Lord Ve­rulam.IT was the Observation of a learn'd Philosopher and a great Statesman of our neighbour Nation, That a superficial Insight into Nature in­clin'd men to Atheism; but a more tho­rough view of its regular Methods, and the Causes of things, did necessarily lead us to the acknowledgment of the Deity.

HIS Reason is very plain: While the Mind of Man looketh upon second Cau­ses scattered, it may sometimes rest in them, and go no further; but when we behold the Chain of them confederate and link'd together, we must needs fly to Providence, and the contrivance of infinite Wisdom. The Impressions of the Divinity upon Nature, are so legible, that the Apostle concludes such inexcu­sable who do not acknowledge them. Rom. 1. His most glorious Attributes are, in a manner, felt in the works of Creation, even his eternal Power and Godhead, [Page 3] being clearly seen by the things that are made.

THE Psalmist taught this Philosophy before S. Paul, Psal. 19. The heavens declare the glo­ry of God, the firmament sheweth his han­dy works; day unto day uttereth speech, and night unto night sheweth knowledge.

There is no part of this great Fabrick of the World, which doth not direct us to a Most Mighty Being, by whom it was made. But above all the rest, the Hea­vens which are so vastly extended (and wherein we see so many glorious Bodies) proclaim aloud the Power, Wisdom, and Skill of that supreme Governor and Ar­chitector.

THIS Consideration transported the Psalmist unto the most heavenly Raptures and seraphick Gratulations, So we find him in the eighth Psalm. Psal. 8.3. When I consider thy heavens the works of thy fingers, the moon and stars which thou hast ordained, &c. i. e. When I look up to that celestial habitation, and consider the beauty of that admirable structure; how richly thou hast gilded the roofs of thy outer house, with the lights that shine there; I am struck down [Page 4] with wonder, I know not what to say; that thou shouldst stoop so low as to take notice of man, or the highest amongst the sons of men, who dwell in houses of clay, whose foun­dation is in the dust.

The inconceivable di­stance between original Purity and Perfection and humane Misery.THIS Contemplation is so just and so natural to the Souls of Men, that it appeared frequently be­yond the bounds of the Church. De Nat. Deor. Tully argues pertinently from this Considera­tion, that it were the grossest Stupidity, the most unaccountable Folly, the most unreasonable Madness, to admit, that we our selves are endued with a Princi­ple of Wisdom and free Election; that our Actions are managed by counsel and choice; and yet think, that the vast Machine of the World, the Harmony of all its parts, the Beauty, Order and Va­riety of all its wonderful productions, should be destitute of some supreme and infinitely wise Contriver; to regulate its Motions and order all its Revolutions. And this may be discovered in the whole, and through every part of it: the divine Providence displays its Artifice in the works of Nature, to the conviction of [Page 5] the most stubborn, and the observation of the most ignorant.

THE Lillies of the field do exceed the glory of Solomon, and the little Flowers that we overlook, preach the unimitable Wisdom of their Creator. The Beauty of Nature, and its Productions infinitely surpasses the faint Endeavours of human Skill and Invention. In the best polish'd Steel we discern remarkable protuberan­ces, but when we view the works of Na­ture, whether by our eyes immediately, or by the interposal of Microscopes, we are forc'd to say with the Psalmist, Mar­vellous are thy works, and that my soul knoweth right well.

AND yet no part of the visible frame of Nature points more significantly to the Deity than the Body of Man, which made the devout Psalmist retire into him­self, as into the Abstract and Epitome of the World, the Quintessence of the Cre­ation; he had for a while ranged abroad, his thoughts ran the circuit of the Hea­vens, and saw, as it were, the Deity tu­ning the Spheres, ruling the Orbs, or­dering the course of the Sun: when he [Page 6] perceived that secret and universal spring of Motion (the wheel within the wheels) his unfathomable Wisdom, his unlimited Goodness, his irresistible Power, his a­ctive Providence, his unsearchable Om­niscience, his Eyes that pierce to the se­crets that are buried in darkness; then he comes home fully satisfied, fraughted, as it were, with the purchase of his En­quiry, I will praise thee, O God, &c.

Galen, in his Book De Ʋsu Partium, (which some say he wrote in a kind of divine Enthusiasm) the more he viewed the Skill that is transparent in the stru­ctures of human Bodies, the Wisdom and Art that shines in the formation of all the parts, the more clearly did he discover the Author of Nature. And tho he was no great Friend to Religion, yet his Philoso­phy constrained him to acknowledge, that there was some divine Skill, some invisi­ble Hand that guided the motions of Na­ture and presided over all its actings; they appear to be ordered pondere, nu­mero, & mensura, every grain weight weighed in the balance of infinite Wis­dom.

[Page 7]WE cannot look abroad either below or above, but all things preach the One Great Numen, whose Power and Presence runs to and again, without whose Go­vernment and Conduct, the Elements would break their mutual league and correspondence, they would quickly jumble themselves into their original Chaos, and break all the Laws of Order and Beauty.

THIS is the voice of universal Nature, but made more loud and audible in the structure of Man's Body. So one of the Ancients reasons against that acute Heathen Cecilius; [...]in. Foelix, p. mihi 135. Nihil in homine membrorum quod non & necessitatis causa sit & decoris; & quod magis mirum est eadem figura omnibus, sed quaedam u­nicuique lineamenta de­flexa, sic & similes uni­versi videmur, & inter se singuli dissimiles inve­nimur. after he had considered the Heavens and the Earth, the the four Seasons of the Year, the Hills, Valleys, Trees Mountains, the Stars and their influence; he then, as it were, to strengthen his Argument, to give it the last stroke, that he might force his Adver­sary to yield, considers the structure of human Bodies, he invites him to admire the stately House that God built for the [Page 8] Soul; the five Senses plac'd in the higher rooms to view and watch over the con­cerns of the body, his Eye full of Life and Majesty, most useful and yet most beautiful, his erect Countenance; the convenient habitation of his Brain; his Veins, like so many channels, wherein the Blood regularly circulates; his Nervs and Arteries; his Stature, Proportion, and Features; his Arms and Limbs; the Distance, Use, and Situation of all his parts, undeniably prove the Wisdom of God, that displays it self more vi­sibly in Man than any where else. So that (as that excellent Author reasons) 'tis hard to know, whether the Use or Ornament exceed one the other: but to be sure, both are undeniable Monuments of infinite Wisdom and Omniscience.

IT was then a blind Fancy in Epicu­rus and his Followers, to affirm, That there was no design in the contrivance of Man's Body. As if so beautiful a Fa­brick had been rais'd by chance; as if the Materials had leapt together without counsel or foresight; as if they had star­ted into this order without the direction of some wise and powerful Being; as [Page 9] if blind Chance (which is no cause at all) had been the Parent of Proportion and Order. But Tully affirms, There is nothing so absurd but some of the Philoso­phers did own and defend it. I leave this Contemplation, and let us see how far we may improve the Psalmists Philoso­phy for the Government of our Lives. And

The Text offers two things to our Consideration.

I. The Psalmist's Acknowledgment and Resolution.

II. The Foundation and Ground of his Acknowledgment.

I consider the last particular in the first place; which, tho it be last in the order of the Words, is yet first in order of Na­ture, I mean the Ground and Foundati­on of his Acknowledgment, ‘Marvellous are thy works, and, &c.’

GOD placed Man among his fellow Creatures, as Superintendent of the [Page 10] lower World. He is the Image of God, and in him some rays of the Divinity ap­pear, and until such time as he fell from his Obedience by Folly and Presumpti­on, all the lower Animals did acknow­ledge him as their Governour. He was plac'd upon the Theatre of the World, to hold intelligence with Heaven, to be the Mouth and publick Orator of the Creation; to admire the works of God. And he that was thus taught to admire, is himself one of the greatest Miracles in Nature. But let us improve this Theo­ry to direct our Christian Practice and Morals, And

First, ARE our Bodies thus curiously fram'd, then certainly they ought not to be abus'd to the vilest drudgeries of Sin. Why did God build such beautiful Ta­bernacles? Did he design this stately Habitation to be the receptacle of wild and furious Passions, and unbridled Ap­petites; to be the dwelling-house of un­clean Spirits? Is it usual with wise and considerate Men to bestow so much cost and pains in building Houses for keeping the filthiest Creatures? Do Men erect stately Palaces for the meanest uses? No [Page 11] certainly. No more did God design that our Bodies that are so wonderfully made, should be the instruments of un­righteousness. To this purpose the Apo­stle exhorts, Rom. 10 v. 1. I beseech you by the mercies of God, that you present your bodies a living Sacrifice, holy and acceptable unto God, which is your reason­able service. And again, 1 Cor. 6. v. 15. Know ye not that your bodies are the mem­bers of Christ? How clear and solid is the Consquence, v. 20. You are bought with a price, wherefore glorifie God in your bodies and in your spirits which are Gods. It was on this Consideration again, that he exhorts the Thessalonians, 1 Epist. 4. v. 4. That every one should know how to pos­sess his vessel (the Tabernacle where the Soul dwells) in sanctification and honour.

THE Nimbleness and strength of the body is not to be prostituted to Sloath, Idleness and Luxury, those Vices thwart the design of God, cross the purposes of our Creator, baffle and affront the kind­ness of our great Benefactor. Therefore we are taught by the curious Fabrick of our Bodies, to remember, that God takes special notice how we employ [Page 12] them, Psal. 494.9. Ʋnderstand, O ye brutish among the people, and ye fools when will ye be wise; he that planted the ear shall he not hear, and he that formed the eye shall, he not see?

LET me add to this that God is to be worshipped with the Body as with the Mind: For he made both, redeem­ed both, and will glorifie both. I need not prove this, it were a reflection on the Gravity of my Hearers to offer at any proof of that nature. But there are amongst us who have banished the Worship of the Body out of our Chur­ches; to bow their knees, or to stand upright at some of the more solemn pieces of Worship, is thought Supersti­tion; and they measure the Purity of Religion, by its Rusticities and Unde­cencies, and think that they are never got far enough from Rome, unless they oppose all the decent Customs of the ci­vilized World. As if the Eternal Maje­sty of Heaven, were to be approached contrary to the Custom of all Nations, the Devotion of all Churches, and the common Sense of all Mankind.

[Page 13]THE Devotion of such resembles the Superstition of those Pagans, that Strabo mentions, that offered none of the Flesh of their sacrifices unto their Gods, but affirmed that the Gods were contented with the Blood only, as if they had no regard to the Exter­nals of their Worship. The behaviour of some of us, in the time of God's worship, would not become us in the presence of our Governours. But customary and universal Faults are not so easily reform­ed, and some of them the more they are reproved, the more incurable they be­come.

Secondly IS the Body so curiously framed? Is this brittle and mortal Edifice so artificially reared? Are there such prints of the Finger of God on this Ta­bernacle, even whilst we are here? then judge what it will be, when it is raised from the dust, when it shakes of the dishonours of the grave, and appears with its Robes of Light; when this un­wieldy clog of Flesh and Blood is made pure and aerial, nimble enough to vie with the swiftest Angels and fly with ease in the regions of Glory; when we shall be [Page 14] all Life, Light, Spirit, and Wing, fel­low sharers of Angelical Pleasure. Now the earthly Tabernacle drags and pulls down the Soul to low and despicable En­joyments; then, the Body is made strong and refined, to comply with the highest Capacities and Inclinations of the Mind.

WE shall mount aloft from the Earth unto the Air, where his imperial Throne is erected. We shall shine ass the bright­ness of the firmament, and as the stars for ever and ever; when we are got loose from the Prisons of the Grave, and the Fetters of Corruption knockt off; but now in our present state, how hard is it for us to raise our thoughts to the Liber­ties of the Sons of God!

WHEN we have our feet upon the top of Mount Zion; when we see the Glories and Empires of this little Globe below us, and we our selves beyond Danger and Temptation, far above its frowns and flatteries.

How will our Souls be transported to find their Garments lighter? and our [Page 15] selves encircled in the arms of Divine Love? and instead of this lumpish Clay, this load that damps and depresses our Spirits, the weight that holds them in fetters and captivity, 2 Cor. 5.2. we shall then be cloathed upon with our house which is from heaven, when mortality shall be swallowed up of life, and the shackles of our bon­dage broken to pieces.

THE very thoughts of this pure and Angelick state, [...]. if they dwelt seriously upon our spirits, might crack the strings that tie our Souls to our Bodies; to think that when he shall appear, we shall be like him, for we shall see him as he is.

WE cannot express the glory of the Body after the Resurrection better, than in the language of the Scriptures. 1 Cor. 15.41. There is one glory of the sun, another of the moon, and another glory of the stars; so also is the Resurrection of the dead, it is sown in corruption, raised in incor­ruption; 'tis sown in dishonour, raised in glory; 'tis sown in weakness, raised in power; 'tis sown a natural body, raised a spiritual body. Thus we are told by [Page 16] the same Apostle to the Philippians, that he shall change our vile bodies, that they may be fashioned like his glorious body, by the power whereby he is able to subdue all things unto himself. With what con­fidence then may we lay them down in their grave, since we are sure to receive them again pure and incorruptible, be­yond the Weaknesses and Indispositions of their former Captivity.

Joh. 5.28. The hour is coming when all that are in their graves shall hear his voice, we may triumphantly apply to our selves that place in the book of Job, 19.25. I know that my redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God.

Thirdly, ARE our Bodies such curi­ous Representations of his Wisdom and Skill? then we should treat them honou­rably and decently after the Soul is de­parted. The first Christians had a great care that the poorest of their number should be handsomly interr'd, and ma­ny times did they dress the bodies of [Page 17] the meanest Christians with costly Oint­ments and odoriferous Spices; that they might do honour to the human Nature, and testifie their hope of the Resurrecti­on; that the dear Companions of the Soul might be decently treated, and laid in their graves as in their safe reposi­tories, until the general summons of the Arch-Angel awakened them.

WHEN their Enemies observed their great care of the Bodies of the Martyrs, (to do the Christians despite) they burnt the Bodies of their dead, and scatter'd their Ashes in the Sea, lest the Christi­ans might have the satisfaction of doing the common offices of humanity to their deceas'd Relations. Certainly the Bo­dies of the dead should be preserved from all rude Affronts and Dishonours, and Churchyards, that are the Semina­ries of the Resurrection, should not be places of pasturage for all kind of Ani­mals. And would to God that the Lai­ty only were to be blam'd for this im­pious Prophanation.

BUT Fourthly, Are our Bodies so cu­riously built? Judge what the Soul [Page 18] must be, that Lamp of Light, that Can­dle of the Lord, the invisible Jewel that's laid up in that Casement; 'tis no less than the Breath of God, it bears the Image of the Deity in legible Characters. How active and indefatigable is it in the the search of Truth? How much above the Enjoyments of Sense, and feculent Pleasures of the Body? With what tran­sport doth it embrace Conclusions drawn from their Principles? How fond is it of its own Contemplations, that are raised on the immoveable Pillars of Rea­son?

How swifts in its Thoughts? How easily does it fly round the Earth, climb the Heavens and view the Creation? 'Tis a divine Spark of Light, from the Father of Spirits, that glances in those prisons of flesh for a while; it's true Pleasures are pure and Angelical; it grasps Truth for the sake of Truth, with Order and Complacency, and makes to it self Ladders of true Consequences from the visible Creatures, to ascend to Heaven.

BUT let us dwell a while longer on [Page 19] this Meditation. Did God furnish our Minds with such noble Powers only to till the Ground, and make provision for the flesh to fulfil the Lusts thereof? No certainly. This vast and capacious Spi­rit, that than lodge so many Truths to­gether without Confusion or Disorder, was design'd to enjoy God; any thing else falls short of its Height and Gran­deur.

WHENCE is this Appetite of Im­mortality that we feel within our selves? Is it altogether in vain? Did God place it within our Souls purely to vex us? Was there nothing design'd to satisfie it? Yes certainly; else Mankind had been a phantastick Impertinence; the vainest and the silliest nothing in the Creation. For if in this life only we had hope, we were of all men the most miserable; con­fined to the Earth, when our Souls fly far beyond it; and immured in the Walls of Flesh, when their Capacities dispose them for the Life and Enjoyment of An­gels.

ALL the rest of the Creatures have Objects proper for their Appetites; shall [Page 20] Man alone have Inclinations beyond the Earth, and yet die like the Beasts that perish? Let no such thought enter our Souls, for we shall see him as he is.

LET me add to this, If the Soul be so vivacious in its Walls of Flesh, when 'tis chained in this dark Tabernacle, that (as Quintilian observes) it flies in a trace from one Object to another, nothing can engross its power and strength: how large and comprehensive must it be, when we come to our Countrey above; when we are united to the original Wis­dom, Light and Truth? What a foolish violence doe we offer to our Souls, when we bend and bow them to earthly Enjoyments? Why did we not rather let them fly to the place of their rest and tranquility? Their natural motion is to­wards Heaven, and Christian Religion designs no more than their Primitive Li­berty.

WHEN we would persuade Men to be religious, we need not borrow our Arguments from foreign Topicks; let them only look inwards; let them view the frame of their own Souls, their [Page 21] Knowledge, Will and Memory; the un­easie Reflections of their Consciences when they do amiss, it makes them taste, whether they will or not, the fears of an impartial Tribunal; that drags them, in the midst of their Jolli­ties, before that Judge that can neither be deceived nor be imposed upon.

HEAR then the calm Reasonings of your own Spirits: you may shift the force of our Arguments, when we have urged them with all Zeal and Sincerity; but you cannot hide your selves from that invisible Judge, your own Souls.

IT were Folly in the highest degree, to feed a hungry Stomach with wise Say­ings, excellent Diagrams: or if such things were offered for the cure of a Man in a raging Fever; this is the Folly we transcribe when we endeavour to sa­tisfie our Souls with any thing short of God himself; the Satisfaction and Hap­piness that we look after is higher than the Earth. The Earth says it is not in me; and the Sea says it's not in me; and the Treasures of both the Indies have nothing in them to feed the strong [Page 22] Desires of Immortality, or to fill the Ap­petite of Reason.

BUT Fifthly, Are our Souls and Bo­dies such Monuments of the Divine Wisdom? should we not then frequently view and consider our own Frame and Composition. Why are we such Stran­gers to our selves? When the Spirit of God moved upon the face of the great deep, the rest of the Creatures were for­med in their order, as they were com­manded to appear; by his word, that commanded things which are not as if they were; they were inded the more negli­gent strokes of Omnipotence; but MAN appears by his deliberate Method, and set off with the Characters of his Image, in Wisdom, Purity, Liberty, Immortali­ty. What Majesty in these Words, Come, let us make Man in our own Image? And if the very rubbish of this Edifice, the ruines of him in his lapsed Condition be so magnificent; what was he, when but a little lower than the Angels, Psal. 8.5. crown­ed with glory and dignity? Especially when we remember that still he is capa­ble of such Improvements. Recover him by Education from his childish Va­nities, [Page 23] from his untamed Lust and Passi­ons, furnish him with Health, Strength, all Wisdom divine and humane, invest him with publick Honour and Atten­dance, and then he is but some degrees below the Angels of God. And yet all this is but a shadow and a dream, in compare with what Improvements he is capable of, when regenerate to the Image of God, and the hope of Glory.

ARE not we our selves then worthy of our most serious thoughts? True Re­ligion teaches a Man to converse with himself in the noblest manner, to covet the highest Improvements of his own Nature, to observe his own Failings. Seneca tells us in one of his Epistles, that it was his custom every Night when the candle was out, calmly to examine him­self, and look narrowly into the Retire­ments of his own Conscience; this, of­ten and seriously performed, begat Calmness and Serenity in his Bosom, which he compares to the Regions a­bove the Moon, where there are no Clouds, no Vapours, no Exhalati­ons.

[Page 24]BUT a wicked Man is afraid to look within himself; the violent Earthquakes and shakings of his Spirit, make those Reflections intolerable. Did we thus take our selves more accurately to task, we would not have so much spare time, to descant on the Actions of others; we should be more merciful in our Cen­sures, less severe in our Reflections, more equitable and just in all our Pro­ceedings. When Pausanias the Lacede­monian desired Simonides the Poet to bestow some memorable Saying upon him, he gave him this, Remember that you are a man.

AND indeed this contained a Com­pend of the best Philosophy; did we re­member that we are the Offspring of God, could we prostitute so noble a Na­ture to serve the Devil? could we debase our selves so far as to truckle under the Violence and Servitude of our Passions. Tully hath an admirable Saying to this purpose; L. 3. Off. Put the case, saith he, that we should carry any thing so privately, as that neither God nor man should disco­ver us, yet we should have such a reve­rence [Page 25] for our selves, as not to suffer any thing that is immodest, unjust, or un­clean to escape us. So terrible is the witness of Conscience, and so infallible is its decision, in the great branches of our Duty.

THEN Sixthly, Is Man such a curi­ous piece of workmanship? he must be under the peculiar Eye of Providence? Thus reasons St. Paul, Doth God take care of Oxen, yes, the very Law, thou shalt not muzzle the Ox that treadeth out the corn; prove sufficiently, that they are under his care, and the eye of his Providence.

BUT the care that is extended to those poor Animals that feed upon hay and corn, is far below the special care that he hath of Mankind. His delight is with the Sons of Men; there is a pecu­liar eye of Favour that watches over the human Race, and yet a higher degree of Love and Providence over good and holy Men.

Psal. 33.13. The Lord looketh from [Page 26] heaven, he beholdeth all the sons of men. v, 14. From the place of his habitation he looketh upon the inhabitants of the earth. v. 18. Behold the eye of the Lord is on them that fear him, upon them that hope in his mercy. Psal, 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. But his Love towards Mankind is so strong, that it cannot fall under Words. Rom. 8. He gave us his Son, and if he gave us his Son, how shall he not with him also give us all things. He did not take hold of the nature of An­gels, but of the seed of Abraham. It was his Love to us that engaged him to take upon him the form of a servant, and hum­ble himself unto death, even the death of the cross.

Seventhly, IF God hath put such Marks of Beauty and Honour on the human Nature, Let us love one another. So the Apostle enjoins, Honour all men; Love the brotherhood. There is some­thing due to our Nature, under the cloud of the meanest Circumstances: As the Philosopher alleged, when he dis­pensed his Alms to an unworthy Person, Non homini sed humanitati. Our Love [Page 27] must resemble the Benignity of God, that maketh his Sun to rise on the evil and the good, and sendeth down Rain on the just and unjust.

LOVE is the life of Heaven, whence all Bitterness and Unkindness is banished as far as Hell; 'tis planted in our Na­ture, we are enclined to it by our origi­nal Constitution; it is the Livery of the Christian Religion, and the Badge of our Profession. The Vices opposite to it make up the Devil's Nature and his Torture too; Anger, Bitterness, Envy and Revenge, create those Storms that continually ruffle the composure of our Spirits; whereas the Practice of Chri­stian Charity hath in it the Fore-tastes of Heaven, and the Life of the Bles­sed.

THERE is no injury done to us can loose us from this Obligation; no Error in Opinion; no Enormity in Practice; no Disaster of Fortune; for our Brother is of our kind, and however sullied and defac't, retains still the Image of God. The more frequently we consider this, the more we are obliged to the Psalmist's resolution, [Page 28] I will praise thee. Which leads me to the Second Particular that I mentioned, viz. The Psalmist's Gratitude and Ac­knowledgment.

Now in speaking to this, I shall First Mention some of those Inducements that oblige us to it. And then Secondly press the Practice of it.

1. GOD is to be praised, because he is the only Object of Praise, Love and Admiration; nothing else can love us a­gain but God, or some other Creature that resembles God. Therefore St. John exhorts, Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him.

AND if he is to be praised because of the Works of Nature, how much more because of his inestimable Love in the Redemption of the World by our Lord Jesus Christ. Let the purest Spi­rits, in their Robes of Light and Inno­cence, admire it, and veil their Faces with their Wings, and stand at a di­stance, and behold what manner of Love [Page 29] this is, wherewith the Father hath loved us, that we should be called the Sons of God. If we cannot fly about the World with that Swiftness and Rapidity as the Angels do in Heaven, yet what hinders our Souls to center themselves in his Love by the most unquenchable Ar­dors, when we contemplate his Love to Mankind manifested in Jesus Christ?

2. THE true exercise of our Reason requires it. What is that you admire? or what is it you pursue? The Princi­ples of Reason are everlasting, and they are never so duly placed as on God; who is invariable and without shadow of turn­ing; for the world passeth away, and the fashion thereof doth perish: but a Mind re­fined by the Principles of Christian Philo­sophy endures for ever. Do but call to mind, as M. Antoninus hath it, Cap. ult. such as have been in eminent Glory, the Hero's and Captains of former Ages; or such as have been tumbled down by Dis­grace, or run down with Misery; such as have engaged to talk of all Men in every Condition of Life, [...]. What's become of all those things now? And should our Reason [Page 30] spend its strength in the chase of such Shadows, it cannot be duly employed in such transient Vanities; had we but a view of the Impertinencies and Vanities that pass in one City, but for one day, how vain should we find the World to be!

3. To praise God, is the Enjoyment of Heaven. The vision of God, is no­thing but the Light of Reason duly six'd on its true Object, and advanc'd to its true Elevation, when the Soul is dilated and enlarged, and expatiates on its pro­per Theme. Have you seen the Cedars or the Fir-trees, that rise so high, and spread their Branches so wide, from a little Seed; just so is the Soul, how infi­nitely beyond its present self are its O­perations then found to be. 1 Joh. 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is, Thus the Inhabitants of Heaven are fre­quently represented in the book of the Revelations, c. 4.10, 11. and elsewhere, adoring the Excellencies of their great Creator. The four and twenty Elders fall [Page 31] down before him that sat on the throne, and worshipped him that liveth for ever and ever, and cast their crowns before the throne, saying, thou art worthy, O Lord, to receive glory, honour, and power, for thou hast created all things, and for thy pleasure they are and were created. And again, chap. 5. v. 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, honour, glory, and power, be unto him, that sitteth on the throne, and unto the Lamb for ever.

4. 'Tis the Voice of universal Nature. Vide Psal. 148.

5. THIS is it that keeps us sobet and humble, and makes us refer our prosperous Successes to their true Origi­nal; and by this frame of Spirit, we en­gage the divine Aid, we are apt to ido­lize our own Strength, Wisdom, and Contrivance, when any thing answers our Expectations; we are ready to erect Statues and Memorials to our own Con­duct, as if we our selves had brought the affair to its desirable period. Thus [Page 32] the ungrateful Person is said by the Pro­phet Habbakuk, c. 1.16. to sacrifice to his net, and burn incense to his dray: how elegantly does the Royal Psalmist trace his Mercies to their true Original? how pathetically does he summon our Thoughts towards Heaven?

Psal. 44. v. 3. For they got not the land in possession by their own sword, neither did their own arm save them, but thy right hand, and thine arm, and the light of thy countenance. v. 7. I will not trust in my bow, neither shall my sword save me; in God we boast all the day long, and praise thy name for ever and ever. This Conclu­sion is laid down by Solomon long ago, Eccles. 9.11. The race is not to the swift, nor the battel to the strong, nor bread to the wise, nor riches to men of understanding, nor favour to men of skill.

'TIS neither the Strength of thy Bo­dy, nor the Wisdom of thy Mind, nor tne Favour of thy Friends, can accom­plish thy business without the Aids of divine Providence; how chearfully then should we adore and acknowledge this Providence, that twists it self with, and [Page 33] secretly moves the most intricate affairs, Psal. 115. Not unto us O Lord! not unto us, but unto thy name give glory: So we find Job elegantly vindicate himself, that he did not put his confidence in any thing but in God only, Job 31.26, 27.

Psal. 108.3, 4. I will praise thee O Lord! amidst the people, I will sing unto thee among the Nations; for thy mercy is great unto the heavens, and thy faithfulness un­to the clouds; and Psal. 139.17. How precious also are thy thoughts unto me, O God! how great is the sum of them, if I should count them, they are moe in num­ber, than the sand, when I awake I am still with thee. But,

6. THIS is the only Theme which cannot be exhausted, Psal. 139. If I ascend up into heaven, thou art there, &c. Hea­ven, Earth, Sea, and Air, proclaim his infinite Goodness, and the thought of every thing perishes, but in its relation to God: for if you view it under any other relation, it is but vanity and vexa­tion of Spirit, and hath not solidity e­nough, to abide the porings and contem­plations of an intellectual Being.

[Page 34]WHAT employment more proper for us, than that of the glorious Hosts of heaven, the invincible Legions who have Crowns on their heads, and Palms in their hands, and the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble Army of Mar­tyrs, the Seraphims, and the Cherubims, who are thus employed; what exercise more proper for us, who breath for hea­ven, than to say with the Psalmist, Psal. 45. I will extol thee my God, O King! and I will bless thy name for ever and ever, v. 2. every day will I bless thee, and I will praise thy name for ever and ever; v. 3. Great is the Lord, and greatly to be prai­sed, and his greatness is unsearchable. v. 4. One Generation shall praise thy works to another.

To God the Father, Son, and Holy Ghost, be all Praise, and Dominion for ever. Amen.

FROM the ninth Verse, the A­postle sets off the Dignity of the Christian State, the Honour and Prerogative of that high relati­on: Ye are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar peo­ple. They were thus advanc'd, that they might shew forth the praises of him that had called them, out of darkness, into [Page 36] his marvellous light. They could not but with the highest contentment and joy, call to mind, the difference between their present and their former condition.

IT is upon this foundation, that S. Pe­ter makes his address with so much love and zeal, that he may provoke them to a life pure and heavenly, and becoming that relation into which they were late­ly adopted.

IN the Verse that I have read, he al­ludes unto the Phrase that he made use of, in the first Verse of the first Chapter of this Epistle, which is address'd to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia, remov'd far from the Country and Habi­tation of their Ancestors. It was easie for them (from the consideration of their Earthly Pilgrimage) to remember that they were not only strangers, with regard to that Country; but in a higher sense, strangers upon Earth, a people di­stinguished from the World. And not only so, but quite contrary unto it, and far above it in their aims, studies, and desires.

[Page 37]THAT which takes up the thoughts, the talk, and the admiration of Man­kind, was so little valued by our Savi­our, that when he cloth'd himself with our flesh, he drew up a System of Reli­gion, that ruin'd the esteem that such things had got in our affections; the lusts of the eys, the lusts of the flesh, and the pride of life, did in a manner, com­mand the Adorations of Jew and Gentile. He stript those Idols of that meretri­cious varnish and paint, that had for a long time inveigled Mankind; and he made himself of no reputation, that he might trample upon human glories, and raise our affections to that honor which is solid and durable. He exemplify'd his Precepts in his own practice; and by a new Philosophy raised mens Spirits to a clear sight of God, to a just value of themselves; and consequently, to the highest contempt of the World, in all its pomps and fantastick appearances.

THE Exhortation that I have read, is so essential to the Christian Religion, that it is enforc'd by its strongest argu­ments, every one may see it to be the natural result and consequence of such [Page 38] heavenly Premisses, that we should abstain from fleshly lusts; because they war (or set themselves in battel array) against the Soul.

[...].BY Fleshly Lusts, I understand, those passions, lusts, and desires, that unrege­nerate men do pursue, with all the strength, and vigor of their Soul; whe­ther they pröceed from covetousness, am­bition, or sensuality. And though I un­derstand the words in this extent and latitude; yet I design to level the most part of my Discourse against fleshly lusts in the strictest sense; as they signifie all manner of uncleanness, contrary to cha­stity. General Discourses against vice, are seldom successful towards the reco­very of men from under their dominion: and therefore when we assault the body of death, we must level our strokes a­gainst particular limbs, and members, as the surest, and the speediest way to our victory.

BUT that I may discourse with the better success, let us consider First, the Ex­hortation it self, Abstain from fleshly lusts, and this Exhortation is strengthen'd with [Page 39] a twofold Argument; one is taken from the opposition of such lusts to the Soul; and the other taken from our present state, condition, and relation: We are but pilgrims and strangers.

NOW that I may make those fleshly lusts as odious to the Christian eye, as is possible; I will in the first place lay before you some considerations, to repre­sent them in their true and proper colors. And Secondly, I will offer those Reme­dies from Reason and the holy Scri­ptures, by which we may be defended a­gainst their assaults.

First, Do but consider, that those fleshly lusts are directly opposite unto the Nature, Spirit, and Tendency of Christianity. It was our Saviour's great design, when he took upon him our Na­ture, to fortifie our Spirits beyond the reach of bodily impressions; to establish them in an absolute Empire and just So­vereignty over the Senses; to exalt that part of us, that is divine and heavenly to its true elevation, that it might no more truckle under the body; that the senses, and all the motions that we feel [Page 40] by them, might be kept at their true di­stance, and not meddle with that com­mand and authority that belongs to the mind. In a word, that our Souls might be adorn'd with their true Glory and Ma­jesty. When we are thus set at liberty, then, John and not till then, are we free in­deed; when we remember the value, strength, and excellency of the Soul, which (though it be united to the Body, and therefore must mind the concerns of the Body, with great care and tender­ness, yet) it more vigorously desires to be united unto God. It may subsist without its Union to the Body, but it cannot be happy, unless it be united unto God, so that this Union of the Soul with God is in a manner folded up in its very nature, and essence.

WE are in the strictest sense the off­spring of God, and it was reasonable for us to expect, that when the Son of God did appear to reform Mankind, he should level his Directions and Precepts against those vices and sins, most vigorously, that did sink the Soul below its true glory and dignity; the sins that took down its Plumes, by which it mounted the hea­vens, [Page 41] but now was become soft, trifling, and degenerate. And because no lusts did break the vigour of our mind, and blunt the edge of our Spirits, and wea­ken our union with God, more than flesh­ly lusts in the strictest sense; therefore do we find the cautions against those sins so frequent in the New Testament, with this assurance, that he that is in Christ Jesus hath crucified the flesh with the af­fections and lusts thereof.

THE Arguments that S. Paul makes use of against those sins are heavenly and sublime. 1 Cor. 6.19, 20. Know ye not that your body is the temple of the Holy Ghost, and you are bought with a price, therefore glorifie God, in your bodies and in your spirits, which are Gods. Answera­bly to this, we find that the first Chri­stians (notwithstanding of the blackest Calumnies of their Pagan adversaries) lived the life of Angels in earthly Bo­dies; their Chastity was so great a Jewel in their eyes, that many of their Chri­stian Women most cheerfully resign'd their life, rather than part with their ho­nour. And Tertullian, towards the close of his Apology, resolutely defies the im­pudence [Page 42] of the Pagans: for they them­selves did acknowledg the purity and innocence of the Christians in this mat­ter; because they judg'd it a more into­lerable punishment for their Women to be condemned to the Stewes, than to suf­fer Martyrdom. How many of the Chri­stian Women among the Romans, when the Goths and Vandals made their Irru­ption into Italy, threw themselves into Tyber, rather than be expos'd to the sa­vage Embraces of lust and dishonour? The Story of the young man recorded by S. Jerom is very memorable, who, feel­ing himself entangled in the embraces of a wanton Strumpet, did bite off his own Tongue, and spit it in her face, lest the strength of his temptation, and the weakness of humane nature, might be­tray him into Indecencies unbecoming his holy Profession. We see then, it is most certain and clear, that fleshly lusts are in their nature and tendency, contra­ry to that Religion, which our Saviour planted, and the first Christians em­brac'd.

But Secondly, LET us remember, that these fleshly lusts are severely punish'd [Page 43] both here and hereafter. We are told by Solomon, Prov. 6.26. that by means of a whorish woman, a man is brought unto a piece of bread. And the Parable of the Prodigal, in the fifteenth of S. Luke, re­presents the miserable estate of such with great advantage; the sufferings that those lusts expose men to are not con­fin'd to one single capacity, but they spread their Poison not only through the body, reaching sometimes even beyond the bones, into the marrow; but also through all the suffering capacities of hu­man nature; health, fortune, life, and reputation are the ordinary Sacrifices that are brought to the Altars of this unclean Devil. Solomon again tells us, Prov. 66.33. That a wound and dishonour is his reward, and his reproach shall not be wiped away. Have you sometimes observed the macerated Skeletons of Lust worn in the Devils warfare, bearing the dishonourable marks of their Masters service, sometimes in their foreheads, to such a degree of infamy, that hardly one would think, that Mankind could be made so miserable? And though those Trophies of Misery have frequently been displayed, to the scandal of Religion, [Page 44] disgrace of human nature, and the ter­rour of all Spectators; yet so inconside­rate are the most part of Mankind, and so stupifying is the Enchantment, that it requires a heavenly frame, and a bold Resolution, to subdue those imperious and stubborn lusts.

How many did God remarkably pu­nish for this sin? Numb. 25. Zimri and Cozbie were slain in the very act, and four and twenty thousand of the Children of Israel fell for their unlawful mixture with strange Women. And though God had left those filthy Creatures without Pu­nishment, yet the sin carries corruption in its Nature; for he that soweth to the flesh, shall of the flesh reap corruption, in the most literal sense. Add to all this, the flames of unquenchable fire, that are pre­pared for the Sons of Lust and Wanton­ness in the other World. They may possibly escape the notice and observa­tion of earthly Judges; but when the hidden things of dishonesty are brought to light, then Heb. 13.4. God will judge whoremongers and adulterers.

[Page 45] Thirdly, CONSIDER, that those who give way to this kind of sensuality, are become stupid and irrecoverable, Prov. 23.27. A whore is a deep ditch, and a strange woman is a narrow pit. Such as are immerst in and deluded with this enchantment, may be compar'd unto the Companions of Ʋlysses, who could not be brought back to their Ships; but by Whips and Rods, when once intoxica­ted with the juice of that Herb amongst the Lotophagi. We are told by Solomon, Prov. 27.22. That though you should bray a fool in a Morter, yet will not his folly depart from him. So apposite is the similitude that he makes use of, to ex­press the folly and sottishness of the Man, that is entangled by the artifice and insinuations of a Whore, Prov. 7.22. He goeth after her, as an Ox goeth to the slaughter; the one sees not his dan­ger, no more than the other, and as a fool to the correction of the stocks. Such is his stupidity, he marches fast forward un­to the fatal period of irrecoverable Im­penitence, whence there is no returning, Matth. 12.43. When the unclean spirit is gone out of a Man, he walketh through [Page 46] dry places seeking rest, and finding none, &c. The Devil hath the character of the unclean Spirit fastned upon him by special propriety. I might add to this, that though by our Nature, we are a little lower than the Angels; set over the inferiour Creatures, yet those flesh­ly lusts do sink us below the beasts that perish.

BUT in the second place, I promised from the Holy Scriptures to offer those Remedies that are most effectual to re­strain, and cure those vicious Inclinati­ons. And,

1. LET us maintain a lively sense of Gods universal presence, to whose eyes all things are naked and open: for the night, and the light, are both alike to him. Did we dwell on the thoughts of his Nature with stedfastness and reve­rence, how easily would these Meditati­ons quench and dissipate the fiery darts of the Devil? Did we keep the eye of our Soul fixt on his Purity, those impure Spirits durst not lodg within our bo­soms. 'Twas this that kept the modest and generous Soul of Joseph free and un­tainted, [Page 47] Gen. 39.9. amidst the caresses and solicitations of an imperious whorish Woman.

This sense of his presence, is like the Angel, that with a flaming sword guar­ded Paradise. Our hearts thereby be­come (what Solomon says of the Church), Cant. 4.12. A garden inclosed, and a fountain sealed. This is it that banishes vain thoughts, idle musings, and lust­ful fancies from the mind, Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. And Matth. 23.26. Cleanse first that which is within the Cup and Platter, that the outside of them may be clean also. If this fire be not smother'd and quench'd within, it will break out upon all occasions, unto unhandsom significations of that distem­per that the Soul is sick of. Therefore that we may attain a masculine and a solid habit of Spirit, proof against those temptations, that shake and disturb sil­ly Souls: Let us maintain a constant Conversation in heaven; Let us dwell with God until we feel him, and the beams of his Majesty and Power, sup­pressing all inordinate motions within [Page 48] us. By this our Souls are taught to fly aloft above those feculent Exhalations, that blindfold the more unwary and va­grant Spirits.

AND next to this, let me 2. advise the keeping a strict guard over our senses. It was the resolution of Job, He made a Covenant with his eyes; and the Prayer of David, Psal. 119.37. Turn away my eyes from beholding vanity. And our Sa­viour insinuates how soon the Soul is fired by those windows. Add to this, that we should be careful of our compa­ny. Can a man (saith Solomon) carry fire in his bosom, and not be burnt? We are to shun the Discourses and filthy Communications of men of corrupt minds. It was generously done of Ale­xander the Great, to reject the overture made to him by some of his Flatterers of visiting the Wife and Daughters of Da­rius when taken Captive in the War, be­cause so much commended for their ex­quisite Beauty: He said, it was very un­becoming, and disgraceful, that he, so fa­mous a Conqueror, who had overcome so many men, should expose himself to the hazard of being overcome by Wo­men. [Page 49] In this he was truly more trium­phant than in all his Victories besides: and Solomon proves, that he that over­comes himself is more generously victo­rious, than he that taketh a City; the Conquest of the one lies much in the Valour of Souldiers, Conduct of Cap­tains, Strength of Armies; and all these things may be in the possession of one re­markable for Vice and Folly: but the Victory over a Man himself, proceeds certainly from his more divine half, gain­ing ground of his earthly and sensual part. Here then lies the true Excellency of our Nature, that we are recovered from under the Dominion of Sensuality, to that Soveraignty over the Senses, which is the Birth-right of the Soul.

3. THE most apposite Remedy that we can advise men to, for the restraint of fleshly Lusts, is Fasting and Prayer. And to tell freely what I think in this matter, most of all the carnal Vices ow their beginning and growth to the neg­lect of this Duty of Fasting; which I cannot so properly call a particular Duty, as a safe and sure Antidote against all Vice, especially when it is attended with fer­vent [Page 50] Prayer and Devotion. Our Saviour seems to join them both together in S. Matthew 26.41. Watch and Pray, that ye enter not into temptation. And 'tis most certain that a full Belly is not pro­per for Watching, and as improper for fervent Prayer. This is acknowledged by the light of Nature; the Pagans at all times when any thing extraordinary threatened their Peace and Happiness betook them to Fasting and Pray­er; so severe was the Fast enjoin'd by the King of Nineve. And therefore our Sa­viour made Fasting no new Precept of his Religion, but only gives Directions a­bout it; that the performance of it may be kept safe from Hypocrisie, Ostentati­on, and Superstition. All Philosophers that endeavoured to advance Morality to any degree of Reputation, judg'd it very worthy of their Practice; not only for the Sobriety of the Mind, but also for the Health of the Body; even Epicu­rus himself had his fasting days. Tho we had not immortal Souls to save, tho we had not the View of so glorious a Crown and Prize; yet when we remem­ber how many are the Errors of our daily Conversation; how apt we are to mis­carry [Page 51] in the conduct of our ordinary bu­siness; and how fond we are of our Mirth, Friends, and our ordinary Delights, and how readily our most accurate Reason­ings may deceive us; how quickly our Tongues pour out those things that are dishonourable to God, hurtful to our Neighbours, nauseous to our Friends, and disgraceful to the Christian Religi­on; I should think that we have more than ordinary Inducements to oblige us to set apart some Portions of our time to converse with God, and with our own Souls. That we who see Motes in our Neighbours eyes, may at last pull out the beam out of our own.

WHEN we read of the strict Diet of the Apostles, to which they were tied by the common Law of Christianity, and withal remember their ordinary Enter­tainment from the World; a Catalogue whereof we have in 2 Cor. 6. v. 4, 5, 6, 7. In all things approving your selves as the ministers of God, in much patience, afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings. I say, when we call to mind, that this was [Page 52] their entertainment, one would think, there needed no more to keep their flesh within bounds, and under the per­fect command of Religion. And yet we find, that the same Apostle last cited, did use voluntary chastisements and restraints towards himself, that he might be whol­ly disengaged from all fleshly solicitati­ons, 1 Cor. 9.26, 27. I therefore so run, not as uncertainly, so fight I not as one that beateth the air, but I keep under my body, and bring it unto subjection, lest that by any means when I have preached to others, I my self should be a cast away.

AND it is most certain, the reason why we are not so successful in our reso­lutions against vice and folly, is that we are not so particular in our choice of particular means and methods against particular sins. When we beat the air (in the language of the Apostle), and never aim our strokes at particular sins; we hover, and are bewilder'd in the midst of many indefinite projects and fancies; if we resolutely fight against the body of death, we must wound it in some particular limb, before the strength [Page 53] of the whole be taken down. And therefore I would heartily advise all se­rious men, in their retirements to single out some particular sin, to which they find themselves more inclin'd, for the ob­ject of their special resistance. And this method hath this advantage also, that not one sin falls, without the ruin of many others, to which it is nearly related. And to close this advice in one word, young and robust people, that are health­ful and vigorous, where there is no danger of sickness, infirmity, or old age, should frequently fast and pray, that they may be strengthened against temptations, that their Spirits being recollected, they may with greater security venture abroad in the midst and hurry of secular in­cumbrances.

So far have I discours'd against Flesh­ly Lusts, in their restrain'd signification, as they proceed from wantonness, and lasciviousness. But I see no necessity why we may not understand the Fleshly Lusts in this place, in their full extent, as they signifie all those unruly passions, and desires, that act the unregenerate part of Mankind, and drive them for­ward [Page 54] upon innumerable Precipices of er­ror, folly and mischief; all of them re­duc'd by S. John to three heads, the lusts of the flesh, the lust of the eye, and the pride of life. All those gilded nothings, and hurtful Idols, that Mankind gaze upon with so much dotage and fondness, all of them, whether singly considered, or in the bulk, are contrary to the Na­ture and Genius of Christianity, incon­sistent with true peace and tranquility of mind, and wholly set against the wel­fare of our Souls. We have a Catalogue of them in the Epistle to the Galatians, Chap. 5. v. 19. In which Catalogue, the Lusts of the Flesh, strictly so called, are placed in the front, Now the works of the flesh are manifest, which are these, Adultery, Fornication, Ʋncleanness, Lasci­viousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Se­ditions, Heresies. V. 21. Envyings, Mur­thers, Drunkenness, Revellings, and such like, of the which I tell you before, as I have also told you in times past, that they which do such things, shall not inherit the kingdom of God.

[Page 55]THE Apostle then bids us abstain from those Lusts, that are so directly opposite in their nature and tendencies to the beauty and just interest of our Souls.

AND this leads me to the second Par­ticular, that I design to speak to, and that is, the Apostle's first argument against those Fleshly Lusts, taken from their op­position to the Soul. They are drawn up in battel array against the natural life, as well as the mind. And that I may make this apparent in a few words: 'Tis easie to observe, that they war a­gainst the Soul, in its purest and highest excellencies; and though they cannot commit a direct rape and violence upon its Spiritual Nature, yet do they com­bine all their force and strength, to en­tice and allure it, unto unworthy com­pliances. And this is so much likely to succeed, in that we are plac'd in the con­fines of Heaven and Earth. Our Souls hang between the pleasures of the Bo­dy, and its own Speculations; and these objects that our Bodies feel, make such impressions upon us by their neighbour­hood, that it is with great difficulty▪ [Page 56] that the Soul is victorious over their importunity, and frequent assaults. Now all the prejudice that the Soul can suf­fer, may be reduc'd to these three Heads.

