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          Title: The Works of Dr. John Tillotson, Late Archbishop of Canterbury.
                 Vol. 04.
     Creator(s): Tillotson, John, (1630-1694)
    Print Basis: London: Richard Priestley (1820)
  CCEL Subjects: All;
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    THE

                                     WORKS

    OF

                              DR. JOHN TILLOTSON,

    LATE

  ARCHBISHOP OF CANTERBURY.
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WITH THE LIFE OF THE AUTHOR,

    BY

THO^S . BIRCH, M.A.

    ALSO

  A COPIOUS INDEX, AND THE TEXTS OF SCRIPTURE CAREFULLY COMPARED.
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  IN TEN VOLUMES.--VOL. IV.
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LONDON:

    PRINTED BY J. F. DOVE, ST. JOHN'S SQUARE;

  FOR RICHARD PRIESTLEY, HIGH HOLBORN.

1820.
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CONTENTS TO VOL. IV.

SERMONS.

   Page

   LV. Of Sincerity towards God and Man
   1

   LVI. The Excellency of Abraham's Faith and Obedience
   26

   LVII. Moses's Choice of afflicted Piety rather than a Kingdom
   51

   LVIII. LIX. LX. LXI. LXII. Of Constancy in the Profession of the true
   Religion
   73. 89. 106. 124. 143. 163

   LXIII. The Christian Life a Life of Faith
   183

   LXIV. The Danger of Apostacy from the true Religion
   200

   LXV. LXVI. Of Self-denial; and Suffering for Christ's Sake
   220. 237

   LXVII. LXVIII. Good Men Strangers and Sojourners upon Earth
   254. 271

   LXIX. The Presence of the Messias the Glory of the second Temple
   287

   LXX. LXXI. LXXII. Christ Jesus the only Mediator between God and Men
   309. 325. 339

   LXXIII. The general and effectual Publication of the Gospel by the
   Apostles
   358

   LXXIV. The Nature, Office, and Employment of good Angels
   375

   LXXV. The Reputation of good Men after Death
   403

   LXXVI. The Duty of imitating the primitive Teachers and Patterns of
   Christianity
   418

   LXXV1I. The Encouragement to suffer for Christ, and the Danger of
   denying him
   435

   LXXVIII. LXXIX. The Blessedness of good Men after Death
   453. 469

   LXXX. The Vanity and Wickedness of honouring dead Saints, and
   persecuting the living
   485

   LXXXI. The Danger of Zeal without Knowledge
   498

   LXXXII. The best Men liable to the worst Treatment from mistaken
   Zealots
   515

   LXXXIII. The Duty and Reason of praying for Governors
   532

   LXXXIV. The Love of God to Men in the Incarnation of Christ
   555
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                                    SERMONS
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SERMON LV.

   [Preached at Kingston, July 29, 1694.]

  OF SINCERITY TOWARDS GOD AND MAN.

   Jesus saw Nathanael coming to him, and saith of him, Behold an
   Israelite indeed, in whom is no guile.--John i. 47.

   WHO this Nathanael was, upon whom our Saviour bestows this
   extraordinary character, doth not certainly appear, his name being but
   once more mentioned in the whole history of the gospel: for certain, he
   was a good man who deserved this extraordinary commendation; and none
   but our Saviour, who knew what was in man, and needed not that any
   should tell him, could have given it, especially of one, whom he had
   never seen before that time: for when Jesus saw him "coming to him, he
   saith of him, Behold an Israelite indeed."

   The whole nation of the Jews were Israelites by natural descent, being
   the seed of Jacob or Israel; but, in a special and more excellent
   sense, none are esteemed the true posterity of Israel, but those who
   resembled this father of their nation in true piety and goodness; for
   (as the apostle reasons) "they are not all Israel who are of Israel;"
   they only are Israelites indeed who resemble good old Jacob in the
   sincerity of his piety, and the simplicity of his temper and
   disposition: for our Saviour seems here to allude to that character
   which is given of Jacob, (Gen. xxv. 27.) that "he was a plain man," or,
   as the Hebrew word signifies, "a perfect and sincere man," in
   opposition to his brother Esau, who is said to be cunning: so that, to
   be an Israelite indeed, is to be a downright honest man, without fraud
   and guile, without any arts of hypocrisy and deceit.

   In speaking of this virtue of sincerity, which is the highest character
   and commendation of a good man, I shall consider it as it respects God
   and man. As it respects God, so it imports the truth and sincerity of
   our piety and devotion towards him. As it regards men, so it signifies
   a simplicity of mind and manners in our carriage and conversation one
   towards another: both these are included, and very probably were
   intended in the character which our Saviour here gives Nathanael.

   I. I shall consider this grace or virtue of sincerity, as it respects
   God, and so it imports the truth and sincerity of our piety towards
   him, that we heartily believe, and fear, and honour him, and that the
   outward expressions of our piety and obedience to him are the genuine
   issue of our inward apprehensions of him, and affections towards him;
   and this no doubt our Saviour intended in the first place, in the
   character of this good man; that he was a man of a real, and
   substantial, and unaffected piety, and in truth what he appeared to be:
   that he did sincerely love God and his truth, and was ready to embrace
   it whenever it was fairly proposed to him, as did plainly appear in his
   carriage towards our Saviour: for when Philip invited him to come and
   see him, he did not conceal the prejudice and objection he had against
   him, grounded upon a common, but uncharitable, proverb, that "out of
   Nazareth ariseth no prophet;" but, having an honest and sincere mind,
   he was not so carried away by a popular prejudice, as not to have
   patience to be better informed, and therefore was easily persuaded to
   go and see our Saviour, and to discourse with himself; and, being
   satisfied that he was the Messias, he presently owns him for such,
   calling him "the Son of God and the King of Israel." And because
   sincerity is the very heart and substance of religion, it concerns us
   not only to endeavour after this temper and disposition, but to inquire
   into the nature and properties of it, that we may know when we have it,
   and may have the comfort of it. I shall mention five or six properties
   of a sincere piety, by which men may sufficiently know the integrity of
   their hearts towards God.

   1. Our piety is then sincere, when the chief reasons and predominant
   motives of it are religious; and I call that a religious or rational
   motive, which regards God and another world, in opposition to men and
   to our present temporal advantages; when the principal and swaying
   motives of our piety, are a sense of God's authority over us, and of
   our duty and obligation to him; a fear of his displeasure and
   threatenings, and the hopes of the glorious reward which he hath
   promised to obedience: these motives are properly religious, because
   they respect God, and are the arguments to obedience which he himself
   offers to us, to persuade us to our duty; and that is, a sincere piety
   which is wrought in us by these considerations, how unequally soever
   mixed: for even in the most of men, fear does many times prevail more
   than love, and, in case of great temptation, may preserve men from sin,
   when perhaps no other consideration will do it. On the contrary, that
   is an unsincere piety, to which we are moved merely by the regard of
   men, and the consideration of some temporal advantages; and, when these
   have the chief influence upon us, it is easy for any man to discern in
   himself; for he that will carefully observe himself, can hardly be
   ignorant of the true spring and motive of his own actions: but there is
   one sign whereby a man may certainly know that his heart is not right
   towards God, and that is--if, when these motives are absent, our piety
   and zeal for the true religion doth either cease, or is sensibly cooled
   and abated; as if impiety, or popery, or any thing else that is bad,
   begin to be in fashion, and to have the countenance of great examples;
   if those whom we fear, and upon whom we depend, do discover any
   inclination that way; if the garb of religion cease to be for our
   interest, or, in the revolution of things, happen to be contrary to it:
   if in any of these cases we let fall the profession of our religion, or
   neglect the practice of it, this is a plain and undeniable
   demonstration of the insincerity of our former piety.

   2. A sincere piety must be rooted in the heart, and be a living
   principle within us; for, as the apostle reasons in another case, "he
   is not a Jew who is one outwardly, but he who is one inwardly, and in
   the heart;" and without this all outward acts of piety and devotion are
   hypocrisy, a picture of religion, and a form of godliness, without the
   life and power of it.

   3. A third evidence of a sincere piety is, when men are religious in
   private and in secret, as well as in public and in the open view of
   men. He is truly devout, who is so in his family, and in his closet,
   where he hath no witness but God, and his own soul, as well as in the
   church. He is a downright honest man, who will make good his word, and
   perform his promise, when no proof can be made of it, and no law compel
   him to it, as readily as if there had been an hundred witnesses of it.
   He is sincerely just, who will not detain from another his right,
   though he be ignorant of it; nor wrong any man, though he could do it
   with all the secrecy and safety in the world; who will not impose upon
   another's ignorance or unskilfulness, though never so much to his own
   benefit and advantage. He is truly charitable, who would not only as
   soon, but rather sooner give his alms in secret, than in the sight of
   men: and he is truly grateful, who, when there is occasion and
   opportunity, will acknowledge a kindness and requite a benefit to the
   relations of his deceased friend, though he be sure that all memory of
   the obligation died with him, and that none are conscious of it, but
   God and his own conscience. And indeed there is scarce any act of piety
   and virtue, the sincerity of which may not by this evidence be known by
   us: as, on the contrary, a man may for certain conclude himself a
   hypocrite, if he be not the same in the presence of God and his own
   conscience that he is in the sight of men.

   4. Another evidence of a sincere piety is a constant tenor of goodness
   in the general course of our lives. I do not now speak of the first
   beginnings of piety in new converts, which are many times very
   imperfect, and such as afford little or no evidence of a man's
   sincerity; but in those who have made any considerable progress in
   goodness; the habits of any known sin, and the wilful and deliberate
   neglect of our duties, and even the single acts of more heinous crimes,
   will bring in question our sincerity, and are by no means to be
   sheltered under the name of infirmity: for these the grace of God, if
   we be not wanting to ourselves, will enable us to subdue; and he is not
   sincerely good, who doth not seriously endeavour to be as good as he
   can, and does not make use of that grace which God is ready to afford
   to all the purposes, though not of a perfect, yet of a sincere,
   obedience to the laws of God.

   5. Another evidence of a sincere piety is, that our obedience to God be
   uniform and universal, equally respecting all the laws of God, and
   every part of our duty, that it do not content itself with an especial
   regard to some precepts of the law, though never so considerable, and
   allow itself in the breach or neglect of the rest; no, nor with
   observing the duties of one table of the law, if it overlook the other;
   no, nor with obedience to all the commandments of God, one only
   excepted. St. James puts this case and determines, that, "he that keeps
   the whole law, saving that he offends in one point, is guilty of all;"
   that is, is not sincere in his obedience to the rest. And, therefore,
   we must take great heed that we do not set the commandments of God at
   odds, and dash the two tables of the law against one another, lest, as
   St. James says, we "break the whole law:" and yet I fear this is too
   common a fault, even amongst those who make a great profession of
   piety, that they are not sufficiently sensible of the obligation and
   necessity of the duties of the second table, and of the excellency of
   those graces and virtues which respect our carriage and conversation
   with one another. Men do not seem to consider, that God did not give
   laws to us for his own sake, but our's; and therefore, that he did not
   only design that we should honour him, but that we should be happy in
   one another; for which reason he joins with our humble and dutiful
   deportment towards himself the offices of justice and charity towards
   others. (Mich. vi. 8.) "He hath shewed thee, O man, what is good; and
   what doth the Lord require of thee, but to do justly, and to love
   mercy, and to walk humbly with thy God?" And, 1 John iv. 21. "This
   commandment have we from him, that he who loveth God, love his brother
   also." And yet it is too visible that many, who make a great profession
   of piety towards God, are very defective in moral duties; very
   unpeaceable and turbulent in their spirits, very peevish and
   passionate, very conceited and censorious, as if their profession of
   godliness did exempt them from the care and practice of Christian
   virtues. But we must not so fix our eye upon heaven, as to forget that
   we walk upon the earth, and to neglect the ordering of our steps and
   conversation among men; lest, while we are gazing upon the stars, we
   fall into the ditch of gross and foul immorality.

   It is very possible, that men may be devout and zealous in religion,
   very nice and scrupulous about the worship and service of God, and yet
   because of their palpable defect in points of justice and honesty, of
   meekness and humility, of peace and charity, may be gross and odious
   hypocrites. For men must not think for some acts, either of outward or
   inward piety, to compound with God for the neglect of mercy and
   judgment, or to demand it as a right from men to be excused from the
   great duties and virtues of human conversation; or pretend to be above
   them, because they relate chiefly to this world, and to the temporal
   happiness of men: as if it were the privilege of great devotion, to
   give a licence to men to be peevish and froward, sour and morose,
   supercilious and censorious in their behaviour towards others. Men must
   have a great care, that they be not intent upon the outward parts of
   religion, to the prejudice of inward and real goodness, and that they
   do not so use the means of religion, as to neglect and lose the main
   end of it: that they do not place all religion in fasting and outward
   mortification; for though these things be very useful and necessary in
   their place, if they be discreetly managed, and made subservient to the
   great ends of religion; yet it is often seen, that men have so unequal
   a respect to the several parts of their duty, that fasting and corporal
   severity, those meagre and lean duties of piety, in comparison, do,
   like Pharaoh's lean kine, devour and eat up almost all the goodly and
   well-favoured, the great and substantial duties of the Christian life:
   and therefore men must take great heed, lest, whilst they are so intent
   upon mortifying themselves, they do not mortify virtue and goodnature,
   humility and meekness and charity, things highly valuable in
   themselves, and amiable in the eyes of men, and in the sight of God of
   great price.

   For the neglect of the moral duties of the second table is not only a
   mighty scandal to religion, but of pernicious consequence many other
   ways. A fierce and ill-governed, an ignorant and injudicious zeal for
   the honour of God, and something or other be longing necessarily, as
   they think, to his true worship and service, hath made many men do many
   unreasonable, immoral, and impious things, of which history will
   furnish us with innumerable instances in the practice of the Jesuits,
   and other zealots of the church of Rome; and there are not wanting too
   many examples of this kind amongst ourselves: for men that are not
   sober and considerate in their religion, but give themselves up to the
   conduct of blind prejudice, and furious zeal, do easily persuade
   themselves that any thing is lawful, which they strongly fancy to tend
   to the honour of God, and to the advancement of the cause of religion.
   Hence, some have proceeded to that height of absurdity in their zeal
   for their religion and church, as to think it not only lawful, but
   highly commendable and meritorious, to equivocate upon oaths, and break
   faith with heretics, and to destroy all those that differ from them; as
   if it were piety in some cases to lie for the truth, and to kill men
   for God's sake.

   So that, if we would approve the integrity of our hearts to God, and
   evidence to ourselves the sincerity of our obedience, we ought
   impartially to regard all the laws of God, and every part of our duty;
   and, if we do not, our heart is not upright with God. It is observable,
   that sincerity in Scripture is often called by the name of integrity
   and perfection, because it is integrated and made up of all the parts
   of our duty.

   6. The last evidence I shall mention of the sincerity of our religion
   is, if it hold out against persecution and endure the fiery trial. This
   is the utmost proof of our integrity when we are called to bear the
   cross, to be willing then to expose all our worldly interest, and even
   life itself, for the cause of God and religion. This is a trial which
   God doth not always call his faithful servants to; but they are always
   to be prepared for it, in the purpose and resolution of their minds.
   This our Saviour makes the great mark of a true disciple: "If any man
   (saith he) will be my disciple, let him deny himself, and take up his
   cross, and follow me." This is a certain sign, that men have "received
   the word into good ground," and are well rooted in their religion, when
   they are not shaken by these fierce assaults; "for many (as our Saviour
   tells us) hear the word, and with joy receive it; but having no root in
   themselves, they endure but for a while, and when persecution and
   tribulation ariseth because of the word, presently they are offended:"
   nay some, when they see persecution coming at a distance, wheel off and
   bethink themselves of making their retreat in time, and of agreeing
   with their adversary whilst he is yet in the way.

   So that constancy to our religion, in case of danger and suffering for
   it, is the best proof of our sincerity. This is "the fiery trial," as
   the Scripture calls it, which will try what materials we are made of,
   and whether we love God and his truth in sincerity.

   And thus I have considered sincerity as it respects God, and imports
   true piety and religion towards him; and I proceed to the second
   consideration.

   II. Of sincerity, as it regards men; and so it signifies a simplicity
   of mind and manners in our conversation, and carriage one towards
   another; singleness of heart, discovering itself in a constant
   plainness and honest openness of behaviour, free from all insidious
   devices, and little tricks, and fetches of craft and cunning: from all
   false appearances and deceitful disguises of ourselves in word or
   action; or, yet more plainly, it is to speak as we think, and do what
   we pretend and profess, to perform and make good what we promise, and,
   in a word, really to be what we would seem and appear to be.

   Not that we are obliged to tell every man all our mind; but we are
   never to declare any thing contrary to it: we may be silent and conceal
   as much of ourselves, as prudence, or any other good reason requires;
   but we must not put on a disguise, and make a false appearance and
   empty shew of what we are not, either by word or action. Contrary to
   this virtue is, I fear, most of that compliment which is current in
   conversation, and which, for the most part, is nothing but words to
   fill up the gaps, and supply the emptiness, of discourse, and a
   pretence to that kindness and esteem for persons, which either in truth
   we have not, or not to that degree which our expressions seem to
   import; which, if done with design, is that which we call flattery--a
   very odious sort of insincerity, and so much the worse, because it
   abuses men into a vain and foolish opinion of themselves, and an
   ill-grounded confidence of the kindness and good-will of others towards
   them; and so much the more dangerous, because it hath a party within
   us, which is ready to let it in: it plays upon our self-love, which
   greedily catcheth at any thing that tends to magnify and advance us;
   for, God knows, we are all too apt to think and make the best of our
   bad selves, so that very few tempers have wisdom and firmness enough to
   be proof against flattery: it requires great consideration and a
   resolute modesty and humility to resist the insinuations of this
   serpent; yea, a little rudeness and moroseness of nature, a prudent
   distrust and infidelity in mankind, to make a man in good earnest to
   reject and despise it.

   Now, besides that, all hypocrisy and insincerity is mean in itself,
   having falsehood at the bottom; it is also often made use of, to the
   prejudice of others, in their rights and interests. For not only
   dissimulation is contrary to sincerity, because it consists in a vain
   shew of what we are not, in a false muster of our virtues and good
   qualities, in a deceitful representation and undue character of our
   lives: but there are likewise other qualities and actions more
   inconsistent with integrity, which are of a more injurious and
   mischievous consequence to our nature, as false hood and fraud, and
   perfidiousness, and infinite little crafts and arts of deceit, which
   men practise upon one another in their ordinary conversation and
   intercourse. The former is great vanity: but this is gross iniquity.

   And yet these qualities, dexterously managed, so as not to lie too
   plain and open to discovery, are looked upon by many as signs of great
   depth and shrewdness, admirable instruments of business, and necessary
   means for the compassing our own ends and designs; and though in those
   that have suffered by them, and felt the mischief of them, they are
   always accounted dishonest, yet among the generality of lookers on,
   they pass for great policy; as if the very skill of governing and
   managing human affairs did consist in those little tricks and devices:
   but he that looks more narrowly into them, and will but have the
   patience to observe the end of them, will find them to be great
   follies, and that it is only for want of true wisdom and understanding,
   that men turn aside to tricks, and make dissimulation and lies their
   refuge. It is Solomon's observation, that, "he that walketh uprightly,
   walketh surely; but the folly of fools is deceit." "The folly of
   fools;" that is, the most egregious piece of folly that any man can be
   guilty of, is to play the knave: the vulgar translation renders this
   clause a little otherwise, but yet towards the same sense, sed stultas
   divertit ad dolos, "but the fool turns aside to tricks;" to make use of
   these, is a sign the man wants understanding to see the plain and
   direct way to his end. I will not deny but these little arts may serve
   a present turn, and perhaps successfully enough; but true wisdom goes
   deep, and reacheth a great way farther, looking to the end of things,
   and regarding the future as well as the present, and, by judging upon
   the whole matter and sum of affairs, doth clearly discern that craft
   and cunning are only useful for the present occasion; whereas integrity
   is of a lasting use, and will be serviceable to us upon all occasions,
   and in the whole course of our lives; and that dissimulation and
   deceit, though they may do some present execution in business, yet they
   recoil upon a man terribly afterwards, so as to make him stagger, and
   by degrees to weaken, and at last to destroy, his reputation, which is
   a much more useful and substantial and lasting instrument of prosperity
   and success in human affairs, than any tricks and devices what soever.
   Thus have I considered this great virtue of sincerity, both as it
   regards God, and the mutual conversation and intercourse of men one
   with another.

   And now having explained the nature of sincerity to God and man, by
   declaring the properties of it, and in what instances we ought chiefly
   to practise it, and what things are contrary to it; that which remains
   is, to persuade men to endeavour after this excellent quality, and to
   practise it in all the words and actions of their lives.

   Let us then, in the first place, be sincere in our religion, and serve
   God in truth and uprightness of heart, out of conscience of our duty
   and obligations to him, and not with sinister respects to our private
   interest or passion, to the public approbation or censure of men. Let
   us never make use of religion to serve any base and unworthy ends,
   cloaking our designs of covetousness, or ambition, or revenge, with
   pretences of conscience and zeal for God; and let us endeavour after
   the reality of religion, always remembering that a sincere piety doth
   not consist in shew, but substance, not in appearance, but in effect;
   that the spirit of true religion is still and calm, charitable and
   peaceable, making as little shew and stir as is possible; that a truly
   and sincerely good man does not affect vain ostentation, and an
   unseasonable discovery of his good qualities, but endeavours rather
   really to be than to seem religious, and, of the two, rather seeks to
   conceal his piety than to set it out with pomp; gives his alms
   privately, prays to God in secret, and makes no appearance of religion,
   but in such fruits and effects as cannot be hid; in the quiet and
   silent virtues of humility and meekness, and patience, of peace and
   charity; in governing his passions, and taking heed not to offend with
   his tongue, by slander and calumny, by envious detraction or rash
   censure, or by any word or action that may be to the hurt and prejudice
   of his neighbour: but, on the contrary, it is a very ill sign, if a man
   affect to make a great noise and bustle about religion; if he blow a
   trumpet before his good works, and by extraordinary shews of devotion
   summon the eyes of men to behold him, and do, as it were, call aloud to
   them to take notice of his piety, "and to come and see his zeal for the
   Lord of Hosts." It is not impossible but such a man, with all his
   vanity and ostentation, may have some real goodness in him; but he is
   as the hypocrites are, and does as like one as is possible; and, by the
   mighty shew that he makes, to wise and considerate men, greatly brings
   in question the sincerity of his religion.

   And with the sincerity of our piety towards God, let us join the
   simplicity and integrity of manners in our conversation with men. Let
   us strictly charge ourselves to use truth and plainness in all our
   words and doings; let our tongue be ever the true interpreter of our
   mind, and our expressions the lively image of our thoughts and
   affections, and our outward actions exactly agreeable to our inward
   purposes and intentions.

   Amongst too many other instances of the great corruption and degeneracy
   of the age wherein we live, the great and general want of sincerity in
   conversation is none of the least. The world is grown so full of
   dissimulation and compliment, that men's words are hardly any
   signification of their thoughts; and if any man measure his words by
   his heart, and speak as he thinks, and do not express more kindness to
   every man, than men usually have for any man, he can hardly escape the
   censure of rudeness and want of breeding. The old English plainness and
   sincerity, that generous integrity of nature and honesty of
   disposition, which always argues true greatness of mind, and is usually
   accompanied with undaunted courage and resolution, is in a great
   measure lost amongst us: there hath been a long endeavour to transform
   us into foreign manners and fashions, and to bring us to a servile
   imitation of none of the best of our neighbours, in some of the worst
   of their qualities. The dialect of conversation is now-a-days so
   swelled with vanity and compliment, and so surfeited (as I may say)
   with expressions of kindness and respect, that if a man that lived an
   age or two ago, should return into the world again, he would really
   want a dictionary to help him to understand his own language, and to
   know the true intrinsic value of the phrase in fashion, and would
   hardly at first believe at what a low rate the highest strains and
   expressions of kindness imaginable do commonly pass in current payment;
   and when he should come to understand it, it would be a great while
   before he could bring himself, with a good countenance, and a good
   conscience, to converse with men upon equal terms, and in their own
   way.

   And, in truth, it is hard to say, whether it should more provoke our
   contempt or our pity, to hear what solemn expressions of respect and
   kindness will pass between men, almost upon no occasion; how great
   honour and esteem they will declare for one whom perhaps they never
   heard of or saw before; and how entirely they are all on the sudden
   devoted to his service and interest, for no reason; how infinitely and
   eternally obliged to him for no benefit; and how extremely they will be
   concerned for him, yea, and afflicted too, for no cause. I know it is
   said, in justification of this hollow kind of conversation, that there
   is no harm, no real deceit, in compliment, but the matter is well
   enough, so long as we understand one another; et verba valent ut nummi,
   "words are like money," and when the current value of them is generally
   understood, no man is cheated by them. This is something, if such words
   were any thing; but being brought into the account, they are mere
   ciphers. However, it is still a just matter of complaint, that
   sincerity and plainness are out of fashion, and that our language is
   running into a lie, that men have almost quite perverted the use of
   speech, and made words to signify nothing; that the greatest part of
   the conversation of mankind, and of their intercourse with one another,
   is little else but driving a trade of dissimulation; insomuch that it
   would make a man heartily sick and weary of the world, to see the
   little sincerity that is in use and practice among men, and tempt him
   to break out into that melancholy complaint and wish of the prophet,
   (Jer. ix.) "O that I had in the wilderness a lodging-place of wayfaring
   men, that I might leave my people, and go from them; for they are all
   adulterers, and an assembly of treacherous men; and they bend their
   tongue like their bow for lies, but have no courage for the truth upon
   earth. Take ye heed every one of his neighbour, and trust ye not in any
   brother; for every brother will utterly supplant, and every neighbour
   will walk with slanders. Thine habitation is in the midst of deceit;
   one speaketh peaceably to his neighbour, but in his heart he lieth in
   wait. Shall not I visit for these things, saith the Lord? and shall not
   my soul be avenged of such a nation as this?"

   Such were the manners of the people of Israel at that time, which were
   both the forerunner and the cause of those terrible calamities which
   befel them afterwards; and this character agrees but too well to the
   present age, which is so wretchedly void of truth and sincerity: for
   which reason there is the greater need to recommend this virtue to us,
   which seems to be fled from us, that "truth and righteousness may
   return, and glory may dwell in our land, and God may shew his mercy
   upon us, and grant us his salvation, and righteousness and peace may
   kiss each other." To this end give me leave to offer these following
   considerations.

   First, That sincerity is the highest commendation, and the very best
   character, that can be given of any man; it is the solid foundation of
   all virtue, the heart and soul of all piety and goodness; it is in
   Scripture called perfection, and frequently joined with it; and
   throughout the Bible there is the great est stress and weight laid upon
   it: it is spoken of as the sum and comprehension of all religion. "Only
   fear the Lord, and serve him in sincerity and truth, says Joshua to the
   people of Israel, (Josh. xxiv. 14.) God takes great pleasure in it; so
   David assures us: (1 Chron. xxix. 17.) "I know, my God, that thou
   triest the heart, and hast pleasure in uprightness:" and, again, "Thou
   lovest truth in the inward parts."

   To this disposition of mind the promises of Divine favour and blessing
   are particularly made: (Psal. xv. 1, 2) "Lord, who shall dwell in thy
   tabernacle? who shall dwell in thy holy hill? he that walketh
   uprightly, and worketh righteousness, and speaketh the truth from his
   heart." (Psal. xxxii. 2.) "Blessed is the man unto whom the Lord
   imputeth no sin, and in whose spirit there is no guile."

   And it is observable, that this character of our Saviour here given of
   Nathanael, is the only full and perfect commendation that we read was
   ever given by him of any particular person. He commends some particular
   acts of piety and virtue in others, as St. Peter's confession of him,
   the faith of the centurion, and of the woman that was healed by
   touching the hem of his garment, the charity of the woman that cast her
   two mites into the treasury, and the bounty of that other devout woman,
   who poured upon him a box of precious ointment; but here he gives the
   particular character of a good man, when he says of Nathanael, that he
   was "an Israelite indeed, in whom was no guile." And the apostle
   mentions this quality as the chief ingredient in the character of the
   best man that ever was--our blessed Saviour, "who did no sin, neither
   was guile found in his mouth."

   Secondly, The rarity of this virtue is a farther commendation of it. A
   sincerely pious and good man, without any guile or disguise, is not a
   sight to be seen every day. Our Saviour, in the text, speaks of it as a
   thing very extraordinary, and of special remark and observation, and
   breaks out into some kind of wonder upon the occasion, as if to see a
   man of perfect integrity and simplicity were an occurrence very rare
   and unusual, and such as calls for our more special attention and
   regard. "Be hold (saith he) an Israelite indeed, in whom is no guile."

   Thirdly, The want of sincerity will quite spoil the virtue and
   acceptance of all our piety and obedience, and certainly deprive us of
   the reward of it. All that we do in the service of God, all our
   external obedience to his laws, if not animated by sincerity, is like a
   sacrifice without a heart, which is an abomination to the Lord.

   Fourthly, Hypocrisy and insincerity is a very vain and foolish thing;
   it is designed to cheat others, but is in truth a deceiving of
   ourselves. No man would flatter or dissemble, did he believe he were
   seen and discovered; an open knave is a great fool, who destroys at
   once both his design and reputation; and this is the case of every
   hypocrite: all the disagreement which is between his tongue and his
   thoughts, his actions and his heart, is open to that eye from which
   nothing can be hid; "for the ways of men are before the eyes of the
   Lord, and he seeth all his goings; there is no darkness nor shadow of
   death where the workers of iniquity may hide themselves."

   Fifthly, Truth and reality have all the advantages of appearance, and
   many more. If the shew of any thing be good for any thing, I am sure
   sincerity is better; for why does any man dissemble, or seem to be that
   which he is not, but because he thinks it good to have such a quality
   as he pretends to? for to counterfeit and dissemble, is to put on the
   appearance of some real excellency. Now the best way in the world for a
   man to seem to be any thing, is really to be what he would seem to be.
   Besides, that it is many times as troublesome to make good the pretence
   of a good quality, as to have it; and if a man have it not, it is ten
   to one but he is discovered to want it, and then all his pains and
   labour to seem to have it is lost. There is something unnatural in
   painting, which a skilful eye will easily discern from native beauty
   and complexion.

   It is hard to personate and act a part long; for where truth is not at
   the bottom, nature will always be endeavouring to return, and will peep
   out and betray herself one time or other. Therefore if any man think it
   convenient to seem good, let him be so indeed, and then his goodness
   will appear to every body's satisfaction; for truth is convincing, and
   carries its own light and evidence along with it, and will not only
   commend us to every man's conscience, but which is much more, to God,
   who searcheth and seeth our hearts; so that upon all accounts sincerity
   is true wisdom. Particularly as to the affairs of this world, integrity
   hath many advantages over all the fine and artificial ways of
   dissimulation and deceit; it is much the plainer and easier, much the
   safer and more secure way of dealing in the world; it hath less of
   trouble and difficulty, of entanglement and perplexity, of danger and
   hazard in it; it is the shortest and nearest way to our end, carrying
   us thither in a straight line, and will hold out and last longest. The
   arts of deceit and cunning do continually grow weaker and less
   effectual and serviceable to them that use them; whereas integrity
   gains strength by use, and the more and longer any man practiseth it,
   the greater service it does him, by confirming his reputation, and
   encouraging those with whom he hath to do, to repose the greater trust
   and confidence in him, which is an unspeakable advantage in the
   business and affairs of life.

   But a dissembler must always be upon his guard, and watch himself
   carefully, that he do not contradict his own pretence; for he acts an
   unnatural part, and therefore must put a continual force and restraint
   upon himself. Truth always lies upper most, and if a man do not
   carefully attend, he will be apt to bolt it out; whereas he that acts
   sincerely hath the easiest task in the world, because he follows
   nature, and so is put to no trouble and care about his words and
   actions; he needs not invent any pretences beforehand, nor make excuses
   after wards, for any thing he hath said or done.

   But insincerity is very troublesome to manage; a man hath so many
   things to attend to, so many ends to bring together, as make his life a
   very perplexed and intricate thing. Oportet mendacem esse memorem, "A
   liar had need of a good memory," lest he contradict at one time what he
   said at another: but truth is always consistent with itself, and needs
   nothing to help it out; it is always near at hand, and sits upon our
   lips, and is ready to drop out before we are aware: whereas a lie is
   troublesome, and sets a man's invention upon the rack, and one trick
   needs a great many more to make it good. It is like building upon a
   false foundation, which continually stands in need of props to shore it
   up, and proves at last more chargeable than to have raised a
   substantial building at first upon a true and solid foundation: for
   sincerity is firm and substantial, and there is nothing hollow and
   unsound in it; and, because it is plain and open, fears no discovery of
   which the crafty man is always in danger, and when he thinks he walks
   in the dark, all his pretences are so transparent, that he that runs
   may read them: he is the last man that finds himself to be found out;
   and, whilst he takes it for granted that he makes fools of others, he
   renders himself ridiculous.

   Add to all this, that sincerity is the most compendious wisdom, and an
   excellent instrument for the speedy dispatch of business; it creates
   confidence in those we have to deal with, saves the labour of many
   inquiries, and brings things to an issue in few words: it is like
   travelling in a plain beaten road, which commonly brings a man sooner
   to his journey's end than bye ways, in which men often lose themselves.
   In a word, whatsoever convenience may be thought to be in falsehood and
   dissimulation, it is soon over; but the inconvenience of it is
   perpetual, because it brings a man under an ever lasting jealousy and
   suspicion, so that he is not believed when he speaks truth, nor
   trusted, when perhaps he means honestly. When a man hath once forfeited
   the reputation of his integrity, he is set fast, and nothing will then
   serve his turn, neither truth nor falsehood.

   And I have often thought, that God hath in great wisdom hid from men of
   false and dishonest minds the wonderful advantages of truth and
   integrity to the prosperity even of our worldly affairs: these men are
   so blinded by their covetousness and ambition, that they cannot look
   beyond a present advantage; nor forbear to seize upon it, though by
   ways never so indirect; they cannot see so far as to the remote
   consequences of a steady integrity, and the vast benefit and advantages
   which it will bring a man at last. Were but this sort of men wise and
   clear sighted enough to discern this, they would be honest, out of very
   knavery, not out of any love to honesty or virtue, but with a crafty
   design to promote and advance more effectually their own interest; and
   therefore, the justice of the Divine Providence hath hid this truest
   point of wisdom from their eyes, that bad men might not be upon equal
   terms with the just and upright, and serve their own wicked designs by
   honest and lawful means.

   Indeed, if a man were only to deal in the world for a day, and should
   never have occasion to converse more with mankind, never more need
   their good opinion, or good word, it were then no great matter
   (speaking as to the concernments of this world) if a man spent his
   reputation all at once, and ventured it at one throw; but if he be to
   continue in the world, and would have the advantage of conversation
   whilst he is in it, let him make use of truth and sincerity in all his
   words and actions, for nothing but this will last and hold out to the
   end; all other arts will fail, but truth and integrity will carry a man
   through, and bear him out to the last.

   It is the observation of Solomon, (Prov. xii. 19.) "The lip of truth is
   established for ever: but a lying tongue is but for a moment." And the
   wiser any man is, the more clearly will he discern how serviceable
   sincerity is to all the great ends and purposes of human life; and that
   man hath made a good progress, and profited much in the school of
   wisdom, who valueth truth and sincerity according to their worth. Every
   man will readily grant them to be great virtues and arguments of a
   generous mind; but that there is so much of true wisdom in them, and
   that they really serve to profit our interest in this world, seems a
   great paradox to the generality of men; and yet I doubt not but it is
   undoubtedly true, and generally found to be so in the experience of
   mankind.

   Lastly, Consider that it is not worth our while to dissemble,
   considering the shortness, and especially the uncertainty, of our
   lives. To what purpose should we be so cunning, when our abode in this
   world is so short and uncertain? Why should any man, by dissembling his
   judgment, or acting contrary to it, incur at once the displeasure of
   God, and the discontent of his own mind? especially if we consider,
   that all our dissimulation shall one day be made manifest and published
   on the open theatre of the world, before God, angels, and men, to our
   ever lasting shame and confusion: all disguise and vizards shall then
   be plucked off, and every man will appear in his true colours. For
   "then the secrets of men shall be judged, and God will bring every work
   into judgment, and every secret thing, whether it be good or whether it
   be evil. Nothing; is now covered, which shall not then be revealed, nor
   hid, which shall not then be known."

   Let us then be now what we would be glad to be found in that day, when
   all pretences shall be examined, and the closest hypocrisy of men shall
   be laid open and dashed out of countenance; when the secrets of all
   hearts shall be disclosed, and all the hidden works of darkness shall
   be revealed, and all our thoughts, words, and actions, shall be brought
   to a strict and severe trial, and be censured by that impartial and
   infallible judgment of God, which is according to truth: "In the day
   when God shall judge the secrets of men by Jesus Christ."

   To whom, with the Father and the Holy Ghost, be glory now and for ever.
   Amen.
     __________________________________________________________________

SERMON LVI.

    [Preached at Whitehall 1686, before the Princess Anne.]

  THE EXCELLENCY OF ABRAHAM'S FAITH AND OBEDIENCE.

   By faith Abraham, when he was tried, offered up Isaac: and he that had
   received the promises offered up his only begotten son: of whom it was
   said that in Isaac shall thy seed be called: accounting that God was
   able to raise him up, even from the dead; from whence also he received
   him in a figure.--Heb. xi. 17, 18, 19.

   THE design of this Epistle to the Hebrews is to recommend to them the
   Christian religion, to which they were but newly converted, and to
   encourage them to constancy in the profession of it, notwithstanding
   the sufferings which attended it. He sets before them in this chapter
   several examples in the Old Testament of those, who, though they were
   tinder a much more imperfect dispensation, yet by a stedfast belief in
   God and his promises, had performed such wonderful acts of obedience
   and self-denial.

   He begins with the patriarchs before the flood; but insists chiefly
   upon the examples of two eminent persons of their own nation, as
   nearest to them, and most likely to prevail upon them--the examples of
   Abraham and Moses: the one the father of their nation, the other their
   great lawgiver; and both of them the greatest patterns of faith, and
   obedience, and self-denial, that the history of all former ages, from
   the beginning of the world, had afforded.

   I shall, at this time, by God's assistance, treat of the first of
   these--the example of Abraham, the constancy of whose faith, and the
   cheerfulness of whose obedience, even in the difficultest cases, is so
   remarkable above all the other examples mentioned in this chapter. For,
   at the command of God he left his kindred and his country, not knowing
   whither he should go: by which eminent act of obedience he declared
   himself to be wholly at God's disposal, and ready to follow him. But
   this was no trial in comparison of that here in my text, when God
   commanded him to offer up his only son: but such was the immutable
   stedfastness of his faith, and the perfect submission of his obedience,
   that it does not appear that he made the least check at it; but, out of
   perfect reverence and obedience to the authority of the Divine command,
   he went about it as readily and cheerfully, as if God had bid him do
   some small thing: "By faith Abraham, when he was tried, offered up
   Isaac."

   For the explication of which words, it will be requisite to consider
   two things:

   First, The trial or temptation in general.

   Secondly, The excellency of Abraham's faith and obedience upon this
   trial.

   First, The trial or temptation in general: it is said, that "Abraham,
   when he was tried;" the word is peirazo'menos, "being tempted;" that
   is, God intending to make trial of his faith and obedience: and so it
   is expressed, Gen. xxii. 1. where it is said, that "God did tempt
   Abraham, and said unto him, Take now thy son, thine only son."

   Now there are two difficulties concerning this matter. It seems
   contrary to Scripture, that God should tempt any man; and contrary to
   reason: because God, who knows what every man will do, needed not to
   make trial of any man's faith and obedience.

   First, It seems contrary to Scripture, which says, "God tempts no man:"
   and it is most true, that God tempts no man, with a design to draw him
   into sin; but this doth not hinder, but he may try their faith and
   obedience with great difficulties, to make them the more illustrious.
   Thus God tempted Abraham; and he permitted Job, and even our blessed
   Saviour himself, to be thus tempted.

   Secondly, It seems contrary to reason, that God, who knows what any man
   will do in any circum stances, should go to make trial of it. But God
   does not try men for his own information; but to give an illustrious
   proof and example to others of faith and obedience: and though after
   this trial of Abraham, God says to him, "Now I know that thou lovest
   me, because thou hast not withheld thy son, thine only son from me;"
   yet we are to understand this as spoken after the manner of men; as God
   elsewhere speaks to Abraham concerning Sodom; "I will go down now to
   see whether they have done altogether according to the cry which is
   come up unto me; and, if not, I will know."

   I proceed to the second thing I proposed--the excellency of Abraham's
   faith and obedience upon this trial: "By faith Abraham, when he was
   tried, offered up Isaac." God accepts of it, as if he had done it;
   because he had done it in part, and was ready to have performed the
   rest, if God had not countermanded him.

   And this act of faith and obedience in Abraham will appear the more
   illustrious, if we consider these three things:

   I. The firmness and stedfastness of his faith, notwithstanding the
   objections against it.

   II. The constancy of his resolution, notwithstanding the difficulty of
   the thing.

   III. The reasonableness of his faith, in that he gave satisfaction to
   himself in so hard and perplexed a case.

   I. The firmness and stedfastness of his faith will appear, if we
   consider what objections there were in the case, enough to shake a very
   strong faith. There were three great objections against this command,
   and such as might in reason make a wise and good man doubtful whether
   this command were from God.

   The horrid nature of the thing commanded. The grievous scandal that
   might seem almost unavoidably to follow upon it.

   And the horrible consequence of it, which seemed to make the former
   promise of God to Abraham void. First, The horrid nature of the thing
   commanded, which was, for a father to kill his own child. This must
   needs appear very barbarous and unnatural, and look liker a sacrifice
   to an idol than to the true God.

   It seemed to be against the law of nature, and directly contrary to
   that kindness and affection, which God himself had planted in the
   hearts of parents towards their children.

   And there is no affection more natural and strong than this: for there
   are many persons that would redeem the lives of their children with the
   hazard of their own. Now that God hath planted such an affection in
   nature, is an argument that it is good, and therefore it could not but
   seem strange that he should command any thing contrary to it; and in
   this case there were two circumstances that in creased the horror of
   the fact--that his son was innocent, and that he was to slay him with
   his own hands.

   1. That his son was innocent. It would grieve the heart of any father
   to give up his son to death, though he were never so undutiful and
   disobedient.

   So passionately was David affected with the death of his son Absalom,
   as to wish he had died for him, though he died in the very act of
   rebellion, and though the saving of his life had been inconsistent with
   the peace of his government.

   How deep then must it sink into the heart of a father to give up his
   innocent son to death? and such a son was Isaac, for any thing that
   appeared to the contrary. God himself gave him this testimony, that he
   was "the son whom his father loved, and there is no intimation of any
   thing to the contrary. Now this could not but appear strange to a good
   man, that God should command an innocent person to be put to death.
   But,

   2. That a father should be commanded, not only to give up his son to
   death, but to slay him with his own hands; not only to be a spectator,
   but to be the actor in this tragedy. What father would not shrink and
   start back at such a command? What good man, especially in such a case,
   and where nature was so hard pressed, would not have been apt to have
   looked upon such a revelation as this, rather as the suggestion and
   illusion of an evil spirit, than a command of God? And yet Abraham's
   faith was not staggered, so as to call this revelation of God in
   question.

   Secondly, The grievous scandal that might seem almost unavoidably to
   follow upon it, was another great objection against it. The report of
   such an action would in all appearance blemish the reputation, even of
   so good a man, amongst all sober and considerate persons, who could
   hardly forbear to censure him as a wicked and unnatural man.

   And this was a hard case, for a man to be put to sacrifice at once two
   of the clearest things in the world--his reputation and his son: nor
   could he have easily defended himself from this imputation, by alleging
   an express revelation and command of God for it; for who would give
   credit to it?

   A revelation to another man is nothing to mo, unless I be assured that
   he had such a revelation, which I cannot be, but either by another
   immediate revelation, or by some miracle to confirm it.

   The act had an appearance of so much horror, that it was not easily
   credible that God should command it; and if every man's confident
   pretence to revelation be admitted, the worst actions may plead this in
   their excuse. So that this pretence would have been so far from
   excusing his fault, that it must rather have been esteemed an high
   aggravation of it, by adding the boldest impiety to the most barbarous
   inhumanity.

   But Abraham was not stumbled at this, nor at the advantage which the
   enemies of his religion would make of such an occasion, who would be
   ready to say, "Here is your excellent good man, and likely to be a
   friend of God, who was so cruel an enemy to his own son!" All this, it
   is probable, he might consider; but it did not move him, being resolved
   to obey God, and to leave it to his wisdom to provide against all the
   inconveniences that might follow upon it.

   Thirdly, The strongest objection of all was, the horrible consequence
   of the thing, which seemed to clash with former revelations, and to
   make void the promise which God had before made to Abraham, that in his
   seed all the nations of the earth should be blessed; which promise was
   expressly limited to Isaac and his posterity, who had then no son.

   And of this difficulty the apostle takes express notice in the text,
   that "he that had received the promises, (that is, was persuaded of the
   truth and faithfulness of them) offered up his only begotten son, of
   whom it was said, that in Isaac shall thy seed be called."

   And this objection is really so strong, that if Abraham could not have
   given himself satisfaction about it, lie might justly have questioned
   the truth of the revelation. For no man can possibly entertain two
   contradictory revelations as from God, but he must of necessity
   question one or both of them: but so strong was Abraham's faith, as not
   to be shaken by the seeming contradiction of these two revelations.

   II. We will consider the constancy of his resolution to obey God,
   notwithstanding the harshness and difficulty of the thing. Though
   Abraham were firmly persuaded, that this command to kill his son was
   really from God, yet it is no easy matter for a man to bring himself to
   obey God in so difficult a case; and, out of mere reverence to the
   Divine authority, to divest himself of his nature, and to thwart the
   strongest inclinations of it: a man would be very apt to confer with
   fresh and blood in such a case. Let but any man that knows what it is
   to be a father, lay his hand upon his heart, and consider his own
   bowels, and he will be astonished at Abraham's obedience as well as his
   faith.

   To take his son, his only son, his son whom he loved, and in whom he
   placed all his hopes of a happy posterity, and with his own hands to
   destroy him and all his hopes together! It must be a strong faith that
   will engage a man to obedience in so difficult an instance.

   There is one circumstance more especially, which renders Abraham's
   obedience very remarkable--the deliberateness of the action. It had not
   been so much, if so soon as he had received this command from God, he
   had upon a sudden impulse and transport of zeal done this.

   But that his obedience might be the more glorious, and have all the
   circumstances of advantage given to it, God would have it done
   deliberately, and upon full consideration; and therefore he bade him go
   to the mountain, three days journey from the place where he was, and
   there to offer up his son.

   It is in acts of virtue and obedience, as in acts of sin and vice; the
   more deliberate the sin is, and the more calm and sedate temper the man
   is in when he commits it, the greater is the fault; whereas, what is
   done by surprise, in the heat of temptation, or transport of passion,
   hath some excuse from the suddenness and indeliberateness of it.

   So it is in acts of virtue and obedience, especially if they be
   attended with considerable difficulty; the more deliberately they are
   done, the more virtuous they are, and the greater praise is due to
   them.

   Now, that Abraham's obedience might want no thing to heighten it, God
   seems on purpose to have put so long a space betwixt the command and
   the performance of it; he gives him time to cool upon it, to weigh the
   command, and to look on every side of this difficult duty; he gives
   scope for his reason to argue and debate the case, and opportunity for
   natural affection to play its part, and for flesh and blood to raise
   all its batteries against the resolution which he had taken up.

   And now we may easily imagine what conflict this good man had within
   himself during those three days that he was travelling to the mountain
   in Moriah; and how his heart was ready to be rent in pieces, betwixt
   his duty to God and his affection to his child; so that every step of
   this unwelcome and wearisome journey, he did, as it were, lay violent
   hands upon himself.

   He was to offer up his son but once; but he sacrificed himself and his
   own will every moment for three days together; and when he came
   thither, and all things were ready, the altar, the wood, the fire, and
   the knife, it must needs be a stabbing question, and wound him to the
   heart, which his innocent son so innocently asked him, "where is the
   lamb for a burnt-offering?"

   It must be a strong faith indeed, and a mighty resolution, that could
   make him to hold out three days against the violent assaults of his own
   nature, and the charming presence of his son, enough to melt his heart,
   as often as he cast his eyes upon him: and yet nothing of all this made
   him to stagger in his duty, but "being strong in faith, he gave glory
   to God," by one of the most miraculous acts of obedience that ever was
   exacted from any of the sons of men.

   III. In the third and last place, I come to consider the reasonableness
   of his faith, in that he was able to give satisfaction to himself in so
   intricate and perplexed a case. The constancy of Abraham's faith, was
   not an obstinate and stubborn persuasion, but the result of the wisest
   reasoning, and soberest consideration.

   So the text says, that "he counted," the word is logisa'menos, "he
   reasoned with himself, that God was able to raise him up from the
   dead;" so that he debated the matter with himself, and gave himself
   satisfaction, concerning the objections and difficulties in the case;
   and, being fully satisfied that it was a Divine command, he resolved to
   obey it.

   As for the objections I have mentioned:

   1. The horrid appearance of the thing, that a father should slay his
   innocent son. Why should Abraham scruple the doing this, at the command
   of God, who, being the author of life, hath power over it, and may
   resume what he hath given, and take away the life of any of his
   creatures when he will, and make whom he pleaseth instruments in the
   execution of his command?

   It was indeed a hard case, considering natural affection; and therefore
   God did not permit it to be executed.

   But the question of God's right over the lives of men, and of his
   authority to command any man to be the instrument of his pleasure in
   such a case, admits of no dispute.

   And though God hath planted strong affections in parents towards their
   children; yet he hath written no law in any man's heart to the
   prejudice of his own sovereign right. This is a case always excepted,
   and this takes away the objection of injustice.

   2. As to the scandal of it, that could be no great objection in those
   times, when the absolute power of parents over their children was in
   its full force, and they might put them to death without being
   accountable for it. So that then it was no such startling matter to
   hear of a father putting his child to death. Nay, in much later times
   we find, that in the most ancient laws of the Romans, (I mean those of
   the twelve tables) children are absolutely put in the power of their
   parents, to whom is given, jus vita et necis, "a power of life and
   death" over them; and likewise to sell them for slaves.

   And though amongst the Jews this paternal power was limited by the law
   of Moses; and the judgment of life and death was taken out of the
   father's hands, except in case of contumacy and rebellion; (and even in
   that case the process was to be before the elders of the city) yet it
   is certain, that in elder times the paternal power was more absolute
   and unaccountable, which takes off much from the horror and scandal of
   the thing, as it appears now to us who have no such power.

   And therefore we do not find in the history, that this objection did
   much stick with Abraham; it being then no unusual thing for a father to
   put his child to death upon a just account.

   And the command of God, who hath absolute dominion over the lives of
   his creatures, is certainly a just reason; and no man can reasonably
   scruple the doing of that, upon the command of God, which he might have
   done by his own authority, without being accountable for the action, to
   any but God only.

   3. As to the objection from the horrible consequence of the thing
   commanded, that the slaying of Isaac seemed to overthrow the promise
   which God had made before to Abraham, that in Isaac his seed should be
   called: this seems to him to be the great difficulty, and here he makes
   use of reason, to reconcile the seeming contradiction of this command
   of God to his former promise. So the text tells us, that "he offered up
   his only begotten son, of whom it was said, that in Isaac shall thy
   seed be called; reasoning that God was able to raise him up from the
   dead." So that, though Isaac were put to death, yet he saw how the
   promise of God might still be made good by his being raised from the
   dead, and living afterwards to have a numerous posterity.

   There had then indeed been no instance, or example, of any such thing
   in the world, as the resurrection of one from the dead, which makes
   Abraham's faith the more wonderful: but he confirmed himself in this
   belief, by an example as near the case as might be: he reasoned, "that
   God was able to raise him from the dead, from whence also he had
   received him in a figure."

   This, I know, is by interpreters generally under stood of Isaac's being
   delivered from the jaws of death, when he was laid upon the altar, and
   ready to be slain. But the text seems not to speak of what happened
   after; but of something that had passed before, by which Abraham
   confirmed himself in this persuasion, that if he were slain, God would
   raise him up again.

   And so the words o'then ekomi'sato ought to be rendered, in the past
   time, "from whence also he had received him in a figure." So that this
   expression plainly refers to the miraculous birth of Isaac, when his
   parents were past the age of having children; which was little less
   than a resurrection from the dead.

   And so the Scripture speaks of it, (Rom. iv. 17.) "Abraham believed
   God, who quickeneth the dead, and calleth the things which are not, as
   if they were; and not being weak in faith, he considered not his own
   body which was dead;" (and a little before the text, speaking of the
   miraculous birth of Isaac) "and therefore sprang there of one, and him
   as good as dead, as many as the stars of heaven."

   From whence (as the apostle tells us) Abraham reasoned thus: that God,
   who gave him Isaac at first in so miraculous a manner, was able by
   another miracle to restore him to life again, after he was dead, and to
   make him the father of many nations. He reasoned, "that God was able to
   raise him up from the dead, from whence also he had received him in a
   figure."

   Thus you see the reasonableness of Abraham's faith; he pitched upon the
   main difficulty in the case, and he answered it as well as was
   possible: and in his reasoning about this matter he gives the utmost
   weight to every thing that might tend to vindicate the truth and
   faithfulness of God's promise, and to make the revelations of God
   consistent with one another; and this, though he had a great interest
   and a very tender concernment of his own to have biassed him.

   For he might have argued with great appearance and probability the
   other way: but as every pious and good man should do, he reasoned on
   God's side, and favoured that part. Rather than disobey a command of
   God, or believe, that his promise should be frustrate, he will believe
   any thing that is credible and possible, how improbable soever. Thus
   far faith will go; but no farther. From the believing of plain
   contradictions and impossibilities, it always desires to be excused.

   Thus much for explication of the words; which I hope hath not been
   altogether unprofitable, because it tends to clear a point which hath
   something of difficulty and obscurity in it, and to vindicate the Holy
   Scripture, and the Divine revelation therein contained, from one of the
   most specious objections of infidelity.

   But I had a farther design in this text; and that is, to make some
   observations and inferences from it, that may be of use to us. As,

   First, That human nature is capable of clear and full satisfaction,
   concerning a Divine revelation. For if Abraham had not been fully and
   past all doubt assured that this was a command from God, he would
   certainly have spared his son. And no thing is more reasonable, than to
   believe, that those, to whom God is pleased to make immediate
   revelations of his will, are some way or other assured that they are
   Divine; otherwise they would be in vain, and to no purpose.

   But how men are assured concerning Divine revelations made to them, is
   not so easy to make out to others: only these two things we are sure
   of.

   1. That God can work in the mind of man a firm persuasion of the truth
   of what he reveals, and that such a revelation is from him. This no man
   can doubt of, that considers the great power and influence, which God,
   who made us, and perfectly knows our frame, must needs have upon our
   minds and understandings.

   2. That God never offers any thing to any man's belief, that plainly
   contradicts the natural and essential notions of his mind; because this
   would be for God to destroy his own workmanship, and to impose that
   upon the understanding of man, which, whilst it remains what it is, it
   cannot possibly admit.

   For instance, we cannot imagine, that God should reveal to any man any
   thing that plainly contradicts the essential perfections of the Divine
   nature; for such a revelation can no more be supposed to be from God,
   than a revelation from God, that there is no God; which is a downright
   contradiction.

   Now to apply this to the revelation which God made to Abraham,
   concerning the sacrificing of his son: this was made to him by an
   audible voice, and he was fully satisfied by the evidence which it
   carried along with it, that it was from God.

   For this was not the first of many revelations that had been made to
   him; so that he knew the manner of them, and had found, by manifold
   experience, that he was not deceived, and upon this experience was
   grown to a great confidence in the truth and goodness of God. And, it
   is very probable, the first time God appeared to Abraham, because it
   was a new thing, that to make way for the credit of future revelations,
   God did shew himself to him in so glorious a manner, as was abundantly
   to his conviction.

   And this St. Stephen does seem to intimate: (Acts vii. 2.) "The God of
   glory appeared to our father Abraham when he was in Mesopotamia." Now
   by this glorious appearance of God to him at first, he was so prepared
   for the entertainment of after-revelations, that he was not staggered
   even at this, concerning the sacrificing of his son, being both by the
   manner of it, and the assurance that accompanied it, fully satisfied,
   that it was from God.

   Secondly, I observe from hence the great and necessary use of reason in
   matters of faith. For we see here, that Abraham's reason was a mighty
   strengthening and help to his faith. Here were two revelations made to
   Abraham, which seemed to clash with one another; and if Abraham's
   reason could not have reconciled the repugnancy of them, he could not
   possibly have believed them both to be from God; because this natural
   notion or principle, that "God cannot contradict himself," every man
   does first, and more firmly believe, than any revelation whatsoever.

   Now Abraham's reason relieved him in this strait. So the text expressly
   tells us: "he reasoned with himself, that God was able to raise him
   from the dead."

   And this being admitted, the command of God, concerning the slaying of
   Isaac, was very well consistent with his former promise, that--in Isaac
   his seed should be called.

   I know there hath a very rude clamour been raised by some persons (but
   of more zeal, I think, than judgment), against the use of reason in
   matters of faith: but how very unreasonable this is, will appear to any
   one that will but have patience to consider these following
   particulars:

   1. The nature of Divine revelation; that it doth not endow men with new
   faculties, but propoundeth new objects to the faculties, which they had
   before. Reason is the faculty whereby revelation is to be discerned;
   for when God reveals any thing to us, he reveals it to our
   understanding, and by that we are to judge of it. Therefore St. John
   cautions us, (1 John iv. 1.) "Not to believe every spirit; but to try
   the spirits whether they are of God; because many false prophets are
   gone out into the world;" that is, there are many that falsely pretend
   to inspiration: but how can these pretenders be tried and discerned
   from those that are truly inspired, but by using our reason, in
   comparing the evidence for the one and the other?

   2. This will farther appear, if we consider the nature of faith. Faith
   (as we are now speaking of it) is an assent of the mind to something as
   revealed by God: now all assent must be grounded upon evidence; that
   is, no man can believe any thing, unless he have or thinks he hath some
   reason to do so. For to be confident of a thing without reason, is not
   faith; but a presumptuous persuasion and obstinacy of mind.

   3. This will yet be more evident, if we consider the method that must
   of necessity be used to convince any man of the truth of religion.
   Suppose we had to deal with one that is a stranger and enemy to
   Christianity, what means are proper to be used to gain him over to it?
   The most natural method surely were this--to acquaint him with the Holy
   Scriptures, which are the rule of our faith and practice. He would ask
   us, Why we believe that book? The proper answer would be, Because it is
   the word of God: this he could not but acknowledge to be a very good
   reason, if it were true: but then he would ask, Why we believed it to
   be the word of God, rather than Mahomet's Alcoran, which pretends no
   less to be of Divine inspiration?

   If any man now should answer, that he could give no reason why he
   believed it to be the word of God, only he believed it to be so, and so
   every man else ought to do without inquiring after any farther reason,
   because reason is to be laid aside in matters of faith; would not the
   man presently reply, that he had just as much reason as this comes to,
   to believe the Alcoran, or any thing else; that is, none at all?

   But certainly the better way would be to satisfy this man's reason by
   proper arguments, that the Scriptures are a Divine revelation, and that
   no other book in the world can with equal reason pretend to be so: and
   if this be a good way, then we do and must call in the assistance of
   reason for the proof of our religion.

   4. Let it be considered farther, that the highest commendations that
   are given in Scripture to any one's faith, are given upon account of
   the reasonableness of it. Abraham's faith is famous, and made a pattern
   to all generations, because he reasoned himself into it,
   notwithstanding the objections to the contrary, and he did not blindly
   break through these objections, and wink hard at them: but he looked
   them in the face, and gave himself reasonable satisfaction concerning
   them.

   The centurion's faith is commended by our Saviour, (Matth. viii. 9.)
   because when his servant was sick, he did not desire him to come to his
   house, but to speak the word only, and his servant should be healed:
   for he reasoned thus, "I am a man under authority, having soldiers
   under me; and I say to this man, Go, and he goeth; and to another,
   Come, and he cometh; and to my servant, Do this, and he doeth it." Now
   if he, that was himself under authority, could thus command those that
   were under him , much more could he, that had a Divine power and
   commission, do what he pleased by his word. And our Saviour is so far
   from reprehending him for reasoning himself into this belief, that he
   admires his faith so much the more for the reasonableness of it. (Ver.
   10.) "When Jesus heard this he marvelled, and said to them that
   followed him, Verily, I say unto you, I have not found so great faith,
   no not in Israel."

   In like manner our Saviour commends the woman of Canaan's faith,
   because she inforced it so reasonably. (Matt. xv. 22.) She sued to him
   to help her daughter: but he answered her not a word: and when his
   disciples could not prevail with him to mind her, yet still she pressed
   him, "saying, Lord help me;" and when he repulsed her with this severe
   answer, "It is not meet to take the children's meat and cast it to
   dogs;" she made this quick and modest reply, "Truth, Lord; yet the dogs
   eat of the crumbs which fall from their master's table/ She
   acknowledgeth her own unworthiness; but yet believes his goodness to be
   such, that he will not utterly reject those who humbly seek to him:
   upon which he gives her this testimony--"O woman, great is thy faith!"

   The apostles were divinely inspired; and yet the Bereans are commended,
   because they inquired and satisfied themselves in the reasons of their
   belief, before they assented to the doctrine which was delivered to
   them, even by teachers that certainly were infallible.

   5. None are reproved in Scripture for their unbelief, but where
   sufficient reason and evidence was offered to them. The Israelites were
   generally blamed for their infidelity; but then it was after such
   mighty wonders had been wrought for their conviction.

   The Jews, in our Saviour's time, are not condemned simply for their
   unbelief; but for not believing when there was such clear evidence
   offered to them. So our Saviour himself says, "If I had not done
   amongst them the works which no other man did, they had not had sin."

   Thomas, indeed, is blamed for the perverseness of his unbelief, because
   he would believe nothing but what he himself saw.

   Lastly, To shew this yet more plainly, let us consider the great
   inconvenience and absurdity of declining the use of reason in matters
   of religion. There can be no greater prejudice to religion, than to
   decline this trial.

   To say we have no reason for our religion, is to say it is
   unreasonable. Indeed, it is reason enough for any article of our faith,
   that God hath revealed it; because this is one of the strongest and
   most cogent reasons for the belief of any thing. But when we say God
   hath revealed any thing, we must be ready to prove it, or else we say
   nothing. If we turn off reason here, we level the best religion in the
   world with the wildest and most absurd enthusiasms.

   And it does not alter the case much, to give reason ill names, to call
   it blind and carnal reason. Our best reason is but very short and
   imperfect: but since it is no better, we must make use of it as it is,
   and make the best of it.

   Before I pass from this argument, I cannot but observe, that both the
   extremes of those who differ from our church, are generally great
   declaimers against the use of reason in matters of faith. If they find
   their account in it, it is well; for our parts we apprehend no manner
   of inconvenience, in having reason on our side; nor need we to desire a
   better evidence, that any man is in the wrong, than to hear him declare
   against reason, and thereby to acknowledge that reason is against him.
   Men may vilify reason as much as they please; and though being reviled
   she reviles not again, yet in a more still and gentle way, she commonly
   hath her full revenge upon all those that rail at her.

   I have often wondered that people can with patience endure to hear
   their teachers and guides talk against reason; and, not only so, but
   they pay them the greater submission and veneration for it. One would
   think this but an odd way to gain authority over the minds of men; but
   some skilful and designing men have found by experience, that it is a
   very good way to recommend them to the ignorant; as nurses use to
   endear themselves to children, by perpetual noise and nonsense.

   Thirdly, I observe, that God obligeth no man to believe plain and
   evident contradictions, as matters of faith. Abraham could not
   reasonably have believed this second revelation to have been from God,
   if he had not found some way to reconcile it with the first. For though
   a man were never so much disposed to submit his reason to Divine
   revelation, yet it is not possible for any man to believe God against
   God himself.

   Some men seem to think, that they oblige God mightily, by believing
   plain contradictions. But the matter is quite otherwise. He that made
   man a reasonable creature, cannot take it kindly from any man to debase
   his workmanship, by making himself unreasonable. And therefore, as no
   service, or obedience; so no faith is acceptable unto God, but what is
   reasonable: if it be not so, it may be confidence or presumption; but
   it is not faith. For he that can believe plain contradictions, may
   believe any thing, how absurd soever, because nothing can be more
   absurd, than the belief of a plain contradiction; and he that can
   believe any thing, believes nothing upon good grounds, because to him
   truth and falsehood art all one.

   Fourthly. I observe, that the great cause of the defect of men's
   obedience is the weakness of their faith. Did we believe the commands
   of God in the gospel, and his promises and threatenings, as firmly as
   Abraham believed God in this case; what should we not be ready to do,
   or suffer, in obedience to him?

   If our faith were but as strong and vigorous as his was, the effects of
   it would be as great and conspicuous. Were we verily persuaded, that
   all the precepts of our religion are the express laws of God, and that
   all the promises and threatenings of the gospel will one day be
   verified and made good; "what manner of persons should we be in all
   holy conversation and godliness?" How would the lively thoughts of
   another world raise us above the vanities of this present life; and set
   us out of the reach of the most powerful temptations that this world
   can assault us withal; and make us to do all things with regard to
   eternity, and that solemn and dreadful account which we must one day
   make to God, the judge of all?

   It is nothing but the want of a firm and steady belief of these things
   that makes our devotion so dead and heartless, and our resolutions of
   doing better so weak and inconsistent. This it is that makes us so easy
   a prey to every temptation; and the things of this world to look so
   much bigger than they are, the enjoyments of it more tempting, and the
   evils of it more terrible than in truth they are; and in all disputes
   betwixt our conscience and our interest, this makes us hold the balance
   so unequally, and to put our foot upon the lighter scale, that it may
   seem to weigh down the other.

   In a word, in proportion to the strength or weakness of our faith, our
   obedience to God will be more or less constant, uniform and perfect;
   because faith is the great source and spring of all the virtues of a
   good life.

   Fifthly, We have great reason to submit to the ordinary strokes of
   God's providence upon ourselves, or near relations, or any thing that
   is dear to us. Most of these are easy, compared with Abraham's case; it
   requires a prodigious strength of faith to perform so miraculous an act
   of obedience.

   Sixthly, and lastly, We are utterly inexcusable, if we disobey the easy
   precepts of the gospel. "The yoke of Christ is easy, and his burden
   light," in comparison of God's former dispensations. This was a
   grievous commandment which God gave to Abraham, to sacrifice his only
   son: it was a hard saying indeed; and which of us could have been able
   to bear it?

   But if God think fit to call us to the more difficult duties of
   self-denial, and suffering for his truth and righteousness sake, we
   must, after the example of faithful Abraham, not think much to deny, or
   part with any thing for him, no not life itself. But even this, which
   is the hardest part of religion, is easier than what God put upon
   Abraham.

   For it doth not offer near the violence to nature, to lay down our life
   in a good cause, as it would do to put a child to death with our own
   hands. Be sides the consideration of the extraordinary comfort and
   support, and the glorious rewards, that are expressly promised to our
   obedience and self-denial in such a case; encouragement enough to make
   a very difficult duty easy.

   And whilst I am persuading you and myself to resolution and constancy
   in our holy religion, not withstanding all hazards and hardships that
   may attend it, I have a just sense of the frailty of human nature, and
   of human resolution: but withal, a most firm persuasion of the goodness
   of God, that he will not suffer those who sincerely love him and his
   truth, "to be tempted above what they are able."

   I will add but one consideration more, to shew the difference betwixt
   Abraham's case and our s. God commanded him to do the hardest thing in
   the world, to sacrifice his only son; but he hath given us an easy
   commandment; and that he might effectually oblige us to our duty, he
   hath done that for us which he required Abraham to do for him; he hath
   not spared his own Son, his only Son; but hath given him up to death
   for us all: "and hereby we know, that he loveth us, that he hath given
   his Son for us."

   What God required of Abraham, he did not intend should be executed; but
   one great design of it was to be a type and figure of that immense love
   and kindness which he intended to all mankind in the sacrifice of his
   Son, as a propitiation for the sins of the whole world.

   And as the most clear and express promise of the Messias was made to
   Abraham; so the most express and lively type of the Messias that we
   meet with in all the Old Testament, was Abraham offering up his son.
   And, as St. Hierom tells us (from an ancient and constant tradition of
   the Jews), the mountain in Moriah, where Abraham was commanded to
   sacrifice Isaac, was Mount Calvary, where our Lord also was crucified
   and offered up, "that by this one sacrifice of himself, once offered,
   he might perfect for ever them that are sanctified, and obtain eternal
   redemption for us."

   "Now to him that sitteth upon the throne, and to the Lamb that was
   slain; to God, even our Father, and to our Lord Jesus Christ, the first
   begot ten from the dead; to the Prince of the kings of the earth; to
   him that loved us, and washed us from our sins in his own blood; to him
   be glory, and honour, thanksgiving and power, now and for ever. Amen."
     __________________________________________________________________

SERMON LVII.

    [Preached at Whitehall 1687, before the Princess Anne.]

  MOSES' CHOICE OF AFFLICTED PIETY, RATHER THAN A KINGDOM.

   By faith Moses, when he was come to years, refused to be called the son
   of Pharaoh's daughter; choosing rather to suffer affliction with the
   people of God, than to enjoy the pleasures of sin for a season.--Heb.
   xi. 24, 25.

   THE text sets before us a great pattern of self-denial: for our better
   understanding whereof I will give a brief account of the history of
   Moses, to which our apostle in this passage doth refer.

   When Moses was born, his parents (for fear of the cruel law which
   Pharaoh had made, that all the male children of the Hebrews, so soon as
   they were born, should be put to death) after they had hid him three
   months, did at last expose him in an ark of bulrushes upon the river
   Nile, and committed him to the providence of God, whom they despaired
   to conceal any longer by their own care.

   Pharaoh's daughter, coming by the river side, espied him, and had
   compassion on him; and, guessing him to be one of the Hebrew children,
   called for an Hebrew nurse to take care of him, who, as the providence
   of God had ordered it, proved to be the child's own mother. As he grew
   up, Pharaoh's daughter took care of his education in all princely
   qualities, and adopted him for her son: and Pharaoh (as Josephus tells
   us) being without a son, designed him heir of his kingdom.

   Moses refused this great offer. But why did he refuse it, when it
   seemed to be presented to him by the providence of God, and was brought
   about in so strange a manner; and when by this means he might probably
   have had it in his power to have eased the Israelites of their cruel
   bondage, and perhaps have had the opportunity of reducing that great
   kingdom from the worship of idols to the true God? Why would he refuse
   a kingdom which was offered to him with so fair an opportunity of doing
   so much good?

   That which seems to have prevailed with Moses was this, that he could
   not accept the offer without forsaking God, and renouncing his
   religion; for, considering how strangely the Egyptians were addicted to
   idolatry, he could never hope to be accepted for heir of that kingdom,
   unless he would violate his conscience, either by abandoning or
   dissembling his religion.

   And how unlikely it was, that he should prevail with them to change
   their religion, he might easily judge by the example of Joseph, who,
   though he had so much authority and esteem amongst them, by having been
   so great a benefactor to their nation; yet he could never move them in
   the least in that matter.

   Now seeing he had no hopes of attaining, or enjoying that dignity,
   without sinning grievously against God, he would not purchase a kingdom
   at so unconscionable a price. And as for the deliverance of his people,
   he was content to trust the providence and promise of God for that; and
   in the mean time was resolved rather to take a part in the afflictions
   of God's people, "than to enjoy the pleasures of sin for a season."

   From the words, thus explained, I shall take occasion to consider these
   four things:

   I. Moses' self-denial, in preferring and choosing a state of afflicted
   piety, before any sinful enjoyments whatsoever, before the greatest
   earthly happiness and prosperity, when it was not to be attained and
   enjoyed upon other terms than of sinning against God.

   II. I shall consider those circumstances of this self-denial of Moses,
   which do very much commend and set off the virtue of it.

   III. The prudence and reasonableness of this choice, in preferring a
   state of afflicted piety and virtue, before the greatest prosperity and
   pleasure of a sinful course.

   IV. Supposing this choice to be reasonable, I shall inquire how it
   comes to pass, that so many make another choice.

   I. We will consider Moses' self-denial, in preferring a state of
   afflicted piety before the greatest earthly happiness and prosperity,
   when it is not to be enjoyed upon other terms, than of sinning against
   God. He was adopted heir of the kingdom of Egypt (one of the greatest
   and most flourishing kingdoms then in the world); but he could not hope
   to attain to this dignity, and to secure himself in the possession of
   it, upon other terms, than of complying with that nation, in their
   idolatrous religion and worship.

   Now being brought up in the belief of the true God, the God of Israel,
   by his mother, to whom Pharaoh's daughter had committed him, he could
   not, without great violence to his conscience, and the principles of
   his education, renounce the true God, and fall off to the idolatry of
   the Egyptians: and for this reason "he refused to be called the son of
   Pharaoh's daughter, choosing rather to suffer affliction" with the
   worshippers of the true God, than to have the temporary enjoyment of
   any thing that was not to be had without sin; for so the word ought to
   be rendered e` pro'skairon e'chein amarti'as apo'lausin, "than to have
   the temporary enjoyment of sin." So here was Moses' self-denial, that
   he chose rather to suffer affliction with the worshippers of the true
   God, than to gain a kingdom, by the renouncing of God and religion.

   II. We will consider those circumstances of his self-denial, which do
   very much commend and set off the virtue of it.

   1. What it was he refused to be called; "the son of Pharaoh's
   daughter;" that is, to be heir of one of the greatest and most
   flourishing kingdoms in the world: a temptation so great, that the
   devil himself could not find but one much greater, when he set upon the
   Son of God to tempt him to fall down and worship him.

   And when we consider for what inconsiderable things some men sell their
   religion and their consciences, we shall think it no small temptation
   which Moses here resisted. Si violandum est jus, regnandi causa
   violandum est; "If a man would do any unjust thing, and violate his
   religion and conscience, he would not do it for less than a kingdom;"
   and it would be a very hard bargain, even upon those terms.

   2. Consider not only what he refused, but what he chose in the place of
   it--a state of great affliction and suffering. Had he refused a
   kingdom, and chosen the quiet condition of a subject of middle rank,
   (beneath envy and above contempt) his self-denial had not been so
   great; nay, perhaps he had made a wise choice, in the account of the
   wisest men, in preferring a plentiful and quiet retirement, before the
   cares of a crown, and the burden of public government.

   But it is very rare to find a man that would choose rather to be
   oppressed and persecuted, than to be a prince, and to have the sweet
   power to use others as he pleased.

   3. Consider how fair a prospect he had of enjoying this kingdom, if he
   could but have come up to the terms of it. He did not reject it,
   because he despaired of attaining it: for he had all the right that a
   good title could give him, being adopted heir to it; and yet he refused
   it.

   To which I may add, that his breeding was such as might easily kindle
   ambitious thoughts in him. He was brought up in Pharaoh's court, and
   was the darling and favourite of it; exceeding beautiful (as Josephus
   tells us) and "learned in all the wisdom of the Egyptians;" than which
   no two qualities are more apt to puff up and swell a man with big
   thoughts of himself.

   They that are bred in a low condition, never think of a kingdom; men
   not being apt to aspire to things which are remote, and at a great
   distance from them.

   But nothing is more rare in persons of great and generous minds, than
   such a self-denial as this.

   4. Let it be considered, in the last place, that this was a deliberate
   choice, not any rash and sudden, determination made by him when he was
   of incompetent age to make a true judgment of things. And this the
   apostle takes notice of in the text, as a very memorable circumstance,
   that "when he was come to years, he refused to be called the son of
   Pharaoh's daughter." And St. Stephen tells us, that he was "full forty
   years old" when he made this choice. (Acts vii. 23.) "When he was full
   forty years old, it came into his heart to visit his brethren, the
   children of Israel." When he was of ripest judgment, and in the height
   of his prosperity and reputation, he made this choice; for it is said
   in the verse before, that "Moses was learned in all the wisdom of the
   Egyptians, and mighty in word and deed;" that is, he was in great
   reputation for his wisdom and valour.

   This seems to refer to other passages of his life, which are not
   recorded in Scripture history, but related at large by Josephus, out of
   historians extant in his time. For he tells, that when the Ethiopians
   had invaded Egypt, and almost over-run it, Pharaoh was directed by the
   oracle at Memphis to make Moses his general, who by his extraordinary
   conduct and courage overthrew the Ethiopians, and drave them out of
   Egypt.

   This Moses did not think fit to relate of himself; but St. Stephen
   seems to allude to it, when he says, that "he was mighty in word and
   deed:" and then it follows; "and when he was full forty years old, it
   came into his heart to visit his brethren, the children of Israel;"
   that is, when he was at full maturity of judgment, and in the height of
   his prosperity and reputation, he quitted the court of Egypt, and went
   to visit his afflicted brethren, and chose rather to take part with
   them in their sufferings, than to accept those great offers that were
   made to him.

   There is likewise another passage in Josephus concerning Moses, which
   seems to be a forerunner of the contempt which he shewed afterwards of
   the crown of Egypt; that when Moses was about three years old,
   Thermuthis, the daughter of Pharaoh, brought the child to him, who took
   him in his arms, and put his diadem upon his head; but Moses took it
   off, and cast it to the ground, and trampled it under his feet. This
   was but a childish act, and they who saw it would easily believe, that,
   for all his childish contempt of it then, if it were put upon his head
   in good earnest, when he came to be a man, he would hold it on faster,
   and use it with more respect.

   And it is not improbable, but that the apostle might have some regard
   to this, when he says, that "Moses when he came to years;" intimating,
   that he did not only trample upon the diadem of Pharaoh, when he was a
   child; but when he was come to years, and was capable of judging better
   of those things, "he refused to be called the son of Pharaoh's
   daughter."

   But before I proceed any farther, I cannot but take notice of an
   objection, which may seem to reflect greatly upon the integrity of
   Moses. Can we think him so very conscientious a man, who persuaded the
   people of Israel, and pretended God's direction in the case, to cheat
   the Egyptians of their jewels, under a fraudulent pretence of borrowing
   them? There is some difficulty in the thing, as at first sight it
   appears: and yet I doubt not, with your favourable attention, and free
   from prejudice, to vindicate Moses clearly in this matter.

   And I shall not insist upon that which is commonly and truly said in
   this case; that God, who is the supreme Lord of all things, may
   transfer the rights of men from one to another; because the objection
   doth not lie against God's right to take away from any man what he hath
   given him; but against the fraudulent manner of doing it, which seems
   unworthy of God to command or encourage.

   Now this matter, I think, is capable of another and much clearer
   answer; which, in short, is this, and grounded upon the history, as we
   find it related, Exod. xii. The providence of God did, it seems, design
   by this way to make some reparation to the Israelites, for the
   tyrannical usage which they had received from the Egyptians; and that
   first (as the text expressly tells us) "in giving them favour with the
   Egyptians;" who, in truth, for their own ends, and to get rid of such
   troublesome guests, were disposed to lend them any thing they had.

   Thus far all is right; here is nothing but fair borrowing and lending:
   and if the Israelites acquired a right to those things afterwards,
   there was then no obligation to restitution.

   Let us see then how the providence of God brought this about: namely,
   by permitting the Egyptians afterwards, without cause, and after leave
   given them to depart, to pursue them, with a design to have destroyed
   them; by which hostility and perfidiousness they plainly forfeited
   their right to what they had only lent before. For this hostile
   attempt, which would have warranted the Israelites to have spoiled them
   of their jewels, if they had been in the possession of the Egyptians,
   did certainly warrant them to keep them when they had them; and by this
   means they became rightful possessors of what they had only by loan
   before, and could not have detained without fraud and injustice, if
   this hostility of the Egyptians had not given them a new title and
   clear right to them.

   But I proceed to the third thing I proposed, which was, to vindicate
   the prudence and reasonableness of this choice. And in speaking to
   this, I shall abstract from the particular case of Moses, and shew in
   general, that it is a prudent and reasonable thing, to prefer even an
   afflicted state of piety and virtue, before the greatest pleasures and
   prosperity of a sinful course; and this will appear, if we consider
   these two things:

   I. The sufferings of good men upon account of religion, together with
   the reward of them.

   II. The temporary enjoyment of sin, with the mischiefs and
   inconveniences consequent upon them.

   I. The sufferings of good men upon the account of religion, together
   with the reward of them. This Moses had in his eye, when he made this
   choice; for therefore "he chose to suffer affliction with the people of
   God, rather than to enjoy the pleasures of sin, which are but for a
   season," because "he had respect to the recompense of reward." And
   though he had but a very imperfect discovery in comparison of the
   future state; yet, it seems, he had so much assurance of the goodness
   of God, as firmly to believe, that he should be no loser at the last,
   by any thing that he suffered for God and religion.

