SERMON I.

OUR blessed Lord having in the for­mer Chapter, arm'd his Disciples a­gainst the corrupt Principles of the Scribes and Pharisees, especially in their Exposition of the Law, which is else­where call'd their Leaven; proceeds in this to warn them against their corrupt Practices; particularly their Hypocrisy and vain Glory in giving Alms, in Prayer, and in Fasting: These, say the Arabians, are the three great Christian Duties, the three Foundations of the Law, by them we do Homage to GOD with our three principal Interests; by Prayer, with our Souls; by Alms-giving, with our Estates; and by Fasting, with our Bodies: It is the last of these that our Lord treats of, in the Words of our Text; which indeed, when duly observed, is attended with the other two. The bles­sed JESUS offers the same Caution to his Disciples, in the Cele­bration of every of them, e. g. When thou doest thine Alms, (say­eth he, that is in secret) do not sound a Trumpet before thee, avoid all Ostentation, let not thy Left Hand know, what thy Right Hand doeth, that thy Alms may be in secret, and thy Father which seeth in secret will reward thee openly. Not that it is unlawful to dis­pense [Page 6] Charity in the Sight of others, when thereto call'd by di­vine Providence: No! But only for that End that we may be seen by them. The Thing forbidden under these metaphorical Ex­pressions, is Ostentation, and seeking our own Honour and Ap­plause; and the Thing commanded is Sincerity in regard of our End: Tho' the Action of Charity be sometimes necessarily pub­lick, yet the End should be always secret: Those that give their Alms for Ostentation-sake, have their Reward; not the Reward that GOD promiseth to them that do Good: No! But the Re­ward they promised themselves, and a poor Reward it is; they did it to be seen of Men, and they are seen of Men, and applauded by them, and this is all their Reward: They have it in present Possession, and nothing remaining in reversion.

BUT those that are sincere and humble in Alms-giving, are not only graciously accepted in this Life, but will be openly rewarded by GOD himself in the Life to come; thy Father which seeth in secret, he himself shall reward thee openly.

IN like Manner our Lord cautions his Disciples against the same Evils, namely, Hypocrisy and Ostentation in secret Prayer; which were too frequent and flagrant among the Pharisees.

WHEN thou prayest, thou shalt not be as the Hypocrites are, for they love to pray standing in the Synagogues, and in the Corners of the Streets, that they may be seen of Men, verily, I say unto you they have their Reward.

THE Pharisees affected the most conspicuous Posture, and most publick Places for their private Devotion, with Design to be com­mended for their Eminence in Religion, and this was all the Be­nefit they obtained by it.

ALTHO' their stated Use of publick Places for private Wor­ship without Necessity, was improper and unjustifiable; yet it was their evil Design herein that our Lord principally reprehends.

BUT as to the Posture of standing in Prayer, it was certainly lawful, proper, and usual in publick Worship, ( Matt. xi. 25. Luke xviii 11.) When ye stand praying, forgive, saith our Lord, and therefore it was their ambitious corrupt View herein, that our Saviour opposes, and on the contrary, councils his Disciples, to choose for their secret Devotion, some Place of Retirement and Privacy, that being unobserved and undisturbed, it might be effectually se­cured, both from Ostentation and Distraction; and be pleasing to that GOD who principally requires the Heart, and penetrates its most concealed Designs, and will in due Time graciously and honourably reward such as are sincere.

THE very same Language does our Lord use, the same Councils and Cautions does he give, respecting the Duty of Fasting, in the Words of our Text; which have a plain Reference to the afore­said Instances of Alms-giving and Prayer; as appears not only from the same Forms of Expression, the same order of Discourse used therein, as well as the same Persons spoken of, and to; but likewise from the introductive Particle or first Word of our [Page 7] Text, Moreover, which manifestly shews its Relation to the pre­ceeding Instances; it is as if our Lord had said, besides what I have spoken to you upon Alms-giving and Prayer, Take these Directions which are of the same Kind, in Relation to the Duty of Fasting. Moreover, when ye fast, be not as the Hypocrites are of a sad Countenance, &c.

NOW in the Words of our Text, three Things are observable, viz. the Duty of Fasting recommended, the Manner of it pre­scribed, and the Reward inciting hereto proposed, and pro­mised. And

1. THE Duty of religious Fasting is recommended or enjoined upon proper Occasions, i. e. when GOD by his Providence calls to it, or the Case of our own Souls upon any Account requires it.

OUR Lords prescribing the Manner of observing it, necessarily supposes the Reasonableness, Expediency, and Necessity of the Thing itself, yea, the Prescription, or Injunction of that, to which the Mode relates; otherwise our Lord must be supposed with seriousness to direct how his Disciples should do nothing; which is absurd! Or that which is worse than nothing, namely, what is sinful!

TO suppose that the Mode or accidents of Things, can subsist without the Substance, is to run into the wild Delusion of the Papists about Transubstantiation, which equally opposes the Prin­ciples of sober Reason, and evidence of common Sense!

AND to suppose that our Lord would direct to the Manner of performing any Thing that is Evil, is in other Words to say, that he approves of it; which is as impious as the other is irrational!

BESIDES Fasting is recommended, in the same Manner as Almsgiving and Prayer, and therefore he that opposes the former, may with equal reason oppose the latter, and if so, Religion is stripped of its principal Parts, namely, Piety towards GOD, and Charity towards Men, and consequently destroyed!

WHAT Piety towards GOD can a Man be reasonably supposed to have, who does not pray to him? Will such fear him, love him, and depend upon him, who pay him no Homage, return him no Thanks for Benefits receiv'd, nor own their Dependance on his Providence? And can there be real Piety without these? No, surely!

AND have such Charity towards Men, who, when their Ability admits, and Occasion requires, customarily refuse to dispense their Benificence to the proper Objects of it? In a Word, by this Method Religion is made as opposite to GOD, as unfriendly to Society!

2. THE Manner of Fasting is prescribed in our Text, and that both negatively, and positively: And,

1. NEGATIVELY, Our Lord councils his Disciples, when they fast, not to be as the Hypocrites, of a sad Countenance, for they disfigure their Faces, that they may appear unto Men to fast. We are not to suppose, that our Lord here, prohibits such a Garb and Gesture, as is suited to a Day of publick Fasting; for GOD [Page 8] himself sometimes commanded the Jews to put off their Orna­ments: Nor was any thing more common among Good Men, than to cloath themselves with Sackcloth, and put Ashes on their Head, or spread them under them, upon such solemn Occasions; but what CHRIST prohibits, is their affecting those Things for selfish and sordid Purposes, while in the mean Time they wanted what was signified by them.

AND their making no difference between a private and publick Fast. As our Lord had spoken before of private Alms-giving, and private Prayer, so he here speaks (at least principally) of a private Fast, as appears from these Words, that ye appear not unto Men to fast, but to your Father who seeth in secret.

THIS is by no Means applicable to a publick Fast, for then do Persons appear to Men with whom they have social Worship to fast; the Design is known, the Business is no secret: Yea, and as it is their Duty to be deeply affected on such a solemn Occasion, so to appear in respect of Garb and Behaviour suitable to it! In private Fasts indeed the Case is otherwise, it is then no doubt ne­cessary to conceal from others observance, as much as we can, our private Exercises, and Humiliations.

THE Pharisees, whom our LORD frequently calls Hypocrits, pre­tended Fasting when they were destitute of Humiliation and Con­trition, which are the Soul and Kernel of that Duty. They affected to appear more Humbled than they really were, and so mock'd GOD, and deceived Men, by their feign'd Pretences: This the Almighty justly resents in the Prophesy of Isaiah, is it such a Fast that I have chosen, a Man to afflict his Soul, is it to bow down his Head as a Bulrush, and to spread Sackcloth and Ashes under him, wilt thou call this a Fast, an acceptable Day to the Lord? No! Bodily exercise, if that be all, will profit little.

BESIDES the Pharisees proclaim'd and blaz'd abroad their private Fasts; as they did their private Charities, and private Prayers; and so manag'd the Matter in respect of their appearance and gesture as to declare to every one whom they met with, that it was a Day of Fasting with them; to this purpose they ap­pear'd in the Streets, when they should have been in their private Rooms, and were clad in a poor Habit, affected a Melancholy Aspect, and went a slow Pace, on Purpose to attract the atten­tion of others, and invite their Applause, that they might pass for strict and mortify'd Men.

THE Pharisees received their Name from hence as Grotius ob­serves, that they were not contented to fulfill the Rites enjoyn'd by the Law, but were distinguish'd from others, by severer Insti­tutions of their own invention: And therefore they disfigur'd their Faces on Fast Days.

THE original Word (aphanizusi) signifies to obscure say Erasmus, Mont [...]nus, Vatabulus, the Pag [...]ine, and Tigurine versions; because they darkned the Beauty of their Aspect by some filthiness they put on their Faces.

[Page 9]HESCIUS, Phavorinus, and Hammond, translate the aforesaid Word cover, as was the Custom of Mourning; Intimating that they cover'd their Faces.

THEY blackned and chang'd their Countenances, says the Ara­bick Version. They mard them says the Syriak. They corrupted and disfigured them, say Tremelius, P [...]scator, Burgensis; in a Word all the Versions center in this, that they studiously chang'd and corrupted the Native colour of their Faces, one way or other; and it was with this Design, that they might appear to Men to Fast: i. e. That they might get a Name among Men, verily I say unto you, saith CHRIST, they have their Reward. i. e. That Applause which they so much Covet, and that is all. But,

2dly. Positively, CHRIST teaches us, how to Conduct a pri­vate Fast, But thou when thou Fasteth anoint thy Head, and wash thy Face, that thou appear not to Men to Fast, but to thy Father which is in secret. i. e. Lay aside all shew and appearance of Fasting, appear with thy ordinary Aspect and Dress, and whilst thou abstainest from Bodily refreshments, Endeavour to carry so that it mayn't be taken Notice of, conceal it as much as you can. rather shew the appearance of Gladness then of Grief.

IN the mean Time observe, that CHRIST doth not direct to abate any Thing of the reality of the Fast, not to take a little Meat, or a little Drink, or any Bodily Refreshment whatsoever, No! But to lay aside the Shew of it, and make the inward Part of it our principal Care, namely to be Humble and Sincere before GOD, in observing this Solemnity, and to endeavour to approve ourselves to him To all such,

3dly. There is a reward propos'd and promis'd, their Father that seeth in Secret will Reward them openly, i. e. The blessed GOD who is the Heavenly Father of all true Christians, who beholds with delight their sincere, humbling and mortifying Ex­ercises in Secret, in their Days of Fasting, will reward them gra­ciously and honourably at the General Judgment: So that fast­ing hath its Reward, not considered separately, but as an Instance of our Obedience to a divine Institution, and as it serves to pro­mote the Power of real Godliness, which hath the Promise of this Life and that which is to come.

THE Consideration of G [...]d's favourable acceptance of our Fasts, should make us dead to the Hopes of Mens applause, as well as to the Fears of their censures. King David would not decline the Duty of fasting, tho' it was turn'd, by the Enemies of Religion, to his Reproach.

IF it be objected, that seeing CHRIST speaks of a private Fast in our Text, one of a publick nature cannot be thereby prov'd.

I Answer, It is a Mistake, CHRIST approves of abstinence, which is the Genus or Kind, that includes all the Species or dif­ferent Sorts of it. Moreover, an Argument from the greater, is conclusive and certain. Seeing CHRIST approves of the Duty of fasting in private, when the Causes are lesser and private; he must [Page 10] needs approve of publick fasting when the Causes are greater and more important, when it is observed humbly and sincerely, with a secret Intention; or else be very unreasonable, in preferring a private Good to a publick.

SEEING GOD has given us Bodies as well as Souls, is it but just and rational, that he should be served by both, not only in private but in publick?

IF it be said, that Reformation is sufficient without outward ab­stinence I Answer, this will conclude as much against Alms-giv­ing and Prayer: For, by a parity of Reason, we may say, it is enough to pray in our Hearts, and thus all vocal Prayer is de­stroy'd; and likewise that it is enough to give Alms in our Hearts, and thus all Charity is destroy'd! In a Word, the aforesaid Ob­jection tends to overthrow, in its Consequences, all the outward Offices of Religion and Friendship at a Stroke, and therefore cannot be true!

FROM the Words of our Text thus explained, I would observe the following Proposition, viz. That Religious Fasting is a Duty of Divine Institution, and great Advantage to Mankind, and there­fore should be observ'd with Care and Caution.

IN Discoursing upon this Proposition, I would according to the Order of our Text.

I. Prove the Divine Institution of Religious Fasting.

II. Open the Mode of its Observance

III. Represent its Advantages and Importance; and then proceed to the Improvement.

Here it should be previously observ'd that I made mention of Re­ligious Fasting, to distinguish it from Civil and Medicinal; the former of which is prescrib'd by the Magistrate for a Civil Pur­pose, viz. The saving of Provision; the latter is used for the preventing of Sickness▪ or recovery of Health.

BUT Religious Fasting is undertaken, on the Account of Re­ligion; with design to assist the performance of the Duties o [...] it, and may be thus describ'd, viz. That it is an Instance of divine worship prescrib'd by God, to illustrate his Glory, and promote the Good of Mankind. Or in other Words,

THAT it is a Solemn voluntary abstinence, from Food, Drink, and all the Pleasures of Life, for a certain space of Time, which is set apart to be spent in Prayer and Humiliation.

OR if the Constitution be so weak, as not to be able to endure a total abstinence without prejudice to Health; yet they should abstain as far as is consistent with it, which may be called a Fast; but it is a total abstinence that properly Claims that Character.

NOW this Instance of Religious Worship, is prescrib'd by GOD otherwise it woud'nt be the worship of GOD, but Will-worship and sinful Superstition; the Duty in general is prescrib'd imme­diately in the Word of GOD, but the Time for its Observation by the Mediation of Men; yet so nevertheless, that the appoint­ment of the Day for a Fast, does not depend upon the meer will of Men, but upon the Judgments of God, and Circumstances of [Page 11] Men; by which the Almighty calls to the Duty of fasting, and points to a suitable Season for the Performance of it.

RELIGIOUS fasting, by Reason of the divine Judgments, that urge its Observation, may said to be fourfold. viz either Personal, when the Judgments of God affect a particular Person only, and call him to a secret Observation of this Duty by himself alone.

OR Domestick, when extraordinary Calamities do affect and distress a particular Family, who are [...]ereby invited to observe a private Fast by themselves, in a social Manner.

OR Ecclesiastical, when divine Judgments are inflicted, or threat­ned to be inflicted, upon a certain particular Church or Society, and they are hereby induc'd to observe religious abstinence.

OR Provincial and National; when abstinence is observ'd by the Generality of their Inhabitants, in pursuance of the Order of those that preside over them, because of the Judgments of God upon them

THIS Duty of religious fasting, under the Gospel Dispensation, seems to be extraordinary and occasional only

NOW the Occasions hereof are these following, viz. extraordi­nary Sins committed by ourselves or others. In the Time of Ezra and Nehemiah, there were publick fasts for the sinful Mar­riages of the People of Israel, with Infidel and Idolatrous Na­tions.

FARTHER, another Occasion hereof, is either Judgments in­flicted, or threatned to be inflicted. When the Famine rag'd a­mong the People of Israel, in the Time of the Prophet Joel, God commanded them by him, to sanctify a fast, to call a solemn Assembly, to gather the Elders and all the Inhabitants of the Land into the House of the Lord their God, and to cry unto the Lord: The Priests, the Ministers of the Lord, were on that Occasion to weep between the Porch and the Altar, and say spare thy People O Lord, and give not thy Heritage to Reproach; then, says the Prophet, will God be jealous for his Land, and pitty his People.

AND when the pious Prince Jehosaphat, heard of the design of Ammon and Moab to invade Judah, he fear'd, and set himself to seek the Lord, and proclaim'd a Fast throughout all Judah; and Judah gathered themselves together to ask help of the Lord.

MOREOVER it is proper to fast, either when we engage in any extraordinary and important Undertaking, or want Victory over some perilous and violent Temptation, that we may obtain Success in the former, and Deliverance from the latter; thus when Queen Esther was to intercede before the Persian Monarch, for her Na­tion, who were in the utmost Danger of utter ruin, as well as herself in the Attempt to rescue them from it, she ordered the Jews in Shushan to fast, which she and her Maidens likewise ob­served; and indeed before this Order, the Hebrews in all the Pro­vinces of Persia, and Media, who had heard of the King's bloody Decree, mourned, and fasted, and wept of their own accord; and many lay in Sackcloth and Ashes!

AND in regard of violent Temptations, methinks what our Lord [Page 12] sayeth of bodily Possession, that that Kind goeth not out but by Fasting and Prayer, is easily applicable to them.

THE Exercise of religious fasting, both private and publick, is commended to our Esteem and Observance, both in the Writings of the Old and New-Testament.

WHEN Nehemiah heard, that the Remnant of the Captivity were in great Affliction and Reproach; and that the Wall of Jerusalem was broken down, and the G [...]es burnt with Fire, he kept a private Fast, he mourned certain Days, and fasted, and prayed before the God of Heaven, (Nehemiah i. 4.)

WHEN King David's Child was struck with Sickness, after the Prophet's Threatnings, he fasted, lay all Night on the Earth, and besought God for the Child, (2 Sam. xii.)

WHEN the Prophet Daniel understood from the Writings of Jeremiah, that the Space of 70 Years would put a Period to the Desolations of Jerusalem, and that the Time was drawing nigh, he set his Face to seek the Lord for that Mercy with Prayer and Fasting, (Dan. iii.) and elsewhere we are informed, that Daniel was mourning three full Weeks, and eat no pleasant Bread, neither came Flesh or Wine into his Mouth, (Dan. x.)

IN the twelfth Chapter of the Prophesy of Zecharias, we have a Prediction of the State of the Gospel-Church, representing that then the Spirit should be poured forth, and in Consequence thereof, that there should be not only a great and general Mourning for Sin in publick Assemblies, but likewise particular in private Families; every Family mourning apart, and their Wives apart.

NOW forasmuch as our Lord represents religious Mourning, and Fasting as Terms of the same import, ( Matt. ix. 15) the aforesaid Prophesy is therefore an Argument of the divine Original, and constant Obligation of the Duty of Fasting, both personal, do­mestick and publick: Those therefore who profess themselves Par­takers of the promised Effusion of the Spirit of Grace and Suppli­cation; would do well to prove the reality of their Claim by a consciencious Compliance therewith.

IN the Reign of Jehoiakim, King of Judah, a Day of publick Fasting was proclaimed by the Order of GOD, that they might present their Supplications before the Lord, and every one return from his evil Way, and that in Consequence hereof the Execution of divine Vengeance might be prevented, ( Jer. xxxvi. 6, 7)

THE Prophet Zecharias makes mention of a publick anniver­sary Fast of divine Approbation, in the seventh Capter of his Book the 4th and 5th Verses, which the Almighty complains they did not sincerely observe; when ye fasted and mourned in the fifth and seventh Month, did ye at all fast unto me, even to me? ^*

[Page 13] NEHEMIAH, the pious, zealous, and faithful GOVERNOR of the Jews, a Gentleman of a brave and publick Spirit, who had very much at Heart the Good of that People, and was distress'd for their Impiety! ordered a religious Fast, on account of the prevailing Iniquity of the Times; and was the first that signed and sealed the Covenant entered into upon that Occasion, to serve GOD, and avoid profaning his Sabaoth! (An Evil which lamentably prevails in this and the neighbouring Provinces, at present! See Neh. 9th, and 10th Chapters) He induced others to so good a Work, by his own amiable Example!

WHEN David and his Army, heard the News of the Defeat of Israel by the Troops of Amaleck, they rent their Garments, mourned, and wept, and fasted until the Even, (2 Sam. i. 12.)

NOR is the New-Testament without Instances of Fasting. The forerunner of CHRIST, John the Baptist, was a Man of singular Abstinence, he came neither eating Bread, nor drinking Wine, (Luke vii 33.) He was so abstemious, saith Basil, that his whole Life was but one continued Fast.

OUR Lord before he entered upon his publick Ministry, pre­pared himself by fasting, (Matt. iv.) and after his Entrance into it, sometimes omitted to eat his Bread, and often continued long in lonely Retirement, which was doubtless attended with Abstinence: And what he practis'd himself he recommended to others in the Words of our Text, which I have before considered

ANNA, the Prophetess, likewise served GOD with Fasting and Prayer, ( Luke ii. 37.) And the devout Cornelius observed the same Practice, ( Acts x. 30.)

THE Apostle Paul, in his first Epistle to the Corinthians, 7 chap. and 5. ver. signifies, that married Persons should at Times give themselves to Fasting and Prayer, and elsewhere farther observes, that he had approved himself the Minister of GOD in Labours, Watchings, and Fastings, (2 Cor. vi. 5.) By the wholesome Disci­pline of religious fasting, he kept his Body under, and brought it into Subjection to the Government of the Mind, as he himself elsewhere informs us, (1 Cor. ix. 27)

THE Disciples of John fasted often, (Luke v. 33.) This proba­bly intends their Performance of the Duty in a united social Way, as an Assembly, seeing they were wont to pray together at stated Times, and had Directions from their Master to this Purpose, ( Luke xi. 1.) And afterwards the Christian Churches, often met for this End: Thus when Paul and Barnabas were ordained, and to be sent to the Gentiles, the Church appointed a Fast, to obtain the divine Presence and Blessing on this solemn Occasion, ( Acts xiii. 3.) So likewise when they ordained Elders in every Church they prayed with fasting, ( Acts xiv. 23.)

THESE Elders, are elsewhere enjoined to feed the Flock of GOD, exercising the Office of a Bishop over it, (1 Pet. v. 1.2) for so the original Word Episcopuntes, should be translated: Hence you [Page 14] may see that in the Apostle's Times, every little Flock as the origi­nal Word (Poimnion) signifies, had either one or two Bishops to take the pastoral Care over it; in those primitive Times, the Bi­shop's Diocese was but small, for no more but one Society or Flock, and that generally a small one, fell to the Share of one or two of them. But to proceed,

THESE Words of our Saviour, ( Mark ii. 15.) then shall they fast in those Days, are not only a Prediction of what his Disciples after his Departure from them should do, but a Precept obliging them thereto.

MOREOVER an Injunction to fast, as well as to pray, is in­cluded in these Words of CHRIST (Matt. xvii. 21.) This Kind goeth not out but by Prayer and Fasting, for this shews that in our Saviours Time, it was us'd with his Approbation upon important Occasions.

IT is true we meet with no Example of national Fasts, in the New-Testament; nor can this be reasonably expected, because the Christian Religion was not national in the apostolick Times.

CERTAINLY the Appointment of publick Fasts at proper Sea­sons is rational, for hereby it is made the joint Act of Churches, and States, and Humiliation under the mighty Hand of GOD the better promoted.

THIS the ancient Churches were sensible of, and therefore ap­pointed particular Days of fasting on Occasion of publick Cala­mities, such as Pestilence, Persecution, War, &c. as Tertullian, Cy­prian, Justin Martyr, and Augustine assure us. Yea, many of the Gentiles were directed by the Light of Nature or Reason only, to this Duty, witness the Ninevites, (Jona. iii.) the Athenians, and Egyptians likewise, used some kind of Abstinence, from some sort of Food in Honour of their Gods, as Plutarch and Herodotus in­forms us. Hierocles and Purphery observe of the Pythagorean Phi­losophers, that they us'd Abstinence to purge the Soul from the Disorders of Sensuality, and to advance internal Goodness; to which valuable Purposes, by the meer unassisted Dint of human Reason, they justly apprehended it had an excellent Tendency! In a Word, Caesar testifies, that Abstinence from some Sort of Food generally prevailed in the Pagan World.

IF it be objected, that Christ himself excuses his Disciple's O­mission of the Duty of Fasting:

I answer it is true, but in such a Manner, as shews his Appro­bation of the Observance of it, in proper Seasons: This will ap­pear by considering the Nature of Christ's Apology, which is to the following Effect, viz. That these were early Days with them, and that therefore fasting was not then so seasonable as it would be afterwards, nor were they so able to endure the Severity of it; every Thing is beautiful in its Season, as Solomon truly observes, and indeed then only!

THOSE that enter into the Marriage Relation, must expect both Care and Trouble in the Flesh; yet during the Nuptial Solemnity, [Page 15] they are cheerful, and it is but decent they should be so. Now Christ and his Disciples, were but newly married, the Bridegroom was yet with them, and the Nuptials yet celebrating, particular­ly Mathew's: But when the Bridegroom should be remov'd from them, to a far Country, then our Lord signifies, that it would be a proper time for them to sit as a Widow in solitude and fasting; a [...]d to this, that under the Jewish Oeconomy, Persons newly mar­ry'd were, for a time, to be freed from the fatigues of War.

FARTHER, The Disciples being but beginners in Religion, and not yet accustom'd to the severer Exercises of it, as the Disciples of John were, who came neither eating nor drinking, as their Master did. Now in such a Situation, to put them frequently upon fast­ing might, perhaps, discourage them in Religion, or prejudice them against it, and so drive them to Apostacy from the Profession of it: It was like to be of as ill consequence as puting new Cloth upon an old thin Garment, and new Wine into old Casks: But to lead them to those Severities by Degrees, was the most rational and safe Method, (See Mark ii. from the 18 to the 23 verse) The blessed Jesus consults the Frame and Strength of his Followers, and Proportions their Difficulties thereto; he carries the Lambs in his Arms, and leads those gently that are with Young; nor will he, who is Love and Goodness itself, break the bruised r [...]ed, or quench the smoaking Flax!