1. IT may be sullied in its natural per­fections and operations.

2. IN its moral endowments and ac­complishments.

3. IT may be depriv'd of its superna­tural rewards, and carnal Lusts do war a­gainst the Soul in all these regards.

1. I SAY, they war against it in its natural perfections and excellencies. Now the true perfection of the Soul, is, to be united unto God. This is its na­tural element, the contemplation of truth, is its true and proper employ­ment; and if by the enchantment of our Senses, we have forgot our selves, yet, the accusations of our Consciences, the pricking, reproofs and regrets of our mind, amidst the noise, and hur­ry of external avocations, sufficient­ly inform us, that our Souls are vio­lated against their original tendency, when they are made to worship the [Page 57] Creature instead of the Creator. We were originally design'd to view the Creation, but not to rest upon it, not to dwell in its embraces; but so far to con­sider it, that by those Ladders we might climb unto the Author of our Being.

HEAR then the reasonings of our own mind. How have we enslaved them, to those mean and abject drudgeries that are unworthy of their Nature and Ori­ginal? Now those Spirits that are Si­sters to Cherubims and Seraphims, by complying too much with their Senses, are become feeble, flat and unweildy, for their more genuine and spiritual operati­ons. Had we nothing else to do, but to make provision for the Flesh, and ful­fil the Lusts thereof, we needed not such Souls, as now we are furnished with Souls that can grasp so many truths to­gether, and lodge them without confu­sion, or disorder; that search into the Secrets of Nature, and feel pleasures wherein the Body can have no share. Why ought we to have such intellectual furniture, if we had nothing else to do, but to move above the surface of the ground for some few Months, or Years, [Page 58] and then lye down in eternal silence, in the cold embraces of the Grave? 'Tis in­consistent with the Goodness and Wisdom of God, to make so noble a Creature, and assign him no higher end; than what may be attain'd with greater advantages, by the Beasts that perish. But those carnal lusts, do not only weaken and blunt the edge and vigor of our Spirits, in their natural perfections.

BUT 2. They do sully, darken, and defile them in their moral endowments. See with what solemnity and magnifi­cence the History of our Creation is in­troduc'd, Gen. 1. Let us make man in our Image. 'Twas a design truly becoming the Majesty of God, to repair the brea­ches made in this Image. We are fallen from our Original Life and Purity, that beauty and light, that adorn'd our Na­ture, is become almost deformity, and darkness; and so incurable is this bruise and wound, that all the Rules of human Philosophy, cannot remove the distem­per. God was manifested in our flesh, that he might heal our Nature, and restore his own Image upon our Souls: he awakens us to fix our eye on this, as our highest [Page 59] honour, to be renewed again to the Image of him that created us. And when he disparages the things that chiefly take up the thoughts of Mankind, and en­deavours to remove our mistakes con­cerning them, he does it by this ponde­rous motive, Matth. that ye may be like your Father which is in heaven. To be like God, is the highest beauty, and the most glorious ornament of rational Souls. The Image of God consists in light, pow­er, love, universal benevolence, unconfin'd Goodness, Charity, Patience, Greatness of Spirit. Now where those Graces are, there heaven is begun, and the Soul is made strong, and impregnated with di­vine force, is more than Conqueror, through Jesus Christ that loved us.

WE have heard the Catalogue of the Works of the Flesh, out of the Epistle to the Galatians; Let us view next the Fruits of the Spirit, that are reckoned, v. 22. Love, joy, peace, long-suffering, Galat. 5. gen­tleness, goodness, faith, meekness, tempe­rance, against such there is no Law. When we confront the one with the other, the Fruits of the Spirit with the Lusts of the Flesh, there is no doubt to be made, but [Page 60] that by the last, our Souls are much sullied and defiled in their moral en­dowments.

3. THOSE Fleshly Lusts rob us of our supernatural rewards, not only by their merit, but by their natural causality: they indispose us for that place and em­ployment, where nothing enters that is impure. Let us then awake, and ask our selves, if no consideration, no argument, be strong enough, or great enough, to startle us out of our sleep and lethargy? Must those Souls of ours that have been made to serve God, and to converse with him in the noblest manner, be suffered to grovel in the dust, to look no higher than the entertainments of Goats, and Swine, and Worms? O! what an indignity is this to our Nature! what a reproach to our Manhood! what a dishonour to the Author of our Being! how disgraceful is it to be accus'd of such follies, (as tne most part of Mankind are engaged in) before the Throne of God!

THERE is a second Argument to alienate our affections from fleshly lusts; and that is taken from the considera­tion [Page 61] of our state and condition, We are Pilgrims and Strangers: Men cut off by their Religion, from the Earth, whose aims and designs, are for another King­dom, and a life more pure and immo­vable, more fixt and serene. We are told by the Author to the Hebrews, that here we have no continuing City.

THAT I may make this a little more clear, let us enquire, in what sense Chri­stians are said to be Strangers upon Earth: and Secondly, What improvement we are to make of it.

1. THEY are strangers in their lan­guage. It is the most infallible character of a stranger; so the Maid that accus'd S. Peter, she thought, she was very sure he was a Gallilean. The Christian breaths in a heavenly air; his heart (and con­sequently his tongue) is perfum'd with the odors of heaven. S. James exhorts us, Chap. 2. v. 12. So speak ye, and so do, as they that shall be judged by the Law of Liberty: And the same S. James in Chap. 1. v. 26. assures us, That if any man seem to be religious, and bridleth not his tongue, he deceiveth his own heart, [Page 62] his Religion is vain. And again, He that offendeth not in word, is a perfect Man.

THE faults of the tongue are innu­merable, that glibe, slippery, and nimble Member, that is certainly the glory of our Nature, is frequently abus'd to the dishonour of God. S. James, Chap. 3. excellently paints its unruliness and ex­travagance, v. 6. And the tongue is a fire, a world of iniquity, so is the tongue a­mongst our members, that it setteth the course of nature on fire, and it is set on fire of hell. We are exhorted by the Apostle, to have our speech seasoned with salt; that we may know how to answer e­very man, with Christian discretion, mode­sty and charity, free of all filthiness, er­ror, levity, slander, detraction, or evil surmisings. Let us by our tongues dis­cover the language of our Country, of that heavenly Jerusalem that is above, where the tongues of the Inhabitants are wholly taken up in the praises and ac­knowledgments of the Divine Good­ness.

[Page 63]2. THEY are strangers with regard to their Laws, Matth. 5. v. ult. Love your enemies, do good to them that hate you, pray for them that despitefully use you, bless them that curse you. Can there be any thing devis'd or thought of, that runs more directly opposite to the Spirit and Genius that prevails in the World? the treachery, rapine, revenge, fraud, and ambition, that fill all places with noise and tumult? They that fight under the Worlds standard, look upon those pure Laws of Christian, innocence, humility and patience, as the Romantic follies of imagination. Their lust, revenge and passion give them Laws; they disdain to stoop to those Laws that are so dif­ferent from the Statutes of the Kingdom of darkness: and therefore the serious Christian is judg'd a fool by the World, when this undefil'd Religion becomes the rule of his actions. Our Saviour in the forming of his Laws, had an eye to les­sen and disparage all those things that the World most admires; present and sharp revenge satisfies the carnal man to the highest degree; and nothing so pre­cious, and gallant in his eyes. But the [Page 64] Christian Religion restrains the very first motions towards anger; it stifles those flames, before they break out into ma­lice, passion and revenge. In a word, it was the design of our Saviour, to strip the World bare of that painted glory, which it had from our deluded imagina­tions. He came to rectifie our judg­ments, and inform us, that to make us meet partakers of the inheritance of the Saints in light; we must be rul'd by other Laws, than the Laws and Threatnings of this World. When such as were left of the Race of David (relations of our Saviour) were brought before Domitian the Emperour, because of his Jealousie, lest any of them should aspire to the Crown; they told him plainly, that our Saviour was a King, but his Kingdom was not of this World; and for themselves, all the possessions they had, was a few Acres, out of which they paid a good Tribute to him, and maintain'd themselves with the rest, through their hard labour, and great temperance. The Laws then, and the designs and aims of this Kingdom, are different from the Laws, the Principles, and the Maxims, by which worldly men are govern'd.

[Page 65]3. WE know they are strangers, by their entertainment from the World. The World does not treat and entertain those strangers, with that kindness and famili­arity, they shew to their own Children. When the Samaritans perceiv'd, that our Saviour's face was toward Jerusalem, they persecuted him with all the expres­sions of rudeness and disdain. We must not think, that the World should caress and flatter us, if we are the followers of Jesus: for the Kingdom and Inheri­tance that support us, are of an invisible Nature. And our Saviour told so much plainly to his Disciples, when he was a­bout to leave them, John 15.18, 19. If the World hate you, ye know that it hated me before it hated you, if ye were of the World, the World would love his own, but because ye are not of the World, but I have chosen you out of the World, there­fore the World hateth you. And again, Fear not, for I have overcome the World.

4. We know strangers by their beha­viour, by their way of living and con­versation. If they differ in their habit, their air, their manner of life, we find [Page 66] that they are persons of another Climate. This is visible in the Christians, though they live in the World, yet they are not of the World; they are govern'd by the Laws of another Kingdom. We are told by the Ancients, that the Pagans brought this accusation against the Christians, that they differ'd in their Laws, and way of living, from all Nations under Heaven. Thus the Apostle exhorts, Phil. 2.15. That ye may be blameless, and harmless, the sons of God without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the World. And the Apostle Peter exhorts them by their heavenly conversation, to put to silence the ignorance of foolish men. The light and beauty of Christianity, is a constant reproach to the Atheism and Irreligion of the World; there is so much of true Majesty, and Innocence, to be seen in their behaviour, they wear his Livery in defiance of all opposition, they are known to be of another King­dom.

5. THEY are Pilgrims and Strangers by their motion, flight, and journey from the World; their rest, and habitation is [Page 67] not here; they are on wing to their Country, which is above; their designs and thoughts are there; their biass, ten­dencies and breathings lead thither; they vilifie all the glory, pomp and mag­nificence of this vain World; and the Idols that the most part of Mankind worship, are no more in their esteem, than the toys and rattles of our Child­hood. The Children of this World dwell here with pleasure, the thoughts of their removal are grievous and bit­ter; but we must have the other World constantly in our view, and by that pro­spect, order and direct the whole course of our actions. And it is easie to improve this truth to our spiritual advantage. And,

1. Are we strangers upon Earth; then let us frequently think upon our Coun­trey, whilst we are almost frozen here, in the regions of the shadow of death. 'Tis comfortable to look above, where it is a perpetual Sun-shine. This lower Country is overcast with clouds, and va­pours, and thick darkness; round about us we hear nothing but scrieches, groans and complaints: and though we had no [Page 68] share in those infelicities, yet it is uneasie to any man, that is not utterly void of pity and compassion, to behold the la­mentable miseries of others.

OH! when shall we be above this hurry and noise, this disorder and vexa­tion? Can there be any Cordial so strong to support us, as the thoughts of those ma­ny Mansions that are in our Fathers house? Let us with the Psalmist, Psal. 119. v. 34. Take his Sta­tutes to be our songs in the house of our pilgrimage. When we think of our Country above, we sigh, as the Babylonian Captives, Psal. 137. upon the banks of Euphrates, and hang our Harps upon the Willows; since we are not at liberty to sing the Songs of Zion, with that harmony and de­light we aim at.

'Tis said of Cain, that he built a City when he went from the presence of God, he meant (as one glosseth it) to fix his residence here. But Abraham, Isaac and Jacob, went from place to place, and dwelt in Tents, and saw the promises afar off, Heb. 11. and confessed that they were but Pilgrims and Strangers upon Earth. Psal. 120. v. 5. Wo is me (saith the Psalmist) that I sojourn in Mesech, [Page 69] and dwell in the Tents of Kedar. How frequently should we mount aloft in our thoughts and meditations? Such fre­quent flights from the Earth, would se­cure us against the flatteries of sensuali­ty; nay, they provoke us to the most vigorous endeavors after the happiness of another life. They teach us to despise this World with all its pageantry and va­nity; and with magnanimity to bear all the crosses incident to this state. They quiet our solicitudes, and raise our de­signs, to the most noble and generous undertakings. They fill our hearts with joy and peace, in believing; and amidst all our anxieties and fears, teach us to possess our Souls in Patience.

2. IF we are strangers here, we ought to study the dispositions that prepare us for the happiness reserved for us. That Kingdom above is govern'd by other Laws, and the inhabitants of that place are at liberty from their sins, their fetters are knocked off, and they wear Crowns and Diadems, more bright, than that of the mightiest oppressors. 'Tis our busi­ness to enquire, how near we are to that blessed temper of love and tranquillity, [Page 70] that prevail in the Regions of Light. The general notion of happiness is plea­sant to our imaginations, but that life and immortality, which is promis'd in the Gospel, cannot be possess'd, but by such, whose Souls are of a piece with it self.

3. Since we are strangers, we must patiently bear the uneasiness of our pre­sent condition. We must with zeal and courage undergo the roughest accidents of this Life. We are not to be caress'd with the delights and pleasures of this World; we must fight manfully under the Cross of Christ. We are not to meddle with the affairs of the World with that concern and application of mind, that the Natives do: for we are strangers; and it is the highest impertinence for such to engage too far in other mens business. Let us not be startled too much with the vari­ety of events here below. Let us re­main unsolicitous and fixt in our choice: for, the Skreen is shortly to be drawn, and we shall have a full view of those intricate Methods of the Divine Provi­dence, that now perplex our enquiries. We shall have our feet upon Mount [Page 71] Zion, and from thence look down with joy, that we have so happily escaped the tossings of this tempestuous Sea.

To God the Father, Son and Holy Ghost, be all Praise, Power and Dominion, for ever. Amen.

TO prepare my way to the Text, I need not acquaint you with the general scope and design of this Epistle, that all along breaths the Air of Peace and Love, a strain of mildness and sweetness, that appear'd in all the Apostles; parti­cularly in S. John, who was allowed a more familiar converse with our Saviour, than the rest of the Disciples.

[Page 74]FROM the beginning of this Chapter, we find him describing the force and activity of the Divine Nature, by which we are enliven'd to higher actions than what our Nature produces: for the Di­vine Nature being the life communicated from, and by God, raises the Soul beyond its natural self, and strengthens us to do all things through Christ that loved us.

WE are taught by the Divine Nature immediately to place our highest affe­ctions on God, and this love naturally teacheth us obedience to his commands: 'Tis in vain to call him Lord, and not to do the things he commands; such is the force of this Divine Love, it overcomes the World. This life to which we are begotten by the Ministry and Incarnations of our Saviour, is so opposite to the cor­rupt practices, maxims, and designs, by which this World is govern'd, that it proclaims open war against it: and though he that is in us (in the language of S. John) be stronger than he that is in the World; yet the World stands up­on such advantages against us, our in­cumbrances and weaknesses hang so close [Page 75] to us, we are surrounded on all hands with so many troubles and difficulties in our way to heaven, that before we overcome, we must grapple with our ene­mies, and bear up with Christian Courage and Magnanimity.

THIS state of Warfare is the Scene of our tryal and preparation, we are Can­didates for a Crown of Glory, and it is unreasonable that we should expect it, until first we have given proof of the Greatness and Vivacity of our Souls.

OUR Saviour cloath'd himself with Flesh and Blood, that he might teach us, who are lodged in Tabernacles of Flesh, to manage our weapons against our enemies: and this spiritual skill and conduct, is visibly seen in our conquest and triumph over the World, and all its flatteries and engines. This leads me directly to a more particular view of the words that I have read. And by the World, I understand nothing else, than that Spirit of Folly and Wickedness, that prevails amongst Mankind. Which our Saviour opposes by his Gospel. And here I take three particulars to consideration. [Page 76] First, The great opposition maintain'd by the World against Christ and his Disci­ples. Secondly, The possibility of our victory and triumph. Thirdly, The mean by which this is accomplished, even our Faith.

As to the First, That the World doth most despitefully and violently oppose the design and tendencies of Christiani­ty. Our Saviour did acquaint his Disci­ples with it, when he was to leave the World. John 15.19 If ye were of the World, the World would love his own, but because ye are not of the World, but I have chosen you out of the World, there­fore the World hateth you.

BUT that I may give you a clear prospect of the opposition between the Spirit of the World, and the Spirit of Christianity, let us First, Consider the Laws and Maxims by which the World is govern'd contrary to the rules of our Saviour. Secondly, The things that the World most admires, loves and pre­servs. Thirdly, The rewards it offers to its friends and votaries. Fourthly, The manner by which it acts its malice against [Page 77] Christ, and his Disciples: and when we have shortly viewed these particulars, we shall clearly see the fierce opposition against Christ, against the Christian Re­ligion, against the whole Oeconomy of his Kingdom and Laws.

As to the first of these, Are not the Maxims by which the World and its af­fairs are governed, most opposite to, and different from the Laws of our Saviour? We are told by him, that, the Children of this world are wiser in their own gene­ration, than the children of light: They are acted by principles of design, subtil­ty and artifice; the other is acted by a principle of truth, integrity and simpli­city: The one is acted by fraud, cun­ning and avarice; the other by purity, innocence, self-denial, patience and charity.

THE World applauds, and raises on the wings of fame, the man of business, might and dexterity, in managing and canvassing the labyrinths and intrigues of affairs.

[Page 78]BUT by the Laws of our Religion, we are taught to despise the World, and all its trifling interests and pleasures; and to consider the Wisdom of the World, as the greatest impertinence and folly. By this I do not mean its Politi­cal Constitutions, by which its madness is restrained, but I mean its ordinary practices.

WE are invited to other treasures far above the gilded nothings that this World admires. O! how empty is its pageantry, when the varnish drops off, when it appears naked to the eye of Reason and Faith!

So much the World and the genius of it, teacheth men to value themselvs, to despise others, to be revengeful, to climb as high as is possible; they endea­vour to attract the eyes and admiration of all men, to satisfie their passion to the full, to gather together all the trea­sures of Nature, and dwell securely in its embraces. But the Christian Reli­gion teacheth us to see the vanity of all those contrivances, the folly of their [Page 79] passions, the emptiness of their satis­faction.

WE are taught by it, to go to Hea­ven, through the tempests and storms of this World with a low Sail; to prefer others to our selves, to be patient under reproofs, to be humble in the highest of our prosperity, to be denyed to the flat­teries of Sense; to be unconcerned and unsolicitous for future events, casting our selves with the whole weight of our faith and hope, upon the care, wisdom and love of God. We are taught by it, to cut off our right hands, and pull out our right eyes, to bless them that curse us, and to do good to them that despite­fully use us: In a word, it ranverses and overturns the whole fabrick of the Worlds Politicks, it runs cross to all its corrupt designs, and to the end we may become wise unto salvation; we must be esteemed fools in the account of the World: and therefore our Saviour frequently told his Disciples, that His Kingdom was not of this world, that it was govern'd by, and established upon other Laws and Constitutions. Now when we but shortly reflect upon the [Page 80] different Laws and Constitutions, we see clearly the opposition betwixt Christ and the World, the one earthly, the other heavenly.

Secondly, THIS opposition appears, if we will consider the things that the World most admires, loves and pre­serves. We are exhorted by S. John, 1 Ep. ch. 2. v. 15. Love not the world, nor the things that are in the world, for all that is in the world, the Lust of the Eyes, the Lust of the Flesh, and the Pride of Life.

THE Lust of the Eyes, tempts out Covetousness: the Lusts of the Flesh, set on fire those appetites that deserve that name in the strictest notion of the phrase. The Pride of Life, are honors, preferments and glories, that men pur­sue with so much concern and eager­ness. But,

How poor and despicable are these things to the enlightned eye of a Chri­stian, that sees by the eye of Faith? How thin are they! how unworthy of our choice! how disproportionate to the [Page 81] Soul of Man! how feculent and paultry are the pleasures of Sense, attended with so much toil in the purchase, vanity in their enjoyment, uncertainty in their continuance! And if the World had nothing else to make it vain beyond all expression, but this one thing, that those who have admired it most, and sought those satisfactions from it, have been forced at length to acknowledge, that there was nothing in it, but vexation of Spirit. This, I say, might convince us, that the things the World most ad­mires, are very unsuitable to the Soul of Man.

BUT instead of such things, the Chri­stian Religion offers to our view and choice, the pure and masculine pleasures of Devotion, the savour of God, the peace and tranquillity of our Consci­ences, the victory and dominion over our lusts and passions, and those riches that are at Gods right hand in the Heavens.

The chast and solid satisfaction of ha­ving overcome our vices, brings more true honour, than the atchievments that [Page 82] are proclaimed by the loudest fame. Fortior est qui se, quam qui fortissima vincit Moenia.— 'Tis more glorious to overcome evil ha­bits, and inveterate diseases of the mind, than to surprize, or take by open force a City.

IN a word, let us but remember what are the conquests, glories, and triumphs, that are exposed to our view by the Christian Religion, and we shall find that they move in a far higher Sphere, than the little things that take up the time, talk, business and thoughts of worldly men.

THE voluptuous Man sacrifices his Soul to the appetites of the flesh, as if it had been given him to make provision for the lust thereof. The rich Miser pierces himself through with so many cares and fears, lest his Angels should take wings to themselves and fly. The Ambitious is filled with a Phantom of ho­nour, which he hath painted in his own fancy, that he forgets his sleep, and all things else, to place himself where he would be.

[Page 83]BUT the Christian Religion teacheth us, not only to neglect, but despise such fantastic apparitions, such dreams, such nothings, that the blind World adores with so much pageantry and folly. We are taught by it, to recollect our selves from this hurry and madness, to strip those things naked of their borrowed lustre, to pierce into their very essence, and feel that we are not made for such mean things, as human fancy and opi­nion, hath magnified beyond their true size, when we come up close to them, and consider them, then their paint falls off, and we must acknowledge that we were fools to the greatest degree.

So intangled are the Labyrinths of the World, which made Augustus Cesar wish so frequently for his retreat, and ended many of his Discourses to the Se­nate, with the pleasant hope of his re­tirement, that now bore up his Spirit un­der the load of so many affairs. He had so many Armies at his command, the Roman Empire to maintain them, he en­joyed the applause of the Wisest Senate, [Page 84] yet how did he sigh after the advantages of enjoying himself.

WE are in the truest sense the off­spring of God, why then should our af­fections be mean? Why should we so much admire what is despicable? for the world passeth away, and the fashion thereof: but our Spirits and thoughts run parallel with eternity; nothing less can satisfie the immortal Spirit of Man.

THEREFORE are we exhorted so frequently in the New Testament, to place our affections on things alove, Coloss. 3.2 and not on the things of the Earth; to remember, that here we have no continu­ing City; that here we are Pilgrims and Strangers; Cor. that, when this tabernacle is broken down, we have a house with God, not made with hands, eternal in the hea­vens. These, and such treasures, are the things that we are taught to admire, by our Religion: these are the things we are commanded to pursue, since we are Heirs and Co-heirs with Christ.

HE holds forth to us a Crown of immortal happiness, that the sight of it [Page 85] might provoke us to the most heroick efforts of virtue, piety, self-denyal, mor­tification, patience and humility. Now it is most evident, that the World, and the Spirit of Christianity, pursue and ad­mire things of a different nature. But this opposition will more fully appear, if we consider,

Thirdly, THE rewards by which the World allures to its friendship, and those proposed by our Saviour; what do men expect from the World, when they have sold themselves to serve it, when they have sacrificed their time and strength to court its honours, and follow its genius? Such as have prostituted their very Souls to comply with its folly and wickedness, how miserable is their gain? or rather how infinite is their loss? how empha­tick is the Interrogation of our Saviour, What hath a man gained, when he hath lost his own Soul? We find the World cannot relieve a Man, when he hath most need of help and consolation▪

LET him but put the friendship of the World to the Test, when he groans under the terror of Conscience, or when [Page 86] his Soul is ready to leave his body; and then let him sincerely declare, what weak and brittle reeds these things are, that he most admired, to support him against his own fears.

WERE we so wise, as in our fancy to go down into the Grave before we are carried thither, to converse with the dead that are gone before us, to live a while under ground, to wrap our selves in our Winding sheets, and then from that place of silence and darkness, to view the things that keep the Men of the World so much in agitation.

WOULD not we be astonished to see Men made after the Image of God, so much enslaved to those Idols of fancy, to those shadows that vanish so quickly, to such trifles that are the object of childish appetites. Did we but call to mind the present regrets and tortures of the damned? Were we allowed to see Dives turned down from his sumptuous Table, his stately Palace, his numerous attendants, and fine linnen, into the scorching flames of Hell? And on the other side, could we see the Martyrs, [Page 87] that have gone through the flames of persecutions and disasters, now seated above malice and misery, in the Regions of peace and love? Might we from thence clearly see the irreconcilable op­position between Christ and the World in their rewards.

But Fourthly, THIS appears in the manner by which the World acts its ma­lice against Christ and his Disciples. (1.) It acts this malice by slander and calumny: Our Saviour told his Di­sciples, that reproach and infamy must needs be their patrimony, if they zea­lously adhered to the doctrine and disci­pline of the Cross: nay, 'tis made so es­sential to Christianity, that to be reproa­ched for the name of Jesus, makes up one of its great Beatitudes; Mat. 5.11. Blessed are you when all men speak all manner of evil a­gainst you falsly for my sake. He tells them plainly in another place, that they ought not to be discouraged with the ca­lumnies and reproaches of the world: for if they call the Master of the house Beel­zebub, the disciples should not think them­selves above their Master.

[Page 88]THERE is nothing in human Nature more tender and delicate, than the sense of honour: God hath planted it in our Nature, to be a spur to virtuous and great atchievments. The first Christians did sacrifice even this to the love of Jesus: So S. Paul tells us, that the Apostles were made the off scouring of all things: and our Saviour intimates in S. Matthew, that it was impossible for Christ and his doctrine to appear, but he must needs meet with slanders, libels and reproaches.

John the Baptist came neither eating nor drinking, and yet he is said to have a Devil. Our Saviour came eating and drinking, went to their feasts and enter­tainments, to teach them that are en­gaged in such meetings, the highest in­nocence and purity, yet he is represented a friend of publicans and sinners.

THE Spirit of the World is so per­verse and humoursom, that it finds faults with the Christians at every turn, for every thing that affronts their wicked­ness,

[Page 89]WE are to persist as S. Peter exhorts, in well doing, and by it to put to silence the ignorance of foolish men. Let us live like the Disciples of Jesus, leaving our reputation, and what else is dear to us, to his disposal: for we shall one day be vindicated from the foolish and imperti­nent censures of Men, in the view of Angels, and Companies of just Men made perfect. The hope of this bore up the Spirit of S. Paul, as an invincible Rock against the most violent storms. Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect, it is Christ that dyed, yea rather that is risen again from the dead.

Secondly, THE World manifests its ha­tred, by violent persecutions of the per­sons and interests of the Christians. Did not the whole World arm it self with rage and indignation against the light of the Gospel, when it began first to shine; and the Noble Army of Martyrs forced their way to Heaven, by patience and invincible magnanimity. How undaun­ted and fearless did they stand out against the powers of darkness, even when they appeared above ground, in their blackest [Page 90] and most terrible dress. They withstood their fury like so many Walls of Brass, resisting unto blood, and striving against Sin. How inveterate is the malice of the Serpent, against the seed of the Woman? The Spirit of Persecution smoaks from the bottomless pit: and our Saviour told his Disciples no less than that they were to be driven from their Synagogues; that they were to be brought before Judges; that they should be hated of all men for his sake. And this is not so peculiar to the first Ages of Christianity, but that all good men have their share of it in all Ages. For S. Paul tells us, that they must suffer persecution. But this is not the only way that the World discovers its opposition to Christianity. But,

Thirdly, By its Tentations, by its soft & sly insinuations, by which frequently it trips up the heels of the greatest Saints; it lays snares for us in every circumstance of our life: what it cannot do by open force, it ventures to compass by subtil­ty and artifice. The World is one great Trap, and how great a Miracle is it, that we should escape the flatteries and al­lurements of it? Since its most plausible [Page 91] offers beat constantly upon our Senses, and we lye open to all its assaults on all quarters; we are so near a kin to the Earth, that it makes easily impressions on us: unless we are assured of the vi­ctory, how could we encounter so for­midable an enemy, such Armies of Ten­tations on the right and left hand.

WE had need to listen to the Apostles exhortation, Let him that standeth, take heed lest he fall. Our ground is so slip­pery, our weaknesses so many, our strength so small, our enemies so active and malicious, and the insinuations of Sense so deceitful. From what is said, we shall clearly see the opposition between the World, and the Spirit of Christiani­ty; and therefore let us shortly improve this Meditation for our practice.

First, ARE they so opposite one to the other? then let us not love the world, Rom. 12.2. Be not conformed to this world, but be ye transformed in the Spi­rit of your mind. Let us not be mould­ed into the frame and fashion of this World; but let us remember, we have a more heavenly calling, higher nature, a [Page 92] more Seraphick Discipline; in a word, we are to steer our course against the tyde, and current of the wicked pra­ctices of this World; for even in this sense the kingdom of heaven suffereth vi­olence, and the violent take it by force.

Secondly, ARE they so opposite the one to the other? Let us remember, that no man can serve two Masters; you can­not serve God and Mammon: If you are the servants of Christ, you must renounce the World; for it is a part of our Ba­ptismal Engagement to do so; Where the heart is, there the treasure is also: if it be glued to the World, you must bid farewel to that inheritance incorruptible, undefiled, eternal in the heavens.

Thirdly, IS the World so opposite to the designs of our Religion? Let us fly beyond it in our thoughts and medita­tions: Let us frequently steal out of the noise and hurry of its incumbrances and confusions, and dwell in those Regions, where there is nothing but peace and harmony, where the Celestial Choiri­sters tune their Harps, and run divisi­ons in the joyful Praises of their Maker: [Page 93] and to be sure nothing hath a greater tendency to make us victorious over the World, than the frequent flights from its noise and cares.

And this leads me to the Second Par­ticular that I design to speak to, which is, That the Saints shall certainly over­come the World, notwithstanding of its bitterness and oppositions against them; and this I will make good, if we consi­der, (1.) The Promise of God for our conduct and direction. (2.) The Vi­ctory and Triumph of Jesus Christ, as our Head and Mediator. (3.) The Strength and Energy of the Divine Nature.

(1.) THE Promise of God for our Conduct and Assistance. He hath said, I will never leave thee nor forsake thee. Heb. We may say of this Conflict with the World, as the Royal Psalmist said of his frequent Combats with his enemies, Psal. 144.1 'tis he that teacheth my fingers to fight; and without doubt the Divine Wisdom is apparent in our Conquest over the World; else how could poor Creatures (all made up of error, darkness and precipitance) ven­ture [Page 94] on Tentations of all sorts without his special Conduct and Presence? How quietly doth the Psalmist rejoice in the Meditation of his fatherly Care and As­sistance. He maketh me to lye down in green pastures, he leadeth me beside the quiet waters, he restoreth my Soul, he gui­deth me in the paths of righteousness for his names sake, thy rod and thy staff they comfort me. 'Tis through God alone we shall do valiantly.

The weapons of our warfare are mighty through him; he not only treads Satan under our feet, but the World also, which is the Devils great Confederate against the Saints.

(2.) WE are assured of the Victory, through the Triumph and Victory and Jesus Christ. He hath bidden us himself be of good cheer, for he hath overcome the World. He is the Lyon of the Tribe of Judah; he marcheth upon the Head of his Disciples with displayed Banners against the Legions of Darkness; the World, Hell and the Grave, are hauled at the Wheels of his triumphant Cha­riot. Therefore the Author of the E­pistle to the Hebrews, bids us consider [Page 95] the cloud of witnesses, but most of all Jesus Christ himself the Author and Fi­nisher of our Faith. When we are like to faint, when our fears grow thick and dark, then consider the Captain of our Salvation, who hath already broke the force of our enemies, and is set down on the right hand of the Throne of God; and there employes his Power in Heaven and Earth, for the conduct, safety and suc­cess of his followers. Let us believe with the Apostle S. Paul, that we shall be able to do all things through Christ that strengthens us.

(3.) WE are assured of the Victory, by the Strength and Energy of the Di­vine Nature. So we are told in the Text, that, that which is born of God, overcometh the World: and in Chap. 4. He that is in us, is stronger than he that is in the World. If we were to grapple with the World by equal strength, Est Deus in nobis agitante calesci­cimus illo. we could not promise to our selves the Vi­ctory, but we are partakers of the Di­vine Nature, we are carried above our selves. God is in us in a truer and higher sense, than the Poet meant it.

[Page 96]THE Divine Nature is full of Life and Power, it grows unto perfection, unto the stature of a perfect Man in Christ Jesus, until it lodge us at last in the bosom of God. 'Tis a Coal from the Altar that inflames the Soul, and consumes the Body of Death to nothing. What is not the Christian Religion able to do in con­junction with Omnipotence?

THIS is it that wrought such incre­dible Changes in the World, and if o­thers have been so successful and victo­rious in their Conflicts with the World, why ought we to despair? Had not the Luminaries of the Church, the same flesh to mortifie? the same passions to over­come? the same World to contend with? and if they overcame the World, why may not we be victorious also?

BUT let us improve this Meditation for our practice. If we are thus assured of the Victory, if we do not wilfully desert our Stations, then let us not be discouraged with the Terrors of the World; nor with those imaginary diffi­culties, by which Men frequently fright [Page 97] themselves from their duty. But in the midst of our fears and objections, let us strengthen our selves in God, and debate the matter with our own Consciences in the Language of the Psalmist; Psalm 56. Why art thou cast down, O my Soul! hope in God: remember, and call to mind the Victory that Men of like Passions have attained, why do you thus sit down hanging your head, as if the World were invincible?

WHY do we suffer our selves so tamely to be carried down the Stream? Let us bear up against it, and remember that we have to do with a broken and conquered Enemy; and if we do not shamefully yield, God will stand by us, at our right hand, and make Ʋs more than Conquerors, through Jesus Christ. It is unbecoming the Goodness of God to leave us, when we are engaged with such formidable Enemies. If he be for Ʋs, who can be against Ʋs?

Here we are but Pilgrims and Stran­gers, and since we have renounced the World so solemnly, why do we look back upon it with so much fondness and de­light? why are we diffident of the Vi­ctory? For the Captain of our Salvation [Page 98] looks on, and suffers us to be surrounded with Tentations, that he may make proof of our Courage, Constancy, Fidelity, Loy­alty and Patience: God looks on the Conflicts of his people with delight; and by their tryals and hard encounters, he fortifies their Souls for Immortality, which is the prize.

IT was the glimmering of this Medi­tation, made so many of the antient Philosophers think, Maxim. Tyr. that a Man without suffering, was without reputation: for honour, by the esteem and vote of all Mankind, belongs to them that have suf­fered, and striven resolutely in the midst of all disasters against Vice and its insi­nuations. To this purpose Seneca in his Book de Providentia, says, That a Man bearing up resolutely against disadvanta­ges and disasters, was a spectacle worthy Jupiter himself to look on.

SINCE then we are furnished with better Principles, and a clearer Light, let us under the Conduct of our High Priest, face all Tentations, and keep our consci­ences void of offence towards God, and to­wards Men; for the things that are ter­rible [Page 99] to Mans eyes, are but Scare-Crows and Apparitions to the eyes of Faith.

AND this leads me to the third and last Particular, that is, The Mean by which this Victory is obtained, the A­postle saith, Faith is our Victory.

THE Figure is obvious enough; this is the Mean and Weapon, by which we trample under foot the World, and all its glittering vanities, and soar above it. We are by our Laws Citizens of ano­ther Kingdom; we are neither intangled with its snares, nor blinded with its foolish hopes, nor govern'd by its perni­cious Maxims, nor dazled with its false lights; while we keep our eyes open to the light of Faith, and the Glories that our Jesus hath manifested to us in the Gospel, then we grow too big for this World, and the sight of that Inhe­ritance, enlarges our Souls, and the Earth becomes contemptible in our eyes.

BUT that I may make this the more clear, I shall endeavour to give light un­to it, by the Nature and Excellency of Faith it self, which when we have con­sidered, [Page 100] this Conquest will appear to be the most necessary result of Faith.

AND (1.) Consider, that by Faith we are furnished with new Principles, we have a Spirit giv'n us stronger than the World, opposite to it, far above it; this is frequently asserted by S. John in the same Epistle, That which is born of God, overcometh the World. The Soul once touched with the Spirit and Love of God, becomes nimble and active in his service, and able to break through the blackest Clouds of opposition: what is it can damp the Soul once fired with the Love of God? Did not the Courage of the first Christians amaze the Heathen World, when they saw them part with every thing for Immortality?

BUT when we call to mind, that the Divine Nature is the Seed of God, we must remember, that this Seed must grow up to perfection, that it cannot be choaked nor oppressed.

IT is by Faith, that we are made the Sons of God; and the ancient Poets seem to have a Notion of this, when [Page 101] they made their Heroes, and such as were famous for difficult enterprizes, the off spring of the Gods; the fancy may be thus far allowed, That every good gift and perfect donation is from above: and whatever is great and gene­rous is brought to perfection in the strength of God. Christianity makes a thorough Change in the Souls of Men, we are partakers of such a Nature, as looses us from the fetters of our former prejudices and errors, and makes us run contrary to our most hereditary and pre­vailing lusts; this Change is a mighty Ar­gument for the Divinity of our Religion.

ORIGEN against CELSUS glories in this Argument, That by the Doctrine of Faith, the fierce and barbarous Scythi­ans became mild, peaceable and calm. That the soft and delicate Persians, be­came chast, sober and religious. That the Proud and Imperious Romans, made their Eagles sit down under the Cross of Christ. That the Grecians, famous for their Eloquence and Philosophy, despis'd all their Curiosities, and embraced the hum­ble Doctrine of the crucified Jesus. This Change had been impossible, unless it [Page 102] had been begun, and advanced by the Infinite Power of God.

SUCH is the Strength of Faith that so powerfully disarms us of our Lusts and Passions, and makes us vye with the Angels themselves in the swiftness and alacrity of our obedience: by this it is we snap assunder the Cords and Bands that held us fast in the Embraces of the World.

But (2.) BY Faith we are not only endued with the Divine Nature, but also we have the true Notions of God and of our selves; the strength of the World did much consist in our ignorance. One great reason why the Heathen World was sunk in folly & wickedness, was this, they had lost the true knowledge of God; and the Fables of the Poets were the Sy­stem of their Divinity; and those Poets did represent their Deities as Actors of all the Follies and Villanies that Hu­man Nature is capable of: then there was no proper restraint in their Religi­on, to divert them from Vice, since the very Gods they adored, loved and pra­ctis'd it: Might not they infer reasona­bly, [Page 103] that the greatest sinners might dwell with those Gods; and that there was not such distance and hatred, betwixt Sin and the Divine Nature.

BUT our Religion teacheth us, that he is of purer eyes, than that he can be­hold iniquity; that nothing unclean shall enter the New Jerusalem; Heb 12.14. that without holiness, it is impossible to see God; that the pure in heart are only capable of that Vision; Mat. 5.8. that holiness is not only our duty, but a main ingredient of our happiness.

THAT which I design by this, is, That we could not overcome the World, unless we had clear Notions of the Di­vinity; and therefore we are frequently told, that the only begotten Son did re­veal the Father unto us; and the illumi­nations of the Prophets themselves came from him who is the Eternal [...] that enlighteneth every man that cometh into the World.

THE Gospel manifests the eternal di­stance betwixt God and Sin; he is Life, Power and Wisdom, Greatness and Om­niscience; [Page 104] and Sin in its very nature, is darkness, misery, confusion and imperfe­ction; then our Faith teacheth us to reason against the World, from the Di­vine Nature, as well as from the Di­vine Authority; and having by it got a clear prospect of God, Phil. our selves, and the immortality of our Spirits; what is it that the World can offer to our choice, but what we despise in our esteem?

(3.) FAITH gives us a perfect account of the vanity of the World, its emptiness and weakness; it teaches us to come near it, and feel it. You see the things that the World most admires, have not their value from their own in­trinsick worth and solidity, but from the fancy and opinion of men. Is it not then sad, that we should be so easily de­ceived with shadows and images of hap­piness? Those Nations that have great store of Silver and Gold, admire our Glasses and Toyes, more than their own Treasures. It is not real worth, but fancy, that makes us idolize the World.

BUT as I have hinted before, how useless is the World to a Man that be­gins to feel the weight of Gods indig­nation, [Page 105] and the flames of his wrath al­ready kindled in his Conscience? Let the Man thus tortured, consult the skilful Physicians; let him call about him his great and potent friends, his numerous and splendid family, his servants and at­tendants, and withal suppose him in the esteem and love of all his acquaintance, and let the World smile on him with all its flatteries and caresses, yet nothing can give him the least case.

HE groans under the smart of his in­visible wounds, his Soul is inflamed with bitter reflections, and all the art and skill of the Apothecary cannot give him one quiet and calm thought: how thin and coarse are all the Medicaments that the World offers us, when we most need relief? how powerful are the enchant­ments of the World, that we should lean upon it, when our Faith hath discove­red unto us, how vain a thing it is? What can it do at the hour of death, when we go to a Country where all its friendship is rejected? In our grea­test stresses we ordinarily fly to those strong-holds, that we judge the secu­rest places, now a man cannot be in [Page 106] harder Circumstances, than when he is tossed between time and eternity, ready to take his flight into another World; how vain doth the World then appear to him? when his Conscience begins to waken, and its accusations can no longer be shifted. This I think sufficiently proves the Vanity of the World, and the knowledge of this we have by Faith, and therefore Faith is our victory by which we overcome the World.

But (4.) WE overcome the World by Faith, because it gives a fair prospect of another Kingdom. It is this that lifts our affections above this present World; we begin to despise all its of­fers, when we know we are heirs of God, and co-heirs with Christ Jesus. If we were surpriz'd with being chosen into the Roman Empire, how little would we value our former designs and projects? The Christians look down upon the World, with a heavenly Magnanimity, as a thing below them; for they fix their habitation above the Clouds, where no Vapour can ascend to disturb the Air.

[Page 107]THE Contemplations of God, and of that Pure and Angelical Life, makes us quite leave the body, and fasten our eyes on that Celestial Inheritance, where the Stars of Light mutually glance Light to one another, and are all of them en­lightened and warmed by that Original Light, that dwells himself in light inac­cessible.

So S. Paul tells the Corinthians, 2 Ep. c. 4. v. 5. While we look not at the things that are seen, but at the things which are not seen; for the things that are seen, are temporary, but the things that are not seen, are eternal. To this purpose the 11th of the Hebrews is spent, Abraham saw the Promise afar off, the Patriarchs confessed themselves Pilgrims and Stran­gers on the Earth. Acts. S. Stephen saw the heavens opened; how little did he value the Mutinies and Cruelties of his Coun­try-men?

MOSES (Heb. 11.24.) despised the Court of Pharaoh, and the pleasures of sin for a season, because he had an eye to the recompence of reward. There was nothing [Page 108] charming or desirable, in all the glory of Aegypt, when he saw the invisible Crown of Glory: How could one bred in the Court of Pharaoh, and in all the Wisdom of the Aegyptians, amidst the pleasures and divertisements of the Court, refuse the Government and Sovereignty of so vast an Empire? The World could not see into the reason of it; they could not but conclude him a fool by their Ma­xims: but Faith gave him a view of a Kingdom, above the most radiant Dia­dems, and the brightest Thrones on Earth, and a Victory more noble, than the Conquest of so many Provinces. O the greatness and divine force of those mighty Souls, whose appetites and de­sires are enlarged by Faith! The World cannot fill their thoughts; and therefore they by Faith overcame it, and all its terrors and flatteries, as the Martyrs mention'd in the Book of the Maccabees, waiting for a better resurrection.

SEE into what an holy Agony S. Paul did put himself, when the heavenly Crown was in his view. Phil. 3. v. 14. I press toward the mark, for the prize of the high calling of God in Christ Jesus: I [Page 109] see the Crowns which are prepared for the victorious, for the unwearied and resolute Disciples of the Cross: when I bend my Soul to its full force and acti­vity, to lay hold on eternal life; such a sight cannot but overcome the World; and such a sight is only had by Faith.

BUT for improvement of all these thoughts, Let us remember, that the World can never be to us a quiet habitati­on, since the opposition between it & our Religion, is endless and incurable: when we have overcome one difficulty, we must look for another: here we are like the Israelites in the Wilderness, tossed from one hardship to another: though the World should promise us fair, yet its promises are deceitful, and its friend­ship is a violation of our obedience to our Saviour.

LET us therefore gird our loins, and watch against its subtilties and snares, as they that wait for the return of their Master: if we intermit but for a little while, we lose more ground, than we are able to recover for many days. Let us not therefore be slothful and negligent, [Page 110] lest our Master should surprize us, and we be found unprepared to make our accounts: Let the World feel that we are Christians; and consequently, not only taught to despise it, but enabled to overcome it; that when we leave it, we may come off the Field with the ap­plause of our Master, and so with joy and confidence, we may give up our Souls to his hands, as unto the hands of our most faithful Creator.

To God the Father, Son, and Holy Ghost, be all Power, Praise and Dominion, World without end. Amen.

IT is usual with most Hearers, when the Text is plain, when there is nothing in it to invite their Curio­sity, nothing beyond the common and great Truths of Christianity; then, to unbend their attention. As if the substantial Truths of our Religion, that in their Nature, Scope and Tendency, are design'd to beget, preserve and maintain, the life, vigor and devotion of our Souls, [Page 112] were only to be preach'd to the Pagans and Infidels. But this Disease of the Mind, is as dangerous, as common: therefore my design from those words, is to leave upon your Memories a com­mon Truth, acknowledg'd by all, and con­sidered and digested by very few.

AND as the Truth contain'd under these words, is obvious and plain; so are all the Allusions and Metaphors, un­der which it is deliver'd, very familiar and easie. Those publick Games of Greece, mention'd almost by all Authors, do naturally represent the fervour, acti­vity and zeal of Christian Life, fre­quently compar'd in the Scriptures to a Race. And therefore all Interpreters do agree, that these Verses are Agonistical, and that they carry in them an immedi­ate relation to those Games; in which, publick applause, generosity, courage and emulation, prompted the Competitors, to the most accurate care, caution and activity.

WHEN we remember what an Age we live in, how far Atheism, Lukewarm­ness and Stupidity hath eaten out the [Page 113] vigour and zeal of Primitive Devotion; should we not cast back our eyes on those glorious Combatants of the first Age, whose examples are able, even at this distance, to put some Life and Spirit unto us.

THIS being the design, and the Text being plain (without changing the natural Position of the Words), three things offer themselves to our consideration: 1. The vigour, strength and activity of the Apo­stles motion. 2. The straight and unbyass'd Line in which he moved. 3. The end, scope and prize he had in his view; and that is, the prize of the high calling of God in Christ Jesus. In one word, the Reward of Christianity. Of these in order;

1. GOD is to be serv'd now under the New Testament, with a holy awe, fear, care and diligence. Though this be ac­knowledg'd by all, yet how few are there, that digest the Principles upon which it is founded, and by which it may be rivetted into their Souls.

[Page 114]I SHALL endeavour then to provoke you to this extraordinary Care, by such Arguments, as do equally enforce it; and chastise the Lukewarmness and Care­lesness, Inconsideration and detestable Neutrality of the present Age. And this will appear necessary, if we consider, 1. Either the Nature of God. 2. The Spirituality and extent of his Law. 3. The Vivacity and Strength of our own Souls. Or, 4. The Practice of the best of Men. 5. The Opposition that we meet with in our Christian Course. 6. The Miscar­riages of the former part of our Life. 7. The peculiar Obligations of Christia­nity; viz. that we are bought by the blood of Jesus. 8. Consider the miserable Toil and Slavery of a Life of Sin. And then we cannot but acknowledge, that hitherto we have little considered our Christianity.