   Indeed, if there were no life after this, and we had no expectation
   beyond this world, the wisest thing we could do would be, to enjoy as
   much of the present contentment of this world as we could make
   ourselves masters of. But if we be designed for immortality, and shall
   be unspeakably happy or intolerably miserable in another world,
   according as we have demeaned ourselves in this life; then certainly it
   is reasonable, that we should take the greatest care of the longest
   duration, and be content to dispense with some present inconveniences
   for an eternal felicity; and be willing to labour and take pains for a
   little while, that we may be happy for ever. And this is accounted
   prudence in the account of the wisest men, to part with a little in
   present, for a far greater future advantage.

   But the disproportion betwixt time and eternity is so vast, that, did
   we but firmly believe, that we shall live for ever, nothing in this
   world could reasonably be thought too good to part withal, or too
   grievous to suffer, for the obtaining of a blessed immortality. And
   upon this belief and persuasion of a mighty reward, beyond all their
   present sufferings, and that they should be infinite gainers at the
   last, the primitive Christians were kept from sinking tinder their
   present sufferings, and fortified against all that the malice and
   cruelty of the world could do unto them. And if we would consider all
   things together, and mind the invisible things of another world, as
   well as the things which are seen, we should easily discern, that he
   who suffers for God and religion does not renounce his happiness, but
   put it out to interest upon terms of greatest advantage, and does
   wisely consider his own best and most lasting interest. This is the
   first.

   II. This will yet more evidently appear, if we consider the temporary
   enjoyments of sin, together with the mischiefs and inconveniences
   attending, and consequent upon them; that, as to the nature of them,
   they are mixed and imperfect; as to the duration of them, they are
   short, and but for a season; and as to the final issue and consequence
   of them, that they end in misery and sorrow.

   1. As to the nature of them, all the pleasures and enjoyments of sin
   are mixed and imperfect. A wicked man may make a shew of mirth and
   pleasure, "but even in laughter his heart is sorrowful, and the end of
   that mirth is heaviness." There can be no true and sincere pleasure in
   any sinful and vicious course, though it be attended with all the pomp
   and splendour of outward happiness and prosperity; for wherever sin and
   vice is, there must be guilt; and wherever guilt is, the mind will be
   restless and unquiet.

   For there are two very troublesome and tormenting passions, which are
   naturally consequent upon guilt--shame and fear: shame, arising from
   the apprehension of the danger of being discovered; and fear, from the
   apprehension of the danger of being punished: and these do continually
   haunt the sinner, and fill him with inward horror and confusion in his
   most secret retirements. And if sin were attended with no other trouble
   but the guilt of it, a wise man would not commit it, if it were for no
   other reason, but merely for the peace and quiet of his own mind.

   2. The enjoyments of sin, as to the duration of them, are but short.
   Upon this consideration, Moses set no price and value upon them, but
   preferred affliction and suffering in good company, and in a good
   cause, before "the temporary enjoyments of sin."

   If the enjoyments of this world were perfect in their nature, and had
   no mixture; of trouble and sorrow in them; yet this would be a great
   abatement of them, that they are of so short and uncertain a
   continuance. The pleasure of most sins expires with the act of them;
   and, when that is done, the delight vanisheth.

   I cannot deny but that there are several worldly advantages to be
   purchased by sin, which may perhaps be of a longer continuance; as
   riches and honours, the common purchase of covetousness and ambition,
   and of that long train of inferior vices which attend upon them, and
   minister unto them: but even those enjoyments are, in their own nature,
   of an uncertain continuance; and much more uncertain for being
   purchased by indirect and ill means. But if the enjoyment of these
   things were sure to be of the same date with our lives; yet how short a
   duration is that compared with eternity? Make the utmost allowance to
   these things that can be, yet we can but enjoy them whilst we are in
   this world. When we come into the world of spirits, it will signify
   nothing to us to have been rich or great in this world. When we shall
   stand before that highest tribunal, it will not avail us in the least
   to have been princes, and great men, and judges on the earth; the
   poorest man that ever lived in this world will then be upon equal terms
   with the biggest of us all.

   For all mankind shall then stand upon a level, and those civil
   distinctions of rich and poor, of base and honourable, which seem now
   so considerable, and make such a glaring difference amongst men in this
   world, shall all then be laid aside, and moral differences shall only
   take place. All the distinctions which will then be made, will be
   betwixt the good and the bad, the righteous and the wicked; and the
   difference betwixt a good and bad man, will be really much greater than
   ever it seemed to be betwixt the highest and meanest persons in this
   world.

   And, if this be so, why should we value the enjoyments of sin at so
   high a rate, which, at the best, are only considerable (and that only
   in the imagination of vain men) during our abode in this world; but
   bear no price at all in that country where we must live for ever: or,
   if they did, we cannot carry them along with us. The guilt of them,
   indeed, will follow us with a vengeance; the injustice and all the ill
   arts we have used for the getting or keeping of them, especially, if at
   once we have "made ship wreck of faith and a good conscience."

   If we have changed our religion, or, which is much worse, if continuing
   in the profession of it, we have betrayed it, and the interest of it,
   for the gaining or securing of any of these things; we shall find, to
   our sorrow, that though "the enjoyments of sin were but for a season,"
   the guilt of it will never leave us nor forsake us; but will stick
   close to us, and make us miserable for ever. But this belongs to the

   III. Third thing I proposed to speak to, namely, The final issue and
   consequence of a sinful course; which is misery and sorrow many times
   in this world, but most certainly in the next.

   1. In this world, the very best issue and consequence of a sinful
   course that we can imagine, is repentance: and even this hath a great
   deal of sensible pain and trouble in it; for it is many times
   (especially after great sins, and a long continuance in them)
   accompanied with much regret and horror; with deep and piercing sorrow;
   with dismal and despairing thoughts of God's mercy; and with fearful
   apprehensions of his wrath and vengeance. So that, if this were the
   worst consequence of sin, (which indeed is the best) no man that
   considers and calculates things wisely, would purchase the pleasure of
   any sin, at the price of so much anguish and sorrow as a true and deep
   repentance will cost him; especially, since a true repentance does, in
   many cases, oblige men to the restitution of that which hath been
   gained by sin, if it hath been got by the injury of another.

   And this consideration quite takes away the pleasure and profit of an
   ill-gotten estate. Better never to have had it, than to be obliged to
   refund it. A wise man will forbear the most pleasant meats, if he know
   beforehand that they will make him deadly sick, and that he shall never
   be at ease till he have brought them up again.

   No man that believes the threatenings of God, and the judgments of
   another world, would ever sin, but that he hopes to retrieve all again
   by repentance. But it is the greatest folly in the world to commit any
   sin upon this hope: for that is to please one's self for the present,
   in hopes to have more trouble afterwards than the pleasure comes to.
   But, especially no man would be guilty of an act of injustice and
   oppression, in hopes to repent of it afterwards; because there can be
   no repentance for such sins without restitution; and it is perfect
   madness for a man to run the hazard of his soul to get an estate, in
   hopes of restoring it again; for so he must do that truly repents of
   such a sin. But,

   2. In the other world, the final issue and consequence of all the
   pleasures of sin unrepented of, will certainly be misery and sorrow.
   How quietly soever a sinner may pass through this world, or out of it,
   misery will certainly overtake him in the next, unspeakable and eternal
   misery, arising from an apprehension of the greatest loss, and a sense
   of the sharpest pain; and those sadly aggravated by the remembrance of
   past pleasure, and the despair of future ease.

   From a sad apprehension and melancholy reflection upon his inestimable
   loss. In the other world, the sinner shall be eternally separated from
   God, who is the fountain of happiness. This is the first part of that
   miserable sentence which shall be passed upon the wicked--"Depart from
   me."

   Sinners are not now sensible of the joys of heaven, and the happiness
   of that state, and therefore are not capable of estimating the
   greatness of such a loss: but this stupidity and insensibleness of
   sinners, continues only during this present state, which affords men a
   variety of objects and pleasures to divert and entertain them: but when
   they are once entered upon the other world, they will then have nothing
   else to take up their thoughts, but the sad condition, into which by
   their own wilful negligence and folly they have plunged themselves.
   They shall then "lift up their eyes," and, with the rich man in the
   parable, at once "see the happiness of others, and feel their own
   misery and torment."

   But this is not all. Besides the apprehension of so great a loss, they
   shall be sensible of the sorest and sharpest pains; and how grievous
   those shall be we may conjecture by what the Scripture says of them in
   general; that they are the effects of a mighty displeasure, of anger
   and omnipotence met together, far greater than can be described by any
   pains and sufferings which we are acquainted withal in this world: "for
   who knows the power of God's anger," and the utmost of what omnipotent
   Justice can do to sinners? "It is a fearful thing to fall into the
   hands of the living God."

   One would think, this were misery enough, and needed no farther
   aggravation: but yet it hath two terrible ones--from the remembrance of
   past pleasures, and the despair of any future ease and remedy.

   The remembrance of past pleasure makes present sufferings more sharp
   and sensible. For as nothing commends pleasure more, and gives a
   quicker relish to happiness, than precedent pain and suffering (for
   perhaps there is not a greater pleasure in the world, than in the
   sudden ease which a man finds after a sharp fit of the stone): so
   nothing enrageth affliction more, and sets a keener edge upon misery,
   than to pass into great pain immediately out of a state of ease and
   pleasure. This was the stinging aggravation of the rich man's torment,
   that "in his lifetime he had received his good things, and had fared so
   deliciously every day."

   But the greatest aggravation of all is, the despair of any future ease
   and remedy. The duration of this misery is set forth to us in
   Scripture, by such expressions as do signify the longest and most
   indeterminable duration. "Depart ye cursed into everlasting fire."
   (Matth. xxv. and Mark ix. 43.) "Where the worm dies not, and the fire
   is not quenched." And in the Revelation it is said, that "the wicked
   shall be tormented day and night, for ever and ever," without
   intermission, and without end. And this surely is the perfection of
   misery, for a man to lie under the greatest torments, and to be in
   despair of ever finding the least ease.

   Let us now compare things together: on the one hand, the sufferings of
   good men, for a good conscience, and the reward that follows them; and,
   on the other hand, the enjoyments of sin, and the mischief and misery
   that attend them, and will certainly overtake them in this world, or in
   the next: and then we shall easily discern which of these is to be
   preferred in a wise man's choice.

   And indeed the choice is so very plain, that a man must be very
   strangely forsaken of his reason, and blinded by sense, who does not
   prefer that course of life, which will probably make him happier in
   this world, but most certainly in the next.

   IV. There remains now only the fourth and last particular to be spoken
   to; viz. supposing this choice to be reasonable, to inquire whence it
   comes to pass, that so many make a quite contrary choice. How is it,
   that the greatest part of mankind are so widely mistaken, as to prefer
   the temporary enjoyments of sin before conscience and religion;
   especially, if it be attended with great afflictions and sufferings?
   and of this I shall give you as brief an account as I can, and so
   conclude this discourse.

   This wrong choice generally proceeds from one or both of these two
   causes; from want of faith, or from want of consideration, or of both.

   1. One great reason why men make so imprudent a choice, is unbelief;
   either the want of faith, or the weakness of it. Either men do not
   believe the recompenses of another life, or they are not so firmly
   persuaded of the reality of them. If men do not at all believe these
   things, there is no foundation for religion; for "he that cometh unto
   God (that is, he that thinks of being religious) must believe that God
   is, and that he is a rewarder of them that diligently seek him," as the
   apostle reasons in the beginning of this chapter.

   But I hope, there are but few that are, or can be, infidels, as to
   these great and fundamental principles of religion. But it is to be
   feared, that the faith of a great many is but weak and wavering; their
   faith is rather negative; they do not disbelieve these things, but they
   are not firmly persuaded of them; their faith is rather an opinion,
   than a rooted and well-grounded persuasion; and therefore, no wonder,
   if it be not so strong and vigorous a principle of action, like the
   faith of Abraham and Moses, and other worthies mentioned in this
   chapter. For where faith is in its full strength and vigour, it will
   have proportionable effects upon the resolutions and wills of men: but
   where it is but weak, it is of little or no efficacy. And this is the
   true reason, why so many forsake religion, and cleave to this present
   world; and, when it comes to the push, choose rather to sin than to
   suffer; and will rather quit the truth, than endure persecution for it.

   These are they whom our Saviour describes, "who receive the word with
   joy, and endure for a while; but when tribulation and persecution
   ariseth be cause of the word, presently they are offended:" not that
   they did not believe the word; but their faith had taken no deep root,
   and therefore it withered. The weakness and wavering of men's faith,
   makes them unstable and inconstant in their course; because they are
   not of one mind, but divided betwixt two interests, that of this world
   and the other; and "the double-minded man (as St. James tells us) is
   unstable in all his ways."

   It is generally a true rule; so much wavering as we see in the actions
   and lives of men, so much weakness there is in their faith; and
   therefore, he that would know what any man firmly believes, let him
   attend to his actions more than to his professions.

   If any man live so as no man that heartily believes the Christian
   religion can live, it is not credible, that such a man doth firmly
   believe the Christian religion. He says he does; but there is a greater
   evidence in the case than words; there is testimonium rei, the man's
   actions are to the contrary, and they do best declare the inward sense
   of the man. Did men firmly believe, that there is a God that governs
   the world, and that "he hath appointed a day wherein he will judge it
   in righteousness;" and that all mankind shall shortly appear before
   him, and give an account of themselves, and all their actions, to him;
   and that those who have "kept the faith and a good conscience," and
   have "lived soberly, and righteously, and godly, in this present
   world," shall be unspeakably and eternally happy; "but the fearful and
   unbelieving," those who, out of fear or interest, have deserted the
   faith, or lived wicked lives, "shall have their portion in the lake,
   which burns with fire and brimstone:" I say, were men firmly persuaded
   of these things, it is hardly credible, that any man should make a
   wrong choice, and forsake the ways of truth and righteousness, upon any
   temptation whatsoever.

   Faith, even in temporal matters, is a mighty principle of action, and
   will make men to attempt and undergo strange and difficult things. The
   faith of the gospel ought to be much more operative and powerful,
   because the objects of hope and fear, which it presents to us, are far
   greater, and more considerable, than any thing that this world can
   tempt or terrify us withal.

   Would we but by faith make present to our minds the invisible things of
   another world, the happiness of heaven, and the terrors of hell; and
   were we as verily persuaded of them, as if they were in our view, how
   should we despise all the pleasures and terrors of this world; and with
   what ease should we resist and repel all those temptations, which would
   seduce us from our duty, or draw us into sin!

   A firm and unshaken belief of these things, would effectually remove
   all those mountains of difficulty and discouragement, which men fancy
   to themselves in the ways of religion. "To him that believeth all
   things are possible," and most things would be easy.

   2. Another reason of this wrong choice is want of consideration; for
   this would strengthen our faith, and make it more vigorous and
   powerful: and, in deed, a faith which is well rooted and established
   doth suppose a wise and deep consideration of things; and the want of
   this is a great cause of the fatal miscarriage of men; that they do not
   sit down and consider with themselves seriously, how much religion is
   their interest, and how much it will cost them to be true to it, and to
   persevere in it, to the end.

   We suffer ourselves to be governed by sense, and to be transported with
   present things; but do not consider our future and lasting interest,
   and the whole duration of an immortal soul. And this is the reason why
   so many men are hurried away by the present and sensible delights of
   this world, because they will not take time to think of what will be
   hereafter.

   For it is not to be imagined, but that the man who hath seriously
   considered what sin is, the shortness of its pleasure, and the eternity
   of its punishment, should resolve to forsake sin, and to live a holy
   and virtuous life.

   To conclude this whole discourse. If men did but seriously believe the
   great principles of religion; the being and the providence of God; the
   immortality of their souls; the glorious rewards, and the dreadful
   punishments of another world; they could not possibly make so imprudent
   a choice, as we see a great part of mankind to do; they could not be
   induced to forsake God and religion for any temporal interest and
   advantage; to renounce the favour of heaven, and all their hopes of
   happiness in another world, for any thing that this world can afford;
   nay, not for the whole world, if it were offered to them: for, as our
   Saviour reasons in this very case, of forsaking our religion for any
   temporal interest, or consideration; "What is a man profited if he gain
   the whole world, and lose his own soul? or what shall a man give in
   exchange for his soul?"

   Whenever any of us are tempted in this kind, let that solemn
   declaration of our Saviour and our Judge be continually in our minds;
   "He that confesseth me before men, him will I confess also before my
   Father which is in heaven: but whosoever shall be ashamed of me and of
   my words in this adulterous and sinful generation, of him shall the Son
   of man be ashamed, when he shall come in the glory of his Father, with
   his holy angels."

   And we have great cause to thank God, to see so many in this day of
   trial, and hour of temptation, to adhere with so much resolution and
   constancy to their holy religion, and to prefer the keeping of faith,
   and a good conscience, to all earthly considerations and advantages.

   And this very thing, that so many hold their religion so fast, and are
   so loath to part with it, gives great hopes that they intend to make
   good use of it, and to frame their lives according to the holy rules
   and precepts of it; which alone can give us peace whilst we live, and
   comfort when we come to die; and after death secure to us the
   possession of a happiness, large as our wishes, and lasting as our
   souls. To which, God of his infinite goodness bring us all, for his
   mercies sake, in Jesus Christ: to whom, with the Father, and the Holy
   Ghost, be all honour and glory, world without end. Amen.
     __________________________________________________________________

SERMON LVIII.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us holdfast the profession of our faith without wavering; for he is
   faithful that hath promised.--Heb. x. 23.

   THE main scope and design of this Epistle to the Hebrews is to persuade
   the Jews, who were newly converted to Christianity, to continue
   steadfast in the profession of that holy and excellent religion which
   they had embraced; and not to be removed from it, either by the subtle
   insinuations of their brethren the Jews, who pretended that they were
   in possession of the true ancient religion, and the only true church of
   God upon earth; or by the terror of the heathen persecution, which was
   so hot against them at that time. And to this end the author of this
   Epistle doth by great variety of arguments demonstrate the excellency
   of the Christian religion above the Jewish dispensation; and shews at
   large, that in all those respects upon which the Jews valued themselves
   and their religion (as, namely, upon the account of their lawgiver,
   their high-priests, and their sacrifices) the Christian religion had
   every way the advantage of them.

   And having made this clear, he concludes this with an earnest
   exhortation to them to continue steadfast in the profession of this
   excellent religion, which was revealed to them by the Son of God, the
   true propitiatory sacrifice, and the great high-priest of their
   profession, and into which they had solemnly been initiated and
   admitted by baptism. Ver. 19, 20, 21, 22. "Having therefore, brethren,
   boldness to enter into the holiest, by the blood of Jesus, by a new and
   living way, which he hath consecrated for us through the veil, that is
   to say, his flesh; and having an High-priest over the house of God; let
   us draw near with a true heart, in full assurance of faith;" that is,
   let us sincerely serve God with a firm persuasion of the truth and
   excellency of this holy religion, into the profession whereof we were
   solemnly admitted by baptism; for that is undoubtedly the meaning of
   the following words: "having our hearts sprinkled from an evil
   conscience, and our bodies washed with pure water;" the water with
   which our bodies are washed in baptism, signifying our spiritual
   regeneration, and the purging our consciences from dead works, to serve
   the living God. From all which he concludes, "let us hold fast the
   profession of our faith without wavering." This refers to that solemn
   profession of faith, which was made by all Christians at their baptism,
   and which is contained in the ancient creed of the Christian church,
   called by the ancient fathers, "the rule of faith."

   Let us hold fast, kate'chomen, "let us firmly retain;" the same with
   kratomen tes homologias. (Chap. iv. 14.) "Seeing then we have a great
   High-priest which is passed into the heavens, Jesus, the Son of God,
   let us take fast hold of our profession." So here in the text, the
   apostle upon the same consideration exhorts Christians to retain, or
   hold fast, te`n omologi'antes elpi'dos, "the confession, or profession
   of their hope;" that is, the hope of the resurrection of the dead, and
   everlasting life, which was the conclusion of that faith or creed,
   whereof in baptism they made a solemn profession. "Let us hold fast the
   profession of our faith or hope, without wavering;" the word is akline,
   inflexible, unmoveable, steady, and not apt to waver and be shaken by
   every wind of contrary doctrine, nor by the blasts and storms of
   persecution.--"For he is faithful that hath promised." If we continue
   faithful and steady to God, he will be "faithful," to make good all the
   promises he hath made to us.

   In the words, thus explained, there are two things which I shall
   distinctly consider.

   First, The exhortation: "Let us hold fast the profession of our faith,
   without wavering:" and,

   Secondly, The argument or encouragement used to enforce it; "He is
   faithful that hath promised." I begin with the

   First, The exhortation to be constant and steady in the profession of
   the Christian religion: "Let us hold fast the profession of our faith
   without wavering." In the handling of this, and that we may the better
   understand the true meaning of this exhortation here in the text, I
   shall do these two things:

   I. I shall shew negatively, wherein this constancy and steadiness in
   the profession of the true religion does not consist. And here I shall
   remove one or two things, which are thought by some to be inconsistent
   with constancy and steadfastness in religion.

   II. I shall shew positively what is implied in a constant and steady
   profession of the true religion.

   I. I shall shew negatively, what constancy and steadfastness in the
   profession of the true religion does not imply. And there are two
   things which are thought by some to be implied in "holding fast the
   profession of our faith without wavering."

   First, That men should not take the liberty to examine their religion,
   and inquire into the grounds and reasons of it.

   Secondly, That men should obstinately refuse to hear any reasons that
   can be brought against the true religion, as they think, which they
   have once entertained.

   First, That men should not take the liberty to examine their religion,
   and inquire into the grounds and reasons of it. This, I think, is so
   far from being forbidden in this exhortation, that, on the contrary, I
   doubt not to make it appear, that a free and impartial inquiry into the
   grounds and reasons of our religion, and a thorough trial and
   examination of them, is one of the best means to confirm and establish
   us in the profession of it: I mean, that all persons that are capable
   of it, should do it, and that they will find great benefit and
   advantage by it. For I do not think, that this is a duty equally and
   indifferently incumbent upon all; nor indeed fit and proper for all
   persons; because all are not equally capable of doing it. There are two
   sorts of persons that are in a great measure incapable of doing it:

   1. Children.

   2. Such grown persons as are of a very mean and low capacity and
   improvement of understanding.

   Children are not fit to examine, but only to learn and believe what is
   taught them by their parents and teachers. They are fit to have the
   fear of God, and the principles of the true religion, instilled into
   them; but they are by no means fit to discern between a true and false
   religion, and to choose for themselves, and to make a change of their
   religion; as hath of late been allowed to them in a nation not far from
   us, and by public edict declared, that children at seven years old are
   fit to choose and to change their religion: which is the first law I
   ever heard of, that allows children at that age to do any act for
   themselves, that is of consequence and importance to them, for the
   remaining part of their lives, and which they shall stand obliged to
   perform and make good. They are indeed baptized, according to the
   custom and usage of the Christian church, in their infancy: but they do
   not enter into this obligation themselves: but their sureties undertake
   for them, that when they come to age, they shall take this promise upon
   themselves, and confirm and make it good. But surely, they can do no
   act for themselves, and in their own name, at that age, which can be
   obligatory. They can neither make any contracts that shall be valid,
   nor incur any debt, nor oblige themselves by any promise, nor choose
   themselves a guardian, nor do any act that may bring them under an
   inconvenience, when they shall come at age. And can we think them of
   discretion sufficient at that time, to do a thing of the greatest
   moment and consequence of all other; and which will concern them to all
   eternity; namely, to choose their religion? There is indeed one part of
   one religion (which we all know) which children at seven years of age
   are fit (I do not say to judge of, but) to be as fond of, and to
   practise to as good purpose, as those of riper years; and that is, to
   worship images, to tell their beads, to say their prayers, and to be
   present at the service of God in an unknown tongue; and this they are
   more likely to choose at that age, than those who are of riper and more
   improved understandings; and if they do not choose it at that time, it
   is ten to one they will not choose it afterwards. I shall say no more
   of this, but that it is a very extraordinary law, and such as perhaps
   was never thought of before from the beginning of the world. Thus much
   for children.

   As for grown persons, who are of a very low and mean capacity of
   understanding, and either by reason of the weakness of their faculties,
   or other disadvantages which they lie under, are in little or no
   probability of improving themselves: these are always to be considered
   as in the condition of children and learners, and therefore must, of
   necessity, in things, which are not plain and obvious to the meanest
   capacities, trust and rely upon the judgment of others. And it is
   really much wiser and safer for them so to do, than to depend upon
   their own judgments, and to lean to their own understandings; and such
   persons, if they be modest and humble, and pray earnestly to God for
   his assistance and direction, and are careful to practise what they
   know, and to live up to the best light and knowledge which they have,
   shall not miscarry merely for want of those farther degrees of
   knowledge, which they had no capacity nor opportunity to attain,
   because their ignorance is unavoidable, and God will require no more of
   them than he hath given them, and will not call them to account for the
   improvement of those talents which he never committed to them. And if
   they be led into any dangerous error, by the negligence or ill conduct
   of those under whose care and instruction the providence of God
   permitted them to be placed, God will not impute it to them as a fault;
   because in the circum stances in which they were they took the best and
   wisest course that they could, to come to the knowledge of the truth,
   by being willing to learn what they could of those whom they took to be
   wiser than themselves.

   But for such persons, who, by the maturity of their age, and by the
   natural strength and clearness of their understandings, or by the due
   exercise and improvement of them, are capable of inquiring into, and
   understanding the grounds of their religion, and discerning the
   difference betwixt truth and error (I do not mean in unnecessary
   points, and matters of deepest learning and speculation, but in matters
   necessary to salvation), it is certainly very reason able, that such
   persons should examine their religion, and understand the reasons and
   grounds of it.

   And this must either be granted to be reasonable, or else every man
   must continue in that religion in which he happens to be fixed by
   education, or for any other reason to pitch upon, when he comes to
   years, and makes his free choice: for if this be a good principle, that
   no man is to examine his religion, but take it as it is, and to believe
   it, and rest satisfied with it; then every man is to remain in the
   religion which he first lights upon, whether by choice or the chance of
   his education. For he ought not to change but upon reason; and reason
   he can have none, unless he be allowed to examine his religion, and to
   compare it with others, that by the comparison he may discern which is
   best, and ought in reason to be preferred in his choice. For to him
   that will not, or is not permitted to search into the grounds of any
   religion, all religions are alike; as all things are of the same colour
   to him that is always kept in the dark; or if he happens to come into
   the light dares not open his eyes, and make use of them to discern the
   different colours of things.

   But this is evidently and at first sight unreasonable; because at this
   rate, every man that hath once entertained an error, and a false
   religion, must for ever continue in it: for if he be not allowed to
   examine it, he can never have reason to change; and to make a change
   without reason, is certainly unreason able, and mere vanity and
   inconstancy.

   And yet, for aught I can see, this is the principle which the church of
   Rome doth, with great zeal and earnestness, inculcate upon their
   people; discouraging all doubts and inquiries about their religion, as
   temptations of the devil; and all examinations of the grounds and
   reasons of their religion as an inclination and dangerous step towards
   heresy: for what else can they mean by taking the Scriptures out of the
   hands of the people, and locking them up from them in an unknown
   tongue, by requiring them absolutely to submit their judgments, and to
   resign them up to that which they are pleased to call the catholic
   church, and implicitly to believe as she believes, though they know not
   what that is? This is, in truth, to believe as their priest tells them;
   for that is all the teaching part of the church, and all the rule of
   faith that the common people are acquainted with.

   And it is not sufficient to say in this matter, that when men are in
   the truth, and of the right religion, and in the bosom of the true
   church, they ought to rest satisfied, and to examine and inquire no
   farther. For this is manifestly unreasonable, and that upon these three
   accounts:

   1. Because this is a plain and shameful begging of the thing in
   question; and that which every church, and every religion, doth almost
   with equal confidence pretend to; that their's is the only right
   religion, and the only true church. And these pretences are all alike
   reasonable to him that never examined the grounds of any of them, nor
   hath compared them together. And therefore, it is the vainest thing in
   the world for the church of Rome to pretend, that all religions in the
   world ought to be examined but their's; because their's, and none else,
   is the true religion. For this which they say so confidently of it,
   that it is the true religion, no man can know till he hath examined it,
   and searched into the grounds of it, and hath considered the objections
   which are against it. So that it is fond partiality to say, that their
   religion is not to be examined by the people that profess it, but that
   all other religions ought to be examined, or rather, be cause they are
   different from that which they presume to be the only true religion,
   ought to be condemned at all adventures, without any farther inquiry:
   this, I say, is fond partiality; because every religion, and every
   church, may (for aught that appears to any man that is not permitted to
   examine things impartially) say the same for themselves, and with as
   much reason; and, if so, then either every religion ought to permit
   itself to be examined; or else no man ought to examine his own
   religion, whatever it be: and, consequently, Jews, and Turks, and
   heathens, and heretics, ought all to continue as they are, and none of
   them to change; because they cannot reasonably change without examining
   both that religion which they leave, and that which they embrace
   instead of it.

   2. Admitting this pretence were true, that they are the true church,
   and have the true religion; this is so far from being a reason why they
   should not permit it to be examined, that, on the contrary, it is one
   of the best reasons in the world why they should allow it to be
   examined, and why they may safely suffer it to be so. They should
   permit it to be tried, that men may upon good reason be satisfied that
   it is the true religion: and they may safely suffer it to be done;
   because, if they be sure that the grounds of their religion be firm and
   good, I am sure they will be never the worse for being examined and
   looked into. But I appeal to every man's reason, whether it be not an
   ill sign that they are not so sure that the grounds of their religion
   are solid and firm, and such as will abide the trial, that they are so
   very loath to have them searched into and examined? This cannot but
   tempt a wise man to suspect, that their church is not founded upon a
   rock, and that they themselves know some thing that is amiss in their
   religion, which makes them so loath to have it tried, and brought to
   the touch.

   3. It is certain among all Christians, that the doctrine preached by
   the apostles was the true faith of Christ; and yet they never forbade
   the Christians to examine whether it was so or not: nay, on the
   contrary, they frequently exhort them to try and examine their
   religion, and whether that doctrine which they had delivered to them
   was the true faith of Christ. So St. Paul, (2 Corinth. xiii. 5.)
   "Examine yourselves, whether ye be in the faith; prove your ownselves."
   And, again, (1 Thess. v. 21.) "Prove all things, hold fast that which
   is good;" intimating to us, that in order to the holding fast the
   profession of our faith, it is requisite to prove and try it. And so
   likewise St. John's 1st Ep. iv. 1. "Beloved, believe not every spirit,
   but try the spirits whether they are of God; because many false
   prophets are gone out into the world." And he gives a very notable mark
   whereby we may know the Spirit of truth, and the spirit of error. The
   spirit of error carries on a worldly interest and design, and the
   doctrines of it tend to secular power and greatness: (ver. 5.) "They
   are of the world; therefore speak they of the world, and the world
   heareth them." (Acts xvii. 11.) St. Luke commends it, as an argument of
   a more noble and generous spirit in the Bereans, that they examined the
   doctrine which the apostles preached, whether it were agreeable to the
   Scriptures; and this without disparagement to their infallibility:
   "These (saith he,) were more noble than those of Thessalonica, in that
   they received the word with all readiness of mind, and searched the
   Scriptures daily whether those things were so." They were ready to
   receive the word; but not blindly, and with an implicit faith, but
   using due care to examine the doctrines which they were taught, and to
   see if they were agree able to that Divine revelation of the Holy
   Scriptures which they had before received. It seems they were not
   willing to admit and swallow contradictions in their faith. And we
   desire no more of the church of Rome, than that they would encourage
   the people to search the Scriptures daily, and to examine whether their
   doctrines be according to them. We would be glad to hear the pope, and
   a general council commend to the people the searching of the
   Scriptures, and to try their definitions of faith and decrees of
   worship by that rule, to see whether what they have defined, and decree
   to be believed and practised, be agreeable to it--their worship of
   images; their solemn invocation of angels, and of the blessed Virgin,
   and the saints departed; the sacrament under one kind only; the public
   prayers and service of God in an unknown tongue; the frequent
   repetition of the propitiatory sacrifice of Christ's body and blood in
   the mass. Had the Bereans been at the council of Trent, and pleaded
   their right to "search the Scriptures, whether these things were so," I
   doubt they would have been thought very troublesome and impertinent,
   and would not have been praised by the pope and council for their
   pains, as they are by St. Luke.

   You see then, upon the whole matter, that it is a very groundless and
   suspicious pretence of the church of Rome, that, because they are
   infallibly in the right, and their's is the true religion, therefore
   their people must not be permitted to examine it. The doctrine of the
   apostles was undoubtedly the true faith of Christ; and yet they not
   only permitted the people to examine it, but exhorted and encouraged
   them so to do, and commended them for it: and any man, that hath the
   spirit of a man, must abhor to submit to this slavery, not to be
   allowed to examine his religion, and to inquire freely into the grounds
   and reasons of it; and would break with any church in the world upon
   this single point; and would tell them plainly, If your religion be too
   good to be examined, I doubt, it is too bad to be believed.

   If it be said, that the allowing of this liberty is the way to make
   people perpetually doubting and unsettled; I do utterly deny this, and
   do on the contrary with good reason affirm, that it is apt to have the
   contrary effect; there being in reason no better way to establish any
   man in the belief of any thing, than to let him see that there are very
   good grounds and reasons for what he believes; which no man can ever
   see, that is not permitted to examine whether there be such reasons or
   not. So that, besides the reasonableness of the thing, it is of great
   advantage to us; and that upon these accounts:

   1. To arm us against seducers. He that hath examined his religion, and
   tried the grounds of it, is most able to maintain them, and make them
   good against all assaults that may be made upon us, to move us from our
   steadfastness: whereas, he that hath not examined, and consequently
   does not understand, the reasons of his religion, is liable to be
   "tossed to and fro, and to be carried about with every wind of
   doctrine, by the sleight of men, and the cunning craftiness of those
   that lie in wait to deceive." For when he is attempted, he will either
   defend his religion, or not: if he undertake the defence of it, before
   he hath examined the grounds of it, he makes himself an easy prey to
   every crafty man that will set upon him; he exposeth at once himself to
   danger and his religion to disgrace. If he decline the defence of it,
   he must be forced to take sanctuary in that ignorant and obstinate
   principle--that, because he is of an infallible church, and sure that
   he is in the right, therefore he never did nor will examine whether he
   be so or not. But how i he, or can he, be sure that he is in the right,
   if he 1 have no other reason for it, but his confidence, and his being
   "wiser in his own conceit, than seven men that can render a reason?" It
   is a shameful thing in a wise man, who is able to give a good reason of
   all other actions and parts of his life, to be able to say nothing for
   his religion, which concerns him more than all the rest.

   2. To examine and understand the grounds of our religion, will be a
   good means (by the assistance of God's grace) to keep us constant to
   it, even under the fiery trial. When it comes to this, that a man must
   suffer for his religion, he had need to be well established in the
   belief of it; which no man can so well be, as he that in some measure
   understands the grounds and reasons of his belief. A man would be well
   assured of the truth and goodness of that for which he would lay down
   his life; otherwise, "he dies as a fool dies"--he knows not for what. A
   man would be loath to set such a seal to a blank, I mean to that which
   he hath no sufficient ground and reason to believe to be true; which,
   whether he hath or not, no man that hath not examined the grounds of
   his religion can be well assured of. This St. Peter prescribes, as the
   best preparative for suffering for righteousness sake, in his first
   Epistle, iii. 14, 15. "But, if ye suffer for righteousness sake, happy
   are ye; and be not afraid of their terror, neither be troubled; but
   sanctify the Lord God in your hearts (that is, make him the great
   object of your dread and trust), and be ready always to give an answer
   to every man that asketh you a reason of the hope that is in you."

   Secondly, "The holding fast the profession of our faith without
   wavering," doth not imply, that men should obstinately refuse to hear
   any reason against that religion, which they have embraced, and think
   to be the true religion. As men should examine before they choose; so,
   after they have chosen, they should be ready to be better informed, if
   better reason can be offered. No man ought to think himself so
   infallible as to be privileged from hearing reason, and from having his
   doctrines and dictates tried by that test.

   Our blessed Saviour himself, the most infallible person that ever was
   in the world, and who "declared the truth which he had heard of God,"
   yet he offered himself and his doctrine to this trial. (John viii. 46.)
   "Which of you convinceth me of sin?" that is, of falsehood and error?
   "And if I speak the truth, why do ye not believe me?" He was sure he
   spake the truth; and yet, for all that, if they could convince him of
   error and mistake, he was ready to hear any reason they could bring to
   that purpose. Though a man be never so sure that he is in the true
   religion, and never so resolved to continue constant and steadfast in
   it; yet reason is always to be heard, when it is fairly offered. And as
   we ought always to be "ready to give an answer to those who ask a
   reason of the hope and faith that is in us," so ought we likewise to be
   ready to hear the reasons which others do fairly offer against our
   opinion and persuasion in religion, and to debate the matter with them;
   that if we be in the right, and they in the wrong, we may rectify their
   mistake, and "instruct them in meekness, if God peradventure may give
   them repentance to the acknowledgment of the truth."

   We are not only to examine our religion, before we peremptorily fix
   upon it; but after we are, as we think upon the best reason,
   established and settled in it. Though we ought not to doubt and waver
   in our religion upon every slight and trifling objection that can be
   brought against it; yet we ought always to have an ear open to hear
   reason, and consider any thing of weight and moment that can be offered
   to us about it. For it is a great disparagement to truth, and argues a
   distrust of the goodness of our cause and religion, to be afraid to
   hear what can be said against it; as if truth were so weak, that in
   every conflict it were in danger to be baffled and run down, and go by
   the worst; and as if the reasons that could be brought against it, were
   too hard for it, and not to be encountered by those forces which truth
   has on its side.

   We have that honest confidence of the goodness of our cause and
   religion, that we do not fear what can be said against it; and
   therefore, we do not forbid our people to examine the objections of our
   adversaries, and to read the best books they can write against it. But
   the church of Rome are so "wise in their generation," that they will
   not permit those of their communion to hear or read what can be said
   against them: nay, they will not permit the people the use of the Holy
   Scriptures, which they, with us, acknowledge to be at least an
   essential part of the rule of faith. They tell their people, that after
   they are once of their church and religion, they ought not to hear any
   reasons against it; and though they be never so strong, they ought not
   to entertain any doubt concerning it; because all doubting is a
   temptation of the devil, and a mortal sin. But surely that church is
   not to be heard, which will not hear reason: nor that religion to be
   much admired, which will not allow those that have once embraced it, to
   hear it ever after debated and examined. This is a very suspicious
   business, and argues, that either they have not truth on their side; or
   that truth is a weak, and pitiful, and sneaking thing, and not able to
   make its party good against error.

   I should wow have proceeded, in the second place, to shew positively
   what is implied in "holding fast the profession of our faith without
   wavering;" and then to have considered the argument and encouragement
   hereto--"because he is faithful that promised." But I shall proceed no
   farther at this time.
     __________________________________________________________________

SERMON LIX.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us hold fast the profession of our faith without wavering; for he
   is faithful that hath promised.--Heb. x. 23.

   I HAVE already made entrance into these words, which I told you do
   contain in them,

   First, An exhortation to "hold fast the profession of our faith without
   wavering."

   Secondly, An argument or encouragement there to; "because he is
   faithful that promised." If we continue steadfast and faithful to God,
   we shall find him faithful to us, in making good all the promises which
   he hath made to us, whether of aid and support, or of recompense and
   reward of our fidelity to him.

   I have begun to handle the first part of the text, viz. The apostle's
   exhortation to Christians to be constant and steady in their religion:
   "Let us hold fast the profession of our faith without wavering." The
   word akline, which we render "without wavering," signifies inflexible
   and unmoveable, not apt to waver and to be shaken with every wind of
   contrary doctrine, nor by the blasts and storms of persecution. And
   that we might the better comprehend the full and true meaning of this
   exhortation, I propounded to do these two things:

   I. To shew negatively, wherein this constancy and steadiness in the
   profession of the true religion doth not consist. And,

   II. To shew positively, what is implied and in tended here by the
   apostle in "holding fast the profession of our faith without wavering."

   I. To shew negatively, wherein this constancy and steadiness in the
   profession of the true religion doth not consist. This I spake to the
   last day; and shewed at large, that there are two things which are not
   contained and intended in this exhortation.

   1. That men should not have the liberty to examine their religion, and
   to inquire into the grounds and reasons of it; such I mean as are
   capable of this examination and inquiry; which some, I shewed, are not;
   as children, who, while they are in that state, are only fit to learn
   and believe what is taught them by their parents and teachers: and
   likewise such grown persons, as, either by the natural weakness of
   their faculties, or by some great disadvantage of education, are of a
   very low and mean capacity and improvement of understanding. These are
   to be considered, as in the condition of children and learners, and
   therefore must of necessity trust and rely upon the judgment of others.

   2. This "holding fast the profession of our faith without wavering,"
   does not imply, that when men upon examination and inquiry are settled,
   as they think and verily believe, in the true religion, they should
   obstinately refuse to hear any reason that can be offered against them.
   Both these principles I shewed to be unreasonable, and arguments of a
   bad cause and religion.

   I shall now proceed to explain the meaning of this exhortation, to
   "hold fast the profession of our faith without wavering," by shewing,
   in the

   Second place, What it is that is implied in the constant and steady
   profession of the true faith and religion: namely, that when upon due
   search and examination, we are fully satisfied, that it is the true
   religion which we have embraced, or, as St. Peter expresses it, 1st
   Epistle, v. 12. that "this is the true grace of God, wherein we stand;"
   that then we should adhere steadfastly to it, and hold it fast, and not
   suffer it to be wrested from us, nor ourselves to be moved from it, by
   any pretences, or insinuations, or temptations whatsoever: for there is
   a great deal of difference between the confidence and steadfastness of
   an ignorant man, who hath never considered things, and inquired into
   the grounds of them; and the assurance and settlement of one, who hath
   been well instructed in his religion, and hath taken pains to search
   and examine to the bottom, the grounds and reasons of what he holds and
   professeth to believe. The first is mere wilfulness and obstinacy. A
   man hath entertained and drank in such principles of religion by
   education, or hath taken them up by chance; but he hath no reason for
   them: and yet, however he came by them, he is resolved to hold them
   fast, and not to part with them. The other is the resolution and
   constancy of a wise man. He hath embraced his religion upon good
   grounds, and he sees no reason to alter it: and therefore is resolved
   to stick to it, and to hold fast the profession of it steadfastly to
   the end. And to this purpose there are many exhortations and cautions
   scattered up and down the writings of the holy apostles; as that we
   should be "steadfast and unmoveable, established in the truth, rooted
   and grounded in the faith," and that we should "hold fast that which is
   good," and not suffer ourselves "to be carried to and fro with every
   wind of doctrine, through the sleight of men, and the cunning
   craftiness of those that lie in wait to deceive;" that we should "not
   be removed from him that hath called us unto the grace of Christ, unto
   another gospel;" that we should "stand fast in one spirit and one mind,
   striving together for the faith of the gospel, and be in nothing
   terrified by our adversaries;" and that, if occasion be, we should
   "contend earnestly for the faith which was once delivered unto the
   saints;" and here in the text, that we should "hold fast the profession
   of our faith without wavering." For the explaining of this, I shall do
   two things:

   I. Consider what it is that we are to hold fast; namely, "the
   profession of our faith;" and,

   II. How we are to hold it fast, or what is implied in "holding fast the
   profession of our faith without wavering."

   I. What it is that we are to hold fast; namely, "the profession of our
   faith;" i. e. of the Christian faith or religion; for, I told you
   before, that this profession or confession of our faith, or hope (as
   the word properly signifies), is an allusion to that profession of
   faith, which was made by all those who were admitted members of the
   Christian church by baptism; of which the apostle makes mention
   immediately before the text, when he says, "let us draw near in full
   assurance of faith, having our hearts sprinkled from an evil
   conscience, and our bodies washed with pure water:" and then it
   follows, "let us hold fast the profession of our faith without
   wavering." The profession of faith; which we made in our baptism, and
   which by the ancient fathers is called the rule of faith, and which is
   now contained in that which we call the Apostles' Creed, and which is
   called by St. Paul, (Rom. vi. 17.) "the form of doctrine which was
   delivered to them," t. e. to all Christians; and (2 Tim. i. 13.) the
   "form of sound words:" "hold fast (saith he) the form of sound words,
   which thou hast heard of me, in faith and love which is in Christ
   Jesus;" and, by St. Jude, "the faith which was once delivered unto the
   saints."

   So that it is the first and ancient faith of the Christian church,
   delivered to them by Christ and his apostles, which we are here
   exhorted to "hold fast;" the necessary and fundamental articles of the
   Christian faith; and by consequence all those truths which have a
   necessary connexion with those articles, and are implied in them, and
   by plain consequence are to be deduced from them. It is not the
   doubtful and uncertain traditions of men; nor the partial dictates and
   doctrines of any church, since the primitive times, which are not
   contained in the Holy Scriptures and the ancient creeds of the
   Christian church, but have been since declared and imposed upon the
   Christian world, though with never so confident a pretence of antiquity
   in the doctrines, and of infallibility in the proposers of them: these
   are no part of that faith which we are either to profess or to hold
   fast; because we have no reason to admit the pretences, by virtue
   whereof those doctrines or practices are imposed; being able to make it
   good, and having effectually done it, that those doctrines are not of
   primitive antiquity; and that the church, which proposeth them, hath no
   more claim to infallibility, than all other parts of the Christian
   church; which since the apostles time is none at all.

   In a word, no other doctrines, which are not sufficiently revealed in
   Scripture, either in express terms, or by plain and necessary
   consequence; nor any rites of worship, nor matters of practice, which
   are not commanded in Scripture, are to be esteemed any part of that
   faith in religion, the profession whereof the apostle here commands all
   Christians to "hold fast without wavering;" much less any doctrines or
   practices which are repugnant to the word of God, and to the faith and
   practice of the first ages of Christianity; of which kind I shall have
   occasion in my following discourse to instance in several particulars.
   In the mean time I shall only observe, that that faith and religion
   which we profess, and which, by God's grace, we have ever held fast, is
   that which hath been acknowledged by all Christian churches in all
   ages, to have been the ancient catholic and apostolic faith, and cannot
   (as to any part or tittle of it) be denied to be so, even by the church
   of Rome herself.

   I proceed to the

   II. Second thing which I proposed to consider; namely, How we are to
   hold fast the profession of our faith, or what is implied by the
   apostle, in this exhortation, "to hold fast the profession of our faith
   without wavering." And I think, these following particulars may very
   well be supposed to be implied in it:

   1. That we should hold fast the profession of our faith, against the
   confidence of men, without Scripture or reason to support their
   confidence.

   2. And much more against the confidence of men, contrary to Scripture,
   and reason, and the common sense of mankind.

   3. Against all the temptations and terrors of the world.

   4. Against all vain promises of being put into a safer condition, and
   groundless hopes of getting to heaven upon easier terms in another
   religion.

   5. Against all the cunning arts and insinuations of busy and disputing
   men, whose design it is to unhinge men from their religion, and to gain
   proselytes to their own party and faction. I shall go over these with
   as much clearness and brevity as I can.

   1. We should hold fast the profession of our faith, against the
   confidence of men, without Scripture or reason to support that
   confidence. All religion is either natural or instituted. The rule of
   natural religion is the common reason of mankind: the rule of
   instituted religion is Divine revelation, or the word of God; which all
   Christians before the council of Trent did agree to be contained in the
   Holy Scriptures. So that nothing can pretend to be religion, but what
   can be proved to be so, one or both of those ways; either by Scripture,
   or by reason, or by both. And how confident soever men may be of
   opinions destitute of this proof, any man that understands the grounds
   of religion will without any more ado reject them, for want of this
   proof; and, notwithstanding any pretended authority or infallibility of
   the church that imposed them, will have no more consideration and
   regard of them, than of the confident dictates and assertions of any
   enthusiast whatsoever; because there is no reason to have regard to any
   man's confidence, if the arguments and reasons which he brings bear no
   proportion to it. We see in experience, that confidence is generally
   ill-grounded, and is a kind of passion in the understanding, and is
   commonly made use of, like fury and force, to supply for the weakness
   and want of argument. If a man can prove what he says by good argument,
   there is no need of confidence to back and support it. We may at any
   time trust a plain and substantial reason, and leave it to make its own
   way, and to bear out itself. But if the man's reasons and arguments be
   not good, his confidence adds nothing of real force to them, in the
   opinion of wise men, and tends only to its own confusion. Arguments are
   like powder, which will carry and do execution according to its true
   strength; and all the rest is but noise. And generally none are so much
   to be suspected of error, or a design to deceive, as those that pretend
   most confidently to inspiration and infallibility; as we see in all
   sorts of enthusiasts, who pretend to inspiration, although we have
   nothing but their own word for it: for they work no miracles; and all
   pretence to inspiration and infallibility, without miracles, whether it
   be in particular persons, or in whole churches, is enthusiastical: i.
   e. a pretence to inspiration, without any proof of it.

   And therefore Si. Paul was not moved by the boasting and confidence of
   the false apostles; because they gave no proof and evidence of their
   Divine inspiration and commission, as he had done; for which he appeals
   to the sense of men, whether he had not wrought great miracles; which
   the false apostles had not done, though they had the confidence to give
   out themselves to be apostles as well as he. (2 Cor. xii. 11, 12.) "I
   am (says he) be come a fool in glorying, ye have compelled me. And
   truly the signs of an apostle were wrought among you in all patience,
   in signs and wonders, and mighty deeds." And (Rev. ii. 2.) Christ there
   commends the church of Ephesus, because she had tried them which said
   they were apostles, but were not; and had found them liars. And as we
   are not to believe every one that says he is an apostle, so neither
   every one that pretends to be a successor of the apostles, and to be
   endued with the same spirit of infallibility that they were; for these
   also, when they are tried, whether they be the successors of the
   apostles or not, may be found liars. And, therefore, St. John cautions
   Christians not to believe every spirit (that is, every one that
   pretends to Divine inspiration, and the Spirit of God); "but to try the
   spirits whether they be of God, because many false prophets are gone
   out into the world." (1 John iv. 1.) And, therefore, the confidence of
   men in this kind ought not to move us, when their pretence to
   infallibility is destitute of the proper proof and evidence of it,
   which is a power of miracles; and when their doctrines and practices
   have neither the evidence of reason or Scripture on their side.

   For instance, that--the church of Rome is the mother and mistress of
   all churches, which is one of the new articles of Pope Pius the IVth's
   creed, and yet there is not one syllable in Scripture tending to this
   purpose. And in reason it cannot be, that any but that which was the
   first Christian church should be the mother of all churches; and that
   the church of Rome certainly was not, and the church of Jerusalem
   undoubtedly was.

   And then, that the bishop of Rome, as successor of St. Peter there, is
   the supreme and universal pastor of Christ's church by Divine
   appointment, as hr assumes to himself; and that it is necessary to
   salvation for every human creature to be subject to the bishop of Rome,
   as is declared in their canon law by a constitution of Pope Boniface
   VIII. which constitution is confirmed in the last Lateran council; of
   all which there is not the least mention in Scripture, nor any Divine
   appointment to that purpose to be found there. And it is against reason
   that all the world should be obliged to trudge to Rome for the decision
   of causes and differences, which, in many and the most weighty matters,
   are reserved to the decision of that see, and can be determined no
   where else. And against reason likewise it is to found this universal
   supremacy in his being successor of St. Peter, and to fix it in the
   bishop of Rome, rather than at Antioch, when it is certain, and granted
   by themselves, that St. Peter was first bishop of Antioch, and out of
   all question, that he was bishop of Antioch; but not so, that lie was
   bishop of Rome.

   Nor is there any thing in Scripture for the deliverance of souls out of
   purgatory by the prayers and masses of the living. The whole thing is
   groundless, and not agreeable to the constant sup positions of
   Scripture concerning a future state. Nor is there any reason for it
   besides that which is not fit to be given--the wealth and profit which
   it brings in.

   The invocation and worship of the blessed virgin, and of all the saints
   departed, is destitute of all Scripture warrant or example, and
   confessed by themselves not to have been owned or practised in the
   three first ages of the church, because it looked too like the heathen
   idolatry, which deserves to be well considered by those who pretend to
   derive their whole religion from Christ and his apostles by a continued
   and uninterrupted succession. And this practice is likewise destitute
   of all colour of reason, unless we be assured that they hear our
   prayers in all places, which we cannot be, unless they be present in
   all places, which they themselves do not believe; or that God doth some
   way or other reveal and make known to them the prayers which are made
   to them, which we cannot possibly be assured of, but by some revelation
   of God to that purpose, which we no where find, nor doth the church of
   Rome pretend to it.

   But I proceed to the

   II. Second thing, namely, that we should much more "hold fast the
   profession of our faith" and religion against the confidence of men,
   contrary to Scripture and reason and the common sense of mankind. For
   these are the chief grounds of certainty which we can have for or
   against any thing; and if these be clearly on our side, we ought not to
   be much moved by the confidence of men, concerning any doctrines or
   practices of religion, which are plainly contrary to these. If in
   points wherein we have this advantage on our side, we do not "hold fast
   the profession" of our religion, our error and folly are capable of no
   excuse. And this advantage we plainly have in several points and
   controversies between us and the church of Rome.

   As in the worship of images, which is as expressly and clearly
   forbidden in the second commandment, and that without any distinction,
   as any other thing is forbidden in the whole Bible. And that it is so
   forbidden in this commandment, and that this commandment is still in
   force among Christians, was the universal sense of the ancient
   Christian church.

   Prayers and the service of God in an unknown tongue, are directly
   contrary to the very nature and end of religious worship, which ought
   to be a reasonable service; which it cannot be, if it be not directed
   by our understandings, and accompanied with our hearts and affections:
   but if it be performed in an unknown tongue, our understanding can have
   no part in it; and if we do not understand it, it cannot move our
   affections. And this likewise is plainly contrary to Scripture, namely,
   to a large discourse of St. Paul's almost throughout a whole chapter,
   where he purposely sets himself to shew the unprofitableness and gross
   absurdity of praying, or celebrating any other part of religious
   worship, in an unknown tongue. If any part of our religion had been
   half so clearly condemned in Scripture, as this is, (which yet is the
   constant and general practice of the church of Rome) we must have lain
   down in our shame, and confusion would have covered us; and we must
   either have rejected the authority of the Bible, or have renounced that
   point of our religion, whatever it had been; though it had been dear to
   us as our right hand, and our right eye, we must, upon such plain
   evidence of Scripture against it, have cut it off, and plucked it out,
   and cast it from us.

   The like may be said of locking up the Scriptures from the people in an
   unknown tongue, contrary to the command of the Scriptures themselves,
   and to the great end and design of Almighty God in the writing and
   publishing of them; and contrary to the perpetual exhortations and
   councils of all the ancient fathers of the Christian church for a great
   many ages, not one excepted. They are hardly more frequent, and
   copious, and earnest, in any argument, than in persuading people of all
   ranks and conditions to the constant and careful reading of the Holy
   Scriptures: and contrary to the common reason and sense of mankind. For
   what should men be persuaded to be acquainted withal, if not with that
   which is the great instrument of our salvation? That book, which was
   written on purpose to reveal and convey to men the knowledge of God,
   and of his will, and their duty? What should men be allowed to know, if
   not that which is the best and most effectual means to direct and bring
   them to heaven, or turn them from sin, and to preserve them from
   eternal misery? When our Saviour would represent the best and most
   effectual means of bringing men to happiness, and saving them from the
   eternal torments of hell, in the parable of the rich man and Lazarus,
   he brings in Abraham, giving the best advice he could to the rich man,
   who was in hell, concerning his brethren that were upon earth, how they
   might prevent their coming into that place of torment, and he directs
   them to the Scriptures, as the best and most effectual means to that
   purpose: "They have (says he) Moses and the prophets, let them hear
   them."

   Now if in the church of God, among the Jews, the same course had been
   taken that is now in the church of Rome, the rich man might, and in all
   reason ought, to have replied, "Nay, father Abraham, but they have not
   Moses and the prophets, nor are they permitted to read them in a
   language that they can understand, and, therefore, this advice is of no
   use to them;" and then he might with reason have pressed him, as he
   did, that "one might be sent to them from the dead, to testify unto
   them." But it appears, that Abraham was very positive and peremptory in
   this advice, and that he prefers the knowledge of the Scriptures to any
   other way and means that could be thought of, and that if this had not
   its effect to persuade men to repentance, and to preserve them from
   hell, he did not know any thing else that was so likely to do it; for
   he concludes, "If they hear not Moses and the prophets, neither will
   they be persuaded though one rose from the dead." And this is the
   conclusion of the parable, which plainly shews what was the main scope
   and design of our Saviour in it; namely, to recommend to us the use of
   the Holy Scriptures, as the best and most effectual means which the
   wisdom of God hath provided for the salvation of mankind.

   And now any man would be apt to think, that the declared judgment of
   our Saviour in the case should go a great way, even with the most
   infallible church in the world. However, this we must say, that it is
   in truth a very hard case, to which the church of Rome hath reduced
   men; that it will neither allow them salvation out of their church, nor
   the best and most effectual means of salvation when they are in it. I
   might say much more upon this head; but this I hope may be sufficient.

   The next instance shall be in the doctrine of transubstantiation; which
   is contrary to the Scriptures, which, after consecration, so frequently
   call the elements bread and wine, and which, without reason or
   necessity, puts an absurd and impossible sense upon those words of our
   Saviour, "This is my body;" which do no more prove transubstantiation
   than those words, "This cup is the New Testament," do prove, that the
   material cup which was used in the sacrament was substantially changed
   into the New Testament; and no more than those texts, which affirm God
   to have eyes, and ears, and hands, do prove that he really hath so. But
   besides the contrariety of this doctrine to Scripture, nothing can be
   more repugnant to reason. It is so big with contradictions, and so
   surfeited of impossibilities, that it would be endless to reckon them
   up. And, besides all this, it plainly contradicts the clear and
   constant evidence of four of our five senses, which, whoever
   contradicts, undermines the foundation of all certainty.

   And then the communion in one kind is plainly contrary to our Saviour's
   institution of the sacrament in both kinds, as they themselves
   acknowledge. And therefore the council of Constance, being sensible of
   this, was forced to decree it with an express non obstante to the
   institution of Christ, and the practice of the apostles and the
   primitive church. And their doctrine of concomitancy (as if the blood
   were in the flesh, and together with it) will not help the matter:
   because in the sacrament Christ's body is represented as broken, and
   pierced, and exhausted, and drained of its blood; and his blood is
   represented as shed and poured out; so that one kind can by no means
   contain and exhibit both.

   The next instance is, the repetition of Christ's propitiatory sacrifice
   in the mass, so often as that is celebrated: against all reason;
   because the sacrifice of Christ once offered upon the cross, was a full
   and perfect propitiation for the sins of the whole world; and therefore
   ought not, because it needs not, to be again repeated for that end, in
   any manner whatsoever. And it is directly contrary to the main scope of
   a great part of this Epistle to the Hebrews, which shews the excellency
   of the gospel above the law in this respect, that the expiatory
   sacrifice of the gospel was offered once for all; whereas the
   sacrifices of the law were perpetually repeated. Chap. vii. 27.
   speaking of Christ: "who needs not daily, as those high-priests, to
   offer up sacrifices; first for his own sins, and then for the people's:
   for this he did once when he offered up himself. (Chap. ix. 26.) But
   once in the end of the world hath he appeared, to take away sin by the
   sacrifice of himself: and as it is appointed for all men once to die;
   so Christ was once offered to bear the sins of many." And, chap. x. 10.
   "By the which will we are sanctified, through the offering of the body
   of Jesus Christ once for all." And, verse 12. "But this man, after he
   had offered one sacrifice for sins, for ever sat down on the right hand
   of God." And, verse 14. "For by one offering he hath perfected for ever
   them that are sanctified." There cannot be plainer texts for any thing
   in the Bible, than this propitiatory sacrifice was never to, be
   repeated.

   And whereas they say, that the sacrifice of the mass is an unbloody
   sacrifice: this, instead of bringing them off, doth but entangle the
   matter more. For if blood be offered in the sacrifice of the mass, how
   is it an unbloody sacrifice? What can be more bloody than blood? And if
   blood be not offered, how is it propitiatory? Since the apostle lays it
   down for a certain rule, that "with out shedding of blood, there is no
   remission" of sins; i. e. there can be no propitiation for the sins of
   the living or the dead; which the church of Rome affirms there is.

   I might have added one or two instances more; and then should have
   proceeded to shew, in the third place, that we are to "hold fast the
   profession of our faith without wavering," against all the temptations
   and terrors of the world: which is more especially and principally here
   intended by the apostle in this exhortation.

   But I shall proceed no farther at present.
     __________________________________________________________________

SERMON LIX.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us hold fast the profession of our faith with out wavering; for he
   is faithful that promised.--Heb. x. 23.

   IN these words, I have told you, are contained,

   First, An exhortation to "hold fast the profession of our faith," or
   hope, "without wavering."

   Secondly, An argument or encouragement thereto; "because he is faithful
   that promised." I am yet upon the first of these; the exhortation to
   Christians, to be constant and steady in the profession of their
   religion: "Let us hold fast the profession of our faith without
   wavering." And that we might the better comprehend the true and full
   meaning of this exhortation, 1 shewed,

   First, Negatively, what is not meant and intended by it. And I
   mentioned these two particulars:

   1. The apostle doth not hereby intend, that those who are capable of
   inquiring into, and examining the grounds of their religion, should not
   have the liberty to do it. Nor,

   2. That when upon due inquiry and examination, men are settled, as they
   think and verily believe, in the true faith and religion, they should
   obstinately refuse to hear any reason that can be offered against their
   present persuasion. Both these I shewed to be unreasonable, and
   arguments of a bad cause and religion: and therefore neither of them
   can be intended by the apostle in this exhortation.

   Secondly, I proceeded positively to explain the meaning of this
   exhortation. And to this purpose I proposed,

   I. To consider what it is that we are to hold fast, viz. the confession
   or profession of our faith. The ancient Christian faith, of which every
   Christian makes profession in his baptism: for of that the apostle here
   speaks, as appears by the context; not the doubtful and uncertain
   traditions of men, nor the impious dictates and doctrines of any church
   not contained in the Holy Scriptures, imposed upon the Christian
   church; though with never so confident a pretence of the antiquity of
   the doctrines proposed, or of the infallibility of the proposers of
   them. And then I proceeded in the

   II. Second place, to shew, How we are to "hold fast the profession of
   our faith without wavering." And I mentioned these following
   particulars, as probably implied in the apostle's exhortation.

   1. That we should "hold fast the profession of our faith," against the
   confidence of men, without Scripture or reason to support their
   confidence.

   2. And much more against the confidence of men, against Scripture and
   reason, and the common sense of mankind.

   3. Against all the temptations and terrors of the world.

   4. Against all vain promises of being put into a safer condition, and
   groundless hopes of getting to heaven upon easier terms in another
   religion.

   5. Against all the cunning arts and insinuations of busy and disputing
   men, whose design is to unhinge men from their religion, and to gain
   proselytes to their party and faction.

   1. We are to "hold fast the profession of our faith," against the
   confidence of men, without Scripture or reason to support their
   confidence. And of this I gave several instances, as in the pretence of
   the church of Rome to infallibility, without any proof or evidence of
   it, either by Scripture or miracles: I mean such miracles as are
   sufficiently attested. For as for their legends, since the wisest among
   themselves give no credit to them, I hope they do not expect that we
   should believe them, or be moved by them. And then their pretence that
   the church of Rome is the mother and mistress of all churches; which is
   now made an article of their creed. And that the bishop of Rome, as
   successor of St. Peter there, is by Divine appointment the supreme and
   universal pastor of Christ's church. And that it is necessary to
   salvation, for every human creature to be subject to him. And, lastly,
   their invocation and worship of the blessed virgin and saints departed;
   without any warrant or example of any such thing, either in Scripture,
   or in the practice of the first ages of the Christian religion: and
   without sufficient ground to believe that they hear the prayers which
   are put up to them.

   2. Much more are we "to hold fast the profession of our faith," against
   the confidence of men, contrary to Scripture and reason, and the common
   sense of mankind. And here I instanced in the worship of images, the
   locking up of the Scriptures from the people, and celebrating the
   public prayers and service of God in an unknown tongue; and their
   doctrine of transubstantiation, their communion in one kind, and their
   daily repetition, in the sacrifice of the mass, of the propitiatory
   sacrifice of Christ; which was offered "once for all," and is of
   eternal virtue and efficacy; and therefore ought not, because it needs
   not, like the Jewish sacrifices under the law, to be repeated.

   To these instances, which I have already spoken to, I shall add one or
   two more; as, namely, that to the due administration of the sacraments,
   an intention in the minister at least to do what the church does is
   requisite. This is expressly defined, and under an anathema upon all
   that shall say otherwise, by the council of Trent. Sess. the 7th, Can.
   11th; which is to make the validity and virtue of the sacraments to
   depend upon the intention of the priest or minister. So that if, in the
   administration of baptism, he do not intend to baptize the party he
   pretends to baptize, then it is no baptism, and consequently the person
   baptized is not made a member of Christ's church; nor is any grace or
   special benefit conferred upon him, nor is he a Christian. So likewise
   in the sacrament of the Lord's supper, if the priest do not intend to
   consecrate the host, then is it no sacrament; and they that receive it
   receive no benefit by it; and (which according to their opinion is a
   dreadful consequence) by the words of consecration there is no change
   made of the elements into the body and blood of Christ, and
   consequently, they that give adoration to the sacrament in such cases,
   worship bread and wine for God; which is idolatry. And so, likewise, in
   their sacrament of penance, though the priest pronounce the words of
   absolution, yet if he do not intend to absolve the penitent, though he
   be never so truly penitent, and God on his part is ready to forgive
   him, yet if the priest do not intend to do so, there is nothing done,
   and the man is still in his sin. So, likewise, in ordination, (which is
   another of their sacraments) if the bishop do not intend to ordain the
   man, he is no priest, and all that he does as a priest afterwards,
   either in administration of baptism or the Lord's supper, or the
   absolution of penitents, all is vain, and of no effect. Nay, in
   marriage, (which they will needs have to be a sacrament too) if the
   intention of the priest be wanting, there is nothing done, the contract
   is nulled, and they that are so married do really live in adultery,
   though they do not know it, nor have any suspicion of it.

   Now this is contrary to Scripture and the whole tenor of the gospel,
   which promiseth the benefit and efficacy of the sacraments, to all
   those that perform the conditions of the covenant, which are required
   on their parts, and declares forgiveness of sins to those who confess
   them to God, and truly repent of them.

   And there is not the least intimation given in the Bible, that the
   virtue and efficacy of the sacraments does depend upon the intention of
   him that administers them, or that the forgiveness of sins is suspended
   upon the intention or absolution of the priest, but only upon the
   sincere resolution of the penitent. And surely nothing can be more
   absurd, and contrary to reason, than that when men have performed all
   the conditions which the gospel requires, yet they should,
   notwithstanding this, be deprived of all the blessings and benefits
   which God hath promised, and intends to confer upon them, because the
   priest hath not the same intention. So that when a man hath done all he
   can to work out his own salvation, he shall never be the nearer, only
   for want of that which is wholly out of his power--the right intention
   of the priest.

   Besides, that after all the boasts of the safe condition of men in
   their church, and the most certain and infallible means of salvation to
   be had in it, this one principle (that the intention of the priests is
   necessary to the validity and virtue of the sacraments) puts the
   salvation of men upon the greatest hazard and uncertainty; and such as
   it is impossible for any man either to discover or prevent, unless he
   had some certain way to know the heart and intention of the priest.
   For, upon these terms, who can know whether any man be a priest, and
   really ordained, or not? Nay, whether he be a Christian, and have been
   truly baptized, or not? and, consequently, whether any of his
   administrations be valid, and we have any benefit and advantage by
   them? because all this depends upon the knowledge of that which we
   neither do nor can know.

   So that when a man hath conscientiously done all that God requires of
   any man to make him capable of salvation, yet without any fault of his,
   the want of intention in an idle-minded man may frustrate all: and
   though the man have been baptized, and do truly believe the gospel, and
   hath sincerely repented of his sins, and lived a most holy life, yet
   all this may signify nothing, and after all he may be no Christian,
   because his baptism was invalid; and all the promises of God to the
   means of salvation, which his goodness and wisdom hath prescribed, may
   be of no efficacy, if the priest do not intend in the administration of
   the sacraments to do that which God and the church intend.

   Now if this be true, there is certainly no church in the world in which
   the salvation of men runs so many hazards; and yet all this hazard and
   uncertainty has its rise from a scholastical point, which is directly
   contrary to all the notions of mankind concerning the goodness of God,
   and to the clear reason of the thing, and to the constant tenor of the
   gospel, and which was never asserted by any of the ancient fathers,
   much less defined by any council before that of Trent; so that it is a
   doctrine new and needless, and in the necessary consequences of it,
   unreasonable and absurd to the utmost degree.

   The last instance I shall mention, is their rule of faith. The rule of
   faith universally received and acknowledged by the Christian church in
   all ages, before the council of Trent, was the word of God, contained
   in the canonical books of Holy Scripture; which were therefore by the
   church called canonical, because they were the rule of faith and
   manners, of the doctrines to be believed, and the duties to be
   practised, by all Christians. But when the errors and corruptions of
   the Romish church were grown to the height, and the Pope and his
   council of Trent were resolved not to retrench and reform them, they
   saw it necessary to enlarge and lengthen out their rule; because the
   ancient rule of the Holy Scriptures would by no means reach several of
   the doctrines and practices of that church, which they were resolved to
   maintain and make good by one means or other: as, namely, the doctrine
   of transubstantiation, of purgatory, and of the seven sacraments; and
   the practice of the worship of saints and images; of the Scriptures,
   and the service of God, in an unknown tongue; of indulgences, and the
   communion in one kind; and several other superstitious practices in use
   among them.

   Now, to enlarge the rule to the best advantage for the justification of
   these doctrines and practices, they took these two ways:

   First, They have added to the canonical books of the Old Testament,
   which were received by the Jewish church (to whom "were committed the
   oracles of God"); I say, to these they have added several apocryphal
   books, not warranted by Divine inspiration, because they were written
   after prophecy and Divine inspiration had ceased in the Jewish church;
   Malachi being the last of their prophets, according to the general
   tradition of that church. But, because the addition of these books did
   not make a rule of faith and practice large enough for their purpose,
   in imitation of the Jews, in the time of the greatest confusion and
   degeneracy of that church, they added, in the

   Second place, to their books of Scripture, which they call the "written
   word," an "unwritten word," which they call "oral tradition" from
   Christ and his apostles; which they declare to be of equal authority
   with the Holy Scriptures themselves; and that it ought to be received
   with the same pious veneration and affection: of which traditions, they
   being the keepers and judges, they may extend them to what they please;
   and having them in their own breasts, they may declare whatever they
   have a mind to, to have been a constant and universal tradition of
   their church; though it is evident to common sense, that nothing can be
   more uncertain, and more liable to alteration and mistake, than
   tradition, at the distance of so many ages, brought down by word of
   mouth, without writing, and passing through so many hands. He that can
   think these to be of equal certainty and authority with what is
   delivered by writing, and brought down by books, undertakes the defence
   of a strange paradox; viz. That general rumour and report of things
   said and done fifteen hundred years ago, is of equal authority and
   credit with a record, and a written history.

   By which proceeding of the council of Trent, concerning the rule of
   faith and practice, it is very evident, that they had no mind to bring
   their faith to the ancient rule, the Holy Scriptures. That they knew
   could not be done; and therefore they were resolved to fit their rule
   to their faith. And this foundation being laid in their first decree,
   all the rest would afterwards go on very smoothly. For do but give men
   the making of their rule, and they can make good any thing by it. And
   accordingly, the council of Trent having thus fixed and fitted a rule
   to their own purpose; in the conclusion of that decree, they give the
   world fair warning, upon what grounds, and in what ways they intend to
   proceed in their following decrees of practice and definitions of
   faith. Omnes itaque intelligant, quo ordine et via ipsa synodus post
   jactum fidei confessionis fundamentum sit progressura, &c. "Be it known
   therefore to all men, in what order and way the synod, after having
   laid this foundation of the confession of faith, will proceed; and what
   testimonies and proofs she chiefly intends to make use of, for the
   confirmation of doctrines, and reformation of manners in the church."
   And no doubt, all men do see very plainly to what purpose this
   foundation is laid of so large a rule of faith. And this being
   admitted, how easy is it for them to confirm and prove whatever
   doctrines and practices they have a mind to establish?

   But, if this be a new, and another foundation, than that which the
   great author and founder of our religion hath laid and built his church
   upon, viz. the foundation of the prophets and apostles; it is no matter
   what they build upon it. And if they go about to prove any thing by the
   new parts of this rule; by the apocryphal books which they have added
   to the ancient canon of the Scriptures, brought down to us by the
   general tradition of the Christian church; and by their pretended
   unwritten traditions--we do with reason reject this kind of proof, and
   desire them first to prove their rule, before they pretend to prove any
   thing by it: for we protest against this rule, as never declared and
   owned by the Christian church, nor proceeded upon by the ancient
   fathers of the church, nor by any council whatsoever, before the
   council of Trent.

   In vain then doth the church of Rome vaunt it self of the antiquity of
   their faith and religion, when the very foundation and rule of it is
   but of yesterday; a new thing never before known or heard of in the
   Christian world: whereas the foundation and rule of our religion is the
   word of God, contained in the Holy Scriptures; to which Christians in
   all ages have appealed, as the only rule of faith and life.

   I proceed now to the

   Third thing I proposed, viz. That we are "to hold fast the profession
   of our faith without wavering," against all the temptations and terrors
   of the world. And this seems more especially and principally to be here
   intended by the apostle in this exhortation.

   I shall first speak of the temptations of the world. And they are
   chiefly these two: the temptation of fashion and example; and of
   worldly interest and advantage.

   1. Of fashion and example. This in truth and reality is no strong
   argument; and yet in experience and effect it is often found to be very
   powerful. It is frequently seen, that this hath many times too great an
   influence upon weak and foolish minds. Men are apt to be carried down
   with the stream, and to follow a multitude in that which is evil: but
   more especially men are prone to be swayed by great examples, and to
   bend themselves to such an obsequiousness to their superiors and
   betters, that, in compliance with them, they are ready not only to
   change their affection to persons and things as they do, but even their
   judgment also; and that in the greatest and weightiest matters, even in
   matters of religion, and the great concernments of another world. But
   this surely is an argument of a poor and mean spirit, and of a weak
   understanding, which leans upon the judgment of another, and is in
   truth the lowest degree of servility that a reason able creature can
   stoop to; and even beneath that of a slave, who, in the midst of his
   chains and fetters, doth still retain the freedom of his mind and
   judgment.

   But I need not to urge this upon considerate persons, who know better
   how to value their duty and obligation to God, than to be tempted to do
   any thing contrary thereto, merely in compliance with fashion and
   example. There are some things in religion so very plain, that a wise
   and good man would stand alone in the belief and practice of them, and
   not be moved in the least by the contrary example of the whole world.
   It was a brave resolution of Joshua; though all men should forsake the
   God of Israel, and run aside to other gods, yet he would not do it:
   (Joshua xxiv. 15.) "If it seem evil unto you to serve the Lord, choose
   you this day whom ye will serve: but as for me and my house, we will
   serve the Lord." It was well resolved of Peter, if he had not been too
   confident of his own strength, when he said to our Saviour, "though all
   men forsake thee, yet will not I."

   2. Another sort of temptation, and which is commonly more powerful than
   example, is worldly interest and advantage. This is a mighty bait to a
   great part of mankind, and apt to work very strongly upon the
   necessities of some, and upon the covetousness and ambition of others.
   Some men are tempted by necessity, which many times makes them do ugly
   and reproachful things, and, like Esau, for a morsel of meat to sell
   their birthright and blessing. Covetousness tempts others to be of that
   religion which gives them the prospect of the great est earthly
   advantage, either for the increasing or securing of their estates. When
   they find that they "cannot serve God and Mammon," they will "forsake
   the one and cleave to the other." This was one of the great temptations
   to many in the primitive times, and a frequent cause of apostacy from
   the faith--an eager desire of riches, and too great a value for them;
   as St. Paul observes, (1 Tim. vi. 9, 10.) "But they that will be rich,
   fall into temptation and a snare, and into many foolish and hurtful
   lusts, which drown men in destruction and perdition. For the love of
   money is the root of all evil; which while some have coveted after,
   they have erred," or been seduced "from the faith, and pierced
   themselves through with many sorrows." This was the temptation which
   drew off Demas from his religion; as St. Paul tells us, (2 Tim. iv.
   10.) "Demas hath forsaken me, having loved this present world."

   Ambition is likewise a great temptation to proud and aspiring minds,
   and makes many men false to their religion, when they find it a
   hinderance to their preferment; and they are easily persuaded, that
   that is the best religion, which is attended with the greatest worldly
   advantages, and will raise them to the highest dignity. The devil
   understood very well the force of this temptation, when he set upon our
   Saviour, and therefore reserved it for the last assault. "He shewed him
   all the kingdoms of the earth, and the glory of them; and said to him,
   All this will I give thee, if thou wilt fall down and worship me." And
   when he saw this would not prevail, he gave him over in despair, and
   left him. But though this be a very dazzling temptation, yet there are
   considerations of that weight to be set over-against it, from the
   nature of religion, and the infinite concernment of it to our immortal
   souls, as is sufficient "to quench this fiery dart of the devil," and
   to put all the temptations of this world out of countenance, and to
   render all the riches and glory of it, in comparison of the eternal
   happiness and misery of the other world, "but as the very small dust
   upon the balance." What temptation of this world can stand against that
   argument of our Saviour, if it be seriously weighed and
   considered--"What is a man profited, if he gain the whole world and
   lose his own soul: or what shall a man give in exchange for his soul?"
   If we would consider things impartially, and weigh them in a just and
   equal balance; the things which concern our bodies, and this present
   life, are of no consideration, in comparison of the great and vast
   concernments of our immortal souls, and the happy or miserable
   condition of our bodies and souls to all eternity.

   And religion is a matter of this vast concernment; and therefore not be
   bargained away and parted with by us for the greatest things this world
   can offer. There is no greater sign of a sordid spirit, than to put a
   high value upon things of little worth; and no greater mark of folly,
   than to make an unequal bargain, to part with things of greatest price
   for a slender and trifling consideration: as if a man of great fortune
   and estate should sell the inheritance of it for a picture, which, when
   he hath it, will not perhaps yield so much as will maintain him for one
   year. The folly is so much the greater in things of infinitely greater
   value; as for a man to quit God and religion, to sell the truth and his
   soul, and to part with his everlasting inheritance for a convenient
   service, for a good customer, and some present advantage in his trade
   and profession, or indeed for any condition which the foolish language
   of this world calls a high place, or a great preferment. The things
   which these men part with upon these cheap terms, God, and his truth
   and religion, are, to those who understand themselves, and the just
   value of their immortal souls, things of inestimable worth, and not to
   be parted with by a considerate man for any price that this world can
   bid. And those who are to be bought out of their religion upon such low
   terms, and so easily parted from it, it is much to be feared that they
   have little or no religion to hold fast.

   Secondly, As we are to "hold fast the profession of our faith without
   wavering," against the temptations and allurements of this world; so
   likewise against the terrors of it.

   Fear is a passion of great force; and, if men be not very resolute and
   constant, will be apt to stagger them, and "to move them from their
   steadfastness:" and therefore, when the case of suffering and
   persecution for the truth happens, we had need "to hold fast the
   profession of our faith." Our Saviour, in the parable of the sower,
   tells us, that there were many "that heard the word, and with joy
   received it: but when persecution and tribulation arose because of the
   word, presently they were offended."

   And though, blessed be God, this be not our case, yet there was a time
   when it was the general case of Christians, in the first beginning of
   Christianity, and for several ages after, though with some intermission
   and intervals of ease. It was then a general rule, and the common
   expectation of Christians, that "through many tribulations they must
   enter into the kingdom of God," and that, if "any man will live godly
   in Christ Jesus, he must suffer persecution." And in several ages since
   those primitive times, the sincere professors of religion have, in
   divers places, being exposed to most grievous sufferings and
   persecutions for the truth. And even at this day, in several places,
   the faithful servants of God are exercised with the sharpest and sorest
   trials that perhaps were ever heard of in any age; and for the sake of
   God, and the constant profession of his true religion, are "tormented
   and killed all the day long, and are accounted as sheep for the
   slaughter." It is their hard lot to be called to these cruel and bitter
   sufferings, and our happy opportunity to be called upon for their
   relief; those of them I mean that have escaped that terrible storm and
   tempest, and have taken refuge and sanctuary here among us; and, out of
   his majesty's great humanity and goodness, are by his public letters
   recommended to the charity of the whole nation, by the name of
   "distressed protestants."