IT may be again objected, that the fasting recommended by Christ in our Text, is only spiritual fasting from Sin.

I Answer, That such a Notion is contrary to the etymology of the original Word, (nesteuete) which, as Pasor observes, is derived from ne, which in compounds is negative or privative, and ethio to eat; so that to fast is not to eat, or to be without meat.

IT is likewise contrary to the universal Acceptation of the Word fasting in Scripture, as well as to its current meaning in other Writings; and the received ideoms of Speech.

AND it is likewise attended with many absurdities, a few of which I shall mention; viz.

IT is foreign to the Subject of CHRIST'S Discourse in our Text, which was the Pharisees Fasting in a literal Sense. It supposes an analogy between Sin and Bread, and consequently represents it as necessary in ordinary Cases; as good in itself; as nourish­ing to the Soul as Bread is to the Body; and likewise that it is only to be abstained from at some extraordinary Seasons; and that when we do abstain from it, we should not appear to Men to do so; that is, in other Words, we must carefully avoid con­fessing Christ before Men; whereas the Redeemer in the mean Time assures us, that if we are ashamed of him and his Words, he also will be ashamed of us, when he comes in the Glory of his Father with the holy Angels.

AT this rate of allegorizing without necessity or president, and contrary to the Context, the reality of the Creation of the World and of Mankind may be deny'd, and on the contrary their [Page 16] eternity contended for, seeing Conversion is called a Creation; and indeed the Case is so with the Bemists, they positively deny the Creation.

AND the Resurrection of Christs Body from the Dead, toge­ther with all his miraculous Works, may be in like manner deny'd, for Conversion is called a Resurrection in Scripture. Now upon these Facts the Credibility of the Gospel hangs; but b [...] alle­gorizing of them, their litteral certainty is destroy'd; Christ is made a Sinner, for none but such need Conversion; and his Gospel a Cheat; being strip'd of the Credentials which confirm its divine original.

AFTER the same Manner may also the Lord's-Supper be spiri­tualized, and then it will follow, that it is a damnable Sin to feed upon Christ by Faith, o [...] believe in him; for it is said, that he who eats and drinks unworthily, eats and drinks Damnation to himself. Now what is spiritual eating and drinking, but believ­ing? and yet the Scripture says, that he that believes shall be saved. In a Word, the literal Certainty of Scripture Doctrines and Facts, will be render'd hereby precarious, and so the whole Christian Revelation unhing'd! But I proceed to the

II Propos'd, Which was to speak of the Mode or Manner of [...]. Here observe, that the religious Worship of a Fast is perform'd partly by general Offices, proper also at other Times [...] publick Worship, and partly by Offices peculiar to a fast.

THE general Offices are these, namely, hearing the Word of God, Prayers, giving Thanks, and giving Alms, Nehe. ix. 4.5. And the seed of Israel read in the Book of the Law one fourth Part of the Day, and another fourth part they confessed and cry'd with a loud Voice unto the Lord their God; then the Levites said, stand up and bless the Lord your God. Blessed b [...] thy glorious Name which is exalted above all Blessing and Praise.

CORNELIUS, who fasted and pray'd likewise gave Alms, which come up as a memorial before God, ( Acts x 30, 31.) When the impious Israelites murmur'd and queried, wherefore have we fasted and thou seest not? The Almighty answered, that it was because they did not extend Mercy and Charity to the Poor, Is not this the fast I have chosen to loose the Bands of Wickedness, and deal Bread to the Hungry, (Isa. lviii) i. e. By the Figure Synecdoche, this is the Manner of fasting that I approve of and accept; those who would ask Mercy from God, must not forget to sh [...]w it to Men.

THE peculiar Offices of a fast either respect Preparation for it, the Celebration of it, or the Consequences that follow after it.

THE preparatory Offices, or Duties, are these two especially, viz. Consideration and laying aside our worldly Business. We should seasonably and solemnly consider the Nature and Qualities of the Occasions of the Fast, viz. the Judgments of God, to­gether with the number and heniousness of our Sins the procu­ring Causes of them. These Things we should ponder upon [Page 17] and realize till our Hearts are deeply affected with a fear of God, with sorrow for our Offences against him; with a desire after his favour, and a Resolution to seek and serve him; and hence it is said of Jehosaphat, that he fear'd and set him­self to seek the Lord, and proclaim'd a fast throughout all Ju­dah, (2 Chron. xx. iii)

ANOTHER Preparative, is to lay aside timeously our worldly Business, and order our temporal Concerns in such a Manner, that they may be no hindrance to us in the Duties of the Fast. ( Levit. xxiii. 7, 8.) And no doubt these Preparatives should be attended with devout Addresses to God for divine Influence, without which nothing can be done to purpose in Religion,

BUT the peculiar Duties that respect the Celebration of the Fast, are either Negative or Positive. The Negative are these, viz.

ABSTINENCE from all Food and Drink, as much as our Health can bear. ( Est. iv. 16)

ABSTINENCE from all bodily Recreations, (Joel ii. 16.) Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet. (Isa. lviii 3.) Behold in the Day of your fast ye find Pleasure.

ABSTINENCE from all Ornaments of Dress, unsuitable to a Day of Humiliation. (Isa. xxii. 12.) In that Day did the Lord call to weeping and mourning, to baldness and girding with Sack­cloth.

The Positive Duties are these, namely, Humiliation, Prayer, and renewing our Covenant with God.

1. WE should humble ourselves before Jehovah, in a Con­fession of Sin, a Condemnation of ourselves for Sin, a Purpose and Promise to forsake it, and practice Virtue. And hence a Day of fasting is called by God himself, a Day for a Man to af­flict his Soul, (I [...]a. lviii. 5.)

2. Another positive Duty in the Time of the Fast, is calling upon God's Name. Eza. viii. 21. Then proclaimed I a fast at the River Ahava, that we might afflict ourselves before our God, to seek of him a right way for us.

3. RENEWING our Covenant with God, is also necessary, (2 Kings xxiii. 2, 3) And the King stood by a Pillar and made a Covenant before the Lord, to walk after the Lord and keep his Com­mandments, with all their Heart and all their Soul. And all the People stood to the Covenant. It is necessary on a Day of fasting, to renew our Consent to the Terms of the Covenant of Grace, to renew our Resolution to perform the Duties thereby required; and to renew our reliance upon the Promises therein contained, for Guidance and Assistance to perform the aforesaid Duties.

BUT to proceed, The principal Duty consequent upon fast­ing, is Reformation of Life, which should be immediately begun in Church, State, Families, and particular Persons. 2 Chron. vii. 14. If my People which are called by my Name shall hum­ble themselves and pray, and seek my Face, and turn from their [Page 18] wicked ways, then will I hear from Heaven and will forgive their Sin and heal their Land. The Fast that God hath chosen, as was before observed, is to loose the Bands of Wickedness, and undo the heavy burdens, to let the oppress'd go free, and deal our Bread to the Hungry, and to break every Yoke. When fasting is duly observed, it will incline us, in our after life, to avoid all the Methods of Injustice, Oppression, and Cruelty; and on the Con­trary, to be merciful and charitable in the Sentiments of our Minds, the Speeches of our Lips, and the Actions of our Lives.

BUT more particularly in our Manner of fasting.

1. WE should beware of Hypocrisy, that we do not with the Pharisees in our Text, put on a guise of extraordinary Devotion, meerly out of Pride, to get a Name among Men; or with Jesabel cover a covetous and cruel Intention therewith Of the same stamp were those impious Jews, the Royal Prophet speaks of, who fasted for strife and debate, to smite with the fist of Wicked­ness: They oppress'd the Poor by their Cruelties, ground their Faces, and laid intollerable Yokes upon their Necks, notwith­standing of their pious Pretences.

2. WE should beware of Superstition in our Fasts, by an over frequent Use of them, especially of such as are of a publick Na­ture. Fasting is an extraordinary Duty, and therefore not to be practised on ordinary Occasions; otherwise it is apt to degenerate into Superstition; to make Religion burdensom, and discourage the Weak.

IT is unreasonable in any to make the Yoke of Christ heavier than he has made it. Our compassionate Lord, who is Wisdom and Love itself, did not think it proper to impose upon his Dis­ciples, either the Rigors of the legal Ministration, or the Bur­densom Traditions of the Pharisees, or even the Austerity of John the Baptist; and hence it is said, that his Yoke is easy, and his Burden light.

3. WE should beware of formality, in resting satisfy'd with the outward Performance of the Duties of the Day, without an inward Sense of them, and without a Reformation of Life, this formal Fasting is of no avail. Of such the Almighty God com­plains by the Prophet, Zeca. vii, 5. did ye at all fast unto me, i. e. ye did not regard my Honour as your principal Scope in fasting, nor answer the End thereof, which is Amendment of Life.

4. WE should likewise beware of the Papal Notion of merit­ing by our fasting, or of terminating the Worship in the Fast itself, which is only designed to qualify us for divine Worship: Seeing we are both Creatures and Criminals, and as such owe to God a Debt of perfect Duty and infinite Penalty, which we can never pay, being both fini [...]e and imperfect, it is absurd to suppose, that we can Merit any Thing at God's Hand, by any Instance of our obedience, No! When we have done all we can, we are un­profitable Servants.

[Page 19]ON the contrary therefore, we should endeavour to perform the Duties of the Day, with humility, sincerity, faith, contrition and Reverence; hereby labouring to approve ourselves to him, who seeth in secret, and will reward the upright openly: Which brings me to the

III. HEAD of Discourse, which was to represent the Advan­tages and Importance of the Duty of Fasting.

1. FASTING has a natural Tendency to curb our sensual Appe­tites, by withdrawing the Fuel that inflames them As some Savage Beasts are [...]am'd by Hunger, so are those brought hereby under the controul of Reason and Religion. Abstinence was the first precept given to Man in Innocency, the Violation of which, has been the Source of innumerable Evils and Calamities to the whole human Race.

2. FASTING is of advantage to assist the Performance of all Religious Duties. A few of which I shall mention, viz. Prayer, hearing the Word of God, Charity and Repentance.

IT was from the Perswasion of fasting's being a help to prayer, that Jehosaphat, Ezra, and Nehemia, anexed it thereto, in Junc­tures of great Distress, when they wanted to exert the utmost vehemence and fervours! Reason teaches us, that as fullness of Bread is apt to make us drowsie, so on the Contrary, Abstinence tends to make us more lively in religious Exercises!

NOR has religious Abstinence less aptness to prepare the Mind to hear the divine Word with Attention and Reverence. Jere­miah the Prophet, was aware of this, and therefore ordered Baruch, the Son of Nereiah, to read the Roll of threatnings in the Ears of all Judah, in the Day of publick fasting; expecting that at that Time it would make the deeper Impression on them, ( Jer. xxxvi. 6.) inasmuch as their Minds were freed from the fumes of the Body, and separated from the Entertainments of Sense, they must of Consequence be more serious and composed, and therefore better prepar'd to give due Attention to the divine Oracles.

AND does not Abstinence likewise tend to promote our Charity, for being hereby made sensible of want and hunger ourselves, we are by our own Experience naturally led to compassionate those who are by necessity forc'd to graple with such hardships, and of Consequence to relieve them. This not only Reason Demonstrates, but evident Facts confirm, in the Case of Cornelius, who was as famous for his liberality as his fasting and prayers, (Acts x.) His abstinence stir'd the Bowels of his Humanity to succour the In­digent.

FARTHER, my Brethren, abstinence promotes Humiliation and Contrition for Sin, by making us taste the bitter Fruits of it; by denying ourselves of those Supports and Comforts, we abase ourselves in signifying our unworthiness of them, and Submission to God's Government over us; as well as execute some reasona­ble revenge upon ourselves, for our Rebellion against his Autho­rity, [Page 20] by the abuse of his Creatures: Our feeling the painful Fruits that Sin has produc'd among Mankind, must needs tend to excite equal Indignation against it, and Sorrow for it, as well as a just Fear of the divine Judgments: Hence it is that Times of fasting were Seasons of uncommon Sorrow in every Age of the Church, as appears from the Instances before produc'd, to which, for the Sake of Brevity, I must not add.

3. FASTING is not only an efficacious and profitable, but very necessary Mean, to prevent the execution of extraordinary Judg­ments threatned; as evidently appears from the memorable exam­ples of the Fast of the Jews in the Time of Queen [...]sther, and of the Ninivites, who were both hereby delivered from a National Destruction, and that very near at Hand.

4. RELIGIOUS Fasting is of equal advantage and efficacy to remove Judgments or Calamites that are actually inflicted; of this I would mention the two following Instances.

IN the civil Wars between the Benjamites and Israelites, the latter having been very unsuccessful in their undertaking against the former, thereupon kept a publick and solemn Fast, which was crown'd with Success and Victory! ( Judg. xx)

WHILE Samuel was Judge in Israel, with design to testify their Repentance for their Iniquities and promote Reformation from them, he order'd the People of Israel to be conveen'd at Mispeh to a publick Fast; which they kept with great Affection, and soon saw the happy Fruits thereof, in a very surprizing con­quest over their Philistine Enemies, who ignobly attack'd them with hostile violence, in the very time of their religious wor­ship. (1 Sam. vii.)

5. FASTING observed with a proper frame of Mind, is con­ducive to obtain the most important Benefits, temporal, spiritual, and eternal; that either particular Persons or Societies need. An Instance of this we have in Ezra, who proclaimed a fast in or­der to obtain the Guidance and Smiles of Heaven, in and upon the difficult but important Enterprize of rebuilding Jerusalem, and hereby obtained his generous and noble Design!

THIS View in fasting was not peculiar to the Old-Testament, but is common to both. In entring upon all Matters of great Dif­ficulty and Moment, both CHRIST and his Apostles fasted as was before observ'd. Our Lord's fasting in the Wilderness, was pre­paratory to his engaging in the publick Ministry, and his Apo­stles followed his Example herein, by religious Abstinence, before they undertook that sacred Work; and in all succeeding Ages, the Practice of the Church has been agreeable to those noble Presidents, and in this Way they have reap'd valuable Ad­vantages!

WHEN a Time of general Calamity and Desolation is sent, by a righteous GOD to punish the Iniquities of a sinful People, then a Mark is set upon the Foreheads of the Men, that sigh and cry for all the Abominations, which are done in the Places where they [Page 21] have their respective Residence! ( Ezek. ix.) A Mark of Distinc­tion, of Honour, and Protection; such noble Souls as weep in secret for the Dishonours done to GOD, by the aforesaid Evils, shall be confessed by him another Day; yea, and comforted in this! Almighty GOD seals these his Servants, and marks Zyons Mourners, he books their secret Sighs, and bottles up all their Tears!

BUT the Benefits of fasting sincerly, and suitably performed, are not confin'd to this State of Tryal and Probation, but extend beyond the Grave. That gracious GOD who beholds such with Complacence he [...] will gloriously adorn them hereafter, with a Crown of Blessedness that shall never fade away: He who seeth in secret has graciously promised to reward them openly, and will be as good as his Word; he who is the Witness of their Suffer­ings and Labours, and Integrity in both, mercifully accepts of, and is pleased with their secret Sorrows and Groanings, and will finally admit them to a State of supream Dignity, and inexpressible Felicity, which shall know no Comparison, no Intermission, no End! As Instances of passive Obedience, are more difficult than active, and therefore more noble, (nam quo sublimiora eo dificiliora) so of Consequence they will meet with a greater Recompense: Now among those, may be reckoned the denying of Ourselves at Times, of the Comforts of Life for CHRIST'S Sake; all such may therefore rejoice, and be exceeding glad, for great is their Reward in Heaven: Such as suffer for CHRIST and the Gospel's sake, in any kind or degree shall in this Life receive an Hundred-fold, and in the World to come Life everlasting: The Spirit of Glory and of GOD rests upon them in the Way, and their Man­sion of Bliss at the End of their religious Course, shall be of dis­tinguished Beauty and Lustre, commensurate to their Sorrows, their Sufferings, and their Labours here! ^*

[Page 22]THE Improvement of this Subject yet remains.

WHAT has been said, my Brethren and Fathers, serves to in­form us how impious and unreasonable it is in any, either to op­pose or neglect, the seasonable Observance of an Institution, so firmly bottom'd on the highest Authority, and so directly conducive to secure and advance our most important Interests!

IT is trifling to object, that fasting is observed by the Papists, and therefore should be neglected.

I answer, must we disbelieve and neglect all that they believe and practice, then we must deny the Being of a GOD, and that CHRIST is the promised Messiah, because they believe both; and we must quit Prayer entirely, because they observe it, in some Sort; the bare mentioning of which Absurdities sufficiently ex­poses them!

THO' in the mean Time, it should be observed, that the Way they manage their fasts, is a meer Farce! For while they pre­tend to fast by abstaining from Flesh only, they sumptuously feast upon the fattest of Fish, the most delicious Fruits, and the richest Wines! Yea, Cardon and Toletus, two eminent Men of the Ro­mish Communion, positively affirm, that tho' Persons feast even to gluttony, they don't b [...] their Fast. ^†

NOR is it of greater Weig [...] to say, that fasting is abused by many that observe it.

I answer, what if it is, so are eating and drinking, and must they be therefore constantly laid aside? The Objector must hold this, if he would be self-consistent, and thus, while he opposes fasting in extraordinary Cases, he himself unawares virtually establishes a constant Fast; which is very severe!

IT is exceedingly to be lamented, my Brethren, That the Duty of religious fasting, is so much neglected as it is, by many that profess Christianity; have they forgot that Self-denial is one of the first Lessons of the Religion of JESUS, and that we are enjoined by divine Authority, to crucify the Flesh with its Affections and Lusts?

OUR growth in Goodness is undoubtedly much marr'd by the aforesaid Neglect. The primitive Christians, who in general far ex­celled us in Zeal and Heavenliness, did much abound in the Duty of religious Abstinence; yea, some of them with a noble Intention, carried the Matter to the contrary Extream; and hence were term'd by some haughty Infidels, sqalidi et trepidi, lean and trembling!

AUGUSTINE asserts, ‘That many of the Catholicks (or or­thodox Christian Church) did not take any bodily Refreshment, so much as once in the Day towards Night, which was the most [Page 23] usual Custom; but that for the Space of three whole Days or more, they very frequently liv'd without Meat and Drink. ^*’

BUT the Medium, the middle Way in this, and all other Cases, is best to be observed. These Words of our Lord mentioned by the Evangelist Luke, (vi. 21, 25.) deserve to be thought upon, Blessed are ye that hunger now; for ye shall be filled. Blessed are ye that weep now; for ye shall laugh. But wo unto you that are full; for ye shall hunger. Wo unto you that laugh now; for you shall mourn and weep!

SUFFER me therefore my Fathers and Brethren, to exhort you to observe the Duty of Fasting this Day, in the Manner before represented.

THE Causes of religious Abstinence before expressed, namely, Judgements threaten'd, and inflicted, together with the Mercies we have need to implore, which are mentioned in the Proclama­tion, do sufficiently justify the Appointment of this Solemnity at this Time, by His Excellency the GOVERNOR, and the Ho­nourable the COUNCIL of this Province; and consequently oblige to the observance of it.

TO have Seasons set apart for Fasting and Prayer, exceedingly becomes the Saints and People of GOD: Thus the Apostles Paul and Barnabas prayed with fasting, (Acts xiv. 2, 3.) ^†

FASTING, Sirs, has been practiced by the Professors of re­vealed Religion, from time immemorial.

FASTING has been observed by divers Infidels of different Nations, by the Direction of natural Reason only.

FASTING is intirely rational; for seeing God has made the Body, it is but proper he should be served by it.

FASTING is a necessary Duty, both in respect of Command and Mean, appointed by the highest Authority, as a Medium to ob­tain the most precious, valuable and durable Benefits.

FASTING is an honourable Duty, in respect of its Author, Nature and Issue.

THE Author of it, is the blessed God, who is the Fountain of all Honour, which merits that Character.

THE Nature of it contains an Instance of the Creatures Ho­mage and Subjection to the Sovereign Authority of its Creator and Lord, and that both in his Precepts and Providences, which being agreeable to the Rules of Justice, and Maxims of Reason, must needs be Honourable,

THE issue of it rightly observed, will be the open Appro­bation of the infinitely wise God, and a State of perfect con­formity to the unstain'd purity of the divine Nature, and un­interrupted Communion in the divine Love, and the ravishing [Page 24] Contemplation of the divine Excellency; all which imply the highest Honours a God can give, and a created Nature receive: Essential and inflexible Truth has told us, that those that Honour him, he will Honour. But to proceed,

FASTING is a pleasant Duty. I confess it is contrary to the vicious Propensities of our degenerate Natures, which verge to Ease, to Indolence and sensual Gratifications inordinately; and consequently make Men reluctant to restraint, tho' never so necessary, resonable, decent, and honourable; and this doubtless is the secret source of the Strong Prejudices of many against the Duty I have been discoursing upon.

IT is indeed extreamly difficult for the Ministers of Christ to urge any Thing successfully, that touches Men in so tender a Point; their Affections are apt greatly to byass their Judgment, in favour of what they love, tho' never so criminal; and even to that degree, that they will hardly give a fair hearing to what is offered against it. But seeing the Nature of Things, my Brethren, cannot be chang'd by your Fancies and Prejudices, and you must be judg'd at last according to them, it is your wisest Course to be impartial; and therefore we do in the Name of our Master, the KING of KINGS and LORD of LORDS, desire and demand a fair hearing, and calm Consideration of what we say.

BUT notwithstanding the Duty of fasting be cross to our na­tural Inclinations, as has been observed, yet it is agreeable to the Mind, inasmuch as it helps to reduce it to its just Empire over the sensual Appetites, and free it from their tyrannical Mutinies and Encroachments: And thus it tends to introduce a solemn Calm into the Soul, and bring it near to the blessed God, the ori­ginal Beauty and supream Good, the source of Sweetness, and center of Rest, whose loving Kindness is better than life, and can only yield solid Satisfaction.

IN a Word, Sirs, this opens a Fountain of spiritual, sublime and superior Sweets, which infinitely transcend all brutal Pleasures; as well as exactly suit the spiritual and noble Nature, and realy equal the vast Desires, the rais'd Hopes, and end­less Duration of a human Soul! And may be reflected on with­out uneasiness: Surely Wisdoms Ways are Ways of Pleasantness, and all its Paths are Peace. Again,

FASTING is a profitable Duty, as well as pleasant: It is profit­able, my Brethren, to human Society in general, by preventing and removing publick Calamities, and in obtaining publick, pre­cious and permanent Benefits.

IT is profitable to ourselves in particular, many Ways.

FASTING is profitable to our Bodies, in correcting their natu­ral Disorders: By it the crudeties occasion'd thro' excesses, are gradually digested and remov'd, and the Stomack, the Fountain of our nourishment, brought to its proper tone, and fitted for its proper Functions.

FASTING is profitable to our Souls, in curing their moral [Page 25] Maladies and Disorders: By it, our sordid, sensual, brutal Incli­nations are weakned, thro the Substraction of their Incentives.

FASTING assists in all the religious Offices we owe to God and Man, as has been already observed, and thus we are Assi­milated to the Author of our Existence, which is at once our highest Dignity and greatest Felicity.

FASTING, Sirs, is not only pofitable in Time, but its salutary Effects reach to Eternity. Such as now observe it in due Man­ner, their Father who seeth in secret will reward them openly, his Promise is firmer than the Foundations of the Earth, and cannot fail.

WHATEVER unjust Invectives may be cast upon them by Infi­dels and Epicures, who make their Belly their God, and Glory in their shame, they will meet with divine Approbation; that God who sees the Sincerity of their Intentions, will finally vindicate their Conduct, and put Honour on their Persons, before the vast Assembly of the Universe!

WHILE impenitent Sensualists and profane Scoffers, who walk after their own Lusts, are cover'd with shame and Comtempt, and rack'd with the accutest Anguish, the blessed Jesus will accost his People in this gracious Language, Come ye blessed of my Father, and inherit the Kingdom prepared for you from the Foundation of the World.

THE Lord Redeemer will give them a Reward of Mercy, more than proportion'd to their Self-denyal, Diligence and Fidelity.

A REWARD which no human Understanding can grasp with its sublimest flights of Thought and grandest Sentiments; or hu­man Tongue express with all the Charms of Diction, with all the figures, fires and force of Language!

A REWARD which the boldest and most striking Images in universal Nature are not equal to, but faint before and sink in darkness and obscurity!

A REWARD, large as our Desires, and lasting as our Souls!

A REWARD of such immense weight and value, that all the light and momentary Sufferings of this present Life, are not wor­thy to be once compared with it.

A REWARD that contains a perfect and perpetual freedom from every Evil, both moral and penal; and the uninterrupted and eternal Possession of all Good!

SO that all manner of incentives conspire to incite us to cele­brate this Solemnity, viz. The divine Authority, Honour, Plea­sure and Interest of every Kind; the Principles of Reason and Gratitude; the Examples of others, and a regard to the publick Weal. May Almighty God therefore of his infinite Goodness, enable us to perform the Duties of this Day, with such Humi­lity, Ardor and Integrity, that he who seeth in secret may Reward us openly thro' Jesus Christ our Lord, Amen.

