of God, with Sobriety and Reverence, for whose Satisfa­ction I thought it worth the while to take this Matter into particular Consideration.

The Objection is this; If the love of God expres­sed in giving his only begotten Son, be so Great, and so Universal, as it is here represented; whence comes it to pass, that so small a part of Mankind seem to have receiv'd Benefit from the Christian Revelation? The Case of all Men seems to have been equally deplorable, and com­passionable: If then the Love of God, testified by our Redeemer, were extended to all Men, if the coming of the Son of God into the World, were designed and fitted for the Benefit of all; is it not very strange, that four thousand Years should be run out before he came; and that since his appearing so small a Part of the World in comparison should be blest with the Know­ledge of what he hath done for them, or of what he offereth to them?

Now for the easing our Minds under this Difficulty, I shall proceed gradually, laying down several Propositions, which will mutually sup­port each other, and which being impartially consider'd and lay'd together, may suffice to silence this Objection, if not fully satisfie those that make it. And,

First, If we were able to give no tolerable Ac­count of this Matter, yet we ought not to be surprized or stumbled at it, because of the in­finite distance between God and us.

They are very reasonable Questions which Job's Friend put to him, when he in the bitter­ness of his Soul complain'd of his grievous Af­flictions, and was at a loss with Respect to the Justice of God's Dealings with him. Job. 11 7. 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven; What canst thou do? deeper than Hell; what canst thou know? The Measure thereof is longer than the Earth, and broader than the Sea. Great is our Lord, saith the Psalmist, Psalm 147.5. and not only of great Power; but his Understanding also is infinite. And shall we finite Creatures think then to comprehend his Ways? Shall we rec­kon our selves competent Judges of his Acti­ons? St. Paul thought otherwise, when contem­plating a Difficulty of Providence, of the same kind with that before us, he cries out, Rom. 11.33, 3 [...]. O the Depth of the Riches, both of the Wisdom and Knowledge of God! How unsearchable are his Judgments, and his Ways past finding out! For who [Page 4]hath known the Mind of the Lord; or who hath been his Counsellor? It must be own'd, that we are not able to account for the Methods of Divine Providence in many other Instances; and whosoever is not abandon'd of all Mode­sty, must readily acknowledge, that it is rea­sonable that it should be so. For we have not the entire Scheme of Providence in our Heads at once; we cannot see from the beginning to the end of God's Ways; we know not what are the Designs, and what will be the Issues of his Counsels; and therefore ought to sus­pend our Judgments, till the Conclusion and winding up of Things. Which will appear to be more especially fit in this Case, if we consider,

Secondly, That we our selves may discern several Particulars, in which we are manifestly ignorant, which yet ought to be known by us, if we would pretend fully to account for the Difficulty before us. I might give many Instan­ces; but will content my self with two plain Ones.

He that would give a full Account of this Matter, must be acquainted with two Parti­culars, which no mortal Man can certainly know, without an especial Revelation from God; namely, Whether those to whom the Gospel is not published during this Life, shall ever hear of it in any future State: And again, What Measures God will at the last Day take with those, to whom the Gospel was not publish'd.

No Man certainly knows, whether those who never heard of the Gospel in this Life, may not in some future State have it publish'd to them.

It has been supposed by some, that those Pa­gans, who shall have approv'd themselves Honest and Sincere in this their State of Tryal, may, when their Souls shall be separated from their Bodies, have the Gospel reveal'd to them in their separate State, in order to their becoming capable of the Rewards of Christians, at the last Day.

A late Learned and Ingenious Writer has es­sayed to make it probable, Mr. Stay [...]e, of Salvati­on by Christ alone. from a Prophetical Paragraph in the Apocalypse, that those, who shall have liv'd and dy'd without hearing of the Gospel in this present State, shall, after our Saviour's return, before the final Period of this World, be rais'd again, and have the Gospel preach'd to them, and thereby be put into a new State of Tryal, in order to their Salvation or Damnation, as they shall then acquit themselves.

Now though I will neither affirm nor deny either of these Opinions to be true, nor so much as say, that they are probable; yet this I will venture to say, That I believe it very difficult for any Man to prove that they can­not be True; and yet if either of them should prove True, the Difficulty before us would be perfectly solv'd. And thus much we may safe­ly infer from these Conjectures, that if contem­plative Men can think of some such possible Ways for the solving this Difficulty, there may be many more Ways of doing it known to the [Page 6]Divine Understanding, and which will be clear and easie to our Understandings also, when it shall please God to reveal any of them to us. And I confess, I would suppose any thing that is plausible, nay, any thing that is possible, much rather than entertain one hard thought of the Maker and the Redeemer of Mankind.