   Let us consider, how much easier our lot and our duty is than their's;
   as much as it is easier to compassionate the sufferings, and to relieve
   the distresses of others, than to be such sufferers, and in such
   distress ourselves. Let us make their case our own, and then we
   ourselves will be the best judges, how it is fit for us to demean
   ourselves towards them, and to what degree we ought to extend our
   charity and compassion to them. Let us put on their case and
   circumstances, and suppose that we were the sufferers, and had fled to
   them for refuge: the same pity and commiseration, the same tender
   regard and consideration of our sad case, the same liberal and
   effectual relief, that we should desire and expect, and be glad to have
   shewn and afforded to ourselves, let us give to them; and then, I am
   sure, they will want no fitting comfort and support from us.

   We enjoy (blessed be the goodness of God to us) great peace and plenty,
   and freedom from evil and suffering: and surely one of the best means
   to have these "blessings continued to us, and our tranquillity
   prolonged, is to consider and relieve those who want the blessings
   which we enjoy; and the readiest way to provoke God to deprive us of
   these blessings, is to "shut up the bowels of our compassion from our
   distressed brethren." God can easily change the scene, and make our
   sufferings, if not in the same kind, yet in one kind or other, equal to
   their's; and then we shall remember the afflictions of Joseph, and say,
   as his brethren did when they fell into trouble, "We are verily guilty
   concerning our brother, in that we saw the anguish of his soul when he
   besought us, and we would not hear; therefore is this distress come
   upon us."

   God alone knows, what storms the devil may yet raise in the world,
   before the end of it: and therefore it concerns all Christians, in all
   times and places, who have taken upon them the profession of Christ's
   religion, to consider well beforehand, and to calculate the dangers and
   sufferings it may expose them to, and to arm ourselves with resolution
   and patience against the fiercest assaults of temptation: considering
   the shortness of all temporal afflictions and sufferings, in comparison
   of the eternal and glorious reward of them; and the lightness of them
   too, in comparison of the endless and intolerable torments of another
   world; to which every man exposeth himself, who forsakes God, and
   renounceth his truth, and wounds his conscience, to avoid temporal
   sufferings.

   And though fear, in many cases, especially if it be of death and
   extreme sufferings, be a great excuse for several actions, because it
   may, cadere in constantem virum, happen to a resolute man: yet in this
   case of renouncing our religion (unless it be very sudden and
   surprising, out of which a man recovers himself when he comes to
   himself, as St. Peter did; or the suffering be so extreme, as to put a
   man besides himself for the time, so as to make him say or do any
   thing); I say, in this case of renouncing God and his truth, God will
   not admit fear for a just excuse of our apostacy; which, if it be
   unrepented of (and the Scripture speaks of repentance in that case as
   very difficult) will be our ruin. And the reason is, because God has
   given us such fair warning of it, that we may be prepared for it, in
   the resolution of our minds: and we enter into religion upon these
   terms, with a professed expectation of suffering, and a firm purpose to
   lay down our lives for the truth, if God shall call us to it. "If any
   man will be my disciple, (says our Lord,) let him deny himself, and
   take up his cross, and follow me." And again, "He that loveth life
   itself more than me, is not worthy of me; and if any man be ashamed of
   me and of my words, in this unfaithful generation, of him will I be
   ashamed before my Father and the holy angels."

   And therefore, to master and subdue this fear, our Saviour hath
   propounded great objects of terror to us, and a danger infinitely more
   to be dreaded, which every man runs himself wilfully upon, who shall
   quit the profession of his religion, to avoid temporal sufferings;
   (Luke xii. 4, 5.) "Fear not them that can kill the body, but after that
   have nothing that they can do: but I will tell you whom you shall fear.
   Fear him, who, after he hath killed, can destroy both body and soul in
   hell; yea, I say unto you, fear him." And to this dreadful hazard every
   man exposeth himself, who, for the fear of men, ventures thus to offend
   God. These are the fearful and unbelievers, spoken of by St. John, "who
   shall have their portion in the lake which burneth with fire and
   brimstone, which is the second death."

   Thus you see, how we are to "hold fast the profession of our faith
   without wavering," against all temptations and terrors of this world. I
   should now have proceeded to the next particular; namely, that we are
   to "hold fast the profession of our faith," against all vain promises
   of being put into a safer condition, and groundless hopes of getting to
   heaven upon easier terms in some other church and religion:

   But this I shall not now enter upon.
     __________________________________________________________________

SERMON LX.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us hold fast the profession of our faith without wavering; for he
   is faithful that promised.--Heb. x. 23.

   IN these words, I have told you, are contained these two parts:

   First, An exhortation to "hold fast the profession of our faith without
   wavering."

   Secondly, An argument or encouragement there to; "because he is
   faithful that promised." I am yet upon the

   First of these; the exhortation to Christians, to be constant and
   steady in the profession of their religion: "Let us hold fast the
   profession of our faith without wavering." And that we might the better
   comprehend the true and full meaning of this exhortation, I shewed,

   I. Negatively, what is not meant and intended by it. And I mentioned
   these two particulars:

   1. The apostle doth not hereby intend, that those who are capable of
   inquiring into, and examining the grounds and reasons of their
   religion, should not have the liberty to do it. Nor

   2. That when upon due inquiry and examination, men are settled, as they
   think and verily believe, in the true faith and religion, they should
   obstinately refuse to hear any reason that can be offered against their
   present persuasion. For reason, when it is fairly offered, is always to
   be heard. I proceeded in the

   II. Second place, positively, to explain the meaning of this
   exhortation. And to this purpose I proposed to consider,

   First, What it is that we are to hold fast, viz. "the confession or
   profession of our faith;" the ancient Christian faith, which every
   Christian makes profession of in his baptism: not the doubtful and
   uncertain traditions of men, nor the imperious dictates and doctrines
   of any church (which are not contained in the Holy Scriptures) imposed
   upon the Christian world, though with never so confident a pretence of
   the antiquity of the doctrines, or of the infallibility of the
   proposers of them. And then I proceeded, in the

   Second place, to shew, how we are "to hold fast the profession of our
   faith without wavering;" and I mentioned these following particulars,
   as probably implied and comprehended in the apostle's exhortation:

   1. That we should "hold fast the profession of our faith," against the
   confidence of men, without Scripture or reason to support that
   confidence.

   2. And much more against the confidence of men, contrary to plain
   Scripture, and reason, and the common sense of mankind; under both
   which heads I gave several instances of doctrines and practices imposed
   with great confidence upon the world, some without, and others plainly
   against Scripture, and reason, and the common sense of mankind.

   3. Against all the temptations and terrors of the world--the
   temptations of fashion and example, and of worldly interest and
   advantage; and against the terrors of persecution and suffering for the
   truth. Thus far I have gone; I shall now proceed to the two other
   particulars, which remain to be spoken to.

   4. We are to "hold fast the profession of our faith," against all vain
   promises of being put into a safer condition, and groundless hopes of
   getting to heaven upon easier terms in some other church and religion.
   God hath plainly declared to us in the Holy Scriptures, upon what terms
   and conditions we may obtain eternal life and happiness, and what will
   certainly exclude us from it; that, "except we repent," i. e. without
   true contrition for our sins, and forsaking of them, "we shall perish;"
   that "without holiness no man shall see the Lord;" that "no fornicator,
   or adulterer, or idolater, or covetous person, nor any one that lives
   in the practice of such sins, shall have any inheritance in the kingdom
   of God or Christ." There is as great and impassable a gulf fixed
   between heaven and a wicked man, as there is betwixt heaven and hell.
   And when men have done all they can to debauch and corrupt the
   Christian doctrine, it is impossible to reconcile a wicked life with
   any reasonable and well-grounded hopes of happiness in another world.
   No church hath that privilege, to save a man upon any other terms, than
   those which our blessed Saviour hath declared in his gospel. All
   religions are equal in this--that a bad man can be saved in none of
   them.

   The church of Rome pretends their church and religion to be the only
   safe and sure way to salvation; and yet, if their doctrine be true,
   concerning the intention of the priest (and if it be not, they are much
   to blame in making it an article of their faith), I say, if it be true,
   that the intention of the priest is necessary to the validity and
   virtue of the sacraments; then there is no religion in the world, that
   runs the salvation of men upon more and greater hazards and
   uncertainties, and such as, by no care and diligence of man in "working
   out his own salvation," are to be avoided and prevented.

   As for the easier terms of salvation which they offer to men, they
   signify nothing, if they be not able to make them good; which no man
   can reasonably believe they can do, that hath read the Bible, and doth
   in any good measure understand the nature of God, and the design of
   religion. For instance; that after the long course of a most lewd and
   flagitious life, a man may be reconciled to God, and have his sins
   forgiven at the last gasp, upon confession of them to the priest, with
   that imperfect degree of contrition for them, which they call
   attrition, together with the absolution of the priest.

   Now attrition is a trouble for sin, merely for fear of the punishment
   of it. And this, together with confession, and the absolution of the
   priest, without any hatred of sin for the evil and contrariety of it to
   the holy nature and law of God, and without the least spark of love to
   God, will do the sinner's business, and put him into a state of grace
   and salvation, without any other grace or disposition for salvation,
   but only the fear of hell and damnation. This, I confess, is easy: but
   the great difficulty is, to believe it to be true. And certainly, no
   man, that ever seriously considered the nature of God and religion, can
   ever be persuaded to build the hopes of his salvation upon such a
   quicksand. The absolution of all the priests in the world will not
   procure the forgiveness of God for any man, that is not disposed for
   his mercy by such a repentance as the gospel requires; which, I am
   sure, is very different from that which is required by the council of
   Trent.

   They that offer heaven to men upon so very large and loose terms, give
   great cause to suspect, that they will never make good their offer; the
   terms are so unreasonably cheap and easy, that there must be some fraud
   and false dealing. And on the other hand, nothing ought to recommend
   our religion more to a wise and considerate man, than that the terms of
   salvation which we propose to men, viz. faith, and repentance, and a
   sincere obedience to the precepts of the gospel, manifested in the
   tenour of a holy and virtuous life, are not only perfectly agreeable to
   the plain and constant declaration of Holy Scripture; but do likewise
   naturally tend to engage men most effectually to a good life, and
   thereby to make them "meet to be made partakers of the inheritance of
   the saints in light." And therefore every body ought to be afraid of a
   religion, which makes such lavish offers of salvation, and to take heed
   how he ventures his soul upon them. For if, after all the hopes that
   are given of salvation upon such and such terms, the sinner doth really
   miscarry and miss of heaven; it is but very ill comfort to him to be
   put into a fool's paradise, for a minute or two before he leaves the
   world, and the next moment after to find himself in the place of
   torments. I proceed to the

   5. Fifth and last particular I mentioned, as implied in the exhortation
   here in the text, viz. That we should "hold fast the profession of our
   faith with out wavering," against all the cunning arts and insinuations
   of busy and disputing men, whose design it is to unhinge men from their
   religion, and to gain proselytes to their party and faction. To this
   purpose there are several cautions given by our blessed Saviour and his
   apostles. (Matth. xxiv. 4.) "Take heed, that no man deceive you; for
   many shall come in my name, and shall deceive many." (Eph. iv. 14.)
   "That ye henceforth be no more children, tossed to and fro, and carried
   about with every wind of doctrine, by the sleight of men; en te
   kubei'a, (the word signifies the cunning of gamesters at dice;) by the
   sleight of men, and the cunning craftiness whereby they lie in wait to
   deceive." And chap. v. 6. "Let no man deceive you with vain words."
   (Col. ii. 8.) "Beware, lest any man spoil you through philosophy and
   vain deceit;" that is, by sophistry and vain reasoning, under a
   pretence of philosophy. (Heb. xiii. 9.) "Be not carried about with
   divers and strange doctrines." (2 Pet. iii. 17.) "Beware, lest you
   also, being led away with the error of the wicked, fall from your own
   steadfastness." And this caution is enforced by an express prediction
   of a great apostacy, which should happen in the Christian church, by
   which many should be seduced by pretence of miracles, and by several
   arts of deceit and falsehood. This apostacy St. Paul expressly
   foretels, 2 Thess. ii. 1, 2, 3. "We beseech you, brethren, by the
   coining of our Lord Jesus Christ, that ye be not soon shaken in mind,
   or be troubled, neither by spirit, (that is, by pretence to
   inspiration) nor by word, (or message) nor by letter as from us, as
   that the day of Christ is at hand. Let no man deceive you by any means;
   for that day shall not come, except there come a falling away, and that
   man of sin be revealed, the son of perdition." And, after a particular
   description of him, he adds, (ver. 9.) "Whose coming is after the
   working of Satan, with all power, and signs, and lying wonders, and in
   all deceitfulness of unrighteousness in them that perish." From all
   which he concludes, (ver. 15.) "Therefore, brethren, stand fast."

   The particular nature and kind of this apostacy the same apostle
   describes more fully, 1 Tim. iv. 1, 2, 3. "Now the Spirit speaketh
   expressly, that in the latter times some shall apostatize from the
   faith, giving heed to seducing spirits and doctrines of devils,
   speaking lies in hypocrisy, (i. e. under a great pretence of sanctity
   spreading their pernicious errors) forbidding to marry, and commanding
   to abstain from meats." This is a very lively and pat description of
   that great apostacy in the Christian church, which began in the western
   part of it, and hath spread itself far and wide. For there the spirit
   of error and falsehood has prevailed, under an hypocritical pretence of
   their being the only true church and true Christians in the world.
   There marriage, and several so r its of meats, are forbidden to several
   ranks and orders of men. All the difficulty is, what is here meant by
   doctrines of devils; and these certainly can be no other than doctrines
   tending to idolatry, which the Scripture every where doth in a
   particular manner ascribe to the devil, as the inventor and great
   promoter of it. And this is very much confirmed by what we find added
   in some ancient Greek copies in this text, which runs thus: "In the
   latter times some shall apostatize from the faith; for they shall
   worship the dead, as some also in Israel worshipped." And then it
   follows, "giving heed to seducing spirits, and doctrines of devils." So
   that the particular kind of idolatry, into which some part of the
   Christian church should apostatize, is here pointed at; that they
   should worship souls departed, or the spirits of dead men; which was
   part of the heathen idolatry, into which the people of Israel did
   frequently relapse. So that the Spirit of God doth here foretel such an
   apostasy in some part of the Christian church, as the people of Israel
   were guilty of, in falling into the heathen idolatry. "They shall be
   worshippers of the dead, as the Israelites also were."

   And this is the great and dangerous seduction which the Christians are
   so much cautioned against in the New Testament, and charged to hold
   fast the profession of the faith against the cunning arts and
   insinuations of seducing spirits; not but (as I said before) that we
   are always to have an ear open to reason, and to be ready to hearken
   and to yield to that, whenever it is fairly proposed: but to be
   overreached and rooted out of one's religion, by little sophistical
   arts and tricks, is childish and silly. After we are, upon due trial
   and examination of the grounds of our religion, settled and established
   in it, we ought not to suffer ourselves to be removed from it, by the
   groundless pretences of confident people to infallibility, and to be
   practised upon by cunning men, who lie at catch to make proselytes to
   their party. This is to be "like children, tossed to and fro, and
   carried about with every wind of doctrine."

   And we ought to be the more careful of ourselves; because there never
   was any time wherein seducing spirits were more bold and busy to
   pervert men from the truth. Against these we should hold fast our
   religion, as a man would do his money in a crowd. It passeth in the
   world for a great mark of folly, when a man and his money are soon
   parted: but it is a sign of much greater folly, for a man easily to
   quit his religion; especially to be caught by some such gross methods,
   as the seducers I am speaking of commonly use, and which lie so very
   open to suspicion; such as ill-designing men are wont to practise upon
   a young heir, when they have insinuated themselves into his company to
   make a prey of him. They charge him to tell nobody in what company he
   hath been; nor to ask the counsel and advice of his friends concerning
   what they have been persuading him to; because they for their own
   interest will be sure to dissuade him from it. Just thus do these
   seducers practise upon weak people. They charge them not to acquaint
   their minister with whom they have been; nor what discourse they have
   had about religion; nor what books have been put into their hands:
   because then all their kind design and intention towards them will be
   defeated. But above all they must be sure to read no books on the other
   side, because they are no competent judges of points of faith; and this
   reading on both sides will rather confound than clear their
   understandings. They tell them that they have stated the matter truly,
   and would not for all the world deceive them; and they may easily
   perceive, by their earnest application to them, that nothing but
   charity and a passionate desire of the salvation of their souls, makes
   them take all these pains with them. But this is so gross a way of
   proceeding, that any man of common understanding must needs discern, by
   this kind of treatment, that these men can have no honest design upon
   them.

   To come then to a more particular consideration of the arts and methods
   which they use (I mean particularly those of the church of Rome) in
   making proselytes to their religion: as,

   1. In allowing them to be very competent and sufficient judges for
   themselves, in the choice of their church and religion (that is, which
   is the true church and religion, in which alone salvation is to be
   had), and yet telling them, at the same time, that they are utterly
   incapable of judging of particular doctrines, and points of faith and
   practice; but for these they must rely upon the judgment of an
   infallible church, when they are in it; otherwise they will certainly
   run into damnable errors and mistakes about these things.

   And they must of necessity allow them to be sufficient judges for
   themselves in the choice of their religion; as will be evident, by
   considering in what method they proceed with their intended proselyte.

   They propose to him to change his church and his religion, because he
   is in the wrong; and they will shew him a better, and such a one as is
   the only true one, and in which alone salvation is to be had. To
   persuade him hereto, they offer him some reasons and arguments, or give
   him books to read containing arguments to move him to make this change,
   to satisfy him of the reasonableness, and to convince him of the
   necessity of it.

   Now by this way of proceeding (and they can take no other) they do,
   whether they will or no, make the person, whom they are endeavouring to
   convert, a judge for himself, which church and religion is best; that
   which they would have him embrace and come over to, or that which they
   would persuade him to forsake. For to what end else do they offer him
   reasons and arguments to persuade him to leave our church, and to come
   over to theirs; but that he may consider the force and weight of them;
   and having considered them, may judge whether they be of force
   sufficient to overrule him to make this change? So that as unwilling as
   they are to make particular persons judge for themselves about points
   of faith, and about the sense of Scripture confirming those points
   (because this is to leave every man to his own private spirit and
   fancy, and giddy brain), yet they are compelled by necessity, and
   against their own principles, to allow a man in this case of choosing
   his religion, to be a judge of the reasons and arguments which they
   offer to induce him thereunto. So that, whether they will or no, they
   must permit him to be a judge for himself for this once, but not to
   make a practice of it, or to pretend this privilege ever after; for in
   acknowledgment of this great favour, of being permitted to judge for
   himself this once (which they do unwillingly grant him, and upon mere
   necessity) he is for ever after to resign up his judgment to the
   church. And though this liberty be allowed pro hac vice, and properly
   to serve a turn, i. e. in order to the changing of his religion; yet he
   is to understand, that he is no fit and competent judge of particular
   points of faith; all these he must learn from the true church when he
   is in it, and take them upon her authority, and in so doing he shall do
   very prudently, because she is infallible, and cannot be deceived; but
   he may.

   But is there any sense in all this, that a man should be very fit and
   able to judge of that which they esteem the main and fundamental point
   of all, namely, which is the true church and religion; and of the
   reasons and arguments whereby they pretend to demonstrate it; and of
   the true meaning of those texts of scripture whereby they pretend to
   prove theirs to be the only true church: and yet should be wholly
   unable to judge of particular points of faith; or of the true sense of
   any texts of scripture that can be produced for the proof of those
   points? Is it so very prudent, in all the particular points of faith,
   for a man to rely upon the judgment of the church, because she is
   infallible; and not to trust his own judgment about them, because he is
   fallible and may be deceived? And is it prudent likewise for this man
   to trust his own judgment in the main business of all; namely, which is
   the true church and religion; concerning which he is as fallible in his
   judgment, and as liable to be deceived, as in the particular points?
   And if he be mistaken in the main point, they must grant his mistake to
   be fatal; because his sincerity, as to all the rest, depends upon it.
   This is a great mystery and riddle, that every particular man should
   have so sufficient a judgment as to this main and fundamental business,
   which is the true church and religion; and should have no judgment at
   all about particular points, fit to be trusted and relied upon: as if
   there were a certain judgment and prudence, quoad hoc; and as if all
   men's understandings were so framed, as to be very judicious and
   discerning in this main point of religion; but to be weak and
   dangerous, and blind, as to all particular points: or, as if a man
   might have a very good judgment, and be fit to be trusted and relied
   upon, before he come into their church; but from the very moment he
   enters into it, his judgment were quite lost and good for nothing: for
   this in effect and by interpretation they say, when they allow a man to
   be very able to judge which is the true church and religion; but so
   soon as he hath discovered and embraced that, to have no judgment of
   his own afterwards of any point of religion what soever; and a very
   tempting argument it is to any man that hath judgment to enter into
   that church.

   2. Another art they use with their intended proselyte, in order to his
   making a right choice of his religion, is to caution him, to hear and
   read only the arguments and books which are on one side. But now
   admitting their designed proselyte to be just such a judge, and so far
   they will allow him to be, and no farther, viz. which is the true
   church; but to have no fitness and ability at all to judge of
   particular points of faith: yet methinks they put a very odd condition
   and untoward restraint upon this judge, in telling him (as they
   certainly use to do those whom they would pervert), that he must have
   no discourse, nor read any books, but only on that side which they
   would gain him to; because that is the way to perplex and confound him,
   so that he shall never be able to come to a clear judgment and
   resolution in the matter. But will any man admit this way of proceeding
   in a temporal case? This is just as if in a cause of the greatest
   consequence, the counsel on one side should go about to persuade the
   judge, that it is only fit to hear what he hath to say in the case;
   that he will open it very plainly, and state the matter in difference
   so clearly and impartially, and bring such strong reasons and proofs
   for what he says, that he shall not need to hear any thing on the other
   side, but may proceed to judgment without any more ado: but if, when
   the matter is thus laid before him so plainly, and is even ripe for
   judgment, he will trouble himself needlessly to hear the other side;
   this will cast them back where they first began, and bring the matter
   to an endless wrangling, and so confound and puzzle his understanding,
   that he shall never be able to pass any clear judgment in the cause.

   What, think we, would a judge say to such a bold and senseless pleader?
   The case is the same, and the absurdity every whit as gross and
   palpable, in pressing any man to make a judgment in a matter which
   infinitely more concerns him, upon hearing only the reasons and
   arguments on one side.

   3. Another art which they use in making proselytes, is to possess them,
   that there is but one thing that they are mainly concerned to inquire
   into, and that is this: since there is but one true catholic church of
   Christ upon earth, out of which there is no salvation to be had; which
   that true church is? And when they have found that out, that will teach
   them in a most infallible way the true faith and religion, and all
   things that are necessary to be believed or done by them, in order to
   their salvation: so that they have nothing to do, but to satisfy
   themselves in this single inquiry, which is the true catholic church of
   Christ? This is the unum necessarium, the one thing necessary: and,
   when they have found out this, and are satisfied about it, they need to
   inquire no farther; this church will fully instruct and satisfy them in
   all other things. And this I cannot deny to be a very artificial way of
   proceeding, and to serve their purpose very well; for they have these
   two great advantages by it.

   1. That it makes the work short, and saves them a great deal of labour,
   by bringing the whole business to one single inquiry: and when they
   have gained this point, that this single question is all that they need
   to be satisfied in; then they have nothing to do, but to ply and puzzle
   the man with their motives of credibility, and marks of the true
   church; and to shew, as well as they can, how these marks agree to
   their church, and are all to be found in it, and in no other; and to
   set out to the best advantage the glorious privileges of their church,
   the miraculous things that have been, and are still daily done in it,
   and the innumerable multitude of their saints and martyrs; and if these
   general things take and sink into them, their work is in effect done.

   2. Another great advantage they have by it, is, that by bringing them
   to this method, they divert and keep them off from the many objections
   against their church and religion, namely, the errors and corruptions
   which we charge them withal. For this is the thing they are afraid of,
   and will by no means be brought to, to vindicate and make good their
   innovations in faith and practice, so plainly in many things contrary
   to Scripture, and to the faith and practice of the primitive church; as
   the doctrines of transubstantiation, of purgatory, the pope's
   supremacy, of the infallibility of their church, of their seven
   sacraments instituted by Christ, and of the intention of the priest
   being necessary to the validity and virtue of the sacraments. And then
   several of their practices; as of the worship of images, of the
   invocation of angels and saints, of the service of God and the
   Scriptures in an unknown tongue, and the communion in one kind; and
   several other things, so plainly contrary to the Scriptures, and the
   practice and usage of the primitive church, that almost the meanest
   capacity may easily be made sensible and convinced of it. These are
   sore places, which they desire not to have touched, and therefore they
   use all possible artifice to keep men at a distance from them; partly,
   be cause the particular discussion of them is tedious, and it requires
   more than ordinary skill, to say any thing that is tenable for them,
   and so to paint and varnish them over, as to hide the corruptions and
   deformities of them; but chiefly because they are conscious to
   themselves, that as in all these points they are upon the defensive, so
   they are also upon very great disadvantages; and therefore to avoid, if
   it be possible, being troubled with them, they have devised this
   shorter, and easier, and more convenient way of making proselytes.

   Not that they are always able to keep themselves thus within their
   trenches; but are sometimes, whether they will or no, drawn out to
   encounter some of these objections: but they rid themselves of them as
   soon and as dexterously as they can, by telling those that make them,
   that they will hereafter give them full satisfaction to all these
   matters, when they are gotten over the first and main inquiry, which is
   the true church? For if they can keep them to this point, and gain them
   to it, they can deal with them more easily in the rest: for when they
   can once swallow this principle, that the church of Rome is the one
   true catholic church, and consequently, as they have told them all
   along, infallible: this infallibility of the church once entertained,
   will cover a multitude of particular errors and mistakes; and it will
   very much help to cure the weakness and defects of some particular
   doctrines and practices, and at last to silence and over rule all
   objections against them. So that the benefit and advantage of this
   method is visibly and at first sight very great; and therefore, no
   wonder they are so steady and constant to it, and do so obstinately
   insist upon it. But how convenient so ever it be to them, it is, I am
   sure, very unreason able in itself; and that upon these accounts.

   1. Because the true church doth not constitute and make the true
   Christian faith and doctrine; but it is the true Christian faith and
   doctrine, the profession whereof makes the true church; and therefore,
   in reason and order of nature, the first inquiry must be, what is the
   true faith and doctrine of Christ, which by him was delivered to the
   apostles, and by them published and made known to the world, and by
   their writings transmitted and conveyed down to us? And, this being
   found, every society of Christians, which holds this doctrine, is a
   true part of the catholic church; and all the Christians throughout the
   world, that agree in this doctrine, are the one true catholic church.

   2. The inquiry about the true church can have no issue, even according
   to their own way of proceeding, without a due examination of the
   particular doctrines and practices of that church, the communion
   whereof they would persuade a man to embrace. We will admit at present
   this to be the first inquiry, which is the true church? Let us now see
   in what way they manage this, to gain men over to their church. They
   tell them, that the church of Rome is the one true catholic church of
   Christ. The truth of this assertion we will particularly examine
   afterwards, when we come to consider the next step of their method in
   dealing with their converts. At present I shall only take notice in the
   general, what way they take to prove this assertion; namely, that the
   church of Rome is the one true catholic church; and that is, by the
   notes and marks of the true church, which they call their motives of
   credibility; because, by these they design to persuade them, that the
   church of Rome is the one true catholic church. I shall not now reckon
   up all the notes and marks which they give of the true church; but only
   observe, that one of their principal marks of the true church is this:
   that the faith and doctrine of it be agreeable to the doctrine of the
   primitive and apostolic church, i. e. to the doctrine delivered by our
   Saviour and his apostles: and this Bellarmine makes one of the marks of
   the true church. And they must unavoidably make it so; because the true
   faith and doctrine of Christ is that which indeed constitutes the true
   church. But if this be an essential mark of the true church, then no
   man can possibly know the church of Rome to be the true church, till he
   have examined the particular doctrines and practices of it, and the
   agreement of them with the primitive doctrine and practice of
   Christianity; and this necessarily draws on and engages them in a
   dispute of the particular points and differences betwixt us; which is
   the very thing they would avoid by this method, and which I have now
   plainly shewed they cannot do, because they cannot possibly prove their
   church to be the true church, with out shewing the conformity of their
   doctrines and practices to the doctrine and practice of the primitive
   and apostolic church; and this will give them work enough; and will,
   whether they will or no, draw them out of their hold and fastness,
   which is to amuse people with a general inquiry which is the true
   church, without descending to the examination of their particular
   doctrines and practices. But this they must of necessity come to,
   before they can prove by the notes and marks of the true church, that
   theirs is the true church.

   And this is a demonstration, that their method of satisfaction, as it
   is unnatural and unreasonable, so it cannot serve the purpose they aim
   at by it; which is, to divert men from the examination of the
   particular points in difference between the church of Rome and us, and
   to gain them over to them, by a wile and trick; because the very method
   they take to prove themselves to be the true catholic church, will
   enforce them to justify all their particular doctrines and practices,
   before they can finish this proof.

   And here we fix our foot, that the single question and point upon which
   they would put the whole issue of the matter, cannot possibly be
   brought to any reasonable issue, without a particular discussion and
   examination of the points in difference betwixt their church and our's:
   and when they can make out these to be agreeable to the primitive
   doctrine and practice of the Christian church, we have reason to be
   satisfied, that the church of Rome is a church, in the communion
   whereof a man may be safe; but, till that be made out, they have done
   nothing to persuade any man that understands himself, that it is safe,
   much less necessary to be of their communion. But if particular points
   must be discussed and cleared, before a man can be satisfied in the
   inquiry after the true church; then they must allow their intended
   convert to be a judge likewise of particular points; and if he be
   sufficient for that too, before he comes into their church, I do not
   see of what use the infallibility of the church will be to him, when he
   is in it.
     __________________________________________________________________

SERMON LXI.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us hold fast the profession of our faith without wavering; for he
   is faithful that promised.--Heb. x. 23.

   I HAVE already made a considerable progress in my discourse upon these
   words, in which I told you there is an exhortation to "hold fast the
   profession of our faith without wavering:" and an argument or
   encouragement thereto, because "he is faithful that promised." I am yet
   upon the first of these, the exhortation "to hold fast the profession
   of our faith without wavering;" by which, I told you, the apostle doth
   not intend, that those who are capable of examining the grounds and
   reasons of their religion, should not have the liberty to do it; nor
   that, when, upon due inquiry, they are, as they verily believe,
   established in the true faith and religion, they should obstinately
   refuse to hear any reason that is fairly offered against their present
   persuasion.

   And then I proceeded to shew positively,

   First, What it is that we are exhorted to hold fast, viz. "the
   confession," or "profession of our faith;" the ancient Christian faith,
   of which every Christian makes profession in his baptism. For it is of
   that the apostle here speaks, as appears plainly by the context.

   Secondly, How we are to "hold fast the profession of our faith." And of
   this I gave account in these following particulars:

   1. We should "hold fast the profession of our faith," against the
   confidence of men, without Scripture or reason to support that
   confidence.

   2. And much more against the confidence of men, contrary to plain
   Scripture and reason, and the common sense of mankind; of which I gave
   you particular instances.

   3. Against all the temptations and terrors of the world.

   4. Against all vain promises of being put into a safer condition, and
   groundless hopes of getting to heaven upon easier terms in some other
   church and religion. I am now upon the

   5th and last particular I mentioned, namely, that we are to "hold fast
   the profession of our faith without wavering," against all the cunning
   arts and insinuations of busy and disputing men, whose design it is to
   unhinge men from their religion, and to make proselytes to their party
   and faction. I have already mentioned some of the arts which they use,
   (I mean particularly them of the church of Rome) in making proselytes
   to their religion; and I have shewn the absurdity and unreasonableness
   of them. As,

   First, In allowing men to be very competent and sufficient judges for
   themselves, in the choice of their religion (i. e. which is the true
   church and religion in which alone salvation is to be had); and yet
   telling them, at the same time, that they are utterly incapable of
   judging of particular doctrines and points of faith. As for these, they
   must rely upon the judgment of an infallible church; and, if they do
   not, they will certainly run into damnable errors and mistakes.

   And they must of necessity allow them the first, a sufficient ability
   to judge for themselves in the choice of their religion: otherwise in
   vain do they offer them arguments to persuade them to their's, if they
   cannot judge of the force of them. But now, after this, to deny them
   all ability to judge of particular doctrines and points of faith, is a
   very absurd and inconsistent pretence.

   Secondly, Another art they use, in order to their making a right choice
   of their religion, is earnestly to persuade them to hear and read only
   the arguments and books on their side: which is just as if one should
   go about to persuade a judge, in order to the better understanding and
   clearer decision of a cause, to hear only the counsel on one side.

   Thirdly, They tell them, that the only thing they are to inquire into,
   is, which is the true church, the one catholic church mentioned in the
   creed, out of which there is no salvation; and when they have found
   that, they are to rely upon the authority of that church, which is
   infallible, for all other things. And this method they wisely take, to
   avoid particular disputes about the innovations and errors which we
   charge them withal. But I have shewn at large, that this cannot be the
   first inquiry: because it is not the true church that makes the true
   Christian faith and doctrine; but the profession of the true Christian
   faith and doctrine, which makes the true church.

   Besides, their way of proving their church to be the only true church,
   being by the marks and properties of the true church, of which the
   chief is, the conformity of their doctrines and practices with the
   primitive and apostolical church, this unavoidably draws on an
   examination of their particular doctrines and practices, whether they
   be conformable to those of the primitive and apostolical church, before
   their great inquiry, "which is the true church?" can be brought to an
   issue; which, it is plain, it can never be, without entering into the
   ocean of particular disputes, which they desire above all things to
   avoid. So that they are never the nearer by this method: they can
   neither shorten their work by it, nor keep off the examination of their
   particular errors and corruptions; which are a very sore place, and
   they cannot endure we should touch it.

   I shall now proceed to discover some other arts and methods which they
   use in seducing people to their church and religion, and shall be as
   brief in them as I can.

   Fourthly, They pretend, that the Roman church is the catholic church,
   i. e. the visible society of all Christians, united to the bishop of
   Rome, as the supreme pastor and visible head of Christ's church upon
   earth: from whence it clearly follows, that it is necessary to all
   Christians to join themselves to the communion of the Roman church;
   otherwise they cannot be members of the catholic church of Christ, out
   of which there is no salvation.

   We grant the consequence, that if the Roman church be the catholic
   church it is necessary to be of that communion; because out of the
   catholic church there is ordinarily no salvation to be had. But how do
   they prove, that the Roman church is the catholic church? They would
   fain have us so civil, as to take this for granted: because if we do
   not, they do not well know how to go about to prove it. And, indeed,
   some things are obstinate, and will not be proved without so much
   trouble and difficulty, that it is better to let them alone; and by the
   confident assertion of them, by importunity, and by any other fair
   means, to get them bettered, without proof of this stubborn sort of
   propositions, which will admit of no proof. This is one that a part is
   the whole; or, which is all one, that the Roman church is the catholic
   church. For that it is but a part of the Christian church, and not the
   best part neither, but perhaps the very worst and most corrupt of all
   the rest, is no difficult matter to prove, and hath been often done.
   But now to prove the church of Rome to be the catholic church, that is,
   the whole society of all true Christians in the world, these following
   particulars ought to be clearly shewn and made out.

   1. A plain constitution of our Saviour, whereby St. Peter, and his
   successors at Rome, are made the supreme head and pastors of the whole
   Christian church. For St. Peter first:--Can they shew any such
   constitution in the gospel, or can they produce the least proof and
   evidence out of the history of the Acts and the Epistles of the
   Apostles, that St. Peter was acknowledged for such by the rest of the
   apostles? Nay, is there not clear evidence there to the contrary, that
   in the first council of the Christian church at Jerusalem, St. James,
   the bishop of Jerusalem, was, if not superior, at least equal to him?
   Does St. Paul acknowledge any superiority of St. Peter over him? Nay,
   does he not upon several occasions declare himself equal to the
   chiefest apostles, even to St. Peter himself? And is this consistent
   with a plain constitution of our Lord's making St. Peter supreme head
   and pastor of the Christian church?

   But suppose this to have been so; where doth it appear, by any
   constitution of our Saviour, that this authority was derived to his
   successors? and if it were, why to his successors at Rome, rather than
   at Antioch, where he was first, and unquestionably bishop? They must
   acknowledge, that when he was bishop of Antioch, he was the supreme
   head and pastor of the whole Christian church; and then the style must
   have been, the Antiochian catholic church, as it is now the Roman
   catholic. But do they find any footsteps of such a style in
   ecclesiastical history?

   2. To make good this proposition, that the Ro man church is the
   catholic church, they are in consequence obliged to affirm and believe,
   that the churches of Asia, which were excommunicated by the bishops of
   Rome, for not keeping Easter as they did; and the churches of Asia and
   Africa, which were excommunicated by the same bishop, upon the point of
   rebaptizing heretics; that all these, by being turned out of the
   communion of the Roman church, were also cut off from the catholic
   church, and from a possibility of salvation. This the church of Rome
   themselves will not affirm; and yet, if to be cast out of the communion
   of the Roman, and the catholic church, be all one, they must affirm it.

   3. In consequence of this proposition, that the church of Rome is the
   catholic church, they ought to hold, that all baptism out of the
   communion of their church is void and of none effect. For if it be
   good, then it makes the persons baptized members of the catholic
   church; and then those that are out of the communion of the Roman
   church, may be true members of the catholic church; and then the Roman,
   and the catholic church are not all one. But the church of Rome holds
   the baptism of heretics, and of those that are out of the communion of
   their church, to be good; which is a demonstration, that the Roman
   church neither is the catholic church; nor, if she believe
   consistently, can she think herself to be so.

   4. In consequence of this proposition, all the Christians in the world,
   which do not yield subjection to the bishop of Rome, and acknowledge
   his supremacy, are no true parts of the catholic church, nor in a
   possibility of salvation. And this does not only exclude those of the
   reformed religion from being members of the catholic church: but the
   Greeks, and the eastern churches; i. e. four or five patriarchal
   churches of the Christian world; which, taken together, are really
   greater than those in communion with the church of Rome. And this the
   church of Rome does affirm, concerning all those churches and
   Christians, which refuse subjection to the bishop of Rome, that they
   are out of the communion of the catholic church, and a capacity of
   salvation. But surely it is not possible, that the true catholic church
   of Christ can have so little charity as this comes to; and to a wise
   man there needs no other demonstration than this, that the church of
   Rome is so far from being the whole Christian church, that it is a very
   arrogant and uncharitable part of it.

   5. And lastly; In consequence of the truth of this proposition, and of
   the importance of it to the salvation of souls, and to the peace and
   unity of the Christian church, they ought to produce express mention of
   the Roman catholic church, in the ancient creeds of the Christian
   church. For if this proposition, that the Roman church is the catholic,
   be true; it was always so, and always of the greatest importance to the
   salvation of men, and the peace and unity of the Christian church: and
   if it were so, and always believed to be so, by the Christian church,
   as they pretend, what reason can be imagined, why the ancient Christian
   church should never say so, nor put an article of such consequence and
   importance in express words in their creeds; nor why should they not
   have used the style of Roman catholic as familiarly then, as they do
   now in the Roman church? a plain evidence that this is a new style
   which they use when they give themselves the title of the Roman
   catholic church; and that the ancient Christian church knew better,
   than to call one part of the catholic church the whole. I am sure, that
   Æneas Sylvius (who was afterwards Pope Pius the Second) says, that
   before the council of Nice, little respect was had to the Roman church.
   But how does this consist with their present pretence, that the Roman
   church is, and always hath been the catholic church; and that the
   bishop of Rome is, by Christ's appointment, the supreme pastor, and
   visible head of the whole Christian church? Is it possible, that this
   should be believed in the Christian church before the council of Nice;
   and yet little respect to be had at that time to the Roman church? This
   indeed was said by Æneas Sylvius before he sat in the infallible chair;
   but is never the less true for that.

   Fifthly, The next step of their method is, that the Roman church is
   infallible; and by this means they have a certain remedy against
   heresy, and a judge of controversies, from which there is no appeal,
   which we want in our church. And this is a glorious privilege indeed,
   if they could prove that they had it, and that it would be so certain a
   remedy against heresy, and give a final decision to all controversies.
   But there is not one tittle of all this, of which they are able to give
   any tenable proof: for,

   1. All the pretence for their infallibility relies upon the truth of
   the former proposition, that the church of Rome is the catholic church,
   and that they say is infallible: and I have already shewn, that that
   proposition is not only destitute of any good proof; but is as
   evidently false, as that a part of a thing is the whole.

   2. But supposing it were true, that the Roman church were the catholic
   church; yet it is neither evident in itself, nor can be proved by them,
   that the catholic church of every age is infallible, in deciding all
   controversies of religion. It is granted by all Christians that our
   Saviour and his apostles were infallible, in the delivery of the
   Christian doctrine, and that they proved their infallibility by
   miracles; and this was necessary at first for the security of our
   faith: but this doctrine being once delivered and transmitted down to
   us in the Holy Scriptures, written by the evangelists and apostles who
   were infallibly assisted by the Holy Ghost; we have now a certain and
   infallible rule of faith and practice, which, with the assistance and
   instruction of those guides and pastors which Christ hath appointed in
   his church, is sufficiently plain in all things necessary. And as there
   is no evidence of the continuance of infallibility in the guides and
   pastors of the church, in the ages which followed the apostles, because
   miracles are long since ceased: so there is no need of the continuance
   of it, for the preservation of the true faith and religion; because God
   hath sufficiently provided for that, by that infallible rule of faith
   and manners which he hath left to his church in the Holy Scriptures,
   which are every way sufficient and able to make both pastors and people
   "wise unto salvation."

   3. As for a certain remedy against heresy, it is certain God never
   intended there should be any; no more than he hath provided a certain
   remedy against sin and vice; which surely is every whit as contrary to
   the Christian religion, and therefore as fit to be provided against, as
   heresy: but it is certain in experience, that God hath provided no
   certain and effectual remedy against sin and vice; for which I can give
   no other reason, but that God does that which he thinks best and
   fittest, and not what we are apt to think to be so.

   Besides that, infallibility is not a certain remedy against heresy. The
   apostles were certainly infallible; and yet they could neither prevent
   nor extinguish heresy; which never more abounded than in the apostles'
   times. And St. Paul expressly tells us, (1 Cor. xi. 19.) "That there
   must be heresies; that they which are approved may be made manifest."
   And St. Peter, (the 2d Epist. ii. 1.) "That there should be false
   teachers among Christians, who should privily bring in damnable
   heresies; and that many should follow their pernicious ways." But now,
   if "there must be heresies," either the church must not be infallible,
   or infallibility in the church is no certain remedy against them.

   I proceed to the next step they make, viz.

   Sixthly, That Christ hath always a visible church upon earth: and that
   they can shew a church, which, from the time of Christ and his
   apostles, hath always made a visible profession of the same doctrines
   and practices which are now believed and practised in the church of
   Rome: but that we can shew no visible church, that, from the time of
   Christ and his apostles, hath always opposed the church of Rome, in
   those doctrines and practices which we now revile and find fault with
   in their church.

   That Christ hath always had, and ever shall have to the end of the
   world, a visible church, professing and practising his true faith and
   religion, is agreed on both sides: but we say, that he hath nowhere
   promised, that this shall be free from all errors and corruptions in
   faith and practice. This the churches planted by the apostles
   themselves were not, even in their times, and during their abode
   amongst them; and yet they were true parts of the Christian catholic
   church. In the following ages, errors and corruptions and superstitions
   did by degrees creep in and grow up in several parts of the church; as
   St. Augustine, and others of the fathers complain of in their times.
   Since that, several famous parts of the Christian church, both in Asia
   and Africa, have not only been greatly corrupted, but have apostatized
   from the faith; so that in many places there are hardly any footsteps
   of Christianity among them. 13ut yet still Christ hath had in all these
   ages a visible church upon earth; though perhaps no part of it at all
   times free from some errors and corruptions; and in several parts of it
   great corruptions both in faith and practice; and in none I think more
   and longer than in the church of Rome, for all she boasts herself, like
   old Babylon, (Isa. xlvii. 7, 8.) "That she is a lady for ever; and says
   in her heart, I am, and none else besides me;" and like the church of
   Laodicea, (Rev. iii. 17.) which said "I am rich, and increased with
   goods, and have need of no thing;" when the spirit of God saith, that
   "she was wretched, and miserable, and poor, and blind, and naked; and
   knew it not."

   Thus the church of Rome boasts, that she hath in all ages been the true
   visible church of Christ, (and none besides her) free from all errors
   in doctrine, and corruptions in practice; and that, from the age of
   Christ and his apostles, she hath always professed the same doctrines
   and practices which she does at this day. Can any thing be more shame
   less than this? did they always believe transubstantiation? let their
   pope Gelasius speak for them; who expressly denies, that in the
   sacrament there is any substantial change of the bread and wine into
   the body and blood of Christ. Was this always an article of their
   faith, and necessary to be believed by all Christians? let Scotus, and
   several other of their schoolmen and learned writers speak for them.
   Was purgatory always believed in the Roman church as it is now de6ned
   in the council of Trent? let several of their learned men speak. In
   what father, in what council before that of Trent, do they find Christ
   to have instituted just seven sacraments, neither more nor less? And
   for practices in their religion, they themselves will not say, that in
   the ancient Christian church the Scriptures were with held from the
   people, and locked up in an unknown tongue; and that the public service
   of God, the prayers and lessons were read, and the sacraments
   celebrated, in an unknown tongue; and that the sacrament of the Lord's
   supper was given to the people only in one kind. Where do they find in
   Holy Scripture, or in the doctrine and practice of the ancient
   Christian church, any command or example for the worship of images, for
   the invocation of saints and angels, and the blessed Virgin, which do
   now make a great part of their religion? Nay, is not the doctrine of
   the Scriptures, and of the ancient fathers, plainly against all these
   practices? With what face then can it be said, that the church of Rome
   hath made a constant visible profession of the same faith and practice
   in all ages, from the time of Christ and his apostles? or would the
   primitive church of Rome, if it should now visit the earth again, own
   the present church of Rome to be the same in all matters of faith and
   practice, that it was when they left it?

   And whereas they demand of us, to shew a visible church from the time
   of Christ and his apostles, that hath always opposed the church of
   Rome, in those points of doctrine and practice which we object to them;
   what can be more impertinent than this demand? when they know, that in
   all these points we charge them with innovations in matters of faith
   and practice, and say that those things came in by degrees, several
   ages after the apostles time, some sooner, some later; as we are able
   to make good, and have done it. And would they have us shew them a
   visible church, that opposed these errors and corruptions in their
   church, before ever they appeared? this we do not pretend to shew. And
   supposing they had not been at all opposed, when they appeared, nor a
   long time after, nor till the Reformation; yet, if they be errors and
   corruptions of the Christian doctrine, and contrary to the Holy
   Scriptures, and to the faith and practice of the primitive church,
   there is no prescription against truth. It is never too late for any
   church to reject those errors and corruptions, and to reform itself
   from them.

   The bottom of all this matter is, they would have us to shew them a
   society of Christians, that in all ages has preserved itself free from
   all such errors and corruptions as we charge them withal; or else we
   deny the perpetual visibility of the catholic church. No such matter.
   We say, the church of Christ hath always been visible in every age
   since Christ's time; and that the several societies of Christians,
   professing the Christian doctrine, and laws of Christ, have made up the
   catholic church; some parts whereof have in several ages fallen into
   great errors and corruptions; and no part of the catholic into more and
   greater than the church of Rome; so that it requires the utmost of our
   charity, to think that they are a true, though a very unsound and
   corrupt part of the catholic church of Christ.

   We acknowledge, likewise, that we were once involved in the like
   degeneracy; but, by the mercy of God, and pious care and prudence of
   those that were in authority, are happily rescued out of it: and though
   we were not out of the catholic church before, yet since our
   reformation from the errors and corruptions of the church of Rome, we
   are in it upon better terms, and are a much sounder part of it; and I
   hope, by the mercy and goodness of God, we shall for ever continue so.

   So that to the perpetual visibility of Christ's church, it is not
   necessary, that the whole Christian church, nor indeed that any part of
   it, should be free from all errors and corruptions. Even the churches
   planted by the apostles in the primitive times were not so. St. Paul
   reproves several doctrines and practices in the church of Corinth, and
   of Colosse, and of Galatia; and the Spirit of God, several things in
   the seven churches of Asia: and yet all these were true parts and
   members of the catholic church of Christ, notwithstanding these faults
   and errors; because they all agree in the main and essential doctrines
   of Christianity. And when more and greater corruptions grew upon the
   church, or any part of it, the greater reason and need there was of a
   reformation. And as every particular person hath a right to reform any
   thing that he finds amiss in himself, so far as concerns himself; so
   much more every national church hath a power within itself, to reform
   itself from all errors and corruptions, and by the sanction of the
   catholic authority to confirm that reformation; which is our case here
   in England. And whatever part of the church, how great and eminent
   soever, excludes from her communion such a national church, for
   reforming herself from plain errors and corruptions, clearly condemned
   by the word of God, and by the doctrine and practice of the primitive
   Christian church, is undoubtedly guilty of schism. And this is the
   truth of the case between us and the church of Rome. And no blind talk
   about a perpetual visible church can render us guilty of schism, for
   making a real reformation; or acquit them of it, for casting us out of
   their communion for that cause.

   Seventhly, and lastly, (to mention no more) They pretend, that we
   delude the people, by laying too much stress upon the Scripture, and
   making it the only rule of faith and manners: whereas Scripture and
   tradition together make up the entire rule of faith; and not Scripture
   interpreted by every man's private fancy, but by tradition carefully
   preserved in the church. So that it ought to be no wonder, if several
   of their doctrines and practices cannot be so clearly made out by
   Scripture, or perhaps seem contrary to it, as it may be expounded by a
   private spirit; but not as interpreted by the tradition of the church,
   which can only give the true sense of Scripture. And therefore they are
   to understand, that several of those doctrines and practices, which we
   object against, are most clearly proved by the tradition of their
   church, which is of equal authority with Scripture.

   In this objection of their's, which they design for the cover of all
   their errors and corruptions, there are several things distinctly to be
   considered, which I shall do as briefly as I can.

   First, Whereas it is suggested., that we delude the people by laying
   too much stress upon the Scripture (which certainly we cannot well do,
   if it be the word of God), it ought to be considered, whether they do
   not delude and abuse them infinitely more, in keeping the Scriptures
   from them, and not suffering them to see that which they cannot deny to
   be at least a considerable part of the rule of Christian doctrine and
   practice. Doth it not by this dealing of their's appear very
   suspicious, that they are extremely afraid that the people should
   examine their doctrine and practice by this rule? for what other reason
   can they have to conceal it from them?

   Secondly, Whereas they affirm, that Scripture alone is not the rule of
   Christian faith and practice, but that Scripture and oral tradition
   preserved in the church, and delivered down from hand to hand, make up
   the entire rule: I would fain know, whence they learned this new
   doctrine of the rule of faith. I know that the council of Trent
   declares it for the rule they intend to proceed upon, and make use of,
   for the confirmation and proof of their following determinations and
   decrees. But did any of the ancient councils of the Christian church
   lay down this rule, and proceed upon it? Did not Constantine the
   emperor, at the opening of the first general council, lay the Bible
   before them, as the only rule, according to which they were to proceed?
   and this with the approbation of all those holy fathers that were
   assembled in that council? And did not following councils proceed upon
   the same rule? Do any of the ancient fathers ever mention any rule of
   Christian faith and practice, besides the Holy Scriptures, and the
   ancient creed; which, because it is an abridgment of the necessary
   articles of Christian faith contained in the Holy Scriptures, is by
   them frequently called "the rule of faith?" Do not the same fathers
   frequently and expressly say, that the Scriptures are a perfect rule,
   and that all things are plainly contained in them, which concerns faith
   and life; and that whatever cannot be proved by testimony of Scripture
   is to be rejected? All this I am sure I can make good, by innumerable
   express testimonies of the ancient fathers, which are well known to
   those that are versed in them. By what authority then hath the council
   of Trent set up this new rule, unknown to the Christian church for one
   thousand five hundred years? and who gave them this authority? The
   plain truth is, the necessity of it for the defence of the errors and
   corruptions which they had embraced, and were resolved not to part
   with, forced them to lengthen out the rule; the old rule of the Holy
   Scriptures being too short for their purpose.

   Thirdly, Whereas they pretend that Holy Scripture, as expounded by a
   private spirit, may not seem so favourable to some of their doctrines
   and practices; yet, as interpreted by tradition, which can only give
   the true sense of Scripture, it agrees very well with them. I suppose
   they mean, that whereas a private spirit would be apt to understand
   some texts of Scripture, as if people were to search and read the
   Scripture; tradition interprets those texts in a quite other sense,
   that people are not to be permitted to read the Holy Scriptures. A
   private spirit would be apt to understand St. Paul's discourse, in the
   14th of the first to the Corinthians, to be against celebrating prayer
   and the service of God in an unknown tongue, as being contrary to
   edification, and indeed to common sense; for he says, "If one should
   come and find them speaking and praying in an unknown tongue, will they
   not say, Ye are mad?" But now tradition, which only knows how to give
   the true sense, can reconcile this discourse of St. Paul very easily
   with the practice of the church of Rome in this matter. And so likewise
   the Epistle of St. Paul to the Colossians, with the worship of angels;
   and the Epistle to the Hebrews, with offering the propitiatory
   sacrifice of Christ in the mass a thousand times every day. And to give
   but one instance more:--whereas a man, by his private spirit, would be
   very apt to understand the second commandment to forbid all worship of
   images; tradition discovers the meaning of this commandment to be, that
   due veneration is to be given to them. So that at this rate of
   interpreting Scripture by tradition, it is impossible to fix any
   objection from Scripture, upon any doctrine or practice which they have
   a mind to maintain.

   Fourthly, Whereas they pretend the tradition of their church, delivered
   from the mouth of Christ, or dictated by the Holy Spirit, and brought
   down to them, and preserved by continual succession in the church, to
   be of equal authority with the word of God; for so the council of Trent
   says, that "the holy synod doth receive and venerate these traditions
   with equal pious affection and reverence as they do the written word of
   God;" this we must declare against, as unreasonable in itself, to make
   tradition, conveyed by word of mouth from one to another, through so
   many ages, and liable to so many mistakes and miscarriages, to be, at
   the distance of one thousand five hundred years, of equal certainty and
   authority with the Holy Scriptures, carefully preserved and transmitted
   down to us; because this (as I said before) is to make common rumour
   and report of equal authority and certainty with a written record. And
   not only so; but hereby they make the Scriptures an imperfect rule;
   contrary to the declared judgment of the ancient fathers and councils
   of the Christian church; and so, in truth, they set up a new rule of
   faith, whereby they change the Christian religion; for a new rule of
   faith and religion makes a new faith and religion. This we charge the
   church of Rome with, and do challenge them to shew this new rule of
   faith before the council of Trent; and, consequently, where their
   religion was before that council; to shew a religion, consisting of all
   those articles which are defined by the council of Trent as necessary
   to salvation, and established upon this new rule, professed by any
   Christian church in the world before that time. And as they have
   pitched upon a new rule of faith, so it is easy to see to what end; for
   take Pope Pius the Fourth's creed, and we may see where the old and new
   religion parts; even at the end of the twelve articles of the Apostles'
   Creed, which was the ancient Christian faith; to which are added, in
   Pope Pius's creed, twelve articles more, defined in the council of
   Trent, and supported only by tradition: so that as the Scripture
   answers for the twelve old articles, which are plainly contained there,
   so tradition is to answer for the twelve new ones. And, therefore, the
   matter was calculated very exactly, when they make tradition just of
   equal authority with the Scriptures; because as many articles of their
   faith were to be made good by it, and rely upon it, as those which are
   proved by the authority of Scripture. But that tradition is of equal
   authority with the Scriptures, we have nothing in the whole world for
   it but the bare assertion of the council of Trent.

   I should now have added some other considerations, tending to confirm
   and establish us in our religion, against the pretences and
   insinuations of seducing spirits: but I shall proceed no farther at
   present.
     __________________________________________________________________

SERMON LXII.

  OF CONSTANCY IN THE PROFESSION OF THE TRUE RELIGION.

   Let us hold fast the profession of our faith without wavering; for he
   is faithful that promised.--Heb. x. 23.

   THESE words contain an exhortation to "hold fast the profession of our
   faith without wavering," and an argument or encouragement thereto,
   because "he is faithful that promised." By the exhortation to "hold
   fast the profession of our faith without wavering," is not meant, that
   those who are capable of examining the grounds and reasons of their
   religion should blindly hold it fast against the best reasons that can
   be offered; because upon these terms every man must continue in the
   religion in which he happens to be fixed by education, or an ill
   choice, be his religion true or false, without examining and looking
   into it, whether it be right or wrong; for, till a man examines, every
   man thinks his religion right. That which the apostle here exhorts
   Christians to hold fast, is the ancient faith, of which all Christians
   make a solemn profession in their baptism, as plainly appears from the
   context. And this "profession of our faith" we are to hold in the
   following instances, which I shall but briefly mention, without
   enlarging upon them.

   1. We are to "hold fast the profession of our faith," against the
   confidence of men, without Scripture or reason to support that
   confidence.

   2. And much more against the confidence of men, contrary to plain
   Scripture and reason, and to the common sense of mankind.

   3. Against all the temptations and terrors of the world--against the
   temptations of fashion and example, and of worldly interest and
   advantage; and against all terrors and sufferings of persecution.

   4. Against all vain promises of being put into a safer condition, and
   groundless hopes of getting to heaven upon easier terms than the gospel
   has proposed, in some other church and religion.

   Lastly, We are to "hold fast the profession of our faith without
   wavering," against all the cunning arts and insinuations of busy and
   disputing men, whose design it is to unhinge men from their religion,
   and to make proselytes to their party and faction.

   But, without entering into these particulars, I shall, in order to our
   establishment in the reformed religion, which we profess, in opposition
   to the errors and corruptions of the church of Rome, apply myself at
   this time to make a short comparison between the religion which we
   profess and that of the church of Rome, that we may discern on which
   side the advantage of truth lies; and, in making this comparison, I
   shall insist upon three things, which will bring the matter to an
   issue, and are, I think, sufficient to determine every sober and
   considerate man, which of these he ought in reason, and with regard to
   the safety of his soul, to embrace: and they are these:--

   I. That we govern our belief and practice, in matters of religion, by
   the true ancient rule of Christianity, the word of God contained in the
   Holy Scriptures; but the church of Rome, for the maintenance of their
   errors and corruptions, have been forced to devise a new rule, never
   owned by the primitive church, nor by the ancient fathers and councils
   of it.

   II. That the doctrines and practices in difference betwixt us and the
   church of Rome, are either contrary to this rule, or destitute of the
   warrant and authority of it, and are plain additions to the ancient
   Christianity, and corruptions of it.

   III. That our religion hath many clear advantages of that of the church
   of Rome, not only very considerable in themselves, but very obvious and
   discernible to an ordinary capacity, upon the first proposal of them. I
   shall be as brief in these as I can.

   I. That we govern our belief and practice in matters of religion, by
   the true ancient rule of Christianity, the word of God contained in the
   Holy Scriptures: but the church of Rome, for the maintaining of their
   errors and corruptions, have been forced to devise a new rule, never
   owned by the primitive church, nor by the ancient councils and fathers
   of it; that is, they have joined with the word of God contained in the
   Holy Scriptures, the unwritten traditions of their church, concerning
   several points of their faith and practice, which they acknowledge can
   not be proved from Scripture, and these they call the unwritten word of
   God; and the council of Trent hath decreed them to be "of equal
   authority with the Holy Scriptures," and that they do "receive and
   venerate them with the same pious affection and reverence;" and all
   this contrary to the express declaration and unanimous consent of all
   the ancient councils and fathers of the Christian church (as I have
   already shewn); and this never declared to be a point of faith, till it
   was decreed, not much above a hundred years ago, in the council of
   Trent. And this, surely, if any thing, is a matter of great
   consequence--to presume to alter the ancient rule of Christian doctrine
   and practice, and to enlarge it, and add to it at their pleasure. But
   the church of Rome having made so great a change in the doctrine and
   practice of Christianity, it became consequently necessary to make a
   change of the rule: and therefore, with great reason, did the council
   of Trent take this into consideration in the first place, and put it in
   the front of their decrees, because it was to be the foundation and
   main proof of the following definitions of faith, and decrees of
   practice, for which, without this new rule, there had been no colour.

   II. The doctrines and practices in difference betwixt us and the church
   of Rome, are either contrary to the true rule, or destitute of the
   warrant and authority of it, and plain additions to the ancient
   Christianity, and corruptions of it. The truth of this will best appear
   by instancing in some of the principal doctrines and practices in
   difference betwixt us.

   As for their two great fundamental doctrines, of the supremacy of the
   bishop of Rome over all the Christians in the world, and the
   infallibility of their church, there is not one word in Scripture
   concerning these privileges; nay, it is little less than a
   demonstration that they have no such privileges, that St. Paul, in a
   long epistle to the church of Rome, takes no notice of them, that the
   church of Rome either then was, or was to be soon after, the mother and
   mistress of all churches, which is now grown to be an article of faith,
   in the church of Rome; and yet it is hardly to be imagined that he
   could have omitted to take notice of such remarkable privileges of
   their bishops and church, above all in the world, had he known they had
   belonged to them. So that in all probability he was ignorant of those
   mighty prerogatives of the church of Rome; otherwise it cannot be, but
   that he would have written with more deference and submission to this
   seat of infallibility and centre of unity; he would certainly have paid
   a greater respect to this mother and mistress of all churches, where
   the head of the church, and vicar of Christ, either was already seated,
   or by the appointment of Christ was designed for ever to fix his throne
   and establish his residence; but there is not one word, or the least
   intimation of any such thing throughout this whole Epistle, nor in any
   other part of the New Testament.

   Besides that both these pretended privileges are omitted, by plain fact
   and evidence of things themselves; their supremacy, in that the far
   greatest part of the Christian church, neither is at this day, nor can
   be shewn by the records of any age, ever to have been subject to the
   bishop of Rome, or to have acknowledged his authority and jurisdiction
   over them: and the infallibility of the pope, whether with or without a
   general council, about which they still differ, though infallibility
   was devised on purpose to determine all differences; I say, this
   infallibility, wherever it is pretended to be, is plainly confuted by
   the contradictory definitions of several popes and councils; for if
   they have contradicted one another, as is plain, beyond all
   contradiction, in several instances, then there must of necessity be an
   error on one side; and there can be no so certain demonstration, that
   any one is infallible, as evident error and mistake is of the contrary.

   Next, their concealing both the rule of religion, and the practice of
   it in the worship and service of God, from the people, in an unknown
   tongue; and their administering the communion to the people in one kind
   only, contrary to clear Scripture, and the plain institution of our
   blessed Saviour. And then their worship of images, and invocation of
   angels and saints, and the blessed Virgin, in the same solemn manner,
   and for the same blessings and benefits which we beg of God himself;
   contrary to the express word of God, which commands us to worship the
   Lord our God, and to serve him only; and which declares, that as there
   is but one God, so there is but "one mediator between God and man,
   Christ Jesus;" but one mediator, not only of redemption, but of
   intercession too; for the apostle there speaks of a mediator of
   intercession, by whom only we are to offer up our prayers, which are to
   be put up to God only; and which expressly forbids men to worship any
   image or likeness. And the learned men of their own church acknowledge,
   that there is neither precept nor example for these practices in
   Scripture, and that they were not used in the Christian church for
   several ages; and this acknowledgment we think very considerable, since
   so great a part of their religion, especially as it is practised among
   the people, is contained in these points. For the service of God in an
   unknown tongue, and withholding the Scriptures from the people, they do
   not pretend so much as one testimony of any father for the first six
   hundred years; and nothing, certainly, can be more unreasonable in
   itself, than to deny people the best means of knowing the will of God,
   and not to permit them to understand what is done in the public worship
   of God, and what prayers are put up to him in the church.

   The two great doctrines of transubstantiation and purgatory are
   acknowledged, by many of their own learned writers, to have no certain
   foundation in Scripture: and that there are seven sacraments of the
   Christian religion, though it be now made an article of faith by the
   council of Trent, is a thing which cannot be shewn in any council or
   father for above a thousand years after Christ. And we find no mention
   of this number of the sacraments, till the age of Peter Lombard, the
   father of the school men.

   That the church of Rome is the mother and mistress of all churches,
   though that also be one of the new articles of Pope Pius the Fourth's
   creed, which their priests are by a solemn oath obliged to believe and
   teach; and yet it is most evidently false. That she is not the mother
   of all churches is plain, because Jerusalem was certainly so; for there
   certainly was the first Christian church, and from thence all the
   Christian churches in the world derive themselves: that she is not
   (though she fain would be) the mistress of all churches, is as evident;
   because the greatest part of the Christian church does, at this day,
   and always did deny, that she hath any authority or supremacy over
   them. Now these are the principal matters in difference betwixt us; and
   if these points, and a few more, be pared off from popery, that which
   remains of their religion, is the same with our's; that is, the true
   ancient Christianity.

   III. I shall shew that our religion hath many clear advantages of
   their's, not only very consider able in themselves, but very obvious
   and discernible to an ordinary capacity, upon the very first proposal
   of them; as,

   1. That our religion agrees perfectly with the Scriptures, and all
   points both of our belief and practice, esteemed by us as necessary to
   salvation, are there contained, even our enemies themselves being
   judges. We "worship the Lord our God, and him only do we serve." We do
   not fall down before images and worship them: we address all our
   prayers to God alone, by the only mediation and intercession of his Son
   Jesus Christ, as he himself hath given us commandment, and as St. Paul
   doth plainly direct, giving us this plain and substantial reason for
   it--because, as there is but one God, so there is but "one mediator
   between God and man, the man Christ Jesus."

   The public worship and service of God is performed by us in a language
   which we understand, according to St. Paul's express order and
   direction, and the universal practice of the ancient church, and the
   nature and reason of the thing itself. We administer the sacrament of
   the Lord's supper in both kinds, according to our Saviour's example and
   plain institution, and the continual practice of all the Christian
   churches in the world for above a thou sand years.

   2. We believe nothing as necessary to salvation, but what hath been
   owned in all ages to be the Christian doctrine, and is acknowledged so
   to be by the church of Rome itself; and we receive the whole faith of
   the primitive Christian church, viz. whatever is contained in the
   Apostles' Creed, and in the explications of that in the creeds of the
   four first general councils. By which it plainly appears, that all the
   points of faith in difference betwixt us and the church of Rome are
   mere innovations and plain additions to the ancient Christian faith:
   but all that we believe, is acknowledged by them to be undoubtedly the
   ancient Christian faith.

   3. There is nothing wanting in our church and religion, whether in
   matter of faith or practice, which either the Scripture makes necessary
   to salvation, or was so esteemed by the Christian church for the first
   live hundred years; and we trust, that what was sufficient for the
   salvation of Christians in the best ages of Christianity, for five
   hundred years together, may be so still; and we are very well content
   to venture our salvation upon the same terms that they did.

   4. Our religion is not only free from all idolatrous worship, but even
   from all suspicion and probable charge of any such thing: but this the
   church of Rome is not, as is acknowledged by her most learned
   champions, and as no man of ingenuity can deny; and the reason which
   the learned men give, why the worship of images and the invocation of
   angels and saints departed, were not practised in the primitive church
   for the first three hundred years, is a plain acknowledgment that these
   practices are very liable to the suspicion of idolatry: for they say,
   that the Christians did then forbear those practices because they
   seemed to come too near to the pagan idolatry, and lest the heathen
   should have taken occasion to have justified themselves, if these
   things had been practised among Christians; and they cannot now be
   ignorant, what scandal they give by these practices both to the Jews
   and Turks, and how much they alienate them from Christianity by this
   scandal; nor can they choose but be sensible, upon how great
   disadvantage they are in defending these practices from the charge of
   idolatry, and that by all their blind distinctions, with which they
   raise such a cloud and dust, they can hardly make any plausible and
   tolerable defence of themselves from this charge; insomuch, that to
   secure their own people from discerning their guilt in this matter,
   they have been put upon that shameful shift of leaving out the second
   commandment in their common catechisms and manuals, lest the people,
   seeing so plain a law of God against so common a practice of their
   church, should upon that discovery have broken off from them.

   5. Nor is our religion encumbered with such an endless number of
   superstitious and troublesome observances, as their's infinitely is,
   even beyond the number of the Jewish ceremonies, to the great burden
   and scandal of the Christian religion, and the diverting of men's minds
   from the spiritual part of religion, and the more weighty and necessary
   duties of the Christian life; so that, in truth, a devout pastor is so
   taken up with the external rites and little observances of his
   religion, that he hath little or no time to make himself a good man,
   and to cultivate and improve his mind in true piety and virtue.

   6. Our religion is evidently more charitable to all Christians that
   differ from us, and particularly to them who, by their uncharitableness
   to us, have done as much as is possible to discharge and damp our
   charity towards them. And charity, as it is one of the most essential
   marks of a true Christian, so it is likewise the best mark and ornament
   of a true church; and of all things that can be thought of, methinks
   the want of charity in any church should be a motive to no man to fall
   in love with it, and to be fond of its communion.

   7. Our religion doth not clash and interfere with any of the great
   moral duties to which all mankind stand obliged by the law and light of
   nature; as fidelity, mercy, and truth. We do not teach men to break
   faith with heretics or infidels; nor to destroy and extirpate those who
   differ from us, with fire and sword: no such thing as equivocation or
   mental reservation, or any other artificial way of falsehood, is either
   taught or maintained, either by the doctrine, or by the casuists of our
   church.

   8. Our religion and all the doctrines of it are perfectly consistent
   with the peace of civil government, and the welfare of human society.
   We neither exempt the clergy from subjection to the civil powers, nor
   absolve subjects upon any pretence whatsoever from allegiance to their
   princes; both which points, the necessity of the one, and the law
   fulness of the other, have been taught and stiffly maintained in the
   church of Rome, not only by private doctors, but by popes and general
   councils.

   9. The doctrines of our religion are perfectly free from all suspicion
   of a worldly interest and design; whereas the greatest part of the
   erroneous doctrines with which we charge the church of Rome, are
   plainly calculated to promote the end of worldly greatness and
   dominion.

   The pope's kingdom is plainly of this world; and the doctrines and
   maxims of it, like so many servants, are ready upon all occasions to
   fight for him. For most of them do plainly tend, either to the
   establishment and enlargement of his authority; or to the magnifying of
   the priests, and the giving them a perfect power over the consciences
   of the people, and the keeping them in a slavish subjection and blind
   obedience to them. And to this purpose do plainly tend the doctrines of
   exempting the clergy from the secular power and jurisdiction, the
   doctrine of transubstantiation; for it must needs make the priest a
   great man in the opinion of the people, to believe that he can make
   God, as they love to express it, without all reason and reverence. Of
   the like tendency is the communicating of the laity only in one kind,
   thereby making it the sole privilege of the priest to receive the
   sacrament in both: the withholding the Scripture from the people, and
   celebrating the service of God in an unknown tongue: the doctrine of an
   implicit faith, and absolute resignation of their judgments to their
   teachers: these do all directly tend to keep the people in ignorance,
   and to bring them to a blind obedience to the dictates of their
   teachers. So likewise the necessity of the intention of the priest, to
   the saving virtue and efficacy of the sacraments; by which doctrine,
   the people do upon the matter depend as much upon the good-will of the
   priest, as upon the mercy of God for their salvation. But, above all,
   their doctrine of the necessity of auricular and private confession of
   all mortal sins committed after baptism, with all the circumstances of
   them, to the priest; and this not only for the ease and direction of
   their consciences, but as a necessary condition of having their sins
   pardoned and forgiven by God; by which means they make themselves
   masters of all the secrets of the people, and keep them in awe by the
   knowledge of their faults, scire volunt secreta domus atque inde
   timeri. Or else their doctrines tend to filthy lucre, and the enriching
   of their church: as their doctrines of purgatory and indulgences, and
   their prayers and masses for the dead, and many more doctrines and
   practices of the like kind, plainly do.

   10. Our religion is free from all disingenuous and dishonest arts of
   maintaining and supporting itself. Such are clipping of ancient
   authors, nay, and even the authors and writers of their own church,
   when they speak too freely of any point; as may be seen in their
   indices expurgatorii, which much against their wills have been brought
   to light. To which I shall only add these three gross forgeries, which
   lie all at their doors, and they cannot deny them to be so.

   1. The pretended canon of the council of Nice in the case of appeals,
   between the church of Rome and the African church; upon which they
   insisted a great while very confidently, till at last they were
   convinced by authentic copies of the canons of that council.

   2. Constantine's donation to the pope, which they kept a great stir
   with, till the forgery of it was discovered.

   3. The decretal epistles of the ancient popes; a large volume of
   forgeries compiled by Isidore Mercator, to countenance the usurpations
   of the bishop of Rome, and of which the church of Rome made great use
   for several ages, and pertinaciously defended the authority of them,
   till the learned men of their own church have at last been forced for
   very shame to disclaim them, and to confess the imposture of them. A
   like instance whereto is not, I hope, to be shewn in any Christian
   church. This is that which St. Paul calls kubei'a, "the sleight of
   men," such as gamesters use at dice; for to allege false and forged
   authors in this case, is to play with false dice, when the salvation of
   men's souls lies at stake.

   11. Our religion has this mighty advantage: That it doth not decline
   trial and examination, which, to any man of ingenuity, must needs
   appear a very good sign of an honest cause; but if any church be shy of
   having her religion examined, and her doctrines and practices brought
   into the open light, this gives just ground of suspicion that she hath
   some distrust of them; for truth doth not seek corners, nor shun the
   light. Our Saviour hath told us who they are that love "darkness rather
   than light," viz. "they whose deeds are evil;" "for every one (saith
   he) that doth evil, hateth the light; neither cometh he to the light,
   Jest his deeds should be reproved and made manifest." There needs no
   more to render a religion suspected to a wise man, than to see those
   who profess it, and make such proud boasts of the truth and goodness of
   it, so fearful that it should be examined and looked into, and that
   their people should take the liberty to hear and read what can be said
   against it.

   12. We persuade men to our religion by human and Christian ways, such
   as our Saviour and his apostles used, by urging men with the authority
   of God, and with arguments fetched from another world, the promise of
   eternal life and happiness, and the threatening of eternal death and
   misery, which are the proper arguments of religion, and which alone are
   fitted to work upon the minds and consciences of men. The terror and
   torture of death may make men hypocrites, and awe them to profess with
   their mouths what they do not believe in their hearts; but this is no
   proper means of converting the soul, and convincing the minds and
   consciences of men; and these violent and cruel ways cannot be denied
   to have been practised in the church of Rome, and set on foot by the
   authority of councils, and greatly countenanced and encouraged by popes
   themselves; witness the many crusades for the extirpation of heretics,
   the standing cruelties of their inquisition, their occasional massacres
   and persecutions, of which we have fresh instances in every age.

   But these methods of conversion are a certain sign that they either
   distrust the truth and goodness of their cause, or else that they think
   truth and the arguments for it are of no force, when dragoons are their
   ratio ultima, the last reason which their cause relies upon, and the
   best and most effectual it can afford.

   Again, we hold no doctrines in defiance of the senses of all mankind;
   such as is that of transubstantiation, which is now declared in the
   church of Rome to be a necessary article of faith, so that a man cannot
   be of that religion, unless he will renounce his senses, and believe
   against the clear verdict of them in a plain sensible matter: but after
   this, I do not understand how a man can believe any thing, because by
   this very thing he destroys and takes away the foundation of all
   certainty. If any man forbid me to believe what I see, I forbid him to
   believe any thing upon better and surer evidence. St. Paul saith, that
   "faith cometh by hearing;" but if I cannot rely upon the certainty of
   sense, then the means whereby faith is conveyed is uncertain; and we
   may say as St. Paul doth in another case, "then is our preaching vain,
   and your faith is also vain."

   Lastly, (to mention no more particulars) as to several things used and
   practised in the church of Rome, we are on much the safer side, if we
   should happen to be mistaken about them, than they are, if they should
   be mistaken; for it is certainly lawful to read the Scriptures, and
   lawful to permit to the people the use of the Scriptures in a known
   tongue; otherwise we must condemn the apostles and the primitive church
   for allowing this liberty. It is certainly lawful to have the public
   prayers and service of God celebrated in a language which all that join
   in it can understand. It is certainly lawful to administer the
   sacrament of the Lord's supper to the people in both kinds; otherwise
   the Christian church would not have done it for a thousand years. It is
   certainly lawful not to worship images, not to pray to angels, or
   saints, or the blessed Virgin; otherwise the primitive church would not
   have forborne these practices for three hundred years, as is
   acknowledged by those of the church of Rome.

   Suppose a man should pray to God only, and offer up all his prayers to
   him only by Jesus Christ, without making mention of any other mediator
   or intercessor with God for us, relying here in upon what the apostle
   says concerning our high-priest, Jesus the Son of God, (Heb. vii. 25.)
   that "he is able to save them to the uttermost, who come unto God by
   him," i. e. by his mediation and intercession, "since he ever liveth to
   make intercession for them;" might not a man reasonably hope to obtain
   of God all the blessings he stands in need of by addressing himself
   only to him, in the name and by the intercession of that "one mediator
   between God and man, the man Christ Jesus?" Nay, why may not a man
   reasonably think, that this is both a shorter and more effectual way to
   obtain our requests, than by turning ourselves to the angels and
   saints, and importuning them to solicit God for us? especially if we
   should order the matter so, as to make ten times more frequent
   addresses to these, than we do to God and our blessed Saviour; and, in
   comparison of the other, to neglect these. We cannot certainly think
   any more able to help us and do us good, than the great God of heaven
   and earth, "the God (as the psalmist styles him) that heareth prayers,"
   and therefore "unto him should all flesh come." We cannot certainly
   think any intercessor so powerful and prevalent with God, as his only
   and dearly-beloved Son, offering up our prayers to God in heaven, by
   virtue of that most acceptable and invaluable sacrifice, which he
   offered to him on earth. We cannot surely think, that there is so much
   goodness any where as in God; that in any of the angels or saints, or
   even in the blessed mother of our Lord, there is more mercy and
   compassion for sinners, and a tenderer sense of our infirmities, than
   in the Son of God, "who is at the right hand of his Father, to appear
   in the presence of God for us?" We are sure that God always hears the
   petitions which we put up to him; and so does the Son of God, by whom
   we put them up to the Father, because he also is God, blessed for ever
   more. But we are not sure that the angels and saints hear our prayers,
   because we are sure that they are neither omniscient nor omnipresent;
   and we are not sure, nor probably certain, that our prayers are made
   known to them any other way, there being no revelation of God to that
   purpose. We are sure that God hath declared himself to be a "jealous
   God," and that "he will not give his honour to another;" and we are not
   sure but that prayer is part of the honour which is due to God alone;
   and if it were not, we can hardly think but that God should be so far
   from being pleased with our making so frequent use of those other
   mediators and intercessors, and from granting our desires the sooner
   upon that account, that, on the contrary, we have reason to think he
   should be highly offended, when he himself is ready to receive all our
   petitions, and hath appointed a great mediator to that purpose, to see
   more addresses made to, and by the angels and saints, and blessed
   Virgin, than to himself by his blessed Son: and to see the worship of
   himself almost justled out, by the devotion of people to saints and
   angels, and the blessed mother of our Lord; a thing which he never
   commanded, and which, so far as appears by Scripture, never came into
   his mind. I have been the longer upon this matter, to shew how
   unreasonable and needless, at the best, this more than half part of the
   religion of the church of Rome is; and how safely it may be let alone.

   But now, on the other hand, if they be mistaken in these things, as we
   can demonstrate from Scripture they are, the danger is infinitely great
   on that side; for then they oppose an institution of Christ, who
   appointed the sacrament to be received in both kinds; and they involve
   themselves in a great danger of the guilt of idolatry, and our common
   Christianity in the scandal and reproach of it; and this without any
   necessity, since God hath required none of these things at our hands;
   and, after all the bustle which hath been made about them, the utmost
   they pretend (which yet they are not able to make good) is, that these
   things may lawfully be done; and at the same time they cannot deny, but
   that if the church had not enjoined them, they might lawfully be let
   alone. And can any thing be more unreasonable, than so pertinaciously
   to insist upon things so hard, I may say impossible, to be defended or
   excused, and which, by their own acknowledgment, are of no great weight
   and necessity: in which we are certainly safe in not doing them, if
   they should prove lawful; but if they do not prove so, they are in a
   most dangerous condition. So that here is certain safety on the one
   hand, and the danger of damnation on the other; which is as great odds
   as is possible.

   And they must not tell us that they are in no danger, because they are
   infallible, and cannot be mistaken; they must prove that point a great
   deal better than they have yet done, before it can signify any thing
   either to our satisfaction or their safety.

   I might have insisted more largely upon each of these particulars, any
   one of which is of weight to incline a man to that religion, which hath
   such an advantage on its side; but all of them together make so
   powerful an argument to an unprejudiced person, as must almost
   irresistibly determine his choice; for most of the particulars are so
   evident, that they cannot, upon the very mention and proposal of them,
   be denied to be clear advantages on our side.