1. I SAY, Let us consider the Nature of that God whom we serve.

NOTHING purifies and enlarges the Mind more, than the true account of the Divine Nature. And therefore [Page 115] our Saviour when he came to accomplish the great Reformation, did in the first place establish the true Notion of Al­mighty God, and reveal the Father un­to us. No wonder then, if the Heathen World was miserably sunk and buried in their Lusts and Impieties; when the ve­ry History of their Gods, and the Fables of their Poets, did represent them under the Tyranny of their Passion, Lust, Jea­lousie, Rapine and Revenge, acting all the Extravagancies that make our Nature miserable and infamous. How could they think it but honourable, to be like their Gods? could they be induc'd to reform what was heroically virtuous.

BUT blessed be God, we have no such subterfuge and pretence for our wickedness. God hath manifested him­self clearly unto us; we have such Noti­ons of the Deity, as are adequate to the Reason and Spirituality of our Souls fix'd in the Gospel.

THE Holy Scriptures every where represent him as the first Original and Self sufficient Being, at an eternal di­stance from all weakness, mixture, [Page 116] change or composition; the only Cen­ter of all Life, Power, Goodness and Om­niscience.

WILL you consider his Power. See how elegantly the Prophet Isaiah con­futes, from his Power, the folly of Ido­latry. The Nations are as a drop of a bucket, Isa. 40.13. they are counted as the small dust of the ballance: He taketh up the Isles as a very little thing; all Nations are as nothing, and they are less than nothing and vanity. v. 22. It is he hath sitteth on the circle of the Earth, and the inhabitants thereof are as grasshoppers, he stretches out the heavens as a Curtain, and spreads them out as a Tent to dwell in.

THE Armies of Heaven wait his call; the brightest Seraphims stand rea­dy to fly his errands up and down the Creation; v. 13. to whom then will ye liken God, what likeness will ye compare him to. When we think of his Power, the very first thoughts of it should allay the pride and swellings of Vanity. How soon were the passionate complaints of Job run down with the mention of his ineffable Power, and his heart struck with Silence and Reverence?

[Page 117]IF you consider his Wisdom. O Lord, Ps. 1 [...] 44. how manifold are thy works? In wisdom hast thou made them all; the Earth is full of thy Riches. Isa 28.29. The Lord of Hosts is wonderful in Council, and excellent in working. Jer. 39.19. Great in Council, and mighty in works, who from the darkest Labyrinths and Intricacies of Providence, makes the event beautiful and comely.

IF you consider his Goodness, it en­dures for ever: He is the Center and the Fountain of it. If his Justice, it is invi­olable, The Scepter of his Kingdom is a Scepter of Righteousness. If his Holiness, He is of purer eyes, than to behold ini­quity. If his Knowledge and Omnisci­ence, He is light it self; and dwells in light inaccessible, and with him is no dark­ness at all.

LET us then but a little more feri­ously reflect upon the Nature of God, and warm our Soul at this fire. Let us ask, Is this God, whose Majesty fills the Heavens and the Earth, to be indeed ap­proach'd with flat and tepid Devotions? Did the Heathens worship their Idols [Page 118] with so much Lukewarmness as is too too visible among the Christians? Nay, but their sacrifices, prostrations, vain re­petitions, their superstitious Pageantry and Ceremonies requir'd a great deal of attention and application.

The very Devils if they were wor­shipped, would not be satisfied with the careless behaviour of the Christians in our days; and shall we approach the Invisible Immortal God, with less regard, than the Pagans did their dumb idols? Our God is a Spirit (saith our Saviour) and must be worshipped in Spirit and in Truth. And if you would allow me to speak a little more plainly, nothing casts greater contempt upon the God that we adore, or the Religion that we espouse, than the manner of our Worship. When we approach our Patrons and Benefactors on Earth, we meet their smiles with the lowest submissions, and acknowledge­ments. But when we come unto the Altar, we offer the blind and the lame in the language of the Prophet, Mal. 1.8. Offer it now unto thy Governour, saith the Prophet. The Living God must be worshipped with life, and serv'd with vigour, and ador'd [Page 119] with devotion. He is all Perfection, and cannot be serv'd with the cold and faint essays, of half conviction, and lame con­sideration. I ask then, when we dwell on the Nature of God, whether or no the whole Soul ought to be employed in his Worship and Service.

BUT had we to do with such a Dei­ty as the Epicureans fancied, one that had eternally locked up himself within the Imperial Heavens: If our actions and affairs came not at all under his cogni­zance, then we might approach him with that remissness, coldness and un­concernedness, that is visible in our ad­dresses. But our God is all pure Life, intent upon the Government of the World; all things are open and naked before him, with whom we have to do. His eyes pierce into the Secrets that are bu­ried in darkness. Psal. 139. He look'd down to see if any did seek after God. He humbles himself to behold the things that are done in Heaven and in Earth. There passes nothing unobserved; Whether shall I fly from his presence? If we ascend into the Heavens, he is there in his Majesty and Power, and his glorious Troops attend [Page 120] his pleasure. Ephes. He worketh all things af­ter the Council of his own Will. Whatso­ever the Lord pleased, Psal. 13.5, 6. that did he both in heaven and in earth, in the sea, and in all deep places. The most ca­sual and apparently fortuitous actions are ordered by his Wisdom. Nothing so little, but it falls under his care: He is not a little Prince, confin'd to the Hills and Mountains, as the Aramites pro­fanely imagin'd; but the valleys also are his. The young Lions roar, and seek their meat from God, the Lillies of the field are adorned; not a Sparrow falls to the ground without your Father; your ve­ry hairs are all numbered. But,

2, LET me press this from the Na­ture of his Law; the sum whereof ob­liges us to love the Lord our God, with all our heart, with all our soul, with all our strength, and our neighbour as our selves. The Laws of Men restrain our hands, and determine our outward mo­tions: but the Laws of God set bounds to our very thoughts. He that gave Man understanding, sees the very first risings of our inventions; and there is nothing appears irregular without, but [Page 121] what was formed within: Matth. for out of the heart proceed murders, adulteries, &c. And therefore the Divine Law reaches the inside, as well as the outside; it makes a very exact Anatomy of the whole Soul, and opens up our hearts unto our selves, and discovers what we knew not before, and yet now we know to be ex­actly true. The most intricate cases are comprehended under its rules and dire­ctions; if the grosser acts of impiety and wickedness were only forbidden, and our Souls were left at liberty to entertain mischievous designs within, then we should want the most effectual mean to heal the distemper of our Nature. But he that perfectly knows what is in Man, the whole frame of his Soul, the contri­vance, first risings, manifold circum­stances and design of all his actions, hath encircled him with such a perfect Law; a Law that divides between the Soul and the Spirit, and is a discerner of the thoughts of the heart.

THIS Rule is so exact and authori­tative, that it reaches all the windings, and the turnings of the Soul; the most artificial excuses cannot hide our inven­tions [Page 122] from that piercing Light that shines in it; it enters into the closest retire­ments, and sees into the secret imagina­tions. Its authority sits so close to the mind of Man, that it can no more shake its force, than divest it self of its own Nature.

AND this effectually proveth a Su­preme Dominion of our Law-giver, this invisible Authority of him who sees our hearts, and hath armed our Consciences with light and power sufficient to accuse us, and to chastise us with its sharp re­proofs, for our inward failings, as well as for our outward miscarriages.

AND if the Divine Law that is fold­ed up in the very constitution of the Soul, be so powerful and piercing; God cannot but abhor those services and com­plemental submissions of such as approach him with their lips, but leave their hearts behind them; especially when we consider under the New Testament, how clearly the Law of Nature was explain'd and improv'd beyond the Standard of Moses, by our Lord and Saviour, its high and generous Principles by which [Page 123] we are acted beyond the common level of Mankind, and rais'd to a participation of the Divine Nature. This is it that enters the Soul with its divine power and efficacy, and strikes down its pride under the Authority of God and Christ. It leads every thought captive to its obe­dience, we are more than Conquerours, through Jesus Christ that loved us. So far from being captive to the Law of Sin, that we can do all things through Christ that strengthens us. The Disciples of Moses Law, did vindicate themselves to the people, that they had not taken ei­ther Ox or Ass by violence or oppression; but S. Paul protests, he did not so much as covet any mans silver or gold.

WHEN we then sufficiently digest this Meditation of the Perfection of his Law, we must remember, he is not to be served in a trifling, indifferent man­ner; but we must meditate in his Law night and day. So the Psalmist, Psal. 119. O how love I thy Law, Psal. it is my meditation night and day, sweeter than the honey and the honey comb. Those testimonies were more delicious unto him; than all the pleasures of Gold and Silver: In the glass of this [Page 124] Law, he saw all the blemishes of his Soul, and then he was transported with the beauty and purity of it. The Law of the Lord is perfect. Psal. 19.

3. I URGE this Truth from the Na­ture and consideration of our own Souls, their force and activity. How curious is it in its enquiries? how fond of its contemplations? Its pleasures are refin'd, pure and Angelical; how swift in its thoughts from East to West? it flies through the Earth, it makes to it self Lad­ders of the visible Creatures to climb to Heaven, that it may see the face of God.

Now if it dwell with so much vi­gour and complacency on lesser objects, how vigorously should it adore God him­self, the first and original beauty?

DID God furnish our Minds with such noble Powers, only to till the ground, or make provision for the Flesh, and bestow some transient thoughts on his service and obedience? No certainly. This Soul of ours that can grasp so many Truths, and lodge them together without [Page 125] confusion, that is all Life and Motion, must bestow its noblest and strongest de­sires on God; there needed not such in­tellectual furniture to feed our bellies, and feast our senses. The Beast enjoys those objects more feelingly, and with greater satisfaction; they want the un­easie alarms of Conscience, to awaken them to higher things, therefore they enjoy them without disturbance and in­terruption. But, Poor Man, when he for­gets himself, and hearkens to the en­chantments and flatteries of Sense, can­not so far unite with those despicable things, but that still the regrets and uneasie reflections of his mind call him higher, and reproach him when he for­gets his parentage and original.

IF we then in some measure under­stand our selves, know but the frame and constitution of our own Soul, ob­serve its motions and activity; if we feel the manner of its operations and reflections, its aspiring strength and vi­vacity; we must conclude, that God did not give us this Soul, to serve him negli­gently and carelesly, but to bestow up­on him our highest adorations, our most [Page 126] profound submissions, our deepest ac­knowledgments, our most joyful thanks­givings: Nay, never to rest satisfied with our selves, until we attain to that habi­tual delight in his Worship, that the Angels have in Heaven, who wait with their Wings stretch'd, ready to fly when he commands.

OUR Souls are so near a kin to those bright favourites of Heaven, that though we cannot run so nimbly, yet ought we to come as near to them as may be. Though their present posture hath set them incomparably beyond us, yet we feel that our Souls claim their kindred, and acquaintance. 'Tis true, our incum­brances are many, but frequently may we gain ground, and let our Souls know their heavenly nature and activity, that they needed not be oppress'd with the weight of the Body, nor confin'd to those Walls of Flesh, but that at some time or other, nay, frequently, we may converse with God himself.

DID we feel the honour and satisfa­ction of those flights to Heaven; how they fortifie the mind; how much they [Page 127] lessen the World; how much they esta­blish the Soul in its choice; how they advance our Victory; and confirm our hopes: We would grow more bold in repelling temptations; more ardent in our prayers; more watchful upon our guard; nay, more than Conquerours, through Jesus Christ that loved us. Let us remember then, that whether we con­sider God, or his Law, or our own Souls. We must serve him with zeal and devotion, with our strength and affection, No man can serve two Masters.

4. LET me urge this, from the Pra­ctice of the best of Men. Psal. 69.9 The zeal of thy house (saith the Psalmist) hath eaten me up. Psal. 119.111. Thy Testimonies have I ta­ken as an heritage for ever; for they are the rejoicing of my heart. I have sworn, and I will perform it, that I will keep thy righteous judgments. Psal. v. 127, I love thy command­ments above gold, yea, above fine gold. Rivers of waters run down mine eyes, be­cause men keep not thy Law. O how love I thy Law! It is my medita­tion all the day; at midnight will I rise to give thanks unto thee, be­cause of thy righteous judgments. Nay, [Page 128] the whole Book of Psalms is one conti­nued proof of his zeal and fervour, and it is spent in the admiration of all his glorious Attributes. And this is so much the more considerable, that he was a Prince of much business, and had many affairs of peace and war to disturb his thoughts; neither the crowd of people, nor the toil of War, nor the Government of his Forces, nor the innumerable af­fairs, wherein Kings are necessarily en­gag'd, could make him forget his God. As the Hart panteth after the water brooks, Psal. 40.1. so panteth my soul after the living God. One day in thy house, is better than a thou­sand elsewhere. Hence those frequent appeals to the Omniscience of God, that he preferr'd his worship and honour, be­fore his chiefest joy. Psal. 4. Let others rejoice in their corn and wine, but Lord light up­on us the light of thy countenance.

FROM David, I may go to Daniel the chief Minister of State to a vast Em­pire. He was not diverted from his De­votion, neither by the allurements of the Court, nor the malice of his enemies, nor the avocations of business, nor the threatnings of the King, not the terrors [Page 129] of the Lyons; but three times a day, his windows being open, he set his face toward Jerusalem and prayed.

FROM Daniel to Moses. He refus'd to be call'd the Son of Pharaoh's daughter; he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; he esteemed the re­proach of Christ greater riches than the treasures of Egypt. And that whole Chapter is but a Catalogue of those Worthies who served God with zeal and vigour, with triumph, and courage, and resolution, that became the heirs of an invisible recompence. The same Author in the sixth Chapter exhorts us, not to be slothful, but followers of them, who through Faith and Patience inherit the promises.

NOW if we leave them under the Old Testament, and consider the practice of the first Christians; how remarkable their zeal, how charitable, how devout, how indefatigable in all exercises of Pi­ety and Devotion; how ready to ex­pose their greatest and most valuable concerns, to all hazards, for the defence [Page 130] of the Gospel? How little did they va­lue their Lives? how ambitious of Mar­tyrdom? Nay, when the Blood of Jesus was but lately shed, it was so warm up­on their hearts, that it kindled a fire of zeal, that no sufferings was able to quench; so heroick was their courage, so unwearied in their patience, so constant in all Christian performances. 2 Cor. 6.5. But in all things approving our selves as the Ministers of God, in much patience, in afflictions, in necessities, in di­stresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fast­ings, by pureness, by knowledge, by long-sufferings, by kindness, by the Holy Ghost, by love unfeigned. And not only the Apostles, of whom principally the for­mer Text may be meant, but their Pro­selytes also to Christianity, became such eminent instances of the most heroick virtue, even the weakest and most igno­rant, did eclipse the fame of the greatest Philosophers. And we need not dwell any longer on this Consideration; we may take it for granted, that the practice of the best of men recommends the most ardent and vigorous zeal.

[Page 131]But 5. LET us consider the opposi­tion that we meet with. The World arms it self against us by its practices, and tentations. We are surrounded on the right, and on the left hand with ene­mies; the whole Scene of our Life is a Warfare; we are no sooner baptiz'd, than we are listed under our Saviour's Ban­ners, to wrestle with all difficulties; and nothing that is truly good can be brought to perfection, without strug­ling and opposition. Hence so many Exhortations, that presuppose our dan­ger and militant state. Watch and pray: Work out your salvation with fear and trembling. Be sober, be vigilant; 1 Cor. 16.13. for your adversary the Devil goeth about. Watch ye, stand fast in the faith; quit you like men, be strong. Eph. 6.11. Put on the whole armour of God, for we wrestle not against flesh and blood, but against princi­palities and powers, against the rulers of darkness in this world.

WHEN our frailties and weaknesses are so many, when our corruptions are so strong, our circumstances so intricate, [Page 132] our tentations disguis'd under variety of appearances; our enemies numerous, subtile and unwearied; when we row against the stream and current of infe­riour appetites; judge whether we should obey the advice of Solomon, Eccl. 9.10. Whatsoever thy hand findeth to do, do it with all thy might; for there is no work, nor know­ledge, nor wisdom, nor device in the grave whether thou goest. St. John. Work to day, for the night cometh on, wherein no man shall be able to work. Nay, the very Graces of the Holy Ghost suppose the opposition that we are to meet with; meekness, pa­tience, long-suffering, humility, resigna­tion, forgiving of injuries, do in a pe­culiar manner make up the image of Je­sus Christ. The very nature of those Graces, is to smooth over, and bear with the more harsh and unpleasant cir­cumstances of our life, and do suppose the most fervent and zealous, the most resolute and generous temper of Soul to be necessary.

But 6. THE former miscarriages of our life should alarm us to repentance, care and caution for the time to come. [Page 133] Strive to enter in at the strait gate, to press toward the mark, for the prize of the high calling of God. How happy a thing would it be, if we served God with so much cheerfulness and alacrity, as we served Satan, and our selves! Formerly we went forward to Hell in a full carere, like the swift Dromedary, or an untam'd Heifer, or like the Horse that rusheth into the Battel; or like the wild Ostrich, to whom God gave no Wisdom. We took complacency to be carried down the stream with rapid violence and fury; such the Apostle to Titus describes the former and unconverted state of the rege­nerate to have been; For we our selves also were sometimes foolish, disobedient, de­ceived, Tit. 3.3. serving divers lusts and pleasures, hateful, and hating one another.

AS Men of robust and healthful con­stitutions, when they recover out of a Fever; Nature in them very quickly fortifies it self against the next invasion. Thus when the Grace and Love of Je­sus enters our hearts, and batters down pride and self-will; when Christ by his victorious and strong hand, hath bound [Page 134] the strong Man; then the Divine Nature erects its beautiful Trophies upon the ruine of the old Man: and the regenerate is revenged upon himself, for having abus'd so good, 2 Cor. 7.11. and so gracious, and so bountiful a Redeemer.

But 7. ADD to all this, the peculiar obligations of Christianity. We are bought with the blood of Jesus, we are not our own, we are bought with a price: there­fore let us surrender our selves entirely unto him, that gave himself for us.

8. THE Slavery that they undergo, who serve sin, should add force to this Consideration. The service of sin ex­hausts the Spirits, and wearies the sin­ner even to despair and damnation; on the contrary, the way of virtue is smooth, regular, even and pleasant: Her wayes are wayes of pleasantness, and all her paths are peace. Proverbs. Vice is rugged and intricate, full of labyrinths and turn­ings; Jeremiah. and the wicked weary themselves to commit iniquity.

[Page 135]I THINK, any one of those Conside­rations may startle us out of our secu­rity, and awaken us to lay hold upon eternal life, to go forward without wea­riness, in the race that is set before us. No man having put his hand to the plough, Luke 9.62. and looking back, is fit for the kingdom of God. Know ye not, 1 Cor. 9.24. that they which run in a race, run all, but one obtaineth the prize.

BUT I hasten to the second Particu­lar; and that is, the regular Method of his Zeal and Devotion. He press'd to­ward the mark; in the way marked out by the Master of the Game. There are very many zealous enough, but their zeal is blind, turbulent and factious: the Christian zeal acts strongly, but pru­dently; discreetly and humbly; and in subordination to them whom God hath set over us. In the fire of Hell, there is heat, without light; and the fury of zealots resembles it much; or rather is the beginning of it. We are not only to be active in our Christian course: but we are to order our Motion, by the Rules of our Institution.

[Page 136]IT is not enough to run strongly and swiftly for carrying the prize; but one must also run within his Circle and Sphere, else by the Laws of the Game he falls short.

MY meaning is, when we run to­ward the Mark in the Christian course, we must act in all our performances, like the Disciples of that Institution, and like the Spirit of Christianity, and though we come short of perfection, yet our ha­bitual byass being the Love of Jesus, we move toward the Mark, and in our way though clogged with many infir­mities.

NOW this Genius and Spirit of Chri­stianity, discovers it self, 1. By the sim­plicity of our intentions. Matth. 6.22. The light of the body is the eye, if there­fore thine eye be single, thy whole body shall be full of light. By the single eye, in the judgment of most, is meant, the single and habitual design and resolu­tion of advancing the glory of God: when this runs through all our actions [Page 137] (suppose the matter of them good and allowable) though they be depress'd by many imperfect adherences, yet we are sure of acceptance: for God loves to take up his residence with men of single and sincere intentions.

2. THIS is known by our disengage­ment from the World: the Genius of our Religion is stated against it, and all its most ordinary practices, fraud, dissi­mulation, vain glory, the satisfaction of any of our appetites, against the Rules of Jesus Christ, is of the World, and con­tradicts the Spirit of Jesus: 1 John 2. for by it we are inspired to contemn it, and despise all its trifling enjoyments, and to square all our actions, with an eye to immorta­lity and eternity. Love not the World, neither the things that are in the World.

3. THIS Spirit is known by the Do­minion over our Passions, and the vi­ctory we have over tentations. The passi­ons in the Soul have their true use (grief, fear, joy and anger) when they come, and go at the command of Reason. They [Page 138] are not to be extirpated as the Stoicks vainly pretended, but they are to be kept in awe, and within their bounds, as the passions in the blessed Jesus were. Now if we move thus in our Christian Race, we move streight toward the Mark, and in the way that our Lord Jesus marked for us: and this will un­doubtedly carry us to the prize propos'd by our Saviour; which is the third Parti­cular I was to speak to.

Thirdly, THE Prize of the High Cal­ling, [...] Dum in sublimi sederunt Brabeutai, as the Learned Grotius hath it, those publick Judges of the Game, gave the signal from on high, to alarm the Competitors to make them­selves ready. And the Son of God came down from Heaven, and reveal'd Immortality as the Prize; and he alarms the World by the Gospel, to despise the present Scene of things, and to carry their thoughts beyond this little Globe, to that life that is pure, durable, and in the presence of God for ever; this is so strong, that nothing but Inconsideration makes men neglect it. O Eternity! O E­ternity! [Page 139] who can comprehend it? who can without madness forget it? and re­membring it, Coloss. 3.1 who can but despise all things in comparison with it?

To God the Father, Son and Holy Ghost, be all Power and Glory for ever. Amen.

IT is not my present design to amuse you, with any Enquiry about the Author of this Epistle, Vid. Grot. in alter­quae dici­tur Sancti Petri E­pist. whether he was S. Peter the Apostle; or S. Si­meon, the immediate Successor of S. James Bishop of Jerusalem, as is most probable. [Page 142] My business is rather to invite your at­tention to the important Truths that are contain'd in this Verse; which need but little explication, when we look back into the former. For the Glory and Power of God appear'd so conspicuous in the Ministry of our Saviour, that In­fidelity becomes inexcusable; and it is by that Glory and Power, that the great and precious Promises of the Gospel are given unto us.

WHEN the Gospel was to be esta­blish'd, and the Kingdom of Darkness to be pull'd down, there was a necessity that the arm of God should appear bare in the defence of the first, that he might confound the arts and delusions of the other. The Author puts the believing Jews in mind of this demonstration in the Verse preceeding the Text: for the Gospel appear'd in its beginnings, full of glory and power. And afterwards he argues, that the testimony of the Apostles could not be rejected; for they were eye-witnesses of his Majesty. They did not follow cunningly devis'd fa­bles; they were most unlikely of all men to impose upon the World, being [Page 143] destitute of that artifice and subtilty that recommend secular interests and contri­vances. And therefore the Christians might without any scruple or fear, re­ceive the Gospel, as the undoubted Truth of God; the infallible Method of his Wisdom for the recovery of Man­kind.

THE Text is the abstract of the whole Gospel, having couch'd in it the History of our Misery and Recovery; and the method whereby this wonderful con­trivance was accomplish'd. In speaking to it, I sum up all I have to say in these four Particulars.

• 1. THAT there is a Corruption in the World.
• 2. THAT this Corruption may be escaped.
• 3. THAT we escape this Corruption, by the great and precious Promises of the Gospel.
• 4. THAT the Design and Tendency of the Promises, is to make us partakers of the Divine Nature.

[Page 144]1. THERE is a Corruption in the World. We have the Testimony of S. John to this great Truth, 1 Epist. S. John. that the whole world lyes in wickedness: and this is very evident, if we consider, 1. The opposi­tion and strugglings that we feel within our selves, before we are illuminated by the Gospel. 2. The slow progress of Grace after we are illuminated. And 3. The Relapses of the best of Men into their former faults and failings.

1. I SAY, Do but consider the strug­lings of our Reason against our Corrupti­ons, before we are acquainted with the Gospel. And this proves sufficiently, that we have an unhappy byass in our Nature, to oppose the Dictates of Rea­son, as well as Revelation. We are made up of Body and Spirit; there is a Law in the Members, bringing into Ca­ptivity the Law of the Mind; crossing its counsels and designs; bowing and bend­ing its most heroick resolutions; what a load do we feel, when we would fly to­wards Heaven? Our sensual inclinations and propensions baffle and affront the Sovereignty of the Mind. And the [Page 145] Schools of all the Pagan Philosophers, seem to reason from this Truth, as from the universal experience of Mankind. We feel such intestine commotions be­tween our Reason and our lower Appe­tites; that the one is run down against its natural tendencies; oppressed and buried under the drudgeries of the Bo­dy: So that we cannot but see and feel the decayes of our first Beauty, the la­mentable ruins of our original frame. And this needs neither proof nor illu­stration, to any that is so far acquainted with himself, as to reflect on his own acts and inward motions. How fre­quently is he hurried to follow the im­portunity of his Senses against the clear­est light of his Soul? How often baffled in his best thoughts, by their unreasona­ble clamour and noise? In one word, when we would prove that there is a cor­ruption in the World, we need no more than bid men of ingenuity and conside­ration look within themselves; and they must acknowledge the great disor­der that attends on most of their acti­ons, and that it proceeds from some un­happy principle of Corruption, that maintains a constant War against the [Page 146] Spirit. What God made, was beauti­ful and harmonious; the Soul of Man, as well as his Countenance, looked to­wards Heaven; his lower faculties were then calm and obedient. But when we view him in his present condition, we feel that he is miserable; and his great­est infelicity is, that he knows not (of himself) where to find his remedy.

2. THIS is clear, if we consider the slow progress of Grace, after we are ac­quainted with the Gospel. This cor­ruption is so inveterate and so deeply rooted, that even when we are rescu'd from its tyranny, it yet molests our peace, and disturbs our quiet. We must fight after we are in possession of Canaan, as well as when we struggled with our enemies in the Wilderness. My meaning is, that the Canaanite is still in the Land; and the most signal Victory leaves some remains of the Ene­my, though scatter'd and broken, yet they are very troublesome and un­easie.

SUCH is the strength and enchant­ment of tentations, such the subtilty of [Page 147] our enemies, the infirmity of our Na­ture, and the soft insinuations of Sense, that unless we keep the strictest watch, we lose more ground in a moment, than we are able to recover in a considerable time. And though we feel our selves sometimes full of life and alacrity, to run the race that's set before us; yet, in an instant such weariness creeps over all our faculties, that we grow lumpish and hea­vy, cold and unactive as the Earth. So difficult a thing it is to climb up the Hill, to row against the stream, to change the old customs of our Nature; to pull up inveterate habits, and to crucifie the flesh, with the affections and lusts thereof.

So backward are we to receive the impressions of the Gospel, that when our Souls are form'd into the Image of Jesus Christ, we again look back unto Egypt. God is provoked every moment to de­sert us; his Graces are not improved, his Spirit is resisted, his love despised; so slowly goes our Victory forward, af­ter full and plain Convictions, the most solemn Vows, and deliberate Resolutions. If the Light of the Gospel, in conjunction with, and superadded to our Reason, [Page 148] conquers our Corruption so slowly; we must conclude, that it is very deeply rooted in our Nature; especially when we consider,

3. THE relapses of the best of Men into their former follies. Nothing proves more the weakness of Humane Nature, than the remarkable failings of Wise and Religious Men. And it is observable, that the Divine Providence hath some­times permitted the most eminent Saints to fall into the very sins that they most abhorr'd, and were most opposite unto their habitual resolutions. What more inconsistent with the generous and war­like Spirit of David, than by treachery and baseness to expose his faithful Ser­vant Ʋriah to unavoidable ruine and de­struction? What more unagreeable to the Wisdom of Solomon, than to prosti­tute his Royal Authority to the humors and fancies of so many Women? Was there any thing more unlike the zeal and courage of S. Peter, than to be so soon frighted at the Challenge of a poor Maid? If we are kept from the most notorious Crimes, we should wholly impute it to the Grace and Favour of God.

[Page 149]THE danger and prevailing force, the universality and pertinacious obstinacy of this Corruption, cannot be better ex­press'd, than in the Language of the Ho­ly Scriptures. Isa. 48. v. 8. We are transgressors from the womb; Psal. 51. shapen in iniquity, and con­ceived in sin. Rom. 11 Branches of the Wild Olive. Eph. 2.1. Naturally dead in trespasses and sins. Born only of the Flesh. Sin is present with us, and doth so easily be­set us. We are become servants unto sin; and in the Apostle's phrase, brought into bondage. And this is the reason why most men are past all feeling; their Consciences being seared with a hot iron; they are deaf unto the suggestions of the Spirit; secure against all the Threats of the Law; they are not wrought up­on either by hopes or fears; and in a word, they stand out against the variety of Gods methods.

WHEN we reflect upon the former Truth with attention; It teaches us hu­mility. Job 15.14 For if this Corruption be so in­fectious, so pertinacious, and so difficult­ly cur'd; may not we infer with Eli­phaz the Temanite, What is man that he [Page 150] should be clean? and he which is born of a Woman, that he should be righteous? Behold he putteth no trust in his Saints, v. 15. yea, the heavens are not clean in his sight, how much more abominable and filthy is man, which drinketh iniquity like water.

WHEN we remember that we have been made a little lower than the An­gels, crowned with glory and dignity, yet now fall'n in a manner below the Beasts that perish; that our understandings are darkned with ignorance and error; and our Souls become the habitations of ma­ny passions; ought not this consideration alone, to take down our pride and va­nity? There is not a more compendi­ous method to attain true humility, than to be acquainted with thy self; the di­seases of our Body are so many, that Physicians have not names for them; and the weaknesses of our Mind are ma­ny more. So many are the tossings and contradictions of our thoughts, the mul­tiplicity of our fancies; the rovings and variety of our imaginations, that in a minute we may learn, that every man at his best estate is altogether vanity.

[Page 151]CAN there be then any enquiry more seasonable and more profitable, than to ask, if this Corruption may be escaped? And this leads me to the second Par­ticular that I promis'd to speak to; and that is,

2. THAT this Corruption may be escaped. And this I shall endeavour to make clear, from these three Considera­tions. 1. The Remorse of our own Con­sciences. 2. The Pleadings and Expo­stulations of God himself in the Holy Scriptures. 3. The Strength, Nature and Efficacy of Spiritual Assistances of­fered in the Gospel.

1. I SAY, Consider the Remorse of Conscience. S. Paul is witness, that the very Heathens had it, when they trans­gress'd the Laws of Nature, the Soul did punish it self by remorse and bitter refle­ctions; and when they were innocent, there innocence was an invisible sup­port against all Calumnies and Reproa­ches. Rom. 1. Their thoughts did both accuse and excuse. I would gladly know, whence the uneasiness of a Man's mind, upon the wilful violation of God's Law [Page 152] arises? The severe regrets and piercing thoughts, wherewith the Soul lashes her self, if there were no other Argument to prove the whole of Natural Religion, this remorse alone must necessarily in­fer, and defend all its Principles. Do we use to blame our selves, because we do not fly with Wings, because we cannot measure the Heavens, drain the Seas, or remove Mountains? No cer­tainly.

THE remorse of Conscience feeds it self with this thought alone, that the evil which we have committed, might have been avoided. And if there be no ground for any such thought, there is no more place for any degrees of this remorse of Conscience. Listen then to the suggestions of thy own mind, and you shall immediately feel, that you might have done otherwise; that you might have followed that which is just and right, and have avoided that very sin, for which thou art so severely chastis'd and lash'd by thy Conscience: else whence is this sharp and piercing torture of thy mind, upon the commission of wilful and deliberate sins?

[Page 153]EPICTETUS his Philosophy may be reduc'd to these two. 1. To order pru­dently the things that fall within our power. 2. To suffer cheerfully that which we cannot possibly avoid. And the Light of Nature could not possibly prescribe a more excellent method to at­tain true tranquillity of Spirit. When thou art then most impartial in the sur­vey of thy Conscience, tell me sincerely, whom do you blame? and if you blame your self, then is it purely upon this account: because you might have re­form'd the faults and omissions that are then under consideration.

2. THIS Truth appears from the pathetick expostulations of God in the Holy Scriptures. He as it were comes down from his Throne of Majesty, and stoops to reason the case with incorri­gible sinners. He pleads with them from acknowledg'd Principles of Reason, as if he stood upon even ground; not to upbraid them with their weaknesses, but to provoke their ingenuity; to work upon all their Passions; to assault their Souls on all quarters; to see if [Page 154] they will repent and be reclaim'd. Isa. 1.18. Come now and let us reason together (saith the Lord) though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wooll. Thus saith the Lord, Jer. 2.5. What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? And again, v. 10, 11. Pass over the Isles of Chittim, and see, and send unto Kedar, and consider di­ligently; and see if there be such a thing? Hath a Nation changed their Gods, which are yet no Gods? But my people have changed their glory, for that which doth not profit. Be astonished O ye hea­vens, at this! and be horribly afraid. And again, Ezek. 18.25. Hear now, O house of Israel! are not my ways equal, are not your ways unequal. Sometimes he courts their Pas­sions, by the most powerful Charms all crowded together, in a strain of pity, condescension and severity. Wo unto thee O Jerusalem! Jer. 13.27. when wilt thou be made clean, when shall it once be? And our Saviour in the Gospel, thus assaults them when they were upon the precipice of ruine. O Jerusalem, Jerusalem, how often would I have gathered thee, as a Hen ga­thereth [Page 155] her Chickens under her wings, but ye would not. And again, You will not come unto me (saith our Saviour) that you might have life.

FROM all these reasonings put toge­ther, we see that God condescends to plead with us from our own Convicti­ons; and indeed if our Souls were not accessible to Arguments and Reasonings, the Stones might be as wisely address'd to, as we could be reason'd unto refor­mation.

THE possibility of this change and escape from the Corruptions of the World, appears 3. From the strength and effica­cy of that Grace which is offer'd in the Gospel. We need no other proof of the possibility of such a Reformation as we plead for, than the Victory and Success of Christianity over Vice and Corrupti­on, amongst them who have cordially embraced it. This was the Argument that the first Apologists for our Religion made use of, to prove its Divinity. Such a wonderful change could not be wrought in its Proselytes, without a hea­venly Power; and if so many have been [Page 156] actually changed, then it is modest to infer, that our reformation is possible.

WHEN we remember the biass of our inclinations, how contradictory they are to the designs of the Gospel, how adverse to purity, simplicity and self-denyal; it can be nothing less than a Miracle, to pull down strong holds, and lofty imaginations, and to lead every thought captive to the obedience of Christ, to take up our Cross and follow him; this is the triumph of the Gospel. And if the Grace of God did not assist us, how is it conceivable, that such weak and feeble Creatures, should grapple with so many difficulties, and at last overcome them? That the Change we plead for is possible, even from under the power of the most inveterate habits and the grossest sins, is further clear from 1 Cor. 6.9, 10, 11. Know ye not, that the unrighteous shall not inherit the Kingdom of God. Be not deceived, neither Fornicators, nor Ido­laters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. And such were some [Page 157] of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

FROM what I have said, it is very evident, that no man ought to plead for his impenitence, as if he were irrecove­rably chain'd up under the power of his sins and evil habits. God pleads with him, and his own Conscience expostulates, and the experience of all sober men, baffle his pretences; for no man is so fa­tally ty'd to misery and corruption, but that he may break his bonds, and escape the corruption that is in the World through lust. To day then, let me exhort you, if you will hear his voice, harden not your hearts, break up the Prison doors; the Grace of the Gospel is mighty and powerful; you cannot be captive against your wills; this corruption that prevails in the World may be escaped and over­come. Do not fright your selves out of your duty, by vain apparitions, scare­crows and counterfeit apologies, such as the slothful man in the Proverbs is said to use; There is a Lyon without, I shall be slain in the streets. All such excuses [Page 158] are vain and impertinent; whether they are taken 1. From the difficulty of re­moving old habits: or, 2. From the va­riety of our worldly incumbrances; or, 3. From the multitude and strength of temptations: or, 4. From the severities of Christian Religion.

1. THE excuses taken from the diffi­culty of old habits. The incorrigible sinner will plead, that the Ethiopian can­not change his skin, nor the Leopard his spots, nor they that are accustomed to do evil, ever learn to do well.

Vid. Orig. cont. Cels.THUS Celsus against Origen seems to deny the possibility of any such reforma­tion, as the Christian Religion requires: because customary sins become a second Nature, that no punishments can re­form or change; yet (saith Origen) herein Celsus not only contradicts the Chri­stians, but all others who own any gene­nerous principles of Philosophy. And there Origen gives instances in their own Heroes, and such as were admir'd for Vertue among the Heathens, that our recovery from Vice was very practicable; and though it be difficult in the begin­ning [Page 159] to eradicate old habits, yet when the first assaults are over (if we vigo­rously prosecute so excellent a design) it becomes pleasant and delightful. Herein appeared the power of the Gospel, that it made men exemplary in these very Graces that were most opposite to their former biass. Thus the first Apologists plead in behalf of Christian Religion: Let us see (saith Lactantius) the most proud, and he will become humble; the most covetous, liberal; the most fierce and cruel, tame and meek like a Lamb. And is it possible, that such a change can be wrought, but by a supernatural Cause; by light, and motives far beyond our former principles? If we act by world­ly Maxims, we must be confin'd in our thoughts to the lower Regions; but when the day-spring from on high visits us, the Soul feels within her self new powers and faculties, which earthly mo­tives could not put in motion. There­fore though evil habits could not be throughly reform'd by the faint and pu­sillanimous attempts▪ of the Pagan Philo­sophers; yet the most inveterate customs and wicked practices could not resist the light of the Gospel. When we plead [Page 160] that we cannot do otherwise than we do, it is not our Reason that speaks, but our laziness, our idleness and sensuality: for all wise men, and the starkest fools, in their lucid intervals thought otherwise, else there is no distinction between choice and blind fate; between Men and Beasts; between Reason and Mechanism; be­tween Intellect and Matter. If you then persist in this obstinate foolery, that you cannot be reform'd from your vicious conversation, your reasonings design to prove no more, than that you have no excellency above the Beasts that perish; and by such arguings you take the near­est methods to resemble them in the strictest sense.

2. SOME plead the incumbrances of the World. And it is certain that most men endeavour to excuse themselves by such Arguments. The vanity and em­ptiness of this excuse is represented by our Saviour, One went to his Farm, ano­ther to his Merchandise, Mat. 22.5. and alledg'd, they could not come. But this is the highest contempt of the Wisdom of God, as if there could be any business of so great importance, as the saving of our [Page 161] Souls. And besides, to prove the im­pertinence of this excuse, I can instance Men of Royal Quality and vast incum­brances, who amidst all their divertise­ments and avocations; found leisure for their devotion, and the Worship of God. Moses was a great Captain, a great Prince, and a great Politician; yet his hands were lifted up to Heaven in Prayer, when others must needs support him. Job was very illustrious among the Arabians, and yet under a deluge of Calamities, and the continual repinings of his Wife, he preach'd resignation. David was a Warlike Prince, yet the melodious Strains of his Harp were as Devout as Poetical. Solomon a King, the greatest and wisest that ever sat upon the Throne of Judah, when he enter'd upon the Government, in the first place, fell down before God, and begged Wis­dom, to order and conduct so numerous a People. Daniel is entrusted with the affairs of so many Provinces, yet he prayed thrice a day towards Jerusalem. The Eunuch whom Philip baptiz'd, read the Prophecies of Isaiah in his Chariot, when he was upon his Journey.

[Page 162]LET us not then plead the incum­brances of the World: for they that most converse with God, are taught even to dispatch their worldly affairs with greater discretion than their neighbours; because no part of their time is spent im­pertinently.

3. SOME plead the strength and im­petuous violence of temptations. It must be confess'd, that the objects of Sense do strongly allure and flatter the mind to unworthy compliances; and that they entice us constantly to bodily pleasures; yet if it be uneasie to over­come such insinuations, let the very dif­ficulty provoke our courage; for the most glorious enterprises are atcheiv'd by patience and fortitude. And if the prize of honour were not encompass'd with Thorns and Briars, it might fall to the share of every despicable Wretch; whereas indeed, honour crowns the He­roes, and such as resolutely face the ene­my. Was it sleep, softness, ease and luxury, that first distinguish'd the No­bles from their inferiours? No. It was magnanimity, valour, courage, fidelity [Page 163] and patience, that rais'd them above their neighbours. And if such a transient thing as the favour of a King, and the Hosanna's of the Croud, cannot be justly obtain'd, but by toil and labour; how is it possible, that we can think to gain immortal honours, without wrestling and struggling? God hath placed us on this Theatre to act our part, to try our patience and our fidelity; and with a design to trample upon the World by his Grace in us, that we may be more than Conquerours through Christ that loved us.

The tentations from the World are indeed very terrible, the Lusts of the Flesh, the Lusts of the Eye, and the Pride of Life. But may not all these be con­quered by Faith, and the Spirit of Chri­stianity? their strength (if we approach them closely) is not so formidable. 'Tis true, they appear invincible to the soft and delicate, but they have no relish to the Soul illuminated with the knowledge of Christ. The eye of Faith discovers their emptiness, they are but shadows and appearances of things, attended in their most flattering dress, with vanity and vexation of Spirit. Let us awake [Page 164] then, and see what is it, that thus inchants us into folly and sin. What are those pleasures that we doat so much upon, if once compar'd to the pure rivers of plea­sure that are at his right hand.

4. SOME plead the severity of Chri­stianity, to excuse them from the pra­ctice of it. The Precepts of humility, meekness and self-denyal are intolerable to such: but I must tell them, that such Precepts appear only terrible to stran­gers, and such as have no mind to come under any yoke or discipline at all. The experience of the best men puts it be­yond all debate, that there is no rest or tranquillity of Spirit, but in the practice of such Commandments. Nay, the plea­sures that attend a pious life, Psalm. are pure and unmixt; they are sweeter than the honey or the honey-comb. Psalm. With what transports and exstatic elevations did the Psalmist long to appear in the place of God's presence? O, when shall I come and appear before God! We are not ac­quainted with the ravishing satisfactions of Religion, because we keep at a di­stance; and therefore we are terrified by our first conflicts, but if we struggled [Page 165] vigorously until the noisome rubbish of our corruptions were remov'd, then our Souls might become a clean habitation for the Spirit of God; and where the Spirit of God dwells, there is also peace, light and tranquillity; joy unspeakable and full of glory. What an impregnable Garrison against calumny and disaster, is a Conscience void of offence towards God, and towards man! How vain is it to en­deavour the painting of it by rhetorical colours! Words cannot reach it, the bold Metaphors of Poets are faint in compa­rison of it. It receives comforts imme­diately from the hand of God, and such as cannot be taken away from us; so strong are the pleasures that do attend the practice of true Religion.

WHY then are we frighted with Mormo's and apparitions of our own in­vention? Let us believe our Saviour, who hath expresly told us, that his yoke is easie, and his burden is light. The more we plead in favour of our bondage, the more entangled we are by our cor­ruption, and the more miserable is our condition. This Corruption may be escaped and reform'd, and whatever is [Page 166] usually pleaded in its defence, is vain and unreasonable. Let me ask then, how this Contagion, that has so universally over-run Mankind, may be cured? And the Text makes answer to this, that this Corruption is escaped by the great, and the precious promises.

AND this leads me to the third Par­ticular, that I am oblig'd to speak to. The Gospel in it self is the great and last Engine of God's Goodness and Wisdom, for the recovery of the World; and the Promises of the Gospel are the Wheels upon which it moves. So much Spirit and Life did go alongst with the first preaching of the Gospel, that it shook the Pillars of the Kingdom of Darkness, threw open the Prisons of Satan, and loos'd whole Societies of Men from their bondage. Acts 26.18. The Apostles did open their eyes, and turn them from darkness to light, and from the power of Satan unto God. The Promises of the Gospel are the counterpoise that God hath laid in the other Scale against sin. He principally designs to deliver from sin, and from the Love of the World, because it leads un­to sin; and the Promises of the Go­spel [Page 167] have a peculiar energy to save us from the one, and to deter us from the other. If we believ'd the Pro­mises of the Gospel, without fear and hypocrisie, we would immediately turn our backs upon our sins, especially when we remember, that these very Promises are environ'd about with the most terri­ble denunciations of the wrath of God against the disobedient. 2 Thess. 1.7, 8. The Lord Jesus Christ shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Je­sus Christ. Can there be any thing so powerful to alienate our affections from the World, as the Promises of the Go­spel? Heb. 11. How far was the glory of the Court of Egypt below the Spirit of Mo­ses, when he saw him that is invisible, and had respect unto the recompence of reward? We are expresly told by S. John, 1 John 2.14. that if any man love this world, the love of the Father, is not in him. And again, that the friendship of this world, is enmity with God. And S. Paul tells us, Coloss. 3. that the Christians must not set their affections on the things on Earth, for their life is hid with God in Christ.

[Page 168]THE brightness of our Inheritance ob­scures the glory of the World. 1 John 2. This is the promise that he hath promised us, eter­nal life. 1 Joh. 3.2. And now are we the sons of God, and it doth not yet appear what we shall be; but this we know, that when he shall ap­pear, we shall be like him, for we shall see him as he is. Did we weigh the Gospel Promises as they deserve, and think of them with love and application, how powerful are they to disengage us from the entanglements of this present life, and to promote the reformation that the Gospel enjoins.

1. LET us heartily believe the Pro­mises. Eternity seriously and frequent­ly pondered, exhausts all our strength and all our thoughts. It fortifies our Souls against the flatteries of the World, and alienates our affections from the Earth. Heb. 11.13. The Patriarchs saw the promises afar off, and embraced them, and confes­sed, that they were but strangers and pil­grims upon the earth. And if the dark view that the Patriarchs had was so mighty to support their Spirits under the old Oeconomy, what may not we [Page 169] do, who are animated by the clear and glorious Promises of the Gospel?

2. LET us lean on these Promises in our most difficult circumstances. 2 Cor. 4.16, 17, 18. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light af­fliction, which is but for a moment, work­eth for us a-far more exceeding and eter­nal weight of glory. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal; but the things which are not seen, are eternal. We rejoyce (says the same Apostle) in our tribulations. Patience under sufferings, is the peculiar ornament of our Saviour's Disciples; for they only have the surest Antidote a­gainst despondency. The Devil, that can transform himself into an Angel of Light, cannot counterfeit Christian Meekness and Patience. It is no stupidity, but a rational submission to the Will of our Father; they that are Martyrs for the World, or their own Pride, may for a while put on a resolute sullenness: but true Christian calmness and magnanimi­ty [Page 170] springs from the hope of glory, and the Spirit of Jesus.

2 Cor. 7.1. 3. Having these promises (saith the Apostle) let us cleanse our selves from all filthiness, both of the Flesh and of the Spirit, perfecting holiness in the fear of God. 'Tis certain, that every man that hath this hope in him, 1 Joh. 3.3. purifieth himself even as he is pure. If we are Candidates for eternal life, our Souls must be puri­fied from Vice, Matth. 5. for the pure in heart only shall see God.

Heb. 4.1. 4. Let us therefore fear, lest the pro­mise being left us of entring into his rest, any of you should seem to come short of it. The Israelites in the Wilderness came short of the Promises made to them by their sickleness and inconstancy. Psal. 106.12, 13, &c Hoseah. Their goodness was like the early dew (as the Prophet speaks); and by their cowar­dice they were afraid of the Children of Anak, partly by their unbelief, they would not believe Moses, nor the faith­ful Spies. And this is easily applicable to our case; for there is no way to be saved, but to believe the Promises, to [Page 171] break through all obstacles, to fight the good fight of Faith, and to lay hold of eternal life.