But yet farther, no Man certainly knows what Measures God will take at the last day with those, who shall have liv'd and dyed unacquainted with the Gospel. We are certainly inform'd, how God will deal with those to whom the Gospel is pub­lish'd; He that believeth, shall be saved: And he that believes not shall be damned. Mar. 16.16. But this belie­ving, or not, believing plainly supposes the Gos­pel preach'd to them, it being impossible, as St. Paul suggests, that they should believe in him, of whom they have not heard; Rom. 10.14 and as impossible that they should hear, without a Preacher. And how God will deal with those who were under this disadvan­tage, the Gospel hath not so expresly told us, it's Declarations being to them, to whom it is pub­lish'd. But because this will fall under considera­tion in another Place, I will add no more here, but proceed to my next Proposition, viz.

Thirdly, We may our selves discern very much of the Reasonableness and fitness of that Method, which Providence hath taken, both as to the time of our Saviour's coming into the World, and the way and manner in which he order'd his Gos­pel to be publish'd.

Almighty God, having made Men reasonable Creatures, hath all along dealt with them as such, [Page 7]in a way very suitable to their Nature, and their present Condition in this Life. His Providence wisely and gently orders and over-rules the Affairs of Mankind, with as little Violence as is possible, drawing and leading Men to Re­pentance and Amendment, rather than driving and compelling them. Accordingly ever since the Fall, it hath pleas'd God to use such Me­thods as might reasonably promote, tho' not necessitate their Recovery.

Thus in the first Ages of the World, be­sides the Impressions which God had left of himself upon the Minds of Men in their very make, and what they might farther have lear­ned of him by contemplating his Works, there was a plain and certain Tradition both of his first forming Man, of the Law he gave to our first Parents, of their Fall, and of the kind Intimations of the Divine Compassion to­wards them after their Fall; there was, I say, a plain and certain Tradition of all these and many more Particulars, easily deriv'd down from Adam to Noah; Adam being able fully to in­form Methuselah, and Methuselah to inform Noah of all that each of them knew. And this one would in reason judge had been a suf­ficient means of instructing and reclaiming the sinful Race of Adam. And accordingly there were some in each Generation, who were re­cover'd from their fallen Estate to that degree, as to become acceptable to God themselves, and Instructors and Examples to others. Gen. 5.24. Thus we read of Enoch, that he walked with God, that is, pleased him by a pious and virtuous Course [Page 8]of Life, and not only by his Conversation re­proved, Jude, 14.15. but, as St. Jude tells us, prophesyed also against the ungodly Sinners of that Age, and was indeed so much too good for a bad World, that God took him to himself, as an Encouragement to the few Good, and a War­ning to the many Bad Men of those times. Noah was such another, Gen. 6.9. of whom it is said, that he was a just Man, and perfect (or upright) in his Generations, 2 Set. 2.5. and that he walked with God; as likewise that he was a Preacher of Righte­ousness to the World of the Ungodly. And be­sides these external Means of Instruction and Reformation, 'tis intimated, that God's Spirit also was all that while striving with Men. Gen. 6.3.

Indeed when none of all these Means would prevail, but the Case of Mankind was become deplorable and utterly desperate, Gen. 6.5. when God saw that the Wickedness of Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil, and that con­tinually; then, and not till then, he determi­ned to interpose miraculously, by destroying Man from the Face of the Earth, Vers. 7. reserving only Noah and his Family, as the Seed of a new and bet­ter World.

When by this Means there was a new Be­ginning of Mankind, when Noah, being him­self a good Man, and extraordinarily preserv'd and instructed by God, was able to convey to his Off-spring a [...]rtain Tradition, both of what he had deriv [...] from Adam, before the Flood, and of what h [...] had learn'd of God since, and especially to [...]ive them an Account of that [Page 9]Stupendous Judgment whereby the old World was destroy'd, one would have thought again, that this should have effectually secur'd his Race in the Practice of Piety and Virtue for the future.