   And now, to use the words of St. Peter, "I testify unto you that this
   is the true grace of God wherein you stand;" that the reformed religion
   which we profess, and which by the goodness of God is by law
   established in this nation, is the true ancient Christianity, the faith
   which was at first delivered to the saints, and which is conveyed down
   to us in the writings of the apostles and the evangelists of our Lord
   and Saviour. "Remember therefore how ye have received and heard; and
   hold fast; for he is faithful that hath promised;" which is the second
   part of the text: the encouragement which the apostle gives us "to hold
   fast the profession of our faith without wavering--he is faithful that
   hath promised" to give us his Holy Spirit to lead us into all truth, to
   establish, strengthen, and settle us in the profession of it, to
   support and comfort us under all trials and temptations, "and to seal
   us up to the day of redemption;" and "he is faithful that hath
   promised" to reward our constancy and fidelity to him and his truth,
   with "a crown of everlasting life and glory." "Wherefore, my beloved
   brethren, be ye steadfast and unmoveable, and always abounding in the
   work of the Lord, forasmuch as you know that your labour shall not be
   in vain in the Lord;" "for he is faithful that hath promised," and let
   us provoke one another to charity and good works, which are the great
   ornament and glory of any religion, and (t so much the more, because
   the day approacheth in which God will judge" the belief and lives of
   "men, by Jesus Christ;" not according to the imperious and uncharitable
   dictates of any church, but according to the gospel of his Son, to
   whom, with the Father and the Holy Ghost, be all honour and glory now
   and for ever.

   Now the God of peace, which brought again from the dead the great
   Shepherd of the sheep through the blood of the everlasting covenant,
   make you perfect in every good word and work, working in you that which
   is pleasing in his sight. And the peace of God which passeth all
   understanding, keep your hearts and minds in the knowledge and love of
   God, and of his Son Jesus Christ our Lord.
     __________________________________________________________________

SERMON LXIII.

  THE CHRISTIAN LIFE, A LIFE OF FAITH.

   For we walk by faith, not by sight.--2 Cor. v. 7.

   IN the latter part of the former chapter, the apostle declares what it
   was that was the great support of Christians under the persecutions and
   sufferings which befel them--viz. the assurance of a blessed
   resurrection to another life: (ver. 14.) "Knowing that he which raised
   up the Lord Jesus, shall raise up us also by Jesus;" "for which cause
   (saith he, ver. 16.) we faint not; but though our outward man perish,
   our inward man is renewed day by day;" that is, though our bodies, by
   reason of the hard ships and sufferings which we undergo, are
   continually decaying and declining; yet our minds grow every day more
   healthful and vigorous, and gain new strength and resolution, by
   contemplating the glory and reward of another world, and as it were
   feeding upon them by faith; "for our light affliction, which is but for
   a moment, worketh for us a far more exceeding and eternal weight of
   glory, whilst we look not at the things which are seen, but at the
   things which are not seen."

   And he resumes the same argument again at the beginning of this
   chapter: "For we know, that if our earthly house of this tabernacle
   were dissolved, we have a building of God, a house not made with hands,
   eternal in the heavens;" that is, we are firmly persuaded, that when we
   die, we shall but exchange these earthly and perishing bodies, these
   houses of clay, for a heavenly mansion, which will never decay nor come
   to ruin: from whence he concludes, (ver. 6.) "Therefore we are always
   confident;" tharrountes oun pantote, therefore whatever happens to us,
   we are always of good courage, and see no reason to be afraid of death:
   "knowing that whilst we are at home in the body, we are absent from the
   Lord;" that is, since our continuance in the body is to our
   disadvantage, and while we live, we are absent from our happiness, and
   when we die we shall then enter upon the possession of it. That which
   gives us this confidence and good courage, is our faith; for though we
   be not actually possessed of this happiness which we speak of, yet we
   have a firm persuasion of the reality of it, which is enough to support
   our spirits, and keep up our courage under all afflictions and
   adversities whatsoever: (ver. 7.) "For we walk by faith, not by sight."

   These words come in by way of parenthesis, in which the apostle
   declares in general, what is the swaying and governing principle of a
   Christian life; not only in case of persecution and affliction, but
   under all events, and in every condition of human life; and that is
   faith in opposition to sight and present enjoyment: "We walk by faith,"
   and "not by sight." "We walk by faith:" whatever principle sways and
   governs a man's life and actions, he is said to walk and live by it.
   And as here a Christian is said to "walk by faith," so elsewhere the
   just is said to "live by faith." Faith is the principle which animates
   all his resolutions and actions.

   And "not by sight." The word is ei'dous, which signifies, the thing
   itself in present view and possession, in opposition to a firm
   persuasion of things future and invisible. Sight is the thing in hand,
   and faith the thing only in hope and expectation. Sight is a clear view
   and apprehension of things present and near to us, faith an obscure
   discovery and apprehension of things at a distance: so the apostle
   tells us, (1 Cor. xiii. 12.) "Now we see through a glass darkly;" this
   is faith; "but then face to face," this is present sight, as one man
   sees another face to face: and thus likewise the same apostle
   distinguisheth betwixt hope and sight, (Rom. viii. 24, 25.) "Hope that
   is seen is not hope; for what a man sees, why doth he yet hope for it?
   but if we hope for that which we see not, then do we with patience wait
   for it." Sight is the possession and enjoyment; faith is the firm
   persuasion and expectation of a thing; and this the apostle tells us
   was the governing principle of a Christian's life; "For we walk by
   faith, and not by sight:" from which words I shall observe these three
   things.

   I. That faith is the governing principle, and that which bears the
   great sway in the life and actions of a Christian: "we walk by faith;"
   that is, we order and govern our lives in the power and virtue of this
   principle.

   II. Faith is a degree of assent inferior to that of sense. This is
   sufficiently intimated in the opposition betwixt faith and sight. He
   had said before, that "whilst we are at home in the body, we are absent
   from the Lord;" and gives this as a reason and proof of our absence
   from the Lord, "for we walk by faith," and "not by sight;" that is,
   whilst we are in the body, we do not see and enjoy, but believe and
   expect; if we were present with the Lord, then faith would cease, and
   be turned into sight; but though we have not that assurance of another
   world, which we shall have when we come to see and enjoy these things,
   yet we are firmly persuaded of them.

   III. Notwithstanding faith be an inferior degree of assurance, yet it
   is a principle of sufficient power to govern our Jives; "we walk by
   faith;" it is such an assurance as hath an influence on our lives.

   I. That faith is the governing principle, and that which bears the
   great sway in the life and actions of a Christian. "We walk by faith;"
   that is, we order and govern our lives in the power and virtue of this
   principle. A Christian's life consists in obedience to the will of God;
   that is, in a readiness to do what he commands, and in a willingness to
   suffer what he calls us to; and the great arguments and encouragements
   hereto, are such things, as are the objects of faith and not of sense;
   such things as are absent and future, and not present, and in
   possession. For instance, the belief of an invisible God, of a secret
   power and providence, that orders and governs all things, that can
   bless or blast us, and all our designs and undertakings, according as
   we demean ourselves towards him, and endeavour to approve ourselves to
   him; the persuasion of a secret aid and influence always ready at hand
   to keep us from evil, and to strengthen and assist us to that which is
   good; more especially the firm belief, and expectation of the happiness
   of heaven, and the glorious rewards of another world, which, though
   they be now at a distance, and invisible to us, yet being grounded upon
   the promise of God "that cannot lie," shall certainly be made good.

   And this faith, this firm persuasion of absent and invisible things,
   the apostle to the Hebrews tells us, was the great principle of the
   piety and virtue of good men from the beginning of the world. This he
   calls, (chap. xi. ver. 1.) the hupostasis, or "the confident
   expectation of things hoped for, and the proof or evidence of things
   not seen," viz. a firm persuasion of the being and providence of God,
   and of the truth and faithfulness of his promises. Such vas the faith
   of Abel; he believed "that there was a God, and that he was a rewarder
   of those that faithfully serve him." Such was the faith of Noah, who
   being warned of God, of things at a great distance, and lot seen as
   yet, notwithstanding believed the Divine prediction concerning the
   flood, and prepared an ark. Such also was the faith of Abraham,
   concerning numerous posterity by Isaac, and the inheritance of the land
   of Canaan; and such likewise was the faith of Moses, as he did as
   firmly believe the invisible God, and the recompense of reward, as if
   he had beheld them with his eyes.

   And of this recompense of reward, we Christian have a much clearer
   revelation, and much greater assurance, than former ages and
   generations had; and the firm belief and persuasion of this, is the
   great motive and argument to a holy life; "The hope which is set before
   us" of obtaining the happiness, and the fear of incurring the misery of
   another world. This made the primitive Christians, with so much
   patience to bear the sufferings and persecutions, with so much
   constancy to venture upon the dangers and inconveniences which the love
   of God and religion exposed them to.

   Under the former dispensation of the law, though good men have received
   good hopes of the rewards of another life, yet these things were but
   obscurely revealed to them, and the great inducements to obedience were
   temporal rewards and punishments, tin promises of long life, and peace,
   and plenty, and prosperity, in that good land which God had given then,
   and the threatenings of war and famine, and pestilence, and being
   delivered into captivity. But now, under the gospel, "life and
   immortality are brought to light;" and the great arguments that bear
   sway with Christians, are the promises of everlasting life and the
   threatenings of eternal misery; and the firm belief and persuasion of
   these is now the great principle that governs the lives and actions of
   good men: for what will not men do, that are really persuaded, that as
   they do demean themselves in this world, it will fare with them in the
   other? "That the wicked shall go into everlasting punishment, and the
   righteous into life eternal?" I proceed to the

   Second observation, namely, that faith is a degree of assent inferior
   to that of sense. This is intimated in the opposition betwixt faith and
   sight; "We walk by faith, and not by sight;" that is, we believe these
   things, and are confidently persuaded of the truth of them, though we
   never saw them, and consequently cannot possibly have that degree of
   assurance concerning the joys of heaven, and the torments of hell,
   which those have who enjoy the one and endure the other.

   There are different degrees of assurance concerning things, arising
   from the different degrees of evidence we have for them. The highest
   degree of evidence we have for any thing is our own sense and
   experience; and this is so firm and strong, that it is not to be shaken
   by the utmost pretence of a rational demonstration; men will trust
   their own senses and experience, against any subtilty of reason
   whatsoever: but there are inferior degrees of assurance concerning
   things, as the testimony and authority of persons every way credible:
   and this assurance we have in this state concerning the things of
   another world; we believe, with great reason, that we have the
   testimony of God concerning them, which is the highest kind of evidence
   in itself: and we have all the reasonable assurance we can desire that
   God hath testified these things; and this is the utmost assurance which
   things future, and at a distance are capable of.

   But yet it is an unreasonable obstinacy to deny, that this falls very
   much short of that degree of assurance which those persons have
   concerning these things who are now in the other world, and have the
   sense and experience of these things. And this is not only intimated
   here in the text, in the opposition of faith and sight, but is plainly
   expressed in other texts of Scripture; (1 Cor. xiii. 9, 10.) "We know
   now but in part; but when that which is perfect is come, that which is
   in part shall be done away." That degree of knowledge and assurance
   which we have in this life is very imperfect, in comparison to what we
   shall have hereafter; and (ver. 12.) "We now see, as through a glass
   darkly," en ainigmati, as in a riddle, in which there is always a great
   deal of obscurity; all which expressions are certainly intended by way
   of abatement and diminution to the certainty of faith; because it is
   plain, that by "that which is in any part," or imperfect, the apostle
   means faith and hope, which he tells us shall cease, "when that which
   is perfect," meaning vision and sight, "is come." We see likewise in
   experience, that the faith and hope of the best Christians in this life
   is accompanied with doubting concerning these things, and all doubting
   is a degree of uncertainty; but those blessed souls who are entered
   upon the possession of glory and happiness, and those miserable
   wretches who lie groaning under the wrath of God and the severity of
   his justice, cannot possibly, if they would, have any doubt concerning
   the truth and reality of these things.

   But however contentious men may dispute against common sense, this is
   so plain a truth, that I will not labour in the farther proof of it;
   nor indeed is it reasonable, while we are in this state, to expect that
   degree of assurance concerning the rewards and punishments of another
   life, which the sight and sensible experience of them would give us;
   and that upon these two accounts:

   1. Because our present state will not admit it; and,

   2. If it would, it is not reasonable we should have it.

   1. Our present state will not admit it. For while we are in this world,
   it is not possible we should have that sensible experiment and trial
   how things are in the other. The things of the other world are remote
   from us, and far out of our sight, and we cannot have any experimental
   knowledge of them, till we ourselves enter into that state. Those who
   are already passed into it, know how things are; those happy souls who
   live in the reviving presence of God, and are possessed of those joys
   which we cannot now conceive, understand these things in another
   manner, and have a more perfect assurance concerning them, than it is
   possible for any man to have in this world; and those wretched and
   miserable spirits who feel the vengeance of God, and are plunged into
   the horrors of eternal darkness, do believe upon irresistible evidence,
   and have other kind of convictions of the reality of that state, and
   the insupportable misery of it, than any man is capable of in this
   world.

   2. If our present state would admit of this high degree of assurance,
   it is not fit and reasonable that we should have it. Such an
   overpowering evidence would quite take away the virtue of faith, and
   much lessen that of obedience. Put the case that every man, some
   considerable time before his departure out of this life, were permitted
   to visit the other world, to assure him how things are there, to view
   the mansions of the blessed, and to survey the dark and loathsome
   prisons of the damned, to hear the lamentable outcries of miserable and
   despairing souls, and to see the inconceivable anguish and torments
   they are in; after this, what virtue would it be in any man to believe
   these things? he that had been there and seen them, could not
   disbelieve them if he would. Faith in this case would not be virtue,
   but necessity; and therefore it is observable, that our Saviour doth
   not pronounce them blessed, who believed his resurrection, upon the
   forcible evidence of their own senses, "but blessed are they that have
   not seen, and yet have believed." They might be happy in the effects of
   that faith, but there is no praise, no reward belongs to that faith
   which is wrought in man by so violent and irresistible an evidence. It
   was the great commendation of Abraham's faith, that "against hope he
   believed in hope," he believed the promise of God concerning a thing in
   itself very improbable: but it is no commendation at all to believe the
   things which we have seen, because they admit of no manner of dispute;
   no objection can be offered to shake our assent, unless we will run to
   the extremity of scepticism; for if we will believe any thing at all,
   we must yield to the evidence of sense. This does so violently enforce
   our assent, that there can be no virtue in such a faith.

   And as this would take away the virtue of faith, so it would very much
   lessen that of our obedience. It is hardly to be imagined, that any man
   who had seen the blessed condition of good men in another world, and
   had been an eye-witness of the intolerable torments of sinners, should
   ever be tempted knowingly to do any thing that would deprive him of
   that happiness, or bring him into that place of torment. Such a sight
   could not choose but affect a man as long as he lived; and leave such
   impressions upon his mind, of the indispensable necessity of a holy
   life, and of the infinite danger of a wicked course, that we might
   sooner believe that all the men in the world should conspire to kill
   one another, than that such a man, by consenting to any deliberate act
   of sin, should wilfully throw himself into those flames: no, his mind
   would be continually haunted with those furies he had seen tormenting
   sinners in another world, and the fearful shrieks and outcries of
   miserable souls would be perpetually ringing in his ears; and the man
   would have so lively and terrible an imagination of the danger he was
   running himself upon, that no temptation would be strong enough to
   conquer his fears, and to make him careless of his life and actions,
   after he had once seen how "fearful a thing it was to fall into the
   hands of the living God:" so that in this case, the reason of men's
   obedience would be so violent, that the virtue of it must be very
   little; for what praise is due to any man, not to do those things which
   none but a perfect madman would do? for certainly that man must be
   besides himself, that could by any temptation be seduced to live a
   wicked life, after he had seen the state of good and bad men in the
   other world; the glorious rewards of holiness and virtue, and the
   dismal event of a vicious and sinful course. God hath designed this
   life for the trial of our virtue, and the exercise of our obedience;
   but there would hardly be any place for this, if there were a free and
   easy passage for us into the other world, to see the true state of
   things there. What argument would it be of any man's virtue to forbear
   sinning after he had been in hell, and seen the miserable end of
   sinners? But I proceed to the

   Third and last observation; namely, that notwithstanding faith be an
   inferior degree of assent, yet it is a principle of sufficient force
   and power to govern our lives: "We walk by faith." Now that the belief
   of any thing may have its effect upon us, it is requisite that we be
   satisfied of these two things.

   1. Of the certainty; and, 2. Of the great concernment of the thing. For
   if the thing be altogether uncertain, it will not move us at all; we
   shall do nothing towards the obtaining of it, if it be good; nor for
   the avoiding and preventing of it, if it be evil: and if we are certain
   of the thing, yet if we apprehend it to be of no great moment and
   concernment, we shall be apt to slight it, as not worth our regard. But
   the rewards and punishments of an other world, which the gospel
   propounds to our faith, are fitted to work upon our minds, both upon
   account of the certainty and concernment of them. For,

   1. We have sufficient assurance of the truth of these things, as much
   as we are well capable of in this state. Concerning things future and
   at a distance, we have the dictates of our reason arguing us into this
   persuasion, from the consideration of the justice of the Divine
   Providence, and from the promiscuous and unequal administration of
   things in this world; from whence wise men in all ages have been apt to
   conclude, that there will be another state of things after this life,
   wherein rewards and punishments shall be equally distributed. We have
   the general consent of mankind in this matter: and to assure us that
   these reasonings are true, we have a most credible revelation of these
   things, God having sent his Son from heaven to declare it to us, and
   given us a sensible demonstration of the thing, in his resurrection
   from the dead, and his visible ascension into heaven; so that there is
   no kind of evidence wanting, that the thing is capable of, but only our
   own sense and experience of these things, of which we are not capable
   in this present state. And there is no objection against all this, but
   what will bring all things into uncertainty, which do not come under
   our senses, and which we ourselves have not seen.

   Nor is there any considerable interest to hinder men from the belief of
   these things, or to make them hesitate about them. For as for the other
   world, if at last there should prove to be no such thing, our condition
   after death will be the same with the condition of those who disbelieve
   these things; because all will be extinguished by death: but if things
   fall out otherwise (as most undoubtedly they will) and our souls after
   this life do pass into a state of ever lasting happiness or misery,
   then our great interest plainly lies, in preparing ourselves for this
   state; and there is no other way to secure the great concernments of
   another world, but by believing those things to be true, and governing
   all the actions of our lives by this belief. For as for the interests
   of this life, they are but short and transitory, and consequently of no
   consideration in comparison of the things which are eternal; and yet
   (as I have often told you) setting aside the case of persecution for
   religion, there is no real interest of this world, but it may be as
   well promoted and pursued to as great advantage, nay, usually to a far
   greater, by him that believes these things, and lives accordingly, than
   by any other person: for the belief of the rewards and punishments of
   another world, is the greatest motive and encouragement to virtue; and
   as all vice is naturally attended with some temporal inconvenience, so
   the practice of all Christian virtues doth in its own nature tend both
   to the welfare of particular persons, and to the peace and prosperity
   of mankind.

   But that which ought to weigh very much with us, is, that we have
   abundantly more assurance of the recompence of another world, than we
   have of many things in this world, which yet have a greater influence
   upon our actions, and govern the lives of the most prudent and
   considerate men. Men generally hazard their lives and estates upon
   terms of greater uncertainty than the assurance which we have of
   another world. Men venture to take physic upon probable grounds of the
   integrity and skill of their physician; and yet the want of either of
   these may hazard their lives: and men take physic upon greater odds;
   for it certainly causeth pain and sickness, and doth but uncertainly
   procure and recover health; the patient is sure to be made sick, but
   not certain to be made well; and yet the danger of being worse, if not
   of dying, on the one hand, and the hope of success and recovery on the
   other, make this hazard and trouble reasonable. Men venture their whole
   estates to places which they never saw; and that there are such places,
   they have only the concurrent testimony and agreement of men; nay,
   perhaps have only spoken with them that have spoken with those that
   have been there. No merchant ever insisted upon the evidence of a
   miracle to be wrought, to satisfy him that there were such places as
   the East and West Indies, before he would venture to trade thither: and
   yet this assurance God hath been pleased to give the world of a state
   beyond the grave, and of a blessed immortality in another life.

   Now, what can be the reason that so slender evidence, so small a degree
   of assurance, will serve to encourage men to seek after the things of
   this world with great care and industry; and yet a great deal more will
   not suffice to put them effectually upon looking after the great
   concernments of another world, which are infinitely more considerable?
   No other reason of this can be given, but that men are partial in their
   affections towards these things. It is plain they have not the same
   love for God and religion, which they have for this world and the
   advantages of it; and therefore it is, that a less degree of assurance
   will engage them to seek after the one, than the other; and yet the
   reason is much stronger on the other side: for the greater the benefit
   and good is, which is offered to us, we should be the more eager to
   seek after it, and should be content to venture upon less probability.
   Upon excessive odds a man would venture upon very small hopes; for a
   mighty advantage, a man would be content to run a great hazard of his
   labour and pains upon little assurance. Where a man's life is
   concerned, every suspicion of danger will make a man careful to avoid
   it. And will nothing affright men from hell, unless God carry them
   thither, and shew them the place of torments, and the flames of that
   fire which shall never be quenched?

   I do not speak this, as if these things had not abundant evidence; I
   have shewn that they have; but to convince men how unreasonable and
   cruelly partial they are about the concernments of their souls, and
   their eternal happiness.

   2. Supposing these things to be real and certain, they are of infinite
   concernment to us. For what can concern us more, than that eternal and,
   unchangeable state, in which we must be fixed and abide for ever? If so
   vast a concern will not move us, and have no influence upon the
   government of our lives and actions, we do not deserve the name of
   reasonable creatures. What consideration can be set before men, who are
   not touched with the sense of so great an interest, as that of our
   happy or miserable being to all eternity? Can we be so solicitous and
   careful about the concernment of a few days; and is it nothing to us
   what becomes of us for ever? Are we so tenderly concerned to avoid
   poverty and disgrace, persecution and suffering in this world; and
   shall we not much more "flee from the wrath which is to come," and
   endeavour "to escape the damnation of hell?" Are the slight and
   transitory enjoyments of this world worth so much thought and care? and
   is an eternal inheritance in the heavens not worth the looking after?
   As there is no proportion betwixt the things which are temporal, and
   the things which are eternal; so we ought in all reason to be
   infinitely more concerned for the one than for the other.

   The proper inference from all this discourse is, that we would
   endeavour to strengthen in ourselves this great principle of a
   Christian life, the belief of another world, by representing to
   ourselves all those arguments and considerations which may confirm us
   in this persuasion. The more reasonable our faith is, and the surer
   grounds it is built upon, the more firm it will abide, when it comes to
   the trial, against all the impressions of temptations, and assaults of
   persecution. If our faith of another world be only a strong imagination
   of these things, "so soon as tribulation ariseth, it will wither;
   because it hath no root in itself." Upon this account the apostle so
   often exhorts Christians, to endeavour "to be established in the truth,
   to be rooted and grounded in the faith," that, when persecution comes,
   they may "continue steadfast and unmoveable." The firmness of our
   belief will have a great influence upon our lives: if we be "steadfast
   and unmoveable" in our persuasion of these things, we shall be
   "abundant in the work of the Lord." The apostle joins these together:
   (1 Cor. xv. 58.) "Wherefore, my beloved brethren, be ye steadfast and
   unmoveable, always abounding in the work of the Lord, forasmuch as ye
   know your labour shall not be in vain in the Lord." "Steadfast and
   unmoveable," in what? In the belief of a blessed resurrection; which
   the more firmly any man believes, the more active and industrious will
   he be in the work and service of God.

   And that our faith may have a constant and powerful influence upon our
   lives, we should frequently revolve in our minds the thoughts of
   another world, and of that vast eternity which we shall shortly launch
   into. The great disadvantage of the arguments fetched from another
   world, is this--that these things are at a distance from us, and not
   sensible to us, and therefore we are not apt to be so affected with
   them; present and sensible things weigh down all other considerations.
   And therefore, to balance this disadvantage, we should often have these
   thoughts in our minds, and inculcate upon ourselves the certainty of
   these things, and the in finite concernment of them: we should reason
   thus with ourselves--If these things be true, and will certainly be,
   why should they not be to me, as if they were actually present? Why
   should not I always live, as if heaven were open to my view, and "I saw
   Jesus standing at the right hand of God," with crowns of glory in his
   hands, ready to be set upon the heads of all those who continue
   faithful and obedient to him? And why should I not be as much afraid to
   commit any sin, as if "hell were naked before me," and I saw the
   astonishing miseries of the damned?

   Thus we should, by frequent meditation, represent these great things to
   ourselves, and bring them nearer to our minds, and oppose, to the
   present temptations of sense, the great and endless happiness and
   misery of the other world. And if we would but thus exercise ourselves
   about "the things which are not seen," and make eternity familiar to
   ourselves, by a frequent meditation of it, we should be very little
   moved with present and sensible things; we should walk and live by
   faith, as the men of the world do by sense, and be more serious and
   earnest in the pursuit of our great and everlasting interest, than they
   are in the pursuit of sensual enjoyments; and should make it the great
   business of this present and temporal life, to secure a future and
   eternal happiness.
     __________________________________________________________________

SERMON LXIV.

  THE DANGER OF APOSTACY FROM THE TRUE RELIGION.

   But if any man draw back, my soul shall have no pleasure in him.--Heb.
   x. 38.

   THE great design of this Epistle (whoever was the author of it, which 1
   shall not now inquire into) is plainly this--to confirm the Jews, who
   were but newly converted to Christianity, in the steadfast profession
   of that faith which they had embraced, and to arm them against that
   temptation which Christians were then exposed to, viz. the fierce and
   cruel persecutions which threatened those of that profession.

   And to this purpose he represents to them the excellency of that
   religion, above any other former revelation, that God had made of
   himself to the world, both in respect of the author and revealer of it,
   who was the Son of God, and in respect of the revelation itself; which,
   as it contains better and more perfect directions for a good life, so
   likewise more powerful and effectual motives thereto, better promises,
   and more terrible threatenings, than were annexed to the observation of
   the Jewish law, or clearly and certainly discoverable by the light of
   nature. From these considerations, he earnestly persuades them, all
   along throughout this Epistle, to continue constant in the profession
   of this faith, and not to suffer themselves to be frighted out of it by
   the terror of persecution: (chap. ii. ver. 1.) "Therefore, we ought to
   give the more earnest heed to the things which we have heard, lest at
   any time we should let them slip;" and (chap. iv. 1.) "Let us therefore
   fear, lest a promise being left us of entering into his rest, any of
   you should come short of it;" and (ver. 23. of this chapter), "Let us
   hold fast the profession of our faith, without wavering;" and to
   encourage them to constancy, he sets before them the glorious rewards
   and recompences of the gospel, (ver. 35.) "Cast not away therefore your
   confidence," ten parresian humon, "your free and open profession of
   Christianity, which hath great recompence of reward."

   And then, on the other hand, to deter them from apostacy from this
   profession, he represents to them the horrible danger of it here in the
   text: "But if any man draw back, my soul shall have no pleasure in
   him."

   I shall briefly explain the words, and then prose cute that which I
   mainly intended in them. "If any man draw back," Ea`n upostei'letai:
   these words, with the foregoing, are cited out of the prophet Habakkuk,
   (chap. ii. 3, 4.) and they are cited by the apostle according to the
   translation of the LXX. which differs somewhat from the Hebrew; and the
   difference ariseth from the various readings of the Hebrew word, which
   is rendered by the LXX. "to draw back;" but by the change of a letter,
   signifies "to be lifted up," as we render it in the prophet; but
   however that be, the apostle follows the translation of the LXX. and
   accommodates it to his purpose. Ea`n upostei'letai, "if any man draw
   back;" the word signifies to keep back, to withdraw, to sneak and slink
   away out of fear, to fail or faint in any enterprise: and thus this
   word is rendered in the New Testament. (Acts xx. 20.) oude'n
   upoesteila'men, "I did not withhold," or "keep back any thing that was
   profitable for you;" and so it is said of St. Peter, (Gal. ii. 12.)
   hupestellen heauton, "he slunk away," or "withdrew himself, fearing
   them of the circumcision;" and the Hebrew word which is here rendered
   by the LXX. "to draw back," is rendered elsewhere eklei'pein, which is
   "to fail," or "faint;" from all which it appears, that by "drawing
   back," the apostle here means, men's quitting their profession of
   Christianity, and slinking out of it, for fear of suffering for it.

   "My soul shall have no pleasure in him:" these words are plainly a
   mei'osis, and less is said than is meant; for the meaning is, that God
   will be extremely displeased with them, and punish them very severely.
   The like figure to this you have Psal. v. 4: "Thou art not a God that
   hast pleasure in wickedness;" which in the next verse is explained, by
   his hatred and detestation of those who are guilty of it, "Thou hatest
   all the workers of iniquity." So that the plain sense of the words is
   this, that apostacy from the profession of God's true religion, is a
   thing highly provoking to him, and will be most severely punished by
   him.

   In speaking to this argument, I shall consider these four things.

   I. The nature of this sin of apostacy from religion.

   II. The several steps and degrees of it.

   III. The heinousness of it.

   IV. The great danger of it, and the terrible punishment it exposeth men
   to. And when I have spoken to these, I shall conclude all with a short
   exhortation, "to hold fast the profession of our faith without
   wavering."

   I. We will consider the nature of this sin of apostacy from religion:
   and it consists in forsaking or renouncing the profession of religion,
   whether it be by an open declaration in words, or a virtual declaration
   of it by our actions; for it comes all to one in the sight of God, and
   the different manner of doing it does not alter the nature of the
   thing. He indeed that renounceth religion by an open declaration in
   words, offers the greatest and boldest defiance to it; but he is
   likewise an apostate, who silently withdraws himself from the
   profession of it, who quits it for his interest, or for fear disowns it
   and sneaks out of the profession of it, and forsakes the communion of
   those who own it. Thus Demas was an apostate, in quitting Christianity
   for some worldly interest; "Demas hath forsaken us, having loved this
   present world," saith St. Paul, (2 Tim. iv. 10.)

   And those whom our Saviour describes, (Matt. xiii. 20, 21.) "who
   received the word into stony ground," were apostates out of fear--"they
   heard the word, and with joy received it; but having no root in
   themselves, they endured but for a while, and when tribulation and
   persecution ariseth because of the word, presently they fall off."

   And there is likewise a partial apostacy from Christianity, when some
   fundamental article of it is denied, whereby, in effect and by
   consequence, the whole Christian faith is overthrown. Of this Hymeneus
   and Philetus were guilty, of whom the apostle says, that they "erred
   concerning the truth, saying that the resurrection was past already,
   and thereby overthrew the faith of some;" (2 Tim. ii. 17, 18.) that is,
   they turned the resurrection into an allegory, and did thereby really
   destroy a most fundamental article of the Christian religion.

   So that to make a man an apostate, it is not necessary that a man
   should solemnly renounce his baptism and declare Christianity to be
   false; there are several other ways whereby a man may bring himself
   under this guilt; as by a silent quitting of his religion, and
   withdrawing himself from the communion of all that profess it; by
   denying an essential doctrine of Christianity; by undermining the great
   end and design of it, by teaching doctrines which directly tend to
   encourage men in impenitence, and a wicked course of life; nay, to
   authorize all manner of impiety and vice, in telling men that whatever
   they do they cannot sin; for which the primitive Christians did look
   upon the Gnostics as no better than apostates from Christianity; and
   though they retained the name of Christians, yet not to be truly and
   really so. And there is likewise a partial apostacy from the Christian
   religion; of which I shall speak under the

   II. Second head I proposed, which was, to consider the several sorts
   and degrees of apostacy. The high est of all is, the renouncing and
   forsaking of Christianity, or of some essential part of it, which is a
   virtual apostacy from it: but there are several tendencies towards
   this, which they who are guilty of, are in some degree guilty of this
   sin. As,

   1. Indifferency in religion, and want of all sort of concernment for
   it; when a man, though he never quitted his religion, yet is so little
   concerned for it, that a very small occasion or temptation would make
   him do it; he is contented to be reckoned in the number of those who
   profess it, so long as it is the fashion, and he finds no great
   inconvenience by it; but is so indifferent in his mind about it, (like
   Gallio "who minded none of those things") that he can turn himself into
   any other shape, when his interest requires it; so that though he never
   actually deserted it, yet he is a kind of apostate in the preparation
   and disposition of his mind: and to such persons, that title which
   Solomon gives to some may fitly enough be applied--they are
   "backsliders in heart."

   2. Another tendency to this sin, and a great degree of it, is
   withdrawing from the public marks and testimonies of the profession of
   religion, by forsaking the assemblies of Christians for the worship and
   service of God; to withdraw ourselves from those, for fear of danger or
   suffering, is a kind of denial of our religion. And this was the case
   of some in the apostles time, when persecution grew hot, and the open
   profession of Christianity dangerous; to avoid this danger, many
   appeared not in the assemblies of Christians, for fear of being
   observed and brought into trouble for it. This the apostle taxeth some
   for in this chapter, and speaketh of it as a letting go our profession,
   and a kind of deserting of Christianity: (ver. 23. 25.) "Let us hold
   fast the profession of our faith without wavering--not forsaking the
   assembling of ourselves together, as the manner of some is." He doth
   not say they had quitted their profession, but they had but a loose
   hold of it, and were silently stealing away from it.

   3. A light temper of mind, which easily receives impressions from those
   who lie; in wait to deceive and seduce men from the truth. When men are
   not well rooted and established in religion, they are apt to be
   inveigled by the crafty insinuations of seducers, to be moved with
   every wind of doctrine, and to be easily shaken in mind by every
   trifling piece of sophistry that is confidently obtruded upon them for
   a weighty argument.

   Now this is a temper of mind which disposeth men to apostacy, and
   renders them an easy prey to every one that takes a pleasure and a
   pride in making proselytes. It is true, indeed, a man should always
   have a mind ready to entertain truth, when it is fairly proposed to
   him; but the main things of religion are so plainly revealed, and lie
   so obvious to every ordinary capacity, that every man may discern them;
   and when he hath once entertained them, ought to be steadfast and
   unmoveable in them, and not suffer himself to be whiffled out of them
   by an insignificant noise about the infallibility of a visible church;
   much less ought he to be moved by any man's uncharitableness and
   positiveness in damning all that are not of his mind.

   There are some things so very plain, not only in Scripture, but to the
   common reason of mankind, that no subtilty of discourse, no pretended
   authority, or even infallibility of any church, ought to stagger us in
   the least about them; as, that we ought not, or cannot believe any
   thing in direct contradiction to sense and reason; that the people
   ought to read and study the Holy Scriptures, and to serve God and pray
   to him in a language which they understand; that they ought to receive
   the sacrament as our Saviour instituted and appointed it--that is in
   both kinds; that it can neither be our duty, nor lawful, to do that
   which God hath forbidden, as he hath done the worship of images in the
   second commandment, as plainly as words can do it. Upon any one of
   these points, a man would fix his foot, and stand alone against the
   whole world.

   4. Another degree of apostacy is, a departure from the purity of the
   Christian doctrine and worship in a gross and notorious manner. This is
   a partial, though not a total apostacy from the Christian religion; and
   there have been, and still are some in the world, who are justly
   charged with this degree of apostacy from religion; namely, such as,
   though they retain and profess the belief of all the articles of the
   Christian faith, and worship the only true God, and him whom he hath
   sent, Jesus Christ, yet have greatly perverted the Christian religion,
   by superinducing and adding new articles of faith, and gross
   corruptions and superstitions in worship, and imposing upon men the
   belief and practice of these as necessary to salvation. And St. Paul is
   my warrant for this censure, who chargeth those who added to the
   Christian religion, the necessity of circumcision, and observing the
   law of Moses, and thereby perverted the gospel of Christ, as guilty, in
   some degree, of apostacy from Christianity; for he calls it preaching
   another gospel, (Gal. i. 7, 8.) "There be some that trouble you, and
   would pervert the gospel of Christ: but though we, or an angel from
   heaven, preach any other gospel to you, than that which we have
   preached, let him be accursed." And those who were seduced by these
   teachers, he chargeth them with having in some sort quitted the gospel
   of Christ and embraced another gospel: (ver. 6.) "I marvel that ye are
   so soon removed from him that called you into the grace of Christ, unto
   another gospel." So that they who thus pervert and corrupt the
   Christian doctrine or worship, are plainly guilty of a partial apostacy
   from Christianity; and they who quit the purity of the Christian
   doctrine and worship, and go over to the communion of those who have
   thus perverted Christianity, are in a most dangerous state, and, in the
   judgment of St. Paul, are in some sort removed "unto another gospel." I
   shall now proceed, in the

   III. Third place, to consider the heinousness of this sin. And it will
   appear to be very heinous, if we consider what an affront it is to God,
   and how great a contempt of him. When God hath revealed his will to
   mankind, and sent no less person than his own Son out of his own bosom
   to do it, and hath given such testimonies to him from heaven, by signs
   and wonders, and divers miracles and gifts of the Holy Ghost; when he
   hath transmitted down to us so faithful a record of this revelation,
   and of the miracles wrought to confirm it in the books of the Holy
   Scriptures; and when we ourselves have so often declared our firm
   belief of this revelation: yet, after all this, to fall from it, and
   deny it, or any part of it, or to embrace doctrines and practices
   plainly contrary to it; this certainly cannot be done without the
   greatest affront and contempt of the testimony of God himself; for it
   is in effect, and by interpretation, to declare, that either we do not
   believe what God says, or that we do not fear what he can do. So St.
   John tells us (1 Ep. v. 10.), "He that believeth not God, hath made him
   a liar, because he believeth not the record which God hath given of his
   Son."

   And all along in this Epistle to the Hebrews, the apostle sets himself
   to aggravate this sin, calling it "an evil heart of unbelief to depart
   from the living God;" (chap. iii. 12.) And he frequently calls it so,
   kat' exoche`n, and by way of eminency, as being of all sins the
   greatest and most heinous: (Chap. x. 26.) "If we sin wilfully after we
   have received the knowledge of the truth." That the apostle here speaks
   of the sin of apostacy, is plain from the whole scope of his discourse;
   for having exhorted them before, (ver. 23.) "to hold fast the
   profession of their faith without wavering, not forsaking the
   assembling of themselves together," he immediately adds, "for if we sin
   wilfully, after we have received the knowledge of the truth;" that is,
   if we fall off from Christianity after we have embraced it. And (chap.
   xii. 1.) "Let us lay aside every weight, and the sin which so easily
   besets us;" that is, the great sin of apostacy from religion, to which
   they were then so strongly tempted by that fierce persecution which
   attended it; and therefore he adds, "let us run with patience the race
   which is set before us;" that is, let us arm ourselves with patience
   against the sufferings we are like to meet with in our Christian
   course. To oppose the truth, and resist the clear evidence of it, is a
   great sin, and men are justly condemned for it. (John iii. 19.) "This
   is the condemnation, that light is come into the world, and men loved
   darkness rather than light:" but to desert the truth after we have been
   convinced of it, to fall off from the profession of it after we have
   embraced it, is a much greater sin. Opposition to the truth, may
   proceed in a great measure from ignorance and prejudice, which is a
   great extenuation; and therefore St. Paul tells us, that, after all his
   violent persecution of Christianity, he found mercy because he .did it
   "ignorantly and in unbelief." To revolt from the truth after we have
   made profession of it; after we have "known the way of righteousness,
   to turn from the holy commandment;" this is the great aggravation. The
   apostle makes wilfulness an usual ingredient into the sin of apostacy,
   "If we sin wilfully after we have received the knowledge of the truth."

   And as this sin is one of the greatest affronts to God, so it is the
   highest and most effectual disparagement of religion: for it is not so
   much considered, what the enemies of religion speak against it, because
   they speak evil of the things which they know not, and of which they
   have had no trial and experience; but he that falls off from religion,
   after he hath made profession of it, declares to the world that he hath
   tried it, and dislikes it, and pretends to leave it, because he hath
   not found that truth and goodness in it which he expected, and, upon
   long experience of it, sees reason to prefer another religion before
   it. So that nothing can be more despiteful to religion than this, and
   more likely to bring it into contempt; and, therefore, the apostle
   (ver. 29, of this chapter) calls it a" trampling underfoot the Son of
   God, and making the blood of the covenant a profane thing, and offering
   despite to the Spirit of grace:" for we cannot put a greater scorn upon
   the Son of God, who revealed this doctrine to the world; nor upon his
   blood, which was shed to confirm and seal the truth of it; and upon the
   Holy Ghost, who came down in miraculous gifts to give testimony to it;
   than, notwithstanding all this, to renounce this doctrine, and to
   forsake this religion. But we shall yet farther see the heinousness of
   this sin, in the terrible punishment it exposeth men to; which was the

   IV. Fourth and last thing I was to consider. And this is represented to
   us in a most terrible manner, not only in this Epistle, but in other
   places of Scripture. This sin is placed in the highest rank of
   pardonable sins, and next to the sin against the Holy Ghost, which our
   Saviour declares to be absolutely unpardonable. And indeed the
   Scripture speaks very doubtfully of the pardonableness of this sin, as
   being near akin to that against the Holy Ghost, being said to be an
   "offering despite to the Spirit of grace." In the sixth chapter of this
   Epistle, ver. 4, 5, 6, the apostle speaks in a very severe manner
   concerning the state of those, who had apostatized from Christianity,
   after the solemn profession of it in baptism: "It is impossible for
   those who were once enlightened (that is, baptized) and have tasted of
   the heavenly gift, (that is regeneration) and were made partakers of
   the Holy Ghost; and have tasted the good word of God, and the powers of
   the world to come (that is, have been instructed in the Christian
   religion, and endowed with the miraculous powers of the gospel age, for
   the Jews used to call the age of the Messias, seculum futurum, or "the
   world to come"); it is impossible for those to be renewed again unto
   repentance;" where the least we can understand by impossible is, that
   it is extremely difficult; for so the word impossible is sometimes
   used; as when our Saviour says, "it is impossible for a rich man to
   enter into the kingdom of heaven." And (chap. x. 26.) the apostle,
   speaking of the same thing, says, "if we sin wilfully, after we have
   received the knowledge of the truth, there remains no more sacrifice
   for sin;" that is, they who renounce Christianity, since they reject
   the only way of expiation, "there remains no more sacrifice for their
   sins."

   St. Peter likewise expresseth himself very severely concerning this
   sort of persons, (2 Epist. ii. 20, 21.) "For if after they have escaped
   the pollutions of the world, through the knowledge of the Lord and
   Saviour Jesus Christ, (that is, after they have been brought from
   heathenism to Christianity) they are entangled therein again, and
   overcome; the latter end is worse with them than the beginning." He
   seems loath to say how sad the condition of such persons is; but this
   he tells them, that it is much worse than when they were heathens
   before; and he gives the reason: "for it had been better for them not
   to have known the way of righteousness, than after they have known it,
   to turn from the holy commandment delivered unto them." And St. John
   calls this sin of apostacy, the "sin unto death;" and though he do not
   forbid Christians to pray for them that are guilty of it, yet he will
   not say, that they should pray for them: (1 Epist. v. 16.) "If any man
   see his brother sin a sin, which is not unto death, he shall ask, and
   he shall give him life for them that sin not unto death: there is a sin
   unto death; I do not say, that he shall pray for it." Now that by this
   sin and death, the apostle means apostacy from the Christian religion
   to idolatry, is most probable from what follows: (ver. 18.) "We know
   that whosoever is born of God, sinneth not (that is, this sin unto
   death); but he that is begotten of God, keepeth himself, and the wicked
   one toucheth him not (that is, he is preserved from idolatry, unto
   which the devil had seduced so great a part of mankind); and we know
   that we are of God, and the whole world, en to ponero keitai, is under
   the dominion of that wicked one, (viz. the devil, whom the Scripture
   elsewhere calls the God of this world;) and we know that the Son of God
   is come, and has given us an understanding, that we may know him that
   is true:" (that is, hath brought us from the worship of false gods to
   the knowledge and worship of the true God;) and then he concludes,
   "Little children keep yourselves from idols:" which caution hath no
   manner of dependance upon what went before, unless we understand the
   "sin unto death" in this sense; and it is the more probable, that it is
   so to be understood, because apostacy is so often in this Epistle to
   the Hebrews called "the sin," by way of eminency, as it is here by St.
   John: "Whosoever is born of God, sinneth not."

   So that, at the very best, the Scripture speaks doubtfully of the
   pardon of this sin; however, that the punishment of it, unrepented of,
   shall be very dreadful. It seems to be mildly expressed here in the
   text, "If any man draw back, my soul shall have no pleasure in him:"
   but it is the more severe, for being expressed so mildly, according to
   the intention of the figure here used: and therefore, in the next
   words, this expression, of God's taking no pleasure in such persons, is
   explained by their utter ruin and perdition: "But we are not of them
   that draw back unto perdition." And in several parts of this Epistle,
   there are very severe passages to this purpose: (chap. ii. 2, 3.) "If
   the word spoken by angels was steadfast, and every transgression and
   disobedience received a just recompense of reward; how shall we escape,
   if we neglect so great salvation?" And (chap. x. 26, 27.) "If we sin
   wilfully, after we have received the knowledge of the truth, there
   remaineth no more sacrifice for sin; but a certain fearful looking for
   of judgment, and fiery indignation, which shall devour the adversary.
   He that despised Moses law, died without mercy, under two or three
   witnesses; of how much sorer punishment, suppose ye, shall he be
   thought worthy, that hath trodden under foot the Son of God? &c. For we
   know him who hath said, Vengeance is mine, I will recompense, saith the
   Lord." And, again, "the Lord shall judge his people. It is a fearful
   thing to fall into the hands of the living God." What can be more
   severe and terrible than these expressions?

   I will mention but one text more, and that is Rev. xxi. 8. where, in
   the catalogue of great sinners, those who apostatize from religion, out
   of fear, do lead the van: "He that overcometh shall inherit all things,
   (which is elsewhere in this book expressed by continuing "faithful unto
   the death;") and I will be his God, and he shall be my son: but the
   fearful, and unbelieving, and the abominable, and whoremongers, and
   sorcerers, and idolaters, and all liars, shall have their part in the
   lake, which burneth with fire and brimstone, which is the second
   death." "The fearful, and unbelievers, and liars;" that is, they who
   out of fear relapse into infidelity, and abide not in the truth, shall
   be reckoned in the first rank of offenders, and be punished
   accordingly.

   And thus I have done with the four things I propounded to speak to from
   these words: the nature of apostacy; the several steps and degrees of
   it; the heinous nature of this sin; the danger of it, and the terrible
   punishment it exposeth men to.

   And is there any need now, to exhort men to hold fast the profession of
   faith, when the danger of drawing back is so evident, and so terrible?
   or is there any reason and occasion for it? certainly there is no great
   danger amongst us, of men's apostatizing from Christianity, and turning
   Jews, or Turks, or heathens: I do not think there is, but yet, for all
   that, we are not free from the danger of apostacy; there is great
   danger, not of men's apostatizing from one religion to another, but
   from religion to infidelity and atheism; and of this worst kind of
   apostacy of all other, I wish the age we live in had not afforded us
   too many instances. It is greatly to be lamented, that among those who
   have professed Christianity, any should be found that should make it
   their endeavour to undermine the great principles of all religion--the
   belief of a God and his providence; and of the immortality of the souls
   of men; and a state of rewards and punishments after this life; and to
   bring the most serious matters in the world into contempt, and to turn
   them into jest and raillery. This is not only a renouncing of
   Christianity, the religion which God hath revealed, but even of the
   religion which is born with us, and the principles and notions which
   God hath planted in every man's mind: this is an impiety of the first
   magnitude, and not to be mentioned without grief and horror; and this,
   it is to be feared, hath had a great hand in those great calamities
   which our eyes have seen; and I pray God it do not draw down still more
   and greater judgments upon this nation: but I hope there are none here
   that need to be cautioned against this horrible impiety, and highest
   degree of apostacy from the living God. That which people are much more
   in danger of, is apostacy from the purity of the Christian doctrine and
   worship, so happily recovered by a regular reformation, and established
   among us by all the authority that laws, both ecclesiastical and civil,
   can give it; and which, in truth, is no other than the ancient and
   primitive Christianity; I say, a defection from this, to those gross
   errors and superstitions, which the reformation had pared off, and
   freed us from. I do not say, that this is a total apostacy from
   Christianity; but it is a partial apostacy and defection, and a very
   dangerous one; and that those, who, after they have received the
   knowledge of the truth, fall off from it into those errors and
   corruptions, are highly guilty before God, and their condition
   certainly worse, and more dangerous, than of those who are brought up
   in those errors and superstitions, and never knew better; for there are
   terrible threatenings in Scripture against those who fall away from the
   truth, which they once embraced, and were convinced of. "If we sin
   wilfully, after we have received the knowledge of the truth," &c. and
   "if any man draw back, my soul shall have no pleasure in him."

   God considers ever man's advantages and opportunities of knowledge, and
   their disadvantages likewise; and makes all reasonable allowances for
   them; and for men to continue in the errors they have been always
   brought up in; or, which comes much to one, in errors which they were
   led into by principles early infused into them, before they were in any
   measure competent judges of those matters; I say, for such persons to
   continue in those errors, and to oppose and reject the contrary truths,
   against which, by their education, they have received so strong and
   violent a prejudice, this may be in a great degree excusable, and find
   pardon with God, upon a general repentance for all sins, both known and
   unknown, and can not be reasonably charged with the guilt of this great
   sin of apostacy: but not to abide in the truth, after we have
   entertained and professed it, having sufficient means and advantages of
   knowing it, hath no excuse.

   I would not be rash in condemning particular persons of any society or
   communion of Christians, provided they be sincerely devout, and just,
   and sober to the best of their knowledge; I had much rather leave them
   to God, whose mercies are great, than to pass an uncharitable censure
   upon them, as to their eternal state and condition: but the case is far
   otherwise where the opportunities of knowledge are afforded to men, and
   men love darkness rather than light; for they who have the means and
   advantages of knowing their Master's will, are answerable to God as if
   they had known it; because if they had not been grossly negligent, and
   wanting to themselves, they might have known it.

   And this, I fear, is the case of the generality of those who have been
   bred up to years of consideration and choice in the reformed religion,
   and forsake it; because they do it without sufficient reason, and there
   are invincible objections against it. They do it without sufficient
   reason; because every one amongst us knows, or may know upon very
   little inquiry, that we hold all the articles of the faith which are
   contained in the ancient creeds of the Christian church, and into which
   all Christians are baptized; that we inculcate upon men the necessity
   of a good life, and of sincere repentance, and perfect contrition for
   our sins, such as is followed with real reformation and amendment of
   our lives, and that, without this, no man can be saved by any device
   whatsoever.

   Now what reason can any man have, to question whether he may be saved
   in that faith which saved the first Christians, and by believing the
   twelve articles of the Apostles' Creed, though he cannot swallow the
   twelve articles which are added to it in the creed of Pope Pius IV.
   every one of which, besides many and great corruptions and
   superstitions in worship, are so many and invincible objections against
   the communion of the Roman church, as I could particularly shew, if it
   had not been already done, in so many learned treatises upon this
   argument? What is there then, that should move any reasonable man to
   forsake the communion of our church, and to quit the reformed religion?

   There are three things chiefly with which they endeavour to amuse and
   art right weaker minds.

   1. A great noise of infallibility, which, they tell us, is so excellent
   a means to determine and put an end to all differences. To which I
   shall at present only object this prejudice; that there are not wider
   and hotter d inferences among us, about any thing whatsoever, than are
   amongst them, about this admirable means of ending all differences; as,
   where this infallibility is seated, that men may know how to have
   recourse to it, for the ending of differences.

   2. They endeavour to frighten men with the danger of schism. But every
   man knows, that the guilt of schism lies at their door, who impose
   sinful articles of communion; and not upon them, who, for fear of
   sinning against God, cannot submit to those articles; which we have
   done, and are still ready to make good, to be the case betwixt us and
   the church of Rome. But,

   3. The terrible engine of all is, their positive and confident damning
   of all that live and die out of the communion of their church. This I
   hate fully spoken to upon another occasion, and therefore shall only
   say at present, that every man ought to have better thoughts of God,
   than to believe, that he. who delighteth not in the death of sinners,
   and would have all men to be saved, and come to the knowledge of the
   truth, will confirm the sentence of such uncharitable men, as take upon
   them to condemn men for those things, for which our Saviour in his
   gospel condemns no man. And of all things in the world, one would think
   that the uncharitableness of any church should be an argument to no man
   to run into its communion.

   I shall conclude with the apostle's exhortation, verse the 23d of this
   chapter; "Let us hold fast the profession of our faith without
   wavering; and provoke one another to charity and good works; and so
   much the more, because the day approacheth, in which God will judge the
   faith and lives of men by Jesus Christ, according to his gospel/
     __________________________________________________________________

SERMON LXV.

  OF SELF-DENIAL AND SUFFERING FOR CHRIST'S SAKE.

   Then said Jesus unto his disciples, If any man will come after me, let
   him deny himself, and take up his cross, and follow me.--Matt. xvi. 24.

   "THEN said Jesus to his disciples;" that is, upon occasion of his
   former discourse with them, wherein he had acquainted them with his
   approaching passion, that he must shortly go up to Jerusalem, and there
   suffer many things of the "elders and chief priests and scribes," and
   at last be put to death by them: "then said Jesus to his disciples, If
   any man will come after me, let him deny himself, and take up his
   cross, and follow me."

   "If any man will come after me," or follow me; that is, if any man will
   be my disciple, and under take the profession of my religion; if any
   man choose and resolve to be a Christian; he must be so upon these
   terms, he must "deny himself, and take up his cross, and follow me;" he
   must follow me in self-denial and suffering.

   In the handling of these words, I shall do these four things.

   I. I shall consider the way and method which our Saviour useth in
   making proselytes, and gaining men over to his religion. He offers no
   manner of force and violence to compel them to the profession of his
   religion; but fairly offers it to their consideration and choice, and
   tells them plainly, upon what terms they must be his disciples; and if
   they be contented and resolved to submit to these terms, well; if not,
   it is in vain to follow him any longer: for they cannot be his
   disciples.

   II. I shall endeavour to explain this duty of self-denial, expressed in
   these words, "let him deny himself, and take up his cross, and follow
   me."

   III. I shall consider the strict and indispensable obligation of it,
   whenever we are called to it; without this we cannot be Christ's
   disciples: "If any man will come after me, or be my disciple, let him
   deny himself."

   IV. I shall endeavour to vindicate the reasonableness of this precept
   of self-denial and suffering for Christ, which at first appearance may
   seem to be so very harsh and difficult; and I shall go over these
   particulars as briefly as I can.

   I. We will consider the way and method which our Saviour here useth in
   making proselytes, and gaining men over to his religion. He offers no
   manner of force and violence to compel men to the profession of his
   religion; but fairly proposeth it to their consideration and choice,
   telling them plainly upon what terms they must be his disciples; if
   they like them, and are content, and resolved to submit to them, well;
   he is willing to receive them, and own them for his disciples: if not,
   it is in vain to follow him any longer: for they cannot be his
   disciples. As, on the one hand, he offers them no worldly preferment
   and advantage to entice them into his religion, and to tempt them
   outwardly to profess what they do not inwardly believe; so, on the
   other hand, he does not hale and drag them by force, and awe them by
   the terrors of torture and death to sign the Christian faith, though
   most undoubtedly true, and to confess with their mouths, and subscribe
   with their hands, what they do not believe in their hearts. He did not
   obtrude his sacraments upon them, and plunge them into the water to
   baptize them, whether they would or no, and thrust the sacrament of
   bread into their mouths; as if men might be worthy receivers of the
   blessed sacrament, whether they receive it willingly or no.

   Our blessed Saviour, the author and founder of our religion, made use
   of none of these ways of violence, so contrary to the nature of man,
   and of all religion, especially of Christianity, and fitted only to
   make men hypocrites, but not converts; he only says, "If any man will
   be my disciple;" he useth no arguments, but such as are spiritual and
   proper to work upon the minds and consciences of men. For as his
   kingdom was not of this world, so neither are the motives and
   arguments, to induce men to be his subjects, taken from this world; but
   from the endless rewards and punishments of another. The weapons which
   he made use of to subdue men to the obedience of faith were not carnal;
   and yet they were "mighty through God," to conquer the obstinacy and
   infidelity of men. This great and infallible Teacher, who certainly
   came from God, all that he does, is to propose his religion to men,
   with such evidence and such arguments as are proper to convince men of
   the truth and goodness of it, and to persuade men to embrace it: and he
   acquaints them likewise with all the worldly disadvantages of it, and
   the hazards and sufferings that would attend it; and now if upon full
   consideration they will make his religion their free choice, and become
   his disciples, he is willing to receive them; if they will not, he
   understands the nature of religion better than to go about to force it
   upon men, whether they will or no.

   II. I shall endeavour to explain this duty or precept of self-denial,
   expressed in these words, "Let him deny himself and take up his cross,"
   These are difficult terms, for a man to deny himself, and take up his
   own cross, that is, willingly to submit to all those sufferings which
   the malice of men may inflict for the sake of Christ and his religion.
   For this expression of taking up one's cross, is a plain allusion to
   the Roman custom, which was this; that he that was condemned to be
   crucified, was to take his cross upon his shoulders, and to carry it to
   the place of execution: this the Jews made our Saviour to do, as we
   read John xix. 17, till that, being ready to faint under it, and lest
   he should die away before he was nailed to the cross, they compelled
   Simon of Cyrene to carry it for him, as is declared by the other
   evangelists: and yet he tells them, they that will be his disciples
   must follow him, bearing their own cross; that is, being ready (if God
   call them to it) to submit to the like sufferings for him and his
   truth, which he was shortly to undergo for the truth and their sakes.

   But though these terms seem very hard, yet they are not unreasonable,
   as I shall shew in the conclusion of this discourse. Some, indeed, have
   made them so, by extending this self-denial too far, at tending more to
   the latitude of the words, than to the meaning and scope of our
   Saviour's discourse: for there is no doubt but that there are a great
   many things which may properly enough be called self-denial, which yet
   our Saviour never intended to oblige Christians to. It is, no doubt,
   great self-denial for a man, without any necessity, to deny himself the
   necessary supports of life; for a man to starve and make away himself:
   but no man, certainly, ever imagined that our Saviour ever intended by
   this precept to enjoin this kind of self-denial.

   It is plain, then, that there is no reason or necessity to extend this
   precept of our Saviour, concerning self-denial, to every thing that may
   properly enough be called by that name; and therefore this precept must
   be limited by the plain scope and intendment of our Saviour's
   discourse; and no man can argue thus such a thing is self-denial,
   therefore our Saviour requires it of his disciples; for our Saviour
   doth not here require all kinds of self-denial, but limits it by his
   discourse to one certain kind, beyond which self-denial is no duty by
   virtue of this text; and therefore, for our clearer understanding of
   this precept of self-denial, I shall do these two things:

   First, Remove some sorts of self-denial which are instanced in by some,
   as intended in this precept.

   Secondly, I shall shew what kind of self-denial that is, which our
   Saviour here intends.

   First, There are several things brought under this precept of
   self-denial, which were never in tended by our Saviour. I shall
   instance in two or three things, which are most frequently insisted
   upon, and some of them by very devout and well-meaning men; as that in
   matters of faith, we should deny and renounce our own senses and our
   reason; nay, that we should be content to renounce our own eternal
   happiness, and be willing to be damned for the glory of God, and the
   good of our brethren. But all these are so apparently and grossly
   unreasonable, that it is a wonder that any one should ever take them
   for instances of that self-denial which our Saviour requires;
   especially considering that in all his discourse of self-denial, he
   does not so much as glance at any of these instances, or any thing like
   to them.

   1. Some comprehend under self-denial the denying and renouncing our own
   senses in matters of faith: and if this could be made out to be
   intended by our Saviour in this precept, we needed not dispute any of
   the other instances. For he that renounceth the certainty of sense, so
   as not to believe what he sees, may after this renounce and deny any
   thing. For the evidence of sense is more clear and unquestionable than
   that of faith, as the Scripture frequently intimates, as (John xx. 29.)
   where our Saviour reproves Thomas for refusing to believe his
   resurrection upon any less evidence than that of sense--"Because thou
   hast seen thou hast believed: blessed are they which have not seen, and
   yet have believed;" which plainly supposeth the evidence of sense to be
   the highest and clearest degree of evidence. So likewise that of St.
   Paul: (2 Cor. v. 7.) "We walk by faith, and not by sight;" where the
   evidence of faith, as that which is more imperfect and obscure, is
   opposed to that of sight, as more clear and certain. So that to believe
   any article of faith, in contradiction to the clear evidence of sense,
   is contrary to the very nature of assent, which always yields to the
   greatest and clearest evidence.

   Besides that, our belief of religion is at last resolved into the
   certainty of sense: so that by renouncing that, we destroy and
   undermine the very foundation of our faith. One of the plainest and
   principal proofs of the being of God (which is the first and
   fundamental article of all religion) relies upon the certainty of
   sense; namely, the frame of this visible world, by the contemplation
   whereof we are led to the acknowledgment of the invisible Author of it.
   So St. Paul tells us, (Rom. i. 20.) that "the invisible things of God,
   from the creation of the world, are clearly seen, being understood by
   the things which are made, even his eternal power and Godhead."

   And the great external evidence of the Christian religion, I mean
   miracles, is at last resolved into the certainty of sense, without
   which we can have no assurance that any miracle was wrought for the
   confirmation of it.

   And the knowledge likewise of the Christian faith is conveyed to us by
   our senses; the evidence whereof, if it be uncertain, takes away all
   certainty of faith. "How shall they believe, (saith St. Paul, Rom. x.
   14.) how shall they believe in him, of whom they have not heard?" and,
   ver. 17. "So then faith cometh by hearing, and hearing by the word of
   God." So that to deny and renounce our senses, in matters of faith, is
   to take away the main pillar and foundation of it.

   2. Others, almost with equal absurdity, would comprehend under our
   Saviour's precept of self-denial, the denying and renouncing of our
   reason in matters of faith. And this is self-denial with a witness, for
   a man to deny his own reason; for it is to deny himself to be a man.
   This, surely, is a very great mistake; and, though the ground of it
   maybe innocent, yet the consequences of it, and the discourses upon it,
   are very absurd.

   The ground of the mistake is this: men think they deny their own reason
   when they assent to the revelation of God in such things as their own
   reason could neither have discovered, nor is able to give the reason
   of: whereas, in this case, a man is so far from denying his own reason,
   that he does that which is most agreeable to it. For what more
   reasonable than to believe whatever we are sufficiently assured is
   revealed to us by God, who can neither be deceived himself, nor deceive
   us?

   But though the ground of this mistake may be innocent, yet the
   consequences of it are most absurd and dangerous. For if we are to
   renounce our reason in matters of faith, then are we bound to believe
   without reason, which no man can do; or. if he could, then faith would
   be unreasonable, and infidelity reasonable. So that this instance,
   likewise, of self-denial, to renounce and deny our own reason, as it is
   nowhere expressed, so it can not reasonably be thought to be intended
   by our Saviour in this precept.

   3. Nor doth this precept of self-denial require men to be content to
   renounce their own eternal happiness, and to be willing to be damned
   for the glory of God, and the good of their brethren. If this were the
   meaning of this precept, we might justly say, as the disciples did to
   our Saviour, in another case, "This is a hard saying, and who can bear
   it? The very thought of this is enough to make human nature tremble at
   its very foundation. For the deepest principle that God hath planted in
   nature is, the desire of our own preservation and happiness: and into
   this the force of all laws, and the reason of all our duty, is at last
   resolved.

   From whence it plainly follows, that it can be no man's duty in any
   case to renounce his own happiness, and to be content to be for ever
   miserable; because if once this be made a duty, there will be no
   argument left to persuade any man to it. For the most powerful
   arguments that God ever used to persuade men to any thing, are the
   promise of eternal happiness, and the terror of everlasting torments:
   but if this were a man's duty, to be content to be miserable for ever,
   neither of these arguments would be of force sufficient to persuade a
   man to it.

   The first of these, namely, the promise of eternal happiness, could
   signify nothing to him that is to be eternally miserable; because, if
   he be to be so, it is impossible that he should ever have the benefit
   of that promise: and the threatening of eternal misery, could be no
   argument in this case; because the duty is just as difficult as the
   argument is powerful, and no man can be moved to submit to any thing,
   that is grievous and terrible, but by some thing that is more terrible:
   for if it be not, it is the same thing whether he submit to it, or not;
   and then no man can be content to be eternally miserable, only for the
   fear of being so; for this would be for a man to run himself upon that
   very inconvenience which he is so much afraid of: and it is madness for
   a man to die for fear of death. Quis novus hic furor est, ne moriare,
   mori?

   By this it plainly appears, how unreasonable it is to imagine, that by
   this precept of self-denial, our Saviour should require men to renounce
   everlasting happiness, and to be content to be miserable for ever, upon
   any account whatsoever; because this were to suppose, that God hath
   imposed that upon us as a duty, to oblige us whereto there can be no
   argument offered that can be powerful enough.

   As for the glory of God, which is pretended to be the reason, it is an
   impossible supposition; because it cannot be for the glory of God, to
   make a creature for ever miserable, that shall not by his wilful
   obstinacy and impenitence deserve to be so. But this is only cast in to
   add weight.

   The other reason of the good and salvation of our brethren, is the only
   consideration for which there is any manner of colour from Scripture;
   and two instances are alleged to this purpose, of two very excellent
   persons, that seem to have desired this, and to have submitted to it;
   and therefore it is not so unreasonable as we would make it, that our
   Saviour should enjoin it as a duty. The instances alleged are these.
   Moses desired of God that he might be blotted out of the book of life,
   rather than the people of Israel, whom he had conducted and governed so
   long, should be destroyed: and, in the New Testament, St. Paul tells
   us, that "he could wish that himself were accursed from Christ for his
   brethren;" so earnest a desire had he of their salvation.

   But neither of these instances are of force sufficient to overthrow the
   reasons of my former discourse; for the desire of Moses amounts only to
   a submission to a temporal death, that his nation might be saved from a
   temporal ruin. For the expression of "blotting out of the book of
   life," is of the same importance with those phrases, so frequently used
   in the Old Testament, of "blotting out from the face of the earth," and
   "blotting out one's name from under heaven," which signify no more than
   temporal death and destruction; and then Moses's wish was reasonable
   and generous, and signifies no more, but that he was willing, if God
   pleased, to die to save the nation.

   As for St. Paul's wish of "being accursed from Christ," it is plainly
   an hyperbolical expression of his great affection to his countrymen the
   Jews, and his zeal for their salvation; which was so great, that if it
   had been a thing reasonable and lawful, he could have wished the
   greatest evil to himself for their sakes; and therefore it is
   observable, that it is not a positive and absolute wish, but expressed
   in the usual form of ushering in an hyperbole: "I could wish:" just as
   we are wont to say, when we would express a thing to the height, which
   is not fit nor in tended to be done by us,--I could wish so or so; I
   could even afford to do this or that; which kind of speeches, no man
   takes for a strict and precise declaration of our minds, but for a
   figurative expression of a great passion.

   And thus I have done with the first thing I proposed for the
   explication of this precept, or duty, of self-denial, which was to
   remove some sorts of self-denial, which by some are frequently
   instanced in, as intended by our Saviour in this precept. I proceed now
   to the

   Second thing I proposed, which, is to declare positively, what that
   self-denial is, which our Saviour here intends; and it is plainly this,
   and nothing but this: that we should be willing to part with all
   earthly comforts and conveniences, to quit all our temporal interests
   and enjoyments, and even life it self, for the sake of Christ and his
   religion: this our Saviour means, "by denying ourselves;" and then
   (which is much the same with the other) that we should be willing to
   bear any temporal inconvenience and suffering upon the same account:
   this is to take up our cross and follow him.

   And that this is the full meaning of these two phrases, of denying
   ourselves, and taking up our cross, will clearly appear, by considering
   the particular instances, which our Saviour gives of this self-denial,
   whenever he hath occasion to speak of it; by which you will plainly
   see, that these expressions amount to no more than I have said. Even
   here in the text, after our Saviour had told his disciples, that he
   that would come after him, must deny himself, and take up his cross; it
   follows immediately, "for whosoever will save his life shall lose it;
   and whosoever will lose his life for my sake shall find it." You see
   here, that he instanceth in parting with our lives for him, as the
   highest piece of self-denial which he requires. And he himself else
   where tells us, that "greater love than this hath no man, that a man
   lay down his life for his friend." Elsewhere he instanceth in quitting
   our nearest relations for his sake. (Luke xiv. 26, 27.) "If any man
   come to me, and hate not his father, and mother, and wife, and
   children, and brethren, and sisters, yea, and his own life also, he
   cannot be my disciple; and whosoever doth not bear his cross, and come
   after me, he cannot be my disciple."

   Which expressions, of hating father and mother, and other relations,
   and even life itself, are not to be understood rigorously, and in an
   absolute sense, but comparatively; for it is an Hebrew manner of
   speech, to express that absolutely, which is meant only comparatively;
   and so our Saviour explains himself in a parallel text to this. (Matt.
   x. 37, 38.) "He that loveth father and mother more than me, is not
   worthy of me; he that loveth son or daughter, more than me, is not
   worthy of me; and he that taketh not his cross, and followeth after me,
   is not worthy of me." In another place our Saviour instanceth in
   quitting our estates for his sake. (Matt. xix. 29.) "Every one that
   shall forsake houses, or brethren, or sisters, or father, or mother, or
   wife, or children, or lands, for my name's sake;" by all which it
   appears, that this self-denial which our Saviour here requires of his
   disciples, is to be extended no farther, than to a readiness and
   willingness, when ever God shall call us to it, to quit all our
   temporal interests and enjoyments, and even life itself, the dearest of
   all other, and to submit to any temporal inconvenience and suffering
   for his sake. And thus much for the explication of the precept here in
   the text. I proceed in the

   III. Third place, to consider the strict and indispensable obligation
   of this precept of self-denial, and suffering for Christ and his truth,
   rather than to forsake and renounce them. "If any man will come after
   me, or be my disciple, let him deny himself, and take up his cross, and
   follow me;" that is, upon these terms he must be my disciple, in this
   manner he must follow me; and in the text I mentioned before he
   declares again, that he that is not ready to quit all his relations,
   and even life itself, for his sake, is not worthy of him, and cannot be
   his disciple; and whosoever doth not bear his cross, and come after
   him, cannot be his disciple; so that we can not be the disciples of
   Christ, nor be worthy to be called by his name, if we be not ready thus
   to deny ourselves for his sake: and, not only so; but if for fear of
   the cross, or of any temporal sufferings, we should renounce and deny
   him, he threatens to deny us before his Father which is in heaven, i.
   e. to deprive us of eternal life, and to sentence us to everlasting
   misery. (Matth. x. 32.) "Whosoever shall confess me before men, him
   will I confess before my Father which is in heaven: but whosoever shall
   deny me before men, him will I also deny before my Father which is in
   heaven;" and (Mark viii. 38.) "Whosoever shall be ashamed of me, and of
   my words, in this adulterous and sinful generation, of him also shall
   the Son of man be ashamed, when he cometh in the glory of his Father,
   with his holy angels:" that is, when he cometh to judge the world, they
   shall not be able to stand in that judgment; for that by his being
   ashamed of them, is meant, that they shall be condemned by him, is
   plain from what goes before: (ver. 36, 37.) "What shall it profit a man
   if he shall gain the whole world, and lose his own soul? or what shall
   a man give in exchange for his soul?" and then it follows, "Whosoever,
   therefore, shall be ashamed of me, and of my words."

   But because some have the confidence to tell the world, that our
   Saviour doth not require thus much of Christians; but all that he
   obligeth us to, is to believe in him in our hearts, but not to make any
   outward profession of his religion, when the magistrate forbids it, and
   we are in danger of suffering for it; I shall therefore briefly examine
   what is pretended for so strange an assertion, and so directly contrary
   to the whole tenor of the gospel, and to the express words of our
   Saviour.

   The author of the book called the Leviathan tells us, that we are not
   only not bound to confess Christ, but we are obliged to deny him, in
   case the magistrate requireth us so to do: his words are these--"What
   if the sovereign forbid us to believe in Christ?" He answers, "Such
   forbidding is of no effect, because belief and unbelief never follow
   men's commands. But what (says he) if we be commanded by our lawful
   prince to say with our tongues we believe not, must we obey such
   commands?" To this he answers, that "profession with the tongue is but
   an external thing, and no more than any other gesture, whereby we
   signify our obedience, and wherein a Christian, holding firmly in his
   heart the faith of Christ, hath the same liberty which the prophet
   Elisha allowed to Naaman. But what then (says he) shall I answer to our
   Saviour, saying, Whosoever denieth me before men, him will I deny
   before my Father which is in heaven?' his answer is, "This we may say,
   that whatsoever a subject is compelled to in obedience to his
   sovereign, and does it not in order to his own mind, but the law of his
   country, the action is not his, but his sovereign's; nor is it he that
   in this case denies Christ before men, but his governor, and the laws
   of his country."

   But can any man, that in good earnest pays any degree of reverence to
   our blessed Saviour and his religion, think to baffle such plain words
   by so frivolous an answer? there is no man doubts, but if the
   magistrate should command men to deny Christ, he would be guilty of a
   great sin in so doing: but if we must obey God rather than men, and
   every man must give an account of himself to God, how will this excuse
   him that denies Christ, or breaks any other commandment of God upon the
   command of the magistrate? And, to put the matter out of all doubt,
   that our Saviour forbids all that will be his disciples upon pain of
   damnation to deny him, though the magistrate should command them to do
   so, it is very observable, that in that very place, where he speaks of
   confessing or denying him before men, he puts this very case of their
   being brought before kings and governors for confessing him: (Matt. x.
   17.) "Beware (says he) of men; for they will deliver you up to the
   councils, and they will scourge you in their synagogues; and ye shall
   be brought before governors and kings for my sake, for a testimony
   against them and the gentiles." But what testimony would this be
   against them, if Christians were bound to deny Christ at their command?
   But our Saviour goes on, and tells them how they ought to demean
   themselves, when they are brought before kings and governors: (ver.
   19.) "But when they shall deliver you up, take ye no thought how or
   what ye shall speak; for it shall be given you in that very hour what
   you shall speak." But what need of any such extra ordinary assistance
   in this case, if they had nothing to do but deny him, when they were
   required by the magistrate to do it. And then (proceeding in the same
   discourse) he bids them: (ver. 28.) not to fear them that can "kill the
   body, and after that have no more that they can do;" that is, not to
   deny him, for fear of any temporal punishment or suffering the
   magistrate could inflict upon them; but to fear and obey him who can
   destroy body and soul in hell. And upon this discourse our Saviour
   concludes: (ver. 32, 33.) "Whosoever therefore shall confess me before
   men, him will I confess also before my Father which is in heaven: but
   whosoever shall deny me before men, him will I also deny before my
   Father which is in heaven." And now can any thing be plainer, than that
   our Saviour requires his disciples to make confession of him before
   kings and governors, and not to deny him for fear of any thing which
   they can do to them? But let us in quire a little farther, and see how
   the apostles, who received this precept from our Saviour himself, did
   understand it. (Acts iv. 18.) We find Peter and John summoned before
   the Jewish magistrates, who "strictly commanded them not to speak at
   all, nor teach in the name of Jesus. But Peter and John answered and
   said unto them, Whether it be right in the sight of God to hearken unto
   you more than unto God, judge ye." And when they still persisted in
   their course, notwithstanding the command of the magistrate, and were
   called again before the council, (chap. v. 28.) and "the high priest
   asked them, saying, Did not we straitly command you, that you should
   not teach in this name? and behold ye have filled Jerusalem with your
   doctrine:" they return them again the same answer: (ver. 29.) "Then
   Peter and the other apostles answered and said, We ought to obey God
   rather than men."

   And let any man now judge whether our Saviour did not oblige men to
   confess him even before magistrates, and to obey him rather than men.
   And, indeed, how can any man in reason think, that the great king and
   governor of the world should invest any man with a power to control his
   authority, and to oblige men to disobey and renounce him, "by whom
   kings reign, and princes decree judgment?" this is a thing so
   unreasonable, that it can hardly be imagined, that any thing but
   downright malice against God and religion could prompt any man to
   advance such an assertion.

   I should now have proceeded to the fourth and last particular, which I
   proposed to speak to, namely, to vindicate the reasonableness of this
   precept of self-denial and suffering for Christ, which, at first
   appearance, may seem to be so very harsh and difficult. But this,
   together with the application of this discourse, shall be reserved to
   another opportunity.
     __________________________________________________________________

SERMON LXVI.

  OF SELF-DENIAL AND SUFFERING FOR CHRIST'S SAKE.

   Then said Jesus unto his disciples, If any man will come after me, let
   him deny himself, and take up his cross, and follow me.--Matt. xvi. 24.

   "THEN said Jesus to his disciples;" that is, upon occasion of his
   former discourse with them, concerning his approaching passion, and
   that he must shortly go up to Jerusalem, and there suffer many things
   of the elders and chief priests and scribes, and at last be put to
   death by them; "then said Jesus unto his disciples, If any man will
   come after me;" that is, if any man will be my disciple, and undertake
   the profession of my religion, he must do it upon these terms of
   self-denial and suffering.

   In the handling of these words, I proceeded in this method.

   First, I considered the way which our Saviour here useth in making
   proselytes, and gaining men over to his religion. He offers no manner
   of force and violence to compel men to the profession of it; but fairly
   proposeth it to their consideration and choice, telling them plainly,
   upon what terms they must be his disciples: if they like them, and be
   resolved to submit to them, well; if not, it is in vain to follow him
   any longer; for they cannot be his disciples. And to use any other way
   than this to gain men over to religion, is contrary both to the nature
   of man, who is a reasonable creature; and to the nature of religion,
   which, if it be not our free choice, cannot be religion.

   Secondly, I explained this duty or precept of self-denial, expressed in
   these words, "let him deny himself, and take up his cross;" which
   phrase, of taking up one's cross, is an allusion to the Roman custom,
   which was, that the malefactor, that was to be crucified, was to take
   up his cross upon his shoulders, and to carry it to the place of
   execution.

   Now, for our clearer understanding of this precept of self-denial, I
   told you, that it is not to be extended to every thing that may
   properly be called by that name, but to be limited by the plain scope
   and intendment of our Saviour's discourse; and therefore I did, in the

   First place, remove several things which are instanced in by some, as
   intended and required by this precept. As,

   1. That we should deny and renounce our own senses in matters of faith.
   But this I shewed to be absurd and impossible; because, if we do not
   believe what we see, or will believe contrary to what we see, we
   destroy all certainty, there being no greater than that of sense.
   Besides, that the evidence of faith being less clear and certain than
   that of sense, it is contrary to the nature of assent, which is always
   swayed and borne down by the greatest and clearest evidence. So that we
   cannot assent to any thing in plain contradiction to the evidence of
   sense.

   2. Others would comprehend under this precept, the denying of our
   reason in matters of faith; which is in the next degree of absurdity to
   the other; because no man can believe any thing, but upon some reason
   or other; and to believe without any reason, or against reason, is to
   make faith unreasonable, and infidelity reasonable.

   3. Others pretend, that by virtue of this precept, men ought to be
   content to renounce their own eternal happiness, and to be miserable
   for ever, for the glory of God, and the salvation of their brethren.
   But this I shewed cannot be a duty, for this plain reason: because, if
   it were, there is no argument left powerful enough to persuade a man to
   it. And as for the two scripture instances alleged to this purpose,
   Moses's wish of being blotted out of the book of life for the people of
   Israel, signifies no more than a temporal death; and St. Paul's, of
   being "accursed from Christ" for his brethren, is only an hyperbolical
   expression of his great passion and zeal for the salvation of his
   countrymen; as is evident from the form of the expression, such as is
   commonly used to usher in an hyperbole; "I could wish." And, in the

   Second place, I shewed positively, that the plain meaning of this
   precept of self-denial is this, and nothing but this; that we should be
   willing to part with all our temporal interests and enjoyments, and
   even life itself, for the sake of Christ and his religion. This is to
   deny ourselves. And then that we should be willing to bear any temporal
   inconvenience and suffering upon the same account this is to take up
   our cross. And this I shewed from the instances which our Saviour gives
   of self-denial, whenever he had occasion to discourse upon it.

   Thirdly, I considered the strict and indispensable obligation of this
   precept of self-denial, rather than to forsake Christ and his religion.
   Without this disposition and resolution of mind we cannot be his
   disciples; and if we deny him before men, he will also deny us before
   his Father which is in heaven. And this confession of him and his truth
   we are to make before kings and governors, and notwithstanding their
   commands to the contrary, which are of no force against the laws and
   commands of God. Thus far I have gone. There remains only the Fourth
   and last particular, which I proposed to speak to; viz. to vindicate
   the reasonableness of this self-denial and suffering for Christ, which
   at first appearance may seem to be so very difficult. And this precept
   cannot be thought unreasonable, if we take into consideration these
   three things:

   I. That he, who requires this of us, hath himself given us the greatest
   example of self-denial that ever was. The greatest in itself, in that
   he denied himself more, and suffered more grievous things, than it is
   possible for any of us to do: and such an example as, in the
   circumstances of it, is most apt and powerful to engage and oblige us
   to the imitation of it, because all his self-denial and sufferings were
   for our sakes.