SERMON II.

IN this Chapter we are informed, that the Prophet Jonah was commissioned by the Almighty to go to the City of Ni­neveh, and threaten it with a sudden Overthrow, in Case they did not repent and reform: Tho' the Threatning was expressed absolutely, yet certainly a Condition was implied, and in this Sense the Ninevites understood it, o­therwise they would not have en­deavoured by the Use of any Means to avert the impending Calamity.

THE Prophet, after the miraculous Cure of his criminal Reluc­tance, executed his Commission with Zeal and Earnestness, When he entered the City a Day's Journey, he cried and said, yet forty Days and Nineveh shall be overthrown: His bold and faithful De­livery of his Message, was attended with happy Influence and Success, both upon the Prince and People; for in Consequence hereof they believed GOD, and proclaimed a fast, and put on Sackcloth from the greatest of them even to the least. Tho' Jo­nah was a Stranger to them, yet his just Description of their Sins, his authoritative Declaration of their Danger and Doom, in Case they persisted in them; together with the Consideration of a Pos­sibility of Escape in the Use of proper Means, being attended with divine Influence, induced them to believe the GOD of Is­rael, i. e. not only to give Credit to the Threatning which Jonah denounced in his Name, but to believe him to be the Supream Lord of the Universe, whose Laws they had transgressed by their Impieties, and to whose Justice they were of Consequence ob­noxious; they clearly saw their Desert of Punishment, and there­fore dreaded the Menace, which the Prophet published in the Name of his Master.

[Page 27]Now [...]on as they believed GOD, a fast was immediately proclaimed by publick Authority, viz. by the Decree of the King and his Nobles, the King and Council concurred herein unanimously, and enjoined the Observation of a fast by an authori­tative Act.

WHEN the Account of the Prophet's Errand to Nineveh, was brought to the King, who is supposed to be not Sardanapalus, but P [...]ul Belochus, he immediately arose from his Throne, as Eglon, King of Moab did, when Ehud signify'd that he had a Message to him from GOD: The King of Nineveh rose up, doubtless to ex­press his Reverence to a Word from God; as well as his Fear of the [...]ivine Displeasure, demerited by his and his People's Sins; he likewise laid aside his Royal Robe, the Badge of his supream Dig­nity, and put on the rough, the humble Dress of a Mourner, he co [...]red himself with Sackcloth and sat in Ashes, to signify his Humiliation for Sin, and Dread of the divine Vengeance on ac­count thereof; a heroick, a noble Example, well worthy of a Prince of the highest Order and vastest Empire!

TO revere the Author of our Existence, and go before others in good Examples tho of the humblest kind, at all Adventures, is not only a Proof of the soberest Exercise of human Reason, but an Argument of a great and brave Mind!

THE greatest of Men are not so much an Ornament to Religion by their pious Practice, as it is to them: In the mean Time, it is certainly an important Benefit to any People, when such who are in high Places of civil Trust among them, are Men fearing GOD and hating Covetuousness; for their Example is apt to have great Influence on others in lower Life, as we see by the Nine­vites, who imitated the laudable Pattern of their Prince. It is a just and general Maxim, that Example has more Efficacy than Precept, and that by the Example of Princes in particular, their Subjects are form'd. ^*

BUT on the contrary when Persons who are cloth'd with civil Authority, and bear some figure in high Life, are not only destitute of Religion themselves, but deride it in others with equal Vanity and Virulence, thereby industriously labouring to subvert all the valuable Interests of Society (of which Religion is the grand Support) which it is therefore the Duty of their Offices to encourage. I say when they are neither willing to enter into the Kingdom of Heaven themselves, nor to suffer those that are en­tring to enter, it is no wonder if the pious and prudent lament! Seeing their impious Conduct, is as a troubled Fountain, and a cor­rupt Spring, of whose Waters the Inhabitants of a City drink! When the Righteous, saith Solomon, are in Authority, the People rejoice! But when the Wicked bear Rule, the People mourn!

BUT to proceed. The King of Nineveh took particular Care, to have a fast speedily appointed and notify'd to the People by [Page 28] those publick Officers who were wont to proclaim the Edicts of the King and Council. It is said that he caused it to be proclaim­ed and published: This ingemination or redoubling of the Words, not only confirms the Certainty of the Fact, but likewise signifies the deep Sense which the King had, both of his own and his Peo­ple's Sins, Danger, and Duty in this Exigence: The Concurrence of the Legislature in the Appointment of the fast, and of the Body of the People in the Celebration of it, made it a national Act, and it was proper it should be so, seeing a national Destruction was to be prevented by it.

NOW the Contents of the Proclamation of the King and Council of Niniveh, for a publick Fast, which are to be the Subject of our present Meditations, we have in the Words of our Text, together with the preeceeding and following Verses. These Contents shew us what was required by the Proclamation, and to what Design: They are indeed a valuable compend and summary of the principal Duties to be performed on such So­lemnities, in all succeeding Times. The Duties mentioned are these four, viz. Abstinence, Humiliation or Mourning, Prayer and Reformation. And

1. THE Proclamation required a total abstinence from Food and Drink, both by Man and Beast; let neither Man or Beast taste any Thing, or drink Water. To pretend to fast without abstaining from Food and Drink, and all the Comforts of Life, as far as can consist with the safety of our Bodies, and their fit­ness for religious Service, is meer mockery.

AND to add to the Solemnity of the Fast, at that extraordinary Juncture, the Beasts were to be restrained from Food and Drink, that a view of their Miseries might affect the People the more, and that the Cry of Man, seconded by the cry of hungry Cattle, might enter the Ears of God, who preserveth Man and Beast.

2. THE Proclamation required, that Man and Beast should be covered with Sackcloth; The Men were to put on a coarse, a humble and uneasy Dress, to signify the Humiliation of their Souls for Sin, and their Sorrow on the account of it, as well as fear of the divine Vengeance impending over them.

AND even the Beasts must do Penance, as it were, as well as Man, because they had been made subject to vanity as Instruments of his Sin; that either by their complaints, or silent pining for want of Food, they might strike the Springs of their Owners Sorrows!

AND those Beasts, particularly the Horses and Camels, on which they rode, and were wont to cover with rich Trapings, must be stripp'd of those Ornaments and clad in Sackcloth, a­greeable to the antient and modern Custom of covering Horses with black Cloth, at the Funerals of Noblemen; that they might seem to mourn on such Occasions, as Chrysostome observes. The Persians, in a Time of mourning, were also accustom'd to poll or clip their Horses, as Plutarch informs us.

[Page 29]SO that to be cover'd with Sackcloth seems to be a proverbial Expression, signifying deep Mourning and Grief. Thus the Hea­vens are said, by the Prophet Isaiah, to be cover'd with Sackcloth: The chief Thing therefore here demanded of the Ninivites, was that they would humble themselves before God, because of their Offences against him, and that they would with bitterness bewail them.

NO doubt at a Time of publick fasting the Garb should be suited to the Business of the Day; but that which is especially ne­cessary, is a humble, a mourning Mind; a sincere mourning from the Heart, an Evangelical mourning from love to that God whom by Sin we have provok'd: A mourning great in Degree, some­what proportion'd to the Number and heniousness of our Sins: Thus Samuel testifies of the People of Israel, that they gathered together in Mispeh, and drew Water and pourd it out before the Lord, and fasted on that Day. These Words are designed to represent in a figurative manner, the plentiful mourning of the People of Israel; the Effusion of their Tears on that Occasion, resembled the pouring forth of Waters: The Calde reads it, they pour'd out their Hearts in Repentance before the Lord; they wept Rivers of Tears, and sorrowed after a godly sort, as in the Presence of God, from regard to his Majesty, and with an Eye to his Glory.

O HOW amiable was this Convention! O that our Heads were Waters and our Eyes a Fountain of Tears, that we could with suit­able Contrition this Day bewail our own and others Trespasses!

WHEN the Disciples of John enquired of JESUS concerning fasting; in his Answer he us'd the term of mourning in the room of it, to shew, that the one cannot be acceptably observed with­out the other; why, said they, do we and the Pharisees fast oft, but thy Disciples fast not; and Jesus said unto them, can the Chil­dren of the Bride-Chamber mourn, as long as the Bridegroom is with them; but the Days will come, when the Bridegroom will be taken from them, and then shall they fast. ^*

3. ANOTHER Duty required by the Proclamation of the King and Nobles of Nineveh, to be perform'd on the Day of publick fasting, was to cry mightily unto God: These terms do undoubt­edly signify great Vehemence, fervour and importunity in their Supplications for needed Mercy, and Deprecation of threatned Judgment. An urgent necessity required their storming Heaven as it were with their Tears, Sighs, and Groans, and their taking no denial of God! Hence we are told that the fervent Prayer of the Righteous avail much; and that Jacob wrestled with the Angel and prevail'd, for he wept and made Supplications unto him. The [Page 30] Incense, under the Jewish OEconomy, was put upon burning C [...]als, to shew the Necessity and Excellency of intense Devotion.

WITH Jacob, who as a Prince had Power with God and with Men, we should determine not to let Jehovah go, unless he bless us.

THE relenting of the unjust Judge, stands upon sacred Record, as an unanswerable Argument of the irristable force of perseve­ring in Prayer; for if he who neither fear'd Gnd nor regarded Man, who was lost to all Sense of Religion and Humanity, was notwithstanding overcome, meerly by the importunity of a neces­sitous Supplicant, to grant her request. How much more will that God who is Goodness and Benignity itself, grant Blessings to the Indigent, who pray always and do not faint.

A CRYING Prayer pierces the Heavens. We read not a Word that Moses spoke, and yet God was mov'd by his cry, which con­sisted in vehement Desires, and inutterable Groanings; yet no doubt a Complication of sore Distresses may even extort vocal Crys. I cry'd to the Lord with my Voice, saith the Psalmist, and he heard me out of his holy Hill.

IT is said of Hezekia, that the Lord heard his Prayer, for he had seen his Tears.

WHEN Back-sliding Ephraim began to bemoan himself, then were the Bowels of God troubled for him; then did Jehovah de­clare, that he would surely have Mercy upon him.

AS importunate Supplication is an excellent Mean to obtain the Mercies we need, so it is an encouraging Token that they are near at Hand.

WHEN Elijah pray'd seven Times successively for Rain, the watry Magazines hastned from the Sea to refresh the parched Earth.

IT is amazing that importunate Devotion should as it were, conquer and controul Omnipotence! Ask of me Things to come, and concerning the Works of my Hands Command ye me. O stupen­duous Condescention! When we exert the utmost Strength of our Souls in humble Devotions, and persist in our Pleadings for needed Mercies, both of a publick and private Nature, drawn from the Glory of God's Name, the Perfections of his Nature, his Promises and Providences; these Petitions are like the conti­nual blowing of the Silver Trumpets over the Sacrifices, for a me­morial before the Lord; or like the Watchmen upon the Walls of Jerusalem, who never hold their Peace Day nor Night, and are com­manded not to keep Silence, or give him Rest.

AN admirable Instance of this Kind, we have in the Woman of Canaan, who in the midst of Discouragements from the Disciples of Christ, yea and from Christ himself, nobly persisted! The Disciples wanted her dismiss'd, because she troubled them by cry­ing after them; and the blessed JESUS at first answered her not a Word, and afterwards spoke roughly to her, tho' with a Kind Intention, but still she follow'd with increasing Importunity, [Page 31] argu'd the Mercy into her Bosom, and obtain'd a high Encomium upon her Faith! Philosophei he gune, says Chrysostome, the Woman Philosophizes, she disputed the Mercy from the Redeemers Hand. May almighty God teach us all this blessed Philosophy for JESUS Sake.

IMPORTUNITY, my dear Brethren, does not consist in a Mul­titude of Words, When ye pray, says our Lord, use not vain Re­petitions, as the Heathen do; for they think to be heard for their much speaking: but it consists in an earnestness of Spirit, to be heard, in a prudent Choice of proper Arguments, and in a resolut persisting in our Requests, till they be answered; Hear me speedily. O Lord, my Spirit faileth, saith the Psalmist: I would order my Cause before him, and fill my Mouth with Arguments, saith Job.

WHEN the Multitude rebuked the blind Men, for crying after Jesus, instead of being discouraged by such Opposition, they cryed the more, saying, Have Mercy on us O Lord, thou Son of David, but Jesus had Compassion on them, and touched their Eyes, and they received Sight. O, the Depth, the breadth, the Height of the Redeemer's Love!

THE poor Man that had a Palsey, who cou'd not get near to Christ below, because of the Croud, did not give over his At­tempt in discouragement, but still persisted, and got some Friends to carry him to the Roof of the House, and untile it, and let him down thro' the Roof, into the midst before Jesus; no doubt some of the Rubbish fell down upon Christ's Head, or upon the Heads of some of his Hearers, and interrupted him for a little Space in his Sermon; this Behaviour look'd somewhat rude and unmannerly, yet the dear Jesus spoke not a Word of Reproof upon this Occa­sion, but on the contrary, encouraged the poor Man, and said, be of good Comfort, thy Sins are forgiven thee! O, the amazing Kindness and Condescension of Christ! Well might it be said that our High Priest is touch'd with the feeling of our Infirmities, may we not therefore come with boldness to the Throne of GOD's Grace, that we may obtain Mercy and find Grace to help in Time of need.

BUT why must we pray with such importunity? I answer, it is necessary, both on Account of GOD and ourselves.

THE Honour of God's Majesty is wrong'd by Sin, and it is but reasonable that this be felt and acknowledged before it be forgiven. Moreover it is a Disgrace to God's Mercy, to be ask'd coldly▪ the Almighty enjoins us to be importunate and urgent, that it may appear by our Groans how we esteem his Grace!

NOR is importunity less necessary in respect of ourselves, for without it we know not how to value the Mercy of God aright, and when the Case is so, are we likely to improve it? No! By no means! Those that have been once poor, are careful of the Riches they have got by their Industry, while those that are born to Wealth are often careless and profuse, and therefore the Al­mighty in general, orders it so, that Men shall not obtain Mercy [Page 32] without Difficulty, they must strive in an Agony to enter in at the strait Gate, and take the Kingdom of Heaven by Violence; they come with Weeping and with Supplication will I lead them saith GOD by the Prophet Jeremy. This seems to allude to a Prince's Meet­ing a Beggar on the Road, who asks an Alms of him, but he goes on his Way as if he took no Notice, the Beggar perceiving this, follows him, and continues his Importunity till he prevails, by crying, O, Sir! I am a poor necessitous Creature, pray extend your Charity; or in other Words to this Purpose.

TWO things make Men importunate, namely a clear View of Danger great and near, and the Influences of the blessed Spirit. When the Disciples saw that they were like to be drowned, they soon cryed out Master save us, we perish!

BUT to open the Duty of Prayer more distinctly, it may not be improper very briefly to consider, the venerable Westminster-Assembly's Description of it, which is this, that ‘It is an of­fering up of our Desires to GOD; for Things agreeable to his Will, in the Name of Christ, with Confession of our Sins, and thankful Acknowledgement of his Mercies.’

THIS Description contains the following Particulars, viz. the Object of Prayer, the Essence, the Matter, the Manner, the Pro­perties, the Parts of Prayer: Each of these allow me to speak a few Words upon.

THE Object of Prayer or he to whom we should offer our Sup­plications is GOD only, for Prayer is a Part of his natural Wor­ship, and therefore it is his peculiar Prerogative; Thou shalt worship the Lord thy God, and him only shalt thou serve. It is God alone who knows all his People's Wants, who is present with them in them all, and able to supply them; and hence the Ninevites were justly enjoined in our Text, to cry mightily to God, and to none but him.

THE Essence or being of Prayer, consists in the offering up our Desires to God. Whatever Desires we have after spiritual or tem­poral Benefits, yet unless they be offered or presented to God, they can't be call'd Prayers, for Prayer is the Address of an indigent Supplicant to his Superior for some Benefit, which necessarily in­cludes a certain Homage in it.

THE Matter of Prayer, or Things pray'd for, must be agree­able to God's revealed Will of Precept or Promise. What the Al­mighty has commanded us to ask or promised to confer, that and that only we should ask; and if we do otherwise, we may expect a repulse; ye ask and receive not, because ye ask amiss, saith the Apostle James, that ye may consume it upon your Lusts.

THE Manner of Prayer in the general, is that it be offered in the Name of Christ, if ye shall ask any Thing in my Name, says our Lord, I will do it. Now this intends not only our mentioning [...] in our Supplications, but our entire reliance upon his Merit for the Acceptance of them. It is in him only who is the Way, the Truth and the Life, that we have access to his Father. God is holy and we are sinful, both in our Persons and Performances, [Page 33] and therefore need a Mediator, to render them acceptable by the incense of his Merit.

THE Properties of Prayer are these.

IT must be Reverent, Behold I have taken upon me, who am but Dust and Ashes, to speak to the Lord, O let not the Lord be an­gry, said Abraham. How dreadful is this Place, this is no other then the House of God, and this is the Gate of Heaven, said Jacob.

IT must be humble: To this purpose these Words of the Psalmist are remarkable, Lord thou hast heard the Desire of the Humble, thou wilt prepare their Heart, thou wilt cause thine Ear to hear.

AGAIN, Prayer must be sincere, flowing from the Heart, and ye shall seek me and find me, when ye shall search for me with all your Heart, sayeth God by the Prophet Jeremiah.

FARTHER, It must be believing; let him ask in Faith saith the Apostle James. But what is that? I Answer, It contains these Things, viz. our firm Perswasion, that what we ask is agreeable to God's revealed Will, and that God is able and willing to con­fer it; as likewise our entire Dependance upon his faithful Word to this End.

THE Importunity that ought to be in Prayer, I have before discoursed upon.

AND undoubtedly as Prayer in general, so in particular. The Prayer spoken of in our Text, includes these Parts, viz. not only Petition for the Mercies we need, and the Deprecation of the Judgments we fear. But likewise a humble Confession of our Sins, and an Affectionate Thanksgiving for Mercies received.

IN the publick Fasts observed in the Time of Ezra, Nehemiah, and Daniel, there was a particular Confession of Sin, accompanied with shame and grief.

WHEN Ezra heard of the Sin of Israel, after their return from Captivity, he sat astonished until the Evening, and then rose up, rent his mantle, and spake to God in this Language, O my GOD I am ashamed and blush to lift up my Face to thee my God! To the same Purpose speaks Daniel upon the like Occasion, to us, saith he, belongeth confusion of Face! The unreasonableness and ingratitude that are in Sin, cause shame. Confession of Sin is necessary in or­der to our Humiliation for it, as well as Self-Condemnation and Justifying of God, whereby he is glorify'd.

AND if no Sorrow for Sin attends our Confession of it, the Fast wants its Beauty, and is like to fail of its Design. The Scrip­tures inform us, that a Day of fasting is to afflict the Soul; and how can this be effected without Grief and Sorrow? Hence the Prophet Daniel assures us, that in his private Fast, he mourned three full Weeks; and the Almighty reproved the Jews, that in the Day of their Fast they took Pleasure.

NOR should Thanksgiving for Mercies received be omitted: For the right Consideration of Mercy, tends to aggravate Sin, and make our Confession of it, and Grief for it, evangelical, the [Page 34] Goodness of God leads Men to Repentance: And hence in the Fasts observed by Ezra and Nehemiah, thankful mention was made of the divine Benefits. The

4. DUTY required by the Proclamation, is Reformation of Life, let them turn every one from his Evil way, and from the violence that is in their Hands. Corruption, Oppression and Fraud generally prevail'd among them. Now every one high and low, rich and poor, was enjoyn'd to turn from his evil Way, i. e. the Way he loved and was addicted to by Custom and Practice.

AND particularly from the Violence that was in their Hands, i. e. Let them restore what they have unjustly taken, and make Reparation for the Wrongs they have done, and let them not any more oppress those they have Power over, or defraud those they deal with. Particular mention is made of Violence, or of Injury and Rapine, as Vatabulus, Liveleius, Mercer, Piscator, A [...]i [...]s, Montanus and Calvin interpret the Word; because those Evils were flagrant among the Ninivites. That bloody City, as the Prophet Nahum speaks, was full of Lies and Robery, the Prey departed not; and for this especially, God was displeased and threatned their Destruction.

NOW Violence is said to be in their Hands, partly to signify that it was daily committed by their Hands, which are the Instruments of Action; by the Hand Men are wont to take Things by force, and offer Abuse and Injury to such as ressist them: And partly to signify, that they kept in forcible Posession, what they got by In­justice and Fraud, and would not restore it, without which Repen­tance cannot be sincere; according to that just and ancient Proverb, (non remittitur precatum, nisi restituatur ablatum) the Sin is not pardon'd till the ill gotten Goods be restored.

AS Justice both distributive and commutative, is not only ami­able in itself, but the grand Pillar of all social Comforts: So its contrary, is one of the most malignant and distructive Evils; that tends not only to disparage human Nature, but utterly to destroy civil Society, and turn the World into an Acceldema, a field of Desolation and Blood!

IT should be farther considered, that unjust Persons are of­ten disappointed of their Design; for how artfully soever they may disguise their management, yet some unforseen Accident often draws the Curtain, and brings to light the Evils they prac­ticed behind it: This discovery ruins their Reputation, and marrs their future Success.

BUT supposing their Vilany be not detected by others, they can't hide it from themselves; their own conscious Reflections must needs occasion a [...] tumult and uneasiness in their guilty Minds, especially when they come within view of a vast Eternity, and consider, that if they live and die with the Spoils of Injustice a­bout them, they hereby expose themselves to the Wrath of God, which is revealed from Heaven against all unrighteousness of Men, and resign their deathless Souls, which all the Treasures of the Indies, or of the Universe, cannot Ballance, to the Pangs and Agonies of everlasting Death!

[Page 35]BUT besides the Duties enjoined by the Proclamation of the King and Council of Niniveh, to be observed on the Solemnity of a religious Fast, which have been discoursed upon; and do indeed contain the principal Offices necessary upon such like Occasions, to render them ornamental to Religion and serviceable to answer their Design; We have an Account in the verses following our Text, of the Intention and Motive of the aforesaid Solemnity, and the Success of its Celebration.

THE Design of appointing said Solemnity, was as the Procla­mation expressess it, to turn away God's fierce Anger, and prevent their perishing. They were threatned with and in great Danger of Destruction; there was but a step between them and ruin: It was therefore high Time to use proper Means to prevent it, and these their Reason taught them, were Fasting, Mourning, Prayer, and Reformation of Life.

The Motive that induced them hereto, was some Apprehension they had of the divine Goodness, who can tell, say they, if God will turn and repent, and turn away from his fierce Anger, that we perish not. They could not object against the equity of God's Judgment, or pretend to appeal to a higher Tribunal, yet they hoped in the divine Mercy, that while they were bewailing their Offences, while they were resolving and endeavouring to alter the Course of their evil Conduct towards God and one another, and imploring divine Assistance herein, that Jehovah would be pleased to alter the Course of his afflictive Providences towards them, and forbear to execute the threatned Punishment. ^*

THEIR Hope indeed was mix'd with Fear, yet it was such as prevail'd with them to use Means.

THO' Jonah had no Commission to promise them a Deliverance, yet it is probable he acquainted them with the merciful and gra­cious [Page 36] Nature of GOD, of which he himself had so enlarged a Dis­covery, that he wanted to decline the threatning Embassy, least the Interposure of divine Goodness should prevent its Execution, and of Consequence, apparently eclipse his prophetick Character.

NOR did the Issue of this religious Solemnity, fail of answering their Expectation and Design, for GOD saw their Works, that they turned from their evil Way, and repented of the Evil he had said he would do unto them!

JEHOVAH not only heard their good Words, by which they profess'd Repentance, but saw their good Works, by which they brought forth Fruits meet for it; without which their Pro­fession and outward Appearances, would have been vain, and to no Purpose in his Account.

HE saw a general Conviction of Sin, a real Resolution to for­sake it, and serious Endeavours to this Purpose; he saw and ap­proved their Works, as necessary in their Place, as good materially, and of good Tendency, and in Consequence hereof, did not in­flict the Judgement threatned: A blessed Issue indeed, a happy So­lemnity! Now having endeavoured to explain the Text, I proceed to the Improvement.

WAS the King and Nobles of Nineveh, to be commended for appointing this extraordinary Duty of religious fasting, in a Time of publick Danger and Calamity, as well as for going before the People (especially the PRINCE) in the Observation of it, and do not his Excellency the GOVERNOR, and the Honourable the COUNCIL of this Province, deserve the like Commendation for consulting the Honour of GOD, and the publick Safety and Inte­rest, in appointing the like Solemnity to be observed this Day?

ALTHO' this Province, does not seem to be in the same Degree of iminent and immediate Danger of utter-ruin, as the City of Ni­neveh; which was threatned to be destroyed in forty Days, yet considering that the same Evils abound here, as did among them, and that under greater Light and Advantages, than those poor Pagans enjoyed! That GOD'S Justice is invariable, and that what was written before Time, was written for our Learning, there is certainly Reason to fear, more awful Strokes of divine Judgement than we have yet felt!