But when his Posterity also soon degenera­ted, so that in the Space of somewhat more than four hundred Years, even Idolatry began to infect the purest Branch deriv'd from him, God then by a special Providence again in­terpos'd, chusing Abraham, calling him forth from his Country and his Kindred, instru­cting and guiding him, and as a Reward of his Eminent Faith and Piety, appointing his Posterity to be his peculiar People, whom he preserv'd and govern'd in a miraculous Man­ner from one Generation to another, thereby to awaken other Nations, if they would observe the wonderful Works of Providence towards that People; or at least to preserve one Nation from the General Contagion.

Amongst them God raised up a Great Law­giver, with a Succession of Prophets, disco­vering still by degrees more of his Kind Inten­tions towards them and all the World, and pro­mising in due time to raise up of the Seed of Abra­ham, One who should be the great Deliverer and Sa­viour of Mankind.

When the fulness of the time was come, as St. Gal. 4.4. Paul emphatically expresses it, God sent forth this great Person into the World, dignified with the Title of his only begotten Son. By which Expression, The fulness of the time, (as [Page 10]hath been often observ'd by those who have consider'd this Point) is not only to be un­derstood, that it was the Time to which all the Predictions relating to the Messiah pointed; but moreover, that it was the fittest Season, that ever y [...] had been, for the Appearance of such a [...]erson. It was then, when all o­ther proper means, having been tryed, had prov'd ineffectual. When the Messengers formerly sent from God, could not prevail, last of all he sent his Son. Matth. [...]1.3 [...]. It was then, when by the disposal of Divine Providence the World was best pre­par'd for the receiving him. It was, when he was become the Desire and Expectation of all Na­tions, Haggai 2. as not only the Scriptures, but some of the Roman Writers themselves do assure us, [...]. T [...]tus. which Expe [...]tation was probably deriv'd partly from the Jews who were dispers'd, and espe­cially from the Divine Oracles, which about three hundred Years before our Lord appear'd, had been by Order of Ptolemy Philadelphus tran­slated into the Greek Language, and thereby the Predictions concerning the Messiah divulged. Finally, it was then, when first by the Grecian, and afterward more fully by the Roman Empire, a considerable part of the World was not only conquer'd, but civiliz'd also, and an inter­course between many Nations establish'd, and thereby a Way made for the more easie Pub­lication of the Gospel, from Judea, throughout the then known Regions of the Earth. And cer­tainly This was the fittest Season, that ever yet had been for the Appearance of the Saviour of Mankind.

If we farther proceed to consider, in what manner our Lord appointed his Gospel to be pub­lished, and what Course the first Preachers of it took to that purpose, we shall still perceive more of the Reasonableness and Fitness of the Method wich Providence hath used in this Case.

When our Lord commission'd his Apostles, it was to make Disciples out of all Nations, Matth. 28.19. Mark 16.15. and to go into all the World and preach the Gospel to e­very Creature. And the Doctrine which they were to preach, was admirably suited to this End. It was a Doctrine Rational and Pure, fit to be understood and receiv'd by every Na­tion under Heaven, containing nothing Singular, nothing Narrow, nothing that might separate or distinguish one Nation or Family from ano­ther; but equally adapted to the Condition of all Mankind.

There was indeed an occasion here for a mi­raculous Interposition of Providence, and accor­dingly it pleas'd God to interpose. For because those, whom our Lord sent to preach his Gospel, were unable to speak the Languages of the se­veral Nations, to which they were sent, and considering farther the strong Prejudices that the World lay under against this (to them) new Religion, God therefore bestow'd upon them the Gift of speaking whatsoever Langua­ges should be necessary for propagating the Crhi­stian Doctrine, and also a power of working o­ther Miracles, to excite and move their Auditors, first to gain their Attention, and then to convince [Page 12]their Judgments; which Powers continued in the Christian Church, as long as they were necessary, that is till the GOSPEL was considerably spread abroad, and able to support and propagate it self by more Natural Means.

Such indeed was the Fidelity and Industry of the Apostles and their immediate Successors, and so conformable were their Lives to the excel­lent Doctrine which they preach'd, that Chri­stianity had incredible Success in those early times, insomuch that in about three hun­dred Years, it prevail'd against all the false Re­ligions, which had been so long receiv'd, and became the establish'd Religion of the Roman Empire.