   II. If we consider, that he hath promised all needful supplies of his
   grace to enable us to the discharge of this difficult duty of
   self-denial and suffering, and to support and comfort us therein.

   III. He hath assured us of a glorious reward of all our sufferings and
   self-denial, beyond the proportion of them, both in the degree and
   duration of it. I shall go over these as briefly as I can.

   I. If we consider, that he, who requires us thus to deny ourselves for
   him, hath given us the greatest example of self-denial that ever was.
   Our Saviour knowing how unwelcome this doctrine of self-denial and
   suffering must needs be to his disciples, and how hardly this precept
   would go down with them, to sweeten it a little, and take off the
   harshness of it, and to prepare their minds the better for it, he tells
   them first of his own sufferings, that by that means he might, in some
   measure, reconcile their minds to it, when they saw that he required
   nothing of them, but what he was ready to undergo himself, and to give
   them the example of it. And upon this occasion it was, that our Saviour
   acquaints them with the hard and difficult terms upon which they must
   be his disciples: (ver. 21.) the evangelist tells us, that "Jesus began
   to shew unto his disciples, how that he must go unto Jerusalem, and
   suffer many things of the elders, and chief priests and scribes, and be
   killed."--"Then said Jesus unto his disciples;" that is, immediately
   upon this discourse of his own sufferings, as the fittest time for it,
   he takes the opportunity to tell them plainly of their own sufferings,
   and that, unless they were prepared and resolved to deny themselves so
   far, as to suffer all manner of persecution for his sake and the
   profession of his religion, they could not be his disciples. "If any
   man will come after me, let him deny himself, and take up his cross,
   and follow me;" that is, let him reckon and resolve upon following that
   example of self-denial and suffering in which I will go before him. Now
   the consideration of this example of self-denial and suffering, which
   our Saviour hath given us, hath great force in it to reconcile us to
   this difficult duty, and to shew the reasonableness of it.

   1. In that he who requires us thus to deny ourselves, hath himself in
   his own person, given us the greatest example of self-denial that ever
   was. And,

   2. Such an example as, in all the circumstances of it, is most apt and
   powerful to engage and oblige us to the imitation of it; because all
   his self-denial and sufferings were for our sakes.

   1. He, who requires us thus to deny ourselves, hath himself in his own
   person given us the greatest example of self-denial that ever was; in
   that he denied himself more, and suffered more grievous things, than
   any of us can do. He bore the insupportable load of all the sins of
   mankind, and of the wrath and vengeance due to them. "Never was sorrow
   like to his sorrow, wherewith the Lord afflicted him in the day of his
   fierce anger. He was despised and rejected of men, a man of sorrows and
   acquainted with grief; his visage was marred more than any man's, and
   his form more than the sons of men:" i. e. he underwent more
   affliction, and had more contempt poured upon him, than ever was upon
   any of the sons of men: and yet he endured all this with incredible
   patience and meekness, with the greatest evenness and constancy of
   mind, and with the most perfect submission and resignation of himself
   to the will of God, that can be imagined.

   Such an example as this should be of great force to animate us with the
   like courage and resolution in lesser dangers and difficulties. To see
   the Captain of our salvation going before us, and leading us on so
   bravely, and made perfect by greater sufferings than we can ever be
   called to, or are any ways able to undergo, is no small argument and
   encouragement to us, to take up our cross, and follow him. The
   consideration of the unknown sufferings of the Son of God, so great as
   we cannot well conceive of them, should make all the afflictions and
   sufferings that can befal us, not only tolerable, but easy to us. Upon
   this consideration it is, that the apostle animates Christians to
   patience in their Christian course, notwithstanding all the hardships
   and sufferings that attended it. (Heb. xii. 2.) "Let us run with
   patience the race which is set before us, looking unto Jesus, the
   author and finisher of our faith, who endured the cross, and despised
   the shame. For consider him, who endured such contradiction of sinners
   against himself, lest ye also be weary and faint in your minds."

   And this example is more powerful for our encouragement, because
   therein we see the world conquered to our hands, and all the terrors
   and temptations of it baffled and subdued, and thereby a cheap and easy
   victory over it obtained for us. By this consideration, our Saviour
   endeavours to inspire his disciples with cheerfulness and courage in
   this great conflict: (John xvi. 33.) "In the world ye shall have
   tribulation: but, be of good cheer, I have overcome the world."

   2. This example of our Saviour, is such as, in all the circumstances of
   it, is most apt and powerful to engage and oblige us to the imitation
   of it, because all his self-denial and sufferings were for our sakes,
   in pity and kindness to us, and wholly for our benefit and advantage.
   We are apt to have their example in great regard, from whom we have
   received great kindness and mighty benefits. This pattern of
   self-denial and suffering, which our religion proposeth to us, is the
   example of one, whom we have reason to esteem, and love, and imitate,
   above any person in the world. It is the example of our Lord and
   Master, of our sovereign and our Saviour, of the founder of our
   religion, and of "the author and finisher of our faith:" and surely
   such an example must needs carry authority with it, and command our
   imitation. It is the example of our best friend and greatest
   benefactor; of him, who laid down his life for us, and sealed his love
   to us with his dearest blood; and, even when we were bitter enemies to
   him, did and suffered more for us than any man ever did for his best
   friend. If we should be reduced to poverty and want, let us consider
   him, "who being Lord of all, had not where to lay his head; who being
   rich, for our sakes became poor, that we through his poverty might be
   made rich." If it should be our lot to "be persecuted for righteousness
   sake," and exercised with sufferings and reproaches, let us look "unto
   Jesus, the author and finisher of our faith, who endured the cross, and
   despised the shame" for our sakes. In a word, can we be discontented at
   any condition, or decline it in a good cause, when we consider how
   contented the Son of God was in the meanest and most destitute, how
   meek and patient in the most afflicted and suffering condition? how he
   welcomed all events, and was so perfectly resigned to the will of his
   heavenly Father, that whatever pleased God pleased him?

   And surely in no case is example more necessary than in this, to engage
   and encourage us in the discharge of so difficult a duty, so contrary
   to the bent and inclination of flesh and blood. A bare precept of
   self-denial, and a peremptory command to sacrifice our own wills, our
   ease, our pleasure, our reputation, yea, and life itself, to the glory
   of God, and the maintenance of his truth, would have sounded very harsh
   and severe, had not the practice of all this been mollified and
   sweetened by a pattern of so much advantage; by one, who in all these
   respects denied himself, much more than it is possible for us to do; by
   one, who might have insisted upon a greater right, who abased himself,
   and stooped from a greater height and dignity; who was not forced into
   a condition of meanness and poverty, but chose it for our sakes; who
   submitted to suffering, though he had never deserved it. Here is an
   example, that hath all the argument and all the encouragement that can
   be to the imitation of it,

   Such an example is of greater force and authority than any precept or
   law can be: so that well might our Lord, thus going before us, command
   us to follow him, and say, "if any man will come after me, let him deny
   himself, and take up his cross, and follow me." For if he thus denied
   himself, well may we, who have much less to deny, but much more cause
   and reason to do it. He did it voluntarily, and of choice; but it is
   our duty. He did it for our sakes; we do it for our own. His own
   goodness moved him to deny himself for us; but gratitude obligeth us to
   deny ourselves in any thing for him. We did not in the least deserve
   any thing from him; but he hath wholly merited all this, and infinitely
   more from us. So that such an example as this is, in all the
   circumstances of it, cannot but be very powerful and effectual, to
   oblige us to the imitation of it. But the reasonableness of this
   precept will yet farther appear if we consider, in the

   Third place, That God hath promised to all sincere Christians all
   needful supplies of his grace, to enable them to the discharge of this
   difficult duty of self-denial, and to support and comfort them therein.
   For the Spirit of Christ dwells in all Christians, and the same
   glorious power that raised up Jesus from the dead, works mightily in
   them that believe. (Eph. i. 19.) "That ye may know (saith St. Paul,
   speaking in general to all Christians) what is the exceeding greatness
   of his power to us-ward who believe, according to the working of his
   mighty power, which he wrought in Christ, when he raised him from the
   dead." Of ourselves we are very weak, and the temptations and terrors
   of the world very powerful; but there is a principle residing in every
   true Christian, able to bear us up against the world, and the power of
   all its temptations. "Whatsoever is born of God (saith St John)
   overcometh the world; and this is the victory that overcometh the
   world, even our faith. Ye are of God, little children, and have
   overcome; because greater is he that is in you, than he that is in the
   world."

   And this grace and strength was afforded to the first Christians in a
   most extraordinary manner, for their comfort and support under
   sufferings; so that they were strengthened with all might, according to
   God's glorious power, unto all long-suffering with joyfulness, as St.
   Paul prays for the Colossians, chap. i. 11. And these consolations of
   the Spirit of God, this joy in the Holy Ghost, was not peculiarly
   appropriated to the first times of Christianity; but is still afforded
   to all sincere Christians, in such degree as is necessary and
   convenient for them. And whenever God exerciseth good men with trials
   more than human, and such sufferings, as are beyond the ordinary rate
   of human strength and patience to bear, he hath promised to endue them
   with more than human courage and resolution. So St. Paul tells the
   Corinthians: (1 Cor. x. 13.) "He is faithful that hath promised; who
   will not suffer you to be tempted above what you are able, but will
   with the temptation also make a way to escape, that ye may be able to
   bear it." And why should we be daunted at any suffering, if God be
   pleased to increase our strength, in proportion to the sharpness of our
   sufferings?

   And, blessed be God, many of our persecuted brethren at this day have
   remarkably found this comfortable assistance and support; though many
   likewise have fallen through fear and weakness, as it also happened in
   the primitive times. But wherever this promise is not made good, it is
   (as I have formerly said) by reason of some fault and failing on our
   part. Either men were not sincere in the profession of the truth, and
   then no wonder if, "when tribulation and persecution ariseth, because
   of the word, they are offended," and fall off. Or else they were too
   confident of themselves, and did not seek God's grace and assistance,
   and rely upon it as they ought; and thereupon God hath left them to
   themselves (as he did Peter), to convince them of their own frailty and
   rash confidence; and yet, even in that case, when there is truth and
   sincerity at the bottom, there is no reason to doubt, but that the
   goodness of God is such, as by some means or other to give to such
   persons (as he did to Peter) the opportunity of recovering themselves
   by repentance, and a more steadfast resolution afterwards

   Fourthly, If we consider, in the last place, that our Saviour hath
   assured us of a glorious and eternal reward of all our self-denial and
   sufferings for him; a reward infinitely beyond the proportion of our
   sufferings, both in the degree and duration of it. Now the clear
   discovery of this is peculiarly owing to the Christian religion, and
   the appearance of our Lord and Saviour Jesus Christ, who hath abolished
   death, and brought life and immortality to light by the gospel.

   And as our blessed Saviour hath assured us of this blessed state of
   good men in another world; so hath he likewise assured us, that greater
   degrees of this happiness shall be the portion of those who suffer for
   him and his truth: (Matth. v. 10, 11, 12.) "Blessed are they which are
   persecuted for righteousness sake; for theirs is the kingdom of heaven.
   Blessed are ye when men shall revile you, and persecute you, and speak
   all manner of evil against you falsely, for my name's sake. Rejoice and
   be exceeding glad; for great is your reward in heaven." And nothing
   surely can be more reasonable, than to part with things of small value
   for things of in finitely greater and more considerable; to forego the
   transient pleasures and enjoyments, and the imperfect felicities of
   this world, for the solid and perfect and perpetual happiness of a
   better life; and to exchange a short and miserable life, for eternal
   life and blessedness: in a word, to be content to be driven home, to be
   banished out of this world into our own native country, and to be
   violently thrust out of this vale of tears, into those regions of
   bliss, where are "joys unspeakable and full of glory."

   This consideration St. Paul tells us supported the primitive Christians
   under their sharpest and heaviest sufferings: (2 Cor. iv. 16) "For this
   cause (says he) we faint not, because our light affliction, which is
   but for a moment, worketh for us a far more exceeding and eternal
   weight of glory; whilst we look not at the things which are seen, but
   the things which are not seen; for the things which are seen are
   temporal, but the things which are not seen are eternal." So that our
   sufferings bear no more proportion to the reward of them, than finite
   does to infinite, than temporal to eternal, between which there is no
   proportion.

   All that now remains, is to draw some useful inferences from what hath
   been discoursed concerning this great and difficult duty of self-denial
   for the sake of Christ and his religion; and they shall be these
   following.

   I. To acknowledge the great goodness of God to us, that all these laws
   and commands, even the hard est and severest of them, are so
   reasonable.

   God, as he is our maker, and gave us our beings, hath an entire and
   sovereign right over us, and by virtue of that right might have imposed
   very hard things upon us, and this without the giving account to us of
   any of his matters, and without propounding any reward to us, so vastly
   disproportionate to our obedience to him. But in giving laws to us, he
   hath not made use of this right. The most severe and rigorous commands
   of the gospel are such, that we shall be infinitely gainers by our
   obedience to them. If we deny ourselves any thing in this world for
   Christ and his religion, we shall, in the next, be considered for it to
   the utmost, not only far beyond what it can deserve, but beyond what we
   can conceive or imagine; for this perishing life, and the transitory
   trifles and enjoyments of it, we shall receive "a kingdom which cannot
   be shaken, an in corruptible crown which fadeth not away, eternal in
   the heavens." For these are faithful sayings, and we shall find them to
   be true, that "if we suffer with Christ we shall also reign with him;"
   if we be persecuted for righteousness sake, great shall our reward be
   in heaven; if we part with our temporal life, we shall be made
   partakers of eternal life. He that is firmly persuaded of the happiness
   of the next world, and believes "the glory which shall then be
   revealed," hath no reason to be so much offended at "the sufferings of
   this present time," so long as he knows and believes, that "these light
   afflictions, which are but for a moment, will work for him a far more
   exceeding and eternal weight of glory."

   II. Seeing this is required of every Christian, to be always in a
   preparation and disposition of mind to deny ourselves, and to take up
   our cross; if we do in good earnest resolve to be Christians, we ought
   to sit down and consider well with ourselves, what our religion will
   cost us, and whether we be content to come up to the price of it. If we
   value any thing in this world above Christ and his truth, "we are not
   worthy of him." If it come to this, that we must either renounce him
   and his religion, or quit our temporal interests, if we be not ready to
   forego these, nay, and to part with even life itself, rather than to
   forsake him and his truth, "we are not worthy of him." These are the
   terms of our Christianity, and therefore we are required in baptism
   solemnly to renounce the world: and our Saviour, from this very
   consideration, infers, that all who take upon them the profession of
   his religion, should consider seriously beforehand, and count the cost
   of it. (Luke xiv. 28.) "Which of you, (says he) intending to build a
   tower, sitteth not down first, and counteth the cost, whether he have
   sufficient to finish it? Or what king going to war with another king,
   cloth not sit down and consult, whether with ten thousand he be able to
   meet him that cometh against him with twenty thousand. So, likewise,
   whosoever he be, that forsaketh not all he hath, cannot be my
   disciple." You see the terms upon which we are Christians: we must
   always be prepared in the resolution of our minds to deny ourselves,
   and take up our cross, though we are not actually put upon this trial.

   III. What hath been said is matter of great comfort and encouragement
   to all those who deny themselves, and suffer upon so good an account:
   of whom, God knows, there are too great a number at this day, in
   several parts of the world; some under actual sufferings, such as
   cannot but move compassion and horror in all that hear of them; others
   who are fled hither, and into other countries, for refuge and shelter
   from one of the sharpest persecutions that perhaps ever was, if all the
   circumstances of it be duly considered. But, not to enlarge upon so
   unpleasant a theme, they who suffer for the truth and righteousness
   sake, have all the comfort and encouragement that the best example and
   the greatest and most glorious promises God can give. They have the
   best example in their view: "Jesus, the author and finisher of their
   faith, who endured the cross, and despised the shame." So that how
   great and terrible soever their sufferings be, they do but tread in the
   steps of the Son of God, and of the best and holiest man that ever was;
   and he, who is their great example in suffering, will likewise be their
   support, and "their exceeding great reward."

   So that though suffering for Christ be accounted great self-denial, and
   he is graciously pleased so to accept it, because, in denying things
   present and sensible for things future and invisible, we do not only
   declare our affection to him, but our great faith and confidence in
   him, by shewing that we rely upon his word, and venture all upon the
   security which he offers us in another world; yet, according to a right
   estimate of things, and to those who "walk by faith, and not by sight,"
   this which we call self-denial, is, in truth and reality, but a more
   commendable sort of self-love; because we do herein most effectually
   consult and secure and advance our own happiness.

   IV. and lastly, Since God hath been pleased for so long a time to
   excuse us from this hardest part of self-denial, let us not grudge to
   deny ourselves, in lesser matters, for the sake of his truth and
   religion, to miss a good place, or to quit it upon that account; much
   less let us think much to renounce our vices, and to thwart our evil
   inclinations, for his sake. As Naaman's servant said to him concerning
   the means prescribed by the prophet for his cure, "If he had bid thee
   do some great thing, wouldst thou not have done it? how much more, when
   he hath only said, Wash and be clean?" So, since God imposeth no harder
   terms upon us, than repentance and reformation of our lives, we should
   gladly and thankfully submit to them.

   This I know is difficult to some, to mortify their earthly members, to
   "crucify the flesh with the affections and lusts" of it; it is like
   cutting off a right hand, and plucking out a right eye. Some are so
   strongly addicted to their lusts and vices, that they could with more
   ease despise life, in many cases, than thus deny themselves. But, in
   truth, there is no more of self-denial in it, than a man denies himself
   when he is mortally sick and wounded, in being content to be cured, and
   willing to be well. This is not at all to our temporal prejudice and in
   convenience, and it directly conduceth to our eternal happiness; for
   there is no man that lives a holy and virtuous life, and in obedience
   to the laws of God, that can lightly receive any prejudice by it in
   this world. Since God doth not call us to suffer, we should do so much
   the more for him. Since he doth not put us to testify our love to him
   by laying down our lives for him, we should shew it by a greater care
   to keep his commandments.

   God was pleased to exercise the first Christians with great sufferings,
   and to try their love and constancy to him and his truth, in a very
   extraordinary manner, by severity and contempt, by the spoiling of
   their goods, and the loss of all things; by bonds and imprisonments; by
   cruel mockings and scourgings; by the extremity of torments, and by
   resisting even unto blood; by being "killed for his sake all the day
   long, and appointed as sheep for the slaughter." God was pleased to
   make their way to heaven very sharp and painful, and to "hedge it in,"
   as it were, "with thorns on every side," so that they could not, but
   through many tribulations enter into the kingdom of heaven."

   Thus we ought all to be in readiness and resolution to submit to this
   duty, if God should think fit at any time of our lives to call us to
   it. But if he be pleased to excuse us from it, and to "let this cup
   pass from us," (which may lawfully be our earnest prayer to God, since
   we have so good a pattern for it) there will be another duty incumbent
   upon us, which will take up the whole man, and the whole time of our
   life, and that is to "serve him without fear, in holiness and
   righteousness before him all the days of our lives."
     __________________________________________________________________

SERMON LXVII.

   [Preached at Whitehall, before the Royal Family, Nov. 1, 1666.]

  GOOD MEN STRANGERS AND SOJOURNERS UPON EARTH.

   And confessed that they were strangers and pilgrims on the earth.--Heb.
   xi. 13.

   The verse runs thus:

   These all died in faith, not having received the promises; but having
   seen them afar off, and were persuaded of them, and embraced them, and
   confessed that they were strangers and pilgrims on the earth.

   THE apostle having declared, at the latter end of the foregoing
   chapter, that faith is the great principle whereby good men are acted,
   and whereby they are supported under all the evils and sufferings of
   this life, (ver. 38.) "now the just shall live by faith;" in this
   chapter he makes it his main business, to set forth to us at large the
   force and power of faith; and, to this purpose, he first tells us what
   kind of faith he means, viz. a firm persuasion of things not present
   and visible to sense, but invisible and future: (ver. 1.) "Now faith
   (saith he) is the confident expectation of things hoped for, and the
   evidence of things not seen." Faith represents to us the reality of
   things which are invisible to sense, as the existence of God and his
   providence; and of things which are at a great distance from us, as the
   future state of rewards and punishments in another world.

   And then he proceeds to shew, by particular and famous instances, that
   the firm belief and persuasion of these things, was the great principle
   of the piety and virtue of the saints, and of good men in all ages of
   the world: by this, Abel and Enoch and Noah; Abraham, Isaac and Jacob;
   Joseph and Moses, and all the famous heroes of the Old Testament,
   "obtained a good report," and pleased God; and did all those eminent
   acts of obedience and self-denial which are recorded of them. They
   "believed the being of God, and that he is a rewarder of them that
   diligently seek him." They dreaded his threatenings, and relied upon
   his promises of future and invisible good things. They lived and died
   in a full persuasion and confidence of the truth of them, though they
   did not live to see them actually fulfilled and accomplished. "All
   these (saith he, speaking of those eminent saints which he had
   instanced in before,) died in faith, not having received the promises;
   but having seen them afar off, and were persuaded of them, and embraced
   them." This is spoken with a more particular regard to Abraham, Isaac,
   and Jacob, to whom the promises of the conquest and possession of a
   fruitful land were made, and of a numerous offspring, among whom should
   be the Messias, in whom all the nations of the earth should be blessed.

   These promises they did not live to see accomplished and made good in
   their days; but they heartily believed them, and rejoiced in the hope
   and expectation of them, as if they had embraced them in their arms,
   and been put into the actual possession of them: "and they confessed
   that they were pilgrims and strangers on the earth."

   This saying and acknowledgment more particularly and immediately refers
   to those sayings of the patriarchs Abraham and Jacob, which we find
   recorded Gen. xxiii. 4; where Abraham says to the sons of Heth, "I am a
   stranger and a sojourner with you:" and Gen. xlvii. 9; where Jacob says
   to Pharaoh, "the days of the years of my pilgrimage are an hundred- and
   thirty years; few and evil have the days of the years of my life been."
   These good men were "strangers and sojourners in a land which was
   promised to be theirs afterwards. They dwelt in it themselves as
   strangers, but were in expectation that it would one day become the
   inheritance of their posterity.

   Now in this, as by a type and shadow, the apostle represents to us the
   condition of good men, while they are passing through this world. They
   are "pilgrims and strangers in the earth; they travel up and down the
   world for a time, as the patriarchs did in the land of Canaan; but are
   in expectation of a bet ter and more settled condition hereafter: "they
   desire a better country, that is, an heavenly," says the apostle at the
   sixteenth verse of this chapter.

   That which I design from these words, is, to represent to us our
   present condition in this world, and to awaken us to a due sense and
   serious consideration of it. It is the same condition that all the
   saints and holy men that are gone before us were in, in this world; and
   every one of us may say with David, (Psal. xxxix. 12.) "I am a stranger
   with thee, and a sojourner, as all my fathers were." It is a condition
   very troublesome and very unsettled, such as that of "pilgrims and
   strangers" used to be. This we must all acknowledge, if we judge
   rightly of our present state and condition. "They confessed that they
   were strangers and pilgrims on the earth;" but yet it was not without
   the hope and expectation of a better and happier condition in
   reversion. So it follows just after; "they that say such things, (that
   is, that confess themselves to be strangers and pilgrims on the earth)
   declare plainly, that they seek a country."

   This bore up the patriarchs under all the evils and troubles of their
   pilgrimage, that they expected an inheritance, and a quiet and settled
   possession of that good land which God had promised to them. Answerably
   to which, good men do expect, after the few and evil days of their
   pilgrimage in this world are over, a blessed inheritance in a "better
   country, that is, an heavenly;" and with blessed Abraham, the father of
   the faithful, they "look for a city which hath foundations, whose
   builder and maker is God, as it is said of that good patriarch at the
   tenth verse of this chapter.

   It is very frequent not only in Scripture, but in other authors, to
   represent our condition in this world by that of pilgrims and
   sojourners in a foreign country: for the mind, which is the man, and
   our immortal souls, which are by far the most noble and excellent part
   of ourselves, are the natives of heaven, and but "pilgrims and
   strangers" here on earth; and when the days of our pilgrimage shall be
   over, are designed to return to that "heavenly country," from which
   they came, and to which they belong. And therefore the apostle tells
   us, (Phil. iii. 20.) that Christians have relation to heaven, as their
   native place and country, Hemon gar to politeuma en ouranois huparchei,
   "our conversation is in heaven;" so we render the words: but they
   properly signify, that Christians are members of that city and society
   which is above; and, though they converse at present here below, while
   they are passing through this world, yet heaven is the country to which
   they do belong, and whither they are continually tending, sedes ubi
   fata quietas ostendunt, where a quiet habitation, and a perpetual rest
   is designed and prepared for them. This acknowledgment David makes
   concerning himself, and all the people of God: (1 Chron. xxix. 15.)
   "For we are strangers before thee, and sojourners, as were all our
   fathers. Our days on the earth are as a shadow, and there is none
   abiding." So likewise St. Peter, (1 Pet. i. 17.) "Pass the time of your
   sojourning here in fear; and, (chap. ii. ver. 11.) "Dearly beloved, I
   beseech you as strangers and pilgrims, abstain from fleshly lusts."

   And not only the inspired writers of Holy Scripture, but heathen
   authors, do frequently make use of this allusion. Plato tells us, it
   was a common saying, and almost in every man's mouth, parepidemi'a tis
   esti`n o bios, "the life of man is a kind of pilgrimage." And Tully, in
   his excellent discourse De Senectute, (concerning old age) brings in
   Cato describing our passage out of this world, not as a departure from
   our home, but like a man leaving his inn, in which he hath lodged for a
   night or two, ex vita ista discedo tanquam ex hospitio, non tanquam ex
   domo; commorandi enim natura diversorium nobis, non habitandi dedit:
   "when I leave this world (says he) I look upon myself as departing out
   of an inn, and not as quitting mine own home and habitation; nature
   having assigned this world to us as a place to sojourn, but not to
   dwell in." Which is the same with what the apostle says in the text,
   concerning the patriarchs; "they confessed that they were pilgrims and
   strangers on the earth;" and concerning all Christians: (chap. xiii.
   14.) "Here we have no continuing city; but we seek one to come."

   But I do not intend to follow the metaphor too close, and to vex and
   torture it by pursuing all those little parallels and similitudes,
   which a lively fancy might make or find, betwixt the condition of
   strangers and pilgrims, and the life of man during his abode and
   passage through this world. I will insist only upon two things, which
   seem plainly to be designed and intended by this metaphor, and they are
   these:--

   I. That our condition in this world is very troublesome and unsettled:
   "they confessed that they were strangers and pilgrims on the earth."

   II. It implies a tendency to a future settling, and the hopes and
   expectation of a happier condition, into which we shall enter when we
   go out of this world. For so it follows in the very next words after
   the text; "they confessed that they were strangers and pilgrims on the
   earth: for they that say such things declare plainly that they seek a
   country." "They that say such things;" that is, they that acknowledge
   themselves to have lived in such a rest less and uncertain condition in
   this world, travelling from one place to another, as the patriarchs
   Abraham, Isaac, and Jacob did, and yet pretend to be persuaded of the
   goodness of God, and the faithfulness of his promise, in which he
   solemnly declared himself to be their God, do hereby plainly shew, that
   they expect some happier condition hereafter wherein that great promise
   of God will be made good to them to the full.

   And these are two very weighty and useful considerations, that we
   should both understand our present condition in this world, and our
   future hope and expectation after our departure out of it, that so we
   may demean ourselves suitably to both these conditions; both as it is
   fit for those who look upon themselves "as pilgrims and sojourners" in
   this world; and likewise, as it becomes those who seek and expect a
   better country, and hope to be made partakers of a blessed immortality
   in another world. I shall briefly speak to both these; and then shew,
   what effect and influence the serious, meditation of these two points
   ought to have upon everyone of us.

   I. That our condition in this world is very troublesome and unsettled.
   This I take to be principally intended in the metaphor of "strangers
   and pilgrims." Such was the life of the patriarchs, which is here
   spoken of in the text: they had no constant abode and fixed habitation,
   but were continually wandering from one kingdom and country to another;
   in which travels they were exposed to a great many hazards and dangers,
   afflictions and mi series, affronts and injuries, as we read at large
   in the history of their travels in the Old Testament. And such is our
   condition in this world; it is often troublesome, and always uncertain
   and unsettled.

   It is often very troublesome: not to insist upon the weak condition of
   infancy and childhood, the helplessness of that state, and
   insufficiency of it for its own preservation, and the supply of it's
   natural wants and necessities: not to mention the dangerous vanity and
   desperate folly of youth, nor the infirmities and contempts, the many
   tedious and wearisome days and nights that old age is commonly grieved
   and afflicted withal, to that degree, as to make life not only
   unpleasant, but almost an intolerable burden to us. Not to dwell upon
   these, which yet take up and possess a great share and portion of our
   lives: if we look upon man in his best state, we shall find him as
   David hath long since pronounced on him, to be "altogether vanity." We
   need not go a pilgrimage, and travel into remote countries, to make
   life more troublesome and uneasy. In what part of the world soever we
   are, even that which we improperly call our own home and native
   country, we shall meet with trouble and inconvenience enough to
   convince us, that we are but strangers in it. More especially good men
   are peculiarly liable to a great many evils and sufferings, upon
   account of their piety and virtue. "They are not of the world (as our
   blessed Saviour tells his disciples, John xv. 19.); and because they
   are not of the world, therefore the world hateth them," and taketh all
   opportunities and occasions to vex and persecute them in one kind or
   other, either by doing all manner of evil to them, or by speaking all
   manner of evil of them.

   But suppose we escape trouble upon this account, there are abundance of
   common and natural inconveniences, which render human life very uneasy.
   For either we must live alone, or in the company and society of others:
   one of these two is necessary and unavoidable. Suppose we would live
   alone; how few are there that can enjoy themselves tolerably alone for
   any considerable time? For though there be a great deal too much of
   self-love in mankind, and men are generally extremely fond of
   themselves; yet I know not how it happens (though so it is) that very
   few men in the world care for their own company, or can endure, for any
   considerable time, to converse only with themselves; nay, for the most
   part, they are sooner glutted with themselves, and surfeited of their
   own conversation, than with the worst company they can meet with; a
   shrewd sign, as one would think, that they knew something worse of
   themselves than of any body else, or at least they know it more
   certainly. It is a wise and deep saying of Aristotle: "Whoever affects
   to be alone must be (e` Theo`s, e` theri'on,} either a god or a wild
   beast;" either he must be sufficient for himself, and want nothing; or
   of so wild and savage a disposition, as to destroy every thing that is
   weaker, and to run away from every thing that is stronger than himself.
   Now man is neither good enough to be contented and satisfied with
   himself, nor bad enough to hate and avoid every body else; and,
   therefore, he must enter into society, and keep company with other men.

   And if we go abroad into the world, and try the conversation of men, it
   cannot but grieve us to see a great many things which yet we must see
   every day; the censoriousness, and uncharitableness, and insincerity of
   men one towards another, to see with what kindness they will treat one
   another to the face, and how hardly they will use them behind their
   backs. If there were nothing else, this one naughty quality, so common
   and reigning among mankind, were enough to make an honest and
   truehearted man, one that loves plainness and sincerity, to be heartily
   sick of the world, and glad to steal off the stage, where there is
   nothing native and sincere, but all personated and acted; where the
   conversation of a great part of men is all designing and insidious,
   full of flattery and falsehood, of good words and ill offices: "One
   speaketh peaceably to his neighbour with his mouth; but in his heart he
   lieth in wait," as it is in the prophet, Jer. ix. 8. And when a man
   hath done all the good turns he can, and endeavoured to oblige every
   man, and not only to live inoffensively, but exemplarily; he is fairly
   dealt withal, and comes off upon good terms, if he can but escape the
   ill words of men for doing well, and obtain a pardon for those things
   which truly deserve praise.

   But, setting aside these, and the like melancholy considerations, when
   we are in the health and vigour of our age, when our blood is warm, and
   our spirits quick, and the humours of our body not yet turned and
   soured by great disappointments, and grievous losses of our estates, or
   nearest friends and relations, by a long course of afflictions, by many
   cross events and calamitous accidents; yet we are continually liable to
   all these, and the perpetual fear and danger of them is no small
   trouble and uneasiness to our minds, and does, in a great measure, rob
   us of the comfort, and eat out the pleasure and sweetness of all our
   enjoyments; and, by degrees, the evils we fear overtake us; and as one
   affliction and trouble goes off, another succeeds in the place of it,
   like Job's messengers, whose bad tidings and reports of calamitous
   accidents carne so thick upon him, that they overtook one another.

   If we have a plentiful fortune, we are apt to abuse it to intemperance
   and luxury, and this naturally breeds bodily pains and diseases, which
   take away all the comfort and enjoyment of a great estate. If we have
   health, it may be we are afflicted with losses or deprived of friends,
   or crossed in our interests and designs, and one thing or other happens
   to impede or interrupt the contentment and happiness of our lives.
   Sometimes an unexpected storm, or some other sudden calamity, sweepeth
   away, in an instant, all that which with so much industry and care we
   have been gathering many years. Or if an estate stand firm, our
   children are taken away, to whose comfort and advantage all the pains
   and endeavours of our lives were devoted. Or if none of these happen
   (as it is very rare to escape most, or some of them), yet for a
   demonstration to us that God intended this world to be uneasy, to
   convince us that a perfect state of happiness is not to be had here
   below, we often see in experience that those who seem to be in a
   condition as happy as this world can put them into, by the greatest
   accommodations towards it, are yet as far or farther from happiness as
   those who are destitute of most of those things wherein the greatest
   felicity of this world is thought to consist. Many times it so happens,
   that they who have all the furniture and requisites, all the materials
   and ingredients of a worldly felicity at their command, and in their
   power, yet have not the skill and ability out of all these to frame a
   happy condition of life to themselves. They have health, and friends,
   and reputation, and estate in abundance, and all outward accommodations
   that heart can wish; and yet, in the midst of all these circumstances
   of outward felicity, they are uneasy in their minds, and, as the wise
   man expresseth it, in their sufficiency they are in straits, and are,
   as it were, surfeited even with happiness itself, and do so
   fantastically and unaccountably nauseate the good condition they are
   in, that though they want nothing to make them happy, yet they cannot
   think themselves so; though they have nothing in the world to molest
   and disgust them, yet they can make a shift to create as much trouble
   to themselves out of nothing, as they who have the real and substantial
   causes of discontent.

   Which plainly shews, that we are not to look for happiness here; it is
   not to be found in this land of the living; and, after our inquiries
   after it, we shall see sufficient reason to take up Solomon's
   conclusion, that all is vanity and vexation of spirit; which is much
   the same with that aphorism of David his father, which I mentioned
   before, that man in his best estate is altogether vanity.

   But what happiness soever our condition in this world is capable of, it
   is most assuredly full of uncertainty and unsettlement; we cannot enjoy
   it long, and every moment we are in danger of being deprived of it.
   Whatever degree of earthly felicity we are possessed of, we have no
   security that it shall continue. There is nothing in this world but,
   when we are as sure of it as this world can make us, may be taken away
   from us by a thousand accidents. But suppose it to abide and continue;
   we ourselves shall be taken away from it: we must die, and in that very
   day all our enjoyments and hopes, as to this world, will perish with
   us; for here is no abiding place, we have no continuing city: so that
   it is in vain to design a happiness to ourselves in this world when we
   are not to stay in it, but only travel and pass through it.

   And this is the first, our condition in this world is very troublesome
   and unsettled.

   II. Our condition in this world being a state of pilgrimage, doth imply
   a tendency to future settlement and the hopes and expectation of a
   happier condition hereafter. And so the apostle reasons immediately
   after the text: "They confessed that they were pilgrims and strangers
   on the earth; for they that say such things declare plainly that they
   seek a country;" that is, they who acknowledge themselves to be
   pilgrims and strangers on the earth, and yet withal profess to be
   persuaded of the goodness of God, and the fidelity of his promise, do
   plainly declare that they seek another country. This is spoken of
   Abraham, Isaac, and Jacob, who acknowledged themselves to be strangers
   and pilgrims on the earth; and thereby declared that they sought
   another country. Now, says the apostle, this cannot be the country from
   whence they first came, Ur of the Chaldees. (Ver. 15.) "And truly, if
   they had been mindful of that country, from whence they came out, they
   might have had an opportunity of returning thither." And, therefore, he
   concludes, that the country which they sought was a better country than
   any in this world. (Ver. 16.) "But now they desire a better country;
   that is, an heavenly. Wherefore God is not ashamed to be called their
   God; for he hath prepared for them a city." This plainly refers to that
   famous declaration or promise of God to the patriarchs of being their
   God: "I am the God of Abraham, the God of Isaac, and the God of Jacob."
   Now certainly this promise of God did signify some very great blessing
   and advantage to those faithful servants of God above others. This was
   not made good to them in this world; for they confessed that they were
   pilgrims and strangers on the earth. Where, then, is the blessing
   spoken of and signified by the great words of that promise, that God
   was their God? They met with no such condition in this world, as was
   answerable to the greatness of that promise. From hence the apostle
   argues, that they had a firm persuasion of a future happiness: "For
   they that say such things declare plainly that they seek a better
   country; that is, an heavenly. Wherefore God is not ashamed to be
   called their God, since he hath prepared for them a city." And though
   the promise of God to Abraham did immediately design the land of
   Canaan, and the earthly Jerusalem; yet the apostle extends it to that
   which was typified by it, viz. an heavenly country, the Jerusalem which
   is above, which, at the tenth verse of this chapter, is called "a city
   which hath foundations, whose builder and maker is God." And now,
   seeing God hath designed and prepared so great a happiness for them in
   another world, well might he be called their God, notwithstanding that
   they were strangers and pilgrims on the earth; that is, though the full
   meaning and importance of this promise was not made good to them in
   this world, yet it was accomplished to the full in the happiness which
   was designed for them in another life. And God need not be ashamed to
   be called their God; implying, that if nothing had been meant by it
   beyond this world, this promise, of God's being their God, would have
   fallen shamefully short of what it seemed to import. And this I
   conceive to be the true reason why our Saviour lays so much weight upon
   this promise, as to pitch upon it for the proof of the resurrection;
   that is, of a future state of happiness in another world.

   There are many considerations apt to persuade good men of another life
   after this; as that mankind is generally possessed with this hope and
   persuasion; and that the more wise and virtuous men have been, the more
   plainly have they apprehended the hopes of immortality, and the better
   have they been contented to leave this world; as if, seeing farther
   than other men, they had a clearer prospect of the happiness they were
   entering upon; but, above all, that God hath made our condition in this
   world so troublesome and unsettled, as if he had designed on purpose to
   make us seek for happiness elsewhere, and to elevate and raise our
   minds to the hopes and expectation of a condition better and more
   durable, than any that is to be met with in this world; which,
   considering the goodness of God, and his gracious providence and care
   of good men, is a thing of itself extremely credible.

   Having thus, as briefly as I could, dispatched the two particulars
   which I propounded to speak to for the explication of the text, 1
   should now shew what influence these considerations ought to have upon
   our lives and practice.

   And if this be our condition in this world, and these our hopes and
   expectations as to another life; if we be "pilgrims and strangers on
   the earth," and "look for a better country, that is, an heavenly;" this
   ought to have a great influence upon us in these following respects,
   which I shall at present but very briefly mention.

   1. Let us entangle and incumber ourselves as little as we can in this
   our pilgrimage; let us not engage our affections too far in the
   pleasures and advantages of this world; for we are not to continue and
   settle in it, but to pass through it. A little will serve for our
   passage and accommodation in this journey; and, beyond that, why should
   we so earnestly covet and seek more?

   2. If we be "pilgrims and strangers;" then it concerns us to behave
   ourselves blamelessly and inoffensively, remembering, that the eyes of
   people are upon us, and that those among whom we live will be very
   curious and observant of our manners and carriage.

   3. Let us be cheerful and patient under the troubles and afflictions of
   this present life. They who are in a strange country, must expect to
   encounter many injuries and affronts, and to be put to great
   difficulties and hazards, which we should endeavour to bear with that
   cheerfulness, as men that are upon a journey use to bear foul ways and
   bad weather, and inconvenient lodging and accommodations.

   4. The consideration of our present condition and future hopes should
   set us above the fondness of life, and the slavish fear of death. For
   our minds will never be raised to their true pitch and height, till we
   have in some good measure conquered these two passions, and made them
   subject to our reason. As for this present life, and the enjoyments of
   it, what do we see in them, that should make us so strangely to dote
   upon them? Qua lucis miseris tam dira cupido? This world, at the best,
   is but a very indifferent place; and he is the wisest man that bears
   himself towards it with the most indifferent affection; that is always
   willing to leave it, and yet patient to stay in it as long as God
   pleases.

   5. We should always prefer our duty and a good conscience before all
   the world; because it is in truth more valuable, if our souls be
   immortal, and do survive in another world. For (as our Saviour argues)
   "What is a man profited, if he gain the whole world, and lose his own
   soul? Or what shall a man give in exchange for his soul?" And thus St.
   Paul reasoned with himself from the belief of a resurrection of the
   just and unjust. "For this cause (saith he) I exercise myself alway to
   have a conscience void of offence both toward God and to ward man."

   Lastly, If we be sojourners and travellers, we should often think of
   our end, and carefully mind the way to it. Our end is everlasting
   happiness; and the way to it is a constant and sincere and universal
   obedience to the commandments of God. When the young man in the gospel
   inquired of our Saviour the way to eternal happiness, saying, "Good
   Master, what good thing shall I do, that I may inherit eternal life?"
   His answer to him was, "If thou wilt enter into life, keep the
   commandments." We may easily mistake our way; "for strait is the gate,
   and narrow is the way, that leads to life, and few there be that find
   it." Therefore we should often pray to God, as David does: (Psalm cxix.
   19.) "I am a stranger in the earth, hide not thy commandments from me."
   And Psalm cxxxix. 23, 24. "Search me, O God, and know my heart; try me,
   and know my thoughts; and see if there be any wicked way in me, and
   lead me in the way everlasting."
     __________________________________________________________________

SERMON LXVIII.

  GOOD MEN STRANGERS AND SOJOURNERS UPON EARTH.

   And confessed that they were strangers and pilgrims on the earth.--Heb.
   xi. 13.

   The verse runs thus:

   These all died in faith, not having received the promises; but having
   seen them afar off, and were persuaded of them, and embraced them, and
   confessed that they were strangers and pilgrims on the earth.

   I HAVE lately in this place (upon a particular day and occasion) begun
   to handle these words; I shall briefly give you the heads of what hath
   been already delivered, and proceed to what remains. And that which I
   designed from this text was, to represent to us our present condition
   in this world, and to awaken our minds to a due sense and consideration
   of it. It is the same condition, that all the saints and holy men that
   have gone before us were in in this world; and we may all of us say
   with David, (Psal. xxxix. 12.) "I am a stranger with thee, and a
   sojourner, as all my fathers were."

   It is very frequent, not only in Scripture, but in other authors, to
   represent our condition, in this world, by that of pilgrims and
   sojourners in a far country. For the mind, which is the man, and our
   immortal souls, which are by far the more noble and excellent part of
   ourselves, are the natives of heaven, and but pilgrims and strangers
   here on the earth; and when the days of our pilgrimage shall be
   accomplished, are designed to return to that heavenly country from
   which they came, and to which they belong. And for the explication of
   this metaphor, I insisted only upon two things, which seem plainly to
   be designed and intended by it.

   I. That our condition in this world is very troublesome and unsettled;
   "they confessed that they were pilgrims and strangers on the earth."

   II. It implies a tendency to a future settlement, and the hopes and
   expectation of a happier condition, into which we shall enter when we
   go out of this world.

   And these I told you are two very weighty and useful considerations;
   that we should both understand our present condition in this world, and
   our future hopes and expectation after our departure out of it; that so
   we may demean ourselves suitably to both these conditions; both as is
   fit for those who look on themselves as pilgrims and sojourners in this
   world; and likewise as it becomes those who seek and expect a better
   country, and hope to be partakers of a blessed immortality in another
   world.

   I. That our condition in this world is very troublesome and unsettled;
   and this is principally in tended by the metaphor of pilgrims and
   strangers. Such was the life of the patriarchs here spoken of in the
   text; they had no constant abode and fixed habitation, but were
   continually wandering from one kingdom and country to another; in which
   travels they were exposed to a great many dangers and sufferings,
   affronts and injuries; as we read at large in the history of their
   travels in the Old Testament. And such is our condition in this world:
   it is often troublesome, and always uncertain and unsettled; so that
   whatever degree of worldly felicity any man is possessed of, he hath no
   security that it shall continue for one moment.

   II. Our condition in this world being a state of pilgrimage, it implies
   a tendency to a future settlement, and the hopes and expectation of a
   happier condition, into which we shall enter so soon as we leave this
   world. For so it follows immediately after the text: "They confessed
   that they were pilgrims and strangers on the earth; for they that say
   such things, declare plainly that they seek a country." They that say
   such things; that is, they that acknowledge themselves to have lived in
   such a restless and uncertain condition in this world, travelling from
   one place to another, as the patriarchs Abraham, Isaac, and Jacob did;
   and yet pretend to be persuaded of the goodness of God, and the faith
   fulness of his promise, in which he so solemnly declares himself to be
   their God; do hereby plainly shew, that they expect some happier
   condition here after, wherein that great promise of God will be made
   good to them to the full: so that he need not be ashamed to have been
   called their God.

   Having handled at large these two particulars, I come now to shew, what
   influence the consideration of them ought to have upon our lives and
   practices. And if this be our condition in this world, and these our
   hopes and expectations as to another life; if we be pilgrims and
   strangers on the earth, and look for a better country, that is, an
   heavenly; this ought to have a great influence upon us in these
   following respects, which I did but briefly mention before, but shall
   now prosecute and press more largely.

   I. Let us entangle and incumber ourselves as little as we can in this
   our pilgrimage: let us not engage our affections too far in the
   pleasures and advantages of this world, because we are not to stay in
   it, but to pass through it. Upon this consideration, the apostle St.
   Peter doth so earnestly exhort Christians to preserve themselves from
   fleshly lusts: (I Pet. ii. 11.) "Dearly beloved, I beseech you, as
   strangers and pilgrims, to abstain from fleshly lusts: which war
   against the soul/ The gratifying of our inordinate lusts, and our
   carnal and sensual inclinations, is directly opposite both to the
   nature of our immortal spirits, and to their great design and business
   in this world. Fleshly lusts do not only pollute and defile, but even
   quench and extinguish our diviner part, and do work the ruin and
   destruction of it: they sink our affections into the mud and filth of
   this world, and do entangle and detain them there: in a word, they do
   wholly indispose and unfit us for that pure, and spiritual, and Divine
   life, which alone can qualify us for our heavenly country and
   inheritance. And, therefore, while our souls are sojourning in this
   world, we should abstain from them, and preserve ourselves unspotted
   and untainted by them, as being altogether unuseful, and perfectly
   contrary to the laws and manners of our heavenly country. If we wallow
   in brutish and filthy lusts, as we pass through this world; our native
   country, when our souls think to return to it, will reject us and cast
   us out: when we come to heaven's gate, and knock there, expecting to be
   admitted, and shall cry, "Lord, Lord, open unto us;" he will bid us to
   depart from him, because we have been workers of iniquity. Nothing that
   is unclean can enter into heaven. He who is to receive us into those
   blessed mansions, hath declared it to be his immutable resolution and
   decree, that "without holiness no man shall see the Lord. And
   therefore, as ever we hope to see God in that happy and blissful state,
   we must "cleanse ourselves from all filthiness of flesh and spirit, and
   perfect holiness in the fear of God;" that having rendered ourselves as
   like him as we can in this world, we may be capable of the blessed
   sight and enjoyment of him in the other.

   And as for the advantages in this world, let us not pursue them too
   eagerly; we may take the conveniences which fairly offer themselves to
   us, and be content to want what we cannot honestly have, and without
   going out of the way of our duty, considering that we are travellers,
   and that a little will serve for our passage and accommodation in our
   pilgrimage. And beyond that why should we so earnestly covet more, and
   trouble ourselves for that which is not necessary to our journey? why
   should we at any time deal unjustly to attain any of this world's
   goods? They will stand us in stead for so little a while, that we can
   have no temptation to injure or oppress any man, to break the peace of
   our consciences, and to wound our souls for the attaining of them. If
   the providence of God offer them to us, and bring them to our hands, in
   the use of honest diligence and lawful means; as we are not to refuse
   them, so neither are we to set our hearts upon them, nor to suffer our
   affections to be entangled in them.

   The wisest use we can make of them, will be, to do like those who
   traffic in foreign parts, to consign our estates into our own native
   country, to send our treasures before us into the other world, that we
   may have the benefit of them when we come there. And this we may do by
   alms and charity, Whatever we spend upon the flesh, we leave behind us
   y and it will turn to no account to us in our own country; but whatever
   we lay out for the relief of the poor, is so much treasure laid out and
   secured to ourselves against another day. So our blessed Saviour
   assures us, (Luke xii. 33.) that giving of alms is providing for
   ourselves "bags that wax not old, a treasure in the heavens that
   faileth not."

   II. If we be "pilgrims and strangers," then it concerns us to behave
   ourselves with great caution, and to live blamelessly and
   inoffensively; remembering that the eyes of people are upon us, and
   that those, among whom we sojourn, will be very prying and curious, and
   narrow observers of our manners and carriage. They that are in a
   strange country, are not wont to take that liberty and freedom which
   the natives of the place may do, but to keep a perpetual guard upon
   themselves, knowing how strictly they are observed, and that they live
   among those who bear no good-will to them, and that every bad thing we
   do reflects upon our nation, and is a reproach to the country to which
   we belong. "Ye are not of the world (says our Lord); if ye were of the
   world, the world would love its own: but ye are not of the world;
   therefore the world hateth you." Upon this account the apostle chargeth
   Christians to be harmless and blameless, and as it becomes the sons of
   God to be, in the midst of a crooked and perverse nation, among whom we
   should shine as lights. The same argument St. Peter useth: (1 Pet. ii.
   11, 12.) "I beseech you, as pilgrims and strangers, to abstain from
   fleshly lusts, having your conversation honest among the gentiles;"
   that is, considering that you are among strangers and enemies, and
   therefore ought to be very careful to bring no scandal upon your holy
   profession, among those who will be ready to take all advantages
   against you. Particularly, we who pretend to the same heavenly country,
   must be kind to one another, and whilst we live among strangers, have
   no quarrels amongst ourselves. In a strange country, it useth to be a
   mighty endearment of men to one another, that they are of the same
   country and fellow-citizens, and this alone is commonly sufficient to
   unite their affections, and link their interests together. But how
   little of this is to be seen among Christians! How shame fully do they
   quarrel among themselves, in the midst of enemies and strangers! as if
   they had no relation to one another, and never expected to meet at last
   in the same country, and there to live together for ever.

   III. Let us be as patient and cheerful as we can, under all the
   troubles and afflictions which we meet with in this life. They who are
   in strange countries must expect to encounter many injuries and
   affronts, and to be put to great difficulties and hard ships. Those
   which are lighter and more tolerable, we must bear with cheerfulness.
   Upon a journey men use to put on all the pleasantness they can, and to
   make sport of all the inconveniences of the ways and weather, and
   little cross accidents that befal them: and thus, if we had but the art
   and wisdom to do it, many of the lesser inconveniences of human life
   might well enough be played off, and made matter rather of mirth and
   diversion, than of melancholy and serious trouble.

   But there are some evils and calamities of human life, that are too
   heavy and serious to be jested withal, and require the greatest
   consideration, and a very great degree of patience to support us under
   them, and enable us to bear them decently; as the loss of friends and
   dearest relations; as the loss of an only son, grown up to be well
   fixed and settled in a virtuous course, and promising all the comfort
   to his parents that they themselves can wish: these certainly are some
   of the greatest evils of this world, and hardest to be borne. For men
   may pretend what they will to philosophy, and contempt of the world,
   and of the perishing comforts and enjoyments of it; to the extirpation
   of their passions, and an insensibility of these things, which the
   weaker and undisciplined part of mankind keep such a wailing and
   lamentation about: but when all is done, nature hath framed us as we
   are, and hath planted in our nature strong inclinations and affections
   to our friends and relations; and these affections are as naturally
   moved upon such occasions, and pluck every string of our hearts as
   violently, as extreme hunger and thirst do gnaw upon our stomachs.

   And therefore it is foolish for any man to pretend to love things
   mightily, and to rejoice greatly in the enjoyment of them; and yet to
   be so easily contented to lose them, and to be parted from them. This
   is to separate things which nature hath strongly linked together.
   Whatever we mightily love, does thereby, in some sort, become part of
   ourselves, and it cannot hang loose to us, to be separated and divorced
   from us without trouble; no more than a limb, that is vitally and by
   strong ligaments united to the body, can be dropped off when we please,
   or rent from the body without pain. And whoever pretends to have a
   mighty affection for any thing, and yet at the same time does pretend
   that he can contentedly, and without any great sense or signification
   of pain, bear the loss of it, does not talk like a philosopher, but
   like a hypocrite; and, under a grave pretence of being wise, is in
   truth an ill-natured man. For most certainly, in proportion to our love
   of any thing, will be our trouble and grief for the loss of it.

   So that under these great and heavier strokes, we had need both of
   faith and patience. And, in deed, nothing but the firm belief of "a
   better country, that is an heavenly," of another life after this, and a
   blessed immortality in another world, is sufficient to support a man in
   the "few and evil" days of his pilgrimage, and to sustain his spirit
   under the great evils and calamities of this life. But this fully
   answers all--that "the afflictions and sufferings of this present time,
   are not worthy to be compared with the glory which shall be revealed in
   us." Nay, that if we bear these afflictions patiently, and with a due
   submission to the will of God (especially our sufferings for his truth
   and cause), it will certainly increase our happiness in the other
   world, and "work for us a far more exceeding and eternal weight of
   glory."

   IV. The consideration of our present condition, and of our future
   hopes, should set us above the fondness of life, and the slavish fears
   of death. For our minds will never be raised to their true pitch and
   height, till we have, in some good mea sure, conquered these two
   passions, and made them subject to our reason.

   As for this present life, and the enjoyment of it, what is it that we
   see in them that should make us so strangely to dote upon them? Quae
   lucis miseris tam dira cupido! This world, at the best, is but a very
   indifferent place, and he is the wisest man, that bears himself towards
   it with the most indifferent mind and affection, that is always willing
   to leave it, and yet patient to stay in it as long as God pleaseth.
   And, as for death, though the dread of it be natural, yet why should
   the terrors of it be so very surprising and amazing to us, after we
   have considered, that to a good and pious soul, it is no other but the
   gate of heaven, and an entrance into eternal life? We are apt to wonder
   to see a man undaunted at the approach of death, and to be not only
   contented, but cheerful at the thoughts of his departure out of this
   world, this sink of sin, and vale of misery and sorrow. Whereas, if all
   things be duly considered, it is a greater wonder that men are so
   patient to live, and that they are not glad of any fair excuse and
   opportunity of getting out of this strange country, and retiring home,
   and of ridding themselves of the troubles and inconveniences of life.
   For, considering the numerous troubles and calamities we are liable to
   in a long pilgrimage, there are really but three considerations that I
   can readily think of, that can make this world, and our present
   condition in it, in any good measure tolerable to a wise man; viz. that
   God governs the world; that we are not always to stay in it; that there
   is a happiness designed and reserved for us in another place, which
   will abundantly recompense and make amends to us for all the troubles
   and sufferings of this life.

   And yet it is strange to see how fast men cling to life; and that even
   in old age, how they catch at every twig that may but hold them up a
   little while, and how fondly they hanker after a miserable life, when
   there is nothing more of pleasure to be enjoyed, nothing more of
   satisfaction to be expected and hoped for in it. When they are just
   putting into the port, and one would think, should rejoice at their
   very hearts that they see land; yet how glad would they be then of any
   cross wind that would carry them back into the sea again, as if they
   loved to be tossed, and were fond of storms and tempests.

   Nay, the very best of us, even after we have made that acknowledgment
   of David "I am a stranger and a sojourner with thee, as all my fathers
   were," are apt, with him, to be still importuning God for a little
   longer life: "O spare me a little, that I may recover strength before I
   go hence, and be no more." And when God hath granted us this request,
   then we would be spared yet "a little longer."

   But let us remember, that God did not design us to continue always in
   this world; and that he hath on purpose made it so uneasy to us, to
   make us willing to leave it; and that so long as we linger here below,
   we are detained from our happiness; "while we are present in the body
   we are absent from the Lord." This consideration made St. Paul so
   desirous to be dissolved, because he knew, that when his "earthly house
   of this tabernacle" was dissolved, he should have a much better
   habitation, "a building of God, an house not made with hands, eternal
   in the heavens." This was that which made him so full of joy and
   triumph at the thoughts of his leaving the world: (2 Tim. iv. 6.) "I am
   now ready (says he) to be offered up, and the time of my departure is
   at hand; I have fought a good fight, I have finished my course, I have
   kept the faith: henceforth there is laid up for me a crown of
   righteousness, which God the righteous Judge shall give me in that
   day."

   Nay, the consideration of this (though but obscurely apprehended by
   them) did raise the spirits of the wiser and better heathen, and till
   them with great joy and comfort at the thoughts of their dissolution.
   With what constancy and evenness of mind did Socrates receive the
   sentence of death! and with what excellent discourse did he entertain
   his friends just before he drank off the fatal cup; and, after he had
   taken it down, whilst death was gradually seizing upon him! One can
   hardly, with out a very sensible transport, read Cato's discourse
   concerning his death, as it is represented by Tully in his book of Old
   Age. "I am (says he) trans ported with a desire of seeing my
   forefathers, those excellent persons, of whom I have heard, and read,
   and written; and now I am going to them, I would not willingly be drawn
   back into this world again. Quod si quis Deus mihi largiatur, ut ex hac
   aetate repuerescam, et in cunis vagiam, valde recusem. "If some god
   would offer me, at this age, to be a child again, and to cry in the
   cradle, I would earnestly refuse it, and upon no terms accept it. And
   now that my race is almost run, and my course just finished, how loth
   should I be to be brought back, and made to begin again! For what
   advantage is there in life? Nay, rather, what labour and trouble is
   there not in it? But let the benefit of it be what it will, there is
   certainly some measure of life, as well as of other things, and men
   ought to know when they have enough of it."--O praeclarum diem, cum in
   illud animorum concilium caetumque proficiscar, et cum ex hac turba et
   colluvione discedam. "O blessed and glorious day, when I shall go to
   that great council and assembly of spirits, and have got out of this
   crowd and rabble!" And if a heathen, who had but some obscure
   glimmerings of another life, and of the blessed state of departed
   souls, could speak thus cheerfully of death, how much more may we, who
   have a clear and undoubted revelation of these things, and to whom
   "life and immortality are brought to light by the gospel."

   V. We should always prefer our duty, and the keeping of a good
   conscience, before all the world; because it is, in truth, infinitely
   more valuable, if so be our souls be immortal, and do survive in
   another world, and we must there give a strict account of all the
   actions done by us in this life, and receive the sentence of eternal
   happiness or misery, "according to the things done in the body, whether
   they be good, or whether they be evil." For as our Saviour argues
   concerning the case of denying him and his truth, to avoid temporal
   suffering and death; "what is a man profited, if he shall gain the
   whole world, and lose his own soul? or what shall a man give in
   exchange for his soul?" When we are tempted by temporal interest and
   advantage, or by the fear of present loss and suffering, to deny or
   dissemble our religion, to do any thing that is sinful in any kind, and
   contrary to our duty and conscience, let us ask ourselves what will be
   the profit and advantage of it? what, if for fear of men, and what they
   can do to me, I incur the wrath and displeasure of Almighty God? This
   is infinitely more to be dreaded, and his frowns are a thousand times
   more terrible, than the bitterest wrath and cruellest malice of men.
   What if, to preserve this frail and mortal body, I shall evidently
   hazard the loss of my immortal soul, and, to escape a temporal
   inconvenience, I forfeit everlasting happiness, and plunge myself into
   eternal misery and ruin? would not this be a wild bargain, and a mad
   exchange, for any temporal gain and advantage to lose the things that
   are eternal? and for the pleasing of ourselves for a little while, to
   make ourselves miserable for ever?

   If we confess ourselves to be "pilgrims and strangers on the earth,"
   and are persuaded of the promises of God concerning a "heavenly
   country," where we hope to arrive after the few and evil days of our
   pilgrimage are over; let us not, by complying with the humours of
   strangers, and the vicious customs and practices of an evil world, bar
   ourselves of our hopes, and banish ourselves from that happy place, to
   which we all profess we are going.

   We pretend to be travelling towards heaven: but if we "make shipwreck
   of faith and a good conscience," we destroy our own hopes of ever
   arriving at that happy port. We do not live up to our expectation of a
   future happiness, if the unseen glories of another world do not raise
   us above all the temptations and terrors of sense. Our faith and hope
   have not their due and proper influence upon us, if they do not govern
   our lives and actions, and make us steadfast in the profession of our
   holy religion, and in the conscientious practice of it. St. Paul
   reasoned himself into this holy resolution, from the hopes of a blessed
   resurrection: (Acts xxiv. 15, 16.) "I have hope (says he) towards God,
   that there shall be a resurrection of the dead, both of the just and
   unjust; en tou'to de`, for this cause therefore, I exercise myself
   always to have a conscience void of offence towards God, and towards
   men."

   VI. And lastly, If we be sojourners and travellers in this world, we
   should often think of our end, and carefully mind the way to it. Our
   end is everlasting happiness, and the direct way to it is by a constant
   and sincere and universal obedience to the laws and commandments of
   God. And this itself is so plain a way, that a sincere and honest man
   can hardly err in it. And, therefore, we must not suffer ourselves to
   be led and trained out of it, upon any pretence whatsoever; not by the
   wildfire of pretended illuminations and enthusiasms, nor by the
   confident pretence of an infallible guide, that will needs shew us
   another way, and persuade us to follow him blindfold in it. Let us not
   quit the infallible rule of God's word, to follow any guide whatsoever.
   "If an apostle, or an angel from heaven, preach any other doctrine" and
   way to heaven, "let him be accursed." He who is "the way, and the
   truth, and the life," when he was consulted with about the way to
   eternal happiness, knew no other but this. For when the young man asked
   him--"Good Master, what good things shall I do, that I may inherit
   eternal life?" his answer was, "If thou wilt enter into life, keep the
   commandments." It is true, indeed, that by reason of our corrupt
   inclinations within, and powerful temptations without, this way
   (especially at our first setting out) is rugged and difficult. So our
   Lord hath forewarned us, telling us, that "strait is the gate and
   narrow is the way that leadeth to life," and that there be few that
   find it; therefore, we should "strive to enter in," take great care and
   pains to discern the right way, and to overcome the difficulties of our
   first entrance into it; and should often pray to God as David did:
   (Psal. cxix. 19.) "I am a stranger in the earth; hide not thy
   commandments from me. (Psal. cxxxix. 23, 24.) "Search me, O God, and
   know my heart; try me, and know my thoughts, and see if there be any
   wicked way in me, and lead me in the way everlasting."

   Thus, if we would always have our end in our eye, it would both be a
   direction to us in our way, and an encouragement to quicken our pace in
   it; there being no more powerful motive to a good life, than to be
   assured that, "if we have our fruit unto holiness, our end shall be
   everlasting life."
     __________________________________________________________________

SERMON LXIX.

  THE PRESENCE OF THE MESSIAS, THE GLORY OF THE SECOND TEMPLE.

   For thus saith the Lord of hosts, yet once, it is a little, while, and
   I will shake the heavens, and the earth, and the sea, and the dry land:
   and 1 will shake all nations, and the desire of all nations shad come,
   and I will fill this house with glory, saith the Lord of hosts. The
   silver is mine, and the gold is mine, saith the Lord of hosts. The
   glory of this latter house shall be greater than of the former, saith
   the Lord of hosts; and in this place will I give peace, saith the Lord
   of hosts.--Haggai ii. 6-9.

   THE author of this prophecy was the first of the three prophets, which
   God sent to the people of Israel after the captivity; and this prophecy
   contains several messages from God, to the princes, and elders, and
   people of Israel, in which he reproves their slackness and negligence
   in the building of the temple, and encourageth them thereto, by the
   promise of his assistance; and tells them, that how ever in respect of
   the magnificence of the building, and the rich ornaments of it, it
   should be incomparably short of Solomon's temple (which some that were
   then alive had seen in its glory) yet in other respects it should far
   excel it: for the time would come, that this second temple should be
   graced with the presence of the Messias, which would be a greater glory
   to it, than all the riches of Solomon's temple.

   And this is fully expressed in the words which I have read unto you:
   "Thus saith the Lord of hosts, yet once it is a little while, and I
   will shake the heavens, and the earth, and the sea, and the dry land;
   and I will shake all nations, and the desire of all nations shall come,
   and 1 will fill this house with glory, saith the Lord of hosts. The
   silver is mine, and the gold is mine, saith the Lord of hosts. The
   glory of this latter house shall be greater than of the former, saith
   the Lord of hosts; and in this place will I give peace, saith the Lord
   of hosts."

   Now, that it is some very great thing which is here foretold and
   promised, for the honour of this second temple, no man can doubt that
   considers in what a solemn manner it is here expressed; this great and
   glorious title, "the Lord of hosts," being no less than five several
   times used within the compass of these four verses; the like instance
   whereto is not, perhaps, in the whole Bible: "Thus saith the Lord of
   hosts, yet once, it is a little while, and I will shake the heavens and
   the earth." (ver. 6.) And I will fill this house with glory, saith the
   Lord of hosts, (ver. 7.) The silver is mine, and the gold is mine,
   saith the Lord of hosts;" (ver. 8.) and twice, (ver. 9.) "The glory of
   this latter house shall be greater than of the former, saith the Lord
   of hosts; and in this place will I give peace, saith the Lord of
   hosts." So that by the solemn manner of expressing it, we may imagine,
   that it is some very great thing which is spoken of, and such as the
   like had never been before; and such was the incarnation and coming of
   the Messias.

   I know that the modern Jews will by no means have this text to be
   understood of the Messias, and not without cause; for he that is spoken
   of in the text was to come into the second temple, which hath now been
   destroyed above one thousand six hundred years ago; and they do not
   believe the Messias to be yet come; and therefore whatever shift they
   make, they must interpret this text of some other person than the
   Messias: but then it is plain for what reason they do so, it being
   evident from their own Talmud, that the ancient Jews did understand it
   of the Messias; but being hardened in their unbelief, they pervert all
   those texts where by they might be convinced, that Jesus our blessed
   Saviour was the true Messias.

   And, indeed, whoever carefully considers the several expressions and
   circumstances of this prediction, cannot understand it of any other. To
   make this evident I shall explain the several expressions in the text:
   "Thus saith the Lord of hosts, yet once, it is a little while. Yet a
   little while," so it is in the Hebrew. "Yet once more," so the LXX
   render it, and so it is quoted from the LXX in the New Testament, (Heb.
   xii. 26.) and this sense the Hebrew word may likewise bear, and our
   translation of the text takes them both in; "yet once it is a little
   while."

   If we take the words in the first sense, "yet a little while," they
   signify, that God was then beginning those changes in the world, which
   were to precede and make way for the coming of the Messias. This indeed
   was not till about four hundred years after; but a great while before
   that time God began those changes in the world, which were to prepare
   the way for his coming; and, considering the long time which was past
   from the first promise made to Abraham, four hundred years in
   comparison of that may seem but a little while. But I rather choose the
   latter sense of this phrase, "yet once more; 1 because the Hebrew will
   bear it, and because it is so quoted in the New Testament; as if the
   prophet had said, that God had before done a great thing in the world,
   and accompanied with great miracles; viz. the giving of the law by
   Moses, which was attended with great commotions, both in Egypt, by
   bringing the people of Israel out from thence with a mighty hand, and
   by destroying the nations before them, whose land God gave them for a
   possession; but now he would do one greater thing more--the sending of
   the Messias, and the planting his religion in the world; in order
   whereunto there should be much greater and more universal commotions
   and changes in the world, and more and greater miracles wrought. "Yet
   once more, and I will shake the heavens and the earth, and the sea, and
   the dry land, and I will shake all nations." From which words the
   apostle to the Hebrews argues the abolishing of the Jewish
   dispensation, and the bringing in of another that should be
   unalterable. (Heb. xii. 27.) "And this word, yet once more, (says the
   apostle) signifies the removing of those things that are shaken, that
   those things which cannot be shaken may remain." And this I shall have
   occasion to explain more fully in the following parts of this
   discourse.

   "Yet once more I will shake the heavens and the earth," &c. For the
   understanding whereof we are to consider, that the Hebrews have no one
   word whereby to express the world, and therefore they do it by an
   enumeration of the principal parts of it. So (Gen. i.) when Moses would
   express the creation of the world, he says, "in the beginning God
   created the heaven and the earth." And so St. Peter, when he would
   express the revolution of all things, after the universal conflagration
   of the world, calls it, a new heaven and a new earth. (2 Pet. iii. 13.)
   "Nevertheless we, according to his promise, look for new heavens, and a
   new earth;" that is, a new world, a quite other frame and state of
   things, than that which we now see. And so the prophet here in the
   text, to express the great commotions and changes that should be in the
   world before the coming of the Messias, says, that God "will shake the
   heavens and the earth, and the sea, and the dry land;" that is, he
   would cause great revolutions in the world; there should be great wars
   and confusions, and the empires of the world should pass from one hand
   to another. And thus we find this expression interpreted, (ver. 21,
   22.) of this chapter: "I will shake the heavens and the earth, and I
   will overthrow the throne of kingdoms, and I will destroy the strength
   of the kingdoms of the nations." And to shew that, by shaking the
   heavens and the earth, is meant great changes in the world, and as it
   were an universal commotion of it, he adds in the text, by way of
   farther explication, "and I will shake all nations."

   And then it follows, u and the desire of all nations shall come." This
   we (as the ancient Jews also did) take to be a plain character and
   description of the Messias: he is "the desire of all nations;" he whom
   all nations had reason to desire, because of those great blessings and
   benefits which he was to bring to the world. Thus interpreters
   generally understand these words, and it is very true the Messias was
   so: but this does not seem to be the true importance of this phrase:
   for the Hebrew word signifies expectation as well as desire, and so I
   should rather choose to render it, "the expectation of all nations
   shall come;" which signifies, that about the time of the coming of the
   Messias, not only the Jews, but other nations, should be in a general
   expectation of some great prince then to appear; which was most
   eminently accomplished in our blessed Saviour, as I shall shew by and
   by.

   " And I will fill this house with glory, saith the Lord of hosts,"
   speaking of the second temple, which was then in building, which though
   it fell very much short of Solomon's in point of state and
   magnificence; yet by being honoured with the presence of the Messias,
   it should be much more glorious than Solomon's temple. "The silver is
   mine, and the gold is mine, saith the Lord of hosts;" not that God
   wanted the command of gold and silver, to have made the second temple
   equal to Solomon's in outward glory and splendour; he could easily have
   made it so in that respect: and Josephus tells us, that not long before
   the time of our Saviour's coming, Herod had built and beautified it to
   that degree, that in some respects it excelled Solomon's; and of this
   some understand the next words: "the glory of this latter house shall
   be greater than of the former;" namely, that this was accomplished in
   that beauty and magnificence which was added to it, when it was
   re-edified by Herod the Great: but how ever that be, this is certain,
   that it was much more glorious in another respect, namely, that it
   entertained the Messias, "the great expectation and blessing of all
   nations."

   " And in this place will I give peace, saith the Lord of hosts." Some
   understand this of that universal peace which was throughout the world,
   when our Saviour was born in the reign of Augustus Caesar. Others with
   great probability interpret this of the Messias himself, who is called
   here by the name of Peace; and so some of the ancient Jews understood
   it; "in this place will I give peace," that is, the Messias. For the
   Hebrew word signifies all kind of happiness, and so it includes all
   those blessings and benefits, that happiness and salvation, which the
   Messias brought to the world. And this will appear very probable, if we
   consider, how frequently in Scripture this title is given to the
   Messias. (Isai. ix. 6.) He is called "the Prince of Peace; and (Zach.
   ix. 10.) it is said of him, that he should speak peace to the nations:
   and the apostle to the Hebrews parallels him with Melchisedech in this
   particular, that "he was King of Salem," that is, "King of Peace;" and,
   which is very little different from this, he is frequently in Scripture
   called "Salvation," which signifies the happiness of being rescued and
   delivered from all kind of evil; as peace signifies all kind of good.
   (Isai. xlix. 6.) "I will also give thee for a light to the gentiles,
   that thou mayest be my salvation to the end of the earth:" and (Luke
   ii. 30.) when Simeon had our blessed Saviour in his arms, when he was
   first brought into the temple, he calls him the Salvation of God; "mine
   eyes (saith he to God) have seen thy Salvation;" and (John iv. 22.)
   "Salvation is of the Jews;" that is, the Messias was to be of that
   nation. But, which is more express, Christ is called "our peace." (Eph.
   ii. 14.) Nay, he is expressly called--peace, or the peace. (Micah v.
   5.) "And this man (speaking of the Messias) shall be the peace;" that
   is, one of his names or titles shall be "Peace." So that I make little
   doubt, but that in this expression in the text, of "giving Peace," is
   meant, giving the Messias; and that this is rendered as the reason, why
   the glory of the second temple should be greater than of the first,
   because in that place the Messias should appear, and remarkably shew
   himself. God could have given this second temple, if he had thought
   fit, as much outward glory and beauty as that of Solomon's building;
   for "silver and gold are his," and all the riches of the world are at
   his command; but he chose to put a far greater honour upon it than that
   of silver and gold, and to make it much more glorious in another
   respect, "the glory of this latter house shall be greater than of the
   former;" because in this place I will give the Messias, the peace, and
   happiness, and salvation of mankind, and incomparably the greatest
   blessing that ever was given to the world.

   The words being thus explained, it will now be easier to shew how the
   several parts of this prediction do agree to our blessed Saviour, and
   to no other.

   I. That there should be great changes and commotions in the world
   before his coming: "I will shake the heavens, and the earth, and the
   sea, and the dry land, and I will shake all nations;" and then he
   should come.

   II. That about the time of his coming, the world should be in general
   expectation of him; "and the expectation of all nations shall come."

   III. That he should come during the continuance of the second temple;
   for it was his coming that should fill that house with glory, and in
   that place the Messias, who is called peace, is promised to be given:
   "and in this place will I give peace, saith the Lord of hosts."

   IV. That this coining of the Messias should be the last dispensation of
   God for the salvation of men, and consequently should be perpetual and
   unalterable: "yet once more, and I will shake the heavens and the
   earth--yet once more," from whence the apostle to the Hebrews argues,
   that the gospel should be a perpetual and unalterable dispensation. Of
   these I shall speak severally, and as briefly as I can.

   I. Here is a prediction of great changes and commotions in the world
   before the coming of the Messias: "Thus saith the Lord of hosts, I will
   shake the heavens and the earth, and the sea, and the dry land, and I
   will shake all nations, and the desire of all nations shall come;"
   plainly signifying hereby, that before the coining of the Messias (who
   is here called the desire and expectation of all nations) there should
   be very great commotions and changes in the world, that the empire of
   the world should be overturned; for so I have told you, that this
   expression of shaking the heavens and the earth is explained, (ver.
   21.) of this chapter: "I will shake the heavens, and the earth, and
   will overthrow the throne of kingdoms." And this was fulfilled in a
   most remarkable manner, between the time of this prophecy, and the
   coming of our blessed Saviour, during which time (though it was but
   four hundred years) there happened greater commotions, and much more
   considerable revolutions, in the great kingdoms of the world, than had
   done in above two thousand years before, and in almost one thousand
   seven hundred years since: so that it is no wonder, that the prediction
   of these things is by God himself expressed in so very solemn a manner,
   as I observed before.

   At the time of this prophecy, the empire of the world was newly
   translated from the Assyrians to the Medes and Persians; and, not long
   after, the Grecians, under Alexander the Great, quite over threw the
   Persian empire, and that by as sudden a change as was ever perhaps made
   in the world, possessing themselves by so swift and speedy a conquest
   of a great part of the then known world, as if to pass through it and
   to conquer it had been all one.

   After the death of Alexander, the empire of the Grecians was shared
   among his great captains, whom the Romans by degrees conquered, besides
   a great many other kingdoms which Alexander never saw, and some of them
   perhaps had never heard of. And at last the empire of the world, in all
   its greatness and glory, was possessed by Augustus, in whose time our
   blessed Saviour was born.

   So that here were mighty commotions in the world, wonderful changes of
   kingdoms and empires, before the coming of the Messias; far greater,
   and of much larger extent, than those that were in Egypt and Palestine,
   at the bringing of the children of Israel out of Egypt, and the giving
   of the law from mount Sinai. And these did not only go before the
   coming of the Messias, but they made way for the more easy propagation
   of his doctrine and religion; for the Grecians, and especially the
   Romans, settled their conquests in such a manner, as in a good measure
   to propagate their language among the nations which they conquered; and
   particularly the Romans did make the ways for travel and commerce much
   more easy and commodious than ever they were before, by employing their
   armies, when they had no other work, to make high- ways, for the
   convenience of passage from the station of one legion to another; the
   benefit and effect whereof we in England enjoy to this day (a pattern
   to all princes and states that have necessary occasion for armies how
   to employ them): and this very thing proved afterwards a mighty
   advantage for the more easy and speedy spreading of Christianity in the
   world.

   II. Another part of this prophecy is, that about the time of the coming
   of the Messias, the world should be in a general expectation of him;
   "and the expectation of all nations shall come:" and I doubt not but
   this character of the Messias is taken out of that famous prophecy
   concerning him: (Gen. xlix. 10.) "The sceptre shall not depart from
   Judah till Shiloh come: (and by Shiloh, the ancient Jews generally
   understood the Messias) "and to him shall the gathering of the people
   be;" or, as it is rendered by the Septuagint, and several other
   translations, "and he shall be the expectation of the nations." In
   allusion to which ancient prophecy concerning him, he is here in the
   text called, "the expectation of all nations;" and so by the prophet
   Malachi (chap. iii. ver. 1.) "And the Lord whom ye expect," or look
   for, "shall suddenly come into his temple." Now this part of the
   prediction in the text was most eminently fulfilled in our blessed
   Saviour: for about the time of his coming, the Jews were in a general
   expectation of him, as appears not only from that ancient and general
   tradition of their's from the school of Elias, that "at the end of the
   second two thousand years of the world, the, Messias should come" (and
   our blessed Saviour's coming did accordingly happen at that time); but
   likewise from that particular computation of the Jewish doctors, not
   long before our Saviour's coming, who, upon a solemn debate of the
   matter, did determine that the Messias would come within fifty years.
   And this is farther confirmed, from the great jealousy which Herod had
   concerning a king of the Jews, that was expected to be born about that
   time; and from that remarkable testimony in Josephus, who tells us,
   that "the Jews rebelled against the Romans, being encouraged thereto by
   a famous prophecy in their Scriptures, That about that time a great
   Prince should be born among them, that should rule the world:" and
   Josephus flattered Vespasian so far as to make him believe that he was
   the man; and thereupon persuaded him to destroy the line of David, out
   of which the tradition was, that the Messias should spring; as if the
   accomplishment of a Divine prediction could be hindered by any human
   endeavour.

   And this was not only the general expectation of the Jews about that
   time, but of a great part of the world; as appears from those two
   famous testimonies of two of the most eminent Roman historians,
   Suetonius and Tacitus. The words of Suetonius are these: Percrebuerat
   oriente toto vetus et constans opinio, esse in fatis, ut Judaea
   profecti rerum potirentur. "There was an ancient and general opinion,
   famous throughout all the eastern parts, that the fates had determined
   that there should come out of Judea those that should govern the
   world;" and he adds what I quoted before out of Josephus. Id Judaei ad
   se trahentes rebellarunt. That "the Jews taking this to themselves, did
   thereupon rebel." Now it is very remarkable, that the very words of
   this tradition seem to be a verbal translation of that prophecy in
   Micah, that "out of Judah shall come the Governor." Ut Judaea profecti
   rerum potirentur. The other testimony is out of Tacitus, and his words
   are these: (lib. 21. § 13.) luribus persuasio inerat antiquis
   sacerdotum libris contineri, eo ipso tempore fore, ut valesceret
   oriens, profectique Judaea rerum potirentur: "A great many (says he)
   were possessed with a persuasion that it was contained in the ancient
   books of the priests, that at that very time the east should prevail,
   and that they, who should govern the world, were to come out of Judea."
   By the "ancient books of the priests," he in all probability means the
   ancient prophecies of Scripture; for the last expression is the same
   with that of Suetonius, taken out of the prophet Micah; and the other,
   that "the east should prevail," does plainly refer to that title given
   to the Messias by the prophet Zachary, (chap. vi. 12.) where he is
   called "the man whose name is tsmch," which signifies oriens and
   germen, both the east and a branch: our translation hath it, "the man,
   whose name is the Branch;" but it might as well be rendered, "the man,
   whose name is the East. "Thus you see this character of our Saviour in
   this prophecy most literally fulfilled, that he was "the expectation of
   all nations." I proceed to the

   III. Third circumstance of this prediction, That he, who is here
   foretold, should come during the continuance of this second temple;
   because it was his presence that should "fill that house with glory;"
   and it was in that place that the Messias, who is called--the peace, is
   promised to be given: "and in this place will I give peace, saith the
   Lord of hosts." And this is likewise most expressly foretold by the
   prophet Malachi: (chap. iii. 1.) "Behold I will send my messenger, and
   he shall prepare the way before me; and the Lord, whom ye look for,
   shall suddenly come into his temple; even the Messenger of the
   covenant, whom ye delight in: behold he shall come, saith the Lord of
   hosts:" and accordingly Jesus, our blessed Saviour, came during the
   second temple: he was presented there by his parents, and owned by
   Simeon for the Messias: he disputed there, and taught frequently there,
   and by his presence "filled that house with glory." For that the Son of
   God taught publicly there, was a greater honour to it, than all the
   silver and gold of Solomon's temple.