BUT to confirm and illustrate this labouring Point, I must beg leave to mention, the Reasons assign'd in the Proclamation, for the Order of this Day; which I think are as just and conclusive, as they are well express'd! The Words are these,

‘TAKING into Consideration the State of our Nation in gene­ral, and the Circumstances of this Province in particular.— The unhappy Divisions which have so long subsisted among us— The general Disorder and Confusion in which at present the Pro­vince is involv'd,—The abounding of Infidelity, Profaneness and Immorality.—The Frowns of divine Providence upon us in the great Scarcity and excessive dearness of Bread, and the mortal Sickness that hath prevailed in many Parts of the Jer­seys.—That these are the bitter Fruits of our manifold Sins [Page 37] and Transgressions, the procuring Cause of divine Judgements. —That it is the indispensable Duty of a professing People, to acknowledge GOD in all their Ways.—To own their Dependance upon him, and humbly implore divine Mercy and Goodness, graciously to remove the Evils we labour under, and to bestow on us the Favours we need, and to protect and preserve us in the Possession of such as we yet enjoy.’

AGAIN Sirs, is it a Duty to fast upon extraordinary Occasions, then such are to be reproved, who in Place of fasting, required of them, give up themselves to all Excess of Riot; instead of de­nying themselves for the Service of GOD, they make their Belly their GOD.

WHEN the Almighty is visiting the World with his Judgements, they scorn to own his Government, so far as to humble themselves under his Rebukes, and implore his Mercy, No! With the impious Israelites, in a Time of general Calamity, they sit down to eat and drink, and rise up to play!

INSTEAD of Mourning for the Afflictions of the Church and State, they take up the Tymbrel and Harp, and rejoice at the Sound of the Organ, they send forth their little Ones like a Flock, and their Children DANCE!

THEY speak in the sordid Language of the licentious Epicure, let us eat and drink for to-morrow we die; and as the Prophet laments in the Day that GOD calls to weeping, to mourning, to boldness, and to girding with Sackcloth; behold Joy and Glad­ness, slaying of Oxen and killing Sheep, eating Flesh and drinking Wine,—Surely this Iniquity shall not be purged from you till ye die saith the Lord of Hosts!

GLUTTONY, my Brethren, the Evil opposite to the Duty of this Day, contains in it, Idolatry and Self-Murder, for hereby that Love, Care, Delight and Service, which are due to GOD, are given to the B [...]lly, and so of Consequence it is made the Glut­ton's GOD, whose End is destruction, saith the Apostle, whose God is their Belly, whose Glory is in their Shame, who mind earthly Things, being Enemies to the Cross of CHRIST, i. e. to all [...]uf­ferings for CHRIST, to all the Self-denying Flesh mortifying Ex­ercises of Religion.

GLUTTONY oppresses the Body with crude Humours, vitiates the Blood, destroys Digestion, and hereby introduces almost all the Diseases which afflict, and at last put a Period to human Life, which the Time would fail to enumerate, and thus it may be justly call'd a slow Poison!

GLUTTONY is an Enemy to the Mind, it stupifies and unfits it, for all the valuable Employments of Reason, both Civil and Re­ligious; it is the fatal, the formidable Source of the most sordid Sensuality, Nam fine cerere et baccho friget venus: It pampers the Flesh, and makes it an easy Prey to every vagrant Lust: It makes Man's Reason a Lacky to his Appetite, and thus degrades that once noble Creature into the Order of Beasts, by inducing him to place his supream Happiness in the Pleasure of a Swine!

[Page 38] GLUTTONY consumes GOD'S Creatures in vain, and makes us unthankful for them; it wastes our Time▪ and robs our Estates, and which is still worse, it offends GOD, and ruins our Souls! It turns our Tables into a Trap to ensnare us, and makes the Pros­perity of Fools destroy us!

IF it be enquired, when we may be said to be in any Degree guilty of this Evil, I answer when (the body being healthy) we do not leave off eating with an Appetite, and much more if it makes us uneasy and oppressed!

NOR is inordinate Drinking less criminal and pernicious, who hath Wo, saith Solomon, who hath Sorrow, who hath Contentions, who hath Babbling, who hath Wounds without Cause, who hath redness of Eyes, they that t [...]rry long at the Wine?

NOW the aforesaid Evils are still rendered the more henious, when they are committed under the Rebukes of Providence, for hereby men cast Contempt on GOD, and walk contrary to him, who has declared that in that Case, he will walk contrary unto them, and punish them seven times for their Iniquities▪

Such impudent Transgressors, do as it were, [...]sh upon the [...]osses of GOD's Bucklers, even when he appears in a Robe of incensed Majesty, and is clad with Zeal as a Cloak; as if these in­solent but contemptible Animals, who are but of Yesterday, and liable to be crushed by the Moth, could contend with Omnipo­tence, and had an Arm like GOD! But let such know that with the Froward, GOD will shew himself froward, and wound the hairy Scalp of such, as still persist in their Trespasses.

WOE be to them that are at Ease in Zyon, saith GOD by the Prophet Amos, that put far away the evil Day, and cause the Seat of Violence to come near, that lie upon B [...]ds of Ivory, and stretch themseves upon their Couches, that eat the Lambs out of the Flock, and the Calves out of the S [...]all, that chaunt to the Sound of the Viol, and invent to themselves Instruments of Musick like David, that drink Wine in Bowls, and anoint themselves with the chief Ointments; but are not grieved for the Afflictions of Joseph, therefore shall they go Captive, with the first that go Captive.

AND now, my Fathers and Brethren, give [...]e leave to exhort you to comply with the Design of this Day, in a serious Perfor­mance of the Duties recommended in our Text. Let us humble our­selves before God, and cry mightily to him, let every one turn from the Evil of his Ways, and from the Violence that is in their Hand.

FOR are not Evils of the most enormous Kinds awfully flagrant, such as Swearing, Whoredom, Drunkenness, Gluttony, Sabaoth-breaking, and Injustice and Violence, in many of its hideous and awful Forms!

AND are there not divers Fools, who make a Mock of Sin? Deride Religion with profane Burlesque, and deny a Providence, and thus cast about Fire [...]nds, Arrows, and Death in sport! With Design to debauch Men's Principles and Practice, and if they succeed in their malignant Attempts, do Glory in their Shame, boast of their Conformity to the grand Enemy, in his pernicious [Page 39] Projects! Should not such remember the coarse but just Compli­ment our Lord paid to their Predecessors in Iniquity, You are of your Father the Devil, for his Works ye will do, he was a Liar and a Murderer from the Beginning, and abode not in the Truth!

NOW should not Rivers of Waters run down our Eyes, when we behold sincere Religion treated with Contempt, the great GOD dishonoured, and his equitable Laws made void?

WHAT we cannot reform, let us lament, with the tenderest Passion, and cry to GOD to rectify!

THE present Languors of Religion in general do invite our Sor­rows! Alas, my Brethren! Does not the Love of many wax cold? And are not the Things that remain ready to die?

NOR should the awful Increase of the Power of France, escape our mournful Notice!

AND the Frowns of angry Heaven provok'd by our impieties, appearing in the late mortal Maladies that have spread in this and the neighbouring Provinces, together with the extraordinary scarci­ty of the Staff of Life should alarm our Fears, least we feel a heavier Weight of Woe thro' our Stupidity and Impenitence!

SHALL a Lyon roar and the Beasts of the Forest forget to tremble? Shall Jehovah's Hand be lifted up, and we will not see? What meanest thou O Sleeper, arise, call upon thy GOD, if so be that God will think upon us, that we perish not!

HEAR ye the Rod, and who hath appointed it. When Jehovah speaks the Pillars of Heaven tremble, the Earth's Foundations shake, and the very Devils roar. The Pagan Ninevites were deep­ly affected under the Frowns of GOD, and shall we be unconcerned. What are we more stupid than the Earth we tread upon, yea, than Pagans, than Beasts, than Devils; O unaccountable Infatuation!

IF we mourn over our Offences, cry to GOD from our Hearts, and reform our Lives, who can tell but he will turn away his Anger from us, that we perish not! This was the fruit of the Ninevites fasting, and if we observe this Solemnity with the like Earnestness, with equal Ardor, there is reason to hope from the divine Good­ness, that it will be crown'd with the like Success!

THE Fasts of Queen Esther, Jehosaphat, Ezra and Daniel were all successful and prevalent.

THOSE that now fast and Mourn in the Bridegrooms absence, shall Rejoice eternally with him at his Return, then shall they Feast but fast no more; the Days of their Mourning shall be ended. I will see you again said JESUS to his Disciples and your Heart shall Rejoyce, and your Joy no Man taketh from you.

NOW to answer those great Ends, this extraordinary Duty of Fasting, should be managed with extraordinary believing vehe­mence, and follow'd with a universal Reformation of Life, with doing Justice, loving Mercy, and walking humbly with God; with­out which the strictest Institutions are not acceptable to God, nor of any avail: And hence the very Denomination of a Fast is ascribed thereto by the Royal Prophet, because that is the De­sign of it, Is not this the Fast that I have chosen, to loose the [Page 40] Bands of Wickenness, to deal thy Bread to the hungry, to let the oppressed go free, and that ye break every Yoke, and bring the Poor that are cast out to thy House; when thou seest the naked that thou cover him, and that thou hide not thy self from thy own Flesh; then shall thy light break forth as the Morning, and thine Health shall spring forth speedily, and thy Righteousness shall go before thee, and the Glory of the Lord shall be thy rere-ward.

LET us therefore, as the Proclamation directs, ‘Earnestly implore the divine Mercy and Favour to us a sinful and un­worthy People, to remove the Judgments we feel, and avert such as we have Reason to fear. And that God would grant us such Mercies, both Spiritual and Temporal, as we need: Particularly that it would please God to restore and establish Tranquility, Peace and Harmony among ourselves—Revive declining a Religion—Bring forward the Springing of the Year, and grant us fruitful Seasons, and a plentiful Harvest.— That it would please God to bless the Person of our rightful and gracious Sovereign KING GEORGE, the Prince and Princess of Wales, the Duke, the Issue of the Prince and Prin­cess of Wales, the Princesses, and all the Royal Family— And that the Kingdom of CHRIST may universally prevail in the World.’

TO those suitable and necessary Petitions, mentioned in the Proclamation, give me leave to add these following, viz. That the Almighty would be pleased to vouchsafe all Covenant Mercies upon the GOVERNOR of this Province, his Lady and Family; and likewise upon the COUNCIL and ASSEMBLY; and particularly, that Jehovah would support his EXCELLENCY and Comfort him in the Wane of Life, under the Infirmities of his aged Years, and the Burden of a Government; as also crown with happy Success, his pious Desires, Projects and Attempts for the lasting Benefit of this Colony, in Regard of both its religious and civil Interests; and long preserve His valuable Life as a publick Blessing thereto, and late translate him, full of Days of Usefulness and Honours, to that Rest that remains for the People of God, thro' Jesus Christ our Lord. Amen and Amen,

THE unsearchable Wisdom and unparrallel'd Love of God, are not only conspicuous in the Method of our Redemption by the Lord JESUS CHRIST, but the Glory of His Justice and Righteousness is herein likewise very apparent, as the Verses I have read inform us; in which we have these three Things, viz. Two important Benefits mentioned, Propitia­tion for, and Remission [...] Sin 2. The Causes hereof assigned both meritorious and instrumental, the Blood of Christ and Faith. 3. The Design of God herein declared, viz. The manifestation of his Justice and Righteousness,

THE first Benefit mentioned in our Text, is Propitiation or Attone­ment, whom God hath set forth to be a Propitiation. It is Christ that the Apostle here Speaks of, as appears from the preceeding Verse, him the Father hath purpos'd and engaged in his Councils and Covenant from Eternity to be a PROPITIATION, and hath actually exhibited him as such in Time, not only by the Shadows of the Law and Prophesies of the Prophets, but also by the open preach­ing of the Gospel after his Advent. To be a Propitiation, il [...]ste­rion, either from ilascomai, to expiate in or shew Mercy; or from i [...]sco placo, to asswage, quiet, pacify, atone, reconcile, There is in the Words a Metalipsis of the Effect for the Efficient; Christ is call'd a Propitiation because he purchased it, instead of propitiator, reconciler, pacifyer, &c. The Word il [...]sterion, is the Title of the Mercy Seat; this is ascrib'd to Christ, because in many Things he resembles it; it was indeed an eminent Type of him: The Mercy Seat cover'd the Tables of the Law which were broke by us, to signify that by Christ pardon is procur'd for us; [Page 4] by the sprinkling of the Blood of the Sacrifice upon it, God was rendered propitious or favourable, and exhibited himself there upon a Throne of Grace, so it is in Christ alone that God is re­conciled to inners, and thro' him we have access to the Father: He interposes between divine Justice and our Guilt, and purchases the Kindness of God for us. God was peculiarly present in a Cloud on the Mercy Seat, and gave gracious Answers thence to his People from between the Cherubims, ( Levit. xvi. 2. Num. vii. 83) Thus it is only in Christ that we can expect God's special Pre­sence and a merciful Answer to our Requests.

The 2d Benefi [...] mentioned in our Text, which is indeed but a consequent of the former, is the Remission of Sins, i. e. The cancelling of their Guilt, or our Obligation thro' them to Punish­ment. Now this is obtained by the Propitiation or Atonement of Christ. This Remission the Apostle observes, extends to Sins that are past, i. e. Not only to [...]ins committed after Christ's coming, but to Sins committed before it, even from the Foundation of the World: He only mentions the Sins that are past, because that seem'd incredible tha [...] the Effect of Remission should exist before its Cause, and likewise that he might represent the great Value and Efficacy of the Death and Satisfaction of Christ; which not only extended forwards to the Time to come after it, which is easy to conceive, but also to the Time past before it. It was a difficult and momentuous Question, What became of the Fathers who dyed before Christ's coming? Now the Apostle tells us, that they were forgiven, and God's forbearance exercised towards them, the [...]im [...]s of Ignorance God winked at. We must consider the Death of Christ, not as a natural but a moral Cause; it's not strictly or properly as a Medicine that heals, but as a Ransom that f [...]ee [...] a [...]aprive. Natural Causes operate nothing before their a [...] a Existence, but Moral Causes do. Its sufficient that they shall be, and that the Person with whom they are effectual, accept the Promise A [...]aptive is released upon assurance given that he will send his Ra [...]som, tho' it is not actually paid: Thus the D [...]th of Christ was available to purchase pardon for Believers before his coming; for he interposed as their Surety, and God, to whom all Thi [...]gs are present, knew and saw the accomplishment of it in the Time promised; and hence he is called the Lamb slain from the Found [...]tion of the World, not only in respect of God's Purpose concerning the certainty of his Death, but likewise in re­gard o [...] the Efficacy of it. The [...]alvation we derive from him was ever in him. It is true, under the Old Testament they had not so clear Knowledge of him, yet notwithstanding they enjoyed the Benefit of his Sufferings: For the Medium by which his Benefits are conveyed, is not an exact Knowledge of what he did and suf­fered, but sincere Faith in the Promise of God. Now the divine Revela [...]io [...] being the Rule and Measure of our Faith, such a De­gree was sufficient to Salvation, as answered the general Discovery of Grace: Believers then depended upon God's Goodness to par­don [Page 5] them in a way honourable to his Justice: By their Ceremonies and Sacrifices they were taught the reality and greatness of their Disease and Danger, and the necessity and sufficiency of a Remedy without themselves, even in the Mesiah: And from hence, together with the Prophesies of the Prophets respecting him, they were in­duced to believe that he would certainly come in due Time and bring Salvation with him: Thus Abraham rejoiced to see Christ's Day, and Moses valued the Afflictions of Christ more than the Trea­sures of Egypt. From what has been said it appears, that the Jewish and Christian Church is one essentially; they differ but as the Morning and Evening Star, which is the same, but is diversly called from its Appearance before the Sun rising and after its setting. Our Faith respects a Saviour that has already come, theirs respect him as yet to come.

NOW the meritorious Cause of the Benefits of Propitiation and Remission, is the Blood of Christ, i. e. by a Synedoche the whole Sacrifice of Christ, which began in the obedience of his Humilia­tion, and was consumated in his Death

BUT the instrumental Cause of the Application of the aforesaid Benefits to us, and our Investiture in them is Faith, such a cordial Complacence in, and entire Dependance on the Method of Salvation by the Death of Christ, as habitually attracts the Mind and Life, to the Love of Truth, and Practice of Good, both moral and evan­gelical, whom GOD hath set forth to be a Propitiation thro' Faith in his Blood; and indeed the Wisdom of the divine Con­stitution i [...] [...]rein apparent, that an actual Interest in the Benefits of CHRIS [...]S Death, is communicated in a way intirely consistent with the Purity of GOD'S Nature and Honour of his Government. Sinners must first humble themselves before GOD for their Offen­ces, and accept the Mediator before they are forgiven. But the

3d. PARTICULAR in our Text, is the Design of GOD in our Redemption by JESUS CHRIST, and that is the Manifestation of his Justice and Righteousness: Whom God hath set forth to be a Propi­tiation thro' Faith in his Blood to declare his Righteousness. To declare I say at this Time his Righteousness, that he might be just; and the Justifier of him that believes in JESUS. This Point is repeated with earnestness by the Apostle, not only to signify its great Importance, and inexpressible Mo­ment, but likewise to make the deeper Impression by it upon our Minds. The Justice of GOD is that Perfection of his Na­ture, whereby he is inclined to render every one his Due: That at­tribute whereby he is disposed to hate Sin, and punish Sinners ac­cording to their Demerit; now of this the blessed GOD has given a glorious but awful Demonstration, in the Sufferings of CHRISTS by condemning and punishing Sin, in the Person of his only be­gotten and dearly beloved Son; hereby the Almighty shews before the whole World, the Inflexibleness and Severity of his Justice, and that he will not suffer Sin to pass unpunished.

FROM the Words of our Text t [...] explain'd, I would observe [Page 6] the following Proposition, viz. That the Justice of GOD is glo­riously manifest, or declared in the Redemption of Man, by the Death of JESUS CHRIST: Altho' GOD spared guilty Man for the Ho­nour of his Mercy, yet he spared not his own Son, when he be­came the Sinner's Surety, for the Honour of his Justice.

IN speaking upon this Proposition I would,

I. OPEN the Nature of GOD's Justice. And,

II. SHEW how it is gloriously manifest in the Redemption of Man by the Death of Jesus Christ, and then proceed to the Im­provement.

NOW the Justice of GOD, is that eternal Rectitude of the divine Nature, whereby he orders and disposes all Things, according to the Rules that his infinite Wisdom has prescribed; and governs all Mankind with the utmost Exactness and Impartiality in Relation to the Distribution of Rewards and Punishments; to illustrate this we should observe, that there is an intrinsick RECTITUDE and OBLI­QUITY in Things, and that the Reasons and Relations of moral Good and Evil, do not depend upon any uncertain and arbitrary Principle; but are fixed and immutable, indispensable, and eter­nal; pursuant to this, that Truth, Goodness, and Justice are essen­tial and necessary Properties, in the divine Nature; antecedent to any Consideration of the divine Will; and what he can no more alter or unsettle, than he can deny himself or cease to be; that as he is the Maker and Governor of the World, he has an undoubt­ed Authority to make Laws, and enforce them with proper Sanc­tious; that when Laws are thus enacted, he setts Bounds in some Measure to his own Authority; for Justice requires that he should not prescribe what is above Man's Strength, or if he does, that he should give supernatural Power to obey it; that upon Obedience he cannot without Prejudice to his Justice, deny the promis'd Re­ward, or, upon Disobedience, finally forbear to inflict the threatned Punishment: And from hence it follows, that GOD is necessarily obliged, both by his Nature and Covenant, to act with the strictest Justice and Impartiality, in all his Proceedings with Man: But I proceed to the

II. Propos'd, Which was to shew how divine Justice is gloriously manifest, in the Redemption of Man, by the Death of Jesus Christ. Now the Particular in which, or Manner how divine Justice is glorify'd by the Death of Christ, is the Satisfaction that has been made thereto by it. In order to open this important and FUN­DAMENTAL POINT, of the CHRISTIAN RELIGION, and give it its just Weight, let me endeavour to represent,

1. THE indispensable Necessity there was of a Satisfaction to Justice, in order to our Redemption and Salvation. And,

2. EVINCE the Reality and Sufficiency of that which Christ has made thereto by his Death.

NOW the Necessity of a Satisfaction to divine Justice in order to our Redemption and Salvation, appears from the Consideration of the Nature of GOD, and his Relation to intelligent Creatures

[Page 7] JUSTICE being a natural and necessary Perfection of the di­vine Nature, hath consequently an invariable Respect to the mo­ral Qualities of intelligent Beings, as divine Goodness in some Degree naturally and necessarily diffuses itself upon Agents, per­fectly pure and innocent, so likewise Justice terminates upon the Guilty and Nocent by Punishments equal to their Crimes; except a Satisfaction intervene. If it be impossible considering the Per­fection of the Diety that Holiness should be unrewarded, then surely it must be more impossible that Sin should be unpunished; seeing the Exercise of Justice is more necessary than that of Good­ness; for the Rewards which Goodness dispenses are pure Favour, inasmuch as the Creature has received it's Being, and all its Bene­fits from GOD, all the Services it can perform, are due to him on account hereof, and if so, by the Payment of a just Debt, they cannot merit fresh Benefits; but the Punishments which Jus­tice inflicts are due and demerited, for violating the Rights of Heaven, and all the Obligations they are laid under to GOD; seeing Justice in it's Nature is a Perfection, it must of Conse­quence be in GOD, who is possess'd of all kinds of Excellency, and that in the highest Degree of Eminence, or infinitely, and if so it is inflexible and eternal.

SIN is directly contrary to the divine Purity, and therefore he must as necessarily hate it, as he loves himself; this is evident from the Law of Contraries, as well as from the Psalmist's Obser­vation, The righteous Lord loveth Righteouness, but the Wicked his Soul hateth. Now Punishment is but a natural Effect, and pro­per Manifestation of this Hatred; and therefore it is not an arbi­trary Constituion; it is true, the Time and Manner of it's In­fliction is founded in divine Sovereignty, but the Matter or Sub­stance of it is bottom'd on the essential Purity and Rectitude of the divine Nature to which Sin is repugnant.

BUT if together with what has been offered, respecting the di­vine Nature; we consider the Relation Jehovah bears to the moral World, it adds much Light and Force to this Argument.

ALMIGHTY GOD in the Character of a Governor, is obliged to protect the Laws of his Government from Reproach and In­sult.

AS it was proper and necessary, that the reasonable Creature should have a Law to direct it, in that Homage and Service, which it had a Capacity to perform to its Creator and Sovereign.

SO it is highly reasonable that the aforesaid Law should be con­firm'd by such important Sanctions, as were necessary to procure the Creature's Obedience.

SIN being the greatest moral Evil, because opposite to the greatest moral Good the blessed GOD, it is but suitable that it should be punished with the greatest penal Evil, viz. Death.

NOW the Law being broken, was it not just and necessary, that the Penalty threatned should be inflicted, either upon the Transgressor himself, according to the immediate Intent of the [Page 8] Law, or upon such a Surety in his room, as was able to make Satisfaction equivalent to the Offence; that so the Majesty, Pu­rity, and Righteousness of GOD might be rendered conspicuous, as well as the Value he puts upon Obedience to his Law.

IF the Penalty threatened be not inflicted, upon a proper Oc­casion, does it not reflect either upon his WISDOM, as if he had not with good Reason concerted the SANCTION, or upon his POWER, as if he was not able to inflict it, or upon his PURITY, as tho' he conniv'd with Transgressors; or upon his TRUTH, in­asmuch as his Word is not perform'd. And would not Sinners be hereby induced to contemn the Law and the Lawgiver, and en­courag'd in their Impieties? All which Considerations plainly prove the Necessity of Satisfaction for the Breach of GOD'S Laws; without this, GOD'S Hatred against Sin would not be declared, nor the Honour of his Laws preserved, nor a suitable Fear of offending him awak'd, every of which are necessary and excellent: It is true, temporal Magistrates are sometimes obliged to dispense with the Law, and spare an Offender, either thro' inabillity to punish him, or because his Life may be of more Service to the State; and still there is a superior Tribunal, to which the Case either is, or ought to be referred; but GOD'S Government is very different, no Criminal can either escape his Notice, byass his Justice, or controul his Power; here is no Exigency of Govern­ment that requires Impunity, no superior Tribunal: Moreover the Majesty of these Laws is more sacred than that of Civil States and Kingdoms. But,

2. I am to evince the Reality and Sufficiency of that Satisfac­tion which CHRIST paid to divine Justice by his Death. And to this End, it will be necessary to consider the PREQUISITES in order to it; and the Account the sacred Scriptures give of Christ's Death, together with the CONSEQUENTS thereof.

NOW in order to Satisfaction, these Things were previously ne­cessary, viz. The personal Holiness of the Mediator; his being possess'd of the divine and human Natures; his Appointment to undertake this Province, and his Consent thereto.