5. LET us ponder, and consider the excellencies of these Promises. I shall name but the two Epithets bestow'd up­on them in the Text. 1. They are Great. 2. They are Precious. I say,

1. They are Great: and that in three regards. 1. With regard to their Au­thor, the only begotten Son of God, whom all the Angels worship and adore. He is the brightness of his Fathers glory, and the express image of his person, and up­holds all things by the word of his power. Heb. 1.3. This one consideration is enough to o­verawe the boldest sinner, and it is fre­quently taken notice of, to magnifie the Gospel, and to recommend to us the Precepts of our Saviour, Phil. 2.6, 7, 8. that he was in the form of God, and thought it no robbery to be equal with God, but made himself of no reputation, &c. Shall we contemn the Promises made by the Son of God? God sent his Son to give the Jews the last, and most undenyable proof of his Love and Wisdom: Matth. Certainly they will [Page 172] reverence my Son. Thus reasons the Au­thor to the Hebrews, Heb. 2.3. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? Heb. 10.28, 29. And again, He that despi­sed Moses Law died without mercy under two or three Witnesses; of how much so­rer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace. Against whom does the incorrigible sinner sport himself? against the Son of God, and the clearest proofs of his love. For herein is love, not that we loved him, but that he loved us, and gave his Son to be a propiti­ation for our sins.

2. THE Promises are Great in their intrinsic value. I mean not only the Promise of eternal life, but all the other Promises that are of a relative and sub­ordinate Nature, the Graces of the Spi­rit, the remission of our sins, the peace of our Consciences, these are things to be valued above Gold and Silver. Wis­dom [Page 173] is preferred above the choicest Ru­bies; the Gold of Ophir is not to be com­par'd unto her. Therefore the Graces of the Spirit are compar'd unto the most costly things; Rev. 5.18. I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich; and white rayment, that thou mayest be cloathed, and the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve, that thou mayest see.

3. The Promises are Great in their ten­dency and design, to recover the World sunk into Corruption; to overthrow the Worship of Devils, to enlighten the World, to take down the Kingdom of Darkness, and to advance the Image of God upon the Souls of Men; were de­signs becoming the Goodness and Maje­sty of the Son of God. But of this I shall have occasion to speak under the fourth Particular. And therefore I con­sider the second Epithet bestowed upon the Promises. They are not only Great, but,

2. PRECIOUS. And that in re­gard of their 1. Price. 2. Certainty.

[Page 174]3. Durableness. 1. In regard of their Price. 1 Pet. 1.18. S. Peter informs us, that we are not redeemed with corruptible things, as silver and gold, from our vain conversa­tion, but with the precious blood of Christ, as of a Lamb without spot or blemish. There is no Religion wants its Sacrifice, and this is the Mysterious Sacrifice of our Religion; the blood that speaketh better things than the blood of Abel; that powerful Atonement, that so suc­cessfully pleads for pity and compassion in the ears of God; the Sacrifice under whose intercession we come with bold­ness to the Throne of Grace; the Sacri­fice that laid aside all the Mosaick Obla­tions; the Sacrifice that was typified by all the former, and was more acce­ptable unto God, than the Cattel upon a thousand bills. This is the Sacrifice that the Prophets foretold, and the Apostles preach'd, and upon which we must lean at the hour of death. Nature teacheth us to fly to the strongest refuge, when we are reduc'd to the saddest extremities. And therefore do we grasp the Merit of his Sacrifice, in our last conflicts and ago­nies; for he is the Lamb of God, that taketh away the sins of the world. This [Page 175] is the Sacrifice, that bears the weight of all their sins who are penitent. So rea­sons the Divine Author to the Hebrews; for if the blood of Bulls and of Goats, and ashes of an Heifer sprinkling the unclean, Heb. 9.13, 14. sanctifieth to the purifying of the Flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Conscience from dead works to serve the living God.

THEY that allow him no more, than to be a resolute Martyr for the Truth; who rob us of the comforts of his Sa­crifice and Propitiation; take away the great pillar of our hope at the hour of death; they would reform us unto a gentile kind of Paganism, though there be no error more plainly opposite to the Scriptures than theirs. For the Notion of a piacular Sacrifice, and the penal substitution of it in the room of the cri­minal, was receiv'd amongst all Nations; and the Scripture makes use of the same words that are used by other Authors, to express a proper atonement, when they speak of the Sacrifice of our bles­sed Saviour.

[Page 176]WHEN we consider this, it may con­firm our hope, and withal put us in mind, how fearful a thing it is to trample upon the blood of the Son of God; for be­ing redeem'd by his blood, we are no more our own.

2. THE Promises are precious, be­cause of their certainty. The frame of Nature may sooner be dissolv'd, the pil­lars of the Creation may shake and crumble into their first disorder, rather than that his Word should fail; for he is everlasting truth, Jer. 31.35, 36. and he cannot lye. Thus saith the Lord, which giveth the Sun for a light by day, and the Ordinances of the Moon, and of the Stars for a light by night, which divideth the Sea, when the waves thereof roar, the Lord of Hosts is his Name. If those Ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a Nation before me for ever. These Pro­mises are made to the Spiritual seed of the true Israelites; Rom. 9. as is proved by S. Paul. And therefore to remove all our doubts and diffidence, all our di­strust and hesitation, they are confirm'd [Page 177] by his Oath; Heb. 6.17, 18, 19. Wherein God willing more abundantly to shew unto the heirs of pro­mise, the immutability of his Counsel, con­firmed it by an Oath. That by two immu­table things, in which it was impossible for God to lye, we might have a strong conso­lation, who have fled for refuge to lay hold upon the hope set before us.

3. THE Promises are precious, in regard of their durableness, I mean that the things promised are eternal. There is nothing liable to decay, that can give true repose to the Spirit of a Man; the Christian Religion settles the frame, and satisfies the enquiries of our Souls, by bringing life and immortality to light. Nothing else can satisfie the vast capaci­ties of the mind of Man. The endless duration of our happiness is express'd in the Scriptures, by full and plain phrases. And this is the promise that he hath promised us, even eternal life. 1 John 2.25. And again, in the Gospel of S. John, He that keepeth my sayings, 1 Pet. 1.3, 4. shall never see death. And S. Peter assures us, that we are begotten again unto a lively hope by the re­surrection of Jesus Christ from the dead: To an inheritance incorruptible, undefiled, and [Page 178] that fadeth not away, reserved in heaven for you. And can there be any thing, that so adequately satisfies the bound­less desires, and intellectual appetites of a reasonable Creature, as an eternal weight of glory. O Eternity! who can forget Thee, that remembers himself, and the frame of his Nature? Who can contemn eternal things, that thinks that he him­self is any thing more excellent than the Beasts that perish? Have we naturally such strong inclinations to immortality, and can we despise the Gospel that pre­pares and trims our Souls for life eter­nal? Who can reflect on the variety and Spirituality of his own thoughts, and yet conclude, that he was made to make provision for the flesh, to fulfil the lusts thereof? Let no such thoughts dwell within thee, but rather look at the things which are not seen. 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. And now when we look upon whole Gospel, its entire frame and design we may safely say of it, as the Apostle says of its Promises, that it is Great and Pre­cious in all its lineaments and features. [Page 179] Especially when we consider the great design that is carried on by the Gospel, and that is nothing less, than to make us partakers of the Divine Nature. And this leads me to the fourth Particular, that I promis'd to speak to: viz.

4. THE Scope of the Gospel and its Promises, to restore the Image of God on the Souls of men, to repair the breaches and decays of Humane Nature; to make him look up again to Heaven, with brisk­ness and innocence, as he did when he was newly form'd by the finger of God; to restore life unto the degenerate World, not that animal and feculent life that oppresses the Divine Nature, but a life of true Reason, united to God, and fit­ted for the Society of Angels; to make Man as near unto God, as Humane Na­ture could allow; and all Mankind who allow themselves the exercise of their Reason, must acknowledge at first view, that this is the top of Humane Glory, the heighth of true felicity, the elevation of Reason to its noblest exercise and ob­ject to be made like unto God.

[Page 180]THE Eternal Son of God became Man, that he might heal the bruises and wounds, Hierocl. [...]. that we received by the first A­Adam. To as many as re­ceived him, to them gave he power to become the Sons of God, Joh. 1.12. even to them that believe on his Name. ver. 13. Which were born not of blood, nor of the Will of the Flesh, nor of the Will of Man, but of God. 1 Joh. 3.1. Behold, what manner of Love the Father hath bestowed on us, that we should be called the Sons of God. We must be new moulded into the Image of our Maker; we must live no more unto sin, but unto God: we must be acted by higher Motives and Principles, than the Life of Nature: We must steer our course towards Heaven by other Engines, than such as set the World in motion. And so much is imply'd in that saying of our Saviour, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, v. 38. is not worthy of me. And he that taketh not his Cross, and followeth after me, is not worthy of me.

[Page 181]To make this a little more clear, I shall enquire into two things: 1. Why there must be such a thorough change of our Nature? 2. Wherein do the Cha­racters of the Divine Nature plainly appear.

1. There must be such a thorough change of our Nature. Whether we consider, 1. The plain account of Scri­pture. Or, 2. The Notions we have of the Deity. Or, 3. The Corruption of our Nature, and its distance from Heaven.

1. Do but consider the plain account of Scripture. Heb. 12.14. Without Holiness it is im­possible to see God. He that is in Christ, hath crucified the flesh with the affecti­ons and lusts thereof. 1 Joh. 3.3. He that hath this hope, purifieth himself, even as he is pure. God hath declared in innumerable places of Scripture, that there is no access to his favour, but by an entire reformation; his eyes penetrate to the Center of our Spirits; all things are naked and open before him. Though the Gospel hath the Nature of a Covenant, it is no less [Page 182] the transcript of his Nature, than his Royal Edict: Holiness is as much our happiness, as our duty; and no arts, no shifts, can preserve the favour of God and our sins together. How strangely presumptuous must they be, who think to compound with the Almighty, and venture to bring (instead of a true heart, sincere love, and filial simplicity) Sa­crifices, Oblations and Perfumes. To what purpose is the multitude of your sa­crifices unto me, Isa 1.11. saith the Lord; I am full of the burnt offerings of Rams, and the fat of fed Beasts, and I delight not in the blood of Bullocks, or of Lambs, or of He-Goats. v. 17. Learn to do well, seek judge­ment, relieve the oppressed, judge the Fa­therless, plead for the Widow. The New and the Old Testament, the Patriarchal, as well as the Mosaic Dispensation, the Pagan as well as the Christian; all of them acknowledge, James. that this is pure, and undefiled Religion; because it is agree­able to the Nature, as well as the Au­thority of God; for he hath no pleasure at all in the death of a sinner. And therefore we are plainly told by the Pro­phets and the Apostles, that nothing short of true integrity can please God, [Page 183] and that this is his delight. Have I any pleasure at all that the Wicked should dye, saith the Lord God, Ezek. 18.21. and not that he should return from his ways and live? Consider that remarkable adver­tisement of the Prophet Micah; He hath shewed thee, O man, what is good; Mic. 6.8. and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. Therefore we are commanded by the Baptist, to bring forth fruits meet for repentance. Mat. 3.8. It is not every one that saith Lord, Lord, Mat. 7.21. shall enter into the Kingdom of Heaven; but he that doth the Will of my Father which is in Heaven. The conclusion of all this, is no other, 2 Tim. 2.19. than that every one that nameth the name of Jesus must de­part from all iniquity. Our Religion is very pure, and it is the last revelation of his Will, that God vouchsafes to Man­kind. And therefore it bears the near­est resemblance of the Divine Nature, and is perfective of ours; and the Di­sciples of this Religion must not think to recommend themselves to God or Mankind, by artificial knacks of hypo­crisie, disfigured faces, and Pharisaical Prayers; but rather by ardent zeal, un­affected [Page 184] simplicity, the most generous charity, sincere mortification, and a Will resign'd to his Infinite Wisdom.

2. LET us suppose, that the Scri­ptures did not so peremptorily inculcate the necessity of this change, yet the Notions that we have of God, confirm this truth, that nothing short of true Piety, can recommend us unto Him; that in order to our Salvation, we must be partakers of the Divine Nature. Is he such an easie Majesty, that he may be put off with multitude of Sacrifices, cost­ly Oblations and outward Solemnities of Religion? Can he be diverted from the execution of his Justice by complemen­tal Addresses? Pray what do we take him to be? Is he fond of Trifles and Ceremonies? To imagine that sighs and tears, and melancholy reflections will propitiate the Deity, charges him with severity and cruelty; as if he took plea­sure in the calamities and sufferings of his Creatures. Vid. Alci­biad. Plat. Whereas nothing is in­tended, but our true reformation and freedom from sin. We are to remember, that Innocence, Purity, Ingenuity and Simplicity, Heavenly mindedness and [Page 185] Charity, are the Sacrifices most agree­able to the Deity.

3. SUCH is the distance of our Na­ture from Heaven, and the employment of that State, that we must do violence to our corrupt inclinations, before we can act our part, among the Spirits of just men made perfect; we must become meet partakers of the inheritance of the Saints in light. Sin (though pardoned) yet if it is not extirpated, must sink us unto Hell. It is in its nature most opposite unto God, i. e. to his Wisdom, Goodness and Power: because it carries along with it all the lineaments of baseness, weak­ness and malice. This should make us hate all those Principles in Religion, that make the way broad, that our Saviour hath pronounced strait. All those Do­ctrines and Opinions that seem to pro­mote licentiousness, folly and wicked­ness; Matthew. if the light that is in thee be darkness, how great is that darkness? but when corrupt Nature, and corrupt Prin­ciples are combin'd together, there is no hope of our recovery; and we are carried headlong into all folly and mi­sery.

[Page 186]2. LET us enquire wherein the Cha­racters of the Divine Nature appear. God is the first and original beauty; and true Religion is but a Transcript of his Nature. And,

1. IT carries the Lineaments of his Power and Victory. True Religion is a Confederacy with the Almighty. Psal. 18.1, 2. We can do all things through Christ that strengtheneth us. The Lord is my strength (saith David) my rock and my fortress, my deliverer, my God, in whom I will trust: My buckler, the horn of my salva­tion, and my high tower. His Power is visible in our conquests over sin; we must prove our selves to be the Sons of God, by our triumphs and victories over the World: because he that is in us, is greater than he that is in the World.

THE ravishing beauty of the Divine Nature, shines in the conversations of the righteous. For all round about them see their good works, and glorifie their father which is in heaven. 1 Phil. 2.15. They are blameless and harmless without re­buke, [Page 187] in the midst of a crooked and per­verse Nation.

THE Purity of the Divine Nature is copied in the life of a Christian: pure and undefil'd Religion flies from all fil­thiness and hypocrisie, by a divine in­stinct and sensation. The Scripture seems to search for all Metaphors, to represent unto us the filthiness of sin. Rom. 3.13. The Rottenness of the Grave, the 2 Pet. 2.20. Vomit of Dogs, the Poyson of Vipers, the Filthiness of Swine, are some of the expressions that point unto us the odious Nature of sin. But God is of purer eyes than to behold iniquity. And the Wisdom that is from above, is first pure, then peaceable, gen­tle, and easie to be intreated, full of mer­cy, and good fruits, without partiality, and without hypocrisie.

THE Wisdom of God is no less seen in the lives of good men. True Reli­gion is the knowledge of the most ex­cellent Truths, the contemplation of the most glorious objects, and the practice of such duties as are most serviceable to our happiness. The fear of the Lord is the beginning of Wisdom. The Children [Page 188] of this World are said to be wiser in their own generation, than the Children of Light; i. e. they are more skilful to ma­nage worldly affairs. But in the true estimate of things, they are fools in the strictest sense. The truly Religious, is the only Wise Man; he alone improves his Reason to the best advantage: for he looks to things future, as well as to the things present; he prefers great things to small things, and chuses the fittest Means to attain his ends; this is to be wise unto salvation.

WE are taught by the Christian Re­ligion to imitate the Divine Goodness, his unenvious Bounty, his unconstrain'd Liberality. Matth. 5.44, 45, 46. 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; that you may be the Children of your Father which is in Heaven: for he maketh his Sun to rise on the evil, and on the good; and sendeth rain on the just and unjust.

GREATNESS of Spirit is a branch of the Divine Nature; and the Chri­stian is great in his Victories, Expecta­tions [Page 189] and Behaviour; nothing mean and sordid, in the behaviour of the true Sons of God: they are heirs of God, and co­heirs with Christ, and therefore must needs have the world under their feet.

FROM what I have said, we may easily learn, That there is nothing so amiable as true Religion. Nothing else resembles the Divine Nature, 1 John. He that is born of God, committeth no sin; he that committeth sin is of the Devil; and the Son of God was manifested, that he might destroy the works of the Devil. The Text that I have hitherto discours'd of, is the abridgement of the Gospel. Let us remember our miserable condition by Nature, and enquire what effectual re­medies there may be to knock off our fetters, to procure unto us the Liberty of the Sons of God, to restore us to his Image, and how glorious our Victory must make us, when we are made par­takers of the Divine Nature; when we live in a purer Air, and feed our Souls with the prospect of Immortality; when we are got above the Enchantments of Sense; when by our comfortable expe­rience we taste and see that God is good; [Page 190] and in the meditation of such things, let us commit our souls unto him, as into the hands of a faithful Creator.

To God the Father, Son and Holy Ghost, be all Glory, Power and Dominion, for ever. Amen.

THE Song of Solomon, that is, the most Elegant and Divine Composure of all his Poems, the Song of Songs, by an usual Hebraism, the most Excellent and Sera­phick [Page 192] Poem of all that Solomon ever wrote, and deserves to be so called, as Grotius hath it, ob multas elegantias quae in alium sermonem translatae non idem sa­piunt, they are like Aromatick Spirits that cannot so easily be conveyed from one vessel to another.

'TIS in its kind a Dramatic Poem, full of art and delicious harmony, that under the Chast and Sacred Metaphor of Marriage, sets off the Love of Christ to his Church, in the most ravishing strains and flourishes. And this is laid down as the first foundation of expounding this Book, by the best Interpreters both Antient and Modern: and the Jews themselves most unanimously conclude, that it hath an immediate reference to the glories and felicities of the Messias; and this Metaphor of Marriage, to ex­press the Mystical Ʋnion of Christ to his Church, is frequent in the Writings of the Prophets. Hosea 2.19. I will be­troth thee unto me for ever, yea, I will betroth thee unto me in righteousness and in judgment. And it is no less usual to the Apostles, when we look into the New Testament, Ephes. 5. and 32. This is a [Page 193] great Mysterie, but I speak concerning Christ and his Church. 2 Cor.11. and 2. I have espoused you to one husband, that I may present you as a chast Virgin to Christ. Revel. 19.7. and 9. For the marriage of the Lamb is come, and his Wife hath made her self ready, and to her was granted, that she should be arrayed in fine linnen, clean and white: for the fine linnen is the righteousness of the Saints.

NOW when we apply to the Church the Characters of Beauty, and the Passi­ons of Sacred Love, that are scattered up and down through this Book, we but follow and trace the footsteps of the Prophets and the Apostles. S. Bernard in his first Sermon on the Canticles, gives this Epitome of the Works of Solomon, that are extant. In the Book of the Pro­verbs, superfluous self love is banished; in the Book of Ecclesiastes, the vain love of the World is rejected: but, in Cantico Canticorum praescribitur castus Amor Dei; the whole Book being nothing else, but the strongest efforts of the Divine Love to be united in the closest Bonds to Christ our Head.

[Page 194]AND this Chapter out of which I have read this Verse, breaths the same air, and is wholly taken up, in com­mending the incomparable Beauty of the Spouse. Behold thou art fair my Love, behold thou art fair: i. e. thou art fair beyond thought or expression. And again, thou art all fair my Love, there is no spot in thee. The fifteenth Verse is but the re­petition of, or a further Paraphrase upon, the twelfth. A Garden inclosed is my Si­ster, a Spring shut up, a Fountain sealed; and here, a Fountain of Gardens, a Well of Living Waters, and Streams from Le­banon. How fitly this gradation of Epi­thets becomes the Church, I shall endea­vour to explain as I go forward.

Dilherus. Fons Hortorum, qui multis hortis ri­gandis sufficiat. And by those Waters, we are to understand, the pure and hea­venly Doctrine of the Church, that wa­ters the withered and parch'd Inhabi­tants of the Earth with its streams, with­out which they had been long e're now burnt up with the fire of Gods wrath and indignation. 'Tis usual with the Pro­phets to express the heavenly Oracles, [Page 195] under the Notion of Dew, and Rain, and Living Waters. Deut. 32. & 2. My Do­ctrine shall drop as the Rain, my speech shall distil as the Dew, as the small Rain upon the tender Herb, and as the Show­ers upon the Grass. and our Saviour him­self in his Conference with the Woman of Samaria, tells, that the Waters that he shall give, shall be in him to whom they are given, a Well of Waters, springing up unto eternal life. The highest pitch of temporal prosperity is expressed in Holy Scriptures by Dew. Isa. 35.6. Gen. 27.28, 29. Hosea 14. God give thee of the Dew of Heaven, and Fatness of the Earth. And Psal. 133. and 3. David compareth the Unity of Brethren dwelling together in love, to the Dew of Hermon, and that which descended on the Mountains of Sion, as a token that there the Lord command­ed his blessing; and Prov. 10. & 12. the Kings favour is likened to Dew on the Grass.

SINCE then, what is most excel­lent and desireable, is expressed by it, and that in the Old and New Testament, the Sacred Oracles are particularly signi­fied by Streams and Living Waters, we offer no violence to the Jewish Idiom, and [Page 196] Prophetical Phrase, when we expound this Verse, and its parallel places, of the Church under the Messias, especially dif­fusing the streams of their heavenly O­racles over the habitable World, and con­verting men from darkness to light, and from the power of Satan, to the living God. In speaking to these words, I shall confine my self to three particulars, fol­lowing the natural order and position of the Words and Metaphors as they lye before us.

First, WE have the use of those Wa­ters; a Fountain of Gardens.

Secondly, THE Purity of them, a Well of Living Waters.

Thirdly, THE first Rise and Origine of these Waters, they are Streams from Lebanon.

First, I SAY, We have the use of those Waters, Fons hortorum, a Fountain of Gardens, so conveniently situated in the middle, that by its Conduits and Ca­nals, it may water and refresh the neigh­bouring Gardens. The Church looks [Page 197] with tenderness and compassion, on the right, and on the left hand; as our Sa­viour looked upon Jerusalem before her approaching ruine, and says in his very words, How often would I have gathe­red you? She wisely and discreetly distri­butes the Waters of Life to the necessities of all; the contrite and humble, she raises from the dust, by consolations and the pre­cious Promises; the incorrigible and stub­born, She casts down by Thunder and Lightning, by words of terror and in­dignation. She comforts the fearful, warns the slothful, and applies her self to the spiritual necessities of all. For her weapons are not carnal, but mighty through God, for pulling down strong holds, and lofty imaginations, and leading our thoughts captive to the obedience of Jesus.

I WOULD not pass over this first Me­taphor transiently, but let us examine its design, and we shall find it may natu­rally imply, either First, The Beauty of its Situation; or, Secondly, The abun­dance of its Furniture; or, Thirdly, The Strength of its Inclosure; or, Fourth­ly, The Propriety of its Owner. 'Tis Fons signatus, a Fountain sealed, the chast [Page 198] Spouse of Jesus Christ, married and sealed by his Spirit.

First, I SAY, this Metaphor implies, the Beauty of its Situation, so plac'd, that it might water the neighbouring Gar­dens and Inclosures, that the Rivulets derived thence, might moisten and fru­ctifie all quarters of its dependance. Our Saviour says to his Apostles, you are the Light of the World, and a City set upon an hill cannot be hid. Isa. 5.1. The Church is said to be a Vineyard on a very fruitful Hill; and this is the Hill (saith the Psalmist) Psal. 68.16. which God de­sireth to dwell in, yea, the Lord will dwell in it for ever. They then that are set on the Towers of Sion, must look on all hands to defend the place from the as­saults of the enemy. The Church to the Earth, is like the Sun in the Firmament, though sometimes darkned with Va­pours, Clouds and Exhalations; yet its Beams break through the thick dark­ness, and illuminates South and North, East and West. Our Religion is light, and nothing more evident and plain, than the light; and though we cannot give perhaps a Metaphysical account of its [Page 199] nature, yet we all know what it is; we feel the Warmth and Beauty of it: we are not then to make this Doctrine ob­scure or abstruse with human inventions, or Comments and Glosses superinduced by Fancy, Vanities, or worldly Designs; nor are we to keep it up from People, but to let the Streams of those Waters run so seasonably and plentifully, for the edification of all our Masters houshold. The Doctrine is in it self plain, We need not say, Who shall ascend into the Hea­vens to bring it down, Romans. or descend into the Depth, to bring it from thence; for it is near thee, and in thy mouth?

BY the Fountain then, I understand the Organic Church, plac'd as it were in the midst of the World, and set upon a Hill. And since we are advanc'd to this height, we must breath in a purer Air, than the feculent Vapours of the lower Regions. Our Souls must fly higher, and mount nearer the Sun, than the Birds of darkness and Sensuality. We are obliged to converse with the rest of Mankind, as the Messengers of God, who design to gain them from their sin and danger, that when the great [Page 200] Shepherd comes, we may be found ha­ving our loins girt, each at his own Post moving in his own Sphere, and then shall we appear as Workmen that need not be ashamed, as neither having vio­lated nor betrayed that Sacred Depositum committed to our care.

Secondly, THIS Metaphor implies the abundance of its furniture; there is in this Fountain of the Holy Scriptures, Scaturigo perennis aquarum. Mat. 13.52. The Scribe instructed unto the Kingdom of Heaven, bringeth forth out of his trea­sure things new and old. When our Sa­viour design'd to propagate his Church among the Gentiles, he opened the Store-houses of Heaven upon the day of Pente­cost, by which the Apostles were infla­med with Divine Eloquence and Zeal, to assert and defend the Mysteries of the Kingdom of Heaven. 1 Cor. 12.7, 8, 9, 10, 11. To one is given by the Spirit the Word of Wisdom, to another the Word of Knowledge by the same Spirit, to ano­ther Faith by the same Spirit, to another the Gifts of healing by the same Spirit.

[Page 201]WHEN we consider the Necessities of the Church, those Gifts must needs be multiplied in proportion to the spiri­tual Diseases and Exigencies of Mens Souls; the first Ages of the Church requi­red the miraculous Gift of Languages, Miracles and Healings: and the latter Ages, no less Devotion, Care and Humi­lity, the Gifts that are proper for edifi­cation and establishment of the People in their most holy Faith.

WHEN to this we add, the Nature of our heavenly employment. It is not a little trifling Skill, that qualifies Men for this undertaking: Our Function is conversant in the highest Mysteries, and such as are of the highest consequence; does it not require the best of Moral Preparations, the strongest intellectual Furniture, all the Accomplishments of Nature, Grace and Education?

WE must form the Minds of Men un­to a higher Discipline, than Humane Arts and Sciences; we must leave no Stone unturned to reform the World, we must dig hard in the Spiritual Mines of [Page 202] the Holy Scriptures for knowledge, as for Silver, and search for her, as for hid treasures.

HOW delicate and curious a piece of work it is, to frame the Souls of Men into right Principles, solid and clear No­tions, to recover them from darkness to light, to be imployed in watching over the Church, that God bought with his own blood, how noble an employment is this? The Son of God incarnate was the first of our Order, the Founder of our Society. When we consider how various are the Spiritual necessities of the Chucch, the ignorances, mistakes and negligences of the People, the Arts, So­phistry and Wiles of the Devil, nothing but an inexhaustible Fountain, can sup­ply its wants.

AND therefore the People should consider our Character as the most dif­ficult and most Sacred, it requires the closest application of Mind, the most ac­curate Meditation, the most indefatiga­ble Attendance, to instruct the ignorant, to convert the sinner, to settle the doubt­ful, to confirm the wavering, to rouse [Page 203] up the negligent, to awaken the impeni­tent, to open to all men the Doctrine of Christianity; and in a word, to lead our People by Vertue, Patience and Piety, through the intricate Stages of this trou­blesome life, till they are put beyond danger and tentation.

ONE thus engaged, had need to be furnished with a grave, serious and stea­dy temper of mind. Who can think him­self sufficient for these things? Would not he need to have the illumination of an Angel, the compassion of a Father. Would not he need the Wisdom, Constan­cy, Resolution and Courage of the grea­test Soul, whom no Storm, no Tempest, must drive from the Helm.

OUR Saviour foreseeing what Com­binations would muster against the Church, what Legions of darkness would endeavour to shake its Faith, and disturb its Unity, did furnish his peculiar Ser­vants, that wore his Livery, with such Gifts and Graces as might defend the Church, propagate the Faith, and repel the force of Errors to the end of the World. When he ascended up on high, [Page 204] he led Captivity captive, and gave gifts unto men. He made the illiterate Galli­leans baffle the Infidelity of the Jews, confound the Philosophy of the Atheni­ans, and expose the Worship of Demons. The Donatives that he scattered amongst his followers, overcame the little Reaso­nings and Sophistry of Carnal Wisdom, and made both Jew and Gentile stoop to receive the Yoke of the Crucified Messias. The Prophecy of Joel was fulfilled, and his Spirit powred out on all flesh, in such plentiful effusions, that it broke down all opposition, it carried all before it, and defied all obstacles that were inven­ted by human Counsel; and though this be meant in its most eminent sense of the Apostolical Age, yet the same Spirit supplies the Church in all Ages out of the same fulness. But,

Thirdly, IN this Metaphor is implied the strength of its Inclosure. The Church is a Society formed and combined by Spiritual Laws and Ligaments: for Jeru­salem is a City that is compact together. Psal. 122. Accordingly the Psalmist prays, Peace be within thy Walls, and Prosperity within thy Palaces. The [Page 205] Church is a foreign Colony, a Kingdom not of this World, fortified with Spiritual Pow­er, Laws and Arguments, to overawe the Consciences of Men, to reclaim the stub­born, to establish the Authority of Je­sus, by the Promises and Threatnings of an Invisible Kingdom: for his Kingdom is not of this World, it forms no designs against the Temporalities of Princes, it gives no disturbance to their Possessions; it lives in the profoundest peace, and the most absolute tranquillity.

AND until Ease, Luxury, Riches and Idleness had debauch'd the Morals and Intellectuals of the Western Church, there was no disturbance given to the Powers of the Earth; the Church indeed is a So­ciety, but a Society whose Laws, Ma­xims and Methods are wholly different from Secular Policy. The Nature and Genius of our Religion abstracts Mens Minds from the World, and the Laws of it are Pure, Heavenly and Spiritual, and the natural tendency of them, is to alie­nate our affections from the Earth.

HAVE you observed any Society of Men under the Name of a Church, grasp­ing [Page 206] at Earthly Power, and by Secular Intrigues and Contrivances levelling all opposition, it is no more acted by the Spirit of Jesus. Yet notwithstanding of this Innocence, the Church is a Fountain of Gardens, a peculiar Inclosure, that nei­ther Wolves nor Bears can break through, neither Persecutors nor Hereticks can destroy it; the gates of Hell cannot pre­vail against it; the Storms may indeed rise very high, but Christ is in the Ship, and he can reprove the Winds and Storms. Psal. 129. Many a time have they afflicted me from my youth, may Is­rael say, yet have they not prevailed, the Plowers plowed upon my back, and made long their furrows.

WHEN we remember, that the whole World lies in wickedness, and the Spi­rit that prevails most among Mankind, is opposite to the designs of the Gospel; what a Miracle of the Divine Goodness is it, that the Hedge of the Church is not quite broke down? And sometimes the violent attempts of the Kingdom of Darkness may so far prevail by the per­mission of God, as utterly to deface and ruine particular Churches. They have [Page 207] all their Intervals, Eclipses, and several Periods of Light and Darkness: for no particular Church by any Promise, Grant or Privilege of our Saviour, is secured from a possibility of falling, by Error, Defection and Heresie; but the preser­vation of the Church is owing wholly to the Divine Arm; his Love, Care and Tenderness reaches the Church in all her conditions and members. He shall feed his flock like a Shepherd, he shall gather the Lambs with his Arm, and carry them in his Bosom, and shall gently lead those that are with young.

HIS Ambassadors must be such, as by their Seriousness, Gravity and Inno­cence, may put to silence the ignorance of foolish men: we must resolutely en­counter the hard Censures and Obloquies of a perverse World, and when we have done our utmost to oblige them to en­tertain the Gospel, and us for the Go­spels sake, we may chance to be treated with all the marks of ignominy, con­tempt and disdain. If it be so difficult then to preserve the Church, and our own Reputation, from the attempts and ma­lice of wicked men; I think in Prudence, [Page 208] Honour and Conscience, we ought to be very kind to the Reputation of one ano­ther. To bespatter ones Reputation, is the greatest wound you can give his Character, and it is all one whether you do it by a direct blow; or slantingly, by cunning and slie insinuations. Indeed we can do little by our selves to defend the inclosure of the Church; we are but weak and feeble, and the wickedness of Men makes us more and more so; yet if every one made his Brothers Reputation dear to him as his own, we might do very much to vindicate the Innocence, to extenuate the Infirmities, to remove the reproaches, that are Atheistically cast upon Men of our Order, and the Church might appear unto our enemies, to be in the language of the Bridegroom, Cant. 6.4. beautiful as Tirzah, and comely as Jerusalem, and terrible as an Army with banners.

THE weakest things knit together, make a strong resistance; for though we fight not with carnal weapons, yet those we make use of, are mighty to break and shatter the Kingdom of Darkness, and all its retinue.

[Page 209]THIS Metaphor implyes Fourth­ly, The Propriety of Christ in his Spouse. The Church is said in the twelfth Verse, to be Fons signatus, a Fountain sealed; She carries the visible Badge and Livery of her dearest Lord and Redeemer: She is the chast Spouse of Jesus Christ; hence you find, whenever the Jews made defe­ction from the Worship of the true God, the Prophets did upbraid them with their going a whoring after their Idols. The Church is married unto him in Truth and Righteousness; his Mystical Body bought with his Blood; Silver and Gold could not redeem her; the Love of Christ to the Church is incomprehensible, the height, the breadth, and the depth of it, goes beyond our imaginations, and much more all our expressions. He lo­veth the gates of Zion, more than all the dwellings of Jacob; and Psal. 78.68. He chused Mount Zion which he loved, he built his Sanctuary like the Earth, which he hath established for ever; his love to the Church is prima regula amoris, Eph. 5.25. Husbands love your Wives, even as Christ loved his Church, and gave himself for it. The Church hath but one Hus­band, [Page 210] one Mediator, one Sacrifice: the Purity, Value and Propitiation of which defends her for ever, against all the ef­forts and assaults of Hell. We see by what is said, that this Metaphor in its true intent, most naturally agrees to the Organick Church, established in the true Faith, and guarded with its true Pastors.

BUT I go forward to the second Par­ticular that I promised to speak to; the Purity of these Waters; the Church is a Well of Living Waters. Dilherus renders it Puteus aquae viventis, a deep Well, non collectitiae clausae atque stagnantis, sed ul­trò scaturientis; that by its copious, fre­quent and uninterrupted ebullitions, wa­ters all the neighbouring Regions: they are the only Waters can quench the Thirst of reasonable Souls: this is the Well after which they pant and breath. As the Hart panteth after the Water-brooks, Psal. 42.

HERE Interpreters take care to distin­guish betwixt a Fountain and a Well. Every Well is a Fountain, but every Fountain is not a Well. So the Well [Page 211] implies great depth and profundity; and this Phrase added to the former, does in­sinuate, that the Waters of the Sanctu­ary are not only pure, clear and serene, but very deep; they are not a puddle, nor a standing Lake; not like the Wa­ters of Gomorrha, where Fishes cannot live; but the smooth and deep Rivers of Paradise.

THIS Metaphor then duly conside­red, does imply the Purity, Profun­dity and free Communication of these Oracles.

First, I SAY, the Purity of these Wa­ters. The Church of Christ is not to be fed with Dreams, and Fancies, and cor­rupt Doctrines; not with noise, osten­tation and popular tricks; but with Words of Eternal Life. 2 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in Faith and Love, which is in Christ Jesus. We are to take heed (1 Tim. 4.16.) to our selves, and to our doctrine; for this is the way to save our selves, and them which hear us.

[Page 212]THE Hereticks of all Ages have been proud, and subtile, and indefatiga­ble, and there is no Antidote against their Poyson, but to adhere to the Sim­plicity of the Gospel, the pure Canon of the Scriptures, the antient Creeds and Liturgies of the Church, the faith which was delivered to the Saints, the Doctrines that have been received uno ore apud om­nes Christianos: the Golden Rule of Vin­centius Lirenensis, quod apud omnes, quod ubique, quod semper. This is certainly the Rule of Faith, and by this Standard were the antient Heresies examined, baf­fled and confounded: Reason, Scripture and Universal Tradition, were the Wea­pons by which they defended the Truth. For the Apostle foretells, 2 Cor. 4.2, 3. That the time would quickly come, when men could not endure sound doctrine, but after their own lusts, they should heap teachers to themselves, and turn their ears from the truth, and follow after fables. They did so in a little time, and the offspring of Simon Magus covered the Church, as the Frogs did Egypt. This occasioned the Heresiologies of Irenaeus, Epiphanius, S. Augustine: Many forsook the Simpli­city [Page 213] of Faith, and mixt the Waters of Life, with the putrid Streams that they drew from their own Cisterns.

THE Credenda of our Religion are but very few, and the Constitution of Human Nature did require, that they should be few. For since our Saviour did calculate his Religion, not for any particular Sect or Party, but for the whole Body of Mankind, it cannot be thought, that he design'd that it should be spun out into Nice Decisions, Meta­physical Distinctions, odd and Barbarous Words. When the School Divinity be­gan to be the Learning of the Western Church, and Aristotle's Philosophy gave Laws to their Theology, how miserably was the Christian Religion mangled and broken into airy Questions, uncertain Conclusions and idle Problems, Pope Pi­us IV. his Creed. that eat out the Life of true Learning and Devo­tion? And Articles imposed on the Be­lief of the Church, neither necessary in their Nature, nor revealed by Christ, nor taught by the Apostles, nor founded in Reason, nor consisting with the Analogy of Faith. The Christian Religion thus ratified unto nothing, became feeble and [Page 214] dry, lost its force and primitive vigour. And the truth is, since the Thirteenth Century, in which that kind of Learning domineered in all Schools, Colleges and Monasteries; all Discourses, even the Homilies that exhort the People to Re­pentance and a Holy Life, were all blen­ded with that bombast Jargon. But our Religion was first plainly delivered, and loves perspicuity, and fixes its re­sidence in the most ingenuous Souls; and if it be covered and mantled in dark­ness, who can distinguish it from Non­sense and Vanity?

AND therefore since Christ by us con­veys these Waters to his Church, let us not sully them with Chimerical Guesses and Uncertainties, but let us pour them out in their original Purity and Simpli­city, without alteration, corruption or addition. How often doth the Apostle exhort to this? 2 Tim. 7.8. In doctrine shewing uncorruptedness, gravity, sincerity, sound speech that cannot be condemned. And Titus 1.9. holding fast the faithful word, as thou hast been taught, that he may be able by sound doctrine, both to exhort and convince gainsavers.

[Page 215]AND this is not done by Passion or reviling Language; for where did you ever hear, that a man was recovered from Heresie or Schism, 2 Tim. 2.25. by heaping re­proaches upon him? Our Arguments may be intrinsecally strong, but if they are set off with venom, rancour and personal aspersions, they may well irritate the Disease, but they shall never reclaim the Erroneous; and therefore when we deal with any such, either on the right or left hand, let us state the Controver­sies fairly; else we but beat the Air; neither must we multiply them needlesly; nor are we to toss and bandy those Que­stions to serve the designs of Fame, O­stentation of Learning, or Popularity; but with a sincere resolution to edifie the Church, to fight under the Royal Stan­dard of Christ, to preserve his Church, his chast and dearly beloved Spouse.

Secondly, THIS Metaphor im­plies the profound Nature of Gospel Mysteries: 'tis puteus profundus aquae viventis. The Woman of Samaria said to our Saviour of Jacobs Well, that it was very deep, [...], how much [Page 216] more profound are the Wells of Salva­tion? The Mysteries of the Kingdom of Heaven, the deep things of God, the Mysteries kept hid from Ages and Gene­rations. Great is the Mysterie of Godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, believed on in the the World, received up into Glory. We are taught by the Gospel to speak the Wisdom of God in a Mysterie. The illu­minated Apostle of the Gentiles in con­templation of these Mysteries, Rom. 11.33. fell in a transport of admiration. O the depth of the Wisdom and Knowledge of God, how unsearchable are his Judgments, and his Ways past finding out!

THOUGH there be nothing in the Gospel that overthrows Reason, or sub­verts its Principles, yet its Mysteries and Revelations are beyond it. The whole Contrivance of our Redemption is a Mysterie; and then certainly we ought to approach the administrations of his House with pure hearts and clean hands. Let us wash our hands in inno­cence, when we compass his Altar. They were to look to their feet that came to the Temple of Jerusalem; much more [Page 217] should the Sons of Aaron, the immedi­diate Servants of the Sanctuary, prove the keenest enemies to all prophanation of holy things. I am no friend to Su­perstition, and as little to Giddiness and Enthusiasm.

THEY that acknowledge no Myste­ries in the Gospel, despise its Original and Divinity, and by consequence they trample on the Priesthood also; and therefore the followers of Socinus on this account are odious, that they have for­saken the Belief of all Ages, and what was received in the Christian Churches since the first Plantations of Christiani­ty, they have stript our Religion naked of its Mysteries, and made the Holy Scriptures to bend and bow to that Scheme and Model that they have for­med in their own fancies.

AND then again, if this Well be so deep, we can neither furnish our selves nor others with these Waters of Life, without earnest Prayer, profound Medi­tation and great Humility, a serious and close application of Spirit. So S. Paul advises Timothy, Be in those [Page 218] things; and it is an Apostolick Precept, Give thy self to Reading.

CAN we think to beat down the Counter-batteries of Hell, by carelesness and negligence, ignorance or inadver­tence. Men will not resign their Reason without the best Arguments duly apply­ed, and the Mines of the Holy Scri­ptures, are not only rich, but very deep, we should dig in them night and day. It was the great Commendation of A­pollos, that he was mighty in the Holy Scriptures.

BUT I go forward to the third Thing that I think implied in this Metaphor, and that is, the freedom, unconstrain'd activity, force and strength of their ebul­litions. 'Tis a Well of Living Waters which cannot be contained in one place, but must burst forth to water the Hills and Valleys, high and low, rich and poor. When we remember what a World we live in, how refractory and stubborn to the Yoke of Jesus, we must not be niggardly of our Instructions, we must reprove, rebuke, exhort, in season, and out of season, with all long-suffering, and [Page 219] doctrine; here a little, and there a little, agitur de summa rei; and there are no measures to be set to our endeavours, but the measures of Charity. It was said of the antient Christians upon that Mo­nument rais'd to the Memory of Diocle­sian, that Superstitionem suam generi hu­mano inculcabant, they did embrace all occasions to make men acquainted with the truth and excellency of our Re­ligion.

INDEED we should set our selves to do this with the greater readiness, when we consider the opposition that we are like to encounter, either First, From the Malice of Satan; or Secondly, From our own Weaknesses and Infirmities; or Thirdly, From the Perverseness, Hard­heartedness and Incredulity of them, to whom the Gospel is preached.

First, I SAY, from the Malice of Sa­tan. When the Gospel began first to be proclaimed to the Nations, the Pow­ers of Hell did swell with fury and in­dignation; they began with all spite and rage, to crush the very beginnings of it; he gathered together all the Forces and [Page 220] Legions of Darkness, to consult, how the growing Religion of Jesus might be stopped. But the Apostles fortified themselves in the words of the Prophetic Psalm, Why did the heathen rage, Psalm 2. and the people ima­gine vain things? It is the Devils very Nature to retard the Gospel; 'tis he that inspires Hereticks; casts stumbling blocks in our way, and finds out a thousand methods to stop our progress. 1 Thess. 2.18. We would have come unto you once and again, but Satan hindered us: and his endeavours in a peculiar manner, are levelled against the Clergy, who are most terrible to his Kingdom, and beat down his strong holds and retirements in the Consciences of Men.

Secondly, WE are hindered by our own Weaknesses and Infirmities: When we see so little success of our labours, we are like to grow faint, and give over, and say with the Prophet, Lord who hath believed our report? Isaiah. 'Tis true, We have this trea­sure in earthen vessels; and these Vessels are brittle and soon shattered; and when we would vigorously and zealous­ly serve our God; we are dragged down again to the Earth, by this dull and [Page 221] lumpish Body that we carry about us we cannot shake off human Passions, Af­fections and Infirmities; we are not priviledg'd to run his Errands so nimbly as the Angels do; we are apt to de­spond, and to suffer the flesh, and its lazy whispers overcome our quickest motions, and most zealous resolutions. Oh! then to be within the Holy of Ho­lies, where the brightness of his face, and the light of his Countenance can ne­ver suffer us to grow weary, sullen and melancholy in his Service. We shall minister before his Altar in the Sacrifices of Praise; and Hallelujahs without faint­ing, interruption or slumber.

BUT Thirdly, We are opposed by the perverseness incredulity and ingratitude of the World. When we contemplate the Arguments and Nature of our Reli­gion, we would think that they are so strong, that no Soul could resist them; but when we come abroad into the World, and endeavour to reason men out of their folly and wickedness, how hard is this undertaking? How many Sermons are lost upon the inconsiderate multitude? We must after many years [Page 222] endeavours, sit down with sorrow, and complain of their incurable madness.

THEY have hardned themselves a­gainst all reproof; we must make our approaches to their hearts, and cut out our way through Rocks and Iron Bars, and inveterate Prejudices, they have fenc'd themselves against our serious en­treaties, and stopped their ears like the deaf Adder, when we have charmed never so wisely and affectionately.

HAD we nothing else to do, but to let men see the reasonableness and ex­cellency of the Christian Religion, the folly and danger of Sin and Vice, then our work had been easie, as in­deed it is honourable: but we find to our sad experience, that when we have chased them from one Cavil to another, when we have shamed them out of all their denyals and exceptions, they still keep their hold, in defiance of all our Remonstrances.

2 Cor. 4.4. The God of this World hath blinded the minds of men, lest the light of the glorious Gospel of Christ (who is the [Page 223] Image of God) should shine unto them. How hard is it to recover the World from Sensuality and Error? How diffi­cult to make them love the Precepts of our Saviour, and the Doctrine of the Cross? To deny themselves, and crucifie the flesh, to forgive injuries; to bless them that curse us; to despise the World and all its trifling interest? This is the aim of our Religion, and this is it which men are loth to practise; this ought to provoke our Zeal to the highest flame, and make us set our faces against tho stream and current of wicked practices, against all immoralities and errors.

THE Church, like some Aromatick Spices, the more you press them, the more fragrant they smell: their effluvia, fly on all hands, and their Smell perfumes the Air. The more we are besieged, the more the Gospel takes Air, like those precious Spices, mentioned in the Verse before my Text: so skilfully plac'd, Dilherus. and so orderly disposed, that by their Order, suaviorem reddant odorem. So the Prince of Poets in his Pastorals,

And this is prophesied of the Messias, that his Garments should smell of Myrrhe, Aloes and Cassia. And from him the Church hath all those excellent Smells, Psal. 45. mentioned Verse 14. Saffron, Calamus and Cinnamon; to teach us, that though the Gifts of the Spirit are, and have all their several excellencies; yet they are all useful to the Church, whose garments are made of needle work, and different colours ▪ and therefore it is an unpardo­nable vanity in the People, to make saucy comparisons between the Gifts of Ecclesiasticks; for, stabit unus quisque sorte sua; Corinth. and the Philosophy of S. Paul to the Corinthians, should teach them more modesty. If the foot shall say, because I am not the Eye, I am not of the Body; is it therefore not of the Body? If we look up to our Superiours for assistance, conduct and direction, they must look down to us for obedience, de­ference and submission.