This was the Course which Providence took for the dispersion of the Knowledge of our Sa­viour and his Religion throughout the World, which as it was the most Natural and most reasonable Means to that End, so I can hardly doubt, but that if the Christians of the Ages following had continu'd to recommend their Profession by the Exemplariness of their Lives, and had retain'd that Zeal which their Prede­cessors shewed for propagating it in the World, it had long before this been the establish'd Re­ligion of Mankind. So that if the Gospel be not publish'd to the World universally, it pro­ceeds not from any defect in the Provision which God hath made to that purpose; but from the Fault of those to whom God had committed so great a Trust. Had Christian Princes been as zealous to promote the Reli­gion [Page 13]of our Lord, as to extend their Empire; (I mean not by Violence, but in Methods suit­able to the Nature of this Religion;) had Chri­stian Subjects been as eager to advance the Knowledge of our Maker and Redeemer in Fo­reign Parts, as they have been to settle Trade and Commerce there; had all of us, who call our selves Christians, shewed forth in Christian Tempers and Practices, the Virtues of Him that called us, and the Excellency of the Religion he hath taught us; there would probably have been no Occasion for enquiring, as we now do, why the Gospel of our Lord is confin'd within so narrow Bounds.

Fourthly, As I have just now mention'd the open and evident Cause's, of the Gospel being not farther propagated, so there may be another more secret and hidden Reason, of God's per­mitting some Parts of the Earth to remain ig­norant of the Christian Revelation. 'Tis what we cannot be sure of, in all the Instances of this kind: But 'tis what seems highly pro­bable as to some of them, and what some Pas­sages in Scripture seem to hint, viz. That God hath in Justice permitted this, either because, when the Gospel was first preach'd to some Na­tions, they utterly rejected it; or because he knew, what God only can know, that some Nations were so wholly indispos'd to receive it, that the Preaching of it to them would have had no other effect, but to have aggravated their Condemnation.

We read that St. Paul and Silas, with Timothy, were forbidden of the Holy Ghost to preach the Word in Asia; Act. 16, 6, [...]. and again, When they essayed to go into Bi­thynia, the Spirit suffered them not; and presently after, that a Man of Macedonia appear'd to Paul in a Vision, and prayed him, saying, Come over into Macedonia, and help us; upon which they imme­diately bent their Course that Way, assuredly ga­thering, that the Lord had call'd them to preach the Gospel unto them. Now although there might be, and probably were other Reasons, in these particu­lar Instances, why they were diverted from Asia, and sent into Macedonia at that time; yet hence it plainly appears, that the Divine Providence did particularly direct the first Preachers of the Go­spel, where to publish it; and this might some­times be the Reason of such Direction, that in some Places they were better dispos'd to receive it, than in others; which may be confirm'd by another Passage, a little after in the same History. It is said that at Corinth, the Lord exciting St. Paul by another Vision to preach the Gospel there, assign'd this as one Reason, For I have much People in this City, Act. 18.1 [...], [...]. that is, many who would, and ac­cordingly di [...] readily embrace the Christian Do­ctrine, and accordingly the Apostle continued there a Year and six Months, teaching the Word of God a­mong them. And who knows, but that this may be the hidd [...]n Cause, why God permits some Nations to [...] in darkness; because, when they had an Op [...]rtunity of having the Gospel pro­mulg'd amongst them, they obstinately rejected it; or it may be, because they have so univer­sally [Page 15]and grosly sinn'd against the Light of Na­ture, despis'd the Dictates of Conscience, and de­generated into such vile and devilish Dispositions, that if the Gospel were preach'd amongst them, it would only serve to aggravate their Condemna­tion?

This is very agreeable to the Directions, which our Lord gave his Apostles, Matth. 10.11, 14. when he sent them abroad to preach; Into whatsoever City or Town ye shall enter, enquire, Who in it is worthy. And again, Whosoever shall not receive you, nor hear your Words, when ye depart out of that House or City, shake off the Dust of your Feet, namely, Mark 6.11. as a Testi­mony against them, that they had the offer of the Gospel, but were so wicked as to reject it. Tis consonant also to our Saviour's Declaration, that Whosoever hath, to him shall be given, Matth. 13.12. and he shall have abundance: And from him that hath not, shall be taken away, even that which he hath; which is the Reason he assigns, Verse 10.1 [...]. Why he spake to the mul­titude in Parables, whilst he reveal'd to his Di­sciples the Mysteries of the Kingdom of Heaven, adding, Therefore speak I to them in Parables; Verse 13. be­cause they seeing, see not; and hearing they hear not, neither do they understand, &c.