   And not long after his death (according to his express prediction) this
   second temple was destroyed to the ground: "so that not one stone of it
   was left upon another." And when, some hundred years after, it was
   attempted to be rebuilt three several times, the last whereof was by
   Julian, the apostate, in opposition to Christianity, and to our
   Saviour's prediction, fire came out of the foundation; and destroyed
   the workmen: so that they desisted in great terror, and durst never
   attempt it afterwards. And this not only the Christian writers of that
   age, in great numbers, do testify, but Ammianus Marcellinus (a heathen
   historian who lived in that time), does also give us a very particular
   account of this memorable matter. So that if by "the expectation of the
   nations" be here meant the Messias (as I have plainly shewn), then he
   is long since come, and was no other than Jesus, our blessed Saviour,
   who, according to this prophecy, was "to fill the second temple with
   glory;" which hath now been demolished above one thousand six hundred
   years, and the rebuilding whereof hath been so often and so remarkably
   hindered from heaven. The consideration of all which were sufficient to
   convince the Jews of their vain expectation of a Messias yet to come,
   were they not so obstinately rooted and fixed in their infidelity.
   There remains now the

   IV. Fourth and last circumstance of this prophecy, viz. That the coming
   of the Messias was to be the last dispensation of God, for the
   salvation of men, and consequently, was to be perpetual and
   unchangeable: "Yet once more, and I will shake the heavens, and the
   earth, and the sea, and the dry land: and I will shake all nations, and
   the expectation of all nations shall come.--Yet once more;" from which
   words the apostle to the Hebrews argues the perpetuity of the gospel,
   and that it was the dispensation which should never be changed. (Heb.
   xii. 27.) "And this word, yet once more, signifies, the removing of
   those things which are shaken, as of things that are made, that those
   things which can not be shaken may remain." And then it follows,
   "Wherefore, we receiving a kingdom which cannot be moved,"&c. It was
   usual with the Jews to describe the times of the gospel, by "the
   kingdom of the Messias;" and accordingly the apostle here calls the
   dispensation of the gospel, "a kingdom which can not be moved:" in
   opposition to the law, which was an imperfect and alterable
   dispensation. For this is plainly the scope of the apostle's reasoning;
   namely, to convince the Jews that they were now under a more gracious
   and perfect dispensation than that of the law. (ver. 18.) "Ye are not
   come unto the mount that might be touched, and that burned with fire;"
   meaning mount Sinai, which was a sensible literal mountain, "a mountain
   that might be touched," in opposition to the mystical and spiritual
   mount Sion, by which the dispensation of the gospel is described:
   which, by the way, prevents the objection of its being called "the
   mountain that might be touched," when it was forbidden to be touched
   upon pain of death: "Ye are not come to the mount that might be
   touched;" that is, I am not now speaking of a literal and sensible
   mountain, such as was mount Sinai, from whence the law was given; but
   of that spiritual and heavenly dispensation of the gospel, which was
   typified by mount Sion and by Jerusalem: "but ye are come to mount
   Sion, and unto the city of the living God, the heavenly Jerusalem, and
   to Jesus the mediator of the new covenant." And then he cautions them
   to take heed how they reject him that came from heaven, to make this
   last revelation of God to the world, which, because of the clearness
   and perfection of it, should never need to receive any change, (ver.
   25.) "See that ye refuse not him that speaketh; for if they escaped
   not, who refused him that spake on the earth, (viz. Moses, who
   delivered the law from mount Sinai) much more shall not we escape, if
   we turn away from him that speaketh from heaven; whose voice then shook
   the earth: (alluding to the earthquake at the giving of the law) but
   now he hath promised, saying, Yet once more, I shake not the earth
   only, but also heaven;" that is, the whole world, in order to the
   coming of the Messias, and the planting of the gospel in the world: and
   then he argues from the words "once more," that the former dispensation
   should be removed, to make way for that which should perpetually
   remain.

   And indeed there is no need of any farther revelation after this, nor
   of any change of that religion which was brought from heaven by the Son
   of God; because of the perfection of it, and its fitness to reform the
   world, and to recover mankind out of their lapsed and degenerate
   condition, and to bring them to happiness; both by the purity of its
   doctrine and the power of its arguments, to work upon the minds of men,
   by the clear discovery of the mighty rewards and punishments of another
   world.

   And now the proper inference from all this discourse, is the very same
   with that which the apostle makes, from the consideration of the
   perfection and excellency of this revelation, which God hath made to
   the world by his Son. "See that ye refuse not him that speaketh; for
   how shall we escape if we turn away from him that speaketh from
   heaven?" And at the 28th verse of that chapter, "Wherefore we receiving
   a kingdom, which cannot be moved, let us have grace, whereby we may
   serve God acceptably, with reverence and godly fear;" that is, let us
   live as becomes those to whom God hath made so clear and perfect a
   revelation of his will. We have all the advantages of the Divine
   revelation which the world ever had, and the last and most perfect that
   the world ever shall have: we have not only Moses and the prophets, but
   that doctrine which the Son of God came down from heaven on purpose to
   declare to the world; God hath vouchsafed to us that clear and complete
   revelation of his will, which he denied to "many prophets and righteous
   men, who desired to see the things which we see, but could not see
   them, and to hear the things which we hear, but could not hear them."
   There were good men in the world under those imperfect revelations
   which God made to them; but we have far greater advantages, and more
   powerful arguments to be good than ever they had. And as we ought thank
   fully to acknowledge these blessed advantages; so ought we likewise,
   with the greatest care and diligence, to improve them.

   And now how does the serious consideration of this condemn all
   impenitent sinners under the gospel, who will not be reclaimed from
   their sins, and persuaded to goodness, by all that God can do; by the
   most plain declaration of his will to the world, by the most perfect
   precepts and directions for a good life; by the most encouraging
   promises to obedience, and by the most severe threatenings of an
   eternal and unutterable ruin, in case of disobedience; by the "wrath of
   God, revealed from heaven, against all ungodliness and unrighteousness
   of men;" by the terrors of the great day, and the vengeance of eternal
   fire; by the wonderful and amazing condescension of the Son of God
   appearing in our nature; by his merciful undertaking for the redemption
   of lost and sinful man; by his cruel sufferings for our sins, and by
   the kindest offers of pardon and reconciliation in his blood, and by
   the glorious hopes of eternal life.

   What could God have done more for us, than he hath done? What greater
   concernment could he shew for our salvation, than to send his own Son,
   his only Son, to seek and save us? And what greater demonstration could
   he give of his love to us, than to give the Son of his love to die for
   us? This is the last effort that the Divine mercy and goodness will
   make upon mankind. So the apostle tells us in the beginning of this
   Epistle, chap. i. 1; that "God, who at sundry times, and in divers
   manners, spake in times past unto the fathers by the prophets, hath in
   these last days spoken to us by his Son:" and if we will not hear him,
   he will speak no more; after this it is not to be expected that he
   should make any farther attempts for our recovery, he can send no
   greater and dearer person to us than his own Son. If we despise him,
   whom will we reverence? If we reject him, and the great salvation which
   he brings and offers to us, we have all the reason in the world to
   believe that our case is desperate, and that we shall die in our sins.
   This was the condemnation of the Jews, that they did not receive and
   believe on him whom God had sent. And if we who profess to believe on
   him, and to receive his doctrine, be found disobedient to it, in our
   lives, we have reason to fear that our condemnation will be far heavier
   than theirs: for since the appearance of the Son of God for the
   salvation of men, the wrath of God is "revealed from heaven against all
   ungodliness and unrighteousness of men," especially against those who
   detain "the truth of God in unrighteousness;" that is, against those
   who entertain the light of God's truth in their minds, but do not
   suffer it to have its proper effect and influence upon their hearts and
   lives; and make that a prisoner which would make them free. So our Lord
   tells us, that "the truth shall make us free;" but if, after we have
   received the knowledge of the truth, we are still the servants of sin,
   our condemnation is much worse than if the Son of God had never come:
   for the Christian religion hath done nothing, if it do not take men off
   from their sins, and teach them to live well.

   Especially at this time, when we are celebrating the coming of the Son
   of God, to destroy the works of the devil, we should take great heed
   that we be not found guilty of any impiety or wickedness; because this
   is directly contrary to the main design of "the grace of God which
   brings salvation, and hath appeared to all men (and the appearance
   whereof we do at this time commemorate) for that teacheth men to deny
   ungodliness and worldly lusts, and to live soberly and righteously, and
   godly, in this present world:" and we cannot gratify the devil more,
   than by shewing ourselves more diligent than ordinary to uphold his
   works, at this very time when the Son of God was manifested on purpose
   to dissolve them: we cannot possibly choose a worse, a more improper
   season to sin in, than when we are celebrating the birth of the blessed
   Jesus, who came to save us from our sins. This is, as if a sick man,
   for joy that a famous physician is come to his house, should run into
   all manner of excess, and so do all he can to inflame his disease and
   make his case desperate. Not but that our inward joy may lawfully be
   accompanied with all outward innocent expressions of it: but we cannot
   be truly thankful, if we allow ourselves at this time in any thing
   contrary to the purity and sobriety of the gospel. It is matter of just
   and sad complaint, being of great scandal to our Saviour and his holy
   religion, that such irregular and extravagant things are at this time
   commonly done by many who call themselves Christians; and done under a
   pretence of doing honour to the memory of Christ's birth; as if,
   because the Son of God was at this time made man, it were fit for men
   to make themselves beasts.

   If we would honour him indeed, we must take care that our joy do not
   degenerate into sin and sensuality, and that we do not express it by
   lewdness and luxury, by intemperance and excess, by prodigal gaming and
   profuse wasting of our estates, as the manner of some is; as if we
   intended literally to requite our Saviour, "who, being rich, for our
   sakes became poor." This is the way of parting with houses and land,
   and becoming poor for his sake, for which he will never thank nor
   reward us. This is not to commemorate the coming of our Saviour, but to
   contradict it, and openly to declare that we will uphold the works of
   the devil in despite of the Son of God, who came to destroy them. It is
   for all the world like that lewd and senseless piece of loyalty, too
   much in fashion some years ago, of being drunk for the king. Good God!
   that ever it should pass for a piece of religion among Christians, to
   run into all manner of excess for twelve days together in honour of our
   Saviour! A greater aggravation of sin cannot easily be imagined, than
   to abuse the memory of the greatest blessing that ever was,--Christ
   coming into the world to take away sin, into an opportunity of
   committing it; this is to represent the Son of God as a patron of sin
   and licentiousness, and to treat him more contumeliously than the Jews
   did, who bowed the knee to him and mocked him, and called him king, and
   spat upon him; and under a pretence of rejoicing for his birth, to
   "crucify to ourselves afresh the Lord of life and glory, and to put him
   to an open shame."

   I will conclude all with the apostle's exhortation: (Rom. xiii. 12, 13,
   14.) "Let us cast off the works of darkness, and let us put on the
   armour of light. Let us walk decently as in the day; not in rioting and
   drunkenness, not in chambering and wantonness, not in strife and
   envying. But put ye on the Lord Jesus Christ, and make not provision
   for the flesh to fulfil the lusts thereof."

   Now to our most gracious and merciful God, the great friend and lover
   of souls, who regarded us in our low and lost condition, and cast an
   eye of pity upon us, when we were in our blood, and no other eye pitied
   us, and when we had lost and ruined ourselves, was pleased, in tender
   compassion to mankind, to send his only-begotten Son into the world, to
   seek and save us; and, by the purity of his doctrine, and the pattern
   of his life, and the sacrifice of his death, to purchase eternal life
   for us, and to direct and lead us in the way to it: and to him also,
   the blessed Saviour and Redeemer of mankind, who came down from heaven,
   that he might carry us thither, and took human nature upon him, that we
   thereby might be made partakers of a Divine nature; and humbled himself
   to death, even the death of the cross, that he might exalt us to glory
   and honour; and whilst we were bitter enemies to him, gave such a
   demonstration of his love to us, as never any man did to his best
   friend: "Unto Him that sitteth upon the throne, and to the Lamb that
   was slain; to God, even our Father, and to our Lord Jesus Christ, the
   first begotten from the dead, and the Prince of the kings of the earth;
   to Him, who hath loved us, and washed us from our sins in his own
   blood, and hath made us kings and priests unto God and his Father; to
   Him be glory and honour, dominion and power, now and for ever. Amen."
     __________________________________________________________________

SERMON LXX.

   [Preached at St. Peter's, Cornhill, on the feast of the Annunciation,
   1691.]

  CHRIST JESUS THE ONLY MEDIATOR BETWEEN GOD AND MEN.

   For there is one God, and one Mediator between God and men, the man
   Christ Jesus; who gave himself a ransom for all.--1 Tim. ii. 5, 6.

   THESE words contain in them these four propositions; three of them
   express, and the fourth of them sufficiently implied in the text.

   I. That "there is one God."

   II. That "there is one mediator between God and men; Christ Jesus."

   III. That he "gave himself a ransom for all."

   IV. That the mediation or intercession of Jesus Christ, is founded in
   the redemption of mankind. For this seems to be the reason why it is
   added, that he "gave himself a ransom for all," to signify to us, that
   because he "gave himself a ransom for all," therefore he intercedes for
   all. In virtue of that sacrifice which he offered to God for the
   salvation of men, he offers up our prayers to God; and therefore it is
   acceptable to him, that we should pray for all men. This seems to be
   the true connexion of the apostle's discourse, and the force of his
   reasoning, about our putting up public prayers for all men.

   I have in a former discourse handled the first of these. I proceed now,
   to the

   II. Second, That "there is one mediator between God and men, the man
   Christ Jesus." "One [1] mediator," that is, but one; for the expression
   is the very same concerning one God, and one mediator; and therefore,
   if the apostle when he says, "there is one God," certainly means that
   there is but one God; it is equally certain, that when he says, "there
   is one mediator between God and men," he means, there is but one
   mediator, viz. Christ Jesus. He is the only mediator between God and
   men.

   In the handling of this argument, I shall proceed in this method.

   I. I shall endeavour to shew, that God hath appointed but one mediator,
   or advocate, or intercessor in heaven for us; in whose name, and by
   whose mediation and intercession, we are to offer up our prayers and
   services to God.

   II. That this is most agreeable to one main end and design of the
   Christian religion, and of our Saviour's coming into the world.

   III. That it is likewise evident from the nature and reason of the
   thing itself, that there is but one mediator and intercessor in heaven
   for us, to offer up our prayers to God; and that there can be no more.
   And then,

   IV. And lastly, I shall endeavour to shew, how contrary to the doctrine
   of the Christian religion, concerning one mediator and intercessor in
   heaven for us, the doctrine and practice of the church of Rome in this
   matter is, in their invocation of angels, and the blessed Virgin, and
   the saints, and making use of their mediation and intercession with God
   for sinners; as likewise how contrary it is to the doctrine and
   practice of the primitive Christian church: and then I shall answer
   their several pretences for this doctrine and practice; and shew that
   this practice is not only needless, but useless and unprofitable; and
   not only so, but very dangerous and impious.

   First, I shall endeavour to shew, that God hath appointed but one
   mediator, or advocate, or intercessor in heaven for us, in whose name,
   and by whose intercession, we are to offer up all our prayers and
   services to God.

   Besides that it is expressly said here in the text, "there is but one
   mediator between God and men, the man Christ Jesus," and that the
   Scripture no where mentions any other: I say, besides this, we are
   constantly directed to offer up our prayers and thanksgivings, and to
   perform all acts of worship in his name, and no other; and with a
   promise, that the prayers and services, which we offer up in his name,
   will be graciously answered and accepted: (John xiv. 13, 14.)
   "Whatsoever ye shall ask in my name, that will I do; that the Father
   may be glorified in the Son. If ye shall ask any thing in my name, I
   will do it." And chap. xvi. 23, 24. "And in that day ye shall ask me
   nothing: verily, verily, I say unto you, whatsoever ye shall ask the
   Father in my name, he will give it you. Hitherto have ye asked nothing
   in my name; ask and ye shall receive, that your joy may be full." "In
   that day;" that is, when I have left the world, and am gone to my
   Father, as he explains it in the 28th verse, "In that day ye shall ask
   me nothing; but "whatsoever ye shall ask the Father in my name, he will
   give it you." That is, you shall not need to address your prayers to
   me, but to my Father in my name. And, (ver. 26, 27.) "At that day ye
   shall ask in my name;" that is, from the time that I am ascended into
   heaven, ye shall put up all your prayers and requests to God, in my
   name; "and I say unto you, that I will pray the Father for you; for the
   Father himself loveth you;" that is, I need not tell you (though I
   shall certainly do it) that I will intercede with the Father for you;
   for he of himself is kindly disposed and affected towards you, for my
   sake; the Father himself loveth you, because ye have loved me.

   St. Paul likewise commands Christians to perform all acts of religions
   worship in the name of Christ: (Col. iii. 10, 17.) "Singing with grace
   in your hearts to the Lord, and whatsoever ye do in word or deed, do
   all in the name of our Lord Jesus, giving thanks to God and the Father
   by him." And giving this precept of addressing all our prayers and
   thanksgivings to God, by Jesus Christ, as the only mediator between God
   and us, is the more remarkable, because it is given in opposition to
   the worshipping of God by any other mediators and intercessors in
   heaven for us; and to that superstition which had begun so early to
   prevail among some Christians at Colosse and Laodicea, of worshipping
   God by the mediation and intercession of angels, against which he had
   cautioned in the former chapter: (ver. 18, 19.) "Let no man beguile you
   of your reward in a voluntary humility, and worshipping of angels, not
   holding the head." Intimating, that for Christians to address
   themselves to God, by any other mediator but Jesus Christ only, was a
   defection from Christ "the head, and high priest of our profession."
   And that this is the apostle's meaning, Theodoret assures us, in his
   comment upon this place, where he tells us, that some who maintained an
   observance of the law, together with the gospel, asserted also, that
   angels were to be worshipped, saying, that the law was given by them.
   And this custom, he tells us, remained a long time in Phrygia and
   Pisidia, and that upon this account it was, that the synod of Laodicea
   in Phrygia (about the middle of the fourth century) forbade Christians,
   by a law, to pray to angels. And yet more expressly in his comment upon
   those words, (chap. iii. ver. 17.) "Whatsoever ye do in word or deed,
   do all in the name of the Lord Jesus, giving thanks to God and the
   Father by him." For, "because (^says he) they (meaning those of whom
   St. Paul warns the Colossians to beware; because they) did command men
   to worship angels, he enjoins the contrary; that they should adorn both
   their words and actions with the memory (or mention) of the name of
   Christ their Lord: and send ye up (saith he) thanksgiving to God and
   the Father by him, and not by the angels." And then he makes mention of
   the canon of the synod of Laodicea, "which (says he) in pursuance of
   this rule, and being desirous to cure that old disease, made it a law,
   that none should pray unto angels, nor forsake the Lord Jesus Christ."
   It seems then that some relics of that impious custom, of praying to
   angels, which Theodoret here calls "that old disease," had continued
   from St. Paul's time, to the council of Laodicea, which was the
   occasion of that severe canon then made about that matter: the very
   words whereof I will set down, because they are remarkable; viz. "That
   Christians ought not to forsake the church of God, and go away from it,
   and to invocate angels, and to make conventicles, all which are
   forbidden. If any therefore be found giving himself to this secret
   idolatry, let him be anathema; because he hath forsaken our Lord Jesus
   Christ, the Son of God, and is gone over to idolatry." What shall be
   said to them, who do not only secretly, and in their private devotions,
   but in the public assemblies of Christians, and in the most public
   offices of their church, invocate angels, and pray to them? So that it
   was praying to angels (or making use of them as mediators and
   intercessors with God for us) which St. Paul here reproves so severely
   in the Colossians, as a defection from Christ and the Christian
   religion.

   And indeed, considering how frequently the Scripture speaks of Christ,
   as "our only way to God, and by whom alone we have access to the throne
   of grace," we cannot doubt but that God hath constituted him our only
   mediator and intercessor, by whom we are to address all our requests to
   God. (John xiv. 6.) Jesus there saith unto Thomas, "I am the way, the
   truth, and the life; no man cometh to the Father but by me." "I am the
   way, the truth, and the life;" that is, the true and living way to the
   Father (which the apostle calls "a new and living way." Heb. x. 19, 20.
   "Having therefore boldness to enter into the holiest by the blood of
   Jesus, by a new and living way; which he hath consecrated for us." )
   "No man cometh to the Father but by me;" that is, we can have no access
   to God by prayer, or by any other acts of religious worship but by him.
   So St. Paul tells us, (Eph. ii. 18.) "For through him (speaking of
   Christ) we both have an access by one Spirit unto the Father." "We
   both;" that is, both Jews and gentiles. Under the law the Jews had
   access to God by their high priest, who interceded with God, and
   offered up prayers in behalf of the people. The gentiles, they
   addressed themselves to God by innumerable mediators, by angels, and
   the souls of their departed heroes, which were the pagan saints.
   Instead of all these, God hath appointed one mediator and intercessor
   in heaven for us, Jesus the Son of God, and by him all mankind, both
   Jews and gentiles, have "access by one Spirit unto the Father."

   And we have no need of any other, as the apostle to the Hebrews
   reasons: (chap. vii. 24, 25.) "But this person (speaking of Christ)
   because he continueth for ever, hath an unchangeable priesthood,
   apara'baton, a priesthood which doth not pass from one to another," as
   the priesthood under the law did, when upon the death of one high
   priest, another succeeded in his place; but our high priest under the
   gospel, "since he abides for ever, is able to save to the uttermost all
   those that come to God by him, seeing he ever liveth to make
   intercession for us." So that Jesus Christ is an all-sufficient
   mediator, and able to carry on and accomplish the work of our salvation
   from first to last: and as we do not find that God hath appointed any
   other; so we are sure that there needs no other, u since he is able to
   save to the uttermost all those that come to God by him, and that he
   lives for ever to make intercession for us."

   Secondly, I proceed now in the second place to shew, that this doctrine
   or principle of one mediator between God and man, is most agreeable to
   one main end and design of the Christian religion, and of our Saviour's
   coming into the world, which was to destroy idolatry out of the world;
   which St. John calls "the works of the devil," (1 John iii. 8.) "For
   this purpose the Son of God was manifested, that he might i'na lu'se,
   that he might dissolve or demolish the works of the devil;" by which
   St. John does more especially mean the idolatrous worship of the
   heathen, which consisted in the multitude of their gods, and the bloody
   and barbarous rites and sacrifices, whereby they worshipped them; and
   likewise in the multitude of their mediators between the gods and men,
   who were also esteemed by them an inferior sort of deities. Both these
   kinds of idolatry had strangely prevailed, and overrun the world before
   the appearance of our Lord and Saviour, who came on purpose to deliver
   mankind from the horrible superstition and slavery of the worship of
   false gods, to pull down this kingdom of the devil, and to demolish
   that fabric which he had been so long a rearing, and to beat him out of
   those strong holds, which he thought had been impregnable.

   God indeed gave some check to these many ages re, and not long after
   their first appearance, by the Jewish religion, which was on purpose
   introduced and confirmed and established by so many and such mighty
   miracles, to preserve and keep alive in the world the primitive
   tradition and belief of the one true God: and likewise to be (as it
   were) some shadow and rude draught of that more perfect dispensation of
   the Christian religion, which, by one sacrifice once offered, and by
   one mediator between God and men. was to put an end to the infinite
   superstitions of the heathen worship, and all the bloody and barbarous
   rites of it, and likewise to the idolatry they were guilty of, in the
   worship of their inferior deities, whom they looked upon as a middle
   sort of powers between the gods and men, and therefore addressed
   themselves to them, as mediators between the superior and heavenly
   gods, and men here on earth. This was plainly one of the great designs
   of the Christian religion, and therefore it concerns Christians to
   understand it, and to be very careful that they do not suffer
   themselves to be deluded by any specious pretences whatsoever, to bring
   these things back again into the Christian religion, for the ruin and
   extirpation whereof, it was purposely designed and intended.

   And this seems plainly to be the meaning of that caution, wherewith St.
   John concludes his catholic or general epistle, namely, that Christians
   should be very careful that they were not carried back again into the
   heathen idolatry, by the confident pretences of the Gnostic heretics to
   higher decrees of knowledge and illumination than other Christians had;
   that is, by their pretending to be the infallible church, and the only
   true and genuine Christians. For it is against this sect, that this
   epistle is plainly designed, which St. John thus concludes, (chap. v.
   from verse the 18th to the end;) "We know that whosoever is born of God
   sinneth not;" meaning that he doth not commit "the sin unto death,"
   which he had spoken of just before (viz. apostacy from Christianity to
   the heathen idolatry, or that which was very like it); "whosoever is
   born of God doth not commit this sin, but he that is begotten of God
   keepeth himself, and that wicked one teacheth him not;" that is, he
   preserveth himself from the contagion of idolatry, into which the devil
   was so busy to seduce mankind. "And we know that we are of God/ that
   is, do be long to the true God, and are worshippers of him: "And the
   whole world lieth in wickedness, ento ponero keitai, is in the power,
   or under the dominion, of that wicked one;" that is, the greatest part
   of mankind was sunk into idolatry, and the worship of the devil. "And
   we know that the Son of God is come, and hath given us an
   understanding, that we may know him that is true." "We know," that is,
   we Christians are better taught by the Christian religion, to
   acknowledge and worship the only true God: "And we are in him that is
   true, in (or by) his Son Jesus Christ;" that is, we worship the only
   true God, by his Son Jesus Christ. And then he concludes, "Little
   children, keep yourselves from idols;" intimating hereby, that the
   worshipping of any other, besides this only true God, and by any other
   mediator than Jesus Christ, is idolatry.

   There were, indeed, two very ancient and common notions, both amongst
   Jews and gentiles, of the original whereof it is hard to give any
   certain account; only this is certain, that they did prevail very
   early, and did very generally possess mankind: and they were these:
   First, That God was not to be appeased towards sinners, merely upon
   their repentance, with out the death and suffering of some other in
   their stead; and that God would accept of this vicarious punishment and
   suffering, instead of the death of the sinner himself. And this seems
   to have given the original to the sacrifices of living creatures, to
   appease the wrath of God towards sinners; which, in process of time, as
   the worship of false gods prevailed in the world, did proceed to that
   degree of superstition and barbarous inhumanity, that, by the
   instigation of the devil, men offered up the blood of their children,
   and sacrificed their sons and daughters to their idols and false gods.
   Secondly, Another common notion, which had likewise possessed mankind
   was, that God was not to be immediately approached by sinful men; but
   that their prayers were to be offered up to the Deity by certain
   mediators and intercessors, that were to procure for them the favour of
   the gods, and the gracious answer and acceptance of their prayers. And
   this was the original of that other sort of heathen idolatry, which
   consisted in the worship of their demons and heroes, that is, of angels
   and souls departed, viz. of such eminent persons as had been great
   benefactors to mankind, and, for their worthy deeds upon, earth, were
   canonized, and translated into the number of their inferior gods: by
   these, as the chief courtiers and favourites of heaven, they addressed
   their prayers and supplications to the superior gods.

   Now with these notions, which had generally possessed mankind (how
   imperfect soever) God was pleased to comply so far, as, in the frame of
   the Jewish religion, (which was designed for a type of the more perfect
   institution of the Christian religion, and a preparation for it:) I
   say, God was pleased to comply so far with these notions, as to appoint
   sacrifices to be slain and offered up for the sinner; and likewise a
   high priest, that once a year should enter into the holy of holies,
   with the blood of sacrifices that were offered up for the people, to
   make expiation for them; and, in virtue of that blood, should intercede
   for the people, as the apostle to the Hebrews does declare at large.
   And when God sent his Son in the fulness of time, he was pleased
   likewise, in the dispensation of the gospel, (that perfect institution
   which was never to be altered) to have so much regard to these common
   notions and apprehensions of mankind, as to provide for the supply of
   those two great wants, which they seemed always to have laboured under,
   and concerning which they were at so great a loss; viz. an effectual
   expiatory sacrifice for sins upon earth, and a powerful mediator and
   intercessor with God in heaven: and both these by the same person,
   Jesus Christ, "who appeared in the end of the world, to take away sin
   by the sacrifice of himself;" and in the merit and virtue of that
   sacrifice, "appearing in heaven in the presence of God for us," is
   become a perpetual advocate, and a most powerful intercessor with God
   in heaven for us. So that, instead of the endless sacrifices of the
   Jewish religion, which were ineffectual to the real expiation of sin,
   and only types and shadows of the true expiatory sacrifice, and instead
   of the bloody and inhuman sacrifices of the heathen idolatry; the Son
   of God hath "by one sacrifice for sin once offered, perfected for ever
   them that are sanctified, and obtained eternal redemption for us." And
   instead of the mediation of angels, and the souls of their departed
   heroes, which the heathen made use of to offer up their prayers to the
   gods, we have "one mediator between God and men," appointed by God
   himself, Jesus the Son of God, who in our nature is ascended into
   heaven, "to appear in the presence of God for us." And who so fit to be
   our patron and advocate as he who was our sacrifice and propitiation?

   Thus the method of our redemption, as it was by the wisdom of God
   admirably suited to the common apprehensions of mankind; concerning the
   necessity of a sacrifice to make expiation of sin, and of a mediator to
   intercede with God for sinners; so was it likewise excellently fitted,
   not only to put an end to the Jewish sacrifices, but likewise to
   abolish the barbarous sacrifices and rites of the heathen idolatry, and
   to cashier that infinite number of mediators and intercessors, by whom
   they addressed their prayers to the Deity; and, instead of all this, to
   introduce a more reasonable and spiritual worship, more agreeable to
   the nature and perfections of God and the reason of mankind; which was
   one of the main and principal designs of the Christian religion: and
   therefore, to bring in any other mediators, to intercede in heaven for
   us (whether angels or saints) and by them to offer up our prayers to
   God, is directly contrary to the design of the Christian religion.

   Thirdly, It is likewise evident from the nature and reason of the thing
   itself, that there is but one mediator and intercessor in heaven, who
   offers up our prayers to God, and that there can be no more. Because
   under the gospel there being but one high priest, and but one sacrifice
   once offered for sin; and intercession for sinners being founded in the
   merit and virtue of the sacrifice, by which expiation for sin is made,
   there can be no other mediator of intercession, but he who hath made
   expiation of sin, by a sacrifice offered to God for that purpose; and
   this Jesus Christ only hath done. He is both our high priest and our
   sacrifice; and therefore he only, in the merit and virtue of that
   sacrifice, which he offered upon earth, can intercede in heaven for us,
   and offer up our prayers to God. Others may pray to God for us; as our
   brethren upon earth do, and perhaps the angels and saints in heaven;
   but none of these can offer up our prayers to God, and procure the
   acceptance of them; for that can only be done in virtue of a sacrifice
   first offered, and by him that offered it; this being the peculiar
   office and qualification of a mediator or intercessor, properly so
   called.

   It is the plain design of the author of the Epistle to the Hebrews, to
   prove that Christ is our only mediator in heaven, in virtue of that
   sacrifice for sin, which he offered upon earth: and that he alone
   appears in the presence of God for us, to present our requests to him,
   and obtain a gracious answer of them: and he shews at large how this
   was particularly typified by the Jewish high priest, who, upon the
   great day of expiation, after the sacrifice was slain without, entered
   alone into the holy of holies, with the blood of the sacrifices, in
   virtue whereof he made intercession for the people. Answerably to this,
   Jesus, the high priest of our profession, offered himself a sacrifice
   for the sins of men, and, in virtue of that sacrifice, "is entered into
   the high place not made with hands," that is, into heaven itself,
   "there to appear in the presence of God for us, where he lives forever
   to make intercession for us," in virtue of that eternal redemption
   which he hath obtained for us, by the price of his blood, as the
   apostle declares in several chapters of that Epistle. So that this
   intercession being founded in the merit of a sacrifice, which he alone
   offered, he is of necessity "the only mediator between God and men."

   And for this reason it is, that the mediation and intercession of
   Christ is so frequently in Scripture mentioned together with the
   expiation which he made for the sins of men, or (which is the same)
   with the price which he paid for the redemption of mankind; because the
   one is founded in the other, and depends upon it. So we find, 1 John
   ii. 1, 2. "If any man sin, we have an advocate with the Father, Jesus
   Christ the righteous, and he is the propitiation for our sins; and not
   for ours only, but also for the sins of the whole world." And here
   likewise in the text, "There is one mediator between God and men, the
   man Christ Jesus, who gave himself a ransom for all;" therefore "the
   only mediator between God and men," because he only gave himself a
   ransom for all men." The efficacy and prevalency of his mediation,
   being founded in the merit and virtue of the ransom of his blood.

   And the force of these texts, and this reasoning from them, is not to
   be avoided and turned off, by distinguishing between a mediator of
   redemption and of intercession, and by saying, that it is true, that
   Christ is the only mediator of redemption, but there may be many
   mediators of intercession: for if the force of his being advocate or
   intercessor be founded in the virtue of his ransom and propitiation (as
   I have plainly shewn, to the conviction of any that are not strongly
   prejudiced, and that will read and consider what the Scripture says in
   this matter without prepossession); then it is plain, that none can be
   a proper mediator of intercession, but he that paid the price of our
   redemption: so that the mediator of our redemption, and our mediator of
   intercession, must of necessity be one and the same person; and none
   can appear in the quality of our advocate with the Father, but he only
   who is "the propitiation for the sins of the whole world."

   I should now have proceeded to

   The fourth thing I proposed in the handling of this argument; namely,
   to shew how contrary to this doctrine of the Christian religion,
   concerning one only mediator and intercessor in heaven for us, the
   doctrine and practice of the church of Rome is in this matter; namely,
   in their invocation of angels, and the blessed Virgin, and the saints,
   and flying to their help, and making use of their mediation and
   intercession with God for sinners: as likewise how contrary all this is
   to the doctrine and practice of the Christian church, for several of
   the first ages of it. And then I should have answered their chief
   pretences and excuses for these things, and shewed that this practice
   of theirs is not only needless (being no where commanded by God) but
   useless also, and unprofitable; and not only so, but very dangerous and
   impious, being contrary to the Christian religion, and highly
   derogating from the virtue and merit of Christ's sacrifice, and from
   the honour of "the only mediator between God and men." But of this
   another time.
     __________________________________________________________________

   [1] See Sermon XLVIII. concerning the Unity of the Divine Nature, Vol.
   iii. p. 409.
     __________________________________________________________________

SERMON LXXI.

  CHRIST JESUS THE ONLY MEDIATOR BETWEEN GOD AND MEN.

   For there is one God, and one Mediator between God and men, the man
   Christ Jesus; who gave himself a ransom for all.--1 Tim. ii. 5, 6.

   IN these words are four propositions: three expressed, and the fourth
   implied.

   I. That "there is one God."

   II. That "there is one mediator between God and men: Christ Jesus."

   III. That he "gave himself a ransom for all."

   IV. That the mediation or intercession of Jesus Christ, is founded in
   his redemption of mankind: that because he "gave himself a ransom for
   all men," therefore he, and he only, is qualified to intercede for all
   men, in virtue of that sacrifice which he offered for the salvation of
   all mankind.

   The second of these I spake to the last time, and endeavoured to shew,

   1. That God hath appointed but "one mediator," or advocate or
   intercessor in heaven for us; by whose mediation we are to offer up all
   our prayers and services to God.

   2. That this doctrine of one mediator is most agreeable to one main end
   and design of the Christian religion, and of our Saviour's coming into
   the world, which was to destroy idolatry.

   3. That from the nature and reason of the thing (viz. because
   intercession for sinners is founded in the merit of that sacrifice, by
   which expiation of sin is made), there can be no other mediator of
   intercession, but he who hath made expiation for sin, by a sacrifice
   offered to God for that purpose; and this Jesus Christ only hath done.
   Thus far I hare gone: I proceed now to

   The fourth thing which I proposed in the hand ling of this argument,
   namely, To shew how contrary to this doctrine of the Christian
   religion, concerning one only mediator and intercessor in heaven for
   us, the doctrine and the practice of the church of Rome is in this
   matter; namely, in their invocation of angels, and the blessed Virgin,
   and the saints, and flying to their help, and making use of their
   mediation and intercession with God for sinners.

   And that I may proceed more distinctly in this argument, I shall handle
   it under these particular heads.

   First, I shall endeavour to shew, that the doctrine and practice of the
   church of Rome, in this matter, is contrary to the doctrine of the
   Christian religion, concerning one only mediator and intercessor in
   heaven for us.

   Secondly, That it is contrary to the doctrine and practice of the
   Christian church, for several of the first ages of it.

   Thirdly, I shall endeavour to answer their chief pretences and excuses
   for this doctrine and practice.

   Fourthly, To shew that this doctrine and practice of theirs is not only
   needless, being no where commanded by God, but useless also, and
   unprofitable.

   Fifthly, And not only so, but very dangerous and impious; because
   contrary, to the Christian religion, and greatly derogating from the
   virtue and merit of Christ's sacrifice, and from the honour of "the
   only mediator between God and men."

   First, I shall endeavour to shew, that the doctrine and practice of the
   church of Rome in this matter, is contrary to the doctrine of the
   Christian religion concerning one only mediator and intercessor in
   heaven for us; namely, in their invocation of angels, and the blessed
   Virgin, and the saints, and flying to their help, and making use of
   their mediation and intercession with God for sinners.

   That Jesus Christ is our only mediator and intercessor with God in
   heaven, by whom we have access to God in any action of religious
   worship, and that all our prayers and services are to be offered up to
   God only by him, and in his name and mediation, and no other, I have
   plainly shewed from Scripture, and proved it by an invincible argument,
   taken likewise from Scripture; namely, because the efficacy and
   prevalency of his mediation and intercession is founded in the virtue
   and merit of his sacrifice; and, that he is, therefore, "the only
   mediator between God and men," because he only "gave himself a ransom
   for all;" he is therefore "our only advocate with the Father," because
   "he only is the propitiation for our sins, and for the sins of the
   whole world."

   I have shewed likewise, that the Scripture excludes angels from being
   our mediators with God, from the main scope and design of the Epistle
   to the Colossians; and much more are the saints departed excluded from
   this office, being inferior to the an gels, not only in the dignity and
   excellency of their beings, but very probably in the degree of their
   knowledge.

   In short, prayer is a proper act of religious worship, and therefore
   peculiar to God alone, and we are commanded to a worship the Lord our
   God, and to serve him only;" and no where in Scripture are we directed
   to address our prayers and supplications and thanksgivings to any but
   God alone, and only in the name and mediation of Jesus Christ. Our
   blessed Saviour himself hath taught us, to put up all our prayers to
   God our heavenly Father: (Luke xi. 12.) "When you pray, say, Our
   Father, which art in heaven." Which plainly shews, to whom all our
   prayers are to be addressed; and unless we can call an angel, or the
   blessed Virgin, or a saint, "Our Father," we can pray to none of them.
   And elsewhere he as plainly directs us, by whom we are to apply
   ourselves to God, and in whose name and mediation we are to put up all
   our requests to him: (John xiv. 6.) "I am the way, and the truth, and
   the life; no man cometh unto the Father, but by me:" and then it
   follows, (ver. 13, 14.) "And what soever you shall ask in my name, that
   will I do, that the Father may be glorified in the Son. If ye shall ask
   any thing in my name, I will do it." Nothing is clearer in the whole
   Bible, than "one mediator between God and men, Christ Jesus;" and that
   he is "our only advocate and intercessor" with God in heaven for us.

   Secondly, I shall endeavour to shew, that the doctrine and practice of
   the church of Rome in this matter, is contrary to that of the Christian
   church, for several of the first ages of it.

   As for the ages of the apostles, it hath been already proved out of
   their writings. That it was not practised in the three first ages, we
   have the acknowledgment of Cardinal Perron, and others of their learned
   writers; and they give a very remarkable reason for it; namely, because
   the worship and in vocation of saints and angels, and addressing our
   prayers to God by them, might have seemed to have given countenance to
   the heathen idolatry. From whence I cannot forbear, by the way, to make
   these two observations. 1. That the invocation of saints and angels,
   and the blessed Virgin, and addressing ourselves to God by their
   mediation, was not in those primitive ages esteemed a duty of the
   Christian religion; because, if it had, it could not have been omitted
   for fear of the scandal consequent upon it; and if it was not a duty
   then, by what authority or law can it be made so since? 2. That this
   practice is very liable to the suspicion of idolatry; and surely every
   Christian cannot but think it fit, that the church of Christ should,
   like a chaste spouse, not only be free from the crime, but from all
   suspicion of idolatry.

   And for the next ages after the apostles, nothing is plainer, than that
   both their doctrine and practice were contrary to the doctrine and
   practice of the present church of Rome in this matter. The most ancient
   fathers of the Christian church do constantly define prayer to be an
   address to God; and therefore it cannot be made to any but God only:
   and after the rise of Arianism, they argued for the divinity of Christ,
   against the Arians, from our praying to him; which argument were of no
   force, if prayers might be made to any but God; and this was in the
   beginning of the fourth age.

   And we no where find any mention of those distinctions, of gods by
   nature, and gods by participation (as Bellarmine calls the angels and
   saints), or of a supreme and inferior religious worship; or of a
   mediator of redemption, and a mediator of intercession; which are so
   commonly made use of by the church of Rome in this controversy.

   And, which is as considerable as any of the rest, the ancient fathers
   were generally of opinion, that the saints were not admitted to the
   beatific vision till after the day of judgment; and this is
   acknowledged by the most learned of the church of Rome. But this very
   opinion takes away the foundation of praying to saints; because the
   church of Rome grounds it upon their reigning with Christ in heaven,
   and upon the light and knowledge which is communicated to them in the
   beatific vision; and if so, then they who believed the saints not yet
   to be admitted to this vision, could have no reason or ground to pray
   to them.

   And lastly, The ancient church prayed for saints departed, and for the
   blessed Virgin herself; and therefore, could not pray to them, as
   intercessors for them in heaven, for whom they themselves interceded
   upon earth. And therefore the church of Rome, in compliance with the
   change which they have made in their doctrine, have changed the Missal
   in that point, and instead of praying for St. Leo (one of their popes)
   as they were wont to do in their ancient Missal, in this form, "Grant,
   O Lord, that this oblation may be profitable to the soul of thy servant
   Leo;" the collect is now changed in the present Roman Missal into this
   form, "Grant, O Lord, that, by the intercession of blessed Leo, this
   offering may be profitable to us:" and (as the gloss upon the canon law
   observes) this change was made in their Missal upon very good reason;
   "because anciently they prayed for Leo, but now they pray to him:"
   which is an ingenious acknowledgment, that both the doctrine and
   practice of their church are plainly changed, from what they anciently
   were in this matter.

   What the doctrines and practices of the church of Rome are in this
   matter, all the world sees; and they themselves are so ashamed of them,
   that of late all their endeavours have been, to represent them
   otherwise than in truth they are, and to obtrude upon us a new popery,
   which they think themselves better able to defend than the old; which
   yet they have not shewn that they are so well able to do; and therefore
   now, instead of defending the true doctrines and practices of their own
   church, they would fain mince and disguise them, and change them into
   something that comes nearer to the protestant doctrine in those points:
   as if they had no way to defend their own doctrines, but by seeming to
   desert them, and by bringing them as near to ours as possibly they can.

   But take them, as they have mollified them and pared them, to render
   them more plausible and tenable; that which still remains of them, I
   mean the solemn invocation of saints and angels, as mediators and
   intercessors with God in heaven for us, is plainly contrary both to the
   doctrine and practice of the primitive ages of Christianity.

   As for the age of the apostles, I have already shewn it; and the matter
   is as clear for several of the next following ages, as I shall briefly
   shew, from a few very plain testimonies.

   In the next age to the apostles, we have an epistle of one of the seven
   churches (I mean the church of Smyrna); in which, in vindication of
   themselves from that calumny which was raised against them by the Jews,
   among the heathen, "that if they permitted the Christians to have the
   body of the martyred Polycarp, they would leave Christ to worship
   Polycarp;" I say, in vindication of themselves from this calumny, they
   declare themselves thus: "Not knowing (say they) that we can neither
   leave Christ, who suffered for the salvation of the world of those that
   are saved, nor worship any other;" or (as it is in the old Latin
   translation) "nor offer up the supplication of prayer to any other
   person; for as for Jesus Christ, we adore him, as being the Son of God,
   but as for the martyrs, we love them, as the disciples and imitators of
   the Lord." So that they plainly exclude the saints from any sort of
   religious worship, of which prayer or invocation was always esteemed a
   very considerable part.

   Irenaeus likewise tells us, (l. 2.) that "the church doth nothing
   (speaking of the miracles which were wrought) by the invocation of
   angels, nor by enchantment, nor by any other wicked arts; but by
   prayers to the Lord, who made all things, and by calling on the name of
   our Lord Jesus Christ." Here all invocation of angels, and, by the same
   or greater reason, of the saints, is excluded. And Clemens Alexandrinus
   delivers it as the doctrine of the church, that "since there is but one
   good God, therefore both we and the angels pray to him, both for the
   giving, and the continuance of good things."

   In the next age, Origen is so full and express in this matter, that it
   is not possible for any protestant to speak more positively and
   clearly, l. 8. contr. Celsum; where he does on set purpose declare and
   vindicate the Christian doctrine and practice in this matter: "We
   worship (says he) the one only God, and his one only Son, and word, and
   image, with our utmost supplications and honours, bringing our prayers
   to the God of all things, through his only-begotten Son;" and
   afterwards: "Away (says he) with Celsus's counsel, that says, we must
   pray to demons (or angels); for we must pray only to God, who is above
   all; we must pray to the only begotten and first born of every
   creature, and we must beseech him to offer up our prayers which we make
   to him to his God and our God:" and again (speaking of an gels), "As
   for the favour of others ( if that be to be regarded) we know, that
   thousands of thousands stand before him, and ten thousand times ten
   thousand minister unto him; these are our brethren, and friends; who,
   when they see us imitating their piety towards God, work together to
   the salvation of those who call upon God, and pray as they ought to do,
   (that is) to God only:" and (l. 5.) where Celsus urges him with this,
   that "the Scriptures call angels gods;" he tells him, that "the
   Scriptures do not call the angels gods, with any design to require us
   to worship and adore them instead of God, who are ministering spirits,
   and bring messages and blessings down to us from God; for (says he) all
   supplications and prayer, and intercession, and giving of thanks, must
   be sent up to God, who is above all, by the high priest who is above
   all angels, and is the living Word and God." And though angels be only
   here mentioned, yet, by the same reason, all other creatures are
   excluded, from being the objects of our religious worship and
   invocation, or mediators of intercession with God for us; because "all
   supplication and prayer, and intercession, and thanksgiving, must be
   sent up to God by our high priest who is the living Word and God. Let
   us then also (as he goes on) make supplication to the Word himself: and
   intercession, and giving of thanks, and prayer: but to invocate angels
   is not reasonable; since we do not comprehend the knowledge of them,
   which is above us; and if we could comprehend the knowledge of them,
   which is wonderful and secret, this very knowledge, which declares to
   us their nature and office, would not al low us to presume to pray to
   any other, but to the God who is Lord over all, and abundantly
   sufficient for all, by our Saviour the Son of God;" where he gives two
   plain reasons why we ought to pray only to God, and to offer up our
   prayers only by the mediation of Jesus Christ, the Son of God, and our
   Saviour: First, because he only "is Lord over all," and therefore the
   worship of prayer is to be given to him only. And then, Secondly,
   because we have no need of any other patron and benefactor, or of any
   other mediator and advocate, "he is abundantly sufficient for all, by
   our Saviour the Son of God."

   In the same age Novatian, in his book concerning the Trinity, makes use
   of this argument to prove the divinity of Christ; because he hears our
   prayers, when we call upon him. "If Christ (says he) be only a man, how
   can he be present every where to those that call upon him; since this
   is not the nature of man, but of God, to be able to be present every
   where? If Christ be only a man, why do we in our prayers call upon him
   as mediator; since prayer to a man is deemed ineffectual to help or
   save us? If Christ be only man, why do we put up our hope in him; since
   hope in a man is accursed in Scripture."

   In the fourth century, apostolical constitutions, under the name of
   Clemens Romanus (but undoubtedly written in that age) give us a
   pregnant negative testimony in this matter; for though a great many of
   the public prayers are there set down at large, yet they are all
   directed to God alone, and not the least intimation there of any prayer
   made to the angels or saints, or even to the Virgin Mary; not of their
   intercession or aid; which now makes so great a part of the public
   devotions of the church of Rome.

   Athanasius, in his fourth oration against the Arians, proves the unity
   of the Father and the Son from 1 Thess. iii. 11. "Now God himself and
   our Lord Jesus Christ, direct our way unto you." From whence he argues
   thus: "One would not pray to receive any thing from the Father and the
   angels, or from any other creature; nor would one say, God and the
   angels give thee this; but one would pray to receive any thing from the
   Father and the Son because of their unity and uniform gift; for all
   things that are given by the Father, are given by the Son, and there is
   nothing which the Father doth not work by the Son;" and then concludes,
   "that it doth not belong to any, but to God alone, to bless and grant
   deliverances." This I take to be a very remarkable testimony against
   the church of Rome, who in their public offices join the blessed Virgin
   with God, and our Saviour, in the same breath, and sometimes put her
   before her Son--"Let Mary and her Son bless us," as it is in the office
   of the blessed Virgin; in direct contradiction to what I just now cited
   out of Athanasius: and nothing so common in their mouths as Jesu Maria;
   Jesus and Mary; nothing more frequent in their most eminent writers,
   than to join them together in their doxologies and thanksgivings;
   "Glory be to God, and the blessed Virgin, and to Jesus Christ," says
   Gregory de Valencia. And Bellarmine himself concludes his disputations,
   concerning the worship of saints, in these words: "Praise be to God and
   the blessed Virgin mother Mary; likewise to Jesus Christ, the eternal
   Son of the eternal Father, be praise and glory." And in the very Roman
   Missal itself, they make confession of their sins to God Almighty, and
   the blessed Virgin Mary, to St. Michael the archangel, and to all the
   saints. And in their absolution they join together the passion of our
   Lord Jesus Christ and the merits of the blessed Virgin, and of all the
   saints, for the remission of sins. And is not this the very thing which
   Athanasius doth so severely condemn?

   I have mentioned before the council of Laodicea; which, about the
   middle of this century, condemns the worship of angels, and praying to
   them, as down right idolatry; and towards the end of this fourth age,
   and in the beginning of the fifth, when it is pretended that praying to
   saints did begin (though it was rather by way of apostrophe and
   rhetorical address, than of formal invocation), there are express
   testimonies against it of the most eminent fathers of that time. I will
   instance but in three, Epiphanius, St. Chrysostom, and St. Augustine.

   Epiphanius, in his confutation of the heresy of the Collyridians (which
   he calls the heresy of the women, because they first began the worship
   of the Virgin Mary), declares most expressly against the worship of any
   creature whatsoever; "for neither (says he) is Elias to be worshipped,
   though he is reckoned among the living (meaning that he was taken up
   into heaven, body and soul) nor John, nor any other of the saints:" and
   as for the Virgin Mary, he particularly adds, that "if God will not
   have us to worship the angels, how much more would he not have us to
   worship her that was born of Anna?" and concludes, "Let Mary be had in
   honour; but let the Lord be worshipped."

   St. Chrysostom, in a long discourse, persuades men to address their
   prayers immediately to God, and not as we address ourselves to great
   men by their officers and favourites; and tells us, that "there is no
   need of such intercessors with God, who is not so ready to grant our
   petitions, when we intreat him by others, as when we pray to him
   ourselves."

   Lastly, St. Augustine, because the Scriptures pronounce him accursed
   that putteth his trust in man; from thence he argues that, "therefore
   we ought not to ask of any other, but of our Lord God, either the grace
   to do well, or the reward of it." The contrary to which I am sure is
   done in several of the public prayers used in the church of Rome. And,
   (lib. 22. de civ. Dei) he expressly tells us, that "the names of the
   martyrs were recited in their prayers at the altar; but they were not
   invocated by the priest who did celebrate Divine service. And in the
   third council of Carthage (which was in St. Augustine's time) it is
   enjoined (can. 33.) that, "all prayers that were made at the altar
   should be directed to the Father." Which how it is observed in the
   church of Rome we all know.

   To conclude this matter, it cannot be made appear, that there were any
   prayers to saints in the public offices of the church, till towards the
   end of the eighth century; for in the year 754 the invocation of saints
   was condemned by a council of three hundred and thirty-eight bishops at
   Constantinople, as is acknowledged by the second council of Nice, which
   first established this superstition in the year 787; and this very
   council was condemned seven years after, in a council at Francfort, and
   declared void, and to be no otherwise esteemed of, than the council of
   Ariminum.

   Thus you see, when this doctrine and practice, so contrary to the
   doctrine and practice of a great many of the first ages of the
   Christian church, was first established, namely, at the same time with
   the worship of images, and when the first foundation of
   transubstantiation was laid; which, as they began at the same time, so
   they are very fit to go together.

   I should now have proceeded to the next thing which I proposed, namely,
   to answer the chief pretences which are made for this doctrine and
   practice; but of that in the following discourse.
     __________________________________________________________________

SERMON LXXII.

  CHRIST JESUS THE ONLY MEDIATOR BETWEEN GOD AND MEN.

   For there is one God, and one mediator between God and men, the man
   Christ Jesus; who gave himself a ransom for all.--1 Tim. ii. 5, 6.

   IN the two former discourses upon this text, I have treated on the
   second proposition 1 laid down from these words: viz. that there is but
   "one mediator between God and men, the man Christ Jesus." In treating
   of this proposition, I shewed,

   First, That it is agreeable to Scripture.

   Secondly, That it is agreeable to one great end and design of the
   Christian religion, and of our Saviour's coming into the world, which
   was, to destroy idolatry out of it.

   Thirdly, That, from the nature and reason of the thing, there can be
   but one mediator or intercessor in heaven with God for sinners; and
   that he can be no other than Jesus Christ.

   Fourthly, I shewed how contrary to this doctrine the doctrine and
   practice of the church of Rome is, in their invocation of angels and
   the blessed Virgin, and the saints, and making use of their mediation
   and intercession with God for sinners.

   This I endeavoured to do, by shewing first, How contrary this is to the
   doctrine of the Scriptures. Secondly, How contrary to the doctrine and
   practice of the church, for several of the first ages of it. And thus
   far I have gone.

   I proceed now, in the third place, to answer the chief pretences and
   excuses which are made by those of the church of Rome for this doctrine
   and practice.

   As, 1. That they only say, that it is lawful to pray to angels and
   saints; but do not enjoin and require it. To this I answer two things:

   (1.) In saying that it is lawful to pray to saints and angels (if they
   went no farther) they say that which they can never make good; because
   prayer is an act of religious worship, and peculiar and proper to God
   only, and therefore cannot be given to any creature, angel or saint.
   This I have proved from Scripture, where our Saviour commands us, when
   we pray, to say, "Our Father, which art in heaven;" that is, to direct
   and address our prayers to God only. And St. Paul likewise forbids the
   worshipping angels, by invocating of them, and making use of them as
   mediators between God and us, in his Epistle to the Colossians; which
   Theodoret expressly interprets concerning the invocation of angels, and
   applying ourselves to them, as mediators and intercessors with God in
   heaven for us. And the council of Laodicea declares this practice to be
   idolatry. Besides that, the ancient fathers of the Christian church,
   for above three hundred years, never spake of praying to any but God
   only; and do expressly condemn the invocation of angels, much more of
   the saints, who are inferior to them; and therefore, they always define
   prayer to be an address to God, a conversing and discoursing with God;
   which would be a false definition of prayer, if it were lawful to pray
   to any but to God only. All which considered, one may justly wonder at
   the confidence of some men, who would have it taken for granted,
   without any proof that the invocation of saints and angels is lawful.

   (2.) If it were true, that it is lawful to pray to angels and saints;
   it is not true, that the church of Rome does only declare it to be
   lawful, but does not require and enjoin it, as some of their late
   writers pretend.

   With what face can this be said, when there are so many prayers to
   angels and saints, and especially to the blessed Virgin, in the public
   offices of their church, in which all are supposed to join, as much as
   in the prayers which are put up to God by the priest? It is true,
   indeed, the people understand neither; but they are present at both,
   and join in both alike; that is, as much as men can be said to join in
   that which they do not understand; as that church supposeth people may
   do, and receive great edification also, by joining with the priest in a
   service which they do not understand. But how they can be edified by
   what they do not understand, I must confess myself as little able to
   understand as they do their prayers. But whether they understand them
   or not, it is certain that if the people have any part in the public
   prayers of the church, they are bound to pray to angels and saints.

   And if the Creed of Pope Pius IV. framed by virtue of an order of the
   council of Trent, be of any authority with them, one of the articles of
   it is, that "I do firmly hold, that the saints, which reign together
   with Christ, are to be worshipped and invocated, and that they do offer
   up prayers to God for us." And this Creed all the governors of
   cathedrals and superior churches, and all who hold any dignity, or
   benefice, with cure of souls from them, are bound solemnly to make
   profession of, and swear to, and carefully to cause it to be held, and
   taught, and preached by all that are under their charge: so that they
   are to teach the people, that the saints, which reign together with
   Christ, are to be worshipped and prayed to. And, therefore, unless
   people are not bound to do that which they are to be taught it is their
   duty to do, they are, by virtue of this article, required to worship
   and pray to saints. And if the public office of their church be the
   public worship, and Pope Pius's Creed the public faith of the Romish
   church, no man can be either of the faith or in the communion of that
   church, who does not only hold it lawful, but his duty, to worship the
   saints in heaven, and to pray to them, and accordingly does join in the
   worship of them and prayers to them, as much as in any other part of
   Divine service.

   2. Another pretence for this doctrine and practice is, that the saints
   in heaven do pray for us, and what is this but to be mediators and
   intercessors with God for us? And, if so, why may we not pray to them,
   to intercede with God for us? To this I answer four things:--

   (1.) We do not deny that the saints in heaven pray for us that are here
   upon earth, because they may do so, for any thing we know; but that
   they do so, is more than can be proved, either by clear testimony of
   Scripture, or by any convincing argument from reason, and therefore no
   doctrine or practice can be safely grounded upon it.

   (2.) Though it were certain, that the saints in heaven do pray for us;
   yet they are not mediators and intercessors, properly so called: for
   all intercession, strictly and properly so called, is in virtue of a
   sacrifice offered by him that intercedes; and therefore he only, by
   whom expiation of sin is made upon earth, can be properly an
   intercessor with God in heaven; but this, no angel or saint hath done,
   nor can do.

   And (as I have shewed in some of the former discourses) it is the plain
   scope of a great part of the Epistle to the Hebrews to prove this very
   thing, that under the gospel we have an High Priest that lives for
   ever, "and appears in the presence of God for us," in the virtue of
   that blood which he shed, and that sacrifice which he offered upon the
   cross for the expiation of sin:" and that by this High Priest only we
   have access, with freedom and confidence to the "throne of grace," and
   by him do offer up all our prayers and thanksgivings, and all other
   acts of religious worship, to God: and this the apostle shews was
   typified, in an imperfect manner, by the Jewish high priest under the
   law, who was but one, and none but he only could enter into the holy of
   holies, with the blood of the sacrifices that were slain and burnt
   without, by which blood he made an atonement and interceded for the
   people;" and, though every priest might pray for the people, and the
   people for one another, which is a kind of intercession; yet that
   peculiar kind of intercession, which was performed by the high priest
   in the holy of holies, in virtue of the sacrifice that was slain
   without, could not be made, but by the high priest only. By all which
   was typified our High Priest under the gospel, who only hath made
   expiation of sin, by the sacrifice of himself, and is entered into
   heaven, to "appear in the presence of God for us," where he lives for
   ever to make intercession for us, in virtue of that blood, which was
   shed for the expiation of sin, and which can only be presented to God
   by him that shed it. And this is properly intercession, like that of
   the high priest under the law for the people of Israel; and this kind
   of intercession can be made by none in heaven for us, but only by "the
   High Priest of our profession, Jesus the Son of God," and by none else
   can we offer up our prayers and services to God; and, consequently, we
   cannot address ourselves to any other, angels or saints, as mediators
   with God for us.

   (3.) Supposing it certain, that the saints do pray for us; yet we may
   not address solemn prayer to them to pray for us, because prayer and
   solemn in vocation is a part of that religious worship which is
   peculiar to God.

   (4.) Supposing it not only certain, that the saints in heaven do pray
   for us, but likewise that they might be proper mediators and
   intercessors with God, for us; yet we ought not to pray to them,
   because they cannot hear us, as I shall have occasion to shew fully by
   and by.

   Another of their pretences or excuses for this practice is, that
   praying to saints to pray for us, is no more than what we do to good
   men upon earth, when we desire them to pray for us. So the late
   expounder of the catholic faith, namely, the Bishop of Meaux, tells us,
   that "they pray to the saints in heaven, in the same order of brotherly
   society with which we intreat our brethren upon earth to pray for us."

   But that this is not a true representation, either of their doctrine or
   practice in this matter, will appear by these following considerations:

   (1.) That they pray to the angels and saints in heaven with the same
   solemn circumstances of religious worship that they pray to God
   himself, in the same place, and in the same humble posture, and in the
   same religious offices and services, in which they pray to God; which
   surely is never done by any to their "brethren upon earth."

   (2.) That in their prayers and thanksgivings, they join the angels and
   the blessed Virgin and the saints together with God and Christ, as if
   (to use their own phrase) it were "in the same order of brotherly
   society," and as if they were all equally the objects of our invocation
   and praise; of which, in my last discourse, 1 gave several plain
   instances; but this also is never done to "our brethren upon earth."

   (3.) That in the Creed of Pope Pius IV. it is expressly said, that "the
   saints, which reign together with Christ, are to be worshipped and
   invocated:" but this surely they will not allow to be done to "our
   brethren upon earth." And the council of Trent does expressly ground
   the worship and invocation of saints, upon their reigning with Christ
   in heaven; and therefore, this worship and invocation of saints must
   necessarily be something more than "according to the same order of
   brotherly society, with which we intreat our brethren upon earth to
   pray for us:" otherwise the reason given by the council of their
   reigning with Christ in heaven, would be frivolous, if the same thing
   may be done to "our brethren upon earth."

   (4.) In the public offices of their church, they do not only pray to
   the saints to pray for them, but they direct their prayers and
   thanksgivings immediately to them, for all those blessings and benefits
   which they ask of God, and thank him for. Of which innumerable examples
   might be given out of their public offices; particularly in the "Office
   of the blessed Virgin," they pray to the angels thus: "Deliver us, we
   beseech you, by your command, from all our sins."

   And the words of the Decree of the council of Trent, [ad eorum
   orationes, opem, auxiliumque confugere, "to flee to their prayers, aid,
   and help,"] unless we will make them a mere tautology, must of
   necessity signify something more than begging of them to pray for us.
   And, indeed, those words of their aid and help, seem to be added on
   purpose to give countenance to those direct prayers which are made to
   the saints, for all spiritual and temporal blessings, and which still
   remain without any change in their public offices; and unless we will
   understand them contrary to the plain and obvious sense of those
   prayers, they must signify something more than praying to the saints to
   pray for us.

   'Tis true, indeed, that the Catechism, which was framed by order of the
   council of Trent, for the explaining of their doctrines, makes the
   difference between their prayers to God, and to the saints, to lie in
   this, that "we say to God, Have mercy on us, or hear our prayers; but
   to the saints, Pray for us." But I have shewn before, that this is not
   the constant form of praying to saints, but that frequently they make
   direct addresses to them for their help and aid. And this the compilers
   of the Catechism were sensible of, and therefore they add: "although it
   be lawful in another manner to ask of the saints themselves, that they
   would have mercy on us; because they are very merciful." And is not God
   so too? And then where is the difference between their prayers to God,
   and to the saints? If it neither lie in the matter of them, nor in the
   form, nor in the reason of them; if we pray to them for the same thing,
   and in the same form, "Have mercy on us," and our prayers to them be
   grounded upon the same reason that our prayers to God are, namely,
   "because they are merciful;" where then is the difference between them?

   3. I will mention but one pretence more, which is that, by praying to
   the saints in heaven, they do not make them gods; and therefore there
   can be no suspicion or danger of idolatry in the case.

   To this I shall answer two things:

   (1.) That praying to them in all places, and at all times, and for all
   sorts of blessings, does suppose them to have the incommunicable
   perfections of the Divine nature imparted to them, or inherent in them;
   namely, his omnipotence, and omniscience, and immense presence; and, to
   whatever being we ascribe these perfections, in so doing we make it
   God; for prayer to God is no otherwise an acknowledgment of his
   omnipotence, omniscience, and immense presence, than as we do in all
   places, and at all times, pray to him for all things; and so they do to
   the saints, and that not only with vocal but with mental prayer, which
   the council of Trent allows, and in so doing, necessarily supposeth
   them to know our hearts, directly contrary to the reason which Solomon
   gives, why we should put up all our prayers and supplications to God:
   (1 Kings viii. 39.) "for thou, even thou only, knowest the hearts of
   all the children of men."

   (2.) Bellarmine is so sensible of the dint of this argument, that he is
   forced to acknowledge the saints which reign with Christ in heaven to
   be gods by participation (that is, a sort of inferior gods, as the
   heathen supposed their mediators to be) and that therefore we may fly
   to their aid and help, as well as to their intercession and prayers.
   And is this also to pray to the saints in heaven, "in the same order of
   brotherly society, with which we intreat our brethren upon earth to
   pray for us?" This methinks is great familiarity, to treat gods by
   participation, just in the same manner as we do "our brethren upon
   earth." Certainly, either Bellarmine hath raised the saints in heaven
   too high, when he makes them gods by participation; or the Bishop of
   Meaux hath sunk them too low, when he thinks they are to be treated and
   addressed to, in the same rank of brotherly society with mortal men
   here upon earth.

   One cannot but think the Decree of the council of Trent to be very
   obscure and ambiguous, when it can admit of two so very different
   explications. If the infallible judge of controversies can speak no
   plainer, I think we had even best stick to the Bible, and hear what God
   says in his word, and endeavour to understand it as well as we can.

   I proceed now to the fourth thing which I proposed, namely, To shew
   that this practice of their's, of addressing ourselves to angels and
   saints, and making use of their mediation, to offer up our prayers and
   thanksgivings to God, is not only needless, being no where commanded by
   God; but use less also, and unprofitable.

   They are so far from pretending, that it is commanded by God, that
   several of their later writers would fain make us believe, that it is
   not enjoined by their councils; but only declared to be lawful, or at
   most but recommended as profitable. Nor is there any example of praying
   to saints, either in the Old or New Testament: not in the Old (as they
   of the church of Rome confess) "because the saints were not then
   admitted into heaven:" nor in the New, for fear of scandalizing the
   Jews, and of making the gentiles think they proposed new gods, and new
   mediators to them, instead of the old; which are the reasons given by
   their own writers.

   And it is needless likewise; because the mediation of Jesus Christ
   alone is sufficient for us, and more than the intercession of millions
   of saints and angels. He alone "is able to save to the uttermost all
   those that come to God by him," as the apostle to the Hebrews speaks.
   Hath not he made a clear and full promise to us, that whatever we ask
   in his name shall be granted us? And have we any reason to doubt,
   either of his inclination and good will, or of his power and interest
   to do us good? What need then is there to sue for the favour, or to
   take in the assistance of any other, even of those who are thought to
   be most powerful, and the chief ministers and favourites in that
   heavenly court? After such an assurance that my business will be
   effectually done there, by that great "advocate with the Father, Jesus
   Christ the righteous;" why should I apply myself to St. Peter, though
   he be said to keep the keys of heaven; or to Michael, the archangel,
   though he be the chief of the ministering spirits; or to the blessed
   Virgin herself, notwithstanding those glorious titles of the Queen of
   Heaven, and the Mother of Mercy; which they of the church of Rome are
   pleased to bestow upon her, without her consent, and as may reasonably
   be presumed, against her will.

   I will put a case, which may help to render this matter a little more
   plain and sensible to us, so as every man may be able to judge of it.
   Suppose a king should constitute his son the great master of requests;
   with this express declaration and assurance, that all petitions, that
   were addressed to him by his son, should be graciously received and
   answered: in this case, though every man might use his own discretion,
   at his own peril, and take what course he pleased, yet I should most
   certainly prefer all my petitions to the king, in the way which he had
   so plainly directed, and should trouble never a courtier of them all
   with my business; for fear the king should think, that I did either
   distrust his royal word, or despise his son, by my soliciting the aid
   and help of every little courtier, after I had put my petition into the
   hands of this great master of requests.

   And now I will not distrust any of your understandings so far as to
   make the application. I will only add, that it is an eternal rule of
   truth, and which never fails in any case, fristra fit per plura quod
   fieri potest per pauciora, "it is in vain to at tempt that by more ways
   and means which may as well and as effectually be done by one;" because
   this would be perfect loss of time and pains: and therefore they who
   would send us so far about, as to trouble all the saints and angels in
   heaven with our petitions, when they cannot deny but that our great
   Mediator is alone sufficient, do seem to me to send us upon a very
   sleeveless errand: so that if, with all their skill in fencing, they
   could defend this practice from being unlawful, yet this one thing is a
   sufficient objection in reason against it, that it is perfectly
   needless.

   Or if we could imagine any need of this, all addresses to them must be
   vain and unprofitable, if they do not know our wants, and hear our
   prayers that are put up to them; which St. Augustine thought they do
   not know and hear, fatendum est (saith he Lib. de Cura pro mortuis) ne
   scire quidem mortuos, quid hic agatur; "it must be acknowledged that
   the dead are ignorant of what is done here." This was his opinion; but
   we are certain that they cannot know our wants, nor hear our prayers,
   at all times and in all places; unless they can either be present every
   where, which no finite being can be; or else God be pleased in some
   supernatural way to communicate to them the knowledge of our wants, and
   of the prayers which we put up to them; which we can never know that he
   does, unless he hath communicated to us, that he is pleased to do so,
   of which the Scripture no where gives us the least intimation.

   But because they pretend, that the Scripture gives us some hints of
   this, I shall briefly examine what they say about this matter.

   I. That the angels know our condition here below, because they are said
   to "rejoice at the conversion of a sinner;" and therefore the saints do
   likewise know our condition, because they shall be like the angels. But
   this is not said of them till after the resurrection, when we shall
   have no occasion to pray to them. Besides that, it may well enough be
   supposed, that God may reveal both to the angels and saints in heaven,
   the conversion of a sinner, because it may contribute to the increase
   of their joy and happiness: but will it hence follow, that God reveals
   to them all other circumstances of our condition, our dangers and
   temptations and troubles, our sins and our sufferings, the knowledge
   whereof would no ways contribute to the increase of their happiness?
   And yet, in order to their intercession with God for us, their
   knowledge of these things would be most beneficial to us.

   II. Because the rich man was concerned in hell for the salvation of his
   relations on earth, they argue that it is much more probable, that the
   saints in heaven are concerned for us, and are ready to pray for us;
   and therefore it is very credible, that some way or other they have the
   knowledge of our condition and wants, though we cannot certainly tell
   what that particular way is.

   To which I answer,

   (1.) That it is a known rule among all divines, that no certain
   argument can be drawn from the circumstances of a parable, but only
   from the main scope and intention of it; nor is it so likely that the
   wicked in hell should have any share in that, which St. Paul tells us
   is the great virtue of the saints in heaven--I mean charity; and if
   they have it not, then no argument can be drawn from it. Some of their
   commentators think, that this motion of the rich man to Abraham
   concerning his brethren, did not proceed from charity to them, but to
   himself; lest his torment and punishment should be increased by their
   coming to hell, by the means of the ill example which he had given them
   when he was upon earth; and Cardinal Cajetan thinks, that he was
   concerned for his brethren out of pride and ambition, and because it
   would be for the honour of his family, to have some of them in that
   glory (so far above any thing in this world) which he saw Abraham and
   Lazarus possessed of. This is a reason, which I confess I should not
   have thought on; and yet perhaps it might be likely enough to enter
   into the mind of a Cardinal. And I cannot but observe, by the way, that
   this petition or request, which the rich man in hell made to Abraham,
   is the only instance we meet with in Scripture, of any thing like a
   prayer that was put up to any of the saints in heaven.

   Well! but suppose that the rich man in hell had this charity for his
   brethren, and we will easily agree, that the saints in heaven have much
   more charity, not only for their kindred, but for all men here upon
   earth; let us now consider the particular way and manner which the
   great divines of the church of Rome (I mean the schoolmen, who cannot
   be content to be ignorant of any thing) do assign of the knowledge
   which the saints in heaven have of the condition and wants of men here
   below.

   They tell us that they know all our prayers and wants in the glass of
   the Deity, or trinity; which metaphor, of the glass of the Deity, or
   trinity, if it have any meaning, it must be this, that the saints in
   heaven beholding the face of God, or the Divine essence, in which the
   knowledge of all things is contained, they may in that glass see all
   things that God knows: but then they spoil all this fine speculation
   again, by telling us, that this glass does not necessarily represent to
   them all that knowledge which is in the Divine mind; but that it is a
   kind of voluntary glass, in which the saints are only permitted to see
   so much as God pleaseth; but how much that is, they cannot tell us.
   Which amounts to no more than this, that the saints in heaven know as
   much of our condition here upon earth, as God is pleased to reveal to
   them: and if this be all, it is as good a reason why we should pray to
   good men in the East or West Indies, to pray for us and help us,
   because they also know as much of our necessities, and prayers, as God
   thinks fit to reveal to them.

   But if the saints must have a revelation from God of our prayers,
   before that they know that we pray to them: then the shortest and
   surest way both, is to pray to God and not to them; or however (as
   Bellarmine confesseth) it were very fit to pray to God, before every
   prayer we make to the saints, that he would be pleased to reveal that
   prayer to them, that, upon this signal and notice given them by God,
   they may betake themselves to pray to God for us. But unless it were
   very clear from Scripture, that God had appointed this method, it is in
   reason such a way about, as no man would take that could help it: and
   it seems to me to as little purpose; for why should not a man think God
   as ready to grant him all his other requests, without the mediation and
   intercession of saints, as this one request of revealing our prayers
   and wants to them? And if this way be not thought so convenient, I know
   but one more, and that is, to pray to the saints to go to God, and beg
   of him, that he would be pleased to reveal to them our supplications
   and wants, that they may know what to pray to him for in our behalf;
   which is just such a wise course, as if a man should write a letter to
   his friend that cannot read, and in a postscript desire him, that as
   soon as he hath received it, he would carry it to one that can read,
   and entreat him to read it to him. So that which way soever we put the
   case, what course soever we take in this matter, it will be so far from
   seeming reasonable, that we shall have much ado, and must handle the
   business very tenderly to hinder it from appearing very ridiculous.

   Thus I have examined their chief pretences from Scripture, for the
   countenancing this doctrine and practice, and have shewn how little, or
   rather nothing at all, is there to be found for it; and that alone is
   reason enough against it, though there were nothing in Scripture
   against it, that there is nothing in Scripture for it: but I have
   already produced clear proof out of the New Testament, against it. And
   because they think the least show and probability from Scripture a good
   argument on their side, I will offer them a probable argument out of
   the Old Testament, upon which, though I will lay no absolute stress,
   yet I believe it would puzzle them, upon their principles, to give a
   clear answer to it; and it is from 2 Kings ii. 9. where Elijah just
   before he was taken up into heaven, says to Elisha, "Ask what I shall
   do for thee, before I be taken away from thee;" thereby intimating (as
   one would think) that then was the last opportunity of asking any thing
   of him: but if Elijah had understood the matter right (as the church of
   Rome does now) he should rather have directed him to have prayed to him
   when he was in heaven, where he would have a more powerful interest,
   and be in a better capacity to do him a kindness. For the reason the
   church of Rome gives, why they did not pray to the saints under the Old
   Testament (namely, because they were not then admitted into heaven),
   will not hold in the case of Elijah, who was taken up into heaven body
   and soul; and consequently, in as good circumstances to be prayed to as
   any of the saints and martyrs that have gone to heaven since.

   I should now have proceeded in the fifth and last place, to have shewn,
   that this practice is not only needless and useless, but very dangerous
   and impious, because contrary to the Christian religion, and greatly
   derogating from the merit and virtue of Christ's sacrifice, and from
   the honour of the only "mediator between God and men, Christ Jesus."
   And indeed how can we apply ourselves to any other mediators and
   intercessors with God in heaven for us, without a gross and apparent
   contempt of the "high priest of our profession, Jesus the Son of God?"
   As if we either distrusted his kindness and affection, or his power and
   interest in heaven, to obtain at God's hand all those blessings which
   we stand in need of. The apostle to the Hebrews tells us expressly,
   that "he is able to save to the utmost all those that come to God by
   him;" that is, who address their prayers and supplications to God in
   his name and mediation. But if we will choose other mediators for
   ourselves, of whom we are not sure that they can either hear or help
   us, we may fall short of that salvation, which the apostle tells us we
   are secure of by the mediation of Jesus Christ; "for he is able," &c.

   But this hath been shewn so abundantly in the former part of this
   discourse, and is so clearly consequent from the whole, that I shall
   here close my discourse upon the second proposition I laid down from
   the words of my text, viz. that "there is but one mediator between God
   and men, the man Christ Jesus."

   As to the third proposition contained in the text, viz. That this "one
   mediator Jesus Christ, gave himself a ransom for all," I have treated
   on that subject particularly on another occasion. [2]

   And as to the fourth and last proposition, viz. That the mediation or
   intercession of Jesus Christ is founded in his redemption of mankind;
   and because he gave himself a ransom for all, therefore he and he only
   is qualified to intercede for all men, in virtue of that sacrifice
   which he offered for the salvation of mankind; I judge nothing more
   needful to be added to what has fallen in concerning that subject, in
   my handling the second proposition, in this and the two former sermons.
     __________________________________________________________________

   [2] See Sermon XLVII. concerning the Sacrifice and Satisfaction of
   Christ, Vol. iii. p, 382.
     __________________________________________________________________

SERMON LXXIII.

   [Preached on Ascension-day, 1688.]

  THE GENERAL AND EFFECTUAL PUBLICATION OF THE GOSPEL BY THE APOSTLES.

   So then, after the Lord had spoken unto them, he was received up into
   heaven, and sat on the right hand of God. And they went forth and
   preached every where, the Lord working with them, and confirming the
   word with signs following.--Mark xvi. 19, 20.

   IN these words you have these two great points of Christian doctrine:

   I. Our Saviour's ascension into heaven, and exaltation at the right
   hand of God; "he was received up into heaven, and sat on the right hand
   of God."

   II. The effect or consequence of his ascension and exaltation, which
   was the general and effectual publication of the gospel; "they went
   forth, and preached every where, the Lord working with them, and
   confirming the word with signs following." And both these are very
   proper for this day; but I shall at this time handle the latter point,
   namely, the effect or consequence of our Saviour's ascension into
   heaven, and exaltation at the right hand of God; "they went forth, and
   preached every where, the Lord working with them, and confirming the
   word with signs following."

   And these words contain two things in them.

   I. The general publication of the gospel by the apostles; "They went
   forth and preached every where."

   II. The reason of the great efficacy and success of it; namely, the
   Divine and miraculous power which accompanied the preaching of it; "The
   Lord wrought with them, and confirmed the word with signs following."

   I. The general publication of the gospel by the apostles; "They went
   forth and preached every where." And, indeed, the industry of the
   apostles and the other disciples, in publishing the gospel, was almost
   incredible. What pains did they take! what hazard did they run! what
   difficulties and discouragements did they contend withal in this work!
   And yet their success was greater than their industry, and beyond all
   human expectation: as will appear, if we consider these five things.