HE that satisfies for another's Sin must be without Sin himself, for guilty Blood is impure and consequently stains by its Effusion rather than cleanses: Now the Lord JESUS was holy, harmless, undefiled, separate from Sinners, he appeared to take away Sin and in him was no Sin: To prevent his Infection with original Sin propogated by natural Generation, he was conceived in a miracu­lous Manner, by the Power of the Holy Ghost according to the Angel's Declaration, The Holy Ghost shall come upon thee, and the Power of the highest shall overshadow thee, therefore also that holy Thing that shall be born of thee shall be called the Son of GOD. And as he was perfectly free from original, so likewise from actual Sin; [...]atan, when he came found nothing in him, to fasten his Temptation upon; and therefore was baff [...]ed in all his Stratagems; tho' he came in the likeness of sinful Flesh, yet he had no Sin: [Page 9] just as the bra [...]en Serpent had the Figure, but not the Venom of the fiery Serpent: Our Lord fulfilled all Righteousnes, and ever did what pleased his Father.

NAY our Lord was not only free from Sin, but it was impossible that he should be tainted with it, because of the intimate Union of his human Nature with the divine; the divine Nature being Holiness itself, and Almighty Power, must needs by its Presence and Union infallibly prevent Sin in the Redeemer.

BUT it was not only necessary that the MEDIATOR should be personally holy, in order to make Satisfaction, but likewise pos­sess'd of the divine and human Natures: He must assume the Nature of Man, that he might be ally'd to him, and capable of suffering in his stead, for the Deity cannot suffer. Under the Jewish Oeconomy, the Right of Redemption belong'd to him that was next in Blood; hence our Lord took upon him the Seed of Abraham, that he might have a Right of Propinquity or near Alliance as Man, to [...]deem us, and be capable to make Satisfaction for us in the same Nature that sinn'd.

NOR was it less necessary that the MEDIATOR should be GOD, that so the human Nature might be supported under its Sufferings, and they made of [...]finite Value, and so equivalent to the de­merit of Sin. JUSTICE [...]equired an exact Proportion between the Guilt of Sin, and the Satisfaction made for it, which could not be, if the Mediator had not been GOD. The Guilt of Sin is doubtless infinite, because committed against an infinite GOD, but the Suf­ferings of any finite Nature can be but finite in Measure and Va­lue; and there was an absolute Necessity of a Union of the di­vine and human Natures, in the Person of the Mediator, to com­municate an infinite Dignity to his Sufferings: By Reason of this Union there is a Communication of the special Properties of both Natures to the Person of Christ, which being properly the Foun­tain of his Actions, must needs communicate an infinite Merit and Dignity to them all, and hence it is said, that the Lord of Glory was crucified; and that we are purchased by the Blood of GOD, the human Nature being united to the divine, the Actions pro­ceeding from it, are not meerly human, but rais'd above their natural Worth, and therefore meritorious and infinitely excellent: One Hour of Christ's Life glorified GOD, more than Millions of Ages spent in his Service by Men and Angels, because this being done by Creatures, can be but finite and limited; but the other being the Obedience of one who is GOD, is of infinite Excellen­cy, and worthy of GOD: He that comes from above, is above all; the same may said of his Sufferings.

ANOTHER Pre-requisite to Satisfaction, is the Mediators Appoint­ment to undertake this Province; without this his Mediation would have been in vain, being destitute of sufficient Authority. Now the Scriptures plainly and positively declare our Lord's Appointment to the mediatorial Work, in these Words for him hath GOD the Father sealed, GOD anointed Jesus of Nazareth with the Ho­ly [Page 10] Ghost, and with Power, the Lord hath sworn and will not repent, thou art a Priest forever after the Order of Melchizedek. Therefore doth my Father love me, because I lay down my Life, this Commandment I have received of my Father. These Scriptures and many others that might be mentioned, do sufficiently shew Christ's Authority and Commission to mediate.

GOD the Father in this Constitution, is to be considered as a Governor, who by an Act of Supremacy and pure Jurisdiction, may dispense with the Execution of the Law, upon such Consi­derations, as fully answer the Ends of Government.

THE Law is not executed according to the Letter of it, for that obliges the Person that Sins to suffer, and if the Case were so no Flesh could be saved; nor is it disannull'd, for if so no Obligation to Duty or Penalty would remain, but all Men are o­bliged to obey, and those who impenitently neglect it, are under a Curse, it is therefore only relax'd in regard of its Penalty, by a merciful Condescension of the Lawgiver.

IT is true the Moral Law cannot be relaxed, in respect of its Precept; for that being a Copy of the divine Purity, the Al­mighty cannot deny himself by contradicting it, or allowing what is intrinsically Evil; nor can it be relaxed in Respect of the Sub­stance and Weight of its Penalty in general, because of the Jus­tice and Truth of GOD engaged to issue the same.

YET that the Penalty may be relaxed, as to the Person of the Sinner, for wise and just Reasons, is evident by considering, that it is not the Evil of the Offender, that is primarily designed by it, But the Honour of the Lawgiver, and the Preservation of pub­lick Order and Government; in case therefore those valuable Ends can be attain'd, by substituting a Surety in the Place of the Trans­gressor to suffer for him; the End of the Law is answered.

ALTHO' the Threatning declared the Demerit of Sin in the Transgressor, and the Right of Punishing in the Creator and So­vereign, yet it cannot vacate GOD'S Power to relax it upon just and wise Reasons; otherwise it would be absurd and inconsistent with his Supremacy.

THE last Pre-requisite that I mentioned, was the REDEEMERS Consent to the Fathers Appointment; this was necessary to make his Sufferings satisfactory; for being GOD himself he could not be compelled by any superior Authority; its true, after he had undertaken, he was then obliged to pay the Debt; but his first Engagement was altogether free and of Choice.

AND seeing that the Vertue of his Sufferings does not arise meerly from the Dignity of his Person, but from his Substitution in our stead, this rendered his Consent likewise necessary; his suf­ferings for others without his Consent, if he could have been com­pell'd thereto, would have been liable to the Charge of Injustice; and therefore the Scriptures expressly declare his willingness to undertake the Business of Mediation, Burnt-offering, and Sin-offer­ing thou didst not require, then said I, lo I come, in the Volumn [Page 11] of th [...] Book it is written of me, I delight to do thy Will, O my God, yea, thy Law is within my H [...]. And hence it is said, that he gave himself f [...] us; and that on this Account, the Father loved him, because he laid down his Life; these Passages of Scripture do sufficiently manifest Christ's free, and full Consent to the Fathers Appointment, of his undertaking to be our Surety.

NOW having spoken of the Pre-requisites necessary in order to Satisfaction; it is proper to discourse on the Account which the Scriptures give of the Redeemer's Death, to the End we may know whether it was satisfactory or not, and to shew how divine Justice is therein glorified. Now the Scriptures represent the Death of CHRIST under a threefold Character, viz. as a Punishment inflicted for Sin, as a Price to redeem us from Ruin, and as a Sacrifice to reconcile us to God. And

1. IT is represented as a Punishment for Sin, this will appear by considering.

THAT Man on account of his Transgression, was sentenced by the Law he broke to Death; and being insolvent, the Lord Jesus Christ by his Father's Appointment and his own Consent, engaged as a Surety to pay the Debt; and hence he is call'd the Surety of a better Covenant, and he is said to be made under the Law, that we might obtain the Adoption of Sons; he who was God over all blessed forever, was in respect of his human Nature, and as Mediator, subject to its Precepts, and liable to its Penalties, that by performing the one and sustaining the other, he might redeem those that were under the Law.

THE Debt we ow'd was not pecuniary but penal, a Creditor may forgive the former without Payment, because it is his Pro­perty, but the latter cannot be forgiven without the Prince's Con­sent, who is Guardian of the Laws, because publick Justice is concerned in it.

JESUS CHRIST having assum'd the Relation of a SURETY, be­came one with the Debtor, in the Judgment of the Law; and so was liable to their Punishment according to Justice.

AND this Punishment the Scriptures assure us, GOD as a su­preame Judge inflicted upon him; and hence he is said to be deli­vered up by the Determinate Council of GOD, and that the Lord laid upon him the Iniquities of us all, that is the Guilt of them, and Punishment due for them. It is farther said, that it pleased the Lord to bruise him, and elsewhere that the Messias was cut of but not for himself, that he was wounded for our Transgressions, bruis'd for our Iniquities, that the Chastisement of our Peace was laid upon him, and that by his Stripes we are heal'd; that he himself bare our Sins on his own Body on the Tree. Moreover the Sufferings CHRIST endur'd, were answerable to the Penalty the Law de­nounc'd, in Substance, the Death threatn'd was both Temporal and Spiritual, and thus our Lord, not only bore a Temporal Death, accompanied with great Dishonour, and exquisite Anguish, but likewise with the Curse of GOD, and he also bore the Wrath of [Page 12] Jehovah upon his Soul, and hence he is said to tread the Wine Press of it alone:— The FEAR and SORROW of CHRIST at the approach of his Sufferings as well as his BLOODY SWEAT and Lamentation under them, shew'd that he endur'd something more terrible then all outward Torments, for the Martyrs have en­dur'd such with triumph, and surely our Redeemer co [...]d not have less courage then they, who was the Source of the [...]r For­titude; the Difference then must be in the Nature of their Suf­ferings, GOD the Father dealt with him as our SURETY, and not as his own SON; and therefore suspended a comfortable Sense of his Love, and appear'd as a severe inexorable Judge: Now from the aforesaid Account of the Sufferings of CHRIST, it is evident they were PENAL; seeing they were inflicted for Sin by the Supreme Judge, and were equivalent to the Sentence of the Law, and we receive spiritual and special Benefits by them.

IN Christ's Sufferings we may observe the Matter and Form and Ends of Punishment. The Matter of Punishment is something afflic­tive, either privative in being deprived of some good, or positive in enduring something grievous, both which Christ bore. The form of Punishment is when it is Inflicted for Sin, and this distinguishes it from a Calamity. Now Christ suffer'd Death for Sin not his own, and hence he is said to bear our Sins, to be delivered up to Death for our Sins, yea, to be made Sin and a Curse for US. The End of Punishment is the common good, partly in deterring Persons from violating the Laws, which is the design of exemplary Punishment, and partly in maintaining the Honour and Interest of those who have suffered by the Breach of the Laws, this is the Design of Sa­tisfactory Punishment, answerable to which in the Death of Christ, the Severity there express'd is to deter from Sin, and maintain the Honour of the great Lord of the Universe, by making com­pensation for the Injury done against him by Sin.

2dly. THE DEATH of CHRIST is represented in Scripture as the PRICE of our Redemption: Redemption in general is a deliver­ing of one from a Calamity by a Ransom, i. e. Some valuable Consideration, which is term'd a Price; to understand which let it be considered, that Man by Disobedience to GOD was bro't into Misery, such Misery as the Scripture often expresses by Captivity, which consists in a servile Subjection to Satan and Death, to which Man was as it were committed for his Rebellion by the Supreame Judge and Governor; from this Calamity Men could no otherwise be delivered then by Ransom, for by Order of Divine Justice we were detain'd Prisoners, and till this was Satisfy'd, no Discharge could be obtain'd; freedom from a Calamity without a Price is Deliverance simply, but not properly Redemption: The Word Re­demption to which the Scriptures ascribe our escape (apolutrosis) signifies Deliverance by a Ransom; and hence it is said, that CHRIST gave himself a Ransom for all, (antilutron) This Word is exceeding Emphatical, and signifies a Ransom paid instead of another. Anti denotes Substitution, when a Thing or [Page 13] Person is put in the Place of another; many Instances might easily be given of this, so that the Meaning of the aforesaid Words, he gave himself a Ranson for many, is this, that he died in their stead, and by his Life as a Price obtained their Redemption; which Truth the Apostle Paul elsewhere confirms, by saying that Christ has Redeem'd us from the Curse of the Law, being made a Curse for us; the Price upon Consideration of which we are Redeem'd, is not corruptable Things such as Silver and Gold, but the precious Blood of CHRIST as of a Lamb without Blemish and without Spot, this Price was paid in our stead to GOD, for it was for Sin against his Majesty, that we were cast into Misery, and by his Righteous Order detained in it; and therefore to him the Price of our acquitance must be paid; Satan is no more then an In­strument of his Justice: If CHRIST had died only for the Confirmation of the Gospel, or to exhibit to us a Patern of Suffering, as the Socinians imagine, then what was there in his Death more than in the Death of other Martyrs, and how can we be said to be redeem'd by it? Would it not be as ridiculous as blasphemous to say, that we are redeemed by their Death? But

3. THE Death of Christ is represented in Scripture, as a Sacri­fice to reconcile us to God; him Jehovah has set forth to be a Propitiation thro' Faith in his Blood.

THAT the Death of Christ was a true and real Sacrifice appears not only from the express Declaration of Scripture, but from all the Ingredients of a Sacrifice being found in it, Christ our Passover, saith the Apostle to the Corinthians, is sacrificed for us; and in his Epistle to the Hebrews he informs us, that Christ hath appeared once in the End of the World to put away Sin by the Sacrifice of himself.

ONE Ingredient of a real and proper Sacrifice, was that the Per­son offering must be a Priest, every high Priest, saith the Apostle, taken from among Men is ordained for Men in Things pertaining to God, that he may offer both Gifts and Sacrifices for Sins; and was not Christ constitued a Priest by Oath after the Order of Melchizedeck.

AGAIN, The Things offered were to be of God's appointment, otherwise it was but Will-worship, even in freewill Offerings, tho' the Time of Offering was not fixed, yet the Things to be Offered were appointed; and thus was not what CHRIST offered, appointed and prepared by God, a Body hast thou prepared me, saith Christ; this Body was animated with a Soul, which being se­parated therefrom in his Death, is said to be made an Offering for Sin, by the Royal Prophet; and elsewhere he is said to offer him­self, i. e. both his Soul and Body, ( Heb. ix.)

FARTHER, that which was offered for a Sacrifice was to be de­stroy'd; those Things that had life were kill'd, and their Blood pour'd out, and the other Parts besides the Blood were burnt, either wholy or in part: Thus our Lord was slain and his Blood shed, and his Soul was exposed to his Fathers Wrath. And as the Jewish Sacrifices were burnt without the Camp: Thus did not JESUS suffer without the Gates of Jerusalem. Moreover, [Page 14] Sacrifices were offered to God only, and hence the Author to the Hebrews terms t [...]m Things pertaining to God: And did not JESUS CHRIST, thro the eternal Spirit, offer himself without Spot to God, (Heb, ix. [...].)

FROM the aforesaid Particulars it appears, that all the Ingredients or Constituents, of a real Sacrifice are found in the Sacrifice of Christ.

HAVING already shewn that CHRIST'S Death was a real Sacri­fice, I would proceed to assert and prove, that it was a Sacrifice of Propitiation or Attonement and Reconciliation.

TO this End observe, that the Propitiatory Sacrifices under the Jewish OEconomy, were figures and shadows of the Sacrifice o [...] Christ. Now if the Types and Shadows had any propitiatory Vertue in them, much more the Antitype, else the Substance would not exceed the Shadow, which is absurd. That the Jewish Sacri­fices did prefigure the Death of Christ, the Apostle declares at large in the ninth and tenth Chapters to the Hebrews, and in the second Chapter of his Epistle to the Colosians, where he calls them Figures and Shadows of good Things to come: but in the mean Time ob­serves, that the Body is of Christ; as if he should say, those Propitiatory Jewish Sacrifices had some resemblance of this, as the shadow has of the Body, tho' obscure and imperfect; but the Substance and Perfection of Atonement is in the Sacrifice of Christ.

BUT to make this very important Point more evident, let me endeavour to prove, that all that was absolutely necessary to a Sacrifice of Propitiation under the Jewish OEconomy, is to be found in the Sacrifice of Christ, e. g. The Sin of the Offender was laid upon the Sacrifice, and likewise his Punishment was inflicted upon it, the Sacrifice was substituted in his Room, apeased the Almighty, and removed the Sinners guilt.

EACH of these Particulars deserves and requires our Attention. The Sin of the Offender was laid upon the Sacrifice, or imputed to it and charged upon it, so as to be made responsible and liable to suffer for it, as if it had contracted the Guilt itself; even as a Surety is obliged to pay a Debt he never contracted, yea as much as if he had: The Sacrifice was look'd upon and treated as a guilty Thing, tho' it had not fin'd itself; hence these Sacrifices were called Sins, (Levit. xx. 17) which is translated Sin-Offering. Farther they are said to bear the Iniquities of the People, ( Levit. xvi. 22.) and the Goat shall bear upon him all their Iniquities. We are farther informed in the aforesaid Chapter, that the People laid their Hands upon the Head of the Sacrifice, confessed their Sins over him, and put their Sins upon him; and Aaron shall lay both his Hands upon the Head of the live Goat, and confess over him all the Iniquities of the Children of Israel. Putting them upon the Head of the Goat, signified, say the Hebrew Masters, that the Guilt was transferred from the People to the Sacrifice that was offered for them. And hence the Scape Goat, and other Propitiatory Sacrifices, were look'd upon as execrable and poluted Things; and those that touch'd them were po [...]ted. ( Levit. xxvi.) [Page 15] Now as the Sin was charged upon and imputed to the legal Sacri­fices, so our Sins were charged upon and imputed to JESUS CHRIST, as the Apostle observes to the Corinthians, he was made Sin for us who knew no Sin, that we might be made the Righteousness of God in him. How could he be made Sin who knew none, any other way than by Imputation? And how can his Righteousness, who is God, be made ours by any other Method? Sin was imputed to Christ when it was charged upon him, and he obliged to suffer for it in our stead; as a Debt may be said to be imputed to a Surety when he takes it upon himself, and is thereby obliged to pay it, tho' he never contracted it; and Christ's Righteousness is imputed to us when it is accepted for us, and we as realy entitled to its Bene [...] as tho' we had perform'd it. Moreover,

THE Penalty of the Offender was laid upon the Sacrifice offer [...]d for him; the Sinner deserved temporal Death and Destruction, and the Sacrifice was slain or destroy'd. A Bullock which was a Sin-Offerring for the High-Priest, and a Goat, which was a Sin-Offering for the People, were ordered to be killed, and the Sca [...] Goat was sent into the Wilderness to be destroy'd one way or other. ( See Levit. xvi) And in like manner the Sin-Offerings for private Persons whether Lambs, Kids, Turtle-Doves, or Young Pidegons, were to be slain, and the Offering of Flour was to be partly con­sumed. ( Levit. v.)

THE Sacrifices, by having the Sins of the People [...]aid upon them, became liable to the Penalty, and did actually under go it: Thus it was with Christ whom they pointed to; he himself, saith the Apostle Peter, bare our Sins in his own Body on the Tree, by whose stripes we are healed; he was bruised for our Iniquities, saith the Prophet, wounded for our Transgressions, and poured out his Soul unto Death. Farther,

THE Sacrifice suffered the aforesaid Penalties in the Offenders room and place, and this indeed necessarily follows from the Par­ticulars beforementioned, for to suffer in one's stead is nothing else but to suffer for another what he should have suffered, that he may escape; thus the Sacrifice suffered Death for the Offender that he might not die, and therefore dy'd in his stead, its Life went for his Life, Levit. xvii. 11. For the Life of the Flesh is in the Blood, and I have given it to you upon the Altar to make an Atonement. The Blood being the Vehickle of Life, when it goes, the Life goes; this therefore being offered to attone for them, or save their Lives, of Consequence the Life of the Sa­crifice went instead of the Life of the Offender.

AND if, as has been before proved, both the Sin and Punish­ment of the Offender were laid upon the Sacrifice, it must needs suffer in his room and place; but for farther Illustration of this important Point of the Substitution of the Sacrifice in the Trans­gressors room, it may be observed, that no Sacrifices were instituted for Capital Offences, such as Murder, Idolatry, &c. because the Sinner himself was to be cut off; but for other Sins which tho' [Page 16] they in strictness according to that Dispensation, deserved Death, yet God was pleased to relax the Penalty of the Law [...] Respect of the Transgressor, and accept of the Life of the Sacrifice for his Life: Agreeable hereto the guilty Person was to offer a clean Beast of his own, to signify its Substitution in his stead, for as Proprietor he had a Dominion over it to apply it to that Use.

WELL, if there was in the Sacrifices of Attonement a Substi­tution of the Sacrifice in the Offender's room, and Christ was such a Sacrifice as has been proved, then it necessarily follows that he died not only for our Good, but in our room and place, seeing he is the Substance and Anti-type to which those Shadows pointed, and in whom they have their Accomplishment, and hence he is said to die for the Ungodly, and to suffer the just for the un­just that he might bring us to GOD, just as the innocent Sacri­fice in the room of the guilty Transgressor, not only the original Words in those Scriptures Huper and Anti, but the Things spoken of manifestly declare a Substitution of Christ in the Place of Sinners as a Sacrifice of Propitiation.

AGAIN, propitiatory Sacrifices were to appease God and turn away his Anger, this is the Meaning of the Word Attonement, which was the Design of the Sin-Offerings, the Trespass-Offerings, and the Burnt-Offerings, Levit. vii. 7. and i. 4. And he shall put his Hand upon the Head of the Burnt-Offering, and it shall be accepted for him to make Attonement for him. And this was also the Design of the Peace-Offerings, and this End those Sacri­fices attained, many Examples of this Kind might be offered but I shall only, for brevity's sake, mention one, 2 Sam. xxiv. ult. And David offered Burnt-Offerings and Peace-Offerings, so the Lord was intreated for the Land, and the Plague was stayed from Israel. Because the Lord by those Sacrifices was rendered propitious or well pleased, therefore they are frequently said to be of a sweet savour to the Lord, Levit. i. Noah's Sacrifice is said to be a savour of Rest, as it is in the Margin, Gen. viii. 21. on which Occasion God said he would not curse the Ground any more for Man's sake. It is call'd a savour of Rest, because when God i [...] pacify'd, his Anger rests, Ezek. xvi. 42. Hence those Sacrifices are call'd propitiatory. The Words Propitiation, Attonement, Re­conciliation, Pacifying, are synonimous Terms, and signify one and the same Thing.

NOW the same Words and Effects are ascribed to the Sacrifice of Christ (or to his Death and Blood which is the same) in our Text he is said to be a Propitiatory thro' Faith in his Blood, by him, says the Apostle to the Romans, we have received the At­tonement, Rom. xi. He is called our Peace, Ephes. ii. 14. And the Chastisement of our Peace is said to be laid upon him, i. e. Punishments necessary to procure our Peace, and by his Blood and Death we are said to be justified and reconciled. Rom. v. 9.10.

PREVIOUS to this Reconciliation, Satisfaction to Justice was necessary, which implies not only the Suffering of a Calamity, [Page 17] but that in Substance, which the Law threatned and the Sinner deserved. Justice that it may be satisfied requires the Execution of the Law, and the Calamity aforesaid must be endured by the Sinner, and in his stead by another, if one suffers upon his own Account, that can be no Satisfaction for another, all these Parti­culars we have already proved, are verified in the Jewish Sacri­fices, and in the Substance which they prefigured.

ONCE more I may observe, that the Jewish Sacrifices removed Guilt or Obligation to Punishment, here observe, that Guilt may be said to be threefold, viz. Civil, Ceremonial, and Moral. Civil Guilt consisted in a liableness to temporal Death, for some viola­tion of the civil or judicial Law, Deut. xxi. 9.

CEREMONIAL Guilt consisted in an Obligation to be debarr'd from the Privileges of publick Worship under the Jewish Oecono­my for some Breach of the ceremonial Law, for some legal Pol­lution, Levit. 5. But,

MORAL Guilt consists in an Obligation to endure eternal Death for transgressing the moral Law, for by divine Constitution the Wa­ges of every moral Evil or Sin properly and intrinsically so call'd is Death; now the legal Sacrifices could free from the two former Kinds of Guilt, but the Death of Christ alone from the latter, Heb. ix. 13, 14. For if the Blood of Goats, and Ashes of a Heiser sprinkling of the Unclean, sanctifieth to the purifying of the Flesh, i. e. promoted an external Sanctification or Expiation, as to the Flesh, not as to the Soul and Conscience, How much more shall the Blood of Christ purge your Consciences from dead Works.

THE legal Sacrifices could not make him that did the Service, perfect, as pertaining to the Conscience, because they could not compensate the Injury Sin had done to GOD, being finite, without which, Justice is engaged to punish the Transgressor with eternal Death.

THESE Sacrifices could only remove a civil and ceremonial Guilt, or liableness to outward Punishment enacted by those Laws, (in Instances not grounded upon the Nature and Reason of Things, but meerly upon divine Sovereignity;) and shadow forth the Sacri­fice of Christ, which being of infinite Value is sufficient to satisfy divine Justice, remove the Guilt of moral Impurity, and save the Soul: Under the Law we are told, that without the shedding of Blood there was no remission of Sins, and the Blood is said to make Attonement, Levit. xvii 11. the Reason is, because the Life was in the Blood, and therefore when the Blood was offered to make Attonement for the Offender, the Life of the Sacrifice was suppos'd to be given instead of his Life, and thus the Sentence of the Law threatning Death was executed, and so Justice satisfied. For this Reason the Blood of the Mediator is said to speak better Things than the Blood of Abel, for that cry'd for Revenge, but this procures Remission to Believers; and this doubtless is the Reason why so frequent mention is made of the blood of Christ, in [Page 18] the New-Testament, viz. to shew that our dear Redeemer has en­dured the Penalty of the Law, Death itself, and thereby satisfied Justice, magnified the Law, and made it honourable.