'Tis certain, that this may be assign'd as a Reason, why the Light of the Gospel is depar­ted from, or at least very much obscured in di­verse Places, where it once shone very bright, namely, that it was not duly improv'd by those whom it enlightned. We know how our Lord threaten'd the Church of Ephesus, Rev. 2.4, 5. for leaving her first Love. Remember therefore, saith he, from whence thou art fallen, and repent, and do the first [Page 16]Works; or else I will come unto thee quickly, and will remove thy Candlestick out of his Place, except thou repent, which Threatning has been long since remarkably fulfill'd, in the prevailing of Maho­metanism in those Parts; and if GOD hath not dealt as severely with others, who may have deserv'd it as much, his Goodness should not make them presume; but lead them to Repen­tance.

Fifthly, I have yet farther this weighty Con­sideration to offer in this Case, viz. That the Efficacy of our Saviour's Undertaking for Men, doth certainly extend much farther than the actual Knowledge of him doth.

This must be suppos'd as to Infants, at least such as are enter'd into the Christian Cove­nant by Baptism, that they are capable of Sal­vation by Jesus Christ, without actually know­ing and believing in him. This must again be allow'd, as to all the good Patriarchs, and other pious Men amongst the Jews, who although they did believe and hope in God, for the ful­filling of the great Promise of a Messiah to come, yet did not see that Promise fulfill'd, nor could actually know and believe in him, as we do.

Such in truth was the Goodness of God to Mankind, as to testifie his Compassion towards them immediately after the Fall, by the Promise then made of the Woman's Seed, that is, of the Messiah, which Promise as it was renew'd upon all occasions, so as an Effect of his Interposition, were confer'd all the Benefits which Mankind [Page 17]receiv'd from God, after the sin of our first Parents. It was upon his account that they were respited from present Death; and that their Posterity have been blest with all those Favours, Temporal and Spiritual, which they have enjoy'd from that time to this; insomuch that the Efficacy of our Lord's Undertaking is to bear date from the first Pro­mise of it; nay, from the Purpose and Intention of God before his actual Promise. But more particularly yet;

Sixthly, The Holy Scriptures do every where represent our Saviour, as having made Ex­piation for the sins of all Mankind, without Ex­ception, as well those who were born before his appearing, as since; and those who live in the remotest and darkest Corners of the Earth, as those to whom the Gospel is publish'd.

He is the Propitiation for our sins, saith St. John; 1 John 2 2. and not for ours only; but also for the sins of the whole World. There is, saith St. Paul, 1 Tim. 2.5, 6. one Mediator between God and Men, who gave himself a Ransom for all, to be testified in due time. And the same A­postle in a set Discourse, expresly makes the Be­nefit of Christ's Death, in the design of it, to ex­tend as far as the sin of Adam had done. Rom. 5 15, &c. The Author to the Hebrews affirms, that our Saviour took our Nature upon him, Heb. 2.5. that he by the Grace of God might taste death for every Man. And the same inspir'd Writer is very express in declaring, that the Sacrifice of the Death of Christ did in its Me­rit and Virtue reach backward to the begining of the World, as well as forward to the end of it. N [...]t, says he, that he should offer himself often, Heb. 9. [...]5, 26. as [Page 18]the High Priest entereth into the Holy Place e­very Year with the Blood of others; for then must he often have suffered since the Foundation of the World: but now once in the end of the World hath he appear'd, to put away sin, by the Sacrifice of himself; whereby is plainly intimated, that this one Sacrifice had its Effect from the foundation of the World. If it be ask'd, wherein the effect of this Appears so exten­sive, I answer by my next Proposition, viz.

Seventhly, That by means hereof God was so far reconcil'd to Men, as to give Place for Repen­tance, and to accept of it, wheresover it was sincere.