   1. The vast spreading of the gospel in so short a space.

   2. The wonderful power and efficacy of it upon the lives and manners of
   men.

   3. The weakness and meanness of the instruments that were employed in
   this great work.

   4. The powerful opposition that was raised against it.

   5. The great discouragements to the embracing the profession of it. I
   shall speak briefly to each of these.

   1. The vast spreading of the gospel in so short a space. This is
   represented (Rev. xiv. 6.) by "an angel flying through the midst of
   heaven, and preaching the everlasting gospel to every nation and
   kindred, and tongue, and people." No sooner was the doctrine of the
   Christian religion published and made known to the world, but it was
   readily embraced by great numbers, almost in all places where it came.
   And, indeed, so it was foretold in the prophecies of the Old Testament.
   (Gen. xlix. 10.) "That when Shiloh (that is, the Messias) should come,
   to him should the gathering of the people be:" and (Isa. ii. 2.) that
   "in the last days the mountain of the Lord's house should be
   established in the top of the mountains, and be exalted above the
   hills, and that all nations should flow unto it." Isa. lx. 8. The
   prophet, speaking of men's ready submission to the gospel, and the
   great number of those that should come in upon the preaching of it,
   they are said "to fly as a cloud, and as the doves to the windows."

   So quick and strange a progress did this new doctrine and religion make
   in the world, that, in the space of about thirty years after our
   Saviour's death, it was not only diffused through the greatest part of
   the Roman empire, but had reached as far as Parthia and India. In which
   we see our Saviour's prediction fully verified, that, before the
   destruction of Jerusalem, the gospel should be preached in all the
   world: (Matt. xxiv. 14.) "This gospel of the kingdom shall be preached
   in all the world, for a witness unto all nations, and then shall the
   end come." But this is not all; men were not only brought into the
   profession of the gospel; but,

   2. This doctrine had likewise a wonderful power and efficacy upon the
   lives and manners of men. The generality of those that entertained the
   gospel, were obedient to it in word and deed, as the apostle tells us,
   concerning the Gentiles that were converted to Christianity. (Rom. xv.
   18.) Upon the change of their religion, followed also the change of
   their manners, of their former course of life. They that took upon them
   the profession of Christianity, "did thenceforth not walk as other
   gentiles did, in the lusts of the flesh, and according to the vicious
   course of the world; but did put off, concerning their former
   conversation, the old man which was corrupt, according to the deceitful
   lusts; and were renewed in the spirit of their mind, and did put on the
   new man, which after God was created in righteousness and true
   holiness." So strange an effect had the gospel upon the lives of the
   generality of the professors of it, that I remember Tertullian, in his
   apology to the Roman emperor and senate, challengeth them to instance
   in any one that bore the title of Christian, that was condemned as a
   thief, or a murderer, or a sacrilegious person; or that was guilty of
   any of those gross enormities, for which so many pagans were every day
   made examples of public justice, and punished and executed among them.

   And this certainly was a very admirable and happy effect, which the
   gospel had upon men, to work so great and sudden a change in the lives
   of those who entertained this doctrine, to take them quite off from
   those vicious practices which they had been brought up in and
   accustomed to; to change their spirits and the temper of their minds;
   and of lewd and dishonest, to make them sober and just, and "holy in
   all manner of conversation;" of proud and fierce, contentious and
   passionate, malicious and revengeful, to make them humble and meek,
   kind and tender-hearted, peaceable and charitable.

   And that the primitive Christians were generally good men, and of
   virtuous lives, is credible, because their religion did teach and
   oblige them to be such; which, though it be not effectual now, to make
   all the professors of it such, as it requires they should be; yet it
   was a very forcible argument then, in the circumstances in which the
   primitive Christians were: for Christianity was a hated and persecuted
   profession: no man could then have any inducement to embrace it, unless
   he were resolved to practise it, and live according to the rules of it;
   for it offered men no rewards and advantages in this world; but, on the
   contrary, threatened men with the greatest temporal inconveniences and
   sufferings; and it promised no happiness to men in the other world upon
   any other terms, than of denying "ungodliness and worldly lusts," and
   "of living soberly, righteously, and godly, in this present world."

   And besides this consideration, we have the best testimony in the world
   of their unblamable lives, viz. the testimony of their professed
   enemies, who did not persecute them for any personal crimes which they
   charged particular persons withal, but only for their religion,
   acknowledging them otherwise to be very innocent and good people.
   Particularly Pliny, in his letter to Trajan the emperor (who had given
   him in charge, to make particular inquiry concerning the Christians),
   gives this honourable report of them: "That there was no fault to be
   found in them, besides their obstinate refusal to sacrifice to the
   gods; that at their religious meetings it was an essential part of
   their worship to oblige themselves by a solemn sacrament, against
   murder, and theft, and adultery, and all manner of wickedness and
   vice." No Christian historian could have given a better character of
   them than this heathen writer does. But,

   3. The success of the gospel will appear yet more strange, if we
   consider the weakness and meanness of the instruments that were
   employed in this great work. A company of plain and illiterate men,
   most of them destitute of the advantages of education, went forth upon
   this great design, weak and unarmed, unassisted by any worldly
   interest, having no secular force and power on their side, to give
   countenance and authority to them; and this not only at their first
   setting out, but they remained under these disadvantages for three ages
   together.

   The first publishers of the Christian religion offered violence to no
   man; did not go about to compel any by force to entertain the doctrine
   which they preached, and to list themselves of their number: they were
   not attended with legions of armed men to dispose men for the reception
   of their doctrine, by plunder and free quarter, by violence and
   tortures: this modern method of conversion was not then thought of; nor
   did they go about to attempt and allure men to their way, by the
   promises of temporal rewards, and by the hopes of riches and honours;
   nor did they use any artificial insinuations of wit and eloquence to
   gain upon the minds of men, and steal their doctrines into them: but
   delivered themselves with the greatest plainness and simplicity; and
   without any studied ornaments of speech, or fine arts of persuasion,
   declared plainly to them the doctrine and miracles, the life, and
   death, and resurrection of Jesus Christ, promising life and immortality
   to them that did believe and obey his doctrine, and threatening eternal
   woe and misery in an other world to the despisers of it.

   And yet these contemptible instruments, notwithstanding all these
   disadvantages, did their work effectually, and, by the power of God
   going along with them, gained numbers every day to their religion, and
   in a short space drew the world after them.

   Nor did they only win over the common people, but also several persons
   considerable for their dignity, and eminent for their learning, who
   afterwards became zealous assertors of Christianity, and were not
   ashamed to be instructed in the saving knowledge of the gospel, by such
   mean and unlearned persons as the apostles were; for they saw something
   in them more Divine, and which carried with it a greater power and
   persuasion, than human learning and eloquence.

   4. We will consider the mighty opposition that was raised against the
   gospel. At its first appearance it could not be otherwise, but that it
   must meet with a great deal of difficulty and opposition, from the
   lusts and vices of men, which it did so plainly and so severely declare
   against, and likewise from the prejudices of men that had been brought
   up in a contrary religion; no prejudice being so strong as that which
   is founded in education; and of all the prejudices of education, none
   so obstinate and so hard to be removed, as those about religion, yea,
   though they be never so absurd and unreasonable: "Hath a nation changed
   their gods, which yet are no gods?" Men are very hardly brought off
   from the religion which they have been brought up in, how little ground
   and reason soever there be for it; the being trained up in it, and
   having a reverence for it implanted in them in their tender years,
   supplies all other defects.

   Had men been free and indifferent in religion, when Christianity first
   appeared in the world, and had they not had their minds prepossessed
   with other apprehensions of God and religion, and been inured to rites
   and superstitions of a quite different nature from the Christian
   religion; or had they at that time been weary of the superstitions of
   their idolatrous worship, and been inquiring after a better way of
   religion; then, indeed, the Christian religion had appeared with great
   advantage, and would in all probability have been entertained with a
   readiness of mind proportionable to the reasonableness of it. But this
   was not the case: when the doctrine of the gospel was first published
   in the world, the whole world, both Jews and gentiles, were violently
   prejudiced against it, and fixed in their several religions.

   The Jews indeed, in former times, had been very prone to relinquish the
   worship of the true God, and to fall into the heathen idolatry: but
   after God had punished them severely for that sin, by a long captivity,
   they continued ever after very strict and firm to the worship of the
   true God; and never were they more tenacious of their religion and law,
   than at that very time when our Saviour appeared in the world: and
   though he was foretold in their law, and most particularly described in
   the authentic books of their religion, the prophets of the Old
   Testament; yet, by reason of certain groundless traditions, which they
   had received from the interpreters of their law, that their Messias was
   to be a great temporal prince, they conceived an invincible prejudice
   against our Saviour, upon account of the mean circumstances in which he
   appeared; and upon this prejudice they rejected him, and put him to
   death, and persecuted his followers: and though their religion was much
   nearer to the Christian than any of the heathen idolatries; yet, upon
   this account, of our Saviour's mean appearance, they were much more
   averse to the entertainment of it, than the grossest idolaters among
   the nations.

   Not but that their prejudice also was very great; the common people
   being strongly addicted to the idolatry and superstitions of their
   several countries; and the wiser, and more learned (whom they called
   philosophers) were so puffed up with a conceit of their own knowledge
   and eloquence, that they despised the rudeness and simplicity of the
   apostles, and looked upon their doctrine of a crucified Saviour as
   ridiculous, and the story of his resurrection from the dead, as absurd
   and impossible. So St. Paul tells us, that "the cross of Christ was to
   the Jews a stumbling-block, and to the Greeks foolishness."

   But, besides the opposition which the gospel met withal, from the lusts
   and prejudices of men, the powers of the world did strongly combine
   against it. Among the Jews, the chief priests and rulers did, with all
   their force and malice, endeavour to stifle it in the birth, and to
   suppress it in its first rise; and several of the Roman emperors, who
   were then the great governors of the world, engaged all their
   authority, and their whole strength, for the extirpation of it, and
   raised such a storm of persecution against it, as swept away greater
   numbers of mankind than any famine, or plague, or war that ever was in
   the Roman empire: and yet this religion bore up against all this
   opposition, and made its way through all the resistance, that the lusts
   and prejudices of men, armed with the power and authority of the whole
   world, could make against it, And this brings me to the

   5. And last consideration I mentioned, the great discouragement that
   was given to the entrance of this religion.

   There was nothing left to invite and engage men to it, but the
   consideration of another world; for all the evils of this world
   threatened every one that took the profession of Christianity upon him.
   Whoever was known to be a Christian, was liable to reproach and ruin,
   to cruel mockings and scourgings, to banishment, or imprisonment and
   confiscation of estate; but these were slight and tolerable evils, in
   comparison of others that were commonly inflicted upon them; they were
   condemned to the mines, and to the lions, and all imaginable cruelties
   were exercised upon them; the most exquisite torments that could be
   devised, and death in all its fearful shapes was presented to them, to
   deter men from embracing this religion, and to tempt them to quit it:
   and yet they persisted in the profession of their religion, and for the
   sake of it did not only take joyfully the spoiling of their goods, but
   the most barbarous usage of their persons; and demeaned themselves, not
   only with patience and courage, but with exultation and triumph, under
   those tortures, which no man can hear or read of without horror; and
   they did not only bear up thus man fully for one brunt; but when these
   violent persecutions were renewed and repeated upon them, Christianity
   supported itself under all these daunting discouragements for almost
   three hundred years, and held out, till the very malice of their
   persecutors was out of breath, and their cruelty had tired itself.

   Nay, it did not only support itself, under all these oppositions, but
   grew and prospered, and the blood of martyrs became the seed of the
   church, and Christians sprang up faster, than any persecution could mow
   them down: for men by degrees became curious to inquire into the cause
   of such sufferings, and the reason of so much constancy and patience
   under them; and upon inquiry were satisfied, and became Christians
   themselves; and many times their very persecutors were ready to
   sacrifice their lives the next day, for that very cause for which but
   the day before they had put others to death.

   And it cannot here be reasonably objected, that Christians yielded up
   themselves to all these sufferings, upon the same account that some
   brave spirits among the heathen laid down their lives for their
   country; namely, out of a desire of fame, and to perpetuate their names
   in after ages; this, I say, cannot reasonably be said in this case;
   because these sufferers were not the great and ambitious spirits, the
   flower and select part of mankind, but the common people, and many of
   them of the tenderer sex and age, who have usually a greater sense of
   pain than of glory; and yet so were they animated by their religion,
   and transported beyond themselves, as not only to submit, but many
   times to offer themselves to those sufferings, by declaring themselves
   to be Christians, when no man accused them, and when they knew they
   should die, for making that profession; so that it is harder to justify
   their forwardness to suffer, than the sincerity of their sufferings.
   Besides that, nothing could be more foolish, and unreasonable, than for
   men to hope to get a name by suffering in a crowd, and to be
   particularly remembered to posterity, when they died in such
   multitudes, that no man knew the names of the greatest part of the
   sufferers.

   You see then how strongly the gospel prevailed, how soon this new
   religion overran the world, how suddenly it subdued the spirits, and
   changed the manners, of men; and by what mean and despicable
   instruments, to all human appearance, this great work was done; and
   how, in despite of all opposition and discouragements, it was carried
   on. Can any one of the false religions of the world pretend to have
   been propagated and established in such a manner, merely by their own
   force, and the evidence and power of truth upon the minds of men; and
   to have borne up and sustained themselves so long under such fierce
   assaults, as Christianity hath done?

   As for the religion of Mahomet, it is famously known to have been
   planted by force at first, and to have been maintained in the world by
   the same violent means. So that great impostor openly declares, that he
   "came not to plant his religion by miracles, but the sword."

   And as for the idolatries of the heathen, they came in upon the world
   by insensible degrees, and did not oppose the corruptions of men, but
   grew out of them; and being suited to the vicious temper and
   disposition of mankind, they easily gained upon their ignorance and
   superstition, by custom and example. They were just such a corruption
   of natural religion, in such times of darkness and ignorance, and by
   such insensible steps, as there hath been since, of the Christian
   religion in some parts of the world, which we all know. But no sooner
   did the light of the gospel shine out upon the world, but the idolatry
   and superstition of the heathen fell before it, like Dagon before the
   ark of God; and though it had the power of the world, and countenance
   of authority on its side, yet it was not able to maintain its ground;
   and no sooner was that prop taken away, which was the only support of
   it, but it presently sunk and vanished; it was not driven out of the
   world by violence and persecution, but upon the breaking in of so great
   a light, it silently withdrew, as being ashamed of itself: and when
   afterwards the Emperor Julian endeavoured to retrieve it, by his wit
   and authority, and used all imaginable arts and stratagems, to suppress
   and extinguish Christianity, he was able to effect neither; for the
   Christian religion kept its ground, and paganism, after it had made a
   little blaze, died with him.

   Now to what cause shall we ascribe this wonderful success and
   prevalency of the gospel in the world? there can but these two be
   imagined; the excellency of the Christian religion, and the power and
   presence of the Divine Spirit accompanying it.

   1. The excellency of the Christian religion, which, both in respect of
   the goodness of its precepts, and the assurance of its rewards, hath
   plainly the advantage of any religion, that ever yet appeared in the
   world. And this is a great advantage indeed: but by this alone it could
   never have been able to have broken through all that mighty opposition
   and resistance which was made against it; and therefore, that it might
   be able to encounter this with success,

   2. God was pleased to accompany the first preaching of it, with a
   mighty and sensible presence and power of his Spirit. And this brings
   me to the

   Second part of the text--the reason of the wonderful efficacy and
   success, which the apostles had in the preaching of the gospel; "the
   Lord wrought with them, and confirmed the word with signs following."
   Which words express to us that miraculous power of the Holy Ghost,
   which accompanied the first preaching of the gospel; by which I do not
   intend to exclude the inward operation of God's Holy Spirit upon the
   minds of men, secretly moving and inclining those to whom the gospel
   was preached to embrace and entertain it; which the Scripture elsewhere
   speaks frequently of, and may possibly be intended in the first of
   these expressions, "the Lord working with them;" and the lat ter may
   only be meant of the miraculous gifts of the Spirit, with regard to
   which God is said to "confirm the word with signs following," or
   accompanying it. But I rather think they are both in tended to express
   the same thing, and that the lat ter is only added by way of
   explication of the former, to shew more particularly how the Lord
   wrought with them; namely, by giving confirmation to their doctrine, by
   those miraculous gifts and powers of the Spirit, which they were
   endowed withal, "the Lord working with them, and confirming the word
   with signs following;" that is, with those miracles, which accompanied
   the first preaching of the gospel. For these words do plainly refer to
   the promise of the Spirit at the 17th verse; "and these signs shall
   follow them that believe;" which is the reason why they are here called
   "signs following;" that is, miracles which accompanied the word that
   was preached.

   And that this is the full meaning of this text, will appear by
   comparing it with one or two more, (Rom. xv. 18, 19.) where St. Paul,
   speaking of the things which Christ had wrought by him, to make the
   gentiles obedient to the gospel, he says, "they were done through
   mighty signs and wonders, by the power of the Spirit of God;" which is
   the same with that which is said here in the text, of "the Lord's
   working with the apostles, and confirming the word with signs
   following." So likewise (Heb. ii. 3, 4.) the apostle there tells us,
   that "the gospel which was first spoken by the Lord, was confirmed by
   them that heard him, God also bearing them witness, both with signs and
   wonders, and with divers miracles and gifts of the Holy Ghost." So that
   the great confirmation, which is said here to be given to the gospel,
   was by "the miraculous gifts of the Spirit," which were poured forth
   upon the apostles and primitive Christians.

   In speaking of which, I shall briefly do these two things:

   I. Give an account of the nature of these gifts, and of the use and end
   to which they served: and then shew, in the

   II. Second place, how the gospel was confirmed by them.

   I. For the nature of these gifts, and the use and end to which they
   were designed.

   They are those miraculous powers which, by the descent of the Holy
   Ghost, upon the day of Pentecost, the apostles were endowed withal, to
   qualify them to publish the gospel with more speed and success. Such
   was the gift of speaking divers languages, (and these two gifts were
   not necessarily united in the same person, for the apostle tells us,
   that some had the one, and some the other;) the gift of prophecy and
   foretelling things to come, which was always a sign of a person
   divinely inspired; the miraculous powers of healing diseases, of
   raising the dead, and of casting out devils; a power of inflicting
   corporal diseases, and punishments, upon scandalous and obstinate
   Christians, who would not submit to the apostles authority and
   government; which is in Scripture called, "a delivering up to Satan,
   for the destruction," or tormenting, "of the body, that the soul may be
   saved;" nay, in some cases, this power extended to the inflicting of
   death itself, as in the case of Ananias and Sapphira.

   Not that all these miraculous powers were given to every one of the
   apostles, or that they could exercise them at all times; some were
   bestowed upon one, and some upon another, according to God's good
   pleasure, and as was most expedient for the use and benefit of the
   church, and most subservient to those ends for which God gave them;
   only we find that all the apostles had the gift of tongues; and that
   the power of "casting out devils in the name of Christ," was common to
   every Christian, and continued in the church for a long time after the
   other gifts were ceased; as Tertul. Arnob. and Min. Felix do testify,
   even of their own times.

   But, II. I shall briefly shew how the gospel was confirmed by these
   miraculous gifts.

   Now, besides the particular uses and ends of those miraculous gifts (as
   the gift of tongues, did evidently serve for the more speedy planting
   and propagating of the Christian religion in the world; and the power
   of inflicting corporal punishments, in a miraculous manner, upon
   scandalous and disobedient Christians, did maintain the power and
   authority of the apostles, and was instead of an ordinary magistratical
   power, which Christians were destitute of, whilst the Roman empire
   continued heathen:) I say, besides the particular ends and uses of all
   these miraculous gifts, they did all in general, as they were miracles,
   serve for the confirmation of the gospel.

   The apostles delivered the doctrine of Christ, and were witnesses of
   his resurrection from the dead, "as the great miracle," whereby his
   doctrine was confirmed; now there was all the reason in the world to
   believe them, to whom God was pleased to give such a testimony from
   heaven; for who could make any doubt of the truth of their testimony,
   concerning the resurrection of Christ, who were enabled to raise others
   from the dead, and by many other wonderful things which they did, gave
   such clear testimony that "God was with them?"

   Never had any religion fewer worldly advantages to recommend it, and so
   little temporal countenance and assistance to carry it on; but what it
   wanted from men, it had from God; for "he gave witness to it with signs
   and wonders, and divers miracles, and gifts of the Holy Ghost." God
   seems on purpose to have stripped it of all secular advantages, that
   the Christian religion might be perfectly free from all suspicion of
   worldly interest and design, and that it might not owe its
   establishment in the world to the wisdom and contrivance of men, but to
   the arm and power of God.

   The inferences I shall at present make from this discourse shall be
   these:

   I. To give us satisfaction of the truth and divinity of the doctrine of
   the Christian religion, which hath had so eminent a confirmation given
   to it from heaven, and did at its first setting out so strangely
   prevail in the world, against all human probability; "not by might, nor
   by power; but by the Spirit of the Lord." .

   No man can well suppose a religion in circum stances of greater
   disadvantage, and, upon all human accounts, more unlikely to sustain
   and bear up it self, than the Christian religion was, The first
   appearance of it was so mean, and its beginnings so small, that no man
   but would have thought it would presently have come to nothing; and no
   other account can be given of the strange success and prevalency of it,
   but that "it was of God," and therefore it could not be overthrown.

   II. This discourse may likewise satisfy us of the reason why this
   miraculous power, which accompanied the gospel at first, is now ceased;
   because there is not the like reason and necessity for it, which there
   was at first.

   It was highly necessary then, to introduce the Christian religion into
   the world, and to be a sensible evidence to men of the divinity of that
   new doctrine which was preached to them; but now that the gospel is
   generally entertained, there is not the same reason why this miraculous
   power should still be continued. Acquisito fine, cessant media ad
   finem, when the end is once obtained, the means cease; and the wise
   God, who is never wanting in what is necessary, does not use to be
   lavish in that which is superfluous. Now that the Christian religion
   hath got firm footing in the world, God leaves it to be propagated and
   advanced by its own rational force, upon the minds of men: now that the
   prejudices of education in a contrary religion are removed, and the
   powers of the world are reconciled to Christianity; there is no need of
   such violent and extraordinary means for the continuance of it: now
   that it stands upon equal advantages with other religions; God hath
   left it to be carried on, in more human and ordinary ways, and such as
   are more level and accommodate to the nature of man.

   That miracles are long since ceased, is acknowledged by the fathers,
   who lived an age or two after the ceasing of them; particularly by St.
   Chrysostom, who gives the same reason for it which I have just now
   assigned. But the church of Rome would still bear us in hand, that this
   miraculous power does still continue in their church, and, according to
   Bellarmine, must always continue; because he makes it an inseparable
   property and mark of the true church.

   But we pretend to no such power, nor have we any reason so to do;
   because all the doctrines of our religion are the ancient doctrines of
   Christianity, delivered by our Saviour, and by his apostles published
   to the world; and these are sufficiently confirmed already, by the
   miracles which our Saviour and his apostles wrought in the primitive
   times of Christianity. But the church of Rome hath great occasion and
   need of new miracles, to confirm their new doctrines; and therefore, as
   they have reason, they usually apply them to the confirmation of their
   new doctrines; some to confirm purgatory, and to give countenance to
   indulgences; others to encourage the worship of the blessed Virgin, and
   the saints; others to confirm that which all the miracles in the world
   are not sufficient to confirm I mean the doctrine of
   transubstantiation; which, because it overthrows the certainty of
   sense, is, in the nature of it, peculiarly incapable of being confirmed
   by a miracle.

   III. and lastly, The consideration of what has been said, does justly
   upbraid us, that this religion, which was so powerful at first, and
   hath such characters of divinity upon it, coming down to us confirmed
   by so many miracles, should yet have so. little effect upon most of us
   who call ourselves Christians.

   We have all the advantages of the Christian religion, having* been
   educated and brought up in it; and yet it hath less effect upon us,
   than it had upon those whose minds were prejudiced, and whose manners
   were depraved, by the principles of a false religion: for those who
   were reduced from paganism to Christianity, did on a sudden become
   better men, and were more holy and virtuous in their lives, than the
   greatest part of us, who have been instructed and trained up all our
   lives in the doctrine of Christianity.

   The true reason of which is, that many of us are Christians upon the
   same account that they were at first heathens; because it was the
   religion of their country, and they were born and bred up in it. But
   Christianity was the religion of their choice, and there were no
   motives to persuade them to the profession of that religion, but what
   were as powerful to oblige them to the practice of it. Let us also be
   Christians, not only by custom, but by choice; and then we shall live
   according to our religion.

   He that takes up a religion for any other reason than to obey and
   practise it, does not choose a religion, but only counterfeits the
   choice of it. We have, beyond comparison, the best and most reason able
   religion in the world; a religion that hath the greatest evidence of
   its truth, that contains the best precepts, and gives men the greatest
   assurance of a future happiness, and directs them to the surest way of
   attaining it. Now the better our religion is, the worse are we, if we
   be not made good by it. The philosophy of the heathen made some
   virtuous: and there were many eminent saints under the imperfection of
   the Jewish institution. What degrees then of holiness and virtue may be
   expected from us, upon whom the glorious light of the gospel shineth so
   brightly!

   I will conclude all with the words of the apostle: (Heb. ii. 1, 2, 3,
   4.) "Therefore we ought to give the more earnest heed to the things
   which we have heard, lest at any time we should let them slip. For if
   the word spoken by angel's was steadfast, and every transgression and
   disobedience receive a just recompence of reward: how shall we escape,
   if we neglect so great salvation, which at the first began to be spoken
   by the Lord, and was confirmed unto us by them that heard him: God also
   bearing them witness, both with signs and wonders, and with divers
   miracles, and gifts of the Holy Ghost, according to his own will?"
     __________________________________________________________________

SERMON LXXIV.

   [Preached on the feast of St. Michael.]

  THE NATURE, OFFICE, AND EMPLOYMENT OF GOOD ANGELS.

   Are they not all ministering spirits, sent forth to minister for them
   who shall be heirs of salvation?--Heb. i. 14.

   THIS is spoken of good angels, whose existence, as well as that of evil
   spirits, the Scriptures, both of the Old and New Testament, do every
   where take for granted, no less than they do the being of God, and the
   immortality of the soul. And well they may, since they are all founded
   upon the general consent of all ages, derived down to us from the first
   spring and original of mankind; of which general consent and tradition,
   it is one of the hardest things in the world to assign any good reason,
   if the things themselves were not true. Therefore I shall not go about
   to force my way into this argument concerning the existence of spirits,
   and beings distinct from matter, by dint of dispute (which perhaps
   would neither be so proper, nor so profitable for this assembly), but
   shall take the thing as I find it received by a general consent of
   mankind. And so the books of Divine revelation do; nor was there reason
   to proceed in any other method, than to suppose these things, and take
   them for granted, as generally assented to by mankind, without either
   asserting them for new discoveries, or attempting to prove what was so
   universally believed. The Scriptures indeed have more particularly
   declared the nature of these spirits, as also their order and
   employment; as in the words which I have read to you, where the office
   and employment of good angels is more particularly discovered; "Are
   they not all (says the text) ministering spirits, sent forth to
   minister for them who shall be heirs of salvation?"

   The author of this Epistle to the Hebrews having had occasion, in
   comparing the two dispensations of the law and the gospel, to speak of
   the angels, by whose ministry the law was given, did not think fit to
   entertain those to whom he wrote with any nice and curious speculations
   (for school divinity was not then in fashion) about the nature and
   order of angels; but tells us, what it concerns us more to know,
   namely, what their office and employment is in regard to us. Concerning
   their nature, he only tells us, that they are spirits; as to their
   office and employment, he says, in general, that they are "ministering
   spirits;" that is, that they stand before God to attend upon him, ready
   to receive his commands, and to execute his pleasure; more
   particularly, that they are upon occasion appointed and set forth by
   God to minister on the behalf, and to do good offices "for them that
   shall be heirs of salvation." Which last words are a description of
   pious and good men, such as had sincerely embraced the Christian
   religion, and were thereby become the children of God, and heirs of
   eternal salvation. So that these words are a brief summary of the
   doctrine of good angels, and of what the Scripture has thought fit to
   reveal to us concerning them: which may be referred to these three
   heads:

   First, Their nature; "Are they not spirits?"

   Secondly, Their general office and employment; "Are they not
   ministering spirits?"

   Thirdly, Their special office and employment, in regard to good men;
   "they are sent forth to minister for them (that is, in their behalf,
   and for their benefit) who shall be heirs of salvation."

   And this is as much as is necessary for us to know concerning them; and
   all this is very agreeable to the general apprehension of mankind; but
   the Scripture hath very much cleared and confirmed to us, that which
   was more obscure and less certain before. I shall briefly explain and
   illustrate these three heads, and then draw some useful inferences from
   the whole.

   First, For their nature, they are spirits. This is universally agreed
   by all that acknowledge such an order of beings, that they are spirits:
   but whether they are pure spirits, divested of matter, and all kind of
   corporeal vehicle (as the philosophers term it), hath been a great
   controversy, but I think of no great moment and consequence. Not only
   the ancient philosophers, but some of the ancient Christian fathers,
   did believe angels to be clothed with some kind of bodies, consisting
   of the purest and finest matter; which they call ethereal. And this
   opinion seems to be grounded upon a pious belief, that it is the
   peculiar excellency and prerogative of the Divine nature, to be a pure
   and simple spirit, wholly separate from matter: but the more current
   opinion of the Christian church (especially of latter times) hath been,
   that angels are mere and pure spirits, without any thing that is
   material and corporeal belonging to them; but yet so, that they have
   power to assume thin and airy bodies, and can when they please appear
   in human shape, as they are frequently in Scripture said to have done.
   And this seems most agreeable to the Scripture account of them; though
   I think it is no necessary article of faith, either to believe that
   they are clothed with some kind of bodies, or that they are wholly
   divested of matter.

   But however this be, they are described in Scripture to be endowed with
   great excellences and perfections; they are said to excel in strength,
   (Psal. ciii. 20.) and in knowledge and wisdom. Hence are those
   expressions of being "as an angel of God to discern good and bad," (2
   Sam. xiv. 17.) "Wise, according to the wisdom of an angel," (ver. 20.)
   To be of great activity and swiftness in their motions; hence it is
   that they are represented in Scripture, as "full of wings:" and to
   excel in purity and holiness; hence is that title given them in
   Scripture, of "the holy angels." This is the sum of what the Scripture
   hath in several places delivered to us, concerning the nature and
   properties of good angels; and beyond this, all our knowledge of them
   is mere conjecture and uncertainty; and the nice speculations
   concerning them, idle and wanton curiosities. Indeed the Scripture
   gives sufficient intimation of several ranks and orders among them, by
   calling Michael an archangel, and chief prince, and by distinguishing
   them by the names of principalities, and powers, and thrones, and
   dominions: but what the difference of these names imports, though some
   have attempted to explain, yet I do not find that they have discovered
   any thing to us, besides their own ignorance and arrogance, in
   pretending to be wise above what is written; "intruding into those
   things which they have not seen, being vainly puffed up in their
   fleshly minds;" as the apostle censures some in his time.

   Secondly, We have here their general office and employment; they are
   "ministering spirits;" they are (as I may say) domestic servants, and
   constant attendants upon that great and glorious King, whose throne is
   in the heavens, and whose kingdom ruleth over all; they stand
   continually before him, to be hold his face, expecting his commands,
   and in a constant readiness to do his will; for though the omnipotence
   of God, and his perfect power of acting, be such, that he can do all
   things immediately by himself, "whatever he pleaseth in heaven and in
   earth;" can govern the world, and steer the affairs of it, and turn
   them which way he thinks best, by the least nod and beck of his will,
   without any instruments or ministers of his pleasure; yet his wisdom
   and goodness has thought fit to honour his creatures, especially this
   higher and more perfect rank of beings, with his commands; and to make
   them, according to their several degrees and capacities, the ordinary
   ministers of his affairs, in the rule and government of this inferior
   world; and this not for his own ease (for to infinite power no thing
   can be difficult or troublesome) but for their happiness; and he
   therefore employs them in his work and service, that they may be
   capable of his favour and rewards.

   And that the angels of God are the great ministers of his providence
   here in the world, hath not only been the constant tradition of all
   ages, but is very frequently and plainly asserted in Scripture. In the
   Old Testament we often read that God employed his angels to be the
   messengers of his will and pleasure to men; and to carry good tidings
   and comfortable news to them upon several occasions: as, to Abraham, to
   foretel the miraculous birth of his son Isaac; and afterwards to rescue
   him from being sacrificed: to Jacob, when lie was so afraid of his
   brother Esau: to Manoah and his wife, to foretel the birth of Sampson,
   the great deliverer of Israel from the Philistines: and upon that great
   occasion of bringing the people of Israel out of Egypt, and conducting
   them through the wilderness, he sent a great and mighty angel (called
   "the angel of his presence") to go before them, and guide them in their
   way: and the apostle tells us, that "the law was delivered to them upon
   Mount Sinai by the disposition of angels."

   On the other hand, God frequently made them the messengers of his
   wrath, and instruments of his vengeance. Thus he sent them to foretel,
   and to execute, that terrible destruction upon Sodom and Gomorrha. And
   he sent a destroying angel to brandish his sword in a visible manner
   over Jerusalem, and to smite them with the pestilence for David's sin
   in numbering the people. And by the ministry of an angel he slew, in
   the camp of the Assyrians, in one night, a hundred and eighty-five
   thousand. And, (Acts xii. 23,) it is said, that "the angel of the Lord
   smote Herod" for receiving the blasphemous acclamations of the people.

   Nay, the angels shall be the instruments and executioners of God's
   vengeance upon the wicked at the judgment of the great day. So the
   judge himself tells us: (Matt. xiii. 49, 50.) "So shall it be at the
   end of the world; the angels shall come forth and sever the wicked from
   among the just, and shall cast them into the furnace of fire: there
   shall be wailing and gnashing of teeth."

   And that particular angels do preside over empires and kingdoms, and
   sway the weighty affairs of them; and by a secret and invisible hand
   manage and bring about great changes and revolutions, both Jews and
   Christians have collected, with great probability and consent, from
   Daniel x. where there is mention made of the prince of the kingdom of
   Persia withstanding the angel that was sent to Daniel, and of Michael,
   a chief prince, assisting him. And of this ministry of angels, in the
   government of kingdoms, Clemens Alexandrinus speaks, as of a thing out
   of all controversy. I proceed to the

   Third thing which I principally intended, and seems to be chiefly
   designed in the text; and this is the special office and employment of
   good angels in regard to good men; and for this the apostle expressly
   tells us, that "they are sent forth to minister for them (that is, in
   their behalf and for their benefit) who shall be heirs of salvation."
   In which words there are three things very considerable for our
   instruction and comfort.

   1. Their particular designation and appointment for this employment,
   expressed in these words, "sent forth," apostello'menoi, as if they
   were particularly commissioned and appointed by God for this very end.
   God himself doth superintend all affairs, and by his particular
   designation and command, the angels do fulfil his word, and execute the
   pleasure of his good-will towards us. Hence it is so frequently said in
   Scripture that God sent his angel to such or such a person for such and
   such purposes.

   2. You have here the general end of their employment--for good men;
   they are sent forth on our behalf, and for our benefit; to take care of
   us and protect us, to succour and comfort, to direct and assist, to
   rescue and deliver us.

   3. Here is the more special end of their employment, in regard to good
   men, intended in those words, "for them who shall be heirs of
   salvation;" hereby signifying, that the angels are employed about good
   men, with regard more particularly to their eternal happiness, and for
   the conducting and furthering of the great affair of their everlasting
   salvation. This certainly is our greatest concernment; and therefore
   they have a more particular charge and care of us in regard to this.

   It was a common opinion among the heathen, and a constant and firmly
   believed tradition among the Jews (the Sadducees only excepted, who did
   not believe there were angels or spirits), that every man, at least
   every good man, had a guardian an gel appointed him by God to take a
   special care of him and his concernments, both spiritual and temporal;
   to guard him from dangers, to direct and prosper him in his way, and to
   comfort and deliver him in his affliction and distress. And, therefore,
   we find among the Jewish prayers, used by them at this day, a
   particular prayer, wherein they request of God, "to command the angels
   who have the care of human affairs, to help and assist, to preserve and
   deliver them." But especially they believed good angels, in their
   attendance upon good men, to be very active and diligent to incline
   them to good, and to encourage them therein, by holy emotions and
   suggestions, by secret comfort and assistances, and by opposing evil
   spirits, and defending us against their assaults and by countermining
   their malicious designs and attempts upon us. And accordingly we find,
   that the best men among the Jews did steadfastly believe, if not the
   particular guardianship of angels, and that every good man had his
   particular angel assigned to him by God, to take the particular charge
   of him; yet the common ministry of good angels about good men, and
   their more especial care of particular persons, upon particular and
   great occasions, to protect them from temporal evils, and to promote
   and prosper their temporal affairs and concernments.

   Of this, Abraham, the father of the faithful, and the friend of God,
   was most firmly persuaded (at least in matters of great moment and
   concernment to us), as appears by his discourse with his steward, when
   he was sending him to treat of a match for his son: (Gen. xxiv. 40.)
   "The Lord (says he) before whom I walk, will send his angel with thee,
   and prosper thy way." And David, the "man after God's own heart," does
   more than once declare his confident belief of the watchful care and
   ministry of angels about good men: (Psal. xxxiv. 7.) "The angel of the
   Lord incampeth about them that fear him, and delivereth them." And,
   (Psal. xci. 11, 12.) speaking of the good man, who putteth his trust
   and confidence in God, he tells him, for his comfort and security, that
   the holy angels have a particular charge of him to preserve him from
   all the mischiefs and dangers to which he is exposed: "he shall give
   his angels charge over thee, to keep thee in all thy ways; they shall
   bear thee up in their hands, lest thou dash thy foot against a stone."

   So that, according to the persuasion of those two excellent persons,
   and of greatest renown for piety in all the Old Testament, very much of
   the safety and the success of good men, even in their temporal
   concernments, is to be ascribed to the vigilant care and protection of
   good angels. And though this be seldom visible and sensible to us, yet
   we have great reason, upon so great testimonies, to assent to the truth
   of it. And there is no reason, I think, to doubt, but that God's care
   extends now to Christians as well as it did to the Jews; and that the
   an gels have as much kindness for us, as they had for the Jews; and
   there is no reason to think, that the angels are now either dead or
   idle.

   Our Saviour tells us, that they cannot die; and our reason tells us,
   that a pure spirit is an active principle; and the Scripture represents
   angels as all flame and wings. Evil spirits are believed by Christians
   to be as active now to all purposes of harm and mischief as ever: and
   why should any man imagine, that good spirits are not as intent and
   busy to do good? The apostle, I am sure, tells us in the text, that the
   angels in common (all of them) do employ their service about us, and
   wait to do good offices to us; "Are they not all (says he) ministering
   spirits, sent forth to minister for them that shall be heirs of
   salvation?"

   And our Saviour (Matt. xviii. 10.) seems to approve and confirm the
   tradition of the Jews, concerning particular guardian angels belonging
   to every one that believed in him; that is, to every Christian; "Take
   heed (says he) that ye despise not one of these little ones; for I say
   unto you, that in heaven their angels always behold the face of my
   Father which is in heaven." And this seems likewise to have been a
   received opinion among the first Christians; for we find (Acts xii.
   15.) that when Peter was miraculously released out of prison by an
   angel, and came to the house where the Christians were assembled to
   pray for him, and one told them that Peter was at the door, they said
   it was his angel, thinking that he himself was fast in prison: for
   which saying there could be no reason, had there not been a current
   opinion among them of guardian angels.

   And because the providence of God is more peculiarly concerned in
   conducting men to eternal happiness; it is very credible, that God
   should more especially ordain the ministry of angels about good men,
   for the furtherance of their salvation. And so the apostle tells us in
   the text; "Are they not all ministering spirits, sent forth to minister
   for them that shall be heirs of salvation?" Nay, our Saviour, in that
   remarkable place I mentioned before, (Matt. xviii. 10.) seems to
   intimate, that angels, of a higher rank and quality, are assigned
   guardians and guides to those that believed on him; "but I say unto
   you, that in heaven their angels do always behold the face of my
   Father, which is in heaven:" an allusion to the manner of earthly
   kings, upon whom not all their servants, but the chief of the nobility
   do more immediately attend, and stand continually in their presence;
   for "to behold the face of the king," and "to stand in his presence,"
   are phrases used in Scripture to signify immediate attendance upon his
   person. So that by this manner of expression, our Saviour doth most
   significantly intimate, in what esteem good men are with God, whose
   care and protection he commits to the chief of the angels, to those who
   are nearest to him, and in highest favour and honour with him; as if he
   had said, their angels are not of the ordinary rank, but such as are
   admitted to a more immediate attendance, upon the great King and
   Governor of the world.

   And no doubt it is for no mean end, that such high and glorious spirits
   are employed about us; it is chiefly for the furtherance of our
   salvation; for the purchasing whereof, the Son of God himself, "whom
   all angels of heaven worship," came down from heaven, and appeared and
   suffered in our nature, that we may one day "be made like to the an
   gels," and dwell where they are, and may "continually behold the face
   of our Father which is in heaven," as they do. And in order to this
   end, it is very probable, that good angels are ready to do good
   offices, just contrary to those of evil spirits; that is, to employ
   their best diligence and endeavour for the salvation of men; and that
   they are very sedulous and officious to restrain and pull them back
   from sin, and to excite and solicit them to that which is good; and, in
   a word, to do all they can to help for ward the repentance and
   conversion of sinners. And this may reasonably be collected from that
   passage of our Saviour, (Luke xv. 10.) where he tells us, that "there
   is joy in the presence of the angels of God, over one sinner that
   repenteth." And if they be so glad of the repentance of a sinner; we
   may easily imagine how forward they are to further and promote so good
   a work. And when sinners are brought to repentance, we have no reason
   to doubt, but that the angels are as ready to assist their progress in
   goodness.

   It hath been a general, and, I think, not ill-grounded opinion, both of
   the Jews and heathens, that good angels are more especially present
   with us, and observant of us, and assistant to us, in the performance
   of all acts of religion; that they are particularly present at our
   prayers; and therefore the Jews speak of a particular angel for this
   purpose, whom they call "the angel of prayer;" that they observe our
   vows, and our breach or performance of them. So Solomon seems to
   intimate: (Eccl. v. 4, 6.) "When thou vowest a vow unto God, defer not
   to pay it; for he hath no pleasure in fools; pay that which thou hast
   vowed: suffer not thy mouth to cause thy flesh to sin;" that is, do not
   entangle thy life with a rash vow, which the frailty of human nature
   may make thee afterwards to break; "neither say thou before the angel,
   that it was an error;" that is, do not in the presence of the angel who
   attends upon thee, and observes thee, betray thine own error and
   rashness. This I take to be the meaning of this difficult passage, "let
   not thy mouth cause thy flesh to sin; neither say thou before the
   angel, that it was an error."

   But the angels are yet more particularly present in the places, and at
   the times, of God's public worship. The placing of the cherubims in
   "the holy of holies," seems to signify the presence of the angels in
   our most religious addresses to God. And Plutarch says, that "the
   angels are the overseers of Divine service." And therefore we ought to
   behave ourselves with all modesty, reverence, and decency in the
   worship of God, out of regard to the angels who are there present, and
   observe our carriage and behaviour. And to this the apostle plainly
   hath respect in that place, which by interpreters hath been thought so
   difficult, (1 Cor. xi. 13.) where he says, "that for this cause," in
   the assemblies of Christians for the worship of God, "the woman ought
   to have a veil upon her head," in token of subjection to her husband,
   "because of the angels:" that is, to be decently and modestly attired
   in the church, because of the presence of the holy angels; before whom
   we should compose ourselves to the greatest external gravity and
   reverence, which the angels behold and observe, but cannot penetrate
   into the inward devotion of our minds, which God only can do; and
   therefore with regard to him who sees our hearts, we should more
   particularly compose our minds to the greatest sincerity and
   seriousness in our devotion. Which I would to God we would all duly
   consider, all the while we are exercised in the worship of God, who
   chiefly regards our hearts. But we ought likewise to be very careful of
   our external behaviour, with a particular regard to the angels, who are
   present there, to see and observe the outward decency and reverence of
   our carriage and deportment: of which we are very careful in the
   presence even of an earthly prince, when he either speaks to us, or we
   make any address to him. And surely much more ought we to be so, when
   we are in the immediate presence of God, and of his holy angels, every
   one of whom is a much greater prince, and of greater power, than any of
   the princes of this world. But how little is this considered (I speak
   to our shame), and by how few among us!

   And as angels are helpful to good men, in working out of their
   salvation throughout the course of their lives; so at the hour of death
   they stand by them, to comfort them and assist them in that needful and
   dismal time, in that last and great conflict of frail mortality with
   death and the powers of darkness; to receive their expiring spirits
   into their charge, and to conduct them safely into the mansions of the
   blessed. And to this purpose also the Jews had a tradition, that the
   angels wait upon good men at their death, to convey their souls into
   paradise: which is very much countenanced by our Saviour in the parable
   of the rich man and Lazarus, (Luke xvi. 22.) where it is said, "that
   when "Lazarus died, he was carried by the angels into Abraham's bosom."

   Nay, that the angels have some charge and care of the bodies of good
   men after death, may not improbably be gathered from that passage in
   St. Jude, (ver. 9.) where Michael the archangel is said to have
   contended with the devil, about the body of Moses. What the ground of
   this controversy betwixt them was, may be most probably explained, by a
   passage, (Deut. xxxiv. 6.) where it is said, "that God took particular
   care," probably by an angel, "concerning the burying of Moses in a
   certain valley;" and it is added, "but no man knoweth of his sepulchre
   unto this day." The devil, it seems, had a fair prospect of laying a
   foundation for idolatry in the worship of Moses after his death; if he
   could have gotten the disposal of his body, to have buried it in some
   known and public place. And no doubt it would have gratified him not a
   little, to have made him, who was so declared an enemy to idolatry all
   his life, an occasion of it after his death. But this God thought fit
   to prevent, in pity to the people of Israel, whom he saw upon all
   occasions so prone to idolatry; and for that reason committed it to the
   charge of Michael the archangel, to bury his body secretly; and this
   was the thing which Michael the archangel contended with the devil
   about.

   But before I pass from this, I cannot but take notice of one memorable
   circumstance in this contest, mentioned likewise by St. Jude, in these
   words, "yet Michael the archangel, when contending with the devil, he
   disputed about the body of Moses, durst not bring against him a railing
   accusation." His duty restrained him from it, and probably his
   discretion too: as he durst not offend God, in doing a thing so much
   beneath the dignity and perfection of his nature; so he could not but
   think, that the devil would have been too hard for him at railing; a
   thing to which, as the angels have no disposition, so I believe that
   they have no talent, no faculty at it. The cool consideration whereof
   should make all men especially those who call themselves divines, and
   especially in controversies about religion, ashamed and afraid of this
   manner of disputing; since Michael the archangel, even when he disputed
   with the devil, "durst not bring against him a railing accusation."

   But to proceed: this we are sure of, that the angels shall be the great
   ministers and instruments of the resurrection of our bodies, and the
   re-union of them to our souls: for so our blessed Saviour has told us,
   (Matt. xxiv. 30, 31.) that "when the Son of man shall come in the
   clouds of heaven with power and great glory, he shall send his angels
   to gather the elect from the four winds, from one end of heaven to the
   other."

   Thus I have as briefly as I could, and so far as the Scripture hath
   gone before us to give us light in this matter, endeavoured to shew the
   several ways wherein good angels do minister in behalf of "them who
   shall be heirs of salvation." All that now remains, is to draw some
   inferences from this discourse, and so I shall conclude.

   First, What hath been said upon this argument, and so abundantly proved
   from Scripture, may serve to establish us in the belief of this truth,
   and to awaken us to a due consideration of it. That the angels are
   invisible to us, and that we are seldom sensible of their presence, and
   the good offices they do us, is no sufficient reason against the truth
   and reality of the thing, if by other arguments we are convinced of it.
   For by the same reason we may almost as well call in question the
   existence of God, and of our own souls; neither of which do fall under
   the notice of our senses; and yet by other arguments we are
   sufficiently convinced of them both. So in this case, the general
   consent and tradition of mankind, concerning the existence of angels,
   and their ministry about us, especially being confirmed to us, by clear
   and express testimony of Holy Scripture, ought to be abundant evidence
   to us, when we consider that so general a consent must have a
   proportionable cause; which can be no other but a general tradition
   grounded at first upon revelation, and derived down to all succeeding
   ages, from the first spring and original of mankind; and since
   confirmed by manifold revelations of God, both in the Old and New
   Testament.

   But yet I am sensible, that all this is no conviction to the perverse
   and contentious. Men will not believe even the evidence of sense
   itself, when they are strongly prepossessed and prejudiced to the
   contrary: for do we not see great numbers of men, even so many as have
   the face to call themselves the catholic church, that can make a shift,
   when they have a mind, either to believe or disbelieve things contrary
   to the plainest evidence of their senses? All that I shall say farther
   about this matter, is, that this doctrine of angels is not a peculiar
   doctrine either of the Jewish or Christian religion, but the general
   doctrine of all religions that ever were; and therefore cannot be
   objected against by any but the atheists.

   And yet, after all, I know not whence it comes to pass, that this great
   truth, which is so comfortable to mankind, is so very little considered
   by us. Per haps the corruption of so great a part of the Christian
   church, in the point of the worship of angels, may have run us so far
   into the other extreme, as scarcely to acknowledge any benefit we
   receive by them. But surely we may believe they do us good, without any
   obligation to pray to them; and may own them as the ministers of God's
   providence, without making them the objects of our worship.

   I confess it seems to me a very odd thing, that the power of the devil,
   and his influence upon men, and the particular vigilancy and activity
   of evil spirits to tempt us to sin, should be so readily owned, and so
   sensibly talked of among Christians; and yet the assistance of good
   angels should be so little taken notice of and considered by us. The
   Scripture speaks plainly of both, and the reasons of believing both are
   equal: for God forbid but that good angels should be as officious and
   forward to do us good, as the devil and his angels are malicious and
   busy to do us mischief. And indeed, it would be very hard with mankind,
   if we had not as much reason to hope for the assistance and protection
   of good spirits, as we have cause to fear the malice and fury of the
   bad. Good angels are certainly as powerful, and have as strong a
   propension and inclination to do us good, as the devil has to do harm;
   and the number of good angels is probably much greater than of evil
   spirits. The biggest numbers that are used in Scripture, are applied to
   good angels; (Dan. vii. 10.) it is said of the angels about God's
   throne, that "thousand thou sands ministered unto him, and ten thousand
   times ten thousand stood before him," And (Revelation v. 11.) the
   number of them is said to be "ten thousand times ten thousand, and
   thousands of thou sands." And the apostle to the Hebrews, (chap. xii.
   22.) calls them "an innumerable company of angels."

   What then should be the reason, that men should be so apt to own the
   snares and temptations, which the devil lays before us, in all our
   ways; but take so little notice of the attendance and good offices done
   to us by good spirits? I can imagine but these two reasons, and I am
   sorry I can find no better; that we are more mindful of injuries than
   of benefits; and are glad to take in others for the excuse of our
   faults, but are loath any should come in for a share in the good that
   is done by us. And yet methinks it should be a very comfortable
   consideration to us, against the enmity and cunning of the devil, and
   his angels; that the holy angels of God are as intent and industrious
   to do us good, and to help forward our salvation, as evil spirits can
   be to work our ruin and destroy us.

   Secondly, We should with great thankfulness acknowledge the great
   goodness of God to us, who takes such care of us, as to appoint his
   angels, and to give them particular commission and charge concerning
   us, to protect and assist us in all our ways, and especially to promote
   the great concernment of our eternal happiness: and that, not only some
   particular and inferior spirits, but the chief ministers of this great
   King of the world, those that "stand in his presence, and behold his
   face;" and not a few of these, but the whole order of them are employed
   about us. So the apostle seems to say, by the question which he puts in
   the text, "are they not all ministering spirits, sent forth to
   minister?" that is, all at one time or other. And though they be
   principally appointed to minister to us, in order to our salvation; yet
   we have no reason to doubt but God employs them many times for our
   temporal safety, and makes use of them more especially in those great
   revolutions, in which his cause and religion are more immediately
   concerned.

   In such a case, it is not at all incredible, that God should give his
   angels a particular charge concerning those that fight his battles; to
   pitch about their camps, and secretly to assist them against their
   enemies, and to ward off and put by many dangerous blows and thrusts
   which are made at them, and wonderfully to preserve them, when the
   instruments of death fly about them, and do execution on every side of
   them. To what can we ascribe such and so many remarkable deliverances
   of a person upon whom so much depends; but either to the immediate hand
   of God, or to the ministry of angels? And where God is provided so
   abundantly with such powerful beings and ministers of his will; though
   they may be invisible to us, yet there is great reason to believe, that
   he very seldom works with out them.

   And now what an astonishing regard is this, which the great God is
   pleased to have for the sons of men, that he should make the whole
   creation serviceable to us; not only the visible creation, for the
   support of our bodies, and the diversion of our minds; but even the
   noblest of all his creatures, the great and glorious inhabitants of the
   invisible world, mightily surpassing us mortal men, in the simplicity
   and purity of their nature, in the quickness and largeness of their
   understandings, and in their power and vigour of acting; I say, that
   God should give these excellent and glorious beings the charge over us,
   and send them forth to minister to us, for the safeguard of our
   persons, for the success of our affairs, and for the security and
   furtherance of our eternal salvation! "Lord what is man, that thou art
   thus mindful of him," that when "thou madest him lower than the angels,
   thou shouldest yet make the angels to minister unto him!"

   Thirdly, If the angels have the particular charge of good men, we
   should take heed how we despise, or be any way injurious to them: for
   how despicable soever they may appear to us, they are certainly very
   dear to God; since he deems them so considerable, as to employ his
   chief ministers about them, and to commit the charge of them to those,
   who, by their office, do more immediately attend upon himself. This is
   our Saviour's own argument: (Matt. xviii.) "Take heed that ye despise
   not one of these little ones; for I say unto you, their angels do
   continually behold the face of your Father which is in heaven." With
   how much contempt soever we may look upon a poor man, he hath friends
   and patrons of a higher sort, than any of the princes of this world.

   Fourthly, If God appointed angels to be ministering spirits on our
   behalf; we may thence very reasonably conclude, that God did not intend
   that we should worship them. This seems to be a clear consequence, if
   the reasoning of the angel in the Revelation be good; where he forbids
   St. John to worship him, because he was his fellow-servant. Yea, the
   consequence seems to be yet stronger from the text; that if they be not
   only fellow-servants, but do in some sort minister unto us, then we are
   not to worship them.

   And yet this practice is openly avowed in the church of Rome; though it
   be reproved so very severely by the apostle, as an apostacy from
   Christianity: (Coloss. ii. 18, 19.) "Let no man (says he) deceive you,
   in a voluntary humility, and worship ping of angels; not holding the
   head;" as if it were a renouncing of Christ, out of a pretended
   humility, to make use of other mediators besides him to the Father. And
   notwithstanding also that the angel in the Revelation does so
   vehemently forbid it, o'ra me`, "by no means, upon no terms do it;" and
   he for bids it for such a reason as makes it for ever unlawful; namely,
   that we ought not to worship those who serve and worship God together
   with us: "Do it not, (says the angel,) I am thy fellow-servant, worship
   thou God." In which words, he plainly directs us to the sole and proper
   object of our worship.

   Bellarmine, the great champion of the popish cause, never used more
   gross and apparent shuffling than in answer to this text. He says
   first, "Why are we reproved for doing what St. John did?" to which the
   answer is very easy; because St. John himself was reproved by an angel
   for doing what he did. And now that his question is answered, one
   might, methinks, ask him a cross question or two. Why does the church
   of Rome presume to do that, which an angel does so expressly forbid to
   be done? Or, was it fit for St. John to worship one, who (according to
   Bellarmine) was so ignorant in the doctrine of the catholic church, as
   to reprove him for doing his duty? as is evident from his second crafty
   answer to this text, that "St. John did well to give due worship to the
   angel;" and yet it is plain from this text, that the angel did not
   think the worship which St. John gave him to be his due.

   It is very hard to imagine, but that a man of Bellarmine's
   understanding did intend to give up the cause, in his answers to this
   text: but if he was in earnest, then the matter is brought to this
   plain and short issue--whether it be fitter for us to believe a
   cardinal of Rome, or an angel of God?

   Lastly, We should imitate the holy angels, by endeavouring to serve God
   as they do, in ministering to the good of others. Whilst we are in the
   body, in this state of infirmity and imperfection, though we cannot
   serve God with the same activity and vigour that the blessed angels do,
   yet we may in the same sincerity, and with the same true pleasure and
   delight.

   And we should learn also of them, to condescend to the meanest services
   for the good of others. If the angels, who are no ways allied to us,
   and do so much excel us, in the dignity and perfection of their nature
   (for though David says, that God made man "a little lower than the
   angels," his meaning is, that he made him next below the angels in the
   rank of beings, but yet very distant from them in perfection:) I say,
   if those glorious creatures, who are the chief of the ways and works of
   God, do not think much to humble themselves to be ministers on our
   behalf, shall we be so proud as to think much to stoop to the lowest
   offices, to serve one another?

   You see, my brethren, what is the constant work and employment of the
   blessed spirits above; to do good to men, especially in order to their
   eternal happiness; and this is the highest degree of charity, and
   charity is the highest perfection of men and an gels. So that to employ
   ourselves, with all our minds, and with all our might, to help forward
   the salvation of others, is to be good angels (I had al most said, to
   be a kind of gods) to men.

   I hope that we all of us do hope one day to be like the angels, in the
   purity and perfection of their nature. So our Saviour has told us, that
   "at the resurrection we shall be like the angels." Now as they are the
   patterns of our hope and happiness, so let us make them the examples of
   our duty and obedience; according as our Saviour bath taught us to
   pray, that God's will may "be done on earth, as it is in heaven;" that
   is, that we may serve God, and do his will here on earth (so far as the
   infirmity of our nature and of our present state will admit) with the
   same readiness and diligence, with the same cheerfulness and zeal, that
   the holy and blessed angels do in heaven. And let us aspire continually
   in our minds, after that blessed time, when we shall be free from sin
   and sorrow, from affliction and pain, from diseases and death; when we
   shall serve God without distraction, and do his will with out
   weariness, and shall "be for ever with the Lord, amidst an innumerable
   company of angels, and the spirits of just men made perfect."

   Finally, Let us bless God, as for all the visible effects of his
   merciful providence towards us, so, likewise, for the invisible aids
   and protection of his holy angels, many times probably vouchsafed to us
   when we are but little aware of it. But, above all, let us bless him
   for his Son, our Lord Jesus Christ, who "was made a little lower than
   the angels;" that is, a mortal man, that, by the suffering of death for
   our sakes, "he might be clothed with glory and honour, according to the
   working of that mighty power which God wrought in Christ when he raised
   him from the dead, and set him at his own right hand in the heavenly
   places, far above all principalities and powers, and might, and
   dominion, and every name that is named, not only in this world, but
   also in that which is to come. To him, O Father, with thee and the Holy
   Ghost, be all honour and glory, dominion and power, both now and for
   ever. Amen."
     __________________________________________________________________

SERMON LXXV.

   [Preached on St. Luke's Day.]

  THE REPUTATION OF GOOD MEN AFTER DEATH.

   The righteous shall be in everlasting remembrance.--Psal. cxii. 6.

   AS the desire and hope of immortality, which is implanted in human
   nature, is some evidence of the thing, so likewise, that natural desire
   which is in men to have a good name perpetuated, and to be remembered,
   and mentioned with honour, when they are dead and gone, is a sign that
   there is in human nature some presage of a life after death; in which
   they hope, among other rewards of well doing, to meet with this also,
   to be well spoken of to posterity: and though probably we should not
   know the good that is said of us when we are dead, yet it is an
   encouragement to virtue, to be secured of it beforehand, and to find by
   experience, that they who have done their part well in this life go oft
   with applause, and that the memory of their good actions is preserved
   and transmitted to posterity.

   And among the many advantages of piety and virtue, this is not
   altogether inconsiderable, that it reflects an honour upon our memory
   after death; which is a thing much more valuable than to have our
   bodies preserved from putrefaction: for that 1 think is the meaning of
   Solomon, when he prefers a good name before precious ointment: (Eccl.
   vii. 1.) "A good name is better than precious ointment." This they used
   in embalming of dead bodies, to preserve them from noisomeness and
   corruption: but a good name preserves a man's memory, and makes it
   grateful to posterity; which is a far greater benefit than that of a
   precious ointment, which serves only to keep a dead body from stench
   and rottenness.

   I shall briefly explain the words, and then consider the matter
   contained in them; "The righteous shall be in everlasting remembrance."
   By the righteous, is probably here meant the good man in general; for
   though justice and righteousness are in Scripture frequently used for
   that particular virtue, whereby a man is disposed to render to every
   man his own, which is known by the name of justice; yet it is less
   frequently, and perhaps in this place, used in a larger sense, so as to
   comprehend all piety and virtue. For so the righteous man is described
   at the beginning of this Psalm, "Blessed is the man that feareth the
   Lord, that delighteth greatly in his commandments:" and he is opposed
   to the wicked man, (ver. 10.) "the wicked shall see it and be grieved;"
   that is, he shall be troubled to see the prosperity of the righteous;
   the manifold blessings of his life, and the good name he shall leave
   behind him at his death; which is the meaning of his being "in
   everlasting remembrance;" that is, long after he is dead, perhaps for
   many ages, he shall be well spoken of, and his name mentioned with
   honour, and his good deeds recorded and remembered to all posterity.

   So that the sense of the words amounts to this--that eminently good men
   do commonly leave a good name behind them, and transmit a grateful
   memory of themselves to after-ages. 1 say, commonly, for so we are to
   understand this kind of sayings; not that they are strictly and
   universally true, without exception; but usually, and for the most
   part. It is possible that a good man may soon be forgotten by the
   malice of men, or, through the partiality and iniquity of the age, may
   have his name blemished after death, and be misrepresented to
   posterity: but for the most part it is otherwise; and though the world
   be very wicked, yet it seldom deals so hardly and unjustly with men of
   eminent goodness and virtue, as to defraud them of their due praise and
   commendation after death. It very frequently happens otherwise to good
   men, whilst they are alive; nay, they are then very seldom so justly
   treated as to be generally esteemed and well spoken of, and to be
   allowed their due praise and reputation: but after death, their good
   name is generally secured and vindicated, and posterity does them that
   right, which perhaps the age wherein they lived denied to them.
   Therefore, in the prosecution of this argument, I shall inquire into
   these two things:

   First, Whence it comes to pass, that good men are very often defrauded
   of their just praise and reputation, whilst they are alive: and,

   Secondly, What security they have of a good name after death.

   First, Whence it comes to pass, that good men are so frequently
   defrauded of their just praise and reputation, while they are alive.
   And to give ourselves full satisfaction in this matter, two things are
   fit to be inquired into.

   1. From what cause this proceeds.

   2. For what reason the providence of God doth often permit it.

   (1.) From what cause it proceeds, that good men have so often the hard
   fate to be ill spoken of, and to be severely censured, and to have
   their worth much detracted from, while they are alive.

   And this proceeds, partly from good men themselves, and partly from
   others.

   1. Good men themselves are many times the cause of it. For the best men
   are imperfect; and present and visible imperfections do very much
   lessen and abate the reputation of a man's goodness. It cannot be
   otherwise, but that the lustre of a great piety and virtue should be
   somewhat obscured, by that mixture of human frailty which does
   necessarily attend this state of imperfection: and though a man by
   great care and consideration, by great vigilancy and pains with
   himself, be arrived to that degree and pitch of goodness, as to have
   but a very few visible failing?, and those small, in comparison; yet
   when these come to be scanned and commented upon, by envy or ill-will,
   they will be strangely inflamed and magnified, and made much greater,
   and more than in truth they are. But there are few persons in the world
   of that excellent goodness, but, besides the common and more pardonable
   frailties of humanity, they do now and then discover something, which
   might perhaps justly deserve a severe censure, if some amends were not
   made for it, by many and great virtues.

   Very good men are subject to considerable imprudences and sudden
   passions; and especially to an affected severity and moroseness of
   carriage; which is very disgustful, and apt to beget dislike. And they
   are the more incident to these kind of imperfections; because, out of a
   just hatred of the vicious customs and practices of the world, and to
   keep out of the way of temptation, they think it safest to retire from
   the world as much as they can; being loath to venture themselves more
   than needs in so infectious an air. By this means, their spirits are
   apt to be a little sour, and they must necessarily be ignorant of many
   points of civility and good-humour, which are great ornaments of
   virtue, though not of the essence of it.

   Now two or three faults in a good man, if an uncharitable man have but
   the handling and managing them, may easily cast a considerable blemish
   upon his reputation; because the better the man is, so much the more
   conspicuous are his faults; as spots are soonest discovered, and most
   taken notice of, in a pure and white garment. Besides that, in matters
   of censure, mankind do much incline to the harder side; and but very
   few persons are so charitable and equal, as to construe things to the
   best sense, and to consider a man altogether; and fairly to set the
   good that is in him, against his faults and imperfections. But,

   2. Though good men many times contribute too much to the lessening of
   their own reputation, with those among whom they live, yet the
   principal cause of their suffering in this kind, is not from
   themselves, but others; and that upon these three accounts:

   1. From the hatred and opposition of bad men to holiness and virtue;
   and these are commonly the greatest number, and make the loudest cry.
   They are declared enemies to goodness; and then, how can it be
   expected, they should have any great kindness for good men? They want
   virtue themselves; and therefore they think themselves upbraided by the
   good qualities of others.

   This enmity of wicked men against the righteous, and the true reason of
   it, is very well expressed in the Wisdom of Solomon: (chap. ii. ver.
   12.) "Let us (say they) lie in wait for the righteous; because he is
   not for our turn, and is clean contrary to our doings; he upbraideth us
   with our offending the law, and he objecteth, to our infamy, the sins
   of our youth: he was made to reprove our thoughts, therefore he is
   grievous unto us, even to behold; for his life is not like other men,
   he is quite of another fashion; we are esteemed of him as reprobate
   silver; he abstaineth from our ways, as from filthiness." This is that
   which filleth the minds of wicked men with malice against the
   righteous; and malice will easily invent ways to blast any man's
   reputation. Good men do sometimes, as it is their duty, reprove those
   that are bad; or if they do it not in word, yet they upbraid them in
   their actions, and contrary course of life; and both these are grievous
   and provoking to them. Not but that wicked men are many times in their
   consciences convinced of the real goodness of those whom they speak
   against; but they will not own it, lest in so doing they should condemn
   themselves.

   2. Another cause of this, is the envy of those who perhaps have some
   degree of goodness themselves. For great virtue is apt to raise envy in
   those who fall short of it; and this makes those who are but
   imperfectly good, to detract from the eminent worth of others; because
   they are sensible they are outshined by them, and that it occasions a
   disadvantageous comparison, and makes their defects taken notice of.

   They can endure a man that is moderately good, and keeps pace with his
   neighbours: but if he endeavour to outstrip them, they presently
   combine against him, and take all opportunities to undermine his
   reputation; and will be very glad, either to find a blot in his
   escutcheon, or to fix one there.

   3. There is something in the very presence and nearness of goodness and
   virtue, which is apt to lessen it.

   In matters of sense, the nearer the object is, the bigger it appears;
   and the farther distant it is from us, the less it seems to be: but
   here it is quite otherwise; men are not so apt to value present worth,
   when [yet they will reverence it mightily at a distance.

   I know not whence it comes to pass, but so we certainly find it, that
   men are more sensible of the goodness and excellency of any thing,
   under the want of it, than while they enjoy it; and do usually value it
   more when it is gone, than they did whilst it was present with them.
   Whilst we live with good men, and converse with them every day, we take
   but little notice of them; but no sooner are they departed, but we
   admire them, and every man's mouth is open to celebrate their good
   qualities. Perhaps familiarity, and acquaintance, and conversation does
   insensibly beget something of contempt; but whatever the reason of it
   be, we find the thing most certainly true in experience.

   (2.) Let us consider in the next place, for what reasons the providence
   of God permits it thus to be. I shall mention but these two.

   1. To keep good men humble, and, as the expression is in Job, "to hide
   pride from men."

   God's providence, in the disposal and ordering of things in this world,
   seems rather to consult our safety, than our satisfaction; and the
   security of our virtue, than the full reward of it. Now, if good men
   should always meet with that clear esteem and reputation which their
   goodness deserves, they would be in great danger of being puffed up
   with a proud conceit of themselves; and pride is enough to supplant the
   greatest virtue in the world; such a dead fly, as this, were sufficient
   to spoil a box of the most precious ointment. For man is an ambitious
   creature, and vain above all things; so vain, as not only to be
   covetous of praise, but even patient of flattery: and the best of men
   lie too open on this blind side of human nature; and therefore, God,
   who knows our frame, and how apt dust and ashes are to be proud, hath
   in his wise and merciful providence so disposed things, that good men
   are seldom exposed to the full force of so strong a temptation. And for
   this reason he lets loose envious and malicious tongues to detract from
   good men, for a check to the vanity of human nature, and to keep their
   virtue safe, under the protection of humility.

   And this is the way likewise to secure the reputation which they have,
   and which otherwise would be in danger of being lost: for he that is
   once proud of the esteem he hath got, takes the readiest way to fall
   into contempt; and certainly it is better of the two, that our
   reputation should suffer a little by the malice of others, than be
   ruined by our own pride and vanity.

   God does not envy good men the reputation of their goodness and virtue;
   but he knows the weakness of human nature, and "will not suffer it to
   be tempted, above what it is able." When good men are grown up to
   perfection, and able to bear it, as they will be when they come to
   heaven, their good name shall be fully vindicated, and they shall have
   praise not only from men, but from angels, and from God himself.

   2. This life is not the proper season of reward, but of work and
   service.

   In this life, God is pleased to give some present encouragement to
   piety and virtue, but reserves the main of our recompence to be
   bestowed upon us at the end of our work. When our course is finished,
   then, and not before, we must expect our crown; when our accounts are
   cast up and stated, and it appears what improvement we have made of our
   talents, then will come the Euge bone serve, "Well done, good and
   faithful servant." In the mean time, good men must be content with such
   a portion of esteem, as an envious and ill-natured world will afford
   them.

   And thus I have done with the first thing I proposed to inquire
   into--whence it comes to pass that good men are frequently defrauded of
   their due praise and reputation while alive. I proceed to the

   Second inquiry, namely, What security good men have of a good name
   after death,

   And the true account of this is to be given, partly from the providence
   of God, and partly from the nature of the thing.

   (1.) From the providence of God; which is concerned herein, upon a
   twofold account.

   1. In respect of the equity of it.

   2. In regard of the example of it.

   1. In respect of the equity of it. God, who will not be behindhand with
   any man, concerns himself, to secure to good men the proper reward of
   their piety and virtue. Now praise is one of the most proper
   recompences of good and virtuous actions; this good men seldom meet
   with in this life, with out a great deal of allay and abatement; and
   therefore the providence of God hath so ordered things, that it should
   come in the properest season, when our work is done, and when we are
   out of the danger of the temptation of it.

   2. In regard of the example of it. It is a great argument to virtue,
   and encouragement to men to act their part well, to see good men
   applauded, when they go off the stage. Every man, that hath any spark
   of generosity in him, is desirous of fame; and though men care not how
   soon it comes, yet they will be glad to have it after death, rather
   than not at all. Piety and virtue would be but very melancholy and
   uncomfortable things, if they should always be so unfortunate, as never
   to meet with due esteem and approbation; but when men are assured that
   they shall have this reward one time or other, and observe it to be so
   in experience, this is a great spur and encouragement to do virtuously:
   and a great mind, that hath a just sense of reputation and a good name,
   will be content to lay in for it before hand; and patiently to wait the
   time which God knows fittest for the bestowing of it.

   (2.) The other part of the account of this truth, is to be given from
   the nature of the thing: because death removes and takes away the chief
   obstacle of a good man's reputation. For then his defects are out of
   sight, and men are contented that his imperfections should be buried in
   his grave with him. Death hath put him out of the reach of malice and
   envy; his worth and excellency does now no longer stand in other men's
   light; his great virtues are at a distance, and not so apt to be
   brought into comparison, to the prejudice and disadvantage of the
   living; mortui non mordent; the example of the dead, is not so cutting
   a reproof to the vice of the living; the good man is removed out of the
   way, and his example, how bright soever, is not so scorching and
   troublesome at a distance; and therefore men are generally contented,
   to give him his due character.

   Besides that, there is a certain civility in human nature, which will
   not suffer men to wrong the dead, and to deny them the just
   commendation of their worth. Even the scribes and pharisees (as bad a
   sort of men as we can well imagine), though they were just like their
   fathers in persecuting and slaying the prophets, while they were alive;
   yet had they a mighty veneration for their piety and virtue after they
   were dead, and thought no honour too great to be done to them. They
   would be at the charge of raising monuments to the memory of those good
   men whom their fathers had slain; and whom they would certainly have
   used in the very same manner, had they either lived in the days of
   those prophets, or those prophets had lived in their days, as our
   Saviour plainly told them.

   All that now remains is to draw some inferences from what hath been
   said by way of application; and they shall be these three.

   1. To vindicate the honour and respect which the Christian church, for
   many ages, hath paid to the memory of the first teachers and martyrs of
   our religion.

   2. To encourage us to piety and goodness, from this consideration; that
   "the righteous shall be in everlasting remembrance."

   3. That when we pretend to honour the memory of good men, we would be
   careful to imitate their holiness and virtue.

   1. To vindicate the honour which the Christian church hath for many
   ages done to the first teachers and martyrs of our religion; I mean
   more especially to the holy apostles of our Lord and Saviour; to whose
   honour the Christian church hath thought fit to set apart solemn times,
   for the commemoration of their piety and suffering, and to stir up
   others to the imitation of them.

   This certainly can with no good colour, either from Scripture or
   reason, be pretended to be unlawful; and when David here says, "the
   righteous shall be in everlasting remembrance," he cannot certainly be
   thought to exclude the most solemn way of commemorating their piety and
   virtue.

   I do not pretend this custom can be derived from the very first ages of
   Christianity; but surely it is sufficient, for the lawfulness of it,
   that it is no where forbidden; nay, it is rather required here in the
   text; the best way to preserve the memory of good men, being thus to
   commemorate them. And it may be of great use to us, if it be not our
   own fault; the set ting before our eyes the holy lives of excellent
   men, being in its own nature apt to excite us to the imitation of them.

   Besides that, I could tell you, that though this can not be proved so
   ancient, as some vainly pretend, yet it is of great antiquity in the
   church, and did be gin in some of the best ages of Christianity,
   Memoriae martyrum, the meetings of Christians at the tombs of the
   martyrs--was practised long before the degeneracy of the western
   church; and the Christians were wont, at those meetings, solemnly to
   commemorate the faith and constancy of those good men, and to encourage
   themselves from their examples.

   I know, very well, that this did in time degenerate into gross
   superstition, which afterward gave colour and occasion to that gross
   and idolatrous practice in the church of Rome, of worshipping saints.
   But this abuse is no sufficient reason for ns to give over the
   celebrating of the memory of such holy men, as the apostles and martyrs
   of Christ were; and propounding them to ourselves for our patterns. We
   may still lawfully give them their due honour; though the church of
   Rome hath so overdone it, as to rob God of his.

   2. Let this consideration, that "the righteous shall be in everlasting
   remembrance," be an encouragement to us to piety and goodness. This, to
   a generous nature, that is sensible of honour and reputation, is no
   small reward and encouragement. Before the happiness of heaven was
   clearly revealed, and life and immortality brought to light by the
   gospel, one of the greatest motives to worthy and virtuous deeds, was
   the earnest desire which men had of leaving a good name behind them,
   and of perpetuating the fame and glory of their action to after-ages.
   Upon this ground, chiefly, many of the bravest spirits among the
   heathen were animated to virtue, and, with the hazard of their lives,
   to do great and glorious exploits for their country.

   And certainly it is an argument of a great mind to be moved by this
   consideration, and a sign of a low and base spirit to neglect it. He
   that hath no regard to his fame, is lost to all purposes of virtue and
   goodness; when a man is once come to this, not to care what others say
   of him, the next step is, to have no care what he himself does. Quod
   conscientia est apud Deum, id fama est apud homines; "what conscience
   is in respect of God, that is fame in respect of men." Next to a good
   conscience, a clear reputation ought to be to every man the dearest
   thing in the world. Men have generally a great value for riches; and
   yet the Scripture pronounceth him the happier man that leaves a good
   name, than him that leaves a great estate behind him. (Prov. xxii. 1.)
   "A good name is rather to be chosen than great riches."

   If then we have any regard to a good name, the best way to secure it to
   ourselves, is by the holy and virtuous actions of a good life. Do well,
   and thou shalt be well spoken of; if not now, yet by those who shall
   come after: the surest way to glory, and honour, and immortality, is by
   a patient continuance in well-doing. God hath engaged his promise to us
   to this purpose: (1 Sam. ii. 30.) "Them that honour me, 1 will honour;
   and they that despise me, shall be lightly esteemed." "The name of the
   wicked shall rot," says Solomon, (Prov. x. 7.) But God doth usually
   take a particular care to preserve and vindicate their memory, who are
   careful to keep his covenant, and remember his commandments to do them.

   3dly, and lastly, Whenever we pretend to do honour to the memory of
   good men, let us charge ourselves with a strict imitation of their
   holiness and virtue. The greatest honour we can do to God, or good men,
   is to endeavour to be like them; to express their virtues, and
   represent them to the world in our lives. Upon these days, we should
   propound to ourselves, as our patterns, all those holy and excellent
   persons, who have gone before us; the apostles of our Lord and Saviour,
   and all those blessed saints and martyrs, who were faithful to the
   death, and have received a crown of life and immortality.

   We should represent to ourselves the piety of their actions, and the
   patience and constancy of their sufferings, that we may imitate their
   virtues, and "be followers of them, who through faith and patience,
   have inherited the promises; and, seeing we are compassed about with
   such a cloud of witnesses," we should "lay aside every weight, and run
   with patience the race that is set before us."

   Let us imagine all those great examples of piety and virtue, standing
   about us in a throng, and fixing their eyes upon us: how ought we to
   demean ourselves in such a presence, and under the eye of such
   witnesses! and how should we be ashamed to do any thing that is
   unworthy of such excellent patterns, and blush to look upon our own
   lives, when we remember their's! Good God! at what a distance do the
   greatest part of Christians follow those examples; and, while we honour
   them with our lips, how unlike are we to them in our lives!

   Why do we thus reproach ourselves with these glorious patterns! Let us
   either resolve to imitate their virtues, or to make no mention of their
   names; for while we celebrate the examples of saints and holy men, and
   yet contradict them in our lives, we either mock them, or upbraid
   ourselves.

   Now the God of, peace, who brought again from the dead our Lord Jesus
   Christ, &c.
     __________________________________________________________________

SERMON LXXVI.

   [Preached on All Saints Day, 1684.]

  THE DUTY OF IMITATING THE PRIMITIVE TEACHERS AND PATTERNS OF CHRISTIANITY.

   Whose faith follow, considering the end of their conversation.--Heb.
   xiii. 7.

   The verse runs thus:

   Remember them which have the rule over you, who have spoken unto you
   the word of God: whose faith follow, considering the end of their
   conversation.

   THE great scope and design of this Epistle, is to persuade the Jews,
   who were newly converted to Christianity, to continue steadfast in the
   profession of it, notwithstanding all the sufferings and persecutions
   it was attended withal; and to encourage them hereto, among many other
   arguments which the apostle makes use of, he doth several times in this
   Epistle propound to them the examples and patterns of saints and holy
   men, that were gone before them; especially those of their own nation,
   who, in their respective ages, had given remarkable testimony of their
   faith in God, and constant adherence to the truth. (Chap. vi. 11, 12.)
   "And we desire, that every one of you do shew the same diligence, to
   the full assurance of hope, unto the end; that ye be not slothful, but
   followers of them, who through faith and patience inherit the
   promises." And (chap. xi.) he gives a catalogue of the eminent heroes
   and saints of the Old Testament, who by faith had done such wonders,
   and given such testimony of their patience and constancy, in doing and
   suffering the will of God; from whence he infers, (chap. xii. 1.) that
   we ought to take pattern and heart from such examples, to persevere in
   our Christian course: "Wherefore seeing we also are compassed about
   with so great a cloud of (martyrs, or) witnesses, let us lay aside
   every weight, and the sin which doth so easily beset us, and let us run
   with patience the race that is set before us;" especially since they
   had greater examples than these, nearer to them, and more fresh in
   memory; the great example of our Lord, the founder of our religion; and
   of the first teachers of Christianity, the disciples and apostles of
   our Lord and Saviour. The example of our Lord himself, the captain and
   rewarder of our faith (ver. 2, of that twelfth chapter): "Looking unto
   Jesus, the author and finisher of our faith, who for the joy that was
   set before him, endured the cross, despising the shame: (ver. 3.) for
   consider him, who endured such contradiction of sinners against
   himself, lest ye be wearied and faint in your minds. This indeed is the
   great pattern of Christians, and, in regard of the great perfection of
   it, surpasseth all other pat terns, and seems to make them useless; as
   having in it the perfection of the Divinity, not in its full brightness
   (which would be apt to dazzle rather than direct us), but allayed and
   shadowed with the infirmities of human nature; and, for that reason,
   more accommodate and familiar to us than the Divine perfections
   abstractedly considered.