THE third Thing that I promised, was the rise of those Waters, they come [Page 225] from Mount Libanus, by an impetuous force and vigour. Nothing can more lively represent the first rise and begin­ning of those heavenly Oracles. The Gospel is the day star from on high, and the Doctrine that our Saviour hath re­vealed, is from Heaven. We are told by Jacob. Vitriac. a­pud Caro­lum. Ma­ria. Du Viel. Historians, that at the foot of Mount Libanus, there arises a pleasant Foun­tain, aquas habens limpidissimas, that run down from it, through subterraneous passages most impetuously, and there burst forth in great plenty, and by se­veral Conduits, waters all the Gardens of the Plain. And this leads us natu­rally to the Divinity of our Religion; but here I stop, being afraid that I have transgress'd already the time that was allowed me.

To God the Father, Son and Holy Ghost, be Glory, for ever. Amen.

THE Apostle in the former part of this Epistle, asserted the Doctrine of Evangelical Justifi­cation against the unbelieving Jews, who stuck so tenaciously to the Sy­stem of Moses's Laws. And now he [Page 228] sums up in one pathetic Exhortation, the strength and design of the Gospel, and of all Religion. Christianity was not a Collection of dry and airy Notions, cal­culated to amuse the World; but a Disci­pline, the highest and the purest, that ever was received amongst men: the immedi­ate Revelation of Infinite Wisdom, which brought along with it true and ever­lasting righteousness. D [...]n. And therefore they ought not to let their thoughts dwell so much, and so long on the glory of their Temple, and the variety of their Sacrifices under the Levitical Oeconomy. They were now invited to offer unto God more valuable Oblations, than any of their former. They were to bring themselves to the Altar of God, and re­sign their Will to his Will. And this was more agreeable to the nature of true Religion, the design of the Gospel, and the highest exercise of Reason. When we bring unto God only things that are without us, we mistake his Nature, and despise his Goodness. Reason taught us, that the best things are to be offe­red unto God; Non do­num, sed donantis animus. and therefore the Heart and Soul, and Mind of Man, are the on­ly Sacrifices that are truly valuable. [Page 229] And this is the reason why the Apostle addresses to the Christians at Rome, with so much zeal and affection.

I will shortly, consider, 1. His Preface. 2. His Exhortation. And 3. The Mo­tive to enforce it. And

1. For the Preface, By the mercies of God. We easily infer from the fervour and solemnity of the Apostles Introdu­ction, the weight and importance of his Exhortation: i. e. I do beseech you with all the earnest passion and true tender­ness that I am capable of: I exhort you by the Mercies of God; i. e. by what is uppermost in his Nature, his boundless Compassions, that are in the front of all his glorious Perfections, and in the Language of the Psalmist, Psal. 136. from everlast­ing to everlasting: by all that is great, sacred and venerable, that which takes up the wonder of Angels, the praises of men, and the adorations of the Saints in glory; that you no longer resist the Light of the Gospel; but since you are redeem'd from the pompous drudgery of an external Religion; that you would think no Sacrifices worthy of God, but [Page 230] such as are attended with your life, strength, zeal and devotion: for this is the true Worship of the New Testament, when our Will is united to the Will of God.

'TIS easie to observe the holy Vio­lence and Fire of S. Paul's Spirit, when he endeavours to plant-true and solid Religion. Here he speaks, as if his Soul was ready to crack the strings that ty'd it to his Body. He is all flame, all love, all endeavour, all charity; He wishes himself an Anathema, Rom. 9.3. i. e. a pub­lick Sacrifice for the unbelieving Jews, if this could recover them from their Infidelity, to the acknowledgement of the Truth as it is in Jesus.

HE made use of this weighty Argu­ment in this place, because there is none of greater force. If the Angels were to preach to us, and gain us to the belief of the Gospel, they could not fly higher in their Perswasives, than the Mercies of God. It is by them that he chuses to proclaim all his Titles of Honour to the World, Exod. The Lord, the Lord God, slow to anger, and of great goodness. So [Page 231] when the Apostle exhorts by the Mer­cies of God, he exhorts by God himself, and all those ineffable appearances of his Goodness, that are felt by the intelli­gent World, and every moment pro­claim'd with wonder and acknowledge­ment.

HOW merciful must he be, who suf­fers without present revenge, the many horrid Crimes that are daily commit­ted, the provocations that fly in the face of Heaven, their multitude, their variety and their circumstances; Psal. 14.2, 3, 4. as if men would pull down the Almighty from his Throne, and reverse the foundations of good and evil! And yet such is the love of God to mankind, that after many unkind denyals, and rude affronts, he besieges the Consciences of men, by the force of his Convictions; he makes the Light of his Word to pierce to the bottom of the Soul, and powerfully overcome the stub­borness of our Will. How wisely does he conduct us through the labyrinth of tentations! How sweetly does he engage us by the motions of his Spirit! How kindly does he receive the Prodigal, Luke 15. when as yet he had but some small beginnings [Page 232] of wisdom, sobriety, and calmness! He saw him afar off, he ran to him, fell upon his neck, and kissed him.

WHEN we remember that the Mer­cies of God, are our surest Refuge and Sanctuary in all our fears, straits, and difficulties, we need say no more to amplifie them. This is the strong Hold that we flee to, when we are as­saulted by fear, despair, or the terrour of the Law.

WHEN Nathan the Prophet, by a witty Parable, forc'd open the Consci­ence of David, when the terrours of God began to take hold of him, he im­mediately ran to the horns of this Altar; According to the multitude of thy tender mercies, Psal. 51.1. blot out my sins and my trans­gressions. This is the argument, which God himself cannot resist. See with what zeal and holy Rapture it is plead­ed by Daniel, in behalf of the Captives of Babylon. Dan. 9.19. O Lord hear, O Lord for­give, O Lord hearken and do, defer not for thine own sake, O! my God, for thy City, and thy people are call'd by thy Name.

[Page 233]NOW we may easily guess, what stress the Apostle laid upon this Argu­ment, like a skilful Orator, he reserves his strongest motives for the last Place; that by one stroke he might batter down all Objections. He had sufficiently rea­soned the case in the former Chapters, and now he pleads that his Reasonings may not be in vain; that they may not resist so much Light and Authority; but rather that they ought to give way to their own Convictions, and the true designs of Christianity; and yield up themselves an entire Victim to the Will of God.

IT is usual with the Apostle, when he recommends those comprehensive Du­ties, that have in them the Soul, and strength of Christianity, to enforce them by this Argument. Phil. 2.1. If there be there­fore any consolation in Christ, if any com­fort of Love, if any fellowship of the Spi­rit, if any bowels of mercies, &c. But shortly, the reasons why the Apostle pitch'd upon this Argument are these.

[Page 234]I. BECAUSE the contempt of God's mercies is attended with the sharpest, and the saddest marks of his displeasure and indignation. And this is just in its self, if we consider that we have no­thing to say on our own behalf, when we trample upon his Love and Mercy. So argues the Author to the Hebrews, How shall we escape if we neglect so great a salvation, Heb. 2.3. which at the first began to be spoken by the Lord, and was confirmed un­to us by them that heard him. And again, He that despised Moses Law, —Chap. 10.28, 29. died with­out mercy, under two or three witnesses; of how much sorer punishment, suppose, ye shall he be thought worthy, that hath trod­den under foot the blood of the Son of God. The contempt of his Love and Mercy, manifested in the Gospel, is the most inexcusable folly and madness; This is the condemnation that light is come in­to the world, Joh. 3.19. and men love darkness ra­ther than light. This is the Vinegar, and Gall, that fill the Souls of the damn'd with self-horror, confusion and indigna­tion. This is the thought, that eter­nally disquiets the dark Habitations be­low, viz. that once they might have [Page 235] been sav'd, that once they had their day, and that they refus'd the Light when it shin'd. No Tortures so exquisite as the lashes of an inrag'd Conscience. The Light that they despis'd whilst they were here, looks them broad in the face, and makes them roar to all Eternity. And these accusations of the Soul against it self, the upbraidings, and inward whips of the Mind, make up the miseries of an intellectual Being.

2. THE Apostle made choice of this Argument, from the Mercies of God, in this place, when he summ'd up the whole Christian practice into one Exhortation: because his Mercies in the Gospel are his last remedy for our Recovery. Up­on other occasions the Apostle moves men to their duty, by the consideration of his Power. So he exhorts the Corin­thians, Cor. Knowing therefore the terrour of the Lord we persuade Men. But there are other Arguments to move us, when those from his Power and Sovereignty are us'd. If we sin against his Domi­nion and Power, we fly to his Mercy; but when we sin against his Mercy, there is not another Attribute in God, to [Page 236] which we can fly; his Mercy is the last remedy for the recovery of Mankind. This is decipher'd excellently in that Pa­rable of the Gospel; Luke 20.13. the Master of the Vin­yard when all his former Servants, and Messengers had been baffled, and abus'd, resolves at last to send his beloved Son; It may be (said he) they will reverence him when they see him: and if they did not, the patience and goodness of God was no longer to struggle with them. If we reflect a little on the weight and solemnity of this Preface, we may justly infer the consequence of that Exhorta­tion, to which it is prefix'd, I beseech you by the most sacred Mysteries of our Religion, I beseech you by all that is amiable, and delightful, by the mercies of God, that soften the most rugged dis­positions, and melt the most obdur'd hearts, by that great Propitiation brought to light by the Gospel, that you would pre­sent your bodies a living sacrifice, holy, acceptable unto God, which is your reaso­nable service.

AND this leads me to consider this Exhortation more particularly. The A­postle asserted formerly our freedom [Page 237] from the Levitical Sacrifices; and lest we should think, that by our Christian Li­berty we are loos'd from all worship and obedience, he informs us here, what was the Sacrifice that was chiefly de­sign'd under the Symbols, and Figures of the ancient Law, and indispensably requir'd under the Oeconomy of the Go­spel. And tho Interpreters may vary in their Expressions, yet all of them must agree, that there is no more intended, than that the Christians, (instead of Beasts, and bloody Sacrifices) would of­fer up themselves, i. e. their Wills, Strength, and Affections, with purity and zeal to the service of God. [...]. The word in the Original, in several good Authors, signifies persons, That ye pre­sent your bodies, i. e. Your selves: for this, under the New Testament, is the only acceptable Sacrifice. This is the whole of the Christian Religion; this is the life, and design of the former Ceremonies; Lactant. Hic verus est cultus, in quo mens colen­tis, seipsam Deo victimam immaculatam sistit. and this is the Abstract, and Compend ▪ of all true Worship. And because this one truth, is of such vast conse­quence to the Souls of Men, and hath [Page 238] in it, the Spirit and Quintessence of all practical Devotion; I shall endeavour to recommend it, and give further light unto it in the following Method.

1. I WILL consider the excellency of this Sacrifice, abstractly, and in it self.

2. THE value that God did set upon it, when the Levitical Sacrifices were prescribed by the Law, and were most in vogue amongst the Jews.

3. THAT this Sacrifice was prin­cipally intended by all the care, caution and ceremony, wherewith all other Sa­crifices were offered.

4. I WILL separately explain the Epithets by which this Sacrifice is re­commended, with allusion to the old Sacrifices of the Law. And from all these particulars, we must necessarily conclude, that this is the Sacrifice that truly recommends us to God.

1. LET us view the excellency of this Sacrifice, and total surrender of our selves to his disposal. There is no­thing [Page 239] else suitable to the Divine Nature; it is not Gold, nor Frankincense, nor the costly Perfumes of Arabia, that propi­tiate the Deity; a Soul purified from vice and sin, is his peculiar Habitation. Nothing quenches the fire of true Devo­tion more, than wrong notions of Al­mighty God. The great reason why the Heathens were over-run with Ido­latry and Superstition, was, because the Histories of their Gods were stuff'd with folly and wickedness; and they could not pretend to greater heights of Purity, than the Deities that they worshipped. To adore God, is to bestow upon him the highest Love, Veneration, and e­steem of our Souls. His Eyes pierce to the secrets that are buried in dark­ness, and to the Centre of our Spirits; and if our Sacrifices are sullied, and de­fil'd in their first springs and principles, they are an abomination unto him. No Worship can be pleasing unto God, un­less what is offer'd by Love. Pray, what do we take him to be, when we endeavour to put him off, with any thing less, than the flower and strength of our Reason? Thus our Saviour in­structs the Woman of Samaria in the [Page 240] Nature of true Worship; but the hour cometh, John 4.23, 24. and now is, when the true wor­shippers shall worship the Father in Spirit and in Truth; for the Father seeketh such to worship him. How gross must their apprehensions be, who think, that he is delighted with carnal Oblations, for he is a Spirit, John 4. and must be worship­ped in spirit and in truth. Psalm 50.12, 13, 14. If I were hungry I would not tell thee, for the World is mine, and the fulness thereof. Will I eat the flesh of Bulls, or drink the blood of Goats; offer unto God thanksgiving, and pay thy vows unto the most High.

THE Philosophers discover'd the rea­sonableness of this Doctrine without Re­velation; and the best of them under­valu'd outward services, and Sacrifices, in comparison of a chast Mind, and a pure Soul. Do ye think (saith Seneca) that God is pleas'd with many Sacrifices, and much Blood, high Temples, and mag­nificent Structures, nay rather, in suo cuique consecrandus est pectore. The breast of a good Man is the most lovely Temple for the Divinity, the place of his peculiar residence and Habitation. And this is but the language of the Prophet Isay a little [Page 241] varied. Isa. 66.1, 2, 3. Thus saith the Lord, the Heaven is my Throne, and the Earth is my footstool, where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: But to this man will I look, even to him that is poor and of a contrite spirit, and trem­bleth at my word, He that killeth an Ox, is, as if he slew a man, &c. The Sacrifices of Gods own institution were not regard­ed, unless they were subservient to this more excellent Oblation.

THIS Evangelical Sacrifice, is the only, and most proper mean to attain the true ends of Worship; freedom from sin, the favour of God, and peace of Conscience, are the great ends of all Religion; and these things are not at­tain'd by the most pompous shew and parade of Ceremonies, unless the Soul and Will be first sacrificed to his Obe­dience. When ye come to appear before me, who hath requir'd this at your hand? Isa. 1.11, 16. to tread my Courts? bring no more vain Oblations, Incense is an abomination unto me, the new Moons, and Sabbaths, the calling of Assemblies, I cannot away with, [Page 242] it is iniquity even the solemn meeting. How loathsom in the eyes of God are all our publick services, when the Soul is left behind. Micah. 6.6, 7, 8. He hath shewed thee, O! man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

THIS is the Sacrifice that is pecu­liar to the New Testament, when we ap­proach the Throne of God with filial confidence; like Children of the free woman; disingaged from the servile in­cumbrances, that held the Jews in bon­dage. When we offer our selves unto God with true alacrity, strong desires, and a mind purified from the World, and feculent adherences, that stick to us from the neighbourhood of sensible Objects: when we come with that mas­culine and chearful Devotion that be­comes them that are set at liberty from the weak and dark shadows of the Law. By St. Peter, we are said to be a spiritual Priesthood, to offer up spiri­tual Sacrifices. And we are told by S. Paul, that we have access to the Throne, and liberty to cry, Abba, Father. And [Page 243] commanded in our Prayers, to lift up holy hands without wrath or doubting. This is the Worship of the new Testa­ment, the foundation of that ingenuous Converse, that is between us and Hea­ven. Therefore do we with so much elevation of spirit magnifie the goodness of God, that gave us his Son, Rev. 1 5. Ʋnto him that loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Fa­ther; to him be glory, and dominion for ever, and ever, Amen.

THIS is true Evangelical Sacrifice, and it alone affords the most solid delight and satisfaction to the Votary. Out­ward Services, when they are separated from this inward dedication, have no­thing in them but toil and bodily la­bour, we are told by the Author to the Hebrews, that the Jewish Religion did consist in Meats, and Drinks, and di­vers Ordinances. And we find in the Prophecy of Amos, that such of the Jews as did not see further than the letter of the Law, thought their attendance on the Temple-service the most intolerable weariness. But when we sacrifice our [Page 244] very Souls unto his obedience, his Pre­sence fills our hearts with joy and glad­ness, the purest rapture and content­ment. Psalm 4. Thou hast put more gladness in my heart, than in the time when their wine and their oil did increase. True joy arises in the Soul from an Union with God; Res seve­ra est ve­rum gan­dium. when the light of his Counte­nance shines upon us by its clear beams and irradiations, the clouds of darkness and disasters cannot approach us; we are then secure against fear and despon­dency, we feel our selves encircled in the arms of divine Love, and made strong against the assaults of anxiety. God is the source of all Felicity, and the nearer we draw unto him, the more happy we are, and rational happiness must be felt, and necessarily must dilate it self in all the faculties of the Soul. A Conscience void of offence towards God, and towards Man, is a house built upon the Rock, it may be batter'd, but it cannot be shaken. And God loves to pour into our hearts such degrees of joy, when we are puri­fied from all filthiness of the flesh and of the Spirit; when we offer our selves without reserve to his service and obe­dience; when we sacrifice our hearts [Page 245] unto God; when Charity consumes the Oblation, and true zeal inflames the Vi­ctim. Psal. 119. I had rather (said the Psalmist) be one day in thy Courts, than a thousand elsewhere. And again, O! How love I thy Law! it is my meditation, night and day. They are strangers to true Peace and satisfaction, that are unacquainted with the pure and unmixt pleasures of Religion,

2. LET us consider the value that God did set upon this spiritual Sacrifice, when the Levitical Sacrifices were in force. He always gave his People to understand by the Prophets, that the whole train of the Mosaick Ceremonies was design'd to signifie and advance this everlasting, and more spiritual Worship; which was to continue, when the typi­cal figures and shadows were gone. This is clear from that remarkable place in the Prophecies of Jeremiah, Jerem. 7.22. For I spake not unto your Fathers, nor com­manded them, in the day that I brought them out of the land of Egypt, concerning Burnt-Offerings, or Sacrifices; but this thing commanded I them, saying, obey my Voice, and I will be your God, and ye [Page 246] shall be my people. Strange! Did not God command the Sacrifices of the Levi­tical Law? Yes certainly: but with de­sign to advance the purer Worship of the Mind. This is more precious than the most costly Offerings of the Temple. The Widow's Mite recorded in the Go­spel, is one visible instance of it; 'tis prefer'd in the esteem of God, to all the Rich Donations of the Scribes and Pha­risees: she came to the Treasury with a poor Purse and a Rich Soul; a Soul made cheerful with the Love of God, and in the simplicity of her heart, without o­stentation or reserve, she offered all that she had.

How much God delighted in the Oblations of the Mind beyond the out­ward Sacrifices, appears in this, that he readily dispens'd with the Ceremony, when that other more valuable Sacrifice was brought. Two famous instances we have of this, viz. David's eating the Shew-bread; by which our Saviour con­founded the Pharisees, who doted so much on the external part of their Re­ligion. And the next is, the manner of Hezekiah 's celebrating the Passeover, [Page 247] though the people were not prepared, according to the method prescribed by the Law. Therefore it is a foolish Ar­gument, that the Jews make use of a­gainst our Saviour; that he could not be the Messias, because he did abolish the Ceremonies of Moses's Law. For the Levitical Sacrifices did vanish of their own accord, when our Saviour rose from the dead, and gave place unto that Spi­ritual Worship, that was more agree­able to the Divine Nature, and the Spi­ritual Kingdom of the Messias. So our Saviour tells the Woman of Samaria. Joh. 4.21, 22, 23, 24. Wo­man believe me, the hour cometh, when ye shall neither in this Mountain, nor yet in Jerusalem worship the Father: but the hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: for the Father seek­eth such to worship him. From all this it is very evident, that not only in the time of the Patriarchs, but under the Law, this was only the Sacrifice that was valued by God.

3. LET us remember, that the exact care and caution wherewith they were [Page 248] obliged to offer their Sacrifices under the Law, did signifie and promote this Spiritual Sacrifice of the New Testament. I do not here intend a just Discourse of the antient Sacrifices; yet we may be oblig'd to look back into the Books of Moses, to consider some particulars, that concern all Sacrifices in general.

AND, 1. All Sacrifices were offered with Salt; Lev. 2.13. With all thine Offerings, thou shalt offer Salt. This is cited in the New Testament by our Saviour. Mar. 9.49. I must remember, that I ought not to amuse you with Cabalistick Fooleries; but it is certain from the Epistle to the Gala­tians and the Hebrews, that there was a sublime Moral couch'd and intended by the external Scheme of the Law. And therefore, though we are not able to trace it in all its Lines and Figures; yet we may safely venture, when we force the Law, to say nothing but what is a­greeable to the great design of Religion, and the Morals of Christianity.

LET me return to consider this first step of their Caution in sacrificing. Salt [Page 249] hath in it a twofold Vertue, 1. It preserves from Putrefacton. 2. It binds the parts together.

1. I SAY, it preserves from Putrefaction. The Sacrifices that are offered unto the pure and incorruptible Deity must resemble his Nature; the rotten­ness of hypocrisie, fraud and malice, must be banish'd from all his Sacrifices. We have escaped the corruption, that is in the World through lust, being made partakers of the Divine Nature. Thus are we ex­horted to sincerity (opposite to cor­ruption) by S. Peter; 1 Pet. 2.1. Wherefore laying aside all malice, all guile and hypocrisies, and envies, and all evil speakings, &c. See with what complacency our Saviour speaks of Nathanael, Behold an Israelite indeed, in whom is no guile. John. 1.47.

2. SALT bindeth the parts together. We are forbidden to bring our Gifts to the Altar, until first we are reconcil'd to our Brother. Mat. 5.23, 24, 25. We are directed by S. Paul, to lift up holy hands, without wrath or doubting. Our God is the God of Peace; our Religion is the Gospel of Peace; and the fruits of the Spirit are [Page 250] Joy and Peace; and the wisdom that is from above is first pure, and then peaceable. Such a temper and frame of Spirit, does well answer the Prophecies of Isaiah, Isa. 11.6, 7, 8, 9. That the Wolf should dwell with the Lamb; the Leopard and the Kid shall lye down together. And the Calf, and the young Lion, and the Fatling together, and a young Child shall lead them: i e. the fierce and unruly passions of Humane Nature shall be conquer'd and subdu'd by the Laws of Jesus; every thing that is rugged and boistrous must be tam'd and smooth'd; v. 9. for the Earth shall be full of the knowledge of the Lord, as the Waters cover the Sea. I might add to this, that Salt preserves the relish. And there­fore the Apostle exhorts, Col. 4.6. Let your speech be always with Grace, seasoned with Salt, that ye may know how to answer every man. If this were notic'd, our tongues should be employed with greater Mode­sty, and less censorious, endeavouring to close, rather than widen the breaches in our neighbourhood.

2. ALL Sacrifices ought to be blame­less, according to the Prescript of the Law. The Prophet Malachi upbraids [Page 251] the people with the neglect of this, Mal. 1.8. If ye offer the lame and the sick, is it not evil? offer it now unto thy Governour, will he be pleas'd with thee, or accept thy per­son? What we offer unto God, who is of purer eyes, Phil. 2.15. than that he can behold ini­quity, must be blameless and entire; that ye may be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the World. We are to consider not only our inward frame, Eccl. 5.1. but also the outward Decorum of our behaviour in the place of his presence.

3. ALL Sacrifices were to be offered without Leaven. Lev. 2.11. No meat offering which ye shall bring unto the Lord, shall be made with leaven. Mat. 16.6. And the New Testament commands us, to beware of the leaven of the Pharisees. 1 Cor. 5.7, 8. And to purge out the old leaven of Corruption. Now leaven hath a twofold quality, it sowrs, and it swells, either, or both marrs the Sacrifice; whe­ther we grow sowr with Malice, or swell with Pride and Vanity; as the Phari­sees who blew their Trumpets, to con­vene the Spectators, rather than the Poor. You find this humour sharply [Page 252] reprov'd by the Prophet Isaiah; Stand by thy self, Isa. 65.5. come not near to me, for I am holier than thou: these are a smoak in my nose, a fire that burneth all the day.

4. THE Fat and the Kidneys of all Burnt-offerings were consum'd upon the Altar, to the honour of God. And this Ceremony was the direct Type of the Sacrifice in the Text, that the strength and vigour, the superiour faculties of the Soul should be sacrific'd unto God. So we are told by our Saviour in the Go­spel, that upon this Commandment (Love the Lord thy God with all thy heart) hang all the Law and the Pro­phets.

MOREOVER, when the Sacrifice was cut down, the Skin was taken off off entirely. Psal. 139.7, 8, 9, 10. We must offer our Sacrifices under the New Testament, without disguise, hypocrisie or covering: Whether shall I stee from thy presence? If I ascend up unto heaven, thou art there: If I make my bed in Hell, behold thou art there: v. 11. If I take the Wings of the Morning, and dwell in the uttermost parts of the Sea; If I say, surely the darkness shall cover me, even the night shall be [Page 253] light about me; yea, the darkness hideth not from thee; but the night shineth as the day; the darkness and the light are both alike to thee. We must not think to palliate our deformities by arts and sub­terfuges: for all things are naked and open to his eyes. Nothing must be offe­red unto him, but what is pure and un­mixt. Therefore the Sacrifice was care­fully inspected, and narrowly examin'd. And the Pagans borrowed this Ceremo­ny from the Patriarchs. Heb. 4.12, 13. When we ap­pear before God, Note: [...]. Vid. Ham. in loc. we should come with purity and simplicity of Spirit, that we may be bold to appeal to God himself in the language of the Psalmist: Search me, O God, and know my heart; try me, Psal. 139.23, 24. and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting. With what inno­cence and decency ought we to ap­proach the Most High God! The High-Priest Licinius, among the Romans, thought that the Vestal Virgin, Vid. Va­ler. Ma­xim. L. 1. De Relig. that kept the Holy Fire carelesly, ought to be publickly scourg'd. Sulpitius was deprived of his Priesthood, because the Crest of his Mitre, through his carelessness fell to the ground in the time of sacrificing. [Page 254] Cornelius, Cornel. Cetheg. & Claud. Flaminio abire jussi sunt, propter exta parum curi­ose Deorum immortalium aris admota. Cethegus and Clau­dius were deprived of their Dignity, because they brought the Entrails of the Sacrifices somewhat negli­gently to the Altars. The Story of Alexander's Boy, that suffered his hand to be burnt, rather than di­sturb the Sacrifice is very well known.

I MIGHT also put you in mind, that the Guts and the Feet were to be wash'd. We are certainly to be divided from what is more feculent, gross and putrid; and Philo finds this Mysterie in it, Philo de Animal. Sacrific. pur. that we must not converse too much with the Earth; nay, that in a manner we must be wholly above it, when we approach his Altars. And this agrees harmoni­moniously with the Christian Sacrifice. If ye are risen with Christ, seek the things that are above, Col. 3.1, 2. where Christ fitteth on the right hand of God. Set your affection on things above, and not on things on the Earth. This heavenly temper fortifies against temptations; and makes us reso­lute against Death; cheerful under affli­ctions, watchful against sin, and ready when our Master calleth. And since [Page 255] here we are but Pilgrims and Strangers, Let our conversation be in heaven, from whence we look for the Saviour, the Lord Jesus Christ.

YOU know, that the Morning and the Evening Sacrifices were offered in their season, without delays or intermission. To this Custom the Psalmist alludes, Psal. 130.6. My Soul waiteth for the Lord, more than they that watch for the Morning, I say, more than they that watch for the Morning. The Priests in the Temple by turns did watch for the first appearance of the Day, that they might offer the Morning Sacrifice. We are to remember our Cre­ator in the days of our youth, and not delay our Repentance. Our evil habits grow strong; our time is uncertain; the exercise of our Reason depends upon a thousand Contingencies; and all our opportunities are slippery. God is pro­voked by our delays, his Spirit is resi­sted, and our Convictions are stifled. How dangerous is it then, to delay the Sacri­fice one moment longer, lest God should judicially harden us, and confine us to perpetual slavery? To day then, if you will hear his voice, harden not your [Page 256] hearts; but speedily break off thy sins by Repentance; for the next moment may put thee under the final state of Im­penitence.

BY what I have said, you may ea­sily see that the Caution and care, that the Jews were tied to in their Sacrifices, did not so much concern the Levitical Oblations, as typifie the great Sacrifice of the New Testament. God is to be worshipped agreeably to his Nature. Our most solemn attendance on his Worship is but an abomination, if at any time it is divided from a chearful, and ingenuous surrender of our Souls to his Will. This is the Sacrifice that S. Paul exhorts to, with so much Rapture and Concern.

Fourthly and lastly, LET us consider the Epithets bestowed upon this Sacri­fice in the Text, and these are three; 1. It must be Living. 2. Holy. 3. Ac­ceptable.

1. I SAY, it must be a Living Sacri­fice. And this in allusion to that Com­mand under the Levitical Law, that for­bad [Page 257] any thing to be offer'd in Sacrifice, which died of it self; they were not so much as to eat of it, Lev. 22.8. far less could they sacrifice it. The Sacrifices of the living God, must be offered with Life; he is the original Fountain of Life, and it is Life that converses with Life. This Me­ditation may justly startle the inconside­rate World, who serve God with so much coldness and indifferency, as if he were not the living God. Let us prove, My Brethren, that we are living Christians, by Actions and Motions suitable to that Life, which we have from above. 2 Pet. 15, 6, 7. Giving all diligence, add to your faith vertue, and to vertue knowledge, and to knowledge, Temperance, and to Temperance Patience, and to Patience Godliness; and to Godli­ness brotherly kindness: and to brotherly-kindness, Charity. We must prove, by a steady and uniform practice of Chri­stian Vertue, that we are not the Vota­ries of some dead Idol, but the Disciples of the living Jesus; that as he was rais­ed from the dead by the Glory of the Fa­ther, Rom. 6.4. even so we also should walk in new­ness of life.

[Page 258]2. THE next Epithet is, the Sa­crifice must be holy. I do not design to discourse here of Holiness in the ge­neral; nor of that Holiness that must run through all our Actions as we are Christians; but of that special Holiness that is related to Sacrifices. And there­fore we must observe, that all Sacrifices were holy in a twofold regard. 1. They were separate from common use; And 2. They were an acknowledgment of that particular Deity, to whom they were offered.

1. I SAY, they were separate from common Use. Vid. Mr. Mede 's Dis­course on Hallowed be thy Name. And this is the true Notion of all Re­lative Holiness. It is in Al­lusion to this, that we are exhorted by St. Paul, 2 Cor. 6.17. to be separate, and not to touch the unclean thing; for the Temple of God hath no agreement with Idols; Ye are the Temple of the living God, Verse 16. as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my People. Let us call to mind our New and hea­venly Relation, by the solemnity of our [Page 259] Baptism, We are built up a spiritual House, an holy Priesthood, to offer up spi­ritual Sacrifices, acceptable to God by Jesus Christ. Let us remember, that we are bought with a price, we are not our own, therefore ought we to glorifie God in our bodies, and in our spirits which are Gods. The Prophanation of things Holy and dedicated was looked upon as an ex­traordinary Crime. We must not take the Vessels of the Sanctuary, Dan. 5.3, 4. and profane them to common Use. This is the Ar­gument that St. Paul made use of to the Corinthians against Fornication; 1 Cor. 6.15. Shall I then take the members of Christ, and make them the members of an Harlot. And this Reason may be extended with­out any violence against all sin and im­purity; we are confederate with Jesus Christ; we are listed under his Banners; we are separated from the World; therefore all compliance with it, as far as it is opposed to the Kingdom of Christ, is utterly unlawful: therefore Love not the World, neither the things that are in the World; if any man love the World, the love of the Father is not in him. 1 John 2.15. We are sacred Persons, we are dedica­ted to his service in our Baptism; we [Page 260] must not run into the same excess of Riot with others; 1 Pet. 2.9. a chosen Generation, a Royal Priesthood, an holy Nation, a pe­culiar People; that we should shew forth the praises of him, who hath called us out of darkness into his marvellous light.

2. SACRIFICES were not only separated from common use, but were also the badge and Tessera of the Vota­ries, and the peculiar Worship of that Deity to whom they were offered. This made it so highly criminal for the first Christians, to be present at the Sacrifices of their Pagan Relations; they were fre­quently invited to these Idolatrous Ce­remonies. And though they might pre­tend that they came to gratifie their Friends, without any further design of Religion; yet their very presence at those Solemnities of the Pagans, did con­fute this Pretext. For the Sacrifices were the peculiarties and Bonds, that did oblige to the Worship of that Deity to whom they were offered; and both among the Jews, and the Pagans, there was some one Ceremony or other that pointed to that Deity that was worship­ped, and acknowledged. The Sacrifices [Page 261] of the Jewish Religion and religious Ce­remonies were (most of them) diame­trically opposite to the customs of the neighbour Nations; that they might re­main marks of distinction between the Idolatrous Nations and the Jews, Vid. Spen­cer. de Legib. He­b [...]aeor. who worshipped the Creator of Heaven and Earth. It is most certain, that the Sa­crifices in all Religions have this in them, that they unite the Votary and the Deity, to whom they are offered. And therefore the Ancient Church was so severe, not only against the Thurifi­cati, and such as did sacrifice in the time of Persecution; but also against such as were present at these Sacrifices. So much we gather from St. Pauls reasonings, 1 Cor. 10.14.15. &c. The Cup of Blessing which we bless, is it not the Communion of the blood of Christ? i. e. Is it not the Characteristick of the Christian Worship? Compare this with the 20 th verse following, the things which the Gentiles sacrifice, they sacrifice to Devils, and not to God: I would not, that ye should have fellowship with Devils. Ye cannot be partakers of the Lords Table, and of the Table of De­vils; Verse 21. therefore you ought with all care to flee those Idolatrous meetings.

[Page 262]NOW when we sacrifice our selves, with allusion to this Practice, we must remember the peculiar Laws of our Re­ligion; the Laws that erect a Wall of Partition, between the Christians and the rest of Mankind; where then are our pe­culiar Obligations? We are told of them in the fifth of St. Matth. Gospel. Those graces of Humility, Calmness, Good­ness, and Charity, that are levell'd a­gainst the prevailing Vices of Mankind. This is our Religion in its heighth, in its Flower, in its mark of Excellency and distinction. This is the [...] of Christianity; by which we know our selves to be the Disciples of the Cruci­fied Jesus. There was always, in all Religions, some proportion or analogy between the Sacrifice and the Deity. Let our Sacrifices therefore prove that we are the Children of the most High God, and his Son Jesus Christ, whom to know is life eternal. And because we have the best Religion, we must do more than others, that they seeing our good works, may glorifie our Father which is in Heaven,

[Page 263]3. THE third Epithet that St. Paul mentions, is, that the Sacrifice must be Acceptable. And this also in allusion to what made the Sacrifices acceptable, ac­cording to the letter of the Law: and to make it acceptable thus, it ought 1. to be offered at Gods own Altar at Jerusalem. The Solemnities of publick Worship were al­ways ordered by God himself imme­diately; or by them to whom he did intrust, by regular conveyance, the ma­nagement of Sacred things.

LET us not then as the Author to the Hebrews exhorts: Heb. 10.23 forsake the assem­bling of our selves together, as the manner of some is; who forsake the Communion of the Catholick Church, and erect Al­tar against Altar; and to justifie their prophane Schism, must pretend the very forms of the Church, that distinguish us and our Religion from Pagans, Infidels and Hereticks. Why should I be (says the Spouse) as one that turneth aside by the Flocks of thy Companions? Cant. 1.7. Tell me where thou makest thy flocks to rest at noon? There is no shelter against the heat of Gods indignation to be had, but [Page 264] in the Society of the Church. When we are dazled with Singularities and No­velties, and forsake the Communion of the Church, we venture without the Line of his Covenant and Promise, and 'tis needless to aggravate the danger of so doing.

HOW joyfully does the Psamist tune his Harp, when they spake to him of the meetings at Jerusalem. Psal. 112.1. I was glad when they said unto me, Let us go into the house of the Lord, our feet shall stand within thy gates! O Jerusalem. Let us say with the mournful Captives in Ba­bylon, If I do not remember thee, Psal. 137.6. let my tongue cleave to the roof of my m [...]uth; if I prefer not Jerusalem to my chiefest joy. With what impatience did the Psalmist sigh for the Sanctuary! As the Hart panteth after the Water-brooks, so panteth my Soul after thee, Psal 42.1, 2. O God. My Soul thirsteth for God, for the living God, when shall I come, and appear before God?

2. To make the Sacrifice Accep­table, it must needs be offered unto God without retractation, with a chear­ful [Page 265] liberal Soul. And this no doubt was the Essential difference, between the Sa­crifice of Cain and Abel. Abel gave his Sacrifice with a bountiful, benign Soul. Cain gave his with a penurious, unwil­ling Mi [...]d. And therefore the Author to the Hebrews tells us, Heb. 11.4. that Abel offer­ing unto God [...], a more plen­tiful Sacrifice; he gave it with a Soul as vast a [...] the whole Universe; he came to the Altar with a heart fir'd with Love, to the divine Honour. But Cain drew a black Picture of God in his own Mind; a [...]d therefore he came with affe­ctions as [...]ark as the Vaults of Hell, a mean and knavish Soul, who measur'd the Almig [...]ty by no other Standard, than that of hi [...] own angry and troubled Mind. God is the God of Love, nay, he is Love it self. 1 John 4. Let all our Sacrifices thereore be enflam'd with true Love; this nakes the Incense burn on the Altar with a sweet smelling savour; this u­nites [...]s to that blessed Company above, whos [...] very Life is made up of chearful­ness, h [...]rmony, and alacrity of Spirit.

3. [...]f the Sacrifice be Acceptable, it must [...]e offered of such things as the [Page 266] Law allowed to be sacrific'd. Hence that known distinction of things clean, and unclean. What we sacrifice unto God under the New Testament, must be something within the Circle of his Com­mandment. It is a wild fancy and En­thusiastick madness for men to think, that for the glory of God, we nay turn sanguinary Rebels, and The Murder of the Arch-Bishop of Saint An­drews. barbarous Mur­derers; as if the glory of God could be advanc'd by violating his Laws: and renversing the boundaries between Good and Evil. True Religion grows upon the Foundation of Reason, and is so con­genial to our Nature, that the one can­not act regularly without the other. Do not we think that the Almighty is in­finitely Wise, and powerful to act for his Church? Why do these unreasona­ble Men officiously interpose by their un­hallowed Sacrifices, and strange Fire? They pretend to serve God zeaously when they let loose those Passions the suppressing whereof is the most accept­able Sacrifice.

NOW I have sufficiently demonstra­ted what was intended by the [...]ncient Sacrifices, and what the Christia Sacri­fices [Page 267] ought to be. And that is no other than this, which is recommended in the Text. The first Christians were deri­ded, because of the simplicity of their Religion: Clem. A­lexandr. Arnob. Orig. contr. Cels. & Lact. &c. and their Apologists unani­mously declar'd, that God respected no Man for any external Excellencies, or Advantages; it was the pure and holy Soul that he delighted in. He stands not in need of Blood, Smoak, Perfumes or Incense, the best Sacrifice is, to offer up a Mind truly devoted to his fear; and this is certainly our most reason­able service. And this leads me to en­quire

IN the third and last Place, into the Motive whereby he enforces his Exhor­tation, and that is, [...]. It is your reasonable Service. It is the Rational Worship op­posite to the foolish Pageantry of the Pa­gan Ceremonies, and the cumbersom Yoke of the Jewish Law. Gen. 1. It is that rational Ado­ration of God, that is founded upon the Eternal Rules of immutable Reason, and not o [...] variable Constitutions. This Sa­crifice then may be call'd, in the strictest sense, the Rational Worship.

[Page 268]I. BECAUSE our Reason was given us for this very end, that we might con­verse with God. This is the End that God had in his view, in our first Crea­tion, Let us make man in our Image. Gen. 1. There is nothing capable of conversing with God, but that which hath some re­semblances of himself; Society is for De­light, and therefore we cannot converse, but with such as are like our selves. In our first Creation God made us after his own Image, that he might converse with us.

2. THIS is Reason in its highest Elevation. It cannot be rais'd higher than thus to sacrifice it self to God. For here we converse with the most perfect Object, and in the noblest manner, and with the purest Delight. True Reason is a Beam of the Divinity, a Ray of that first Light that enlivens all things, and the nearer it draws to the Center, the more it is itself. If Truth, and Light, and clear Perception be the Life of the Soul, then no doubt the nearer we draw unto the Original Truth, the more we are our selves, the more we act accord­ing to Reason, and the Primitive Excel­lency of our Souls.

[Page 269]THIS is the true Life of the Soul, the nearer approaches that it makes to matter in all its Appetites, the nearer it is to Death it self; and therefore our present state (when we wrestle with the Tentations that assault us from the lower World) is but a state of Misery; Anxiety and Darkness, if we compare it with that state of pure and unmixt Light, where our Souls are made free from these unwieldy Tabernacles. Now they are confin'd in their operations to some few and dull Senses, but when we are got above this little Globe of Earth, we may reasonably presume that our Souls will then display new Powers and Faculties upon new Objects, which could not be exerc'd in its state of Union to this corrupti­ble Body, —Illic Postquam se lumi­ne vero Implevit, stellasque vagas miratur & astra Fixa polis, vidit quanta sub nocte jaceret Nostra dies, risitque sui ludibria trunci. and will feel themselves more at liber­ty, and uncon-fin'd, and loos'd from that manner of Operation that their Kindred to an earthly Body did oblige them to; nay, the Philosophy of Luc, Plato gave noble Ideas of the state of Separation, but our [Page 270] Blessed Saviour alone hath brought life and immortality to light through the Gospel. 'Tis He that hath revealed by the Father unto us, and taught us to approach him with that rational and manly Worship that became the true Sons of God, and the Heirs of e­ternal Life. The more therefore that we are purified from Sensuality, and the nearer we draw to the Life of the Blessed Jesus and the accurate Rules of his Gospel, the more dispos'd, and the more ripe we are for the fe­licities of the World to come, and the Life of the Spirits of just men made perfect.

3. THIS Religious Reason is the Characteristick difference of our Na­ture: So that Man is better defin'd by Religion, than by Reason without Reli­gion. The inferiour Creatures have some dark Vestiges of Reason, Sagacity and Conduct; but no shadow of Religion: then may not we venture to say, that Reason separately considered without Religion, will not make up the Es­sential difference of our Nature? The [Page 271] Philosophick Orator informs us, Tull. de Nat Deor. Nul­la Gens tam barbara, &c. that there is no Na­tion so savage, and unpolish­ed, but that they had their Religious Solemnities: their Gods and their Sacrifices. And tho Caesar de Bello Gallico. Cesar tells us of some of the old Germans, that they had neither Priests nor Sacrifices, yet they worshipped the Moon, and the Fire. Thus Religion seems to be the heredi­tary Ingredient of our Nature; we must shake off what is most intimate to our Souls, unless we employ our Reason in the Worship of God.

4. THIS is a Reasonable Service, because there no other Business or Employment can exhaust the strength and activity of our Spirits. The Soul ranges thorow the Creation, like the Bee that tasts every Flower, but quick­ly goes off to another. Thus our Spirits, after their most diligent enquiries into all things that the World hath, sit down meagre and discontented, they feel some­thing within them still thirsty, and unsa­tisfied; there is no fixed peace to our Spi­rits, until we fix the eye of our Soul upon [Page 272] that Original Beauty, and Light, that dwells in Light inaccessible. This is Em­ployment proper for our Spirits, here they rest as in their true Center and Element.

To God the Father, Son and Holy Ghost, be all Praise, Honour and Glory, for ever and ever. Amen.

I NEED not the help of a Preface to reconcile this Text to this Day, it being a part of that Gospel, which the Church appoints to be read on this Solemn Fast; when the Ʋniversal Church puts on Mourning, and beholds her Redeemer, dying in the Arms of Love.

[Page 274]THE Verse that I have now read, contains our Saviour's fixt resolution to act the last part himself with true Mag­nanimity; so he stood like an impreg­nable Rock, not only against the trea­chery, tumult and rage of his Enemies; but also, the timorous and faint Coun­sels, and insinuations of his dearest Com­panions. I suppose the Church appoint­ed the Gospel for this day to be taken out of St. John, because he was an Eye-witness of the whole Tragedy, from first to last.

THE beginning of this Verse is a Command to St. Peter, to forbear these Methods and Weapons of humane Vio­lence, that his, ill-plac'd, (but well meant zeal) did suggest unto him. The King­dom, Scepter and Laws of the Messias, needed not those Weapons of Iron and Steel, but they were to be advanc'd to their height, by Patience, by Humility, by Sufferings, and by the Cross. And this Philosophy the Sophies of the World did despise.

THE latter part of the Verse (to which I invite your Meditation more [Page 275] closely) is our Saviour's resolution to go through his most formidable suffer­ings, with a chearful and undaunted Spirit; inflam'd with Love, Fortitude, and invincible Zeal. Here we have not his sufferings divided in several parcels, but a full view of them in gross, and in their solemn Circumstances; and all of them made bitter, and terrible by the most exquisite aggravations.

THUS the Captain of our Salvation considered his Enemies, drawn up against him in battel array. He saw all the Powers of Hell combin'd, and all their Malice skrew'd up to the highest Pin; and this Malice vented against himself, with all the marks of affront and indigni­ty. All the suffering Capacities of his hu­man Nature were at once assaulted, and the terrour of the Roman Power, the sullen hypocrisie of the Pharisees, and the Cla­mours of the Rabble, were all in their united force muster'd against him. Yet he stood like a Rock of Brass to receive their blows, and he tells S. Peter (with de­sign to cool his fervour) That the Son of God must suffer.

[Page 276]THE Cup which my Father giveth me, &c. It was usual amongst the Jews, to express the happy or adverse Lot of a Mans Condition, Vid. Grot. ad Matth. c. 20. v. 22. under the notion and phrase of a Cup. Psalm 11. v. 6. Ʋpon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their Cup. Psalm 16. v. 5. The Lord is the portion of mine inheritance, and of my Cup, thou mantain­est my lot. The meaning then is this, That Cup which is mixt by human Ma­lice, and filled with Gall and Vinegar, is nevertheless ordered by my Father. He superintends all things, and not a hair of our head falls to the ground, without his watchful providence. This is a Cup in­deed, that hath in it all degrees of ter­rour and poison, and such as may fright and daunt the courage of the whole Creation, Yet I will drink it to the bot­tom; for it is prepared by my Father, nay, I will drink it chearfully, even when my flesh shrinks at it, and by its inno­cent reluctances, testifies its fear.

THUS we see what is folded up in those words: but because our Eyes are not strong enough to view them all at [Page 277] once, let us fix our attention on them in this Method. 1. His bloody sufferings, and more particularly the last Scene of them. 2. Let us consider by whom this Cup was ordered and prepared, It was the Cup that his Father gave him. 3. With what courage and resolution he drank it.

1. WE have his sufferings under the notion of a Cup, especially the last and most Tragical Scene of them, by the nature of his glorious Office, and the determinate Counsel of God, Isay. 53. He was a Man of sorrow, and acquainted with grief. Heb. 13. He endured the contradiction of sinners. and the Cross was the very Character of his Kingdom. Let us but view the pre­parations to this Tagedy, and secondly, the last act of it.