In the first Covenant made with Adam, there was no Allowance made of Repentance after Trans­gression: but upon the Interposition of our Re­deemer, and in Virtue of that Expiation, which he was to make, when he should come into the World, sinners were allowed and encouraged to repent and turn to God, in hopes of obtaining his Favor. The very respiting our first Parents from the execution of the Sentence denounced, was an intimation that Repentance would be accepta­ble to God; the Promise made soon after the Fall was a Confirmation of the same thing. God's com­manding and encouraging Sacrifices still farther encouraged Repentance. The Question which God put to Cain, If thou dost well, shalt thou not be ac­cepted? Gen. 4.7. plainly signified his pleasure in this Case. The Goodness of God continually exercis'd towards all Mankind in so many Instances, Rew. 2.4. naturally ten­ded to lead them to Repentance A [...] along through­out the Old Testament, both in Moses and the [Page 19]Prophets, Repentance is inclucated and encoura­ged. That peremptory Declaration and Oath of God, tho' made to the House of Israel, Ezek. 33.11. yet is in very general Terms, and such as seem to concern all Mankind; As I live, saith the Lord God, I have no pleasure in the Death of the Wicked; but that the Wicked turn from his way and live; with much more to the same purpose, in the following Verses. In the Prophet Jonah, we find that Nineveh, a Pagan City, was spar'd upon the Humiliation of its In­habitants. When our blessed Saviour came to de­clare the Will of God more fully, it was in these Terms, Luke 24.47. That Repentance and Remission of sins should be preach'd in his Name, amongst all Nations, begin­ing at Jerusalem. And altho' this Doctrine is prea­ched only to those, to whom the Oracles of God are publish'd; yet we cannot from thence fairly conclude, that if in any other part of the World there be found any true Penitents, their Repen­tance shall not be accepted of God, because they were not expresly told so beforehand. On the con­trary, as the Consideration of the Divine Good­ness will dispose us to hope the best, so there are diverse Hints in the Oracles of God themselves, which may incline us to take the favourable side in this Controversie. St. Peter seems to have done so, when upon observing how God had accepted the Prayers and the Alms of Cornelius, he own'd himself convinc'd of a Mistake which he lay un­der before, crying out, Of a truth I perceive, Acts 10.34, 35. that God is no Respecter of Persons; but in every Nation, he that feareth God and worketh Righteousness is ac­cepted with him.

'Tis true, sometimes Faith is made the Condi­tion of Acceptance with God, as well as Repen­tance, particularly in our Text, it is expresly made the Condition of Salvation: but then if by Faith be to be understood an express believing in Jesus Christ, it must be restrain'd to them to whom he is preach'd. For, as I observ'd before, the Patri­archs, and other good Men of the Jewish Nation, were accepted upon their Faith, believing the Pro­mises of God, and obeying his Commands, before the coming of our Lord, and when they had very obscure Notions concerning him. And the Apo­stle to the Hebrews, in his excellent Discourse of Faith, Heb. 11.6. even that Faith which is acceptable to God, defines it in general, a believing that God is, and that he is a Rewarder of them that diligently seek him. Which indeed will include believing in God, as a Rewarder of them that seek him through Jesus Christ, where the Gospel is publish'd: But it seems evidently to imply also, that God will ac­cept such a degree of Faith in him, as is suitable to the Revelation he hath made of himself, be it more or less. What else can we think of such a Man as Job for Instance, concerning whom it is said, [...] 1.1. that he was perfect and upright, one that feared God and eschewed Evil? Who yet was not of that Family, which God had chosen to be his peculiar People, and to bless with his more parti­cular Revelations; but an Arabian. What shall we again think of Abimelech, a Philistian King, in whom was likewise found the Fear of God, to that degree, that upon his Admonition, he rea­dily eschewed that Evil which he was before in dan­ger of, Gen. 20.6, &c. though unwittingly, and in the integrity of [Page 21]his Heart? And altho' I dare not profess my self assur'd of the State of Socrates, or Epictetus; yet I cannot but be strongly inclin'd to hope, that the Expiation of our Redeemer may have render'd their Repentance and Obedience in a good degree acceptable to God. And God only knows, how many more penitent and sincere Souls may be found, in the dark Corners of the Earth. It may be, for ought we know, in this Case, as in that of Elijah, who imagin'd himself left alone, 1 Kings 19.14, 18. when God knew of no less than seven thousand in Israel, who had not bowed the Knee to Baal. But yet farther,

Eighthly, Another Effect of the Expiation made by our Redeemer, may have been, for ought any Man can know to the contrary, the secret Ope­ration and Influence of the Divine Spirit, en­lightning and moving the Minds of Men, in all parts of the World.