BUT the Reality and Sufficiency of Christ's Satisfaction to Justice appears, not only from what has been said upon the scriptural Representation of Christ's Death as a Punishment inflicted for Sin, as a Price to redeem us from Ruin, and a Sacrifice to reconcile us to GOD, but likewise from the Consideration of the Quality of the Person suffering, the Degrees of his Sufferings, and the Effects of them.

THE Quality of his Person derived an infinite Value upon his Sufferings. Our Redeemer was the true and eternal GOD, co-equal and co-eternal with his Father, the Brightness of his Glory, and the express Image of his Person, the Son of GOD, not meerly by Office, but by Nature, and therefore was able to make full Sa­tisfaction for our Sins. The Wisdom and Justice of all Nations agree that Punishments receive their Estimate from the Quality of the Persons that suffer: Tho' the Deity is impassible, yet it was a divine Person that suffered, and hence his Blood is call'd the Blood of GOD, in Scripture, this made his Sufferings of infinite Worth.

NOR was there any Defect in the Payment he made, we ow'd a Debt of Death to the Law, and his Life was offered up as a Sacrifice; yea, he trod the Wine-press of his Father's Anger, and his divine Nature communicated an infinite Dignity to his Suffer­ings, so that they were in Kind, Degree, and Value, suited to the Sentence of the violated Law, equal to the Demerit of Sin, and consequently satisfactory to divine Justice, provoked by it.

BUT methink, the Consideration of the Consequents and Effects of Christ's Death pours more Light upon this important Subject, and clearly proves the sufficiency of his Satisfaction to Justice.

NOW there are these three Consequences of his Death that deserve our present A [...]ention, viz. his Resurrection from the Grave, his Ascension into Heaven, and Exaltation to the Father's Right Hand.

OUR Lord, in Quality of our Surety, was arrested by Justice, and detain'd as Prisoner in the Grave, till he had by his Death satisfied the Law and paid our Debt; upon which he received a Discharge in his Resurrection, and hence the raising of Christ is ascribed to GOD as reconciled, Now the God of Peace, who brought again from the Dead the great Shepherd of the Sheep, thro' the Blood of the everlasting Covenant; besides it is ascribed to his Blood because that was the full Price of his and our Liberty. Justice incensed arrested and slew him, but Justice satisfied gave him a Release and Acquittance, of which his Resurrection is a clear Demonstration.

THE blessed Jesus having risen from the Dead, ascended into Heaven as our High Priest, there to interceed for us: Now his Admission into Heaven, after he had undertaken to be our Surety, is a full and certain Proof that he has faithfully discharged that [Page 19] important Trust, this is doubtless the Meaning of these Words of Christ, John xvi. 10. He shall convince the World of Righteous­ness, because I go to my Father, i. e. the holy Spirit shall convince and persuade Sinners of the Compleatness of my personal and media­torial Righteousness, by the Argument of my ascending to and being accepted of my Father, for without this he would exclude me from his divine Presence.

AFTER the High Priest had offered Sacrifices without at the Altar, for the Sins of the People, he opened the Vail and entered into the Holy of Holies, and there offered sweet Incense and the Blood of Sacrifices to render GOD propitious to them, ( Levit. xvi. 14, 15.) These Things were Figures of what Christ was to perform, the Holy of Holies was a Type of the third Heaven, as that had a double Vail which separated it from the inner Temple, and the outward Court, so is the third Heaven separated from the Earth by the double Vail of the starry Heavens and airy Regions, none that was impure might enter into the Holy of Holies, and into Heaven, we are told that no unclean Thing can enter; there was the Throne of GOD, for as the Psalmist observes, He dwells between the Cherubims, there the Tables of the Law, the Em­blems of divine Wisdom and Purity, there the Cherubims the Figures of the blessed Angels, there the High Priest entered with the Blood of the Sacrifice, carrying the Names of the twelve Tribes upon his Breast-plate.

THUS our great High Priest, after having by the Sacrifice of him­self without the Gates of Jerusalem, a toned for the Sins of his People, entered into the eternal Sanctuary with his own Blood, bearing on his Bosom the Names of all the redeem [...], and taking Possession of Heaven for them in their Names, and there offering their Supplications to his Father, perfumed with the Incense of his Merits. Of this there was a miraculous sign given at his Crucifixion, for in the Moment he expired, the Vail of the Tem­ple was rent from the Top to the Bottom, to signify that the great High Priest had Authority to enter into Heaven itself as our Surety, and that his Design herein was to appear in the Presence of God for us as the Lamb slain, ( Heb. ix. 24.)

AS our LORD purchased Salvation for us, by the real Sacrifice of himself upon the Earth, so he applies it to us by his Interces­sion in Heaven, which is a Commemoration of that Sacrifice; and therefore he is said to appear before his Father by Sacrifice. (Heb. ix.)

IF any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. His Intercession is attended with Majesty and Efficacy: He does not now supplicate with strong crying and tears, as in the Days of his Flesh, but Wills Salvation to his People, Father I will that those thou hast given me be with me, that they may behold my Glory. Nor does his Suit ever fail of Success, for it is just, he asks nothing but what he has bought by Blood. Moreover, he is nearly related to the eternal Father, and has an [Page 20] inexpressible Interest in his Affection; and hence we are told, that him the Father heareth always.

FARTHER, the present Exaltation of our Redeemer to the highest Degree of Dignity, Glory and Dominion, is a certain Argument of the sufficiency of his Satisfaction to Justice by his obedient Suf­ferings, because it was promised to and conferred upon him by his Father as a Reward the [...]

THAT he is now advanced to the highest Dignity and Dominion, is evident from these Scriptures, (Ephes. i.) When he raised him from the Dead, and set him at his own right Hand in heavenly Places, far above all principality and Power, and Might and Do­minion; and every Name that is named, not only in this World but also in that which is to come, and hath put all Things under his Feet, and gave him to be the Head over all Things to the Church.

THAT the Father promised to him, as Mediator, the aforesaid Dignities as a Reward, and consequent of his Humiliation, is like­wise evident from these Places of Scripture, ( Luke xxiv. 26.) Ought not Christ to have suffered and to enter into his Glory: This doubtless refers to the Covenant of Redemption between the Fa­ther and the Son, before all Worlds, wherein the Son engaged to suffer for Sinners, and the Father promised to reward him for it; for without Reference had hereto, there was no Obligation either upon the Father or the Son in these respects, See also Phil. ii. 8.9. He humbled himself and became obedient unto Death; wherefore God hath also highly exalted him, and given him a Name which is a­bove every Name, that at the Name of Jesus every Knee should bow. Heb. i. 3. When he had by himself purged our Sins, he sat down on the right Hand of the Majesty on high.

NOW seeing the aforesaid Exaltation, of being Head of the Church, and Lord of the Universe, was promised to the Mediator as a Reward and Consequent of his Sufferings and Satisfaction; forasmuch as it is dispensed, it is a sufficient Proof that the Con­dition is perform'd, on which the Promise was suspended, or in other Word [...], of the certainty and sufficiency of CHRIST'S Satis­faction to Justice.

BUT the Effects of Christ's Death, are likewise Evidences of his Satisfaction by it, and therefore give farther force to this Argu­ment. The Law made nothing Perfect, all it's Sacrifices and Ce­remonies could not cancel the Guilt, or cleanse the stain of moral Impurity, nor open Heaven for us, all which are necessary to our Perfection. But CHRIST by one Offering hath perfected forever them that are sanctified; he hath acquired for his People, acquit­ance from the Guilt of Sin, deliverance from its Stain and Domi­nion, and a [...]al Admission into the Imperial Paradise

The Death of JESUS has blotted out the Hand-Writing of Or­dinances which was contrary to us, and took it out of the Way, nailing it to his Cross i. e. entirely cancelled the condemnatory Sentence of the Law as to Believers; for in the aforesaid Terms there is a manifest allusion to the Defacing and Destruction of [Page 21] obligatory Bonds. In the End of the World our great high Priest appeared to put away Sin by the Sacrifice of himself; his Blood cleanseth from all Sin, and not only extends its Efficacy to all Time past, but will to all Time coming; and hence he is said to be the same Yesterday to-day and forever, able to save to the uttermost all that come to the Father by him.

NOR is the Death of CHRIST less efficacious in removing the Dominion and Stain of Sin, for by it the sanctifying Influences of the Holy Spirit are procured, whereby we are renewed after the Image of God, and made meet for Communion with him; hence it was that Christ promised the Comforter as a consequent of his Ascension. ( John xvi.) Hence we are said to be sanctifyed in Christ Jesus, and to have our Robes made white in the Blood of the Lamb. (Rev. vii. 14.)

AND is it not thro' the Blood of CHRIST that we have bold­ness to enter into the holiest? (Heb. x. 19) Which is a clear E­vidence of the compleat Satisfaction made by it: For without this, Justice would never suffer the Privilege of the Righteous to be confered on the guilty and depraved. To this very Purpose the Apostle himself argues, (Heb. v. 9.) He learned Obedience by the Things which he suffered, and being made Perfect, be became the Author of eternal Salvation to all them that obey him. The meaning of which is, that there was Obedience to the Fathers ap­pointment in Christ's Sufferings, and that after he had perfected the End designed by them, which was Satisfaction to Justice, he became the Author of Happiness to all that are believingly sub­ject to his Government and Authority.

Having gone thro' the Heads of Discourse propos'd; give me leave, because of the inexpressible moment of this Subject, before I proceed to the Improvement, to offer a brief Answer to the prin­cipal Objections that are made against the Satisfaction of Christ.

1. The Socinians object, that it is a Violation of Justice to trans­fer the Punishment of one to another.

I Answer, It is so in some Cases, but not in all, e. g. When the Person punished has not Power to dispose of his Life, does not consent to the Punishment, and no valuable End can be answered by it, then it is no doubt unjust to transfer the Punishment upon him. But on the Contrary, when he has Power to dispose of his Life, consents thereto, and a valuable End can be answered thereby, it is not unjust.

NOW every of these Things are applicable to Christ. He had full Power to dispose of his Life, and freely consented to his Death, ( John x. 18.) I lay down my life, no Man taketh it from me, I have Power to lay it down and Power to take it again; nor was it possible he should be held under the Power of Death, ( Act. ii. 24.) otherwise no doubt it would have been unreason­able for such a one as he to endure it, for worthless rebels.

MOREOVER, an infinite Good results from his Death; God is hereby glorified, and guilty Sinners saved, and the great Ends of Government answered.

[Page 22]JUSTICE is no disorderly Appetite, that aims principally at the Ruin of the Guilty, and is dissatisfied without it. No, it pre­serves Right with pure Affections, and is therefore content when the Injury is repaired, from whomsoever Satisfaction comes.

THO' an Inocent Person cannot suffer as Inocent, without In­justice; yet he may contract an Obligation which will expose him to deserved Sufferings. The Wisdom and Justice of all Nations agree in punishing one for anothers Fault, where there is previous Consent, as in the Case of Hostages; tho' it is essential to pu­nishment to be inflicted for Sin, yet not on the Person sinning, for in the Judgment of the Law, the Sinner and Surety are one.

EXCHANGE in Criminal Cases it is true is not allowed, but that is not from a Supposition of Injustice in its Nature, for then it would not be allowed in civil; but for other Reasons, such as these, viz. Because Life is a Depositum committed to us, to be pre­served till God or the publick Good calls for it; besides the Pub­lick would suffer loss by the Destruction of one of its Members, and perhaps the surviving nocent, or guilty Person, grow worse by impunity.

Moreover we should remember, that there is a difference be­tween the same Person, when abstractly considered, and by him­self, and when sustaining the Representation of others, since such a one's Inocence, tho' it renders him incapable of suffering, strictly so called, in the former of these respects, yet not in the latter, because the Law then no longer looks upon his private but publick Character; and consequently the Punishment of those he represents devolves upon their Proxy. These Things duly con­sidered, the aforesaid grand and popular Objection vanishes into Smoke.

But it is again objected, that the Punishment which our SAVI­OUR, underwent, was not the same which the Law threatned, and therefore is not Satisfactory; it is but the Death of one, but a transient and temporal Death, whereas the eternal Death of all was threatned.

I Answer, It is true there was a Difference in some Circum­stances, but not in Substance. Jesus Christ did endure a real tem­poral Death, and something Equivalent to an eternal, in weight and value. He could not endure indeed the reproaches of a sinful Mind, or the Anguish of Despair, because it is impossible from the Nature of Things, that these Calamities could come upon an ino­cent and divine Person, they being the result of personal Guilt and Impotency to atone for it; but our Lord endured Agonies of a­nother Kind, the awful apprehensions of a painful ignominious Death, the Malice of Satan, and the unrelenting Vengeance of Almighty God, which all united at once against him; while in the mean Time the divine Nature, as it were, withdrew from his relief. Whatever were the Ingredients of that bitter Cup which God that mix'd them, and he that drunk them, only knew, yet this we may say, that it could be no ordinary penal pressure, [Page 23] which could overwhelm his Soul with such a deluge of Grief, dissolve his Body into a sweat of Blood, and at last extort that awful outcry, My God, My God, why hast thou forsaken me. This inexpressible weight of Pain, which the dignity of his Person put an immense Value upon, made his Sufferings equal to the Guilt of all he represented, and more than equal to the sufferings of all Mankind; the eternal anguish of the whole human Race could not have to much honoured the Justice and Law of God, as the Sufferings of God himself in our Nature, tho' but for a small space of Time

But to open and illustrate this Matter more fully, let it be con­sider'd, that it was impossible for the Redeemer to pay the Debt of Penalty denounced by the Law for Sin, in all the Circumstances of it: He did indeed endure a natural Death strictly so called, but then it was but one in the Room of Millions, the Defficiency of which was made up by the Dignity of his Person.

BUT as to spiritual Death, tho' he bore something like it, viz the withdrawing for a Time a comfortable Sense of his Fa­thers love, and anguish of Spirit, in a Degree that we cannot con­ceive or express; yet it was impossible that he should endure it in all its Parts strictly and properly; for as spiritual Life includes these two Things, viz, a Union to God by Faith and pious Ha­bits, from which all truly spiritual and acceptable Acts proceed, so by the Law of Contraries, spiritual Death must needs include a real Separation from God, a real removal or privation of pious Habits, for so long as one has them, however clouded, weakned or out of Exercise, tho' he may be said to be in a spiritual Sleep or Consumption, yet he is still alive.

NOW to suppose that the human Soul of Christ was separated from the divine Nature, as it is without Foundation in Scripture, so it destroys the infinite value of the Sacrifice of it to Justice, which depends upon that Union.

AND to suppose that the Soul of Christ was devoid of pious Principles or Habits, is to make him a SINNER realy and inherently, and thus to disqualify him entirely from being a Saviour of others. The Reason is this, the moral Law being spiritual, in Regard of its Author, Nature and Design, and Perfect also, must needs re­quire Purity in the Temper and Disposition of the Soul, which cannot be without the aforesaid Habits: Now if CHRIST wanted these, he was disconformed to the Law, and so a Sinner realy and inherently, for Sin is any want of Conformity to, or Transgression of the Law. ^*

IF so, CHRIST would want another MEDIATOR to save him, and therefore he was only made Sin by Imputation, being in the mean Time personally and inherently holy, harmless and undefiled, and knowing no Sin.

WHAT was defective in the Sufferings of Christ's human Nature, [Page 24] in respect of the Species or Circumstances of the Penalty threatned by the Law, was made up by its Union with the divine, and so rendered an equivalent to the demerit of Sin.

AND indeed in this Constitution, the Wisdom of God appears admirably; for on the Supposition that Christ paid the Debt in Specie in all Circumstances which the Law required, (were that possible) the Bond would be cancelled, and all those Christ repre­sented actually freed from the Curse, at least from the Time of the Payment made by the Surety, which Notion is as dangerous as absurd.

BUT an EQUIVALENT puts it into the original Creditors Power whether he will accept of it at all, and when, and how to com­municate the Benefits thereof to the Debtors.

AGREEABLE hereto the blessed God has, in unspeakable Wis­dom and Goodness, so formed the Plan of the new Covenant, that none shall have any actual Title to, or Investiture in the Be­nefits of Christ's Purchase, until they be enabled to repent and believe.

THIS, rightly understood, entirely oversets the dangerous and inconsistent Doctrines of the Antinomians, preserves the Harmony of the Scriptures, and makes the Doctrines of Grace and Duties of Religion entirely consistent.

ANOTHER Objection is this, How could God receive this Sa­tisfaction, since he himself was the Party that gave it? Or how could the Saviour of Mankind, supposing him to be God, make Satisfaction to himself? The Answer is,

‘THAT the infinite Goodness of God in giving a Redeemer, does not divest him of the Office of supreme Judge, nor hinder him from receiving a Ransom to preserve the Rights of Justice inviola­ble. To illustrate this Matter, we have an eminent Instance, not unlike it, in the Case of Zaleucus, the Prince of the Locrians, who passed a Law, that Adulterers should loose both their Eyes; and when his Son was convicted of that Crime, the People, who re­spected him for his excellent Qualities, came and interceeded for him, Zaleucus, in a conflict between Zeal for Justice and Affection to his Son, took but one Eye from him, and parted with one of his own to satisfy the Law, and in this Action both paid and received the Punishment: He paid it as a Father, and received it as a Conser­vator of publick Justice. In like Manner when guilty Mankind could not pay the Forfeiture of the Law, God, the Father of Mercies, was pleased to give it from the Treasures of his Love, i. e. the Blood of his Son for our Ransom; which he neverthe­less as the Supreme Judge received from Christ upon the Cross, and declared it to be an Offering of a sweet smelling Savour to him, or a sufficient Satisfaction to his Justice.’

‘NOR is it inconsistent with Reason, that the Son of God, clothed with our Nature, should by Death make Satisfaction to the Deity, and therefore to himself. In a Difference between two Parties, a Person that belongs to one of them, may interpose for Recon­ciliation [Page 25] provided he divests his own Interest, and leaves it with the Party from whom he comes. For Instance, when a Father and Son, both possessed of Imperial Power, have been offended by rebellious Subjects, it may not be improper for the Son to inter­pose as a Mediator, to restore them to the favour of their Prince, and yet at the same Time he reconciles them to himself, and pro­cures them the Pardon of an Offence whereby his own Majesty was violated.’ But the Time requires that I hasten to the Im­provement.

HAS Jesus Christ been slain as a Sacrifice of Propitiation for us? Then how vain, how uncomfortable and perilous is the Opi­nion of those who deny the Imputation of his Righteousness to Be­lievers; for hereby they endeavour to sap the Foundations of the Christian's Hope, and shut up the Springs of their Joy, hereby they oppose the continued Series of Revelation both in the Old and New-Testament: To deny the Imputation of his Righteous­ness to Believers, is the same Thing in effect, as to deny his being sacrificed for them, and equally unreasonable, as has been before repre­sented, and if CHRIST has not died our Faith is vain, we are without Hope, Help, Comfort; but blessed be GOD, tho' the Doctrine of CHRIST crucified be to the Jews a stumbling-block, and to the Greeks foolishness, yet to those that believe, it is the Wisdom of GOD, and the Power of GOD.

HAS Christ been set forth as a Sacrifice of Propitiation, then we may hence learn the Sinfulness of Sin and strictness of divine Justice in the Punishment of it; its true, the Evil of Sin may be in some Measure discerned from its malignant Nature, being an Enmity against the blessed GOD, a Contrariety to, and dishonour­able Reflexion upon all his adorable Attributes, as well as a re­bellious Contempt of all the sacred and unalianable Rights of his Government over the Natural and Moral World.

BUT the most affecting Demonstration of its Malignity appears in those Punishments which are inflicted for it; the Torments of the Damned are, no doubt, equal to the Demerit, and therefore expressive of the great Evil of it: But they are too little thought upon and realiz'd by stupid, indolent Transgressors, until it be too late to obtain a Deliverance; and temporal Calamities cannot sufficiently represent the infinite Displeasure of GOD against the obstinate and ungrateful Contempt of his Goodness and Govern­ment; but in the Sacrifice and Sufferings of CHRIST it is expressed to the utmost in the most strong and flaming Colours. Had divine Jus­tice rent the Heavens and appear'd on this Theatre, attended with the most terrible Images of Pomp and Majesty, to punish the Af­fronts and Insults cast upon the Authority of GOD by impenitent Transgressors, it could not make a deeper and more abiding Im­pression upon our Minds, than the due Consideration of the Suf­ferings of our Lord JESUS: The drowning of the Old World by an awful Inundation of Water, and the dreadful Destruction of the Cities of the Plain by Showers of Fire, do not set the [Page 26] Evil of Sin, and divine Severity in the Punishment of it in so strong and striking a Light; if we consider not only the Depth of his Sufferings but the Dignity of his Person, and near Rela­tion to his eternal Father; he suffered not only Torments from Men many Ways, but his Father's Wrath in a Degree equal to the Desert of all the Sins of those he represented; and the Person who endured these Things was the Son of GOD by Nature, and of co-equal Glory and Majesty with his eternal Father. O how in­flexible is the Justice of GOD, that would not spare even his own innocent and beloved Son, when he became Surety for Trans­gressors.

AND how then shall those escape the angry Strokes of GOD'S [...]on Rod, who obstinately persist in Unbelief and Impenitence, when such a dearly purchas'd Salvation is set before them, and they repeatedly and earnestly urged to accept thereof? Can they fortify themselves against Almightiness, or encounter with divine Vengeance, the Apprehensions of which made the Soul of Christ sorrowful, and heavy, even unto Death? Can they bear with Pa­tience forever, that Indignation which extorted a bloody Shower from Christ's Body; and the most affecting Lamentations from his Soul! Eli, Eli, lama sabachthani, notwithstanding his personal Inocence and the Supports of his Godhead? O Sinners! For GOD'S sake, realize these Things speedily, least ye feel the Weight of God's Vengeance forever.

AGAIN, methinks what has been said in the doctrinal Part of this Discourse, serves to remove the Reproach of CHRIST'S Cross; this was a Stone of Stumbling, and a Rock of Offence to the Jews, they wanted a pompous Messiah to deliver them from tem­poral Bondage, and judged it absurd to expect great Things or [...] Blessedness from one under Circumstances of the deepest Abasement, and many of the Gentiles are of the same Stamp, and take Occasion of Prejudice one Way or other from Christ's Cross; but to such as believe it is exceeding precious; for they clearly apprehend that CHRIST by his Death has satisfied Justice, [...]ade Attonement for Sin, and purchased spiritual and eternal Benefits: The Doctrine of Christ's Sacrifice upon the Cross, is the very Foundation of the Gospel, upon which its whole Fabrick is firmly built; its the Center in which the Lines of both Testa­ments meet and harmonize, the Soul that animates the whole Frame, without which it is but a dead Carcase; this is the Source of our Righteousness and Peace, our Comfort and Salvation: This opens a Door of Hope to distressed Sinners, and a Fountain of Joy and Solace, to all the Saints of GOD that will never, ne­ver run dry. For the Man Christ Jesus is to them a hiding-place from the Wind, a Covert from the Tempest, as Rivers of Waters in a dry Place, and as the Shadow of a great Rock in a weary Land, sure Protection from every Danger, sweet Refreshment in every Difficulty, and strong Support under every Pressure; a [...] to every Wound, a Salvo to every Fear, yea, even to that [Page 27] of divine Justice; for Justice being satisfied by the Blood of the great Sacrifice, becomes our Friend, and instead of barring us out of the celestial Paradise with its flaming Sword, safely conducts us thither, and infallibly ascertains our Salvation; for JUSTICE in its Nature requires but a single PAYMENT, which GOD the Father having received, in the obedient Sufferings of his be­loved Son; is JUST, even IN JUSTIFYING THOSE THAT BE­LIEVE IN HIM.

O therefore let us come to CHRIST, and depend upon his BLOOD alone for Justification and Salvation; for him hath GOD set forth to be a Propitiation thro' Faith in his Blood; it is in vain, my Brethren, to depend upon our Works, for he is cursed that don't continue in all Things that are written in the Book of the Law, to do them, and if we were perfect in our Obedience in Time coming, this Payment which is due to the Law, cannot can­cel the former Debt we are under to Justice for past Offences; it is in vain to come with Burnt-Offerings, and Calves of a Year old, to offer thousands of Rams, and ten thousand Rivers of Oil, or to offer our First-born for our Transgression, the Fruit of our Body for the Sins of our Souls, it is Christ, and Christ alone, that can help and save us: O then let us with the Apostle count all Things but Loss and Dung for the Excellency of the Know­lege of Christ our Lord, that we may be found in him, not ha­ving our own Righteousness which is of the Law, but that which is thro' the Faith of Christ the Righteousness of GOD thro' Faith; let us beware of the Ignorance of God's Righteousness, least we go about to establish our own, and so rebelliously refuse to submit to the Righteousness of GOD, seeing that by the Deeds of the Law no Flesh living can be justified, let us then inviolably pur­sue the Apostle's Sentiments, Disposition, and Practice, maugre all Opposition to the Contrary from Men and from Devils, namely, to desire to know nothing but Jesus Christ, and him crucified, to worship God in the Spirit, to have no Confidence in the Flesh, and to rejoice in Christ Jesus, who by the Sacrifice of himself has satisfied divine Justice for us, and is our all in all, AMEN, AMEN, AMEN. May God himself say AMEN.