First, I SAY, the preparations to­wards it. And here we may stop, and go no further, for we are not able to fa­thom the very beginnings of his sor­row; they are too deep at the entry; Behold and see if there be any sorrow like unto his sorrow, He was plowed up­on, Lam. 1. v. 12. Psal. 129. v. 3. and they made long furrows upon [Page 278] his back. Take but a view of him in his Agony in Gethsemany, when the ar­rows of God stuck fast in his Soul; when the warm and celestial influences of Hea­ven seem'd to be suspended: when he was left alone to contend with the ma­lice of Earth, and the fury of Hell. Who can conceive the weight of this pressure? How astonishing is it in the very begin­ning of those Agonies, to consider the very outward posture of his Body! Matth. 26.39. He went a little further, and fell on his face, and prayed, saying, O my Father, If it be possible, let this Cup pass from me; ne­vertheless not as I will, but as thou wilt.

AND must his face kiss the ground, who supports the whole Creation? Are his arms become feeble, that is the strength of Men and Angels? Shall fear and darkness take hold of Him that is the Light of the World? Shall the Sun of Righteousness be thus eclips'd, and the Fountain of Innocence and Purity thus grapple with misery and disaster? What Consternation is this? What Complica­tion of Mysteries? Yet we see but lit­tle, when we view no more than the [Page 279] outward posture of his Body. Dare we enter at a distance into his Soul? Is that undefil'd Temple of the Divinity be­come the habitation of grief and fear? Is Light it self become Darkness? And are the original Notions of Things con­founded? Is the Wisdom of the Father put to this? What shall I say? Are all the Laws of the Creation broken at once, and innocence it self made the on­ly Theatre of Calamity?

WE are not able to conceive the height of his sorrow, if we call to mind the Phrases that the Evangelists make use of, to signifie his Agony. Matth. 26.37. He began to be sorrowful. He began to be sore a­mazed, saith S. Mark, [...]. and to be very heavy, say both of them. And S. Matthew's Phrase is very significant, a little after [...]. My Soul is encompass'd with grief, as an Island is with Water in the midst of the Ocean; I am surrounded with fears and clouds on all hands; I see such plentiful showers of in­dignation and violence, ready to discharge themselves against me, that I am reduc'd to the last extremities. The complaints of [Page 280] Job are most applicable to me, Job 16.13, 14, 15, 16, 17. for his Ar­chers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. He breaketh me with breach upon breach; he runneth upon me like a Giant. I have sewed sackcloth upon my skin, and defiled my horn in the dust. v. 16. My face is foul with weeping, and on my eye lids is the shadow of death; not for any injustice in mine hands; also my prayer is pure.

AND this sorrow was not only ex­press'd by his Lips, his Eyes, his Prayers and strong Cries to the Father; but eve­ry Pore in his Body spoke it out in great drops of blood; as the Psalmist prophe­sied of him, Psal. 22. I am poured out like Water, all my bones are out of joint: My heart is like wax melted in the midst of my bowels. And if the Prologue to his Suf­ferings hath all this in it, our apprehen­sions of them must fall short of their ex­tent and latitude; especially that part of them, that were transacted in the in­ward Regions of the Mind; when he offer'd himself a Victim for the Sins of the World; when he was made a curse for us, [Page 281] who knew no sin; when he stood in our room, and sustain'd the weight of our sins, as our High-Priest.

OH! how terrible was this Cup, that made the Prince of Courage and Resolu­tion, the original Spring of Strength and Constancy, all shiver and tremble into Tears, Cries and Prayers! He betook him to his strong hold, his Father, whom he never had offended; and he prayed in the strength of the most powerful Ar­guments, that bind up the hands of the Divine Justice, from inflicting punish­ments on lesser persons, I mean, those Arguments from Love, Compassion and the Relation of a Father: O Father, let this Cup pass from me.

BUT as if the Eternal Fountain of Pity had been dryed up; as if bound­less Mercy and Compassion had forgot their Nature and necessary Emanations; he is suffered to contend with all those ter­rors alone. The Hosts of Heaven seem to joyn with him in this prayer, having their Wings ready trimm'd to fly down to the Earth for his rescue; yet they are commanded to stand aloof, and behold [Page 282] this combat, without interposing in their Masters quarrel; and that one of their number that was sent to comfort him, was allowed to do no more, than to afford him strength enough to drink that Cup to the bottom.

THE Philosophers do tell us, That a vir­tuous Man fighting with difficulties and disasters, and by his conduct keeping his mind free from vice, is most beloved of God. Seneca. But how soon would all the He­roes of Philosophy be confounded with the least share of these dismal sufferings? The Seraphims of Glory stand amazed to see the Humane Nature in the midst of all sinless infirmities, give such proofs of valour and magnanimity. And the Father took pleasure to baffle the Devil ( i. e. the pride and arrogance of the World) by the patience and resignation of his only begotten Son; and he design'd to teach Mankind by his submission, that patience and suffering is the way to the highest glory. And though this truth be despis'd by the carnal World, yet the Morals of the Gospel are built up­on it. We must cut off our right hands, [Page 283] and pull out our right eyes, if we enter into the Kingdom of Heaven.

IF we consider more particularly his behaviour under these first Skirmishes in the Garden, we may observe, 1. His Reluctancies, Let this Cup pass from me; But was not his Cross and Sufferings the constant Theme of his Sermons? Did not all the Sacrifices of the Law of Mo­ses represent his Passion at a distance? And the Prophecies of former Ages, pre­pare all men to receive this great Truth, that the just was to dye for the unjust? And did not Moses and Elias treat of his Sufferings on the Mount of Transfigura­tion? Whence then is this trouble of mind, this extraordinary Agony? Whence all those appearances of fear and sur­prize?

All is true; yet the sinless Humane Nature meeting at once with every thing that is odious, terrible and disgraceful, shrinks and recoils. And herein is his Victory, that he so perfectly resign'd himself to the Will of his Father, that he rejoices in the midst of his sorrows, to sacrifice his feelings and infirmities to [Page 284] the Conduct and Wisdom of God. O Miracle of Patience! O invincible Resolu­tion, folded up in that one word, Not my Will, but thy Will be done! Thus veri­fying himself to be the Messias, prophe­sied of by the Psalmist, Then said, I, Lo, I come, in the volume of thy Book it is written of me, I delight to do thy Will, O my God, Psal. 40.7. yea, thy Law is within my heart. It was his Meat and his Drink to do the Will of his Father, through the whole tract of his Life in lesser instan­ces; but now, when the last period of it drew nigh, when the Sacrifice was ready to be laid upon the Altar, then it was all burnt and consum'd with Love. It mounted the Heavens in a Fiery Cha­riot of pure and unmixt Zeal, and by one perfect act of Oblation, sacrific'd his Will to the Will of his Father, without reserve or limitation.

WE shall best discover how compre­hensive this surrender was, when we read the History of the Gospel, and see with what triumph and insolence, his enemies insulted over him: Even in Je­rusalem, where his Miracles made him famous, there they prepared their Whips [Page 285] and their Scourges; their Buffets and their Thorns to afflict him; and a Mock Purple to make him ridiculous. And thus ar­rayed, he is brought forth to divert the great crouds of People that flocked to Jerusalem about this time: and they were to tell the shameful story of his Sufferings over the habitable World; yet there was no shaking of his Courage and Resignation.

AND to let the World see, that his Love to Mankind was more than hero­ick, and beyond the Fictions of Poets, and truly becoming the Son of God, and the designs of our Redemption: when the Paroxisms of his Agony gave him the least respite, he returns to his Disciples. When Heaven and Earth seem'd to be made up of anger and indignation a­gainst him, yet does he not forget them; and though they became stupid and un­solicitous for him, their supreme Lord and Benefactor, he does not chide them with any bitterness and reproach, but only expostulates with S. Peter, Couldst not thou watch with me one hour? Here are words strong enough to break the hardest heart, able to melt the most ob­stinate, [Page 286] the most inflexible disposition: Words so sweet, and so full of tender­ness, and yet so keen and piercing, that they may awaken the most stupid and inconsiderate.

AND now we may follow him from the Garden to Mount Calvary, and be­hold his behaviour there; and because we are not able to speak of his sufferings, but very faintly, and far below their asto­nishing Nature, we may in the History of the Passion fix our attention on some Particulars that are most conspicuous. And Divines generally take notice of these three:

• 1. THE Shame of it.
• 2. THE Pain of it.
• 3. THE Curse of it.

1. I SAY, the Shame of it. God hath, for wise and great ends, planted in our Nature a deep sense of ho­nour Cic. de offic. Nam neg­ligere quid de se quisque sentiat, non solum arro­gantis est, sed omnino dis­soluti.; there is nothing that we feel more tenderly, than the wounds that are made in our esteem. All [Page 287] generous Souls expose every thing to hazard, rather than make shipwrack of their reputation. It could not then but be very bitter and uneasie to the inno­cent Soul of our blessed Saviour, to be carried in triumph by his enemies; to be expos'd to the affronts and indignities of the rude and tumultuous Rabble; to be flouted and abus'd by a prophane and inconsiderate multitude; to be sent from one Hall to another; and hear the blas­phemies and scoffs of a sacrilegious hea­dy Crew. He was treated with all the indignities that were due to the vilest Malefactors; and at last (that he might make good in himself the Type of the Brazen Serpent) he was lifted upon the Cross. A punishment so odious to man­kind, that when the Roman Orator ac­cus'd Varres for having crucified a Citizen, he said, Facinus est vincire ci­vem Romanum, scelus est verberare, prope parricidi­um necare; quid dicam in crucem tollere? Verbo quidem satis digno tam nefaria res appellari nullo modo potest. it was a nameless wicked­ness, a crime of so high a nature, that it could not be express'd by words. This shameful punishment, this Servile supplicium, was the punishment our Saviour chose to expi­ate our sins by: So that the Prophecy [Page 288] of the Psalmist was truly verified in him, Psal. 22.6, 7, 8. I am a Worm and no Man, a reproach of Men, and despised of the People: All they that see me, laugh me to scorn; they shoot out the lip, they shake the head, saying, he trusted in the Lord, let him deliver, seeing he delighted in him.

THE same persons who formerly ad­mir'd his glorious works, who were ra­vish'd with his excellent Discourses, who preferr'd him to the Scribes and Phari­sees, and were convinc'd that he taught as one having authority; even they, be­held him with contempt and disdain. So much was prophesied by the Psalmist, They look upon me, Psal. 22.17. and stare upon me. And so we find the event accomplish'd in S. Luke's Gospel; Chap. 23. And the people stood, and gazed on him.

HOW vain and empty are the tran­sient Hosanna's of the multitude? The plaudites of the Croud are much more un­certain than the Weather. For this is govern'd by Natural Causes, that are steady in their operations; but the same Causes produce contrary Effects, frequently amongst the people. There [Page 289] is no true honour, but in doing that which is just, generous and equal; though by doing so, we should pull down upon our selves the Pillars upon which Hea­ven and Earth do stand. There is so much of God in a resolute mind, that it stands proof against the shakings and commotions of all foreign violence: for he that is in us is stronger than he that is in the World.

CAN we view our Saviour thus run down with cruelty and rudeness, and not trample upon the fantastick shadows of honour, that mankind so much ad­mire? He was thus expos'd to the abuses and mockings of the multitude, that he might suffer in those capacities that are most tender and delicate. He suffer'd these wounds, that enter the fancy, and pierce to the bottom of the Soul; that which all men feel most afflictive and grievous. He endur'd the contradiction of sinners against himself. He endured the Cross, and despised the shame; Heb. 12.4. not through a Stoical apathy, or a stupid carelessness, but the highest magnanimity. For he had in his view the glory that was set before him, the honour of God, [Page 290] the Conquest of the Devil, and the pur­chase of Souls. Phil. 2.6, 7, 8. He despised all vain ap­plause, and being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he hum­bled himself, and became obedient unto Death, even the death of the Cross.

THUS, to be treated in this Thea­trical manner, when his sufferings were heightened by all the Solemnities of Dis­grace, could not but be very afflictive to the blessed Soul of our Lord Jesus. He was endued with that natural Pas­sion, (our abhorrence of Disgrace) and he felt the smart of this shameful usage, yet he despised it and all its consequen­ces, in view of the accomplishment of our Redemption. What is it then that we see in Human glory, when He chose to be thus despis'd by Men? What do we take our selves to be, when our hearts recoil with so much impatience, and bitterness against the least surmise of Contempt? How come we to be so delicate, when our Lord and Master [Page 291] was so roughly handled? But it was not only the shame.

But secondly, THE pain that we are to take notice of in this Punishment. His pure and Virginal Constitution heightened his Pain; the Nails were fastened in those parts that are most feel­ing, his hands, and his feet.

HOW terrible is this truth to all the Sons of softness, idleness and luxury; who swim in Pleasures as the Leviathan doth in the Ocean. When we consider our Saviours pains how may we be asto­nish'd, that we should with so much care and anxiety look after these bodies of ours; these receptacles of Impurities, these sinks of Uncleanness! When we remember that our Saviour spent whole Nights in Prayer, and sometimes sat wearied by the Well of Samaria, and asked a poor Woman a little Water, and upon the day of his greatest Triumph, when he came into Jerusalem, he rode upon an Ass, and that Ass was not his own; why should we caress, with so much fondness, those heaps of Dust and Ashes that shall shortly crumble into rot­tenness [Page 292] and dishonour, whether we will or not? Did He with so much resolution and courage suffer the whole Combi­nation of disasters, in his Mind, in his Re­putation, and in his Body? And do we think to dwell for ever with that King of Sufferings, and yet suffer no degrees of Martyrdom, never undergo any part of the Cross?

Thirdly, NEXT to the Shame, and Pain; let us consider the Curse belong­ing to it. St. Paul tells us, That he was made a Curse for us, i. e. He was de­voted to publick Infamy and Maledi­ction, and seemed to be deserted of God himself. We esteemed him smitten of God (saith Isaiah.) In all publick Sacri­fices there was some Ceremony, to sig­nifie the translation of the punishment, from the People to the Sacrifice. Thus the Person among the Heathens, that was appointed for a publick Sacrifice, had all the Imprecations of the People heap­ed upon him as he went along the streets. But our Saviour did not only expiate the sins of one City, Kingdom, or Family, but the sins of the whole World, past, present, and to come, in [Page 293] their most heinous Nature, and num­berless Aggravations. He made Atone­ment for them all by that one pecu­liar Sacrifice, which needs not again be repeated, because it had no imperfecti­on. Heb. 9 25, 26, 28. 1 Pet. 2.24. He himself alone bore our sins in his own body on the Tree, that we being dead to sin, should live unto righteousness. And our sins are thus for ever buried, if we do not reinflame the Wrath of God by our impenitence. Now when we remember the Love of Jesus in dying for us, and all the circumstances of his Dis­grace, and the variety of these peculiar Vertues that appeared in him, under his saddest Torture, may not we pray in the words of the Liturg. Graec. [...]. Greek Church? By thy unknown sufferings, Lord have mercy upon us.

NOW I go forward to the second Particular that I propos'd to speak to, and that is, by whom this Cup was ordered and prepared. And our Saviour tells S. Pe­ [...]er, that it was the Cup his Father gave him to drink. The sufferings of our Saviour were not casual and fortuitous, but duly weigh'd by infinite Wisdom. So much the Apostles St. Peter, and St. John, in [Page 294] their Scraphick Prayer acknowledge, Act. 4.27. Of a truth against thy Holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together for to do what­soever thy hand, and thy Counsel deter­mined before to be done. I might illustrate this Truth, 1. From the signification of Ceremonies under the Law, particularly that of the Scape-Goat, and the Red Heifer. 2. From the Prediction of Pro­phets, especially the Prophecies of Isaiah and Daniel. 3. From the nature of his Undertaking; whether 1. the Sacrifice that he offer'd; or 2. the Religion that he planted. I say from all those Heads, I might demonstrate this great Truth, viz. that the sufferings of our Saviour were weighed and ordered in the Divine Counsel. But I must leave this, and the third Particular also, which was the ala­crity and readiness of his Soul, to drink this Cup, insinuated in the Question propos'd to St. Peter, Shall I not drink the Cup that my Father giveth me? And those things I leave at present, that I may make some Application of what I have already insisted on. And

[Page 295]1. CAN we read the History of his Passion without any Concern? Are we made of Flint, Marble, or Adamant? O stupid, and inconsiderate Sinner! Wilt thou look upon him whom thou hast pierced by thy sins? We find that when this Tragedy was acted, universal Na­ture seem'd to groan. The Sun did hide his head, the Earth blush'd to be the Theatre of so much Villany, and have we no sense at all? When we re­member that we were principally ac­cessory to his grievous Torments, He was bruis'd for our iniquities, he was wounded for our transgressions, the cha­stisement of our peace was upon him, and by his stripes are we healed. Shall we again crucifie him afresh by our trea­cherous and perfidious impenitence? This is a higher outrage, than that other committed by the Jews. As for his Cru­cifiers, many of them were converted, but this obstinate contempt of his Love sets us without the bounds of Mercy, tho his mercy be above the heavens, and over all his works.

[Page 296]To provoke him again by our sins, is a downright affront to his Love; but after such undeniable proofs of his kind­ness to disbelieve the Gospel is utterly inexcusable. Infidelity makes the near­est approaches to the sin against the holy Ghost; which I take to be, the malicious opposition of that Light, and Evidence which God offers for our Conviction. When the Messias came he proved his Mission and Authority by the most con­vincing Miracles, and Signs more glori­ous than ever Moses wrought, nor was it reasonable to expect that he should bring with him, fairer Credentials to re­commend himself and his Doctrine than those he displayed before his Country­men. But his Countrymen shut their Eyes against the Light, John 1. He came unto his own, and his own received him not. And we are guilty of the very same sin, if we trample upon the Gospel, which at first began to be spoken by the Lord, and was confirmed by them that heard him. He seal'd the Truth by his Death, confirm'd it by his Resurrection, and by the various Gifts of the holy Ghost proves [Page 297] beyond all contradiction, that He is at the right hand of God the Father.

Secondly, DID our Saviour thus die for us? Then, we ought to treat our selves with greater regard, than to be in­slav'd to our former sin. Did he hide the glory of his Divinity, that he might redeem us from misery and despair by his own Blood! Was it for this that he took flesh of our Flesh, that we might be made partakers of the divine Nature? Why do we live, like so many mean, sor­did, abject Creatures, as if we were con­fin'd by the frame of our Nature, to the Earth only? As if we could look no higher, than the trifling interests of this World. So sadly have we forgot our selves, and though very frequently our Pride makes us hateful to God, and odi­ous to one another, yet do we truckle under the meanest Vices. We were not redeem'd with corruptible things, such as silver, and gold, but with the precious blood of the Son of God. This is the Ar­gument that St. Paul makes use of, to heighten our esteem of our Brethren. Wilt thou make thy Brother perish, for [Page 298] whom Christ died? And the Argument of St. Peter, to aggravate the folly and wickedness of the Hereticks, that they deny'd the Lord that bought them. To be bought by the blood of the Son of God, is the powerful Argument of the Gospel against Sin; and if we resist this, we may justly fear to be delivered up to a Reprobate Sense. Our sins set us at the greatest distance from God; he is Light, Beauty, Strength and Perfection; and Sin is folly, weakness, error and deformity. Let us therefore fly from it, because so horrid in its Nature, so dismal in its consequences, that nothing could attone it, but the Blood of the Son of God.

Thirdly, HERE is the true remedy a­gainst despair. Room. 8.32, 33, 34. So reasons S. Paul, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? And a little after, Who is he that condemneth? it is Christ that died? This is the powerful Oratory that prevails before the Throne of God; nay, it is irresistible in the mouth of a penitent sinner. Come now, [Page 299] and let us reason together saith the Lord, Isa. 1.18. though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wooll. 'Tis in the vertue of this blood, that we ap­proach the Throne without fear and dif­fidence; the God of Pity and Compas­sion cannot shut his ears against those prayers that are made under the media­tion of Jesus Christ; the hands of Justice are bound up, when his bloody Sweat and Agony, his Passion, Death and Burial are commemorated. How fixt and immo­veable is this foundation of our Faith? that we have such an High-Priest at the right hand of the Father, who by one Ob­lation of himself through the Eternal Spi­rit, sat down victorious on his Throne, Powers, Heb. Dominions and Principalities be­ing put under him. Though the Doctrine of the Cross be the Scorn of Jews and Gentiles; yet let us say with S. Paul, God forbid that I should glory, save in the Cross of our Lord Jesus Christ. And this is still so much the surer, when we con­sider the Nature of that Attonement that our Saviour made. This Sacrifice was propitiatory and piacular; for he suffe­red [Page 300] not only for our good, but in our room; and they who would make him to act no more in all this, than the part of a resolute Martyr, destroy one of the prime foundations of our Religion, and of our hope, in the hour of death, and at the day of Judgment.

Fourthly, WHEN we fix our thoughts on the death of Jesus, we ought to pra­ctise those Graces that then appear'd most eminently in him; his Contempt of the World, his Love to his Enemies, his Patience and Resignation. Can we dwell on the thoughts of his love towards Mankind, and not be inflam'd with the highest Zeal to serve him? How can we forget the glorious adventures of his Love, Revel. who dyed for us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God. Room. 8.35.—38. Who shall separate us from the Love of Christ? Shall tribulation, or distress, or persecu­tion, or famine, or nakedness, or peril, or sword? V. 38. For I am perswaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things pre­sent, nor things to come, nor heighth, nor [Page 301] depth, nor any other creature, v. 39. shall be able to separate us from the Love of God, which is in Christ Jesus our Lord.

To God the Father, Son, and Holy Ghost, be all Power, Praise and Dominion, World without end. Amen.

IN the First Chapter, S. Paul had in his view the allaying the dif­ferences that had arisen amongst the Corinthians, concerning their Teachers, whom they should follow. [Page 304] He puts them in mind how he had preached the Gospel amongst them, and by what Arguments they had been perswaded to embrace it, i. e. not with the wisdom of words. And again, not with enticing words of mans wisdom.

HE thought it not proper to ad­vance his doctrine and design amongst them, by the accurate and artificial reasonings of the wise men of the Gen­tiles, but, in the demonstration of the Spirit, and of power.

THE elegant Orations, and Phi­losophical Discourses of the Learned Gentiles, by which they were wont to put off their opinions to the people with­al, he did not judge proofs proper for, and suitable to, the nature of his Do­ctrine. It being wholly Divine, it re­quired divine demonstration, something above the reach of human speculation, something yet untraced by their most ac­curate Disquisitions. So the supernatu­ral gifts bestowed on the followers of Christ, by which they were made to in­terpret the sacred Oracles, and ancient Prophecies, concerning the Messias; and [Page 305] accommodate those Prophecies, to the most particular circumstances of his Kingdom. By which they were enabled to discern Spirits, and dispossess Devils; such, and such miraculours appearances, together with the Miracles of Christ, and his Apostles, both upon the dead, and the living, were proofs of divinity in their own Nature; far beyond the subtile reasonings, of Orators, and Phi­losophers; more suitable to the design in hand, more undeniable, and authen­tick; and therefore a proof much more solid, and clear, than if they had re­commended the Doctrine of Christiani­ty, with all the eloquence, and osten­tation of words.

THIS method propos'd in the first Chapter, He owns, and vindicates in this, from all the objections, and carnal imputations, that the admirers of Phi­losophy on the one hand, and hereti­cal Seducers on the other, might lay to his charge. He did not declare unto them the Testimony of God, with the excellency of speech, or wisdom. It was not his design to read unto them Lectures of Plato's Philosophy; but to recom­mend [Page 306] Christ, and him Crucified; to preach the humble doctrine of the Cross; the plain and necessary Articles of Christi­anity; the very first, and indispensible principles of our Faith; not the more abstruse mysteries, (of which as yet possibly they were not capable) but those early lessons that we must know, as soon as we become Disciples of that Heavenly Institution.

THIS Doctrine recommended at such a time, and by such men, so far above the genius of all the prevailing sects of Philosophers, and appearing with so much modesty, and humility, had certainly been run down in triumph by the Patrons of Paganism, and Infidelity; if it had not been supported by another kind of proof, and demonstration, than that which was taught in the Athenian Schools, Therefore the Corinthians ought not to be much stumbled at the petu­lancy, and ignorance of false teachers, who despis'd what they did not under­stand, and measur'd wisdom, by a stan­dard of their own. The Gospel was recommended amongst them by such proofs as were agreeable to its Nature; [Page 307] that their belief might not depend up­on any thing, that was human and arti­ficial; but on the most solid and immove­able foundations, the Wisdom and Power of God clearly display'd in vin­dication of the Gospel. This is shortly the scope of the words that I have read: The success and efficacy of what he preach'd did not at all depend on the order and composure of his periods; tho one might observe Eloquence, and Majesty in his Expressions, if they were not too much addicted to what they valued amongst the Grecian Orators; yet did he not at all affect that which the wise men of Greece most gloried in; he design'd that it might be very clear: That the success of his Doctrine should depend on supernatural proofs, or the light, and majesty, and conviction, that attends the power of miracles.

LET us view those words more closely, and examine their phrase, and dependance, and see how clear a proof they contain of the excellency of Christi­an Religion: And in them we have three particulars.

[Page 308]I. HIS uneasie circumstances, and weaknesses, that made his work more difficult.

2. THE manner of his address, not with the enticing words of mans wis­dom, but in demonstration of the Spirit, and in power.

3. THE true reason of this whole Oeconomy, that their faith might stand in the power of God. And,

1. WE have here his uneasie circum­stances, and weaknesses, that made his work more difficult. [...]. I was with you in weakness, and in fear, and in much tremb­ling. The weaknesses wherewith the Apostle was emcompassed in preach­ing of the Gospel, were partly his own bodily frailties, partly the infirmi­ties that did arise from the many perse­cutions of his implacable enemies, for the Gospels sake. The Jews, and the Gentiles did daily thirst for his blood, and from place to place, he was hunted like a Partrige upon the mountains. Those frailties, whether incident to the pe­culiar [Page 309] structure of his body, or whe­ther left by the stripes and violences frequently offered unto him, made his person appear despicable to them, that only considered the outward appear­ance; That mighty Soul that had no­thing less in his view, than the total overthrow of the Devils universal Monarchy; this Soul I say, dwelt in a ruinous tabernacle. This he himself often acknowledged, 2. Cor. 10. v. 1. I beseech you by the meekness, and gentle­ness of Christ; who in presence am base among you. And again, v. 7. Do you look on things after the outward appear­ance. Consider also the 2. Cor. 4.7. We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. v. 8. We are troubled on every side, yet not distress'd, we are perplex'd, but not in despair; persecuted, but not forsaken; cast down, but not de­stroy'd. And again, Chap. 6. v. 4. In all things approving our selves as the Mini­sters of God in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings. Consider also 2. Cor. 7.5, 6. For when we were come [Page 310] into Macedonia, our flesh had no rest, but we were troubled on every side; with­out were fightings, within were fears; and it may be the messenger of Satan men­tioned 2. Cor. 12.7. was some bodily in­firmity.

NOW considering the natural temper of his body, the extraordinary troubles, watchings, and labours that he endured, and the voluntary restraints, and chas­tisements he had used towards himself; we may easily understand, what a com­plication, and series of difficulties, he had to wrestle with. Sometimes hardly escaping with his very life, Let down in a basket by the wall, and to put this account beyond all debate, read 2. Cor. 11.23. forward: Are they ministers of Christ, I speak as a fool, I am more in labours more abundant, in stripes above measure, in prisons more fre­quent, in deaths oft. v. 24. Of the Jews five times received I fourty stripes, save one. v. 25. Thrice was I beaten with rods, once was I ston'd, thrice I suffer'd shipwrack, night and day I have been in the deep. v. 26. In journeyings often, in perils of waters, in perils of robbers, — [Page 311] In weariness, and painfulness, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness.

NOW the natural result of this heap of Sufferings, and Calamities, so thick crowded together, were fear, and trembling. Partly his innocent fear of dangers, and persecutions; partly his holy care, and solicitude, for the suc­cess and propagation of the Gospel; though the false teachers vilified the blessed Apostle, because of his Infirmities, yet considering the nature of his Office, and the design of his Ministry, they were an undeniable proof of his autho­rity, and mission; and consequently of the verity, and divinity of Christian Religion.

FOR allow but the Apostles to be men of common sense, and desirous to preserve themselves; if they were not sure of the truth of what they deliver­ed; how unaccountable were their sufferings? and therefore their calami­ties so much mistaken by other, had in them the strongest proof of their sinceri­ty, since they were ready to sacrifice all [Page 312] that was dear to human Nature, in de­fence of the Gospel. How came they so readily, and unanimously to part with all their justest Interests, if they had not the highest assurances of their Commission and Authority, and of a life after this, more pure, solid, and im­moveable, than what we here enjoy? How came they to be so ready upon all occasions, to undergoe all that was most bitter, and painful, most disgrace­ful, and ignominious, and this for no other design, than to advance a fable amongst mankind; and for no other re­ward either here, or hereafter, than stripes, tumults, persecutions, and mar­tyrdoms? He that supposes the Apostles to have been endowed with ordinary reason and judgment, and yet will be­lieve that they followed cunningly devised fables, for no other design than to make themselves miserable, to all intents, and purposes; will yield his assent to some­thing more incredible, more monstrous­ly fictitious than the most Romantick Follies of imagination.

AND if we yet suppose, that the Apostles were destitute of the use of [Page 313] their reason, and still be able, to the wonder and admiration of mankind, to contrive the story of the Gospel, so orderly, and coherent, and adapt the most antient Prophecies to its proof and illustration, and that to the conviction, and astonishment of the learnedest of their opposers. He, I say, that believes all this (which Atheists and Anti-scriptu­rists are obliged to do) believes some­thing more fabulous, more inconsistent, than all the Legends of Poets, and all the adventures of Knight-errantry. The Apostle then is so far from denying his Infirmities, that he glories in them as one special proof of his mission, and authority; highly agreeable to the Christian Religion, and the tendency of that Doctrine, that recommended Christ Crucified to the world. In another manner, and by other demonstrations, than those demonstrations that the Schools of Philosophy did furnish, I have chosen to discourse of the Sufferings, and Infirmities of the Apostle, under this aspect, as they yield a clear proof of Christianity, rather than to run out in the commendations of the courage, and patience of Primitive Christi­ans, [Page 314] and it will appear in its greater lustre, if we consider.

2. THE manner of his address; not in the eloquent and harmonious periods of Rhetorical Discourses, but by a more heavenly and victorious de­monstration, more certain, and undeni­able, than the surest Principles of the Grecian Philosophy, not in the enticing words of mans wisdom, but in the demon­stration of the Spirit, and of Power. There are, who understand by these words the inward and powerful illuminations and presence of the Divine Spirit up­on a mans heart, in order to his Sanctifi­cation. I am very far from denying that Illumination to be necessary, but that is not meant in this place, nor by this phrase. For the proof that the Apostle brings here, is External, and consequently must be referred to that demonstration of the Divine Power, that waits upon the Apostles, in preach­ing and asserting the Gospel, I mean the power of Miracles.

IF it were needful to cite Authors for this, I might name many, I take it [Page 315] for granted, that here the Apostle is to prove the vanity of them, that oppos'd his Doctrine, and slighted his Methods for want of human eloquence, he states the opposition between their way, and his.

THEY set off their Dogmata with all the dress and parade of Rhetorical Amplifications, their Proofs and Topicks mustered up in all the braveries of Art, and Logick. He spoke and asserted the mysteries of the Gospel with greater simplicity, but greater Majesty; less Ostentation in his utterance, but much more Power and Efficacy. We need not think by this, that the Apostle was not eloquent; but that he did not in­tend, nor design to lay the stress of his Sermons on his eloquence. He derived their success and victory from a higher spring. Those who boasted themselves most in their philosophical composures might be overcome by such as were more eminent in that kind of Learning. But the proofs of our Apostle were wholly out of that road, and beyond the reach and skill of the profoundest Sophies; even a demonstration that all [Page 316] his Enemies were forc'd to acknowledge, it was the finger of God. And because this is so material to the Apostles design, and contains in it, a very solid proof for our Religion; I will endeavour to open the nature of it more fully.

1. LET us consider the force and rational evidence that Miracles give to the Testimony of him, that works them.

2. THE special force they had to prove the Verity and Authority of Christian Religion. And,

1. WE must acknowledge the pos­sibility of Miracles, since we acknow­ledge a Deity, and a Providence. For he that hath established the Laws of Nature, and directed the motions of all its wheels, may for special ends of his Providence interupt that order and method, and let us understand that he is above Nature. And it is very reason­able, and just for mankind, upon such solemn occasions, to look for extraordi­nary Appearances of the Divine Power, both to confirm their Faith, and pro­voke [Page 317] their Gratitude. when God e­stablishes new Laws, or repeals old ones, 'tis highly necessary, that his Mes­sage and Testimony be seal'd with some such undeniable Evidence, as cannot rationally be resisted. The multitude of jugling tricks, and impostures in the world, is so far from lessening this Ar­gument, that they rather strengthen it: Because if Miracles were not acknow­ledged to be a sufficient evidence of a Divine Testimony, they had never been counterfeited. And it is certain that our reason, closely and duly applyed to all circumstances, is able to distinguish between a true Miracle, and a coun­terfeit. So we may take it for granted that the Miracles wrought by Christ, and his Apostles were a sufficient undeniable Evidence, that their Testimony was from God, i. e. that Jesus of Nazareth was the Messias, and that they were his Followers, and Disciples, and truly and sufficiently acquainted with his Disci­pline and Doctrine.

2. THIS will appear, if we con­sider the special necessity there was, that such Miracles should be wrought in [Page 318] confirmation of Christian Religion, ei­ther to point out. 1. The Person of the Messias. Or, 2. To dispossess the Devil out of his strong holds. Or, 3. To sa­tisfie the expectations of all men both Jews, and Gentiles.

1. THIS Proof was necessary in Christ, and his Apostles, to point out his Person to the Jews. When the Jews require a sign from our Saviour; he doth not reject the enquiry, as in it self un­reasonable, but made in an unreasonable manner, i. e. some extraordinary prodigy from Heaven; such as were done in confirmation of the Laws of Moses; and they would not be contented with the Miracles of our Saviour; that were far more Glorious and Divine, both for manner, and quality, than those done by Moses. When I affirm that Miracles were necessary to point out the Person of the Messias, I mean, they confirm'd his Testimony to be from God; he af­firming himself to be the Messias, and the sacred Oracles giving this character of the Messias, that he should work Mi­racles. For we cannot think that the wisdom and goodness of God will suffer [Page 319] the utmost Seal of rational Evidence to be affixed to a Ly. The Learned Huetius, Huetius. hath excellently cleared the Prophecies concerning the Messias from all the Cavils of the Jews; and there was no characteristick given of him in the Pro­phets, more frequent, and specifick, than his working of Miracles. Isa. 42.6, 7. I the Lord have called thee in righte­ousness, and will hold thine hand, and will keep thee, and give thee for a Covenant of the People, for a light of the Gentiles; To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. And Luke 4.18. Our Saviour tells us that the famous Prophecy of the Messias, Isa. 61. Is fulfilled in himself.

HENCE is it, that he appeals to his Miracles, John. as to his credential Let­ters from Heaven; If I had not done a­mongst them the works which none else did, they had had no sin, i. e. That of Infi­delity; and again, Believe me for the works sake. And their unbelief is justly expos'd, in that queston of our Saviour' s, when he asks, Matt. 11. for which of those works do ye stone me. When John the Baptist hear­ing [Page 320] of the Miracles of our Saviour, sent two of his Disciples with this question to him, Art thou he that should come? i. e. Art thou indeed the Messias? Our Savi­our return'd no other answer than this, Go, John 7. said he, and shew John again those things which you do hear and see, The blind receive their sight, the lame walk, and the dead are raised up. The Jews themselves acknowledge, that they could not in reason expect greater Mi­racles to be done by the Messias, than those which they saw perform'd by our Saviour. John 3. When Christ cometh (say they) will he do nice Miracles, than these which this man doth? And Nicodemus grants, That no man can do these things, unless God be with him.

NOW those Miracles are so much the more illustrious, that He not only wrought them himself, but gave power also to His Disciples, when he was as­cended unto the Father, to confirm their Testimony by Miracles. And the first Ages of Christianity furnish us with many undeniable proofs; so fre­quent, and so palpable were those de­monstrations of the Divine Power, that [Page 321] multitudes of men and women were heal'd by the Apostles, only by the sincere Invocation of the Name of Jesus; and they, such as were past all the cure of Art, and Nature. The shadow of S. Peter passing by did heal many. And the Author to the Hebrews assures us, That God bore them witness, with signs, Heb. 2.4. and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will. And the Ancients largely prosecute this Argument, that such, and so many Miracles were wrought by the Apostles; as clearly prov'd, Vid. Ar­nob. ad­vers. gent. that Om­nipotence was ingaged in their defence, and confirmed their Doctrine: When Jupiter and Aesculapius were not able to relieve any of their votaries, no not in those Diseases, that might be remov'd by the orderly application of Medicine. Thus we see that Miracles, were abso­lutely necessary to prove, that He was the Great, and Glorious Messias. And,

2. THEY were necessary to con­found and baffle the Devil, To disposless Satan, and break the force of his King­dom. Now when we consider the prejudices that many entertain'd against [Page 322] Christianity, in its first appearance; how much the World at that time was sunk into the grossest Folly and Vanity; how contrary the Doctrine of Jesus, and his followers, was unto the biass of Man­kind; how concern'd the Devil was, all the World over, to uphold his tot­tering Throne. I say, when we remem­ber all this, and the strange opposition that the Gospel met with, we must ac­knowledge the great necessity of Mi­racles; that we may give a reasonable account of the progress of Christianity, the Power of Miracles was a palpable demonstration, that reach'd the Learn'd, and the Unlearn'd.

THE jugling tricks of Daemons, when in competition with the useful and con­spicuous Miracles of the Apostles, va­nish'd like dreams. The Devil was not baffled so much by any thing, as by this; when he was forc'd out of all quarters, and began to yield and give ground; wherever the Christians came, he re­treated with shame and confusion, at the Name of Jesus; his Altars fell, his Or­acles were silenc'd, and his Sacrifices deserted. It was the usual method of [Page 323] the Apostles, first to work a Miracle, and then declare to the People in whose Name, and by whose Authority, they had done it. An instance whereof we have in S. Peter's curing the Criple, that lay at the beautiful gate of the Temple.

WHEN we reflect upon the strange effect of their endeavours, and that such mean persons as they were should prevail upon so many both learn'd and unlearn'd; and that not only in barba­rous and obscure places, but in Rome, Alexandria, and Antioch; and against the whole combination of the strongest prejudices that we can imagine. We must enquire into the rational account of it, which cannot be resolv'd into the evidence of the thing it self, nor unto the credit of their Testimony, but unto the undeniable Power of God, discover­ing it self in their miraculous Actions. It had certainly been impossible to have subdued the World to Christ, without it; and as impossible was it for reason­able men to resist the Evidence of such a heavenly demonstration.

[Page 324]THIS Argument is prosecuted at length, by Origen, against Celsus; where he proves that the Apostles did not so much convert the World, by their Ser­mons, as by their Actions. When the Souls of Men were drowned in sensuali­ty, nothing less than such a cogent de­monstration, as reach'd both Soul and Body, could prevail upon them to so Heavenly a Religion. They did not put their Auditors to the trouble of making tedious enquiries, into the Na­ture and validity of their Testimony; but prevented all disquisitions of that kind, by this infallible Proof.

AND what rational man could de­sire any other proof, than the immediate attestation of a Divine Power? Who could doubt, and dispute when he had seen the most Tyrannical and stubborn Devils dispossessed, the sick healed, and the dead raised? By this prevailing and mighty demonstration they bore away their Understandings, banish'd all their Scruples, and forced open a passage into all their Affections; by this means the Gospel prevailed so easily, and so speedi­ly [Page 325] over all the World. And this Power was so vulgarly known at that time, Rom. 15 18. that S. Paul insists upon it, 2. Cor. 12.12. as a proof of his true Apostleship.

Now it adds great weight unto this Argument, that the power of Miracles was not confin'd to the Apostolical Age, but was continued down to the next Age.

WHAT bold Challenges do we meet with in all the Apologetick Wri­tings of the first Christians? Offering themselves to the Tryal, to see if the Devil be able to stand his ground, when he is commanded to retire in the Name of Jesus. Justin Martyr in his first Apo­logie, tells the Emperor, and Senate, that if they pleased they might inform them­selves of our Lords power over their Daemons, by what was daily done un­der their eyes. And Tertullian c. 23. of his Apologie, defies the Heathens in the tartest Language. Set before your Tribunals (said he) any Person that is possess'd, and let any Christian command the Daemon to confess what he is, he shall confess himself to be a Devil, as he did for­merly [Page 326] pretend to be a God. And Origen, in his Book against Celsus, triumphs in nothing so much as this. We have (says he) such ways of demonstration, as far outstrips all your Greekish way of proof, even the demonstration of the Spirit, and of Power. To them I add Cujus nomine adjurati de corporibus excedunt, querum verbis tanguam flagris verberati, non mo­do daemonas se esse confi­tentur, sed etiam nomina sua edunt, illa quae in Tem­plis adorantur. And a little after, Quia nec DEO, per quem adjurantur, nec Justis [...]uorum v [...]ce tor­quentur, mentiri possunt. Lactantius de Origine Erroris, Lib. 2. c. 15. Where he tells us, that the Devils are afraid of them that Worship the Living God.

THIS way of De­monstration was most suc­cessful, not only to the Conviction of Mankind, but also most terrible to the Devils Kingdom. And,

3. FULLY adequate to the ex­pectations of both Jews and Gentiles. The Jews could not reject this kind of proof; for they believed their own Re­ligion, because founded by Miracles, which made the name of Moses so famous amongst them; and now and then it was attested by the Miracles of the following Prophets. They could [Page 327] not then reject the Miracles of our Saviour, without the grossest absurdi­ty, and inconsistency to their own Principles.

AND as to the rest of Mankind, it could not but convince the most bar­barous amongst them; their being no Principles so much received by the Light of Nature, as this, that the Au­thor of Nature only could change and renverse at his pleasure (and to serve the ends of his Providence) the Laws of Nature. So we find the Barbarians in the 28. of the Acts, when they saw that S. Paul shook off the Viper, that had fastened on his hand, and felt no harm; They acknowledg'd it a Miracle, and quickly chang'd their Opinion of him. They formerly took him for a Male­factor, now they take him for a God. So deep is this sense left upon the minds of all Men, that a Miracle is a sufficient proof of Divine Authority. And now we see plainly that the demonstration of the Spirit, at the first propagation of the Gospel, was the most suitable and rational Evidence, whether for con­vincing the Jews, or confounding the [Page 328] Daemons of the Gentiles, or for the satis­faction of all Men; there was no proof more proper, none could be more suc­cessful. Therefore was it so pertinently alledg'd by our Apostle, against the foolish cavils of them that understood not the nature of such a mighty De­monstration.

I MIGHT now vindicate what I have said concerning Miracles, from the Objections of the Jews and Pagans, but they are so foolish and trifling, that they need not be nam'd. When they object that they were wrought by the power of Magick; we need no other answer, than that of our Saviour him­self; who told them, that the Devil was not such a fool as to employ his power against himself, since it was undeniably manifest, that no discipline did so visib­ly and irreconcileably oppose all Ma­gical Arts and Charms, as did the Re­ligion of Jesus. So a great number of them that had followed those curious Arts, brought their costly Books to the Apostles and burnt them. And when they endeavour'd to alledge that equal Miracles have been done by others a­mongst [Page 329] the Pagans: 'Tis so idle a story, that they are far form believing it, who first invented it. The story of Vespasi­an's restoring a blind man to his sight did proceed from the artifice of Egyptian flattery, and is reported by his own Historians with so much diffidence and reserve, that it is scarce worth the naming. As for the prodigious seats of Apollonius Tianeus, we can look upon them as no other, than fictitious, and Romantick Fooleries, vouched by no competent Authority. Whereas the Miracles done by our Saviour, and his Apostles, were not only of a different Nature from those little Tricks of Ma­gick; but were wrought amongst great crowds of People, to the view of the World, and acknowledg'd by the most bitter and implacable of his Enemies. And this Power he had not only in himself, but bestowed it on his Apostles. Besides the full discovery of those Ob­jections, depends on so much History, that they cannot be contracted with­in such narrow bounds as I am con­find'd to.

[Page 330]THE Result of all is this, Such as despise the Gospel do it upon the most unreasonable grounds. For whereas they alledge that our Ministry was not attended with Wisdom and Proofs borrowed from Philosophy, they betray their Ignorance: For the Doctrine that we propagate and assert, being of its own Nature wholly Divine, and be­yond the reach of all human enquiries, it must needs have its Proofs and De­monstrations from Heaven. Without this it could not prevail, and when it is attended with this, it is impossible that it can miss of its effect: So we come not with the enticing words of mans wis­dom, but in demonstration of the Spirit, and of power. Now we find that those Miracles were necessary at the first establishment of Christianity, to point out the Person of the Messias, to baffle the Devil, and to satisfie the expectati­ons of all Men, and that thus rationally we can give an account of the speedy and universal propagation of the Christi­an Religion.

[Page 331] Thirdly, WE consider the design, and scope of this Oeconomy. That their Faith might be built on the surest Foun­dations, i. e. on the Power of God. And here I might reckon up the motives of Credibility, that obliged us to assent to the Christian Religion. (if they can be numbered) But I chuse to improve what is said in one Word of Applica­tion.

Blessed be God, who hath so fully provided for our Illumination, and Con­firmation, that we might rest in his Word and Testimony, with full assu­rance of mind: For the Apostles did not follow cunningly devised fables, when they made known unto us the Power and Coming of our Lord Jesus Christ. Let us give up our selves to it, without wa­vering and hesitation of Spirit, reso­lutely maintaining it, even unto Death: And above all endeavouring to adorn it by a Holy Conversation, adding to our faith, vertue; to vertue, knowledge; and to knowledge, temperance, &c. Let us esteem and love it, for its genuine Grandure, and Majesty, even when it [Page 332] is not attended with the Ornaments of human Art. For how shall we escape, if we neglect so great a Salvation, that was first confirm'd by Miracles and Won­ders?

LET us not desire, that superna­tural Truths be recommended to us chiefly, and only by human Art. So weak are we that we relish not Heaven­ly things, unless they smell of the Earth. When we hear the Word of God, the corruption of our Nature leads us to notice more the air, accent, and gesture of the Preacher than the great Truths that he recommends; and all these be they never so plain, innocent, and unexceptionable; they have their fate and censure, not from our unby­assed reason, but from that part of us that is carnal. I am not of the opi­nion that the Mysteries of the Gospel are to be handled confusedly, and neg­ligently, in a slovenly dress, such gar­ments become not the Majesty of that Religion, whose Ministers we are. The Oracles of God deserve that we should Meditate in them, night and day. But we are so to study them [Page 333] that we preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Christs sake, that we may not think that the success of our La­bours depends on the skill and con­trivance of our Composures, but on God that giveth the Increase.

To God the Father, Son and Holy Ghost, be Glory and Domini­on, for ever. Amen.

MY design from these words of our Saviour, is, to hint shortly at the Scope and Drift of Christian Religion; and then to state the comparison be­tween it, and the Pharisaical Religion: [Page 336] And in the next place to direct you in the Practice of true and sincere God­liness.

WHEN our Saviour appeared, the Church was sadly over-run with the gros­sest Immoralities, and the most absurd Superstitions and Delusions. The Law of God, which was in it self pure, and just, Rom. 7. and holy, was perverted by their Commentaries; and made to truckle under such designs, as were hateful to God, and subversive of all true Mora­lity. Their plausible glosses, and cor­rupt maxims, destroy'd the natural force of Religion, and withal they deceiv'd the poor People into an Opinion, that they themselves were the peculiar fa­vourites of God; even then, when our Saviour told them, that the publicans and the sinners should enter into the king­dom of heaven before them.