Tis acknowledgd, that no Man can either re­pent, or believe in God, or obey him accepta­bly, without the Assistance of the good Spirit; 'tis confess'd also that this Assistance is expresly promis'd only through Jesus Christ: but I should be very loth to affirm, that it was never impar­ted to any, who were not actually instructed in the Christian Doctrine There can be no doubt, with Respect to the Patriarchs, who were the Friends and Favorites of God, and by their Faith and Piety demonstrated, that they were enligh­ten'd and mov'd by his Spirit. The Law of Moses did not expresly promise the Assistance of the Spirit; and yet there is no Question, but [Page 22]that pious and good Men among the Jews did partake of it. And shall we confine it to them only? No! I would rather hope that Job and Abimelech before mention'd, nay, that Socrates and Epictetus also, in their Measure, partook of the same; the Fruits of that Divine Spirit methinks very evidently appear in many of their Expressi­ons and Actions. Diverse Pagans, as I obser­ved in a former Lecture, have been sensible of this Truth, and openly avow'd that the Inspira­tion of God was necessary to Virtue, and accor­dingly believ'd that such as were truly Virtu­ous amongst themselves, were so by the as­sistance of the Divine Spirit. And it seems high­ly worthy of God, to believe thus; at least not to believe otherwise.

And indeed if we reflect upon the Notion, which was current amongst the best and most ancient Christian Writers, and which the Holy Scriptures seem to have led them into, concer­ning the Dispensation of God towards Man­kind by our Redeener, we shall the more ea­sily be dispos'd to be of this Judgment. For they look'd upon our Saviour, as not only designing, but beginning his Transactions for the good of Men, from the time of their first Creation; and for the Recovery of Sinners, from the time of their Fall. They believ'd that diverse of the Appearances, mention'd in the Old Testament, were really of the Son of God, in Angelical Form, anticipating thereby and prefiguring his Appearance at last in Humane Nature. They be­lieved that it was He, who conducted the Isra­elites from Egypt into Canaan; that it was He, [Page 23]who was in the Tabernacle, and in the Temple, in the midst of the Cloud, towards whom therefore the Jews paid their solemn Adorations. And for the like Reason they believ'd, that it was He, who inspir'd all the great and good Men, that were eminent for Piety and Virtue, either among the Jews, or in any other Nations. In a word, John 1.9. they understood St John to mean as much, where he says, That was the true Light, which enlighteneth every Man that cometh into the World, not only by imparting the Powers of Understanding and Reason to them in their first Formation; but also by farther opening their Understandings, and improving their Minds, as they should become capable, by the secret Suggestions and Motions of his Spirit. So that, although he did not appear in Humane Form, till four thousand Years were elaps'd; yet he had not neglected Mankind all that space of time; nor doth at present neglect those who have not heard of his Incarnation; but was and is in the VVorld, even in those Parts of it, Verse 10. where they know him not, using those Methods, which to his Divine Wisdom seem meet, for the training up well-dispos'd Minds, which do not resist the Grace which he offers to them. There is but one Proposition more that I have to add, and it is this, viz.

Ninthly, That at the great Day of Judg­ment, all Men shall be accountable to our Lord, with due Regard had to their Respective Advantages or Disadvantages in this their State of Tryal.

Our Lord hath expresly declar'd, that unto whom­soever much is given, Lake 12.48. Matth. 25.14. &c. of him shall be much requir'd; and that [...]n shall be called to an account for the Talents committed to them, by their Lord, whether more or fewer, in so much that he that had but [...] shall be accountable for that one only. St. Paul in a set Discourse seems to have determin'd this Matter peremptorily, as between Jew and Gentile; so by parity of Reason, between Christian and Gentile also. Rom. 2.5, [...], 9, 10, 11, 12, 14. He calls the Day of Judgment, the Day of the Revelation of the righ­teous Judgment of God, who will render to every Man according to his Deeds, to the Jew first, and also to the Gentile; adding, For there is no respect of Persons with God: For as many as have sinned with­out Law, shall also perish without Law, and as many as have sim [...]ed in the Law; shall be judged by the Law: And [...]ain, VVhen the Gentiles, which have not the La [...], do by Nature the things contained in the Law, those having not the Law, are a Law unto themselves.