THE Apostle in these Verses, labours to asswage and moderate the Sorrows of Christians, on Occasion of the Depar­ture of their pious Friends, Acquain­tances and Relations, by observing to them, that their Death was but like a Sleep, from which they should be in due Season awak'd; and that to indulge an excess of Grief on such Occasions, was but to imitate the unreasonable prac­tice of the Pagans, who had no Hope of the Resurrection of the Dead, and a blessed Immortality ensuing upon it. This Resurrection the A­postle assures us, is a necessary consequent of the Resurrection of CHRIST, for if we believe that JESUS dyed and r [...]se again [...] even so them also which sleep in JESUS, will God bring with him, i. e. Those who die in a State of vital Union to CHRIST, he will bring their Souls with him in Triumph to the Seat of Judgment, and unite them to their Bodies rais'd from the Dead, that so they may enjoy consumate Blessedness.

FROM the Words of our Text consider'd complexly, we may collect the following Proposition, which I think contains their Substance and Scope, viz. That the Consideration of the glorious Re­surrection of such as sleep in JESUS, may justly check immoderate Sorrow for their Departure from us.

IN Discoursing upon which, I would enquire,

• I. Who those are who may be said to Sleep in JESUS.
• II. Represent the Properties of that Sorrow which is immoderate on this Occasion.
• III. Offer some Thoughts upon the Resurrection of the just, and shew why the Consideration hereof, ought to give in allay to the former Sorrow.

I return to the

I. Propos'd, Which was to enquire, who those are that Sleep in JESUS. Previous to which I would observe, that Death is here compared to a Sleep, because of the Analogy between them, especially in the following Instances, namely.

[Page 4]WHEN we Sleep our Senses are bound up, so that we cannot be­hold what is done about us. And thus when we die, our Eyes are shut, our Eye strings broken, so that we cannot behold what is done under the Sun.

WHEN we sleep we are likewise unactive and cannot carry on the Business of Life. And thus in the Grave whither we all hasten, there is no Work nor Invention, and therefore we should Work while the Day lasts.

FARTHER, Sleep gives rest to the Body. And does not Death do so likewise? Job, speaking of Death, sayeth, I should have lien still and been quiet, I should have slept, then had I been at rest. In the Grave is a Rest from labour and travail, a Rest from trouble and oppression, there the Wicked cease from Troubling, and the Weary are at Rest, a rest from Sorrow and Suffering, no Sickness or Uneasiness shall afflict us there, and that which is indeed the best of all, there is a rest from Sin and every Temp­tation to it!

AGAIN it may be observed, that Sleep is not perpetual, those that Sleep for a while do awake at last. And thus those that sleep the sleep of Death, shall awake and arise at the general Judgment. Hence the Grave is called a Bed, by the Royal Pro­phet: ^* And hence the antient Fathers of the three first Centuries after CHRIST, called the burying Place a place of sleep. Is it not upon this Account, that Solomon sayeth, ^† that the righteous have Hope in their Death; there is Hope of their Resurrection and happy State after Death, hope of seeing them at CHRIST'S com­ing to judge the World.

WE go to Sleep without distressing dread, nay sometimes we earnestly desire it. And may not pious Persons chearfully resign themselves to the Empire of Death, seeing the sting of it is taken away, viz, the guilt of Sin? And do not some of them de­sire to be dissolved and to be with Christ which is far better?

NOW those that sleep in JESUS, are such who have received him by Faith, have Communion in his Love, and conformity to his Law.

WHILE in a State of Nature we are separated from Christ, and must, in order to our vital union to him by Faith, be con­vinced by the Word and Spirit of God, of our guilty, dangerous and helpless Case, so as to be seriously affected with a view of it, and constrained to fly to Christ as our only Re­medy, and embrace him as our Prophet, Priest and King without reserve: When this is Real and Sincere, we are united to Jesus in a saving Way; and, as a natural consequent of this Union, Com­munications of divine Light, Love and Life are vouchsafed upon us, which transform us into the Image of God more and more in our inward governing Dispositions; and encline us habitually to endeavour Conformity thereto in Practice. Those that are in [Page 5] Christ are new Creatures, have Fellowship with the Father, and with his Son Jesus Christ, and walk even as he walked.

HERE it may not be improper to offer some general Hints concerning Death, which is doubtless a Dissolution of the Union between the [...]oul and Body, whereby tho' the Soul is not hin­dred in its activity, yet the Body is hereby rendred a pale and in­active Carcass! If the Soul sometimes acts without the Assistance of the Body, while it is in a State of Union with it, as particular­ly in sleep; how much more may it act in a State of Separation from it.

THE sacred Scriptures inform us, that Death came into the World by Sin, and is the Wages of it, and to this Testimony right Reason accords, for why should a Punishment be inflicted without respect had to a previous Fault?

THAT which gives Death a very solemn Sound, is that it not only concludes the Projects, Labours, and Enjoyments of Life, but likewise brings the Seasons and Means of Grace we enjoy to a final Period; we are then call'd to an account for our Stewardship, for we may be no longer Stewards. When Men's Breath goeth out, in that very Day their Thoughts perish: All the Projects to secure a future temporal Good, which perhaps too much occupy'd and perplex'd their anxious labouring Minds, are suddenly broken and crushed by the Foot of Death, and they of Consequence disappointed of their fond Expectations!

AT Death our [...]tate of Trial expires, and we immediately enter into an unchangeable and eternal State of Rewards or Punish­ments; the Comfort or Misery of which, the strongest Imagination cannot sufficiently paint, the largest Understanding comprehend or the most eloquent Tongue express.

AND tho' the Time of our Death be known to and fixed by the Almighty, who has appointed to Man, as a Hireling, his Days, and established his Bounds so that he cannot pass, yet from us it is for wise Reasons kept secret, that we may be thereby excited to continual Preparation, seeing we know not what a Day may bring forth. I proceed to the

II. Propos'd, Which was to represent the Properties of immo­derate Sorrow for the Death of others.

NO doubt we should have a tender Sense of the righteous Dis­pleasure of GOD in those afflictive bereavements! Humble our­selves under his mighty Hand, and call upon him in the Day of our Trouble. The Religion of CHRIST being rational, does not oblige us to be as Stocks or Stones, insensible under Afflictions, but on the contrary forbids it, My Son despise not the Chastening of the Lord. I afflicted them, saith the Almighty by the Prophet, and they have not grieved, yea, they r [...]fused to receive Correction. True Christianity does not destroy the proper Use of the Passions, but only regulates their Objects and Exercise, guides them into a proper Channel, and keeps them within the bounds of Reason and Decency; for Excesses are as hurtful to us, as they are dishonour­able to Religion!

[Page 6]BUT when may Sorrows for the deceased, be said to be immo­derate? I answer, when they incline us to murmur against God's Providence, which is always wise, righteous, and sovereign, the Wheels whereof are full of Eyes, Jehovah is a Rock, his Ways are perfect, a God of Truth and without Iniquity, just and right is he; there are many devises in Man's Heart, but the Council of the Lord that shall stand, and he will do all his Pleasure.

MOREOVER Sorrow may be said to be immoderate, when we are hereby disposed to distrust GOD'S Promises, which are faith­ful, and cannot, will not fail of a seasonable Accomplishment, when thro' this Diffidence we are ready to faint by the Way, and sink under the Weight of our Pressures, when we are there­by rendered unable to perform the Duties required of us, and look upon the remaining Consolations of GOD as small and incon­siderable!

NOW as immoderate Grief contains in it, great Ingratitude against GOD'S Goodness, and Rebellion against his Authority, so it cannot remove our Miseries, but only make us more unable to endure them.

III. Propos'd, Comes next to be considered, which was to of­fer some Thoughts upon the Resurrection of the Just, and shew why the Consideration hereof should give an allay to im­moderate Sorrow for their Departure from us?

OUR Lord himself expressly asserts the Resurrection of the Dead in these memorable Words, Marvel not at this; for the Hour is coming, in the which all that are in the Graves shall hear his Voice, and shall come forth, they that have done Good, unto the Resur­rection of Life; and they that have done Evil, unto the Resur­rection of Damnation. ^* It cannot be a spiritual Resurrection or Conversion that is here intended, for then the Meaning would be that a Number shall be converted and born again in order to be damned, which is both false and absurd, and contrary to what Christ has elsewhere declared! And therefore it is the Resurrection of the Body that our Saviour asserts, for there are but these two Kinds of Resurrection, viz. of the Mind and of the Body. And hence Christ promises to raise up his People at the last Day, who did before experience a spiritual Resurrection or Conversion, ^† and we are farther inform'd that GOD will swallow up Death in Victory. ^‡ It is but reasonable and just, that those Bodies which have been the Companions of the Soul in its Actions, should be therewith rewarded according to them.

BUT the Resurrection of Christ from the Dead, is, methinks, an unanswerable Argument of our Resurrection; if it be con­sidered, that he arose as a publick Person, as the Head of his Church, and promised that their Bodies should be made like to his glorious Body. The first Fruits are a sure Evidence of a future Har­vest, of the same kind therewith: But now is Christ risen from [Page 7] the Dead, saith the Apostle, and become the first Fruits of them that slept. ^* To imagine that this Resurrection of Christ was spiritual, (signifying his Conversion) is ridiculous and blasphemous! For this would suppose that he was before dead in Sins and Tres­passes, and it is contrary to the Testimony of the Apostles, who declare that they saw him, convers'd, and eat with him after his Resurrection; and saw him after some Time ascending to Heaven; to which the Declaration of CHRIST himself accords, who when his Disciples were terrified at his first Appearance to them, after his Resurrection, imagining that they had seen a Spirit, addressed them in this Language, Behold my Hands and my Feet, that it is I MY SELF, handle me and see me, for a Spirit hath not Flesh and Bones, as ye see me have. ^†

THE Instance of THOMAS one would think is sufficient to con­vince even Infidelity itself. When the other Disciples informed him, that they had seen the Lord after his Resurrection; he reply'd, ex­cept I shall see in his Hands, the Print of the Nails, and put my Fingers into the Print of the Nails, and thrust my Hand into his Side, I will not believe. This peevish Infidelity shew'd, that he had but little Knowledge of CHRIST'S Godhead, and had given little heed to the Promise our Lord had made, of his rising again on the third Day, after his Crucifixion.

TO convince this Man of his Infidelity, eight Days afterwards, JESUS in the Presence of the Disciples thus addressed him, Thomas reach hither thy Finger, and behold my Hands, and reach hither thy Hand, and thrust it into my Side, and be not faithless but be­lieving. Me ginu apistos. Do not become an Unbeliever to sig­nify that the Denial of CHRIST'S Resurrection, especially under the Advantage of the strongest Evidences in favour of it, is an awful Sign of the total Want of true Faith, or real Goodness and Piety!

THOMAS having comply'd with his Lord's Injunction, 1 John i. 1. upon which Scripture Tertullian observes, ‘that the Apo­stle's hearing and seeing, and handling of him, convinced them that the Body of Christ was no Phantasm, (epse auditus, et vi­sus, et ne phantasma crederetur, etiam contrectatus; Tertul. ad­versus praxeam.)’ I say Thomas having comply'd with the afore­said Injunction was convinc'd of his perilous Mistake, and there­upon immediately acknowledged Christ to be the Lord his GOD, saying my Lord, and my God.

UPON this Acknowlegement, Jesus observed as follows, Thomas, because thou hast seen me, thou hast believed; blessed are they who have not seen, and yet have believed; as if Christ had said, thou hast been enduced by the Testimony of thy Senses, to believe in the reality of my Resurrection, thou dost well, in that thou hast seen me, hast felt me, and so believed; but it is more noble to believe in my Resurrection from the Dead, without any such sen­sible [Page 8] Evidence; this, this, is the Way to true BLESSEDNESS! See John xx. Chap.

WHEN the Jews ask'd a Sign of our Lord's divine Mission and Authority, he referred them to his Resurrection, destroy TH [...] TEMPLE, and in three Days will I raise it up: This he spake of the Temple of his Body: When therefore he was risen from the Dead, his Disciples remembered that he had said this unto them, and they believed the Scripture, (John ii. 18—22.). And hence we may learn, that to deny the RESURRECTION of the SAME BODY of CHRIST, which was laid in the SEPULCHRE, is to DISBELIEVE the SCRIPTURE, to make CHRIST a FALSE PRO­PHET, to overthrow the Sign or EVIDENCE of his divine MIS­SION, which he himself directed them to, and consequently to [...]AP the very FOUNDATIONS of CHRISTIANITY. Very terri­ble, but unavoidable Consequences!

WELL then, seeing the same Body which was laid in the Se­pulchre, with its Flesh and Bones, was raised from the Dead, then either the same numerical Bodies of his People, that sleep in the dust shall be raised (as to their Substance) at the general Judge­ment, or his Promise of making them like his, must entirely fail. Now if Christ be preach'd that he rose from the Dead, how say some among you that there is no Resurrection of the Dead, but if there be no Resurrection of the Dead, then is Christ not risen, and if Christ be not risen, then is our preaching vain, and your Faith is also vain; yea we are found (saith the Apostle) false Witnesses of God, because we have testify'd of God, that he raised up Christ, whom he raised not up, if so be that the Dead rise not. ^*

FROM what has been said, the great stress which the Apostle lays upon this DOCTRINE of CHRISTIANITY easily appears: Agreeable to which is what he elsewhere speaks of Hyme­neous and Philetus, who, says he, concerning the Truth have erred, saying, that the Resurrection is passed already, and overthrow the Faith of some. ^† He likewise observes, that their Word eat as doth a Canker; their Doctrine spread like a Gangreen; they vainly imagined that there should be no Resurrection of the Body in time coming; but that what was intended by the Resurrection in Scripture, was already pass'd, either in the Resurrection of Christ, or in the spiritual Change which is wrought in the Hearts of good Men in this Life by the Holy Ghost. The Corruption and Danger of which flesh pleasing Principle, the Apostle sets himself to oppose and represent.

NOR was this Notion peculiar to some erroneous and heretical Christians in the Apostolick Times, No! It was the universal Opi­nion of the Saduces and Pagans, that there will be no Resurrection of the Dead. The former deny'd it, and the latter de [...]ided it. When the erroneous Saduces (Men of the same stamp with the modern Deists) who say that there is no Resurrection, endeavoured to [Page 9] nonplus our LORD concerning it, by an impertinent query, he answered, Ye do err not knowing the Scriptures, or the Power of God, for in the Resurrection they neither marry nor are given in Marriage. ^(k) The proud Pagan Athenians, when they heard Paul preach of the Resurrection of the Dead, they mock'd him, ^(l) they look'd upon the Opinion as absurd and ridiculous; and no wonder, for [...] the Wisdom of God, the World by Wisdom knew not God. The Doctrine of Christ's Crucifixion and Resurrection, was to the Jews a stumbling block, and to the Greeks foolishness, but to those that believe it is the Wisdom of God, and the Power of God.

METHINKS the Evangelists Declaration, that at the Crucifixion [...] CHRIST, the Graves were opened, and many Bodies of Saints which slept arose, and came out of their Graves after his Resur­rection, and went into the holy City, and appear'd to many, ^(m) is no inconsiderable Proof of the RESURRECTION of the DEAD, for hereby a plain SPECIMEN is given of it.

I MIGHT add, that if the Body did not arise, the Soul wo [...]ld not be compleatly happy, because of its desire of Union therewith.

THE Resurrection is properly the reviving or raising up a dead Body, and re-uniting it to its own Soul, Thy dead Men, saith the Prophet, shall live together, with my dead Body shall they arise, awake and sing ye that dwell in the Dust, for thy dew is as the dew of Herbs, and the Earth shall cast out her Dead. ⁽ⁿ⁾

THE Cause of it, is the Almighty Power of God: And hence the Resurrection of Christ is ascrib'd to the working of his mighty Power. ^(o) To the Exertion of which, the Sound of the last Trump, and Voice of the Arch-Angel, will be introductory Preludes, or Preparatory Signals!

The Subjects of the Resurrection, are all that ever liv'd, and have dyed, and have not yet risen from the Dead, and all that shall exist to the End of Time, those only excepted who shall be found alive at the coming of Christ to judge the World, who shall not sleep the sleep of Death, but be changed in a Moment, in the twinkling of an Eye, at the last Trump; for the Trumpet shall sound and the Dead shall be rais'd incorruptible. ^(p) There shall be a Resurrection both of the Just and Unjust; the Dead, small and great, shall stand before God; the Sea shall give up its dead, and Death and Hell shall give up their Dead. ^(q)

THE Time of the Resurrection will be the End of the World. Just before the general Judgment, then, saith the Apostle, com­eth the End, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all Rule and all Au­thority and Power,—The last Enemy shall be then destroyed, which is Death. ^(r)

[Page 10]The End of the Resurrection, is undoubtedly the Glory of God's Power, Mercy and Justice, which will be hereby rendered emi­nently conspicuous.

THE Differences of the Resurrection of the Just and Unjust, will be very great; altho' both shall be raised by the same Power, and judged by the same Judge, and made Immortal, yet there will be a vast difference in many respects, particularly as to the Principle, End and Manner.

THE Principle of the one, will be God's Love and Promise, and the Merit of Christ: Hence Christ is called the Resurrection, not only as he is the efficient but meritorious Cause of it; in con­sequence of which, he promises to raise up his at the last Day: But the Resurrection of the Wicked, flows from God's Justice and threatning.

THE End will be also very different, which the Prophet em­phatically represents, and many that sleep in the dust of the Earth shall awake, some to everlasting Life, and some to shame and ever­lasting contempt. ^(s)

THE Manner will be likewise different; for the Bodies of the Saints will be spiritual, in respect of their Qualities: It is sown, says the Apostle, a natural Body, it is raised a spiritual Body, ^(t) and therefore they will be nimble in their Motions, and no Ob­struction to the Soul in its Operations: In the mean time, you may observe, that the Apostle Points to the SAME IT, both as natu­ral and spiritual, shewing that it is the very same numerical iden­tical Body, as to substance, which was laid in the Grave, and suf­fers such a Change in Quality or Disposition.

FARTHER the Bodies of those that Sleep in Jesus, will be Im­mortal in Duration; for then mortality shall put on immortality, and corruption, incorruption. In respect of Power, they will be Strong, it is sown in Weakness, it is rais'd in Power; they shall no more labour under Weakness, or be exposed to weariness, to sick­ness or Pain. The Inhabitant of the new Jerusalem, shall not say, I am sick, the People that dwell therein shall be forgiven their Ini­quities. ^(u) All Tears shall be wip'd away from their Eyes, all Sorrow and Sighing shall fly for ever from their Hearts: They shall not need Cloaths or Food, being spiritual; or Sleep or Mar­riage, being immortal; like the Angels of God in Heaven, as our SAVIOUR informs us, ^(w) As to form, the Bodies of those that Sle [...]p in Jesus, will be beautiful and glorious; it is sown in Dishonour, it is raised in Glory. It will be Perfect in Parts, and adorn'd with the brightest Splendors; and so made like the glorious Body of Christ, which at his Transfiguration shone as the Sun, while his Raiment was white as the Light. ^(x)

BUT the Bodies of the Wicked, shall be raised in Dishonour, and be an abhorring to all Flesh. ^(y)

[Page 11]THAT the same Body, in Substance, will be rais'd from the Dead, appears (besides what has been already offered upon this Head) from the express Testimony of Jo [...], who declar'd, that tho' Worms destroy'd his Body, yet in his Flesh he should see God ^(z) And indeed if it were not so, but that another Body, different in Substance from the former, should be form'd in the End of Time and united to the Soul, it would not be a Resurrection, but a new Creation: For the Resurrection is a standing up again of the same Body that fell into the Dust of Death; and hence it is compared to a Sleep, to signify that it is the same Body that dyes, that a­wakes at the Resurrection. Was it not the same Body of Christ that was crucify'd, that arose from the Dead? If not what shall become of the credibility of the Gospel, which (in a great Mea­sure) hangs upon this Fact?

IS it not reasonable, that the same Body that sin'd, should suffer, and not another that has not been accessary thereto? And is it not equally reasonable, that the Bodies of the Saints, which are Tem­ples of the Holy Ghost, and Members of Christ, and have contribu­ted their Part in Acts of Devotion, Vertue and Charity, should in consequence hereof be glorified together with the Soul, in the Pre­sence of God forever.

IF those that are alive at the coming of Christ to Judgment shall not die, but be changed in a moment, as was before observed, then the same Body, in Substance, that is now united to the Soul, is only altered or changed as to its Qualities, and goes to Heaven: If it is not separated from the Soul, it goes with it to Heaven; but it is not separated, says the Apostle (1 Cor. xv. 7.) Behold I shew you a Mystery, we shall not all Sleep, but we shall all be changed in a Moment at the last Trump. Now without Death (which is fre­quently term'd Sleep in Scripture) there can be no Separation of the Soul from the Body, for the Nature of Death consists therein: And if the present Body be not separated, another newly created cannot be united to the Soul, unless it be suppos'd to go to Hea­ven with two Bodies of different Kinds, which is as absurd as it is unscriptural.

WELL if some have gone to Heaven with the same Body in Substance, as was united to the Soul in this Life; witness Enoch, Elias, and our LORD JESUS; and many shall do so at the last Judgment, as the Apostle assures us in the Scripture before quoted: Then why not all that are pious? Is there any mention in the in­spired Writings, that some of the Saints, after the general Judg­ment, shall have one sort of Body, and others another? No! But if there was, would it not contradict that Promise, that our vile Bodies (without Exception) shall be changed and fashioned like unto the glorious Body of CHRIST? (Phil. iii. 21,)

THE Grave which is a Prison to the impenitent Sinner, is a Bed of Rest to a Saint of God, in which it sleeps s [...]ure till the gene­ral [Page 12] Resurrection. It is still united to CHRIST notwithstanding of its Separation from the Soul, and is kept by a wakeful Providence, that none of it be missing, and when the appointed Time comes, it shall be brought with Honour and Triumph from its dwelling in the Dust, and reunited to its antient and intimate Companion [...] that both may mutually glorify and enjoy the blessed God, with­out Defect, Interruption or End.

THESE Considerations, together with a view of the glorious State of perfect and perpetual Freedom, from every Sin and from every Misery, and the everlasting Possession of all Good, which those that sleep in JESUS pass into, may reasonably moderate our Sorrows for their Departure from us; seeing that they are un­speakably more happy, than while they sojourned with us in this vale of Tears! They now behold, without a Glass, the adorable Perfections of the divine Nature, the inimitable, the inexpressible Charms of the divine Word and Works (of Creation, Redemption, and Providence,) which here they had but small and transient, yet sweet and delightful Glimpses of; they now are perfectly con­form'd to GOD in Holiness, and perfectly enjoy Jehovah's Love, without Interruption, without a Period, or any Fears of it; this fills their Hearts with Ravishment, this tunes their Tongues for unceasing Hosanna's, to GOD and the LAMB that sits upon the Throne. There no Sin, no Sorrow, no Temptation, shall have any Entrance! O blessed Place! Who wou'd not desire to be dissolv'd, and to be with JESUS? How then can we be excessively grieved for any that have gone from this miserable World, this Place of Groaning and Weariness thither? Seeing that our Loss is their Gain, and we shall see them again, when they awake out of their Sleep in the Morning of the Resurrection, cloth'd with the same Bodies as to Substance, but glorious in their Qualities, for them that sleep in JESUS shall GOD bring with him.

BUT it is objected, that the Doctrine of the Resurrection op­poses Reason. I answer, No, it does not: For it is not impossible in the Nature of Things; there is no Absurdity or Contradiction in it. Why may not that GOD who made all Things out of No­thing, raise the Dead out of Something? And indeed the Almighty Power of GOD, is the Principle which Christ himself resolves the Resurrection into, as has been before observed.

NOR is it difficult for that God, to whose Eye all Nature is en­tirely and eternally open, who sees were every Particle of his People's Dust is scattered, and is infinite in Strength, to prevent by his all-governing Providence, the Commixture of Bodies, so that every [...]oul shall have its own Body, at the Advent of Jesus to judge the Universe.

BUT does not the Scripture inform us, that the Saints shall be like the Angels, even in regard of their Bodies? It is true, but that is not in regard of the sameness of Nature, but only as to Simili­tude or resemblance of Qualities; their Bodies will be like the Angels, incorruptible, immortal, but not of the same Nature or [Page 13] Substance with them, pure Spirits; for that is not asserted, and indeed to assert it, implies a Contradiction, for a Body and a Spi­rit are of different Natures, so that both can not be the same; this our Lord confirms by these Words before mentioned, a Spirit hath not Flesh and Bones, as ye see me have: Behold my Hands and Feet, that it is I myself handle me and see.

NOW the Apostle John informs us, that he and the rest of the Apostles obey'd this Precept, of their Master, that which was from the Beginning, (in respect of his divine Nature) which we have heard, which we have seen with our Eyes, which we have looked on, saith he, and our Hands have handled of the Word of Life, and bear witness that eternal Life was with the Father, and was manifested unto us. (1. John i. 1, 2.) The Apostles handled or felt the Body of Christ, both before his Death, and after his Resurrection. (See Matt. xiv. 31. John xiii. 23. Luke xxiv. 39—44. John xx. 27, 28, 29.)