WHEN we read the Sermon on the Mount, we find, that it was our Saviour's great design to plant, and establish a­mongst his Disciples, a manly, rational and heroick temper of mind; a higher kind of Philosophy, than the Pharisees [Page 337] understood, or the Pagans pretended to. The rule of Life that he gave us was so accurate, and so suitable to our Nature, in its first and original consti­tution, that nothing can equal it for purity and holiness. The wisest say­ings, and the best thoughts of Jews and Pagans, scattered here and there in all their books, are very far outdone in one Page of the New Testament. He removes our errors, prejudices and mi­stakes, concerning God, our selves, and the rewards of another Life. He opens our eyes to see thorow the little tricks, hypocritical designs, and superstitious follies of the Pharisees. And by the most cogent proofs he forces us to ac­knowledge, that there is no Religion so worthy of God to reveal, so proper for us to be taught in, as that system of true Piety, and unaffected Morality, that he has brought to Light.

WHEN I say Morality, I do not understand Morality, in the usual lame and defective signification of it, as it regards our outward behaviour towards Man: But rather the whole of our pro­found submission, and obedience to the [Page 338] first and second Table of the Law. And in this true and comprehensive notion, I affirm, that it was our Saviour's design to advance it unto practice, and repu­tation amongst Mankind.

THE Jewish Religion (take it all to­gether) was rather Gods indulgence and toleration, than his law and command­ment. And tho it had the Seal of his Authority; yet it was not in it self the best Religion, but the best that they could bear. When they returned from Aegypt, the impressions of their servi­tude were not so soon worn off, but that their proneness to Idolatry, and former slavish dispositions remain'd. And ever and anon upon all occasions (for a long time after) they relapse into their superstitions, and Aegyptian Cere­monies.

IF we view them in the best periods of the Jewish Oeconomy, their Religion was defective. Many things were plainly permitted, or tacitely conniv'd at, (as Polygamy and Divorce, and some degrees of uncharitableness, and revenge) which natural and uncorrupted reason dislikes [Page 339] and condemns. But when Our Saviour appear'd, it was then high time to re­cover the World from their beggarly elements; and to give us the true no­tions of Almighty God; the spiritual­lity of his Worship; and the extent of his universal Empire over Jew and Gentile; and to form our manners by that accurate rule of his Doctrine, and Example: By which we were not only assured of Eternal Life, but partly (in a manner) put in the possession of it. A scheme of Christian Morals is given us in the Sermon on the Mount, so pure and angelical, that at first view, we are forc'd to acknowledge that it came down from the Father of lights. Philip. 4.8. We are exhorted to whatsoever things are true, honest, just, pure, lovely, and of good re­port; if there be any vertue, and if there be any praise, to think on these things.

TO advance and facilitate the pra­ctice of this Morality, was the design of our Saviour's undertaking, when we consider the Gospel in its uniform strength and vigour, as also to calm the consciences of men; to remove our fears; and to teach us to approach the Throne [Page 340] of God, with a generous assurance of mind; to bind us in the strongest bonds of Society amongst our selves, and to liberate us from the yoke of Moses Law. This was our Saviour 's business when he took upon him our Nature, when we beheld his glory, Joh. 1.14. the glory, as of the only begotten of the Father, full of Grace, and Truth.

1. I SAY, one great part of his de­sign was, to form us into true Morals. This is the comprehensive character by which good men are distinguished in the Holy Scriptures. In this the Children of God are manifest, 1 Joh. 3.10. and the Children of the Devil, whosoever doth not righteous­ness is not of God, neither he that loveth not his brother. Thus runs the descrip­tion of Job, Job, 1.1. that he was a man perfect and upright, one that feared God, and eschewed evil.

Psal. 15.AND David's religious man walk­eth uprightly, and worketh righteousness, and speaketh the truth in his heart. The great character of Moses was, that he was very meek, above all the men upon the face of the Earth. And Cornelius [Page 341] the Centurion, Acts, 10.1. is said to be a devout man, and one that feared God with all his house, which gave much alms to the People, and prayed to God alway.

BUT all along the New Testament, the Pharisees are stigmatiz'd, that they were cold and indifferent in the great Morals of Religion, while they were very zealous, and pragmatick to ad­vance the rituals of it. They were blind guides, who strain'd at a Gnat, and swallowed a Camel. They tithed Mint, Annise, and Cummin, and neglected the weightier matters of the Law.

WHEN the whole of Religion is summ'd up in the most compendious manner, there is nothing else nam'd but the love of God, and our neighbour: Or, the most ingenuous expressions of both. Mich. 6.8. What doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God. And our Saviour tells us, Isa. 1.16, 17, 18. that on the Love of God and our neighbour, Matth. 22.4. hangs all the Law and Prophets. And this is the same Doctrine that is preached by S. Paul, for Love is the fullfiling of the Law. And therefore [Page 342] we find that the Prophets, upon all oc­casions, did endeavour to withdraw the thoughts of the Jews from the Ex­ternal drudgery of their Religion, to that Immortal Deity that was Worship­ed; and to convince them that if their Sacrifices were not attended with the Love of God and their Neighbour, they could not be acceptable: The blood of Bulls, and of Goats, was no entertainment for him that made Heaven and Earth. A Soul disengaged from the corruptions of Life, and animated in all its actions with true zeal and sin­cerity, was the only acceptable Sa­crifice.

AND the Rituals of Christianity (if they are destitute of their true Spirit and Life) are of no greater value. Our Faith without works is dead, Jam. 2.20. 2 Pet. 2.22. in the language of S. James. And S. Peter compares our Baptism (if separated from Purity of Manners) to the washing of Swine. And our Communicating without Devotion, is by S. Paul said to be our coming together to condemnation. It is the pure heart, and clean hands, the modest and ingenuous temper of [Page 343] Spirit, that perfume our Faith, our Pray­ers, and our Assemblies. When we look into the New Testament, this Doctrine runs through all its parts, and breaths almost in every Line, Tit. 2.11. the Grace of God that bringeth Salvation, hath appeared un­to all Men, teaching us, that denying un­godliness, and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. And, 1. Joh. 3.8. for this very purpose the Son of God was manifested that he might destroy the works of the Devil.

IN all ages men have endeavoured to cross, and oppose this part of our Saviour's design, and to reconcile (by little distinctions, plausible, and artifici­al tricks) their Religion to their Lusts. Some Religion they must have, and that which renders them truly acceptable un­to God, penetrates too deep into the Soul, searches the Hearts and Reins, and teaches them to live in opposition [Page 344] to the corrupt Spirit of the World, and to lead captive secret thoughts and imagi­nations unto the obedience of Christ. The impressions of the Divinity are fold­ed up in the Soul of Man; the appre­hensions and fears of an after reckoning, haunt us whether we will or not. There­fore they must needs invent a Religion, that is calculated to serve their designs, and to silence the troublesome alarms of their mind. Galat. 6.7. But be not you deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap. Our Savi­our set himself to undeceive the World in this great affair; and to remove the Pharisaical paint and varnish from the Law, and to let us understand, that our God is not an Idol, that he values no Sacrifices, but such as resemble his Na­ture: For he is a Spirit, and must be worshiped in Spirit, and in Truth.

2. A SECOND part of our Savi­our's design was, to give true repose and tranquillity to the Spirits of Men. Come unto me all ye that labour, Matth. 11.38. and are heavy laden, and I will give you rest. The inward disorder of our Spirits is the cause of all our trouble; when the Light [Page 345] of the Gospel removes our Errors, and by its beams warms our affections, the day-star from on high ariseth in our breasts; our fears and dreadful appre­hensions are over; and there is a perfect calm and tranquillity. One great in­struction in our Saviour's Commission, was, to bind up the broken hearted. The Souls of Men are at variance with them­selves, until they are united unto God. He fixes their Spirits in their operations and choice, and creates within them that harmony and peace, which the World cannot give them. Then they are arm'd against all events and disasters; they are like a Rock of Adamant immove­able against the most tempestuous waves and storms; the winds may blow, and the storms may threaten, and beat upon the Rock with the loudest roarings, but they are quickly beat back into froth and disappointment. The righteous are like mount Zion which cannot be mov'd.

THAT it was a part of our Savi­our's design to establish this tranquillity of Spirit, appears from this very Ser­mon on the Mount, where he endea­vours by so many arguments, to fortifie [Page 346] us against all fears, discouragments, and solicitude. The Wisdom of God levell'd the strongest arguments against the most desperate diseases; and therefore, the Doctrine of the Gospel in all its branch­es hath an admirable tendency to cre­ate this peace. When we believe that all things are ordered and dispos'd by an universal, infinitely wise, unlimited, and active Providence; With what acquiescence, and serenity of Spirit may we give up all things to his conduct and government? Not a hair of your head falleth to the ground without his pleasure. The nature and frame of all the Graces of the Spirit, the whole spiritual furni­ture of the Gospel naturally lead to peace, love, joy, and meekness. We are assured, that all things work together for good to them that love God; Even our light afflictions, that endure but for a moment, work for us a far more exceed­ing, and eternal weight of glory. And the belief of this establishes the mind against all the shakings of adversity. And we may add to all the former con­siderations, that we are frequently ex­horted to place our affections on the things that are above; Col. 3.2. to leave this World ('its [Page 347] hurry and noise) and to get above it in our affections; and to view with satisfaction and ease (amidst our lowest depressions) that Country that is a­bove.

3. ANOTHER part of our Savi­our's design was, to unite us together in the straitest bonds of humane society. In order to which he hath made Love the badge and character of his professi­on; So exactly fulfilling the Prophecies concerning the Messias, that in his days the Wolf should dwell with the Lamb, the Leopard, and the Kid should ly down to­gether. i. e. that the fierceness of human Nature should be banish'd, and all the rugged and uneven excrescencies of passion, the boisterous swellings of hu­mour should be filed off. John the Bap­tist, told, that every valley should be fill'd, and every mountain brought low, the crook­ed should be made straight, and the rough ways should be made smooth, i. e. All injustice, fraud, and oppression, all pride, hypocrisie and violence, should give place unto everlasting righteous­ness; every one should keep his own post, and move in his own Orb, with [Page 348] contentment and sobriety. Hence Ser­vants are exhorted not to repine at their condition; for as the members of the body natural must hold their distance and situation, so must the members of the body political.

4. ANOTHER part of his design was to liberate us from the Yoke of Moses Law. I only name this particular, I will not insist on it at present.

Now if the design of Christian Re­ligion was to restore true morality, the image of God, humility, patience, the love of God, and contempt of the World, and to discover the hypocrisie and wick­edness of the Pharisees: Let us then enquire.

In the Second place, IN what in­stances the Pharisaical Religion did cross the Christian; and we shall dis­cover the manifest opposition of the one to the other. When we consider

• 1: THE Vices, that they were most addicted to.
• [Page 349]2. THE Prejudices, that they were blinded with.
• 3. THE Maxims, and shifts that they espous'd into their Doctrine, to defend their wickedness, and immora­lities.

1. Do but consider the Vices, that they were most addicted to. Pride, contrary to the humility of the Gospel. Avarice, in opposition to that contempt of the World that our Saviour taught. Hypocrisie, that overthrows the inge­nuity recommended, and enjoyn'd by our Religion. Revenge, Cruelty, and Rebellion, contrary to the Loyalty, Meekness, and Obedience of our most holy Faith. Antiq. 17. We are inform'd by Jose­phus (though he was himself much ad­dicted to the Sect of the Pharisees) that they were a crafty and subtile generation of men, and so perverse even to Princes them­selves, that they would not fear many times openly to affront them. They had a mighty ascendent over the People, and by their long prayers, superstitious tricks, and disfigur'd faces, they got [Page 350] the Rable once of their side, and by their interest in the multitude, they be­came terrible to the Governours.

Joseph, Alexander Jannaeus, when he lay a dying, advis'd his Queen not to irritate and displease the Pharisees; and told her plainly, that this was the very thing that deriv'd the Odium of the Nation up­on him, that he had comply'd so little with that restless and pragmatick Generation.

IF the Vices of the Pharisees prevail amongst the Christians, what a reproach is it unto us, and to our Religion? When we remember that we are to obey for Conscience sake. We may easily see that there is nothing more opposite to Christianity than Rebellion. And this very Sect amongst the Jews strove to advance their Religious Tyranny above the Highest Powers; Greg. the 7 th. Inno­cent the 3 d. And Boniface the 8 th. Vide Acts of the Gen. Assemb. 1649. as if they had been bred near the Infallible Chair, or a General Assembly. Many Popes declar'd it to be of necessity to Salvation, to every humane Creature to be subject to the Roman Pontiff; and the instances are many as they are undeniable. There­fore we are smoothly told by some of [Page 351] them, that this is not matter of Faith, but Discipline. I confess it is Discipline, and that of the severest kind for a King to be depos'd, and sent to a Monastery as Childerick was. And the power by which this was done, is said by Bellar­mine to be acknowledg'd communi ca­tholicorum sententiâ; and I think, that he understood their Doctrine as well as any other.

BUT the Genius of this Sect among the Jews will appear.

2. IF we consider the Prejudices wherewith they were blinded, and which kept them from believing our Saviour to be the Messias. Now, lest I should seem to make up an account of their prejudices against our Saviour that is purely imaginary; I shall confine my Narration only to the New Testament. And,

1. THE Pharisees valued themselves on the Authority of Moses Chair. And this they magnify'd to that height, that they impos'd their dictates on all men for infallible Oracles. The People (they [Page 352] thought) should receive their Opini­ons without scruple or hesitation. They only understood the Law, and the true meaning of it; and if any had been at any time so daring and presumptuous, as to question their Skill and Integrity, he was presently Excommunicated. This was the severest Tyranny over Mens Consciences; not to see with those Eyes that God gave them was very hard: And yet those very Men, that valued themselves on the Authority of Moses Chair, declar'd sitting in Coun­cil from that very Chair, that our Saviour was an Impostor. So we have the Church in her Soveraign representatives erring with a witness.

Matth. 23.8, 9.10BUT our blessed Redeemer reasoned men into the belief of his Doctrine. It was with an eye to this pretended In­fallibility, that our Saviour sorbad his Disciples to be called Rabbi, Father, or Master upon the Earth. We cannot think that ever he design'd to take a­way the distinctions of Order and civil Dependance: (for there is no in­stitution that establishes the subordina­tion of inferiour degrees, upon such [Page 353] sure and lasting Foundations as Ours doth.) Yet, in the place lately cited he reproves the imperious Vanity of them that requir'd a blind and implicite Obedience to their Command, that would oblige the People to receive all that they say without Examination or Tryal; and if any of his Disciples would set up for a Rabbi, or Master in that sense; he tells them plainly, that it was inconsistent with the weakness and dependance of humane Nature, for one was their Master even Christ.

A SECOND Prejudice against our Saviour and his Doctrine, was the O­pinion of their own Tradition, which they affirmed to have been deriv'd from Moses, together with the written Law; and these Traditions they multiply'd unto infinite fancies, and scrupulosities. So that their Religion now became an intolerable burthen to their memories. When any ventur'd to transgress their Traditions, they persecuted him with spite and indignation. S. Paul tells us of himself, that when he was a Pharisee, he was zealous of the Traditions of the Fathers; and that he thought himself [Page 354] obliged to do many things against the name of Jesus.

WHEN they saw the Disciples of our Saviour transgressing their little rules and observances, they rudely quar­rel with him; Matth. 15.2, 3. and asked, Why do thy Disciples transgress the Tradition of the Elders? And our Saviour answered, why do you also transgress the Command­ment of God by your Tradition? And with the same severity he again reproves their Superstition, Mark 7.8, 9. For laying aside the Commandment of God, ye hold the Tra­dition of men. As if he had said, you pretend by your Traditions to explain the Law, but your Commentaries make it not only more dark and intricate, but entirely overthrow it; and instead of solving one difficulty, you create a thousand. And such Reproofs as these are frequently mixt with our Saviour's Sermons. We are not to understand the universal Traditions of the Jewish Church, than which there cannot be a better evidence of a matter of Fact; but we are here to understand the par­ticular Doctrines that creep'd into the Church, in its last and more degenerate [Page 355] periods, by which men promoted their private Ambition, and impos'd their peculiar Tenents with no other design, than to raise their own Reputation, up­on the ruins of Gods Law and Au­thority.

A THIRD Prejudice was their Do­ctrine of Dispensations. And this was indeed one of their most pernicious maxims by which they weakened the strength of the Law upon Mens Con­sciences. Our Saviour took notice of this gross abuse obliquely in the verse before my Text: And more directly reproves it in the Gospel of S. Mark. S. Mark 7.11. Their Doctrine of the Corban was the most unnatural, and hellish contrivance, that ever was hatched under the pre­tence of their Vow and Religion to de­sert their Parents; as if the obligati­ons of Nature were to be shaken off, and evacuated, by the ties and engage­ments of Religion; as if we could not be Religious in an eminent degree, unless first we renounc'd humanity and tenderness. When Religion undermines its own foundation, then it becomes the saddest and most incurable Disease. [Page 356] Christianity rectifies the disorders of our Nature, and yet some Christians pretend Religion to authorize the most barbarous villanies; and have invented little arts, and knavish subterfuges to hide their hypocrisie and design, under the vizor of Religion.

4. A FOURTH Prejudice against the Simplicity of our Saviour's Doctrine and Appearance, was the splendor of their outward Worship and Ceremo­nies. They doated on the Temple of Jerusalem, and thought that God had confin'd his favour peculiarly to that place. So they look upon the Fabrick of it with Transport and Admiration, The Temple of the Lord, Jer. 7.4. The Temple of the Lord are these. And it seems that our Saviour's Disciples looked on the the Temple with more than ordinary fondness; when he told them, that there should not a stone of it be lest upon another. There were three things in this Religion, that dazl'd mens eyes, and inchanted their affections. 1. The outward Pomp, and Splendor of it. 2. The Severities of some outward ob­servances. And 3. Their corrupt Max­ims, [Page 357] by which they forc'd their Religi­on (contrary to its original purity) to comply with their Lusts; and all these things made it a Religion wholly op­posite to the Christian.

I MIGHT name their pride and un­charitableness towards all that differ'd from them; their superstitious niceness in little things, in tithing Mint, An­nise, and Cummin; and their mighty Zeal to make Proselytes. All which are over and over again reprov'd in the New Testament.

NOW when they stood upon such unreasonable prejudices, and defended their Doctrines by little distinctions, and maxims of their own invention; They could not but be proof against the Doctrine and Miracles of our blessed Saviour. 1. They taught, that if men obeyed the Law externally, they need­ed not trouble themselves, with the re­formation of the heart. And with re­gard to this pernicious Maxim, our Saviour tells us in the Text, that ex­cept our righteousness shall exceed the righteousness of the Scribes and Pharisees, [Page 358] we shall in no case enter into the kingdom of heaven. We could not exceed the Pharisees in that kind of Religion, to which they were most addicted: And therefore our Religion must needs be of another stamp entirely, pure, gentle, easie to be intreated, full of good works without partiality, and without hypocrisie. 2. They thought that they might com­pensate for moral Miscarriages, by long prayers, and bodily severities. And they would gladly submit to any thing, rather than reform what ought to be truly amended. 3. They believ'd they might merit eternal Life by the obser­vation of one Precept; though they liv'd in the habitual contempt, and vi­olation of all the rest. Such a Precept they took their Sabbath to be.

WHEN we view the pure, and unaffected complexion of our Religion, how great an Enemy it is to all unwor­thy shifts and disguises; how generous and refin'd, above that Spirit that pre­vails in the World; how amiable in the Eyes of God and Men; then I say, we may easily perceive, that there is nothing more opposite unto it, than [Page 359] that peevish superstition and hypocrisie, that prevail'd in the Jewish Church when our Saviour appear'd. And to the end that we may feel the force of our Re­ligion to the best advantages: Let us observe the following Directions.

1. WE must understand our Religi­on thorowly; Directi­ons. and fix it in our Souls by the most accurate, and serious con­sideration. For though the motives of Christianity be of that moment, that they may easily conquer our Souls; yet, unless they are duly applyed by Thought, Reason, and Meditation, they loose their force and efficacy; and they never impart to us the least degree of spiritual courage and activity. God assaults our Reason in the first place, and when we are overcome by Argu­ment, we are then a willing People; we are Subjects by our choice, and not by constraint: Therefore are we frequent­ly to view and consider the motives, and arguments of our Religion, and weigh them in the balance, against the difficulties that oppose us. That when we have examin'd, and seriously de­bated whatsoever makes for or against [Page 360] our being Christians; we may go forth to meet our Enemy, with spiritual fur­niture and strength. Shall the World and its triffling Interests (notwithstand­ing that we are convinc'd of its empti­ness and vanity) take up so many of our Thoughts? And shall we forget our immortal Souls, and the Judgment to come? Religion enters the Soul by Meditation, and no Man can be Re­ligious, but by the acts of his Mind. It is a reasonable service that we are call'd to, and to make us continue in it with delight, our Reason must be first engag'd. How necessary this con­sideration is, our Saviour represents in the Gospel of S. Luke. Luke, What King go­eth out to war, doth not first sit down and consider, if with his ten thousand he be able to meet him that comes against him with twenty thousand. Or if a man re­solve to build a Tower, he first com­putes the expence and then he builds.

SUCH as are hastily engag'd in the service of Religion, are frequently forc'd to retire with shame and dishonour. And this is the usual result of rash and unsettled purposes, which men make in [Page 361] the heat of their passion, and under the power of some transient conviction.

2. WE are always to perfer the Morals of Religion to its lesser Ap­pendages, Directi­ons. and Ceremonies; and to re­member that the last, are only sub­servient to advance the first. True Christian Life is the Transcript of the Divine Nature; Be ye holy, 1 Pet. 1.15, 16. Matth. as I am holy. And again, Be ye merciful, as your Father in heaven is merciful. There are such legible impressions of the Divine Nature felt in the Souls of the Regenerate, that they attract his presence, they are his peculiar habita­tions where he fixes his residence. Nothing so enlarges the Spirit of a Man, as to fix his eyes on the Life of Jesus, to view with attention and delight, how much he was above the World, when environ'd with its terrors and flatteries. He spoke of the invisible things, as one does of his own Country. He reason'd men out of their folly, by all the force, and weight of Heaven and Eternity. And if we allow him to speak to our Consciences, it is not possible to resist his reasonings. He went [Page 362] about doing good. He made himself accessible to us by the interposal of his humanity; that we might see as well as hear the beauties of Christian Re­ligion. He taught us a Doctrine that is exactly calculated to refine our Na­ture; to make us better in all relati­ons. And by this rule we are to ex­amine the different pretences of all di­vided Parties. If they advance by the plainest and nearest methods, true Piety, Innocency and Simplicity, and propa­gate them in the Spirit of Love, U­nity and Subordination; this is the surest mark to know that they belong to the Household of Faith.

3. WE are here but Pilgrims and Strangers, we are so to demean our selves, as Candidates for Eternity. Our Christian Life is but a flight from the World, and the more we are alienated from the Spirit that prevails in it; the more ripe we are for that incorruptible inheritance that is reserv'd for us. Let us make the things of another World present to our selves by Faith, For the fashion of this World passeth away. And we are shortly to appear before Gods [Page 363] Tribunal, stript naked of all the thin cobwebs and excuses, whereby we en­deavour'd to hide our deformities up­on Earth.

4. And lastly, WHEN you have de­liberately resolv'd, consider the evil of back-sliding and its dreadful consequen­ces. There are but few, who plainly and openly deny the Faith unto which they are Baptized; yet, many hundreds deny the Lord that bought them, by their wicked Lives and unchristian Practices. Heb. 10.38, 39. Now the just shall live by Faith; but if any man draw back, my Soul shall have no pleasure in him. But we are not of them who draw back into per­dition, but of them that believe to the saving of the Soul.

To God the Father, Son and Holy Ghost, be all Glory, Praise and Dominion, for ever. Amen.

THE Christian Church, from the Ascension of our Blessed Saviour into Heaven until the Effusion of the Holy Ghost up­on the Apostles, was full of great expe­ctations and great fears; they had not yet quite broke off from the Commu­nion of the Jewish Church; yet they continued in their solitude and retire­ments, and in the true exercise of Cha­rity and Patience, until our Saviour should scatter his Royal Donatives upon his solemn and magnificent entrance into the Heavens. By which Gifts and Graces the Apostles were enabled to assert the Truth of our Religion boldly, and pro­claim the glad tidings of Salvation to all [Page 367] Nations; and the Literal Judaism was to give place to the Mystical; and the Messias was not only to be the Glory of his people Israel, but a Light to lighten the Gentiles.

OUR Saviour after his Resurrection gave all assurance to the Apostles, that he would send them another Comforter, when He was gone unto the Father, an Advocate to plead his Cause successful­ly; one who should inspire them with strength and skill to defie and resist all the Calumnies and Slanders of Infideli­ty; and therefore they ought not to give way either to grief, sorrow, or de­spondency. For, all Power in Heaven and in Earth was given to their Lord and Master: He was highest in the Glory of the Father: He was not only declared to be the Son of God by his Resurrection from the dead, Phil. 2.9, 10. but God did highly ex­alt him, and gave him a Name which is above every Name, that at the Name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth. Luke 24. He instru­cted them formerly in the Spiritual Oe­conomy of his Kingdom, that they need­ed [Page 368] not be ashamed of the Doctrine of the Cross, that it behov'd Christ to suf­fer, and to rise from the dead the third day; to the end that repentance and remission of sins should be preached in his Name, throughout all Nations, begin­ning at Jerusalem; and withal, that He was not unmindful of his Promise that He made before He was crucified, now that he was risen from the dead; but He assured them He would send the Promise of the Father upon them, so much to their comfort, success and satisfaction, that the whole World should take no­tice of it. In the mean time they were to remain quiet, and knit together at Jerusalem, until this Promise was ful­filled.

HE had before at their Ordination, and formal Admission into the highest Or­der of the Church, John 20.21, 22, 23. breathed on them, and bad them receive the Holy Ghost. By the which they were invested with a Legal and Authoritative Title to act as the Ambassadors of Jesus Christ; to proclaim his Laws, to require the Obedience of all Nations, to convey this Power unto others, to erect a new Society▪ distinct [Page 369] from all Secular Incorporations, to bind and loose by the Censures of the Church; but still, notwithstanding of their Au­thority they remain'd without strength, until the solemn and magnificent Effu­sion of the Holy Ghost, by which their Tongues being fired from Heaven, their opposers were not able to resist the Wis­dom by which they spake. Now, was the Prophecy of Joel fulfilled in the high­est sense; and so S. Peter applies it to this astonishing and heavenly manifesta­tion; And it shall come to pass in the last days, saith God, Acts 2.16, 17. I will poure out of my Spirit on all flesh, and your sons and your daughters shall prophesie, and your young men shall see visions, and your old men shall dream dreams.

THERE are who distinguish in the Writings of the New Testament, be­tween the Holy Ghost and the Spirit; and that the Spirit signifies the Power of Miracles, healing the Sick, casting out of Devils, restoring sight to the Blind, rai­sing the Dead, by all which our Saviour proved himself to be the true Messias: And by the Holy Ghost, they think we ought to understand the wonderful [Page 370] Gifts of Utterance, of Languages, of In­terpretation of Mysteries, by which the Apostles were enabled in a moment to confound all the arts and oppositions of their enemies, to run down with evi­dence all the calumnies and reproaches invented either by Jew or Gentile, against the Person, Life, Doctrine or Miracles of our blessed Saviour.

BUT we shall have a better view of this, when we fix our Meditations on that part of Scripture that I have read, and consider it in all its mutual aspects and relations, then I will endeavour to gather the several Branches of it toge­ther again in the Application.

WE find that the Apostles did exact­ly obey the Command of our Saviour, they tarried at Jerusalem waiting for the promise of the Father. The Text hath in it the accomplishment of this Promise, and because it is so peculiar to this day to commemorate the Effusion of the Ho­ly Ghost, with the highest Joy and Grati­tude, I will invite your attention to these three Particulars in the words that I have read.

[Page 371]1. THE disposition that the Apostles were in to receive the Holy Ghost, they were all with one accord in one place.

2. THE sensible Emblem of it mani­fested, 1. To their Ears in the second Verse; and to their Eyes in the third Verse. And,

3. HERE is the Accomplishment of the Promise, the success and the appear­ance of it; they were all filled with the Holy Ghost, they began to speak with other Tongues, as the Spirit gave them utterance.

1. Consider the Disposition that they were in to receive it. They were all with one accord in one place. The Holy Spi­rit cannot dwell in those Breasts that are gangreen'd with discords, jars and ani­mosities. All our wild passions and un­friendly humours must be hush'd into silence at the approach of this heavenly Guest; he chuses for his residence & habi­tation those pure and innocent Souls that breath nothing but love, candor, simplici­ty and meekness: the secret retirements of [Page 372] the Mind where he dwells must be made smooth, even, and regular: the rugged and intricate circuits of Hypocrisie, Ha­tred and Envy, are inconsistent with his Presence. He loves to fix his residence where there are some beautiful Linea­ments of himself. The peaceableness, the charity, the mutual love and zeal of promoting the welfare of one ano­ther was so remarkable in the first Christians, that we must needs confess they were acted by a Spirit beyond the World: this peace, and love and unani­mity is so essential to the Christian Re­ligion, that our Saviour made it the badge and Character of his Disciples, John. hereby shall all men know that you are my disciples, if ye love one another. It is the fulfilling of the Law, without it there is no access for our Prayers. We are com­manded, when we bring our gift to the Altar, to leave it there unoffered, until we are reconciled to our brother. Matth. 5.23, 24.25. And we are directed by the Apostle St. Paul, to lift up holy hands without wrath or doubting. In a word, the wisdom that is from above is first pure, Jam. 3.17. then peace­able, easie to be intreated, full of mercy, and good fruits, without partiality, and with­out [Page 373] hypocrisie. And a little before he telleth us, that bitter envyings and strife are the Companions of that wisdom that is earthly, sensual and devilish. Nay, this Hatred and Enmity makes up the very nature of the Devil, and if you could divide him and his Malice, he were no more a Devil, nor opposite to God: for God is Love, and they that dwell in God dwell in Love; and the frequent re­petitions of Love, in the first Epistle of St. John, give us to understand, that the Love of God and his Neighbour did actuate and enliven his Soul to the high­est warmth and Charity.

WHEN we look upon the Apostles in this interval between Christs Ascen­sion, and the effusion of the Holy Ghost, before they proclaim'd (boldly and o­penly) the wonderful things of God in the name of Jesus, before they came forth with displayed Banners against the Kingdom of darkness, then it was that their Unity did miraculously support' them, and what degrees of chearfulness and courage were found in any of them, came seasonably to the relief of every one upon all occasions. Their Unity [Page 374] first strengthened their Prayers, they went up to Heaven as the Evening Sa­crifice, and with united force prevailed. The Prayers of those Souls that are knit in Charity soon fly to the Ears of God, they are raised above the Skies on the wings of servent Love; the Devotions that are harmoniously poured forth on Earth, resound with an Eccho in the Hea­vens, as if the Inhabitants of the upper and the lower World had begun al­ready the most intimate friendship and familiar Converse.

2. THEIR Unity among themselves filled their Souls with great Tranquilli­ty, and though they were not yet actu­ally inspired as afterwards they were with the gifts of the Holy Ghost; yet by their unanimity they were so prepared for them, and thirsted after them, as the parched and gasping Earth thirsts for the showers of the latter Rain.

3. THIS Unity had with it also some foretasts of the joys of Heaven. Those triumphant Spirits that are above are twisted together in the mutual Embra­ces of Love, it is their Element where [Page 375] they move, it is the life of their Soul, they cannot live without it either here or hereafter,

4. THIS Unity dispos'd the Apo­stles, and the Disciples to a clearer un­derstanding of the truths of the Kingdom of Heaven. Truth is the true nourish­ment of the Mind, and this Truth en­ters not in its force and influence, un­less the Soul is first alienated from all harsh, rugged and ill-natured Passions; Proud and unmortified Men may make a great ostentation of Wisdom and Know­ledge, but the truth all this time is not successfully united to the essence of the Mind, and the retirements of the Conscience; though the words that con­vey it to our Ears may be lodg'd in the memory and imagination; when we come to know the Truth in its divine energy and strength, then are we made free from sin, and hereby we know that we know him, if we keep his Commandments.

Now the Apostles locked themselves up from the noise of the World, and felt those invisible supports of Faith and Love, when as yet they had not cou­rage [Page 376] enough to venture abroad, but U­nity cannot long be preserved without uniformity, and therefore they are said not only to be of one accord, but also in one place.

THE Order and Discipline of the Catholick Church into which we are received by Baptism, oblige not only to inward peace, but also to an outward Decorum, and visible Uniformity. The Church in the language of Solomon is beautiful as Tirzah, Cant. comely as Jerusalem, terrible as an Army with banners. The comprehensive Apostolick Canon is, that all things be done with decency and in order; and therefore are we exhorted by the Author to the Hebrews, not to forsake the assembling of our selves toge­ther as the manner of some is, i. e. We are not to erect Altar against Altar, but to continue in the Communion of the Christian Church, observing those Laws and Rules, by which the spiritual Socie­ty of Christs Family has been best pre­served in the times of greatest danger and persecution. If we cut our selves off from Christs mystical Body, the con­sequences are fatal and dreadful.

[Page 377]THE publick Worship of the San­ctuary is Christs Trophy over his Ene­mies; his Standard erected and set up in those very places where the Devil had his Altars; are not his Oracles now si­lenced, and his Sacrifices deserted, where our Saviour is acknowledged King and Sovereign? Is not the publick Worship the very joy of our hearts, as the Pro­phet foretold, Come ye, Isai. 2.3. and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. See with what fervour the best of Gods Servants pray for it, and with what satisfaction they speak of it; Pity (saith Daniel) thy Sanctuary that is desolate for the Lords sake. Dan. 9. And the Psalmist, Psal. 122. Thy servants take pleasure in her very stones, Psal. 102.14. and favour the dust there­of. And again, I was glad when they said unto me, let us go into the house of the Lord, our feet shall stand within thy gate, O Jerusalem.

HOW hateful then are they to God, and how contrary to the Spirit and de­sign of the Gospel, who destroy the pub­lick [Page 378] Worship, and the uniform Meetings of Christs Family upon Earth by Facti­on, Mutiny, Tumult, Schism, or Disobe­dience? Is it not sad to consider how implacably Schismaticks are set to de­stroy the peace and order of the San­ctuary? 'Tis true (as we shall have occasion to consider within a little) the Holy Ghost came upon the Apostles in cloven tongues of fire, but all fiery Tongues are not from the Holy Ghost. A Sect there is of unquiet and restless Spirits, who have no Principles but what tend to de­struction; and though it be no part of my design or inclination to rake into that Puddle of little Cavils and Excep­tions, that have been boisterously vent­ed against the beauty and order of our National Church, yet I would offer to the consideration of the meanest Hearer these four Particulars; and then let them declare their thoughts of the present Schism, and Wall of Partition, that the Presbyterians have rais'd between them­selves and the Catholick Church.

1. CONSIDER; that they and their Practices are disclaim'd by all Prote­stant Churches. With what face do [Page 379] they alledge that they themselves are the strictest Patrons of the Reformation, who have deserted all other Churches, and by their Principles now think it un­lawful to keep the Communion of any setled Church in Europe?

2. ARE they not Nonconformists to themselves; Their former Confessions of Faith; and their Ringleaders, as well as to the present Church? the windings and turnings of Errour are infinite, it leads them to a thousand absurdities, it hath no solid Basis to rest upon, but the present crasis of the Imagination, and as that changes its Figure, the Errour shifts its appearance, and comes forth with further improvements. And yet such is the unlucky fate of all Schisma­ticks, that after all their refinings and Reformations, they still retain some one thing or other that baffles and confounds all their childish and whiffling Obje­ctions against the Church. I will in­stance but in one Particular, which to this day is practised by the Presbyteri­ans, and that is, they appoint Adulte­rers, and such as are most eminently scandalous to wear Sackcloth in their [Page 380] publick Confessions and Humiliations, to signifie their deep, sincere, and un­feigned remorse and contrition. And is not this a significant Ceremony? and of human appointment too? and in the publick Worship of God. Let them turn the batteries of all their Arguments (by which they endeavour to over­throw all the decent, and universally received usages of the Church) against this their own practice and if after all they conclude their practice to be just and reasonable, they must in the same breath infer, that all their former Arguments against Rites and Ceremonies (impos'd by lawful Ecclesiastical Authority) are all of them Nonsense and Enthusiasm.

3. WHAT was it that might have been said to prove any order of Men schismatick from the first plantations of Christianity, which may not with grea­ter reason be levell'd against them? and what is it that can be pleaded in their Defence, that may not more plausibly be alledged in behalf of the most noto­rious Schismaticks, that are known to be such in the publick Records of the Church? And

[Page 381]4. IF we should quit our ground and leave the Field open to their Pride and Vanity, can they (in that case) upon their own Principles, secure themselves against infinite fractions and subdivisi­ons? But I remember this is not the thing I design to speak to, but to re­commend Uniformity as the ligament of that inward Peace and true Order, that Christ design'd should flourish in his Church.

3. HERE I take notice of their Faith and Patience from the first mo­ment that they laid hold on the Pro­mise, until the accomplish­ment of it. Vid. Grot. Agitur enin hic non de una die sed de toto dierum ambitu. The Hellenist Jews did not understand by the day of Pentecost the very last day, but the whole period of fifty days from the Passover, for the last day of those seven weeks was the day of the Promulgation of the Law, as may be probably gathered from Exod. 19. v. 11. And for this very reason was called Vid. Grot. in Loc. the feast of the Law. Upon that day began the New Law to be solemnly published in the most Royal and Mag­nificent [Page 382] manner. The former Law was proclaim'd by Earthquakes, Fire and Thunderclaps, Smoak and Terrour, that shook the courage of Moses himself, as we are told by the Author to the He­brews: But the New Law by a Method more heavenly and mysterious, the evi­dence and demonstration of the Spirit. The Gospel appear'd with Light and Majesty to revive, not to terrifie the World that was sunk in corruption.

ALL this time, I say, from the Pass­over to Pentecost; the Apostles waited for the accomplishment of the Promise, by which we see their Patience and un­shaken Constancy. The Miracles that our Saviour had wrought in their pre­sence, and his Resurrection from the dead did arm them against all doubts of his Promise; they rested securely on his Word, and though they felt not as yet the accomplishment of it, yet were they rais'd in their hopes to a certainty be­yond all diffidence and Unbelief; if we then but consider the Unity and composure of their Mind, the Beauty, Order, and Uniformity of their Wor­ship and Society; the patience and sted­fastness [Page 383] of their Faith, until the Pro­mise was accomplished, we may easily perceive in what an excellent dispositi­on they were in to receive the Holy Ghost in that plentiful measure, and for those ends that it was design'd for. And now we go forward to Consider,

2. THE sensible Emblem of the Holy Ghost as it struck upon two of their noblest and most perceptive Senses, their hearing and their seeing; the one the sense of Faith, the other the sense of Love.

1. I SAY, the sense of Faith in these words, suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled all the House where they were sitting. And this is a very proper Em­blem of the Holy Ghost when we consi­der, 1. The strength, force, and activity of it; it came suddenly as of a mighty rushing wind. 2. From whence it came, Signum divim adventus. Gen. 3.8. at additâ voce [...] [vehe­mentis] magnitudo donorum supra Prophetica significatur. Vid. Grot. in Loc. it came from Heaven. 3. Where it light­ed, it filled that House where they were sitting.

[Page 384]1. CONSIDER the strength, swift­ness, and loudness of this sound; so loud, that the sound of the Apostolical Preach­ing went out into all the earth, Rom. 18.18. and their words unto the ends of the world; a Sound that began with the first Ages of the World, in the days of Noah, and in time of the succeeding Prophets, until the Messias appear'd; but was never so loud, nor so distinct until the Apo­stles were inspir'd. How unaccountable is it that Twelve poor Men (most of them Fishers) should spread the news of Christianity all the World over in so short a time? That the Worship and Adoration of one, ignominiously cruci­fied at Jerusalem, should within the compass of a few years run down the Rites and Sacrifices of all Nations? How quickly did God make good his Promise, Psal. 2.8. I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. It was of one greater than Solomon of whom the Psalmist prophesied, Psalm 72.11. All Kings shall fall down before him, all Nations shall serve him; and the Prophecy of Isaiah runs, Isa. 2.2. that the Mountain of the Lords house was to be established on the top [Page 385] of the Mountains, and above the Hills. How magnificent is that Prophecy of Malachy, Mal. 1.11. from the rising of the Sun even to the going down of the same, thy Name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering, for my name shall be great among the heathen. These Pro­mises were effectually fulfilled when the Apostles were endued with Power from on High by the plentiful effusion of the Holy Ghost. The very first day there was an accession of three thousand Souls. Act. 2.41. Immediately after, many of them which heard the word believed, Act. 4.4. and the number of the men was about five thou­sand. Act. 5.14. And believers were the more ad­ded to the Lord, multitudes both of men and women, and multitudes out of the Cities round about Jerusalem. Verse 16. And the more they were persecuted, the more was the Gospel propagated. Upon the persecution at Jerusalem, the Gospel spread over the Regions of Judea, Galilee, and Samaria. Thus we find St. James Bishop of Jerusalem speaking to St. Paul. Act. 21.20. Thou seest, brother, how many thousands of Jews there are which believe. And the Epistles of St. Peter, St. James, and [Page 386] St. John, inform us how many Strangers were converted to the Christian Church; how many were brought over by S. Paul alone? and yet all this nothing to the fulness of the Gentiles that came after­ward; if we look down a little further, how incredible is the number of the Christians? Tertullian. Apolog. cap. 36. Hesterni sumus & vestra omnia implevimus urbes, insulas, castella, mu­nicipia, couciliabula, ca­stra ipsa tribus, decurias, se­natum, forum— Potuimus & inermes, nec rebelles sed tantummodo discordes, sc­lius divortii invidia ad­versus ves dimicasse. So quickly the sound of the Gospel did o­ver-run the World, almost the remotest corners of the Earth. Isaiah prophecy'd that the Isles should wait for his Law. And was not this Promise quickly made good when the Gospel flew over the Seas, and came to us in Bri­tain scarcely visited by the Sun. The cold Scythians, fierce Germans, the proud Romans, and soft Grecians and Persians, renounc'd their peculiar Idols, and calmly surrender'd their Necks to His easie Yoke according to the Prophecy of Zachary, that the names of the Idols should be cut off, Zachary 13.2. and were no more to be remembred.

WE may safely affirm, that no Reli­gion did ever spread its Wings so wide [Page 387] as the Christian, which made the South and the North, East and West meet to­gether in their acknowledgments of the Blessed Jesus. When the Languages of the old World were divided, Mankind was scattered; but the Gift of Tongues poured upon the Apostles, united all Nations into the most harmonious So­ciety. Vid. Grot, in loc.

THE Meditation of this ought to enlarge our Souls with generous inclina­tions towards the recovery of all Man­kind, unto the acknowledgment of the Truth. How ought we to pray, that God would be pleas'd to make his wayes known unto all sorts and conditions of men, and his saving health unto all Nations. There are no Charities so noble, nor so well plac'd, as when we convert a sinner from the error of his way. The Gospel is a sovereign remedy to remove the blind­ness and stupidity of the whole World, if we were zealous enough to promote it; how shameful is it for such as have large Dominions and great Power upon Earth, that they are not more busied in contriving Methods, how the sound of the Gospel may reach the utmost ends [Page 388] of the Earth? How few of them that are born without the inclosure of the Church come over to our Religion now a days? And this is not to be imputed to our Religion it self, but to our cold­ness and indifferency about it; and that we do not live up to the height and pu­rity of its Rules; the mighty success that it had in the Primitive Ages, in de­fiance of all malice and opposition, suf­ficiently proves that it came from Hea­ven. And this leads me to the conside­ration of the next word that follows.

2. IT came from heaven. We are told by the Psalmist, Psal. 135.7. that God bringeth the wind out of his treasuries; but this wind that came from heaven, hath a nea­rer claim to Gods peculiar Treasury, than those Winds that are stor'd up in the dark Caverns of the Earth. This was the breath of God, it did not blow from the Earth, nor from Humane Coun­sels, nor from the highest Regions of the Air, but from Heaven it self, from the Throne of the Most High. A Wind it was that blew with Majesty, rather than Fury; Strength rather than Boisterous­ness; they felt some heavenly Charm in [Page 389] the noise that filled the room; it rais'd their attention and their ears to some­thing high and extraordinary; and the surprize of its swiftness could not hinder a secret joy, a mighty elevation of Spi­rit which cannot be named, and which strongly convinc'd the Apostles, that this wind came from heaven; and that it was the mighty voice of God. And this may appear, if we consider

1. THE things that they utter'd when they were filled with it. A heavenly Doctrine, full of Light and Majesty; a Doctrine that not only assured us of Im­mortality, but taught us also the infallible Methods to arrive at it; a Doctrine, that filled our ears with new, sublime, unheard of Mysteries; God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, be­lieved on in the World, received up into Glory. How far were these great Truths beyond the Speculations of Plato, and the little Metaphysical Subtilties of the Peripateticks?

2. THIS may appear, if we consider the Change and Affections that this Doctrine [Page 390] wrought in its Proselytes; this wind did not blow them up into airy and fanta­stick apprehensions, into proud and su­percilious thoughts; it taught no arts of gathering treasures, nor of making them­selves great in the World, but it lifted their Souls above it, to the place whence it came; and it taught them to trample upon its glories, to despise its fears, and overlook all its splendor, and to set their affections upon the things that are above, where Jesus is inthroned in the highest Power and Majesty. Now 'tis evident, that no such change could be wrought by Natu­ral Causes for men acted by Natural Prin­ciples can go no higher than such Ma­xims can carry them; but to love God, to crucifie the flesh, with the affections and lusts thereof, to forgive injuries, to despise the World, & all the things that our appe­tites formerly did headlong run into, must proceed from some Supernatural and Di­vine force; it carries us above our own level, and makes us to feel, that He that is in us, is greater than he that is in the world. This Argument is frequently in­sisted on by first Apologists for our Religion.

[Page 391]3. IT appears to have been from Hea­ven in its Method and Operation, and immediate Effects upon the Apostles, which exceeded all Art and Nature, that men illiterate and without education, (most of them come to a considerable Age) that they should speak the Lan­guages of all Nations, who a little be­fore understood but one Language, and that the rudest Dialect of their own Nation. This wonderful matter must needs be referr'd to some supernatural Cause.

3. LET us take notice where this sound was heard; and the Text saith, that it filled the house where they were. The Inspirations of the Holy Ghost are not casual and fortuitous, but ordered by Infinite Counsel and Wisdom. This is the wind that bloweth where it listeth in the strictest sense; it filled that house, John 3.8. it blew by discretion and election upon the house where the Apostles resided; to let us (it may be) understand, that the Holy Ghost, to the end of the World, is to be received in the fellowship of the Apostles and their Successors; it is the [Page 392] precious Ointment first poured upon their heads; and from them to the skirts of the Church in all Ages. There are many Spirits gone forth into the World with a boisterous noise, and they pretend their descent from Heaven; but if they have forsaken the fellowship of the Apostles, and broken the ligaments of peace and order, by which the Catho­lick Church, as a Spiritual Society is knit together; if they run cross to the Spirit of Unity, by which we are ob­lig'd to believe the Communion of Saints, in that case we are quickly unde­ceiv'd, they are certainly from below; they are not directed by the Wisdom that is from above; nor have they their rise from Heaven, but from the Earth, and are blown up by some subterraneous Vapours, that end in nothing but in a little vain glory, faction and popular applause.