'Tis very true, that the Salvation of the Go­spel is by the Gospel promis'd only to those who believe and obey it, and consequently to whom it is preach [...]d; as Damnation is therein expresly threatened to those who reject it; and we are not so plainly told what kind and what degrees of Rewards and Punishments God will dispense to others: but we are in the general assu­red, [Page 25]that the Recompences of that Day shall be all just, and carry a Respect to the Deeds done in the Body, bearing some Proportion to the different Circumstances and Conditions of Men. And therefore St. Paul a little before his Discourse just now cited, lets us know, that the Condem­nation of wicked Gentiles would be very just, by Reason of their having despis'd the Di­ctates of Nature and Reason, because they with­held the Truth in Unrighteousness; for, Rom. 1.18, 19. as he ar­gues, That which may be known of God, is manifest in them; for God hath shewed it unto them. God hath, as he there farther proves, render'd him­self so conspicuous to all Men, as the Maker and Governour of the World, that those who are ignorant of him must be without Excuse. verse 20. He is so near to every one of us, as the same Apostle else­where discourses, since in him we live, Acts 1 [...].27, 2 [...]. and move and have our Being, that we may even feel after him, Rom 2.15. and find him; and he hath written his Law in such visible Characters in all our Hearts, shewing us the plain Difference between moral Good and Evil, in the chief Instances thereof, causing our Consciences to bear witness, and our Thoughts to accuse or excuse, as we demean our selves, that he may justly call us to an Account for such our De­meanor.

So that the whole Matter at last comes to this Issue. Some Men have, by hearing the Gospel preach'd to them, far greater Advantages, than others; but then they are accountable likewise for those special Advantages: whereas such, as not through their own default, but by the meer Providence of God, want those Advantages, shall [Page 26]be answerable for no more, than what they have been entrusted with. God hath done more for those, than for these; and 'tis but fit, that he should freely dispose of his own Gifts, after the Counsel of his own Will: but if he doth what is abundantly sufficient for all, and will expect no more, than in proportion to what he gives, there remains no just Ground of complaint to any.

And thus I have done with what I thought fit to be offer'd on this difficult Argument; and I hope, if what I have propos'd be consider'd with­out Prejudice, it may suffice to make us humbly acquiesce in the Dispensation of God by Jesus Christ, acknowledging that the Design of our Lord's coming was to save Sinners in general; and confessing to the glory of the Almighty Father, that his love was manifested to the whole Race of Mankind, by sending his only begotten Son into the World for our Salvation.

I shall conclude all with two practical Infe­rences, viz.

Frist, We may infer from hence the great O­bligation which lies upon us, to whom the Gospel is publish'd, to comply with the Terms of it, par­ticularly that mention'd in the Text as comprehen­sive of all others, believing in Jesus Christ. What­ever gracious Allowances God in his infinite Good­ness may make to others, we cannot hope for Sal­vation upon any other Conditions, than a grateful Acknowledgment of this infinite Love of God, a firm and stedfast Faith in his only begotten Son, to­gether with an hearty Resignation of our selves to [Page 27]his Conduct. As by these our Priviledges we are exalted to Heaven; so upon our abuse of them, we shall be cast down to the lowest depth of Hell. This (as our Saviour declared, Verse 19. a little after the Text) is the Condemnation, that light it come into the World; but Men loved darkness rather than light, because their deeds were evil.

Secondly, If the Love of God toward Mankind be so extensive, it becomes us then, instead of caviling at the Divine Providence on account of the Gospel's not being publish'd to all the World, to do our part towards the Propagation of it

The Princes and great Men of the Earth may do very much to this purpose, as I have alrea­dy observ'd. Others also, especially those Bodies and Societies of Men, which have Commerce with the Gentile World, might contrive Methods for propagating their Religion together with their Trade. This the pious Founder of these Lectures had a great sense of, when by a Clause in his Will, he obliged those who should preach them, to be assisting to all Companys, and en­couraging them in any Un­dertaking, for propagating the Christian Religion in foreign Parts. And all of us might contribute to this generous Design, by our earnest Prayers to God for the enlarging of his Son's Kingdom, and that it would please him to excite the Spirits of those who have Power and Interest to ad­advance this Noble Work. In fine, we may all contribute towards it, by living Christian Lives; and if we have neither Power nor Interest to promote the Profession of our Religion in Foreign Parts, we may at least promote the Practise of it at Home, by our [Page 28]Examples. Nothing in truth would so powerful­ly recommend our Holy Religion to Mankind, in order both to the Belief and Practice of it, as to have it fairly represented by the Tempers and Lives of its Professors. May Almighty God revive the Spirit of Primitive Christianity, in those who take upon them the Christian Name; and may their light shine so clearly and brightly, as to enlighten the darkest and remotest Regions of the Earth, to the Glory of God and our Redeemer. Amen.