TO the aforesaid Testimony, of the true and faithful Witness; right Reason adds its suffrage, by informing us, that a Body is a material Substance, which may be seen and felt, and has the Di­mensions of length, breadth, height, and depth.

BUT that a Spirit is an intelligent Being, without Matter, and consequently without the Properties of it; a Being that can neither be seen or felt; a Being that has no Colour or Figure, no Breadth, Length, &c. He that contradicts this, does not only contradict the Wisdom of the Father, but set himself in Opposition to the first Principles of Science, as well as to Experience, and Common Sense.

IT is true the Apostle says, that it is sown a natural Body, it is raised a spiritual Body; yes, but still he calls it a Body, and points to the same Body that was sown or put into the Grave; and therefore must intend Matter however refind, or else he does not speak good Sense; but the latter is impious to imagine, and there­fore the former is true. If the Apostle had design'd to acquaint us, that a new Spirit or Soul, should be added at the general Judge­ment, to the one we have already; he would have told us so, by assigning to it, it's proper Name of Spirit, and not spiritual Body, or Body spiritualiz'd.

IN a Word, that spiritual Body, the Apostle speaks of, either has Matter, or it has not. If it has not, then either a new Soul will be then created, and added to this; and so every one will have two Souls, which is as ridiculous as it is unscriptural! Or else the Substance of the present Body will be turn'd into a pure Spirit, which is more absurd, if possible, than the former! Be­cause in this Case it not only follows, that every one will have two Souls, but that in order to the Formation of one of them, the Substance of the present Body must be reduced to nothing, for while it retains the Nature of a Body, it cannot be a Spirit; and if it be reduced to Nothing, how can it be said to be turn'd into a Spirit? Is it not as contrary to the divine Wisdom, to anhi­liate any Part of his Creation, as it is impossible for his Power, [Page 14] to produce what is contradictory to Reason, and the Nature of Things? For that would imply Weakness.

BUT if the aforesaid Body, has Matter, tho' never so much re­fin'd and spiritualiz'd in its Qualities, is not the Cause in Effect given up? And is it not more agreeable to Scripture and Reason, to conclude, that that Matter will be what was united to the Soul before, rather than Matter newly created, seeing there is no mention (in Scripture) of such a new Creation of Bodies, or Mat­ter at the general Judgment, nor is it consistent with the divine Wisdom, to exert Almighty Power, in creating new Matter with­out any Necessity: Not to say that it is hard to reconcile the perpetual Punishment of Bodies newly created, without any Fault contracted by them to the common Maxims of Justice and Equity, which all Mankind do with one Voice acknowledge.

AND altho' sinful and corruptible Flesh and Blood cannot enter into the Kingdom of GOD, yet sinless and incorruptible can; otherwise the Body of Christ must be excluded from a Place there, which is shocking to imagine! The Apostle in the latter Part of the Verse referred to, shews that he mea [...] corruptible Flesh and Blood, by saying neither doth Corruption inherit Incorruption.

SURELY either some Charity should be extended to Jesus Christ, by those that profess his Name, or else, in order to be self-con­sistent, they should lay aside that Profession altogether, and open­ly renounce all Claim to him, or the grand Peculiars of his Reli­gion, and assume to themselves another Character; for it is but fit and candid, that Names and Things should agree. If the very Body of Christ (as to Substance) which was laid in the Sepulchre did not go to Heaven, the APOSTLES are FALSE WITNESSES CHRIST himself is unworthy of our CREDIT! and consequently his RELIGION OVERTHROWN!

IT is true the Apostle sayeth, thou sowest not that Body that shall be, but bare Grain it may chance of Wheat, or some other Grain, but God giveth it a Body as it pleaseth him, to every Seed its own Body. The true meaning of which is no more, than that God giveth to every Grain or Kind of Seed, such a Body as is agreea­ble to his Will, and a different Body according to the Nature of the Grain: Yet none can reasonably deny, but that it is the Seed sown which cometh up, tho' with a different Body in respect of some Qualities: When it is sown, it is bare grain, but when it a­gain riseth, it is not bare Grain, without either Stalk or Ear, which was the Body sown; yet every particular Grain has its particular Body, and the same in Kind with itself, tho' different in Qualities. The Apostle's design in these Similitudes, is partly to shew the Possibility of a Resurrection, by observing, that that which is sown is not quickned except it die; and partly to shew the Manner of it, in the different Qualities and Condition of Bodies after the Resurrection, to what they are at present; they are now mortal, but then they will be immortal, &c.

[Page 15]THE Improvement of this Subject remains.

SHALL the Bodies of those that Sleep in JESUS, be raised from the Dead and glorify'd: Then, methinks, the Consideration hereof should constrain us to preserve them in Sanctity and Ho­nour, not making the Members of Christ the Members of a Harlot, but glorifying God in our Bodies and Spirits which are God's; we should keep our Eyes from unchaste Glances, our Tongues from Slander and evil Speaking, and our Hands from B [...]bes.

THE Doctrinal Proposition I have been discoursing upon, easily applies itself to the present Occasion, forasmuch as there is Reason to hope, from the deceased Youths soundness in Chris­tian Principles, acquaintance with experimental Religion, and blameless Conversation, that he slept in Jesus, there is no Reason for his Relations indulging an excess of Grief, on Occasion of his Departure from them to a better World. They should rather speak in the Language of Eli and David, It is the Lord, let him do what seemeth him good. The Lord has given, the Lord has taken away, blessed be the Name of the Lord. In the mean Time they should be hereby excited to prepare for their own Change, by the earnest Use of all appointed Means. When afflictive bereave­ments are conscientiously improved, they become valuable Mer­cies. Hear ye the Rod, and who hath appointed it, and behold Jeho­vah's Name wrote upon it. Despise not the chastning of the Lord, nor faint when ye are rebuked of him; for tho' no chastning for the present seemeth joyous, but grievous, nevertheless it yieldeth the peaceable Fruits of Righteousness unto them that are exercised thereby.

BUT to address the Audience more generally. Seeing that those who Sleep in Jesus, are translated to such a blessed State, we should enquire, whether we are in Christ? For surely none but such who are in him in Life, can reasonably expect to Sleep in him at Death. Have we received Christ by Faith? Have we had Communion in his Love? And are we conformed to his Law? Is Christ precious to us? Do we live to his Glory and upon his Offices? Do we love his People, and are we concerned for his Honour and Kingdom? Such as have experienced these Things, need not be afraid of Death, for it will be but as a refreshing Sleep to them, a blessed inlet to a glorious Eternity. But such as are destitute of the aforesaid Characters, have great Reason to be afraid of Death, because of the dreadful Consequences of it to Christless Souls. Is it not a dreadful Thing to be forever separated from all the Sweets of Paradise, and to fall into the Hands of the living God?

DOES Death put a final period to all our temporal Enjoy­ments? Then should we not labour to be weaned from them, and set our Affections on the Things that are above?

O BRETHREN! What Reason have such dying Worms as we, who must be so soon reduced to Rotteness and Putrefaction, and [Page 16] who are liable to the stroke of Death every Moment, to be hum­ble, watchful, and diligent in seeking and serving God?

THIS Instance of Mortality, calls aloud upon us all, to seek a vital Union to Jesus Christ, speedily and vehemently, that so when God-Man sends his Messenger for us, we may sweetly sleep in him, and be at last brought in triumph with him to the general Judgement; To this End we should confess and bewail our Offences, turn from them, and embrace the Mediator.

But in particular, methinks, this Providence should alarm young People, to remember their Creator in the Days of their Youth, while the evil Days are far off, when they shall say they have no Pleasure in them.

O how amiable is Religion in Youth! It is like Blossoms in the Spring, surely it is more likely that you shall find GOD in a way of Mercy in Youth, than afterwards, in case you seek him heartily; for your Hearts are now more tender and receptive of good Impressions, and GOD generally strives more with such, than others, I love them that love me, and those that seek me early shall find me, saith the Almighty: But if ye give a deaf Ear to GOD'S gracious Calls by his Word and Providence, have ye not Reason to fear that his Spirit will cease striving with you, and that your Hearts will be judicially hardened!

SURELY the earlier ye turn to God, ye will have the clearer Evidence of your Sincerity, and the greater Opportunity of Ser­viceableness to Mankind in general, and to your Relations in particular, upon whom the Example of your early Religion may have a blessed Effect, which may GOD grant, for CHRIST'S Sake. AMEN.

MY Fathers and Brethren, the governing Passions of the human Soul, which are indeed the great Sources of Action, are love and fear. Now the Religion of JESUS contains Arguments no­bly adapted to influence both, which is indeed its peculiar Glory. Here are the most power­ful attractives to allure our love and strike our ingenuity that ever were presented to the human Mind. I mean redeeming Love and Goodness, the astonishing condescention of God himself in assuming our Nature, under the ruinous Circumstances consequent to our Apostacy, and therein enduring voluntarily and patiently, in his Name, Body and Soul, all that Contempt and Misery which our Sins demerited, in order to reconcile us to GOD, and save us from Wrath and Ruin. O matchless Mercy! O amazing Goodness! O the intollerable, incomprehensible and inxpressible Agonies and Pains our dear dear, Lord endured! One would think that the mentioning of this Love alone, was sufficient to constrain Mankind to follow the Redeemer's Standard, and to dare to be Holy. But sad Experience proves the Contrary. Degenerate Mankind, while under the Dominion of Sin, are almost wholly lost to all sense of Ingenuity and Gratitude. Nothing truly Great and Noble has the habitual ascendant in them. No! Immoderate Self-love is the secret Spring of all their Motions, and therefore it's neces­sary to alarm those selfish Souls out of their fatal Security and In­dolence, by Arguments of Terror, that hereby they may be brought to a sight and sense of their Danger, and consequently constrained to the earnest Use of Means to obtain an escape.

THIS the primitive Ministers of CHRIST were well aware of, as the Text I have chosen to discourse upon informs us. They having had the Experience of the Terrors of God upon their own Minds, before their closure with JESUS, and having known their Necessity, Influence and Use, did labour by the same Arguments to per­swade others to be Holy, Knowing the Terrors of the LORD we perswade Men.

AND methinks among all the Arguments of Terror grasp'd in the sacred Volumn, none is more affecting and awful than that of the General Judgment, and this is what our Text refers to, and is therefore the Subject of our present Meditations.

THE General Judgment, my Brethren, is one of the most grand [Page 4] and important Events that comes within the Compass of human Knowledge; the Consideration whereof should summons all our Powers to the most reverend and deep Attention.

THAT there is a JUDGMENT to come, appears from the na­tural Subordination of Man to God, as a Creature to his Creator, a Subject to his Prince, and a Servant to his Master.

FROM this Subordination, correspondent Obligations do result: for the Neglect or Performance of which, it is but reasonable they should Account, and receive Rewards accordingly, otherwise the aforesaid Relations and Obligations would be vain and to no Pur­pose.

THERE are likewise natural Relations among Men, and Trans­actions which give ground to several Duties of Justice and Huma­nity, by the neglect of which others may suffer great Injury, of which they can sometimes get no redress. Is i [...] not then most just and reasonable that such Cases should be referred to the common Patron of RIGHT, in order to be suitably rewarded? This was the Apostle's Judgment in his Epistle to the Thessalonians, he assures us, that it is a righteous Thing with God, to recompence Tribulation to those that trouble his People, and to them who are troubled rest.

AND are there not many secret good and bad Dispositions, which are not nor cannot be here awarded? Then is it not reasonable that there should be a Time when both shall be disclosed and obtain an answerable recompence?

THERE have been, and no doubt are in the World, such Persons who commit great Injuries, and yet no Justice can be got of them, either because of their Policy, their Power, or Authority: Is it not necessary therefore that there should be a supreme Tri­bunal, before which such grand, insolent and ungovernable Cri­minals should be arraigned? Not to say that Conscience accuses for the most secret Crimes, and presages a Judgment to come; yea the common Sense of Mankind dictates the reasonableness of Pu­nishment to the Guilty. Does not every Person when he sees ano­ther guilty of gross Crimes, judge it unfit that he should escape with Impunity? And will not the Mind be grated with In­dignation or Grief by beholding the Inocent and Beneficent Suf­fering?

I [...] not a future Judgment, my Brethren, when eternal Rewards shall be dispensed, needful to excite Men to Vertue and Goodness, and to restrain them from Vice? Certainly Men are by Nature prone to a present sensible Good, which the fears of a greater E­vil, and the Hopes of a greater Good, are necessary to turn them from.

FEAR and Hope are doubtless the main Springs which turn the Wheels of human Action. Now this [...] scarcely afford Rewards which overpoi [...]e the Difficulties that attend [...] and Vertue; nei­ther can human Laws extend to all Actions, a [...] hence, as the A­postle observe, i [...] in this Life only we have H [...] we are of all Men the most miserable.

[Page 5]AGAIN, Human Society must disband without a Judgment to come: For how can that subsist without Justice and Charity, and can these be expected without Conscience, and can that do its Office without Fear and Hope, without a regard to a future reckoning?

IF you enquire concerning the Judge, I answer, the absolute Power of judging, inseparably belongs to God the Father, he being our Creator, to his Judgment we stand obnoxious But the exer­cise of this judicial Authority, is, for wise Purposes, committed to the Son.

IT is necessary that the Judge should be visible, in order to the clearer Conviction and more ample Satisfaction of the Parties con­cerned.

MOREOVER, the Power of Judgment is a Branch of CHRIST'S Kingly Office, which the Father conferred upon him as a Reward of his mediatorial abasure. Indeed it is an Office of two great emi­nence to be conferred upon any other, to determine the final States of intelligent Beings; the Lamb is only worthy to take the Book of Judgment and open the Seals thereof, because he hath redeemed us to God by his Blood. It is he alone who hath a Capacity for this Province, because of his Omniscience, Wisdom and Goodness.

AND surely, Sirs, it is but right that the Lord Jesus Christ should be vested with a Power to reward his Friends, and crush his inveterate Enemies that so the apparent dishonours of his Cross may be forever rol'd away.

FARTHER, the Glories of God's Wisdom and Love, are dis­play'd in appointing so well qualified a Person, so meek, so loving, so merciful a Judge. Not to say, that this appointment likewise serves to beget in us, a Reverence of Christ, an Observance of his Laws, and an Imitation of his Example.

AS to the Manner of the judicial Process, the sacred Scriptures give us the following account hereof, viz. That a Time is ap­pointed for it, which is called a Day.

THAT God hath registered Men's Actions in the Book of his Omniscience in order to it.

THAT for this End, a Resurrection of the Just and Unjust shall be effected by Almighty Power.

THAT then all Persons raised, shall be presented before the Bar of God; I saw, saith the Apostle John, the Dead, small and great, stand before God,

THAT every Thought, Word and Action shall be examined, God will bring to light the hidden Things of Darkness, and make manifest the Counsels of all Hearts.

THAT after this, a definitive Sentence shall pass agreeable to Mens Actions, which shall be accordingly executed.

THAT all Things shall be transacted in a fair and regular Manner, to the Conviction of all present.

NOW, my dear and reverend Brethren, methinks the Conside­ration of what has been said, should excite us, who bear the Mini­sterial [Page 6] Character, unweariedly to endeavour (pro viribus) to alarm and perswade a secure and obstinate World, by the Terrors of the LORD, after the Apostolical President in our Text, whatever An­tinemians and Enthusiasts mutter to the Contrary, seeing that the whole need no Physician, but the sick. Let us urge Sinners with the utmost Importunity and most solemn Pathos, to repent and believe the Gospel; to fly from the Wrath to come to the great Redeemer for Shelter and Salvation.

AND should not the Thoughts of the solemn judicial Scene be­fore us, excite all, both Ministers and People to watchfulness and sobriety, for we know not when the Son of Man cometh, at Mid­night, Cock-crowing, or in the Morning.

NOR should we be thereby less induced to sincerity and candor in our whole behaviour, and to the serious steady Performance of the secret Duties of Religion; which will be then openly and honourably mentioned, and graciously, but plentifully, Rewarded. O, Sirs! let us endeavour to have the Testimony of our Con­sciences in our favour, that in simplicity and godly sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. O let us improve our Talents, for we are but Stewards, and must quickly give Account of our Stewardship. ^*

LET us relieve Mens outward Wants as far as we have Ability and Opportunity: This, above all other Instances of Goodness, is particularized in the scriptural Description we have of the General Judgment, I was Hungry and ye fed me, &c.

O! let us forgive Injuries, he shall have Judgment without Mercy, who hath shewed no Mercy. If we forgive not Men their Trespasses neither will God forgive ours.

O! let us beware of rash judging, why dost thou judge thy Bro­ther, or why dost thou set at nought thy Brother, for we shall all stand before the Judgment Seat of Christ.

AND on the Contrary, dear Sirs, O let us labour to increase in that glorious Grace of LOVE, which hopes all Things, suffers long, and is kind, and is not easily provok'd. And let the Thoughts of the last Judgment deter us from Injustice, Covetousness and Light­ness of Mind and Behaviour. Let no Man go beyond and defraud his Neighbour, for God is the avenger of all such. Seeing then that all these Things shall come to pass, which the Scriptures [Page 7] speak of the last Judgment, what manner of Persons ought we to be in all holy Conversation and Godliness?

THE Consideration of the last Judgment may serve to keep us from Infidelity, because of the Confusions and Injustice that are in the World, for this is but a short Time of Trial; after the Conclusion of this Drama, all Things will be put to Rights and appear in their proper Colours. What tho' we endure unjust in­vectives for a Time, God will bring forth the Righteousness of his People as the Light, and their Judgment as the noon Day; and hence the Apostle observes, it was a small Thing to him, to be judged of Man's Judgment.

NOW, Sirs, we should be excited to examine our Sates, our Principles of Action, our Speeches and Works, and see whether they will stand the tryal of the last Judgment.

METHINKS, dear Brethren, the Consideration of the last Judg­ment, may justly strike Terror and Consternation into every Tribe of Impenitents; if it be considered, that it shall be universal as to Persons and Things, as well as impartial and irreversible. God will bring to Judgment every Work, with every secret Thing; he will bring to light the hidden Things of Darkness, and make ma­nifest the Councils of the Heart, as I before observed.

THE most secret impious Thought must then be disclosed, and the most disguised Contrivances brought to the open light of Day; and it is but reasonable it should be so, seeing the moral Good and Evil of Actions much depend upon their Intention. The Lord Jesus, who is a discerner of the Thoughts, and searcher of the Heart, will, in the Day of his coming, examine and open the secret Springs of the Actions of Men; and then likewise shall their Words be scan'd and judg'd; and this is but reasonable, seeing they are the most natural Indications of the Temper and Dispo­sition of the Mind, and often do much Injury to the Names, Bodies and Estates of Men. Our Lord assures us, that Men must give an Account of every idle Word in that Day, (Mat. xii. 36, 37.) and that by our Words we shall be justifyed, and by our Words we shall be condemned. The Apostle Jude informs us, that Enoch, the seventh from Adam, prophesied of these Things saying, that the LORD shall come with with ten Thousand of his Saints to ex­ecute Judgment upon all, and to convince all that are ungodly of their ungodly Deeds and hard Speeches. How shall the lyar, the unjust Person, the whoremonger, the slanderer and back-biter then appear?

AND every evil Action must then be stript of all its present dis­guises, and open'd in its horid deformity; yea and the Evils we have induced others to commit, we must then answer for. There a light shall be struck into all the Works of Darkness, thro all the pretexts of Subtilty, and every impenitent Transgressor, with out Distinction, will be covered with Confusion, and expos'd to contempt and scorn!

The Alexanders and Nimrords of the Earth, and all the Sons of Violence, of Blood and Rapine, that have sacrificed the Lives of [Page 8] Thousands to their Ambition and Avarice, and made Nations tremble before them, must stand appal'd before their Judge to receive their final Sentence: Then will they curse the madness of their Arrogance, and cry to the Hills and Mountains to fall on them, and hide them from the Face of him that sitteth on the Throne, and from the wrath of the Lamb. All the human Race must appear at the dreadful Summons. The greatest Potentates, the depest Politicians, the bravest Heroes, as well as every Person of the meanest order, to receive their Doom, their final Doom! At that Tribunal there will be no difference or respect of Persons observed between the greatest Prince and meanest Peasant. And that which makes the General Judgment the more solemn and dreadful, is that there will be no Appeal forever from the Sen­tence of the Judge.

WITH what awful Solemnity does the holy Scriptures represent the Scene of the last Judgement, then, we are told, that there will be distress of Nations, with perplexity, the Sea roaring and Men's Hearts failing them for fear, that then the Sun shall be darkned and the Moon shall not give her Light, and all the Powers of Heaven be shaken; that the Archangel's Trumpet shall sound to the Extremities of the Earth, after which the Son of Man shall descend from the visible Heavens in a Cloud, and appear in his own and in his Father's Glory. Thousands of Angels shall minister to him, and ten thousand times ten thousand shall stand before him! The Son of GOD will come with Power and great Glory in flaming Fire, to take Vengeance on those that know not GOD, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power. Then the Sea shall give up her Dead, and Death and Hell shall deliver up their Dead, and the whole Atmosphere be in one awful uniform Blaze! The Heavens shall pass away with a great Noise and the Ele­ments shall melt with fervent Heat, the Earth also and all its Works shall be burnt up!

THEN the Almighty Judge shall be seated upon his Saphire Throne from which the Earth and Heavens shall flee away.

WHEN our blessed Saviour came to suffer for the Sins of the World, he came in the Form of a Servant, and vail'd his Glory with a clayie Mantle; he stoop'd to assume the Infirmities of Hu­manity in the most humble Circumstances, and was exposed to Cruelty and Contempt: But when he comes as a Judge, he will assume his proper Greatness, and appear with a Splendor suitable to the Dignity of his Office, suitable to the Glory of his Charac­ter! All Nature shall tremble before him, and the Foundations of the Hills shall shake because he is Wroth! The Sars shall start from their Orbs, and the Canopy of the visible Heavens shall shrivel up into a flaming scroll, and the whole Earth shall be a burning trembling Globe of Fire. The great Redeemer will be cloth'd with Majesty surpassing all Expression, the Hair of his [Page 9] Head will be white as Snow, his Eyes as a flame of Fire, his Countenance as the Sun shining in his Strength, and his Voice as the Sound of many Waters, and the Court that attends the descending GOD, will be array'd in all the Pomp of Heaven; in their magnificent ROBES of State. When all these amazing E­vents are brought to pass, and that in a sudden and tremenduous Manner, how shall the Wicked appear; when the Curtain between both Worlds is drawn, and all the Inhabitants of Heaven, Earth, and Hell present themselves to us at one View, how will it strike the impenitent with Terror and Amazement, especially when the final Sentence shall be pronounced, Go ye Cursed into ever­lasting Fire, pr [...]pared for the Devil and his Angels. How dread­ful will it be for all the Sons of Shame and Death, to behold universal Nature dissolving in the most dreadful Agonies, and all the curious Works of Art covered with Flame and Ruin! To hear the Heavens roaring with dreadful Thunders, and the great Ocean bewailing the general Catastrophe, with the loudest Mur­murs! To see the visible Heavens cover'd with one sheet of Fire, and sending down burning Showers upon the reeling Earth! The sulphurous Matter of which will doubtless catch fire and burst its Bowels into burning Rivulets! How dreadful will it be to feel the Earth totter like a Tennis Ball with Earthquakes, and to hear the dreadful [...]umblings thereby caused in its Bowels, toge­ther with the hideous Screeches of damned Men and Women! The whole Earth will be then like a burning Vesuvius or Aetna! Where will these poor Creatures fly for shelter who have no Friend in Heaven, or on Earth to help them in their Distress? What shame must cover their Faces? What Anguish rack their Hearts, when their secret Impieties are disclos'd, before that vast Assembly of the Quick and Dead! How must a Sight of their Companions in Iniquity confound them and encrease their Woe and Horror? How shall ye be able to look the great Judge in the Face, whose Laws ye have broken, and whose Salvation ye have slighted?

O secure Sinners, your Eyes and Ears shall see and hear these Things! O what a scrole of Mourning and Lamentation and Woe shall then be opened before you? ( Rev. i. 7.) Behold he cometh in the Clouds, and every Eye shall see him, and those also that peirced him, and all the Kindreds of the Earth shall wail be­cause of him, O Sinners! Sinners! realize these awful Events by frequent and believing Mediation, and make it the Business of Life to secure a Retreat from the Tempests of divine Vengeance, under the Wing of IMANUEL, by bewailing your Transgressions against him, and by believing in him; set your Faces towards Zyon with a religious Resolution, enquire the Way thither with humble Importunity, and weep as ye go! O let your Laugh­ter be turned into Mourning, and your Joy into Heaviness! Rent your Hearts and not your Garments, and turn unto the Lord your God, for tho' he be just and righteous, jealous and omnipotent, [Page 10] yet he is precious and merciful, slow [...] Anger, and of great Kindness.

SIRS, the strongest Images we can form of the Majesty of GOD, and the terrible Effects of his angry Resentment are in­finitely too feeble and languid to give an adequate Representation thereof. O therefore let us kiss the Son, least he be angry and we perish from the Way, when his Wrath is kindled but a little, blessed are all they that put their Trust in him. By this may we all be hid in the great and terrible Day of GOD'S Anger, thro' JESUS CHRIST our LORD. AMEN. AMEN,