THE Holy Ghost in its most plentiful Effusions came down upon the Apostles according to the nature of their high and difficult employment, and the cir­cumstances of the Church at that time, and it was to fall in lesser drops to the [Page 393] end of the World upon all that are sent by God for the services of the Altar, who have their Mission from the Apostles by regular conveyance and succession.

2. FROM what was heard, let us go forward to what was seen, and there ap­peared unto them cloven tongues, like as of fire, and sat upon each of them. 1. There appeared Tongues. Vid. Bish. Andr. Ser. in loc. The Apostles that were formerly silent, had now their tongues loos'd, they lifted up their voice like Trumpets, and spake the wonder­ful things of God, and the Jewish Prose­lytes from all Nations that were now at Jerusalem were astonish'd to hear the poor Galileans open up the profoundest Mysteries so readily and so successfully; their Tongues as if they were cloven by the finger of God spake those words that were like sparks of fire in the Souls of men: now they appear'd to be the ge­nuine Disciples of him who spake as never man spake; Matth. who taught as one having au­thority; whose words did reach the Souls of men with life and force, and pierc'd between the Soul and the Spirit; between the joynts and the marrow. It was then true of the Apostles, what was prophe­tically [Page 394] said by the Psalmist of our Savi­our, Psal. 45.2. Grace is poured into thy lips, there­fore God hath blessed thee for ever. The streams of their heavenly eloquence ran smoothly and fluently, in Mysteries, in Revelations, in Reproofs, in Directions, in Counsels, in Wisdom, in Knowledge, in Purity; not exactly limned and pro­portion'd by elaborate periods and artifi­cial dresses, but in the greatest plain­ness, mixt with the greatest power, they deliver'd their message; how boldly and how pertinently did they confute the slanders of Infidelity? With what cou­rage did they upbraid the Sanhedrim, with the Murder of the Lord of Life? Who among their Scribes, and their lear­nedest Pharisees durst encounter the Wisdom of S. Stephen, when once filled with the Holy Ghost? How flat are Hu­mane Reasonings against the Wisdom of God? How feeble, and how dull are all contrivances against the Council of the Almighty? And now the Apostles found the Prophecy concerning the Messias in a great measure verified in his Disciples, The Lord God hath given me the tongue of the Learned, Isa. 50.4. that I should know to speak a word in season to him that is weary.

[Page 395]2. THOSE Tongues were cloven. There are some Tongues cloven by the Devil, that can nimbly shuffle themselves into different figures, and are so accu­rately vers'd in the little arts of dissi­mulation, that you may come much sooner to their meaning, when you un­derstand every thing that they say in a contradictory sense; than when you swallow it down in the literal meaning. S. James telleth us, Jam. 3.9. that with the same tongue we both bless God, and curse man; but the Tongues of the Apostles were cloven for a more noble end, viz. that they might divide aright the Word of God unto all Nations under Heaven, Parthians, Medes, and Elamites, Acts 2. and the dwellers in Mesopotamia, in Judea, in Cap­padocia, Pontus, Asia, Phrygia and Pam­phylia, strangers of Rome, Jews, and Prose­lytes, Cretes, and Arabians, all of them heard the Apostles in their own language speak the wonderful things of God. The Church was no longer to be confin'd to the Land of Judea, but from the rising of the Sun, to the going down thereof, the Worship of the Living and true God was to be set up in all Na­tions [Page 396] without distinction of Jew and Gen­tile. John 4. So our Saviour tells the Woman of Samaria, that the hour was come, when the Worship of the true God was neither confin'd to Jerusalem, nor the Mountains of Samaria, but that he should be wor­shipped in Spirit and in Truth.

3. THOSE Tongues appear'd in the similitude of Fire; the Tongues of the Apostles were fired from Heaven; and this is evident, whether we consider, 1. The Heat of their Zeal; or, 2. The Light of their Doctrine; or, 3. The Force, Activity and Success of their Mi­nistry.

Vid. Phi­lon. ad De­cal. apud Grot. Mat. 3.2. & in loc.1. I SAY, View the Heat of their Zeal; what a flame was kindled by it in the hearts of other men? How did they crowd into the Church, when there was nothing to be gain'd by it but Death, Disgrace and Martyrdom? What a change was wrought upon the Spirits of men by the Light of the Gospel? How earnestly and how vigorously did they serve God, when they first came over from Paganism and Superstition? How joyfully did they take the spoiling [Page 397] of their goods? Heb. 11. And with what courage did they offer themselves before all Judges, Courts and Tribunals, to be sa­crificed for the Name of Jesus?

2. Next to this, let us consider the Light that is in it: now the World was convinc'd, that the Messias was the Light of the Gentiles in the highest sense; John. that He was the light come down from heaven, Luke. and the day-star from on high that visi­ted us. How swiftly did Error, Dark­ness and Superstition flee before him? When the Enemy of Mankind did bend all his forces to retard obscure his Victories, the Light of the glorious Go­spel of Christ broke through those Clouds and appeared in its Meridian Splendor, maugre all opposition: Psal. 104. When the Sun ariseth, then man goeth forth unto his la­bour, and the Beasts retire into their Dens; but when the Sun of Righteous­ness thus appear'd, the Demons that for­merly enslav'd Mankind, were forced to retire. Their Idolatrous Rites and Ce­remonies were deserted, and made to leave the field to the triumphant Stan­dard of our Blessed Saviour. This Light look'd men so broad in the face, that [Page 398] they were asham'd of their former folly and wickedness; they surrendered them­selves captives to its clear discoveries and illuminations: for its evidence was so strong and undeniable. Acts 26.18. S. Paul tel­leth us, that it was the main scope of their Commission and Design, to open mens eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified.

3. FIRE did resemble the Holy Ghost, because of its Force and Activity; and when we consider the success of their Ministry, we must acknowledge, that the Power of God was engag'd to second their Commission. Who can, without the deepest astonishment, and Adorati­ons of Gods infinite Wisdom, think of the Atchievments of those poor men? When we remember what it was that our Saviour commanded, and by what means they were to put his Commands into execution, and what opposition they ought in all reason to look for, if they attempted any such thing, what was it then that he did command them? [Page 399] No less than to go and teach all Nati­ons; i. e. to renverse the establish'd Laws, Sacrifices and Customs of the whole World; to destroy the Worship of all false Gods, to introduce the My­stical Judaism in the room of the Literal, of which the Jews were so obstinately fond; to reform the manners of all Mankind; to teach them to live by new Principles, and in hopes of distant and unseen rewards; to mortifie and subdue inveterate prejudices, and their strongest inclinations; to run up the Hill against the force of Custom, Law and Example. In a word, to make the most incredible Changes in the World by such men as were most unlikely to bring them to pass; Must rude and illiterate Mecha­nicks grapple with the Rabbies and Phi­losophers of East and West? By what Armies, by what deep Contrivances must this Design be set on foot? How ridicu­lous is the very thought of it to a man that stands no higher, than on the level of Humane Maxims? Yet this Divine Fire in their Tongues burnt up and con­sum'd the Worship of the Devil, and si­lenc'd his most famous Oracles, and brought the whole World, in a manner, [Page 400] under new Laws; and as a rapid and vi­olent flame devours combustible matter without mercy, without resistance; so the Christian Religion pulled down the Rites, Customs and Solemnities of Su­perstition, even then when the Learning, Zeal and Power of all Mankind were engag'd to support it. S. Paul tells us, that the foolishness of God is wiser than men; 1 Cor. 1.25. i. e. the most unlikely means, se­conded by his assistance, produce the most wonderful and astonishing effects; the methods that seem comtemptible to humane eyes overcome the wisest and the most subtile contrivances; the mean­est and weakest arrow in his quiver, the clownish Fishers of Gallilee, will baffle and confound all the Sons of Wit and Speculation; the most accurate amongst them (who had been train'd from their infancy in the Arts of Sophistry and E­loquence) stood mute and stupid before those new Philosophers, who came to discover unto us life and immortality. The Topicks and the Methods of the Athenian Schools were swept down like thin Cobwebs, when this true Light ap­pear'd; their curious Schemes were all rejected, and a higher Doctrine than any [Page 401] that was formerly taught, was establish'd upon no lower Principles, than the evi­dence and demonstration of the Spirit; the little knacks of the Philosophers that consisted most in the shufflings and turn­ings of Words and Phrases, vanish'd like aery Phantoms, when Truth it self in its Meridian Splendor inspir'd those frail men, can we attribute this their Victory to any thing short of God himself? Jer. 23 29. His word is like a fire, and as a hammer that breaketh the rocks in pieces. So the A­postles forc'd their way through Rocks, and pierc'd to the Center of mens Souls, and gain'd to the obedience of Christ those hearts, that one would think were alto­gether inaccessible; they pulled down strong holds and lofty imaginations, and by their swift and universal success, at such a Time, and against such Mountains of Opposition, they gave the World to understand, that their Mission was from above. And here are the Trophies and Triumphs of Christianity, the wonder­ful Propagation of our Religion made it evident, that this Fire that came down upon the Apostles in Cloven Tongues, was not a flitting and vagrant Meteor, unfixt and moveable, but a solid and durable [Page 402] Light, which was to continue in the Church until the consummation of all things.

3. HERE we may consider the ac­complishment of the Promise contain'd in the fourth Verse. They were all filled with the holy Ghost. That the Apostles were inspir'd by God, is beyond all con­tradiction; and they who impute their Progress in the Conversion of Nations, their Languages and Miracles, their di­vine Reasonings and Revelations to any ordinary Cause, subvert the Principles upon which our Religion stands. All Civiliz'd Nations ancient and modern do acknowledge the possibility of a Divine Revelation; nay, that it is reasonable for Mankind to expect it in some extra­ordinary Cases, and most people plead it in favours of some one Custom or other received amongst themselves; and if all men agree in this, that it is reasonable to look for it, and that by the strength of Reason, we may distinguish a true Re­velation from what is counterfeit: What should harden men against the Christian Religion, for the miraculous Inspiration which the Church commemorates this [Page 403] Day, hath stampt upon it all the Cha­racters of Divinity that our Souls can think of, even when they examine things most calmly and accurately.

LET us therefore thank Almighty God, that he gave us the highest assu­rances of our Religion, that he made our hope so sixt, that it cannot be bat­tered; for when we read that the Holy Ghost came down upon the Apostles in this manner, we may conclude infallibly, that our Lord is not only risen from the dead, but invested also with the highest Power at the right hand of God the Fa­ther. The Gifts and magnificent Dona­tives that he scattered amongst his Sub­jects when he enter'd into the Heavens, sufficiently convince us, that all power in heaven and in earth is given unto him. Matth. To his Ascension may be applied that of the Psalmist, Thou hast ascended up on high, Psal. 68.18 thou hast led captivity captive, thou hast received gifts for men, yea, for the re­bellious also, that the Lord God might dwell among them. Let us say then as the Psalmist invites, Psal. 34. I will bless the Lord at all times, his praise shall continually be in my mouth: O magnifie the Lord with [Page 404] me, v. 3. and let us exalt his Name together. This Effusion of the Holy Ghost upon the Apostles, is so full a proof of his Victory, that now we lean on his Pro­mise with the greatest tranquillity and assurance: He hath ridden prosperously, because of truth, Psal. 45. and meekness, and righteousness; his right hand hath taught him terrible things; the enemies of his Kingdom fall before him; he hath broken them as with a rod of iron; he hath dasht them in pieces, like a potters ves­sel; he is established for ever King in Zion. The meditation of this fills our hearts with joy and gladness, that our Redeemer, who is bone of our bone, and flesh of our flesh, hath trodden all our enemies under his feet. We have this hope as an anchor of the Soul both sure and steadfast, Heb. 6.19. and which entreth unto that within the Veil, whither the fore­runner is for us entered, even Jesus made an High Priest for ever, after the order of Melchizedeck.

NOR are we to think that because now he is encircled with Glory and Ma­jesty, that he can be unmindful of us no more than he was when he was com­pass'd [Page 405] with our Infirmities, and as he made good his Promise to the Apostles, and sent upon them the Holy Ghost to plead his cause against Infidelity, so we may rely on his Word that he will raise us again unto life and immortality, tho our dust stould mingle with all the scat­tered Atoms of the Creation, Phil. 3 21. he will change our vile bodies that they may be fashion'd like unto his glorious body ac­cording to the working whereby he is able even to subdue all things unto himself. And the same Apostle assures us, that, if the spirit of him that raised up Jesus from the dead dwell in us, Rom. 8.11. he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwel­leth in us. Thus from the fulfilling of what is past, we may reason our selves into the belief and certainty of what is to come.

AND let us thank our heavenly Fa­ther that so early strengthen'd the hands of the Apostles against Infidelity and A­theism by such plentiful effusions of the Holy Ghost, the Cataracts of Heaven seem'd to be opened, and the Apostles were made to speak with irresistible [Page 406] Wisdom; and the same Spirit is given unto the Church (in proportionable measures as her necessities require) to the end of the World, especially to the immediate Servants of the Sanctuary, if they do not wickedly shut their Eyes against its light and beauty. The gar­ments of the Church are of Needlework variegated with the manifold Excellen­cies of the Spirit; the interchangeable appearances of those gifts that in dif­ferent Figures make up the decorum of the whole, were not so entirely con­fin'd to the Primitive Ages, but that his more immediate Servants are furnished in all periods of the Church according to the nature and difficulty of their un­dertaking. 1 Cor. 12.4, 5, 6, 7, 8, 9, 10, 11, 12. He doth not give all gifts to every one, but parcels them out with that heavenly discretion, that no man may say to his Brtoher, I have no need of thee, therefore the Spirit of Love scat­tereth his Donatives so as at once to supply our Necessities and advance our Charity, that all of us might hang upon one another in the closest Relations and dependencies; the mystical Body of the Church being knit together by Joints, and Bands as is the Natural.

[Page 407]NOW when we add unto the former considerations, that the gifts of the Spirit did not only seal our Religion by all possible external evidence in the Apo­stolical Ages, but that now the very same Spirit, by its sanctifying power and Vertues unites us to Christ. What rea­son have we to rejoice in God our Sa­viour? It is the Spirit that breaks our bonds and fetters, and makes us run the Race that is set before us with joy and alacrity; it is by this, that we crucifie the flesh with the affections and lusts there­of; by this we become the Temples of the living God, resolute against Tem­ptations, humble, chast, sober, heavenly minded: in a word, it is the earnest of our inheritance the Spirit by which we cry, Abba, Father; the Spirit that help­eth our infirmities, and makes us more than Conquerors through Jesus Christ that lo­ved us. Can there be any more ample matter of Praise? What is it can loose our Tongues unto the most joyful ac­knowledgments, if this does not? Let us say with the Psalmist, Psal. 145. (when we view the whole Oeconomy of our Redemption) I will extol thee my God, O King, and [Page 408] I will bless thy Name for ever and ever. And let us conclude that we cannot escape if we neglect so great a salvation, Heb. 2.3, 4. which at the first began to be spoken by the Lord, and was confirmed unto others by them that heard him, God also bearing them witness both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost according to his own Will.

To God the Father, Son and Holy Ghost, be Glory, Dominion and Power, for ever and ever. Amen.

THIS Psalm is David's Appeal to the Omniscience of God as to his own Innocence and Integrity, and it seems tacitly to refer to the Calumnies and Slanders propagated against him during the Reign of Saul; and therefore he puts his trust in the strength of the Almighty, that [Page 410] he should never be shaken by the fury and malice of his Enemies.

THE Verse that I have read is but a part of that Appeal; and though our English Version reads it in the future, yet the scope of the Context, the Ana­logy and coherence of the whole al­low the reading of it in the Vid. Dr. Hamm. in loc. preterit, as may appear easily to the attentive Reader, but whether the one or the o­ther is not so much my business to en­quire. This is certain that the custom of Washing before Sacrifices, both a­mongst the Jews and the Gentiles had this Moral in its bosom, that all our ap­proaches to the Divine Majesty (espe­cially our most solemn and extraordi­nary) ought to be performed with the most accurate Preparation, purity of Mind, and recollection of Spirit; there­fore the Psalmist, as a part of hi [...] Ap­peal made use of this Argument in his Defence, that he walked in his Integri­ty constantly, and when he brought his Sacrifices to the Altar, he viewed his Soul with the most accurate search and enquiry, to see if there was any thing that might indispose him to come so near the divine Presence.

[Page 411]THESE words have in them no re­markable difficulty; they are a plain allusion to that known Custom of Wash­ing before Sacrificing, both amongst the Jews and the Gentiles. All the Eastern Nations were very frequent in their Washings, especially before they ap­proached their most solemn and sacred Mysteries; and therefore I may the more safely apply this Text to the high­est Mystery amongst the Christians, which is the Sacrament of the Lords Supper, which now requires in a pecu­liar manner our Attention and Medi­tation.

IT is in it self by the confession of all Christians, the highest Mystery of our Religion, nay all the Mysteries of it gathered together in one; and therefore all the Graces of the Spirit ought to adorn our Souls when we come so near unto God; they meet together at this Solemnity all of them in their highest slight and Exaltation.

I shall confine my Discourse at pre­sent to two Particulars.

• [Page 412]1. OUR Duty and Obligation of coming to the Sacrament of the Lords Supper.
• 2. I will direct the manner of our coming, and how we must attempt it.

1. LET us consider our Obliga­tions to attend this Solemn and Magni­ficent Entertainment; and there is no­thing more clear if we consider the Au­thority of him who enjoins it. God upbraided his People of old, that the Nazarites were more careful and obser­vant of the original Rules and directi­ons of their founder, than his People were of his Laws who was the Creator of Heaven and Earth. All the Sects of Philosophers up and down the World, thought it their honour and their inte­rest to propagate the Opinions of the first of their Order.

AND will our dearest Lord and Master give us a Command of the high­est consequence, and dare we refuse to obey it? This is an indignity to his Au­thority, an immediate affront to his So­vereignty and Power. How highly [Page 413] would an earthly Prince resent an injury of this nature? Here is a Feast prepa­red noble and plentiful, and design'd to express the highest kindness and respect. Prov. 9. v. 2, 3, 4, 5. Matth. 22. Luke 14. This Metaphor is used by Solomon, and by a greater than Solomon, mystically to set off the ingratitude of such as refuse (and trample upon) the inestimable of­fers of his Love and Favour.

WHEN we remember who invites us to this Feast, the Author and finisher of our Faith, whose dominion is from e­verlasting to everlasting, who came from the bosom of the Father to rescue us from the bottomless Abyss of our miseries; is it not the highest impudence, the rudest affront to the Majesty of Heaven, the most daring violation of his Laws, to slight his Invitation? When we add to this the consideration of those things that are provided for us in this Feast, we may easily see the folly of slighting it; the pardon of our Sins is sealed, the peace and tranquillity of our Consci­ences are confirmed, our spiritual strength and fortitude are recruited, and we are enabled to grapple with all our Ene­mies more successfully; we are streng­thened [Page 414] beyond our frailties to run the Race that is set before us.

ARE not we by our baptismal Vows already listed under his Standard? Are not we confederated with him when we are received into the Christian Church? How inconsistent is it with our spiri­tual Allegiance to reject the offers of his Love, and trample under foot his most solemn Commands? This is treachery and perfidiousness in the highest de­gree.

2. CONSIDER the circumstances of his Love wherewith this Institution was appointed. He lived with his Di­sciples for a considerable time in the full exercise of Patience, Meekness, and Humi­lity. He gave them an Example that they should follow his steps; He train'd them up by his Sermons and by his Miracles in the discipline and knowledg of his Kingdom and Scepter; He fre­quently (to their own conviction) baf­fled the contradictions of the Jews, and endeavour'd to remove their prejudices by all the Methods that the highest Wis­dom and Goodness thought proper for their cure. He proved himself to be [Page 415] the true Messias by many infallible Signs, and now at last when he had run out the course of his publick Ministry, and solemnized the last Passeover; and was ready to offer himself a publick Propi­tiatory Sacrifice for the sins of the World; he appointed this Sacrament as the highest, the last, and the most so­lemn Seal and Pledge of his Love to the Church, the Abstract and Memorial of all that he did upon Earth, and of all that he taught, and of all that he pro­mised in the World to come, the con­veyance of those great and rich Bles­sings that are procured by his Death and Passion; when we remember, I say, such a confluence of endearing circum­stances, how can we refuse our presence and obedience? How strong are the Charms of his Love? What heighth of Courage, what degrees of Constancy were necessary to support him against the shock of so many Affronts and Indigni­ties? Who can read the History of his Passion, and not see the inconceivable condescensions of God? Who can view the progress of that Tragedy and not be astonished; when we consider the in­comprehensible Love of God, that he [Page 416] who was God took upon him the form of a servant, with no other design than to ac­complish the work of our Redemption, and that he drew the Map of his life and sufferings in this ravishing Ordi­nance, that the Church might remember the glorious Adventures of his Love by this Eucharistical Sacrifice, how mon­strous is the ingratitude, if we seem to neglect it.

IN that Night wherein he was be­trayed, how Emphatick and how full of Love are these words, the fury of his Enemies, the rage and malice of the Jews, the treachery of one of his Di­sciples, the faintness and weakness of all of them, could not so divert his thoughts, but that our greatest concerns were next his very heart; and lest we should forget such glorious things, he abridged the History of all the Gospel in this one plain Rite and Institution. His Life and Doctrine, and all the proofs of our Religion he sums up in one easie Ceremony; so that this Sacrament is the Compend of all Religion, the very Holy of Holies, and the top of all Chri­stian joy and comfort; if we consider [Page 417] such circumstances so engaging, in the first Institution of this Sacrament, we cannot refuse our attendance if we break not thorough all the bonds of Piety and Humanity, and renverse all the Laws of gratitude and good nature.

3. WE may easily discern our Obligati­on to it from the practice of the first Chri­stians, and the value put upon it by the whole Church. The Apostles and their Successors for the first three hundred years were very frequent in the celebra­tion of this Sacrament, it was a part of their daily Worship, when the devo­tion of the Christian Church was vigo­rous and servent; they could not live without the daily commemoration of the Love of Jesus. This Sacrament was the most substantial and highest Cor­dial that he left for the support of the Church until his second coming again; therefore the Christians of all Ages look­ed upon it with so much veneration and regard, that as they judged them­selves obliged to come unto it, so they approached it with the strictest prepa­rations, with all the solemnities and care of Fasting, Prayer and Humility. The [Page 418] universal deluge of Atheism and propha­nity that overflows the whole Island in which we live is much to be imputed to the contempt and neglect ot this Sa­crament.

4. WE are obliged to this Atten­dance, because it is the peculiar Chara­cter of Christianity, the badge of our Religion, and the livery of the Crucified Jesus. The Rites of all Religions had something in them to distinguish both the Deity that was worshipped, and the Votary from all others; The whole System of the Levitical Oeconomy was but a distinction of the Jews from all other Nations, and all the Rites of that ancient Law were either opposite to the Zabian Customs, or directly tended to preserve them from Idolatry. The Pa­gan Sacrifices every where had some one significant Ceremony or other by which they were distinguish'd from the Worship of other Idols, and the Chri­stians by this Mystery are separated from the rest of Mankind who are with­out the houshold of Faith. This Ordi­nance in the Church is the most solemn of all our Mysteries, or rather the con­catenation [Page 419] of all of them together, it hath no foundation in, nor directions from the light of Nature; and therefore it derives its dignity and obligation from the pure Institution of our Lord and Sa­viour. Hence it is that when Men are guilty of sins against the Moral Law, their Consciences do accuse them, and the remembrance of their folly proves uneasie to them; but they live in the wilful neglect of this Sacrament for ma­ny years, and yet they are as quiet and undisturbed in their omissions as if they were the most innocent; the reason is, because natural Conscience prompts not to it, it hath its original immediately from our Saviour's Authority, and this consideration alone makes us inexcusable if we neglect it, because by it we are di­stinguished from the rest of mankind; it is so peculiar to our Religion, that we seem to renounce it, unless we shew the highest zeal for it and affection to it. Do it (said he) in remembrance of me. There is no Order of Men have any such Institution; it is our Characteristick; that wherein we triumph; that wherewith we are reproach'd by the Pagans: that whereby we express our love to our Blessed Saviour, and avow our selves to be his Disciples in the face [Page 420] of all danger and disgrace. This very consideration should move us the ra­ther, since by it we express the purest love and affection to his immediate Wor­ship and Obedience; therefore St. Paul tells us, that by this we shew forth the Lords death till he come, i. e. we open­ly display it, we are not at all ashamed of it, we flee unto it in our greatest dif­ficulties, and at the hour of death as to our safest Sanctuary and Refuge. This is the strong Tower that de­fends us from the wrath of God, the accusations of Devils, and the remorse of our own Consciences. We are in this Sacrament to shew forth the Lords death, 1. To God, as our Atonement. 2. To Men, as our Profession. 3. To De­vils, Heb. 4.15, 16. as our strongest Refuge and Defiance.

1. WE shew it forth unto God as our Atonement. We come unto God the Father under the covert of his Me­diation, Having therefore such a high Priest, we may come boldly unto the Throne of Grace; a high Priest, who is holy, harmless, and undefiled to whom all power in Heaven and in Earth is given, who is now returned from the Grave victori­ous, and by his Blood makes Interces­sion [Page 421] for us in the Holy of Holies; he lives for ever at the right hand of God; it is by this Blood and Sacrifice that we plead successfully for mercy and com­passion. This is the argument that God himself cannot resist (if urg'd by Faith and Charity.) Our Saviour is the great favourite of Heaven, and interposes in in all our necessities, we lean on the Merit of his Sacrifice as on the surest Pillar of our hope and confidence; and therefore we come unto God by him as by our Surety and our Advocate, and if he gave us his Son, how shall he not with him also give us all things we need.

2. WE shew it forth unto Men; we openly proclaim that we will not desert his Standard, that we are not ashamed of Christ crucified; that we are Disci­ples of the Cross in the strictest sense; Matth. 5.16. that we glory in it as our most honou­rable Character; that we are resolved to Let our light so shine before men, that they may see our good works, and glorifie our Father which is in heaven; and not to deny him before Men either in our pro­fession or in our practices; for he that na­meth the name of Jesus must depart from all iniquity.

[Page 422]3. WE shew forth his Death and Sa­crifice in open defiance of all the Powers of Hell, Rom. 8.34, 35. Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. By the Death of Jesus our mouths are opened unto Songs of Triumph and Defiance, and filled with joy and glad­ness; the Devils may tremble unto fear and despair when they see us listed un­der the Standard of so great a Captain, so famous a Warriour, so stedfast, and resolute a Friend, who for us and for our Salvation came down from Hea­ven. All their objections are silenced, we have our feet upon a Rock, and all the Armies of darkness cannot reach us; the Legions of Hell may cloath them­selves in their most terrible appearances, and tell over all the sad stories of our miscarriages, and aggravate them to the highest, and declare how often we have sinned, and in what instances we have provoked the Majesty of God, against what Light, what Reproofs, what Il­luminations, and what checks of Con­science we have repelled, how long we [Page 423] have neglected our repentance, and how much we have abused his Patience; a­gainst all these formidable accusations, the Christian hath one solid answer, and that is, the Death of Jesus and his tri­umphant Resurrection from the dead.

5. OUR Obligation doth appear from the efficacy and excellency of this very Sacrament. It is the great Anti­dote against the frailties of our Nature, the frequent assaults of Temptation, and the wiles and stratagems of the De­vil. There is nothing discourages our Adversaries more than when we reso­lutely prepare our selves to receive the Holy Sacrament of the Lords Supper. It is the most sovereign Remedy against our most habitual Vices, our most in­veterate Prejudices, our most stubborn evil Habits. It is the most significant and sensible representation of the Death and Passion of our Lord and Saviour; and therefore all the Graces of the Spi­rit do meet in their vigour and exalta­tion at this Sacrament. Cypr. This made some of the Ancients admit such as had fallen in the time of Persecution sooner to the peace and Communion of the Church, [Page 424] than their ordinary discipline did allow, because there was a Persecution shortly to follow; therefore it was not thought fit to leave so many destitute of so strong a Cordial in time of danger, but were the rather admitted to this highest act of Communion, that they might be strengthened against the next Encounter of the Enemy. When we remember how soon our highest zeal grows remiss, our Devotion cold and flat, our Purposes wavering, our evil Habits grow strong, and our Enemy gains ground of us, and the Spirit of God begins to withdraw from us, and we cannot tell how soon we may be judicially hardened against the most effectual Remedies of the Go­spel: How great need have we then of such a strong Remedy against our faintness and weariness, to settle and confirm our resolutions? to blow up our zeal into a bright and unquenchable flame? to make us one with Christ? to make us live no more the life of Na­ture, but the life of the Faith of the Son of God.

6. OUR Obligation to frequent this Sacrament doth appear from the nature [Page 425] of the Mystery it self: for it resembles in its spiritual tendencies and design the Feast upon the remainders of the Sacrifice, Vid. Dr. Cud­worth. by which Feast the Votaries did solemnly resign themselves to the service and worship of that Deity, of whose Sacrifices they did eat. 1 Cor. 10.16, &c. It is upon this ground that the Apostle proves the unlawfulness of Christians going to the Idol-feasts upon the invitation of their Pagan Friends: for by just interpreta­tion suchs as frequented the Idol-feasts were by the solemnities of their Wor­ship oblig'd to adhere to the service of that Idol, since they were partakers of the Altar of Idols, they had the most solemn fellowship with Devils; and there­fore the Apostle concludes, that they could not be partakers of the Lords table and of the table of Devils. When we come to this Sacrament we are in the strictest league and union with Jesus Christ, and consequently we proclaim to the World that we are entirely his, that we not only renounce all idolatrous Worship, but that we adhere to his ser­vice and obedience with greater zeal and fidelity.

[Page 426]7. And lastly, OUR Obligations do appear from the vanity and imperti­nence of those Excuses that are ordinari­ly pretended to divert Men from this Or­dinance. And

1. LET us consider their Excuses from their business and incumbrances, as if their worldly Affairs might engross their whole time. Matth. 22.4, 5, 6. Luke 14.18, 19, 20. This is to contemn and despise all the glad Tidings of the Gospel, to prefer their meanest things to their greatest Concerns, to dissemble with the Almighty, who knows that our time is not so narrow, but that we have leisure to look after our Souls. But what do we gain by such foolish and treacherous Excuses? Can we hide the darkest retirements of our Soul from the Omniscience of Heaven? Or is there any thing so directly opposite to the nature of God, as this perfidious Hypocrisie? It is true, We cannot serve God and Mammon both together, yet we may look after our worldly Business in subordination to our Souls; but if we must so serve our Mammon as to neg­lect the Solemnities of Religion, we [Page 427] then plainly make it our God, and re­nounce the hopes of Christianity. I do not deny but that at some time or other a Man may be so entangled, that he can­not without extraordinary inconveni­ence give his attendance at the Lords Table: but when his business is made his ordinary excuse, we may reasonably presume that he loves this World more than God, and the promises of another life, and consequently that this World is the Idol which he worships with the strength and activity of his Soul. Our Saviour lays down this Maxim, that where our hearts are, there our treasure is also. Whatever the Object is that de­vours most of our time, and takes up our strongest thoughts, desires and en­deavours, that of necessity must be our God, since we bestow upon it the high­est adoration, love and esteem. Let us not then so often excuse our absence by our wordly Affairs, lest we should come at length to say that there are no portions of our time due to God, nor to the thoughts of another life. But when we invite you to the holy Sacra­ment, we do not persuade you to aban­don your business for ever, that may [Page 428] again return in its season, and with the greater success too, when you acknowledg God in all your ways, and are sensible that his Providence interposes in the meanest accidents of our life: Nay this pretended excuse from the variety of our incumbrances is against the com­mon sense of Mankind; for all Nations have allowed large portions of their time for their publick Devotion, and they reckoned that the more religious they were, by so much the more they prospered.

2. SOME excuse themselves by the multitude of their Scruples, and that they cannot compose their Consciences after their most serious endeavours. In that case they are obliged to go to their spi­ritual Guides, who are sent by God to inform their Consciences to confirm their Faith, to clear and explain the nature of this Mystery, and to direct them in all the steps of their approach towards it; we cannot then be excused by our Scruples when they might be removed in the regular Method of Gods appoint­ment.

[Page 429]3. SOME are discouraged upon the sight of their sins to approach so great a Mystery. And without all doubt unless they are sincere and peremptory in their penitential resolutions, they ought not to thrust themselves so near the presence of the Almighty; but such as are hum­bled at the sight of their sins, and can appeal unto God that they desire now at last to be freed from their burden, this Sacrament in its nature and ten­dency is designed for them, for penitent and broken-hearted Sinners, for he came not to call the righteous but sinners to re­pentance. The danger of receiving un­worthily is very great, but the dan­ger of contemning and vilifying a plain Institution of our Saviours, perhaps, is of an equal if not of more terrible con­sequence. For they do nothing less than provoke the Lord to jealousie, i. e. they set up other Gods to worship, and trample upon his most sacred and plain­est Institutions.

4. THEY excuse themselves from their hopes of after amendment and greater preparations; but this is the [Page 430] most pernicious subterfuge that can be invented. Our time runs away, our spiritual strength is decayed, our Hearts are more and more hardened against the Gospel; and is it safe for us under so many disadvantages to delay our Cure one moment longer? Now while it is called to day harden not your hearts as in the provocation; Psalm 95. and do not fright your selves from your Duty by such idle and impertinent Excuses; that because your preparation is necessary, your ab­sence is excusable. Such reasonings are intolerable, we ought to conclude ra­ther, that because our presence is in­dispensible, therefore our preparation ought to be the more accurate and sea­sonable. When we consider the whole Affair more maturely, we may easily see that they who make light of the holy Sacrament seem to renounce their Baptism; since the Vows of Baptism are again reinforced and made stronger, and if we do not disown them, why do not we gladly renew them?

IN the second place, I promised to direct your approaches to the Holy Table. All which may be summ'd up [Page 431] in the words of St. Paul to the Corinthi­ans, Let a man examine himself and so let him eat of this bread. for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself. Which last words the Apostle added not to keep us back from the Communion, but to make us more impartial, strict, and accurate in our trial and preparation. It is gross stupidity and ignorance to think that by shunning the Sacrament of the Lords Supper we may escape damna­tion; for the very sins in which we con­tinue unreform'd, and which indispose us for the Eucharist, are the true causes of Damnation; there is no help then but to be rid of our sins by the most in­genuous remorse and Contrition, to search and try our ways, and to turn a­gain unto God, in the use of all his holy Institutions. And that I may direct you in this previous examination and trial; Let me advise you in the

First place, To retire for some con­venient time where you may take your self alone for the subject of your thoughts and reflections. Certainly this work cannot be perform'd in a hurry, it re­quires [Page 432] a serious and sober consideration: the Memory must be employed to bring back our sins to our present view: the Judgment to determine without fal­lacy and disguise what the state of thy Soul is, and the Affections must be wrought upon suitably to our condition. Examination of ones self is one of the most difficult undertakings, the Consci­ence is intricate, and our Hearts are deceitful, and we are apt too often to extenuate the grossest follies and mis­carriages by favourable and benign in­terpretations: therefore are we to re­tire from the noise and clamour of the World, that our Souls may be clear and serene like those Regions of the Air, that are above Storms and Tempests: where no Vapour, no Wind can enter: we are to apply the utmost strength of our Souls to this one thing, and therefore we are to gather our thoughts into a reco­lected frame, and not suffer them to wander abroad until we have brought this Affair to some desirable event.

WE are to meet with God in the most comfortable and sublime Ordi­nance, and to dress our Souls in their [Page 433] best Robes and Wedding-garments. We are to come to this Feast with pure in­tentions, and to arm our selves with the whole armour of God, and against every Limb of the body of Death. We are to set the pure Law of God before our Eyes, and faithfully to compare our actions with it, and do you think that this can be done by a superficial glance? or can we renverse so easily what is so deeply rooted in our Nature and frame: can we by the slightest at­tempt overturn the works of Satan? Eccles. 12.14. When we remember that we are to be judged for every secret thought, Matth. 12.36. and e­very idle word, and every evil deed, 2 Cor. 5.10. how impartial and accurate ought we to be in this Examination? when we compare our lives with the Law of God, what a formidable Army of our sins do we at first view perceive? Our omissions, our careless performance of what we do, our injuries towards others, our foolish impertinent, and uncharitable Censures of many, our breach of former Promi­ses and Resolutions, the hardness of our Hearts against the various Methods of Gods Goodness, Patience and Provi­dence, against the light, reproofs, and [Page 434] directions of our own Consciences, and the honour of our most holy Profession; now when we have gotten such a sight of our sins, the Prayer of the Publican in the Temple becomes us, Lord be merciful to me a sinner.

2. WHEN you have made an im­partial discovery of your Condition, judge thy self with all severity: for if we judge our selves, we shall not be judg­ed of the Lord. We are not to judge our selves blindly and with precipita­tion, but upon a full and clear evidence of our Condition: nor is it enough to pass sentence against our selves in gene­ral forms, to acknowledge that we are sinners, but we must confess our parti­cular sins, such as are our sins in a spe­cial manner, either by habitual custom, temperament of Body, ordinary Socie­ty, or by any other accident or te [...]a­tion: for without this particular and in­genuous confession we are not ashamed of what we have done, and conse­quently not truly penitent. Let us therefore neither hide nor extenuate our sins before God to whose Eyes all things are naked and open, and whose [Page 435] word divides between the soul and the spirit, who knows our thoughts afar off, and the very first tendencies of our Soul towards evil. Apply the confession of the prodigal Son to thy particular state, Luke 16. and say with true contrition and humi­lity, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.

THE Grace of God cannot grow to any ripeness and perfection but in the Soul that is truly humble, and that sensibly feels it self in the most desti­tute condition, unless our Saviour spee­dily interpose for our recovery, and there is no Method so proper to make us truly humble, as to see our selves without disguise, naked, as in the sight of God. When we are stript of our Excuses, and artificial coverings, by which we endeavour to hide our selves from our Neighbours, then we see the vast distance that is between the pure Laws of our Religion, and our loose, careless and disordered lives. God is present with us at all times, and his Eyes pierce to the Center of our Spi­rits; Let us therefore go to the bot­tom [Page 436] of the Sore, and examine our acti­ons by that infallible Rule of his Word, and then we must condemn our selves in the most serious, and afflictive strain of true remorse and contrition; and therefore we find that the most emi­nent Saints have been most accurate and impartial, in censuring their own sins and transgressions, they were more ingenuous than their most watchful E­nemies to aggravate their own follies. Psalm 73.21.22. Thus my heart was griev'd (saith the Psalmist) and I was pricked in my reins, so foolish was I and ignorant, I was as a beast before thee.

3. WE are to approach this Sacrament with strong resolutions at last to be re­venged on our sins. Let us reason our selves out of our former idleness and sloth; if we are truly griev'd for our sins, we must break thorough the or­dinary Obstacles that formerly kept us in bondage. Is there no strength in this Sacrament to break those Iron bars by which we are shut up under the power of our sins? Are our bonds so strong that they cannot be shaken off? Are our Appetites so violent and un­ruly [Page 437] that they cannot be resisted? Were not others encompassed with the same flesh and infirmities, and yet happily made free? And shall we miserably groan under the load of our sins, even though we feel that they make us hate­ful to God? Nay, let us cast our selves under the compassionate Eye of our blessed Lord and Master, and be­seech him, that he would let us feel the power of his Resurrection; and break our Captivity, that he would let us know that He that is in us is stronger than He that is in the World; that his Wisdom and Strength may interpose to help our weakness and folly; that He would gird his victorious Sword upon his thigh, and eradicate our evil Ha­bits: Let God arise, and let his Ene­mies be scattered, and fly before his presence. Our resolutions must not on­ly be vigorous and fervent, but fixt a­gainst particular sins to which our in­clinations are more violent and for­ward.

4. COME unto the Holy Table with full trust in the mercy of God. He will not quench the smoaking flax, nor [Page 438] will he break the bruised reed. He blows upon the first sparks of Sincerity until they are flam'd into perfect zeal and De­votion. John 4. The Waters that He gives are a Well of water springing up unto life e­ternal. He will perfect that which he hath begun. Phil. 1.6. The goodness of God and the incomprehensible Love of Jesus are immovable Pillars of our Faith; and therefore we are to fill our Eyes with a prospect of Mercy. He will not deal rigidly with us, neither will he upbraid us with our former guiltiness, when we are prostrate at his feet, when we plead with him by his boundless Compassion and the Abyss of our miseries. The Blood of Jesus is the true Atonement, and propitiation for the sins of the World; So reasons the Author to the Hebrews, Heb. 9.13, 14, 15. that the blood of Jesus must be of (infi­nitely) greater force than that of Bulls and Goats, and the ashes of an Heiser; for he offered himself without spot unto God, and that through the eternal Spirit, and therefore he lives for ever to make intercession for us, and if we believe the sufficiency and merit of his Sacrifice, we must also be persuaded of the real effi­cacy of this Sacrament to convey the [Page 439] Merits of Christs blood to every peni­tent Communicant. This may be easi­ly discern'd by its contrary influence on the prophane and impenitent; If he that eats and drinks unworthily, eats and drinks damnation, then certainly it it must convey life, strength, light and comfort to the truly penitent. Indeed, when we look narrowly to the nature of it, it is one of the surest Pillars of our Faith; for this we do in remem­brance of his Death and Passion; and his blood that speaketh better things than the blood of Abel, is still of the same force and value with God. Let us not therefore entertain narrow Notions of the Almighty as if he delighted in the death of sinners, as if he took pleasure in their miseries; for God is Love, and it is below his infinite Majesty to crush to ruin and destruction such as appeal to his Mercy. If thou hatest thy sins, if thou perceivest how vile they make thee, and how miserable, if thou implore the goodness of God to deliver thee, thy freedom is already begun, and God will advance it into a full Victory.

[Page 440]5. COME unto this Sacrament re­conciled to thy Brother; Peace and Love are the dispositions that make our Souls fit Mansions for the Holy Ghost; the vapours and smoak of Contention drive him from our Habitations. This is one of our Saviours great directions in his Sermon on the Mount; Matth. 5.23. therefore if thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the Altar, go thy way, first be re­conciled to thy brother, and then come and offer thy gift. If the Sacrament of the Altar be not here strictly meant, yet by the nearest Analogy and consequence it is intended; and the most judicious Interpreters think that our Saviour gave this direction, with a special Eye to that Sacrament, which he was afterwards to appoint. And the same direction for the matter is repeated, Matth. 6.14. If you forgive men their trespasses, your heavenly Father will also forgive you. Matth. 18.24, &c. The unreasonable rigidity of the Bankrupt-servant towards his fel­low, is loathsom in the Eyes of God and of all good men. We are exhorted [Page 441] by St. Peter, 1 Pet. 2.1. to lay aside all malice and all guile, and hypocrisies and envies, and all evil speakings. And we are in­form'd by St. Paul, Gal. 5. that Love is the fulfilling of the Law, and that the works of the flesh are manifest, among which are reckon'd hatred, variance, emulati­ons, wrath, strife, seditions, heresies, but the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. When we consi­der the nature of our Religion, the whole tendency and design of the Go­spel, we must conclude that there is no­thing more opposite unto its harmoni­ous and blessed temper, than malice and revenge; and therefore we must be ruled by other measures than those that prevail most in the World. He is thought mean-spirited, low and abject that is ready to forgive an injury, yet it is the height of true Courage and Magnanimity, if we consider the whole Scheme of our Religion, how much it is twisted with meekness, gentleness, and charity; or the supreme Authori­ty of God, to whom Vengeance doth belong, our own in inward Peace and [Page 442] Tranquility, or the order and settlement of publick Societies, we cannot refuse to comply with our Saviour's directi­on, Coloss. 3.12, 13, 14. and therefore St. Paul commands us, that as we desire to approve our selves the Elect of God, holy and belo­ved, that we put on bowels of compas­sion, kindness, humbleness of mind, meek­ness, long suffering, forbearing one ano­ther, if any man have a quarrel against any, and that above all we put on Cha­rity which is the bond of perfectness. True and universal Charity is the great glory and perfection of our Religion, in which Christians ought to outshine all others. It is that by which we re­semble our Father above, and prove our selves to be his off-spring in the highest and truest sense. Our blessed Saviour, after He had commanded us to love our Enemies, concludes with this, Matth. 5.48. Be ye therefore perfect as your Father which is in heaven is perfect. The Jews themselves who were indulg­ed, or rather connived at, to be more rugged and untractable than the Chri­stians, were yet obliged to shew many acts of benevolence to their Enemies [Page 443] of their own Nation and Profession. Exod. 23.45. And many of the Philosophers did look up­on the forgiving of injuries as an in­stance of true Valour and Fortitude. Sen. Mag­ni animi est injuri­as despi­cere.

NEXT, Let us consider, that Ha­tred, and Variance, and Strife, make us unfit for any particular act of Worship, and therefore are we commanded in our Prayers to lift up holy hands with­out wrath and doubting. And second­ly, Contention and Enmity exclude us from all hopes of Pardon, as oft as we say the Lords Prayer, we appeal to the Omniscience of God, that we desire to be pardoned no otherwise than we hear­tily pardon and forgive the lesser inju­ries of our Brethren done to us, and if we retain in our hearts the seeds of Rancour and Malice against our Bre­thren, we pronounce sentence against our selves, we change our Prayers into imprecations, and instead of the great blessings of Peace and Pardon, we are consign'd over to the saddest doom and horrour. Then let us consider that if we are commanded to lay aside our prejudices and evil designs against such [Page 444] as have provoked us, how much more ought we to forbear affronting of them who were never injurious to us; and therefore we must recompence evil for evil to no Man, we must be tender-heart­ed and charitable to the poor and neces­sitous; Alms and Fasting are said to be the two Wings by which our Prayers fly to the Throne of God; the Provi­dence and Promise, the Power and Good­ness of God, are all engaged in defence of the charitable Man; this is the uni­versal Voice of the New and Old Testa­ment, the language of Nature and Reli­gion; Jew and Gentile, do acknowledge it from all the ties of Virtue and Huma­nity. Let us therefore remember the hardships of them who are indigent, their sad groans and lamentable sighs, and according to our ability relieve them, not scrupulously weighing our own strength, so much as their straits and calamity. Let us not lay up treasure upon earth, Matth. where moth and rust doth cor­rupt, but in heaven, where they are not expos'd to any danger or decay, still re­membring, that he that soweth sparingly shall reap sparingly. When we are thus [Page 445] far prepar'd we cannot but feel the sharp­est hunger after this spiritual Food; our Souls are then inflam'd with the strong­est desires, we breath after God in the affections and language of the Psalmist; As the Hart panteth after, the Water-brooks, Psalm 42. verse 1, 2. so panteth my soul after thee, O God, my soul thirsteth for God, for the li­ving God, when shall I come and appear before God? When shall I converse with him in the most intimate manner, that this state of frailties and weaknesses can allow of? The Solemnities of Religion recruit our strength against our Lusts and corruptions, we are made more chearful and resolute to grapple with our Enemies, when we feel the influen­ces of his Spirit uniting us to God, and exposing to our view all our former sins in all their deformities; we conclude from such excellent beginnings, that we shall be made more than Conquerours through Jesus Christ that loved us; and we resign our selves to his conduct and goodness, and by them we put to si­lence all our fears and anxieties, Why art thou cast down, O my Soul, Psalm 42.11. and why art thou disquieted within me? hope [Page 446] thou in God for I shall yet praise him, who is the health of my Countenance and my God.

To God the Father, Son, and Holy Ghost, be all Praise, Power and Dominion, for evermore. Amen.