   But yet, because our blessed Saviour was God as well as man, and clear
   of all stain of sin (for though he was clothed with the infirmities,
   yet he was free from the corruption of human nature), therefore the
   examples of mere men, liable to sin as we are, may in many respects be
   more suitable and accommodate to encourage us to the imitation of those
   virtues, which are attainable by us, in this state of imperfection; for
   which reason the apostle hath thought fit likewise to propose to us the
   highest examples of that kind, the first teachers of our religion; for
   of these he seems to speak here in the text, namely, those apostles, or
   apostolical men, by whom they had been instructed in the faith of
   Christ, but who were now departed this life; it being very probable,
   that the apostle here speaks of such as were dead, when he says,
   "Remember them which have the rule over you, (or, those that have been
   your guides) who have spoken to you the word of God, whose faith
   follow, considering the end of their conversation."

   I say this is very probable, because he minds them to remember, which
   supposeth them to be absent; but especially, because he minds them to
   "consider the end of their conversation;" by which, surely, he means
   the blessed state of those good men after death; which is elsewhere
   called "the end of our faith, even the salvation of our souls." (1 Pet.
   i. 9.) So, likewise, (Rom. vi. 22.) this is said to be the end of a
   holy life: "Ye have your fruit unto holiness, and the end everlasting
   life." And it very much favours this interpretation, that the apostle
   afterwards speaks of the living guides and governors of the church:
   (ver. 17.) "Obey them which have the rule over you, and submit
   yourselves, for they watch for your souls."

   So that it is highly probable, that the apostle here speaks of such
   guides and governors of the church, as had once been over them, but
   were now departed this life; and therefore he might, with more freedom
   and less envy, recommend their example to them, and bid them call to
   mind their faith and exemplary conversation among them, and propose it
   for a pattern to themselves, considering the happy end of it, viz. the
   blessed state they were now in, and the glorious reward they were made
   partakers of in another life.

   In the words thus explained, you have,

   I. A duty enjoined; which is, to propose to ourselves, for our
   imitation, the examples of good men that have gone before us;
   especially the primitive patterns of Christianity, and the first
   teachers of our religion. "Remember them which have been your guides,
   and have spoken. to you the word of God, whose faith follow."

   II. The motive or encouragement to it, from the consideration of the
   reward of it; "considering the end of their conversation."

   I. The duty enjoined; which is, to propose to ourselves, for our
   imitation, the example of good men that have gone before us; especially
   the primitive patterns of Christianity, and first teachers of our
   religion. "Remember them that have had the rule over you, that have
   been your guides, and have spoken to you the word of God, whose faith
   follow." In which words the apostle bids them call to mind their first
   guides and instructors in Christianity, whom they had known, and heard,
   and conversed with in this world, but who were now rested from their
   labours, and were receiving the reward of them; to remember the
   doctrines they had heard from them, and the virtues they had seen in
   them; and to embrace the one, and imitate the other.

   Thus we cannot remember the primitive teachers, and patterns of
   Christianity, the apostles of our Lord and Saviour; because we did not
   personally know them, and converse with them, living at the distance of
   many ages from their time; but we may do that which is equivalent, and
   a kind of remembrance of them; we may commemorate their faith, and the
   virtue and holiness of their lives; and, what we hear and read of them,
   we may propose for pat terns to ourselves, and copy them out in our
   lives and actions: and this is our duty, and the same in Substance with
   theirs, who had the happiness to know and converse with those excellent
   persons, to hear them preach, and to see the rules and precepts of that
   holy doctrine, which they taught, exemplified in their lives.

   In the handling of this argument, I shall do these three things:

   First, Shew why, amongst all the examples of good men, we should more
   especially propose to our imitation the primitive teachers and patterns
   of our religion.

   Secondly, Wherein we should imitate them. The apostle expresseth it in
   one word, in their faith; "whose faith follow."

   Thirdly, The encouragement to this, from the consideration of the happy
   state they are in, and the glorious rewards they are made partakers of;
   "considering the end of their conversation."

   First, I shall endeavour to shew why, among all the examples of good
   men, we should more especially propose to our imitation the primitive
   teachers and patterns of our religion; I mean, the holy apostles of our
   Lord and Saviour, whose faith we should endeavour to follow, and to
   imitate the holiness and virtue of their conversation. For these
   certainly come nearest to that most perfect and excellent pattern of
   all goodness, our blessed Saviour, and are the fairest transcripts of
   that unblemished original. Hence it is that St. Paul so frequently
   exhorts Christians to imitate his example, and the example of the other
   apostles; it being reasonable to presume, that they came nearest to the
   pattern of our Lord: (1 Cor. xi. 1.) "Be ye followers of me, even as I
   also am of Christ." (Phil. iii. 17.) "Brethren, be ye followers
   together of me, and mark them which walk so, as ye have us for an
   ensample. For our conversation is in heaven."

   And this is reasonable, that the first in every kind should be the rule
   and pattern of the rest, and of all that follow after, because it is
   likely to be most perfect. In process of time, the best institutions
   are apt to decline, and by insensible degrees to swerve and depart from
   the perfection of their first state; and therefore it is a good rule,
   to preserve things from corruption and degeneracy, often to look back
   to the first institution, and by that to correct those imperfections
   and errors, which almost unavoidably creep in with time.

   If we would preserve that purity of faith and manners, which our
   religion requires, we should have frequent recourse to the primitive
   teachers and patterns of Christianity, and endeavour to bring our
   belief and lives to as near a conformity with theirs as is possible.
   Who so likely to deliver the faith and doctrine of Christ pure, and
   uncorrupted, as the primitive teachers of it, who received it from our
   Lord himself; and were, by an extraordinary assistance of the Holy
   Spirit, secured from error and mistake in the delivery of it? And who
   so likely to bring their lives and conversations to an exact conformity
   with his holy doctrine, as they, who were so thoroughly instructed in
   it by the best Master, and shewn the practice of it in the most perfect
   example of holiness and virtue? Great reason there is, therefore, why
   all Christians should follow their faith, and make their conversation
   more especially the patterns of their lives.

   The want of a due regard to these fountains of Christian doctrine, and
   the first and best patterns of Christian practice, hath been the great
   cause of that foul degeneracy of the Romish church, both in the
   doctrine and practice of Christianity--they do not follow the faith of
   the apostles, the first fathers and teachers of Christianity; but of
   the fathers of the council of Lateran and Trent. Thus have they
   "forsaken the fountain of living waters," the Holy Scriptures, "and
   have hewn to themselves broken cisterns, that will hold no water;" the
   doctrines and traditions of men. Nay, they have stopped up this
   "fountain of living waters" from the people, and forbid them to come to
   it; and forced them to drink of those impure and puddled streams, which
   they let out to them; and, instead of the lives of the holy apostles,
   and those eminent graces and virtues which shined forth in them, they
   represent to them the patterns of new saints; some of which neither
   they nor their fathers knew, and indeed never were in being; as St.
   Almanach, and St. Synoris, and several others; many of them so far from
   being saints, that they may be reckoned among the worst of men; (for
   instance, our countryman Thomas a Becket, who for pride and rebellion
   may almost vie with Lucifer himself; and yet this ill man, and worst of
   subjects, was canonized to that height, as for two hundred years
   together to engross the worship of these western parts of the world,
   and to impoverish the shrines of all other saints, even of the blessed
   Virgin herself:) others, such idiots, or hot-headed fanatics, that he
   that reads their lives would take them to be fools and madmen rather
   than saints (as Francis and Dominic, and Ignatius Loyola, and several
   others of the same stamp; and many, the very best of them, so disguised
   by their legends, that instead of the substantial virtues of a good
   life, their story is made up of false and fantastical miracles, and
   ridiculous freaks of superstition.

   All which considered, there is great reason why we should have recourse
   to the primitive patterns of faith and holiness, and be followers of
   them, who we are sure were followers of Christ. I proceed to the

   Second thing I proposed, namely, Wherein we should imitate these
   patterns. And the apostle expresseth it in one word, in their faith,
   "whose faith follow." And the word faith is frequently in the New
   Testament used so largely, as to comprehend the whole condition of the
   gospel; a firm belief of the doctrine of it, and the fruit and effect
   of this belief, in a good conversation. And that faith here in the
   text, takes in a holy life, is evident from what follows: "whose faith
   follow, considering the end of their conversation;" from whence it is
   evident, that the apostle speaks of such a faith, as shews forth it
   self in a good conversation.

   So that we may very well suppose the apostle hereto recommend the
   primitive faith to our imitation in these four respects.

   1. In regard of the sincerity and purity of it.

   2. In regard of the firmness and stability of it.

   3. Of their constancy and perseverance in it.

   4. Of the efficacy and fruitfulness of it, in a good conversation. All
   these may be collected from the expressions and circumstances of the
   text.

   1. We are to imitate these primitive patterns, in the sincerity and
   purity of their faith; i mean, that the faith which we profess be the
   sincere doctrine of Christianity, and the pure word of God, free from
   all mixture of human additions and inventions, and not made up, as the
   faith of the Pharisees was among the Jews, and theirs of the church of
   Rome is at this day, of the word of God and the doctrines and
   traditions of men; not like the Creed of Pope Pius IV. (which is now
   the standard of the Roman faith) consisting of the twelve old articles
   of the Christian faith, delivered to us by Christ and his apostles, and
   as many new ones, coined and stamped by their later councils. This is
   not to follow the faith of the apostles, and first patterns of
   Christianity, the faith once delivered to the saints, as St. Jude calls
   it. This is to have our faith stand upon the authority of men, and not
   on the word of God; whereas we are to follow the faith of the first
   guides of the Christian church, who spake unto them the word of God, as
   the apostle expressly chargeth here in the text.

   2. We are to imitate them, in the stability and firmness of our faith,
   and not suffer ourselves to be shaken, and removed from it, by every
   wind of new doctrine; the faith of Christ being unchangeable as Christ
   himself. And that by following the faith of the primitive guides and
   teachers of Christianity, the apostle here means, that we should be
   steadfast and unmoveable in it, is plain from what follows immediately
   after the text; "whose faith follow, considering the end of their
   conversation, Jesus Christ, the same yesterday, and to-day, and for
   ever. Be not carried about with divers and strange doctrines: for it is
   a good thing that the heart be established with grace," that is, in the
   doctrine of the gospel, which is frequently called the grace of God.

   3. We are to imitate them, in the constancy and perseverance of their
   faith; and that notwithstanding all the discountenance and opposition,
   the persecution and suffering, which attend the profession of this
   faith; which the apostle sufficiently intimates in this Epistle, to
   have been the condition of those Christians, to whom he wrote; and
   therefore he proposeth so many examples to them, of constant and
   patient suffering for God and his truth; and it is probable enough,
   that the apostle here recommends the example of those who were the
   primitive martyrs, as well as teachers of Christianity. He had before
   proposed to them the living examples of those, who were under actual
   persecution and sufferings for the gospel: (ver. 3.) "Remember those
   that are in bonds, and those that suffer adversity;" and here, in the
   seventh verse, he seems to propose the pattern of those, who had laid
   down their lives and died for the faith: "Remember those who have been
   your guides, and have spoken to you the word of God, whose faith
   follow, considering the end of their conversation," te`n e'kbasin te`s
   anastrophes, which may be rendered, the last act of their lives, the
   manner of their going out of the world, perhaps by martyrdom; as if he
   had said, imitate them in their constancy and perseverance in the
   faith, even to the last, in laying" down their lives for it. And thus
   we should be ready to do, if God calls us to it. How ever, it is
   certain the apostle meant their constancy and perseverance in the faith
   to the last, and their dying in, if not for the faith of Christ. And
   this is necessary, if we expect the crown of life, and hope for the
   same happy end, which they had; for none but they, that continue to the
   end, shall be saved.

   4. We should imitate them in the efficacy and fruitfulness of their
   faith, in the practice and virtues of a good life; "whose faith follow,
   considering the end of their conversation," that is, their perseverance
   in a holy course to the end. And these must never be separated; a sound
   faith, and a good life. With out this our faith is barren and dead, as
   St. James tells us, chap. ii. ver. 17. Our knowledge and belief of the
   Christian doctrine, must manifest itself in a good conversation. "Who
   is a wise man (says the same St. James, chap. iii. ver. 13.) and
   endowed with knowledge amongst you? Let him shew out of a good
   conversation his works."--"This is a faithful saying (saith St. Paul to
   Titus, chap. iii. ver. 8.) and these things I will that thou affirm
   constantly, that they who have believed in God, be careful to maintain
   good works."

   And herein the apostles of our Lord and Saviour were eminent examples.
   They lived as they taught, and practised the doctrine which they
   preached. So St. Paul strictly chargeth Timothy, (1 Tim. iv. 12.) "Be
   thou an example of the believers, in word, in conversation, in charity,
   in faith, in purity." And our Saviour tells us, that hereby chiefly
   false prophets and teachers might be known from the true apostles of
   Christ. (Matt. vii. 20.) "By their fruits ye shall know them." And
   indeed we do not follow the faith of those excellent persons, if we do
   not abound in all the fruits of righteousness, which by Jesus Christ
   are to the praise and glory of God. I come now to the

   Third and last thing I proposed, viz. the encouragement to this, from
   the consideration of the happy state of those persons, who are proposed
   to us for patterns, and the glorious reward which they are made
   partakers of in another world. "Considering the end of their
   conversation," te`n e'kbasin, their egress or departure out of this
   life into a blessed and glorious state, where they have received the
   crown and reward of their faith and patience, and pious conversation in
   this world; or else (which comes much to one) considering the
   conclusion of their lives, with what patience and comfort they left the
   world, and with what joyful assurance of the happy condition they were
   going to, and were to continue in for ever.

   And this is a great encouragement to constancy and perseverance in
   faith and holiness, to see with what cheerfulness and comfort good men
   die, and with what a firm and steady persuasion of the happiness they
   are entering upon. For who would not be glad to leave the world, in
   that calmness and serenity of mind, and comfortable assurance of a
   blessed eternity? Bad men wish this, and are ready to say with Balaam,
   "Let me die the death of the righteous, and let my last end be like
   his." But if we would have the comfort of such a death, we must live
   such lives, and imitate the faith and good conversation of those whom
   we desire to resemble in the manner of their death, and to go into the
   same happy state that they are in after death. If we do not make their
   lives our pattern, we must not expect to be conformable to them, in the
   happy manner of their death. When we hear of the death of an eminently
   good man, we do not doubt but he is happy; and are confident that he
   will meet with the reward of his piety and goodness in another world.
   If we believe this of him, let us endeavour to be like him; that we may
   attain the same happiness, which we believe him to be possessed of,
   and, as the apostle exhorts, (chap. iv. 12.) "Let us not be slothful;
   but followers of them, who through faith and patience inherit the
   promises." Let us shew the same diligence that they did; that we may
   have the same full assurance of hope unto the end, which they had.

   The inference from this discourse, which I have made upon this
   argument, is, to shew what use we ought to make of these excellent
   examples, which are set before us, of the first founders and teachers
   of our religion, and what is the proper honour and respect, which we
   ought to pay to their memory: not invocation and adoration; but a
   zealous imitation of their faith and good conversation. The greatest
   honour we can do them, the most acceptable to God, the most grateful to
   them, and the most beneficial to ourselves, is to endeavour to be like
   them: not to make any images and likeness of them, to fall down before
   them, and worship them; but to form the image of their faith and
   virtues upon our hearts and lives: not to pray to them; but to praise
   God for such bright and glorious examples, and to endeavour with all
   our might to imitate their faith and patience, and piety, and humility,
   and meekness, and charity, and all those other virtues which were so
   resplendent in them. And this is to remember the founders of our
   religion as we ought, to follow their faith, and to consider "the end
   of their conversation."

   Had the Christian religion required, or intended any such thing, as of
   later times hath been practised in the world, it had been as easy for
   the apostle to have said,--Remember them that have been your guides,
   and have spoken to you the word of God, to erect images to them, and to
   worship them with due veneration, and to pray to them, and make use of
   their intercession. But no such thing is said, or the least intimation
   given of it, either in this text, or any other in the whole Bible; but
   very much to the contrary.

   Their example, indeed, is frequently recommended to us, for our
   imitation and encouragement; and, for this reason, the providence of
   God hath taken particular care, that the memory of the apostles, and so
   many primitive Christians and martyrs, should be transmitted to
   posterity; that Christians in all succeeding ages might propound these
   patterns to themselves, and have perpetually before their eyes the
   piety and virtue of their lives, and their patient and constant
   sufferings for the truth; that when God shall please to call us to the
   like trial, we may not be wearied and faint in our minds; but being
   compassed about with such a cloud of witnesses, having so many examples
   in our eye of those, "who through faith and patience inherit the
   promises," and do now as it were look down from their happy state upon
   us here below, who are combating with manifold temptations, to see how
   we behave and acquit ourselves in our Christian course, we may take
   encouragement to ourselves from such examples, and such spectators, to
   run with patience the race which is set before us.

   I know indeed that other use than this hath been, and is at this day,
   made of the memory of the saints and martyrs of former ages, very
   dishonourable to God, and very grievous to them, if they be sensible of
   what is done here below; I mean, to worship them, and to pray to them,
   and (to the great disparagement of the powerful intercession of our
   great High Priest, Jesus, the Son of God) to make them the mediators
   and intercessors in heaven with God for us. Of this the Scripture hath
   no where given us the least intimation; but hath expressly commanded
   the contrary, to worship the Lord our God, and him only to serve; and
   to pray to him alone, in the name of Jesus Christ, who is the only
   "mediator betwixt God and man." Nor are there any footsteps of any such
   practice in the primitive church for the first three hundred years; as
   is acknowledged by our most learned adversaries of the church of Rome.

   The Scripture no where propounds the saints to us for objects of our
   worship; but for the patterns of our lives. This is the greatest
   respect and veneration that we candor ought to pay to them; and, what
   ever is beyond this, is a voluntary humility, injurious to God and our
   blessed Saviour, and most certainly displeasing to those whom they
   pretend to honour; if they know how men play the fool about them here
   below.

   Let us then endeavour to be like them, in the holy and virtuous actions
   of their lives, in their constant patience and suffering for the truth,
   if God shall call us thereto. And we may be like them, if we do but
   sincerely endeavour it, and pray to God for his grace and assistance to
   that end. For these examples were not left for our admiration only, but
   for our imitation. We frequently read the lives of the apostles and
   first founders of our religion: but I know not how it comes to pass, we
   choose rather lazily to admire them, than vigorously to follow them; as
   if the piety of the first Christians were miraculous, and not at all
   intended for the imitation of succeeding ages; as if heaven and earth,
   God and men, and all things were altered, since that time; as if
   Christianity were then in its youthful age and vigour, but is since
   decayed and grown old, and hath quite lost its power and virtue. And
   indeed the generality of Christians live at such a faint and careless
   rate, as to make the world believe, that either all the Tories of the
   primitive Christians are fables; or else, that the force of
   Christianity is strangely abated, and that the Holy Spirit of God hath
   forsaken the earth, and is retired to the Father. But truth never grows
   old, and those laws of goodness and righteousness, which are contained
   in the gospel, are still as reasonable, and apt to gain upon the minds
   of men, as ever. God is the same he was, and our blessed Saviour is
   still at the right hand of God, interceding powerfully for sinners, for
   mercy and grace to help in time of need. The promises and threatenings
   of the gospel are still as true and powerful as ever; and the Holy
   Spirit of God is still in the world, and effectually works in them that
   believe.

   Let us not then deceive ourselves in this matter. The primitive
   Christians were men like ourselves, subject to the same passions that
   we are, and compassed about with the same infirmities; so that al
   though that extraordinary spirit and power of miracles, which God
   endowed them withal, for the first planting and propagating of the
   gospel in the world, be now ceased, yet the sanctifying power and
   virtue of God's Holy Spirit does still accompany the gospel, and is
   ready to assist us in every good work.

   In a word, we have all that is necessary to work the same graces and
   virtues in us, which were in them; and if we be not slothful, and
   wanting to ourselves, we may follow their faith, and at last attain the
   end of it, even the salvation of our souls.

   Let us, then, from an idle admiring of those excellent patterns,
   proceed to a vigorous imitation of them, and be so far from being
   discouraged by the excellency of them, as to make even that matter and
   ground of encouragement to ourselves; according to that of Tertullian,
   Admonetur omnis aetas fieri posse, quod aliquando factum est--all ages
   to the end of the world may be convinced, that what has been done, is
   possible to be done. There have been such holy and excellent persons in
   the world, and therefore it is possible for men to be such.

   Let us not, then, be slothful, but "followers of them, who through
   faith and patience inherit the promises." Since we are compassed about
   with such a "cloud of witnesses, let us lay aside every weight, and the
   sin which so easily besets us, and let us run with patience the race
   which is set before us, looking unto Jesus, the author and finisher of
   our faith, who for the joy that was set before him, endured the cross,
   and despised the shame, and is now set down at the right hand of God."
     __________________________________________________________________

SERMON LXXVII.

   [Preached on All-Saints Day.]

  THE ENCOURAGEMENT TO SUFFER FOR CHRIST, AND THE DANGER OF DENYING HIM.

   It is a faithful saying; for if we be dead with him, we shall also live
   with him: if we suffer, we shall also reign with him: if we deny him,
   he also will deny us.--2 Tim. ii. 11, 12.

   IN the beginning of this chapter, St. Paul encourageth Timothy to
   continue steadfast in the profession of the gospel, notwithstanding the
   sufferings which attended it: (ver. l.) "Thou, therefore, my son, be
   strong in the grace which is in Christ Jesus;" and, (ver. 3.) "Thou,
   therefore, endure hardship, as a good soldier of Jesus Christ." And, to
   animate him in this resolution, he quotes a saying, which it seems was
   well known and firmly believed among Christians; a saying, on the one
   hand, full of encouragement to those who with patience and constancy
   suffered for their religion; and, on the other hand, full of terror to
   those who, for fear of suffering, denied it. "It is a faithful saying."
   This is a preface used by this apostle, to introduce some remarkable
   sentence, of more than ordinary weight and concernment: (1 Tim. i. 15.)
   "This is a faithful saying, and worthy of all acceptation, that Christ
   Jesus came into the world to save sinners:" and (chap. iv. 8, 9.)
   "Godliness is profitable unto all things, having a promise of the life
   that now is, and of that which is to come. This is a faithful saying,
   and worthy of all acceptation." (Titus iii. 8.) "This is a faithful
   saying, and these things I will that thou affirm constantly, that they
   which have believed in God, might be careful to maintain good works."
   And here in the text, the same preface is used to signify the
   importance of the saying he was about to mention: "It is a faithful
   saying; if we be dead with him, we shall also live with him; if we
   suffer, we shall also reign with him; if we deny him, he also will deny
   us."

   The first two sentences are matter of encouragement to those who suffer
   with Christ, and for him, and are the very same in sense. "If we be
   dead with him," that is, if we lay down our lives for the testimony of
   the truth, as he did, "we shall also live with him," that is, we shall
   in like manner be made partakers of immortality, as he is: a If we
   suffer," or endure as he did, "we shall also reign with him" in glory.

   The other sentence is matter of terror to those who deny him and his
   truth. "If we deny him, he also will deny us;" to which is subjoined
   another saying much to the same sense: "if we believe not, ?ei
   apistoumen, if we be unfaithful; yet he remaineth faithful, he cannot
   deny himself;" that is, he will be as good as his word, and make good
   that solemn threatening which he hath denounced against those who shall
   for fear of suffering deny him, and his truth.

   The words being thus explained, I shall begin with the first part of
   this remarkable saying: "If we be dead with him, we shall also live
   with him; if we suffer, we shall also reign with him." This, it seems,
   was a noted saying among Christians, and whether they had it by
   tradition of our Saviour, or whether it was in familiar use among the
   apostles, as a very proper and powerful argument to keep Christians
   steadfast to their religion, I cannot determine. It is certain, that
   sayings to this sense are very frequent, especially in the epistles of
   St. Paul. (Rom. vi. 5.) "For if we have been planted together in the
   likeness of his death, we shall be also in the likeness of his
   resurrection." And, (ver. 8.) "Now if we be dead with Christ, we
   believe that we shall also live with him." (2 Cor. iv. 10.) "Al ways
   bearing about in the body, the dying of the Lord Jesus, that the life
   also of Jesus might be made manifest in our body." And (ver. 11.) "For
   we which live are always delivered unto death, for Jesus sake; that the
   life also of Jesus might be made manifest in our mortal flesh." And
   (Rom. viii. 17.) "If so be that we suffer with him, that we maybe also
   glorified together." (Phil. iii. 10, 11.) "That I may know him, and the
   power of his resurrection, and the fellowship of his sufferings, being
   made conformable unto his death: if by any means I might attain unto
   the resurrection of the dead." (1 Pet. iv. 12, 13.) "Beloved, think it
   not strange concerning the fiery trial, which is to try you, as though
   some strange thing happened unto you; but rejoice, inasmuch as ye are
   partakers of Christ's sufferings; that when his glory shall be
   revealed, ye may be glad also with exceeding joy."

   You see that the sense of this saying was in frequent use among the
   apostles, as a powerful argument to encourage Christians to constancy
   in their religion, notwithstanding the dangers and sufferings which
   attended it. "This is a faithful saying; if we be dead with him, we
   shall also live with him; if we suffer, we shall also reign with him."

   And the force of this argument will best appear, by taking into
   consideration these two things:

   I. What virtue there is in a firm belief and persuasion of a blessed
   immortality in another world, to support and bear up men's spirits
   under the greatest sufferings for righteousness sake; and even to
   animate them, if God shall call them to it, to lay down their lives for
   their religion.

   II. How it may be made out to be reasonable, for men to embrace and
   voluntarily to submit to present and grievous sufferings, in hopes of a
   future happiness and reward; concerning which we have not, nor perhaps
   are capable of having, the same degree of certainty and assurance which
   we have of the evils and sufferings of this present life.

   I. What virtue there is in a firm belief and persuasion of a blessed
   immortality in another world, to support and bear up men's spirits
   under the greatest sufferings for righteousness sake; and even to
   animate them, if God shall call them to it, to lay down their lives for
   their religion.

   If men do firmly believe that they shall change this temporal and
   miserable life for an endless state of happiness and glory, that they
   shall meet with a reward of their sufferings infinitely beyond the
   proportion of them, both in the weight and duration of it; this must
   needs turn the scales on that side, on which there is the greatest
   weight: and there is a sufficient ground for a firm belief of this. For
   if any thing can certainly be concluded from the providence of God,
   this may, that good men shall be happy one time or other: and because
   they are very often great sufferers in this life, that there is another
   state remains for them after this life, wherein they shall meet with a
   full reward of all their sufferings for righteousness' sake.

   But besides the reasonableness of this, from the consideration of God's
   providence, we have now a clear and express revelation of it; life and
   immortality being brought to light by the gospel. This St. John tells
   us is the great promise of the gospel: (1 John ii. 25.) "This is the
   promise which he hath promised us, even eternal life." And this
   promise, our Saviour most expressly makes to those who suffer for him:
   (Matt. v. 10, 11, 12.) "Blessed are they which are persecuted for
   righteousness* sake: for theirs is the kingdom of heaven. Blessed are
   ye when men shall revile you and persecute you, and say all manner of
   evil against you falsely for my sake, rejoice, and be exceeding glad;
   for great is your reward in heaven." (Mark x. 29, 30.) "Verily I say
   unto you, there is no man that hath left house, or brethren, or
   sisters, or father, or mother, or wife, or children, or lands, for my
   sake and the gospel's, but he shall receive an hundred-fold now in this
   time, with persecutions, (that is, so far as a state of persecution
   would admit) and in the world to come eternal life."

   And if such a persuasion be firmly fixed in our minds; the faith of
   another world, and the assured hope of eternal life and happiness, must
   needs have a mighty force and efficacy upon the minds of sober and
   considerate men; because there is no proportion between suffering for a
   little while, and being unspeakably and eternally happy. So St. Paul
   tells us he calculated the matter: (Rom. viii. 18.) "I reckon (says he)
   that the sufferings of this present time are not worthy to be compared
   with the glory which shall be revealed in us." The vast disproportion
   between the sufferings of a few days, and the joys and glory of
   eternity, when it is once firmly believed by us, will weigh down all
   the evils and calamities of this world, and give us courage and
   constancy under them. For why should we faint, if we believe that "our
   light affliction, which is but for a moment, will work for us a far
   more exceeding and eternal weight of glory?" as the same St. Paul
   assures us, 2 Cor. iv. 17. If our minds be but thoroughly possessed
   with the hopes of a resurrection to a better and happier life; this
   will make death, attended even with extremity or terror, to be
   tolerable; as we read of some, in that long catalogue of saints and
   martyrs, Heb. xi. 35. "Others were tortured, not accepting deliverance,
   that they might obtain a better resurrection." It would make a man to
   rejoice in the ruin and dissolution of "this earthly tabernacle," to be
   assured that, "when it is dissolved, we shall have a building of God, a
   house not made with hands, eternal in the heavens," as the same apostle
   assures us. (2 Cor. v. 1.) Thus you see what virtue there is in the
   firm belief and persuasion of a better life, to bear up men's spirits
   under those sufferings and torments which may seem unsupportable to
   human nature.

   And so indeed they would be, without an extra ordinary grace and
   assistance of God to enable them to bear those sufferings, which his
   providence permits them to be exercised withal. But of this
   extraordinary grace, we are assured, not only from the consideration of
   the attributes and providence of God; but likewise from the express
   promises and declarations of his word.

   The attributes of God and his providence give us good ground to
   believe, that he who loves goodness and righteousness, and hath a
   peculiar favour and regard for good men, will never suffer his faithful
   friends and servants to be brought into that distress for righteousness
   sake, that they shall not be able to endure those evils and afflictions
   which befal them upon that account: and if, in the course of his
   providence, any thing happen to them that is above the ordinary
   constancy and patience of human nature to bear, that in such a case,
   God will extraordinarily interpose, and give them strength and
   patience, support and comfort, proportionable to the evils and
   sufferings that are upon them; and that he will either lighten their
   burden, or add to their strength; he will either mitigate their pain,
   or increase their patience; either he will check and restrain the
   effect of natural causes, as in the case of the three children that
   were in the fiery furnace; and of Daniel who was cast into the den of
   lions: or else (which comes to the same issue) if he will suffer causes
   to have their natural course, he will afford supernatural comforts to
   balance the fury and extremity of them. This is very credible, from the
   mere consideration of God's goodness, and of the particular care and
   favour of his providence towards good men.

   But, besides this, we have the express promise and declaration of God's
   word to this purpose, which puts us out of all doubt concerning that
   which we had good reason to hope and expect before, 1 Cor. x. 13. St.
   Paul there tells the Christians at Corinth, that though they had met
   with some troubles, yet they had not been tried with the extremity of
   suffering: but when that should happen, they had no cause to doubt, but
   God would enable them to bear it. "There hath no temptation taken you,
   but such as is common to man;" that is, you have not yet been exercised
   with any trial but what is human; what the ordinary strength and
   resolution of human nature is able to bear: but in case it should come
   to extreme suffering, and that they must either comply with the heathen
   idolatry, or endure extremity of torments; they had the promise of
   God's help to support them in that case. "God is faithful (says he),
   who will not suffer you to be tempted above that you are able; but will
   with the temptation also make a way to escape, that ye may be able to
   bear it;" and then it follows, "wherefore, my dearly beloved, flee from
   idolatry;" that is, let no suffering that you are tempted withal make
   you guilty of this sin. And (1 Pet. iv. 14.) the presence of God's
   Spirit, in a very glorious manner, for our support and comfort, is
   promised to those who suffer for him. "If ye be reproached for the name
   of Christ, happy are ye; for the Spirit of glory and of God resteth
   upon you."

   And this consideration of God's strength to sup port us under
   sufferings, makes the other, of the reward of them, a perfect and
   complete encouragement; which it could not be without it. For if, upon
   the whole matter, the present sufferings of good men were intolerable,
   and human nature were not divinely assisted to bear them; how great so
   ever the future reward promised to them should be, they that lay under
   them would be forced to consult their own present ease and deliverance.
   I proceed to the

   II. Second thing I proposed to consider, namely, how it may be made out
   to be reasonable to embrace and voluntarily to submit to present and
   grievous sufferings, in hopes of future happiness and reward;
   concerning which we have not, nor perhaps are capable of having, the
   same degree of certainty and assurance, which we have of the evils and
   sufferings of this present life.

   Now, granting that we have not the same degree of certainty concerning
   our future happiness, that we have of our present sufferings, which we
   feel, or see just ready to come upon us; yet prudence making it
   necessary for men to run this hazard, does justify the reasonableness
   of it. This I take to be a known and ruled case in the common affairs
   of life, and in matters of temporal concernment; and men act upon this
   principle every day. The husbandman parts with his corn, and casts it
   into the earth, in confidence that it will spring up again, and at the
   time of harvest bring him a considerable return and advantage. He parts
   with a certainty, in hope only of a great future benefit: and though he
   have no demonstration for the infallible success of his labour and
   hazard, yet he acts very reason ably; because, if he does not take this
   course, he runs a greater and more certain hazard of perishing by
   famine at last, when his present stock is spent. The case of the
   merchant is the same, who parts with a present estate, in hopes of a
   future improvement; which yet is not so certain as what he parts
   withal.

   And if this be reasonable in these cases; then the hazard which men
   run, upon much greater assurance than either the husbandman or the
   merchant hath, is much more reasonable. When we part with this life in
   hopes of one infinitely better, that is, "in sure and certain hope of a
   resurrection to eternal life;" and when we submit to present
   sufferings, to avoid an eternity of misery, which is much more to be
   dreaded than temporal want, this is reasonable; because here is a much
   greater advantage in view, and a more pressing necessity in the case;
   nothing being so desirable to one that must live for ever, as to be
   happy for ever; and no thing to be avoided by him with so much care, as
   everlasting misery and ruin. And, for our security of obtaining the
   one, and escaping the other, we have the promise of God, who cannot He;
   which is all the certainty and security that things future and
   invisible are capable of.

   Nay, I will go lower. If God had made no express promise and
   declaration of a future happiness and reward, to those that serve him
   and suffer for him: yet if any man, out of a sincere love to God, and
   awful regard to his laws, endure trouble and affliction, if there be a
   God and providence, this is assurance enough to us, that our services
   and sufferings shall one time or other be considered and rewarded. For
   as sure as any man is, that there is a God, and that his providence
   regards the actions of men; so sure are we, that no man shall finally
   be a loser by any thing that he doth or suffers for him.

   So that the matter is now brought to this plain issue, that if it be
   reasonable to believe there is a God, and that his providence regards
   and considers the actions of men; it is also reasonable to endure
   present sufferings, in hope of a future reward: and there is certainly
   enough in this case, to govern and determine a prudent man, that is in
   any good measure persuaded of another life after this, and hath any
   tolerable consideration of, and regard to, his eternal interest.

   Indeed, if we were sure that there were no life after this; if we had
   no expectation of a happiness or misery beyond this world; the wisest
   thing that any man could do, would be to enjoy as much of the present
   contentments and satisfactions of this world, as he could fairly come
   at. For "if there be no resurrection to another life, the apostle
   allows the reasoning of the epicure to be very good--"Let us eat and
   drink, for to-morrow we die." But, on the other hand, if it be true,
   that we are designed for immortality, and that another state remains
   for us after this life, wherein we shall be unspeakably happy, or
   intolerably and eternally miserable, according as we have behaved
   ourselves in this world; it is then evidently reasonable, that men
   should take the greatest care of the longest duration, and be content
   to bear and dispense with some present trouble and inconvenience, for a
   felicity that will have no end; and be willing to labour and take
   pains, and deny our present ease and comfort for a little while, that
   we may be happy for ever. This is reckoned prudence in the account of
   this world, for a man to part with a present possession and enjoyment,
   for a much greater advantage in reversion: but surely the disproportion
   between time and eternity is so vast, that did men but firmly believe,
   that they shall live for ever, nothing in this world could reasonably
   be thought too good to part withal, or too grievous to suffer, for the
   obtaining of a blessed immortality.

   In the virtue of this belief and persuasion, the primitive Christians
   were fortified against all that the malice and cruelty of the world
   could do against them; and they thought they made a very wise bargain,
   if through many tribulations they might at last enter into the kingdom
   of God; because they believed that the joys of heaven would abundantly
   recompense all their sorrows and sufferings upon earth. And so
   confident were they of this, that they looked upon it as a special
   favour and regard of God to them, to call them to suffer for his name.
   So St. Paul speaks of it: (Phil. i. 29.) "Unto you it is given, on the
   behalf of Christ, not only to believe on him, but also to suffer for
   his sake." Yea, they accounted them happy, who upon this account were
   miser able in this world. So St. James expressly pronounceth of them:
   (James i. 12.) "Blessed is the man that endureth temptation (meaning
   the temptation of persecution and suffering); for when he is tried, he
   shall receive the crown of life, which the Lord hath promised to them
   that love him." And this consideration was that, which kept up their
   spirits from sinking under the weight of their greatest sufferings. So
   St. Paul tells us, (2 Cor. iv. 14. 16.) "Knowing that he which raised
   up the Lord Jesus, shall raise up us also by Jesus. For which cause we
   faint not; but though our outward man perish, yet the inward man is
   renewed day by day." The sufferings of their bodies did but help to
   raise and fortify their spirits: nay, so far were they from fainting
   under those afflictions, that they rejoiced and gloried in them. So the
   same apostle tells us, (Rom. v. 2, 3.) that in the midst of their
   sufferings they rejoiced in hope of the glory of God; and that they
   gloried in tribulations, as being the way to be made partakers of that
   glory: and (Heb. x. 34.) that they took joyfully the spoiling of their
   goods; "knowing in themselves, that they had in heaven a better and an
   enduring substance." And, for this reason, St. James (chap. i. 2.)
   exhorts Christians to account it all joy, when they fall into divers
   temptations (that is, various kinds of sufferings); because of the
   manifold advantages which from thence would redound to them.

   Now, what was it that inspired them to all this courage and
   cheerfulness, but the belief of a mighty reward, far beyond the
   proportion of all their sufferings, and a firm persuasion that they
   should be vast gainers by them at the last? This consideration St. Paul
   urgeth with great force: (2 Cor. iv. 17, 18.) "Our light affliction,
   which is but for a moment, worketh for us a far more exceeding and
   eternal weight of glory: whilst we look not at the things which are
   seen, but at the things which are not seen: for the things which are
   seen are temporal; but the things which are not seen are eternal." If
   we could compare things justly, and attentively regard and consider the
   invisible glories of another world, as well as the things which are
   seen, we should easily perceive, that he who suffers for God and
   religion does not renounce happiness; but puts it out to interest, upon
   terms of the greatest advantage.

   I shall now briefly speak to the

   Second part of this remarkable saying in the text. "If we deny him, he
   also will deny us:" to which is subjoined in the words following, "if
   we believe not; ei apistoumen, if we deal unfaithfully with him; yet he
   abideth faithful, he cannot deny himself; that is, he will be constant
   to his word, and make good that solemn threatening which he hath
   denounced against those, who for fear of suffering shall deny him and
   his truth before men: (Matth. x. 33.) "Whosoever (saith our Lord there)
   shall deny me before men, him will I also deny before my Father which
   is in heaven." (Mark viii. 38.) "Whosoever therefore, shall be ashamed
   of me, and of my words, in this adulterous and sinful generation, of
   him also shall the Son of man be ashamed when he cometh in the glory of
   his Father with the holy angels." This is a terrible threatening, to be
   disowned by Christ at the day of judgment, "in the presence of God and
   his holy angels;" and this threatening will certainly be made good; and
   though we may renounce him, and break our faith with him, yet he
   remains faithful, who hath threatened, and cannot deny himself.

   This is matter of great terror, and ought seriously to be thought upon
   by those who are tempted to deny Christ and his truth, either by the
   hope of worldly advantage, or the fear of temporal sufferings. What
   worldly advantage can we propose to ourselves by quitting our religion,
   which can be thought an equal price for the loss of our immortal souls,
   and the happiness of all eternity? Suppose the whole world were offered
   us in consideration; yet "what is a man profited, if he should gain the
   whole world, and lose his own soul? or what shall a man give in
   exchange for his soul?" as our Saviour reasons. (Matth. xvi. 26.)

   And, on the other hand, if the fear of temporal suffering be such a
   terror to men, as to shake their constancy in religion, and to tempt
   them to renounce it; the fear of eternal torments ought to be much more
   powerful, to keep them steadfast to their religion, and to deter them
   from the denial of it. If fear will move us; then, in all reason, that
   which is most terrible ought to prevail most with us, and the great est
   danger should be most dreaded by us, according to our Saviour's most
   friendly and reasonable advice: (Luke xii. 4, 5.) "I say unto you, my
   friends, be not afraid of them that kill the body, and after that have
   no more that they can do. But I will forewarn you whom you shall fear.
   Fear him, who, after he hath killed, hath power to cast into hell; yea,
   I say unto you, fear him." If there can be no doubt which of them is
   most to be dreaded, there can be no doubt what we are to do, in case of
   such a temptation.

   I shall now draw some inferences from this discourse by way of
   application.

   First, If this be a faithful saying, that "if we be dead with Christ,
   we shall also live with him; if we suffer, we shall also reign with
   him; but if we deny him, he will also deny us;" the belief of it ought
   to have a mighty influence upon us, to make us stead fast and
   unmoveable in the profession and practice of our holy religion. This
   inference the apostle makes from the doctrine of a blessed
   resurrection. (1 Cor. xv. 58.) "Therefore, my beloved brethren, be ye
   steadfast, unmoveable, always abounding in the work of the Lord;
   forasmuch as ye know, that your labour is not in vain in the Lord." If
   any thing will fix men in the profession of their religion, and make
   them serious in the practice of it, the belief of a glorious
   resurrection, and of the reward which God will then give to his
   faithful servants, must needs have a very powerful influence upon them
   to this purpose. Upon the same ground the apostle to the Hebrews
   exhorts them to hold fast the profession of their "faith, without
   wavering; because he is faithful that hath promised." If we be constant
   in the profession and practice of our holy religion, God will be
   faithful to the promise which he hath made of "eternal life to those
   who, by patient continuance in well-doing, seek for glory and honour
   and immortality."

   If, under the dark and imperfect dispensation of the law, good men
   shewed so much courage and constancy for God and religion, as we read
   in that long catalogue of heroes, Heb. xi. how much more should
   Christians, whose faith is supported much more strongly than theirs
   was, by a much clearer evidence of another life, and a blessed
   immortality, than they had; by more express promises of Divine comfort
   and assistance under sufferings, than were made to them; and by the
   most Divine and encouraging example of the greatest patience under the
   greatest sufferings that the world ever had, in the death and passion
   of the Son of God, "who, for the joy that was set before him, endured
   the cross, and despised the shame, and is set down at the right hand of
   the throne of God?" When we consider this glorious example of
   suffering, and the glorious reward of it, how can we be weary and faint
   in our minds! If the saints and apostles of the Old Testament did such
   great things, by virtue of a faith, which relied chiefly upon the
   attributes and providence of God; what should not we do, who have the
   security of God's express promise for our comfort and encouragement! we
   certainly have much greater reason to take up our cross more
   cheerfully, and to bear it more patiently, than they did.

   Secondly, We should always be prepared in the resolutions of our minds,
   to suffer for the testimony of God's truth and a good conscience, if it
   should please God at any time to call us to it. This our Saviour hath
   made a necessary condition of his religion, and a qualification of a
   true disciple. "If any man will be my disciple, let him take up his
   cross, and follow me." So that we are to reckon upon it, and to prepare
   for it; that if it comes we may not be surprised, as if some strange
   thing had happened to us; and may not be unresolved what to do in such
   a case. And God knows when we may be called to it: however it is wise,
   to forecast it in our minds, and to be always in a preparation and
   readiness to entertain the worst that may happen, that if it come, we
   may "be able to stand out in an evil day;" and, if it does not come,
   God will accept the resolution of our minds, and reward it according to
   the sincerity of it: he that knows what we would have done, will
   consider it as if we had done it.

   Thirdly, The less we are called to suffer for God, the more we should
   think ourselves obliged to do for him; the less God is pleased to
   exercise our patience, we should abound so much the more in the active
   virtues of a good life; and our obedience to God should be so much the
   more cheerful, and we more "fruitful in every good work." If there be
   no need of sealing the truth with our blood, we should be sure to adorn
   and recommend it by our lives.

   Fourthly and lastly, If the hopes of immortality will bear men up under
   the extremity of suffering and torments, and give men courage and
   resolution against all the terrors of the world, they ought much more
   to make us victorious over the temptations and allurements of it. For
   certainly it is in reason much easier to forego pleasure, than to
   endure pain; to refuse or lay down a good place for the testimony of a
   good conscience, than to lay down our lives upon that account. And in
   vain does any man pretend that he will be a martyr for his religion,
   when he will not rule an appetite, nor restrain a lust, nor subdue a
   passion, nor cross his covetousness and ambition, for the sake of it,
   and in hope of that eternal life, "which God, that cannot lie, hath
   promised." He that refuseth to do the less, is not like to do the
   greater. It is very improbable, that a man will die for his religion,
   when he cannot be persuaded to live according to it. So that by this we
   may try the sincerity of our resolution concerning martyrdom. For what
   profession soever men make, he that will not deny himself the pleasures
   of sin, and the advantages of this world, for Christ, when it comes to
   the push, will never have the heart to take up his cross, and follow
   him. He that cannot take up a resolution to live a saint, hath a
   demonstration within himself, that he is never like to die a martyr.
     __________________________________________________________________

SERMON LXXVIII.

   [Preached on All-Saints Day.]

  THE BLESSEDNESS OF GOOD MEN AFTER DEATH.

   And I heard a voice from heaven, saying unto me, Write, blessed are the
   dead which die in the Lord, from henceforth: yea, saith the Spirit,
   that they may rest from their labours; and their works do follow
   them.--Rev. xiv. 13.

   I WILL not trouble you with any nice dispute about the author of this
   book of the Revelation, or the authority of it, though both these were
   sometimes controverted; because it is now many ages since this book was
   received into the canon of the Scriptures, as of Divine authority, and
   as written by St. John. Nor shall I at this time inquire into the
   particular meaning of the several visions and predictions contained in
   it. It is confessedly, in several parts of it, a very obscure book: and
   there needs no other argument to satisfy us that it is so, than that so
   many learned and inquisitive persons have given such different
   interpretations of several remarkable passages in it; as particularly
   concerning the slaying of the two witnesses, and the number of the
   beast.

   The words which I have read to yon, though there be some difficulty
   about the interpretation of some particular expressions in them; yet in
   the general sense and intendment of them they are very plain, being a
   solemn declaration of the blessed state of good men after this life.

   And that we may take the more notice of them, they are brought in with
   a great deal of solemn preparation and address, as it were on purpose
   to be speak our attention to them: "I heard a voice from heaven, saying
   unto me, Write, blessed are the dead which die in the Lord, from
   henceforth." And, for the greater confirmation of them, the special
   testimony of the Spirit is added to the voice from heaven, declaring
   the reason why they that die in the Lord are pronounced to be in so
   happy a condition: "yea, saith the Spirit, that they may rest from
   their labours; and their works do follow them."

   In the handling of these words, I shall first in quire into the
   particular sense and meaning of them.

   Secondly, Prosecute the general intendment of them, which I told you is
   to declare to us "the blessed state of those that die in the Lord,"
   that is, of saints and good men, after they are departed this life.

   First, I shall inquire into the particular sense and meaning of the
   words. To the clearing of which, nothing will conduce more than to
   consider the occasion of them, which was briefly this. In the visions
   6f this and the foregoing chapter, is represented to St. John, the
   great straits that the Christians, the true worshippers of the true
   God, should be reduced to. On the one hand, they are threatened with
   death; or if they be suffered to live, they are interdicted all
   commerce with human society. (Chap. xiii. 15.) "And he had power to
   cause, that as many as would not worship the image of the beast should
   be killed:" and, (ver. 17.) "That no man may buy or sell, save he that
   had the mark of the beast." And, on the other hand, they that do
   worship the beast are threatened with damnation: (chap. xiv. 9, 10.)
   "If any man do worship the beast, the same shall drink of the wine of
   the wrath of God, and shall be tormented with fire and brimstone." So
   that when ever this should happen, it would be a time of great trial to
   the sincere Christians, being threatened with extreme persecution on
   the one hand, and eternal damnation on the other; and therefore it is
   added in the 12th verse--"here is the patience of the saints; here are
   they that keep the commandments of God, and the faith of Jesus." This
   is represented in St. John's visions, as the last and extremest
   persecution of the true worshippers of God, and which should precede
   the final downfal of Babylon. And, when this should happen, then he
   tells us, the patience of the saints would be tried to purpose, and
   then it would be seen, who are faithful to God, and constant to his
   truth; and upon this immediately follows the voice from heaven in the
   text; "and I heard a voice from heaven, saying unto me, Write, blessed
   are the dead which die in the Lord, from henceforth: yea, saith the
   Spirit, that they may rest from their labours; and their works do
   follow them."

   The main difficulty of the words depends upon the word apa'rti, "from
   henceforth;" which interpreters do variously refer to several parts of
   the text. Some by changing the accent, and reading it, apa'rti, would
   change the signification of the word into omnino; omnino beati sunt,
   "they are altogether blessed, very happy, who die in the Lord." But
   this is altogether destitute of the countenance and warrant of any
   ancient copy. We will then sup pose that the word is apa'rti, and to be
   rendered as we translate it, "from henceforth, from this time." All the
   difficulty is, to what part of the text we are to refer it. Some refer
   it to the word "blessed;" "blessed from henceforth are the dead which
   die in the Lord:" as if from this time, and not before, the souls of
   good men were, immediately after death, admitted into heaven, which
   many of the ancient fathers thought the souls of good men, who died
   before the coming of Christ, were not. But then this blessedness ought
   to have been dated, not from the time of St. John's vision, but of
   Christ's ascension; according to that of St. Ambrose, in the hymn
   called Te Deum; "when thou hadst overcome the sharpness of death, thou
   didst open the kingdom of heaven to all believers."

   Others refer it to dying in the Lord. "Blessed are the dead, that from
   henceforth die in the Lord." But this hath no peculiar emphasis in it;
   because they were blessed that died in the Lord, before that time.

   Others refer it to the words following, concerning the testimony of the
   Spirit: "yea, from henceforth saith the Spirit." All these varieties
   agree in this sense in general--that some special blessedness is
   promised and declared to those who should die after that time; but what
   that is in particular, is not easy to make out.

   But the most plain and simple interpretation, and that which seems to
   be most suitable to the occasion of these words, is this--that the word
   apa'rti, "from henceforth," is to be referred to the whole sentence,
   thus--"from henceforth blessed are the dead which die in the Lord;" as
   if St. John had said, considering the extremity and cruel circumstances
   of this last and severe persecution, we may, from that time forward
   reckon those who are already dead (supposing that they died in the
   Lord) to be very happy; in that they did not live to see and suffer
   those things, which will then befal the faithful servants of God, when
   "the devil shall come, having great wrath, because he knoweth he hath
   but a short time." Much in the same sense as Solomon, when he
   considered the oppressions that were "done under the sun," says, (Eccl.
   iv. 2.) that he "praised the dead, which were already dead; more than
   the living, which were yet alive;" that is, considering the
   oppressions, which were so frequent in the world, he reckoned those
   happier that were out of it, than those who still lived in it.

   And as this is very agreeable to the scope of what goes before, so it
   suits very well with what follows after, as the reason why those
   persons are declared to be so happy; "yea, saith the Spirit, that they
   may rest from their labours; and their works do follow them;" that they
   may be at an end of their troubles and sufferings, and may not be tried
   be yond their strength and patience, under that terrible persecution
   which will reign at that time; and likewise, that they may receive the
   reward of all the good they have done, and the evils they have suffered
   in this world; in the very same sense that the righteous are said to be
   "taken away from the evil to come." (Isai. lvii. 1, 2.) "The righteous
   is taken away from the evil to come, he shall enter into peace: they
   shall rest in their beds, each one walking in his uprightness;" that
   is, enjoying the comfort of his integrity and sincerity towards God.

   And now the main difficulty being over, we shall need to trouble
   ourselves the less about the other expressions in the text: yet there
   are two which I shall a little explain to you.

   1. What is here meant by dying in the Lord. And this sort of phrase--in
   the Lord, in Christ, and in the name of Christ, is used in Scripture
   very variously. In general, it signifies, the doing or suffering any
   thing, with relation to Christ, and upon his account; and so to "die in
   the Lord," doth most frequently signify to die in the faith of Christ,
   and in the profession of the Christian religion. Some times it
   signifies, to die for his cause, and to bear testimony to his truth,
   which is therefore called martyrdom, as St. Paul is said to be
   de'smios, en kuri'o, (Eph. iv. 1.) "a prisoner in the Lord;" that is,
   for his cause. So, likewise, St. Peter: "if you be reproached (en
   ono'mati Christou) in the name of Christ, happy are ye:" and it is
   probable that the expression, (1 Cor. xv. 18.) "Then they also which
   are fallen asleep in Christ," is to be understood, of those that died
   for his cause; because it follows immediately, "if in this life only we
   have hope in Christ, we are of all men most miserable;" that is,
   considering how much Christians suffered for him in this life, they
   were in a most miserable condition, if there were nothing to be
   expected beyond it; but especially if we consider the parallel phrase,
   (1 Thess. iv. 14.) "So them also that sleep in Jesus, (dia` tou Iesou,)
   for Jesus sake;" that is, them that have suffered martyrdom for him,
   will God bring with him. And in this sense many understand the phrase
   in the text, as spoken of martyrs: "blessed are the dead which die in
   the Lord;" that is, for his cause. And though I think the phrase may
   well enough be understood more generally, yet I shall not reject this
   sense; because it is not unsuitable to the scope and occasion of the
   words. For, considering that last and extreme persecution which he had
   described, it was not altogether improper to pronounce those happy that
   had suffered martyrdom already, and were taken away from those dreadful
   calamities, which in these last days of antichrist were to fall upon
   the faithful servants of Christ.

   2. The other expression is the last in the text; "and their works do
   follow them." So we render the word akolouthei, which yet does most
   properly signify to accompany, or go along with one; and so indeed the
   expression will rather be more emphatical: "they rest from their
   labours, and their works accompany them." But whether the word be
   rendered to follow, or to accompany, the difference is not very
   material.

   Thus you see what the particular sense and meaning of the words
   properly is--to declare the happy estate of those saints and martyrs,
   who were already dead, in and for the faith of Christ; and should not
   live to see those cruel and fearful sufferings, which should afterwards
   come upon the Christians. But then this is grounded upon that general
   truth, that they are happy that die in the Lord. And this is that which
   I intend now to prosecute, abstracting from the particular occasion,
   upon which these words were spoken; which brings me to the

   Second thing I propounded, and chiefly designed to handle upon the
   occasion of this day; namely, The happy estate of good men after they
   have departed out of this life. And, in speaking to this, I shall
   confine myself to two particulars, which the text mentions, as the
   reasons and grounds why they "that die in the Lord," are declared to be
   in so blessed a condition; "yea, saith the Spirit, that they may rest
   from their labours; and their works do follow them."

   1. Good men, when they are departed this life, are freed from all the
   labours and pains they were exercised with in this world; "that they
   may rest from their labours."

   2. They reap the comfort and reward of all the good which they have
   done in this world: "and their works do follow them," or rather, go
   along with them, to receive the reward which God hath promised to them,
   "who, by patient continuance in well-doing, seek for glory and honour
   and immortality."

   1. Those who "die in the Lord" are freed from the evils and miseries of
   this life. And this is so great a felicity, that some (and those who
   think themselves no small philosophers) have placed the chief happiness
   of man in freedom from pain and trouble. But, though happiness do not
   consist in this alone, yet it cannot be denied to be a great part of
   it: for though some have been so fantastically obstinate, as, against
   the reason and common sense of mankind, to maintain this paradox--that
   a wise man may be as happy on the rack, or in Phalaris's bull, as in
   the greatest ease and freedom from pain that can be imagined; yet
   nature cries shame of this hypocrisy: and there are none of those wise
   men they speak of, were ever such fools as to try the experiment, and
   to shew by their actions that it was indifferent to them, whether they
   laid themselves down upon their beds every night, or were stretched
   upon a rack; which yet ought to have been indifferent to them, had they
   believed themselves, and really esteemed that, which others account
   pain, to be as happy a condition as that which is commonly called ease.

   But we need not trouble ourselves to confute so stupid a principle,
   which is confuted by nature, and by every man's sense and experience. I
   think we may take it for granted, that freedom from misery is a very
   considerable part of happiness; otherwise heaven and hell, if we
   consider only the torment of it, would be all one. But certainly it is
   no small endearment of religion, to the common sense of mankind, that
   it promiseth to us, in the next life, a freedom from all the evils and
   troubles of this. And by this the happiness of heaven is frequently
   described to us in Scripture. (Isai. lvii. 2.) Speaking of the
   righteous man, "he shall enter into peace; they shall rest in their
   beds." (2 Thess. i. 7.) Where the apostle, speaking of the reward of
   those who should suffer persecution for religion, "it is a righteous
   thing with God (says he) to recompense to you, who are troubled, rest
   with us, when the Lord Jesus shall be revealed from heaven with his
   mighty angels." And the apostle to the Hebrews frequently describes the
   happiness of Christians by--entering into rest. And, (Rev. xxi. 4.) the
   state of the new Jerusalem is set forth to us, by deliverance from
   those troubles and sorrows which men are subject to in this world; "and
   God shall wipe away all tears from their eyes; and there shall be no
   more death, neither sorrow, nor crying, neither shall there be any more
   pain; for the former things are passed away."

   Thus it is with us in this world, we are liable to sorrow and pain and
   death: but when we are once got to heaven, none of these things shall
   approach us. "The former things are passed away;" that is, the evils,
   we formerly endured, are past and over, and shall never return to
   afflict us any more.

   And is not this great comfort, when we are labouring under the evils of
   this life, and conflicting sorely with the miseries of it, that we
   shall one day be past all these, and find a safe refuge and retreat
   from all these storms and tempests; when we are loaded with
   afflictions, and even tired with the burden of them, and ready to faint
   and sink under it; to think that there remains a rest for us into which
   we shall shortly enter? How can it choose but be a mighty consolation
   to us, whilst we are in this vale of tears and troubles, to be assured,
   that the time is coming, when "God shall wipe away all tears from our
   eyes, and there shall be no more sorrow, nor crying."

   There are none of us but are obnoxious to any of the evils of this
   life; we feel some of them, and we fear more: our outward condition, it
   may be, is uncomfortable--we are poor and persecuted: we are destitute
   of friends, or have many enemies; we are despoiled of many of those
   comforts and enjoyments which we once had: our bodies perhaps are in
   pain, or our spirits troubled; or though we have no real cause of
   outward trouble, yet our souls are ill-lodged, in the dark dungeon of a
   body; overpowered with a melancholy humour, which keeps out all light
   and comfort from our minds.

   And is it not reviving to us to think of that happy hour, when we shall
   find a remedy and redress of all these evils at once; of that blessed
   place, where we shall take sanctuary from all those afflictions and
   troubles which pursued us in this world; where sorrow, and misery, and
   death are perfect strangers, and into which nothing that can render men
   in the least unhappy can ever enter? where our souls shall be in
   perfect rest and contentment, and our bodies after a while shall be
   restored and reunited to our souls; not to cloud and clog them, as they
   do here, but so happily changed, and refined to such a perfection, that
   they shall be so far from giving any disturbance to our minds, that
   they shall mightily add to their pleasure and happiness?

   And when we are once landed in those blessed regions, what a comfort
   will it be to us, to stand on the shore, and look back upon those rough
   and dangerous seas which we have escaped? How pleasant to consider the
   manifold evils and calamities which we are freed from, and for ever
   secured against? To remember our past labours and suffering, and to be
   able to defy all those temptations, which were wont to assault us in
   this world with so much violence, and with too much success?

   And this is the condition of the blessed spirits above. They find a
   perfect cessation of all afflictions and troubles, "they rest from
   their labours." But this is not all; for,

   2. They are not only freed from all the evils and sufferings they were
   exercised withal in this world, but they shall receive a plentiful
   reward of all the good they have done in it; "their works do accompany
   them." When pious souls go out of this world, they do not only leave
   all the evils of the world be hind them; but they carry along with them
   all the good they have done, to reap there the comfort and reward of
   it. Just as, on the other hand, wicked men, when they die, leave all
   the good things of this world, all the pleasures and enjoyments behind
   them; but the guilt and remorse of their wicked lives accompany them,
   and stick close to them, to torment them there, and that there they may
   be tormented for them.

   Thus the Scriptures represent to us the different condition of good and
   bad men: (Isai. iii. 10, 11.) "Say ye to the righteous, that it shall
   be well with him: for they shall eat the fruit of their doings. Woe
   unto the wicked, it shall be ill with him: for the reward of his hands
   shall be given him." Which is many times true in this world; but,
   however that happen, will most certainly and remarkably be made good in
   the other. And this is most emphatically expressed to us, in the
   parable of the rich man and Lazarus, (Luke xvi. 25.) where the rich man
   petitions Abraham for some ease, and Abraham returns him this answer:
   "Son, remember that thou in thy life-time receivest thy good things,
   and likewise Lazarus evil things: but now he is comforted, and thou art
   tormented." What a change was here! how comfortable to the one, and how
   dismal to the other! Lazarus found rest from all his labours and
   sufferings, and his piety and patience accompanied him into the other
   world, and conveyed him into Abraham's bosom. Whereas the rich man was
   parted from all his good things, and the guilt of his sins went along
   with him, and lodged him in the place of torment.

   But my text confines me to the bright side of this prospect--the
   consideration of that glorious recompense which good men shall receive,
   for the good works which they have done in this world. Indeed, the text
   doth not expressly say, that their works shall be rewarded, but that
   they shall go along with them, and that they are blessed upon this
   account; and this implies that they shall receive a sure reward. For,
   as the apostle reasons, "God is not unrighteous to forget our work and
   labour of love. Verily there is a reward for the righteous/ as sure as
   there is a God that judgeth in the earth.

   But how great and glorious that shall be, I am not in any measure able
   to declare to you. It may suffice, that the Scripture hath assured us
   in general, that God is the rewarder of good men, and that he will make
   them happy, not according to what can now enter into our narrow
   thoughts, but according to the exceeding greatness of his power and
   goodness. If we are to receive our reward from God, we need not doubt,
   but it will be very large, and such as is every way worthy of him to
   bestow. For he is a great King, and of great goodness; and we may
   safely refer ourselves to him, in confidence that he will consider us,
   not according to the meanness of our service, but according to the
   vastness of his treasures, and the infinite bounty of his mind. If he
   hath promised to make us happy, though he hath not particularly
   declared to us wherein this happiness shall consist; yet we may trust
   him that made us to find out ways to make us happy; and may believe,
   that he who made us without our knowledge or desire, is able to make
   them happy beyond them both.

   Only, for the greater encouragement of our holiness and obedience,
   though he hath promised to reward every good man far beyond the
   proportion of any good he hath or can do; yet he hath declared, that
   these rewards shall be proportionably greater or less, according to the
   degree of every man's piety and virtue. So our Saviour tells us, that
   they who are persecuted for righteousness sake, great shall be their
   reward in heaven. (Matth. v. 12.) That there will be a difference
   between the reward of a righteous man and a prophet; that is, of one
   who is more publicly and eminently useful for the salvation of others.
   And among those who are teachers of others, they that are most
   industrious, and consequently more likely to be successful in this
   work, shall have a more glorious reward; as we are told by the angel:
   (Dan. xii. 3.) "And they that are wise, (or as it is in the margin
   rendered, they that be teachers) shall shine as the brightness of the
   firmament; and they that turn many to righteousness, as the stars for
   ever and ever." So likewise we mid in the parable of the talents, that
   he that improved his talent to ten was made ruler over ten cities. And
   St. Paul, (2 Cor. ix. 6.) speaking of the degrees of men's charity and
   liberality towards the poor, says expressly, "he that soweth sparingly,
   shall reap sparingly; but he that soweth bountifully, shall reap
   bountifully;" which by proportion of reason may be extended to the
   exercise of all other graces and virtues. (1 Cor. xv. 41, 42.) The
   apostle there represents the different degrees of glory, which good men
   shall be invested with at the resurrection, by the different glory and
   splendour of the heavenly luminaries. "There is one glory of the sun,
   another of the moon, and another glory of the stars; for one star
   differeth from another star in glory: so also is the resurrection of
   the dead." So that the more any man suffers for God, and the more
   patiently he suffers, the more holy and virtuously, the more charitably
   and usefully, he lives in this world; the more good works will
   accompany him into the next, and the greater and more glorious reward
   he may hope to receive there; which, as the apostle reasons (in the
   conclusion of that chapter concerning the doctrine of the resurrection)
   ought to be a mighty encouragement to every one of us, not only to be
   steadfast and unmoveable (that is, fixed and resolute in the profession
   and practice of our religion), but abounding likewise "in the work of
   the Lord; forasmuch as we know, that our labour is not in vain in the
   Lord."

   Every degree of diligence and industry, in the work and service of God,
   will most certainly one day turn to a happy account. "Having therefore
   such promises, dearly beloved, let us cleanse ourselves from all
   filthiness of flesh and spirit, perfecting holiness in the fear of
   God." The more perfectly holy we are here on earth, the more perfectly
   happy we shall be in heaven, and continue so to all eternity.

   I have now done with the two reasons, which are here given in the text,
   of the happiness that good men, such as die in the Lord, shall be made
   partakers of in another life; because they rest from their labours, and
   their works accompany them: they are freed from all the evils which
   they suffered, and shall receive the reward of all the good they have
   done in this life.

   I should now have proceeded to make some inferences from this
   discourse; but those I will reserve for another discourse on this
   subject.

   All that I shall add at present, as the application of what I have
   already said, is--that this should stir us up to a careful and zealous
   imitation of those blessed persons described in the text, who are dead
   in the Lord, and are at rest from their labours, and whose works do
   accompany them. Let us imitate them, in their faith and patience, in
   their piety and good works, and in their constancy to God and his
   truth, which was dearer to them than their lives.

   Thus their virtues and sufferings are described in the visions of this
   book: (chap. xiii. 10.) "Here is the patience and the faith of the
   saints;" and (chap. xiv. 12.) "Here is the patience of the saints: here
   are they that keep the commandments of God, and the faith of Jesus;"
   and chap. xii. 11. "And they overcame by the blood of the Lamb, and by
   the word of their testimony; and they loved not their lives unto the
   death."

   In this way, and by these steps, all the saints and martyrs of all ages
   have ascended up to heaven, and attained to that blessed state which
   they are now possessed of, after all the evils which they suffered in
   this world. They are now at "rest from their labours," and all the good
   works which they have done are gone along with them; and they are now,
   and shall for ever be, receiving the comfort and reward of them. And if
   we tread in their steps, by a zealous imitation of the piety and
   holiness of their lives, and of the constancy and patience of their
   sufferings; we shall one day be translated into their blessed society,
   and made partakers with them of the same glorious reward. If we have
   our fruit unto holiness, our end shall be everlasting life. If we be
   faithful unto death, we shall receive a crown of life.

   Let us, then, as the apostle to the Hebrews exhorts, (chap. vi. 11,
   12.) "Every one of us shew the same diligence, to the full assurance of
   hope, unto the end: and let us not be slothful; but followers of them,
   who, through faith and patience, inherit the promises."

   " Now the God of peace, who brought again from the dead our Lord Jesus
   Christ, the great Shepherd of the sheep, through the blood of the
   everlasting covenant, make you perfect in every good word and work,
   working in you that which is well-pleasing in his sight."
     __________________________________________________________________

SERMON LXXIX.

  THE BLESSEDNESS OF GOOD MEN AFTER DEATH.

   And I heard a voice from heaven, saying unto me, Write, blessed are the
   dead which die in the Lord, from henceforth: yea, saith the Spirit,
   that they may rest from their labours; and their works do follow
   them.--Rev. xiv. 13.

   IN my explication of these words, I told you that they are, in the
   general sense and meaning of them, a solemn declaration of the blessed
   estate of good men after this life; but delivered upon a special
   occasion, as is signified by that expression, "from henceforth;" that
   is, from the time of that vision, in which was represented to St. John
   the last and extremest persecution of the faithful servants of Christ,
   and which should precede the fatal downfal of Babylon; from that time,
   "blessed are the dead which die in the Lord;" that is, considering the
   extremity, and the cruel circumstances of this last and severest
   persecution, we may, from that time forward, reckon those who are
   already dead (sup posing that they died in the Lord) to be very happy;
   in that they do not live to see and suffer those grievous things, which
   then will befal the faithful servants of God.

   In my former discourse, I considered the words according to the general
   intention of them, abstracting from the particular occasion upon which
   they were spoken endeavouring to set forth the happy estate of good men
   after this life, from the two reasons and grounds mentioned in the
   text, namely, they "rest from their labours," and because "their works
   do follow," or accompany and go along with them; which two particulars
   constitute the happiness of the future state.

   That which farther remains, and to which I now proceed, is to make some
   inferences from what I have said upon this subject. And, in doing this,
   I shall have an eye on the special occasion of the words, as well as on
   their general intention. And the inference shall be these following:

   First, If those that "die in the Lord" are at "rest from their labours"
   and pains; then the text concludes directly against the feigned
   purgatory of the church of Rome, which supposeth a great number of
   those that "die in the Lord," and have obtained eternal redemption by
   him from hell, not to pass immediately into happiness: but to be
   detained in the suburbs of hell, in great pain and torment, till their
   souls be purged, and the debt of temporary punishment, to which they
   are liable, be some way or other paid off and discharged.

   Secondly, Here is a mighty encouragement to piety and virtue to
   consider, that all the good we do in this world will accompany us into
   the other.

   Thirdly, It is a gnat encouragement to patience under the sufferings
   and persecutions which attend good men in this world; that how heavy
   and grievous soever they are at present, they will end with this life,
   and we shall then rest from all our labours.

   Fourthly, The consideration of the extreme sufferings of Christians in
   the last times, and which, perhaps, are not far from us, should render
   us very indifferent to life, and all the enjoyments of it, so as even
   to esteem it a particular grace and favour of God, to be "taken away
   from the evil to come," and by death to prevent (if he sees it good)
   those extremities of sufferings, which seem to be hastening upon the
   world.

   I. If those that "die in the Lord" are at rest from all their labours
   and pains, then this text concludes directly against the feigned
   purgatory of the church of Rome, which supposed) a great number, yea,
   the far greater part of those that "die in the Lord, "and have obtained
   eternal redemption by him from hell, not to pass immediately into
   happiness, but to be detained somewhere (they are not certain where.
   but most probably in the suburbs of hell) in great pain and torment,
   equal in degree to that of hell, and differing only in duration; 1 say,
   to be detained there till their souls be purged from the defilements
   they have contracted in this world, and the debt of temporary
   punishments, to which they are liable, be some way or other paid off
   and discharged.

   They suppose, indeed, some very few holy men to be so perfect at their
   departure out of this life, that they do immediately, and without any
   stop, pass into heaven, because they need no purgation; and those
   likewise, who suffer martyrdom, because they discharge their debt of
   temporary punishments here; but the generality of Christians, "who die
   in the Lord," they suppose so imperfect, as to stand in need of being
   purged by fire, and accordingly, that they are detained a longer or
   shorter time, as their debt of temporary punishments is greater or
   less.

   And, indeed, they have a very considerable and substantial reason to
   exempt as few as possibly they can from going to purgatory; because the
   more they put in fear of going thither, the market of indulgences
   riseth the higher, and the profit thence accruing to the pope's
   coffers; and the more and greater legacies will be left to the priests,
   to hire their saying of masses for the delivery of souls out of the
   place of torments: for, though the prayers of friends and relations
   will contribute something to this, yet nothing does the business so
   effectually as the masses and prayers of priests to that end.

   But how is it, then, that St. John says, that those that "die in the
   Lord" are happy, because "they rest from their labours;" if so be the
   far greater part of those, who "die in the Lord," are so far from
   resting from their labours, that they enter into far greater pains and
   torments than ever they endured in this world? And therefore
   Bellarmine, that their doctrine of purgatory may receive no prejudice
   from this text, would have "from henceforth," in the text, to be dated
   from the day of judgment, when he supposeth the pains of purgatory will
   be at an end. But why "from henceforth" should take date from the day
   of judgment, he can give no reason, but only to save purgatory from
   being condemned by this text. For St. John plainly speaks of the
   happiness of those that should die after that time (whatever it be)
   which he there describes; but that time cannot be the day of judgment,
   because none shall die after that time. Just thus Estius (one of their
   most learned commentators) deals with another text, which, by the
   generality of their writers, is urged as a plain proof of purgatory:
   "He shall be saved; yet so as by fire." Upon which he says, "It is
   sufficient that there is nothing in this text against purgatory."
   Sufficient! for what? Not to prove purgatory, as they generally pretend
   from this text, but to save it harmless from it; as if we had pretended
   that this text makes against it.

   But there are others that make against it with a witness. Not only the
   perpetual silence of Scripture about it, when there are so many fair
   occasions of speaking of it; as in the parable of the rich man and
   Lazarus, where the future state is so particularly described, and yet
   no mention made, nor the least intimation given, of this third state.
   But, besides the silence of Scripture about it, there are several
   passages utterly inconsistent with it; as, namely, St. Paul's discourse
   in the beginning of the fifth chapter of the Second Epistle to the
   Corinthians, where he plainly declares the assurance he had, that all
   sincere Christians, so soon as they quit the body, do pass into
   happiness: "For we know (says he) that if our earthly house of this
   tabernacle were dissolved, we have a building of God, a house not made
   with hands, eternal in the heavens."

   The plain meaning of which is, that so soon as we quit the one, we
   shall pass into the other. And this consideration, he tells us, made
   Christians weary of this world, and willing to die. (Ver. 2.) "For in
   this we groan earnestly, desiring to be clothed upon with our house,
   which is from heaven;" and, (ver. 4.) "For we that are in this
   tabernacle do groan, being burdened." But had Christians believed that
   the greatest part of them, when they left the body, were to go into
   purgatory, to be terribly tormented there, they would not have been in
   such haste to die, but would have protracted the time as long as they
   could, and have contentedly borne the burden of this earthly
   tabernacle, rather than to quit it for a condition a thousand times
   more intolerable. But St Paul expressly says, that Christians knew the
   contrary; and that as soon as ever they went out of the body they
   should be happy, and with the Lord; and that this gave them courage
   against the fears of death: (ver. 6.) "Therefore we are always
   Confident," tharrountes oun pa'ntoe, bono igitur animo sumus;
   "Therefore we are always of good courage, knowing that whilst we are at
   home in the body, we are absent from the Lord." And, (ver. 8.) "We are
   of good courage, I say, and willing rather to be absent from the body,
   and present with the Lord." The plain sense of which is, that
   Christians were willing rather to die than to live; because they knew,
   that so soon as they left the body, and departed this life, they should
   be "present with the Lord." But now if the doctrine of purgatory be
   true this whole reasoning of St. Paul proceeds upon a gross mistake;
   and therefore I am certain it is not true: and so does the "voice from
   heaven" here in the text: "Blessed are the dead which die in the Lord,
   that they may rest from their labours;" for there is no reason to
   restrain this general expression, that "die in the Lord," only to the
   martyrs; for though they are certainly included, and, perhaps primarily
   intended in it, yet this phrase comprehends all those who die in the
   faith of Christ, and is most frequently so used in the New Testament.

   But let this suffice to have been spoken of this matter; especially,
   since Bishop Fisher, and several of their own learned writers, do so
   frankly acknowledge, that their doctrine of purgatory hath no
   sufficient ground in Scripture. Other reasons I grant they have for it,
   which makes them very loth to quit it: it is a very profitable
   doctrine, and therefore they have taken care to have it more abundantly
   confirmed, by apparitions of souls from the dead, than any other
   doctrine whatsoever. In short, how little soever they can say for it,
   it is in vain to go about to persuade them to part with it. Demetrius,
   the silversmith, argued as well as he could for his goddess Diana, from
   the universal consent of the world in the worship of her; "the great
   goddess Diana, whom all Asia, and the world worshippeth." But his
   trusty argument to his workmen was, "Sirs, ye know that by this craft
   we have our wealth, and this our craft is in danger to be set at
   nought."

   II. Here is a mighty encouragement to piety and virtue, to consider
   that all the good we do in this world will accompany us into the other.
   "Blessed are the dead which die in the Lord; for their works accompany
   them."

   When we come to die, we can call nothing our own but the good works
   which, by the grace of God, we have been enabled to do in this life.
   These will stick by us, and bear us company into the other world, when
   we shall be stripped of all other things, and forced to part from them,
   whether we will or no. Our riches and our honours, our sensual
   pleasures and delights, will all take their leave of us when we leave
   this world; nay, many times they do not accompany us so far as the
   grave, but leave us very unkindly and unseasonably, when we have the
   greatest need and use of them.

   There is one way, indeed, whereby we may se cure our riches, and make
   sure friends to ourselves of them, by laying them out in charity. By
   this means we may send them before us, and consign them over to another
   world, to make way for our reception there. So our Lord assures us,
   (Luke xii. 33.) that by giving alms we provide ourselves "bags which
   wax not old, a treasure in the heavens which faileth not;" and (Luke
   xvi. 9.) that by this way we may "make to ourselves friends of the
   mammon of unrighteousness; that when we fail, they may receive us into
   everlasting habitations." "The mammon of unrighteousness," What is
   that? It is what the Scripture elsewhere calls deceitful riches;
   because in other ways, in which men commonly lay them out, they turn to
   no certain account, but one way or other do deceive and frustrate our
   expectation: but by disposing of them in charity, to the relief of the
   poor and persecuted, we make sure friends of them, and consign the
   effects of them to our certain benefit and advantage in another world.

   And as charity, so likewise all other graces and virtues are "that good
   part" which cannot be taken away from us. All the good actions that we
   do in this life will go with us to the grave, and bear us company into
   the other world, and will stand by us, when we come to appear before
   our Judge; and, through the merits of our blessed Saviour, will procure
   for us, at the hands of a gracious and merciful God, a most ample and
   eternal reward.

   And what an encouragement is this to holiness and virtue, to consider
   that, it will be all our own another day, and turn to our unspeakable
   advantage at our great account! To be assured, that whoever serves God
   faithfully, lays up so much treasure for himself, which he may take
   along with him into the other world; and does provide for himself
   lasting comforts and faithful companions, which will never leave him
   nor forsake him; a happiness large as his desires, and durable and
   immortal as his soul!

   Let us then do all the good that possibly we can, whilst we have
   opportunity: let us serve God industriously, and with all our might,
   knowing that no good action that we do shall be lost and fall to the
   ground, that no grace and virtue that we practise in this life, nor any
   degree of them, shall lose their reward. If we faithfully improve the
   talents, which are committed to us, to our Master's advantage; when he
   comes to call us to an account, and finds that we have done so, we
   shall not fail to receive both his approbation and reward. And what a
   comfort will it be to any one of us, to hear those blessed words from
   the mouth of our Lord--"Well done thou good and faithful servant, thou
   hast been faithful in a little, I will make thee ruler over much; enter
   thou into the joy of thy Lord!" We shall not need to plead our services
   to him, and put him in mind of them: our Judge himself will celebrate
   our good deeds upon the theatre of the world, and commemorate them to
   our advantage; and interpret every good office we have done, to any of
   his poor and afflicted members, as if it had been a kindness
   immediately done to himself. So our Lord represents the proceedings of
   the great Judge and King of the world, in the great day of recompence.
   (Matth. xxv. 34.) "Then shall the King say unto them on his right hand,
   Come ye blessed of my Father, inherit the kingdom prepared for you from
   the foundation of the world. For I was an hungred, and ye gave me meat:
   I was thirsty, and ye gave me drink: I was a stranger, and ye took me
   in: naked, and ye clothed me: I was sick, and ye visited me: I was in
   prison, and ye came unto me. Then shall the righteous answer him,
   saying, Lord, when saw we thee in any of these circumstances; hungry,
   or thirsty, or a stranger, or naked, or sick, or in prison, and
   ministered unto thee? And the King shall answer and say unto them,
   Verily I say unto you, inasmuch as ye have done it unto one of the
   least of these my brethren, ye have done it unto me." Who would not be
   ambitious and glad to serve such a Prince, who will so benignly
   interpret, and so bountifully reward, the least service we do to him?

   III. The consideration of this should likewise be a great argument and
   support to our patience, under all those evils, and sufferings, and
   persecutions, which many times attend good men in this world. They are
   for the present perhaps very heavy and grievous; but there is a time
   shortly coming when we shall be at ease, and perfectly freed from them;
   when we shall find rest from our labours and sufferings; when we shall
   enter into peace and rest in our beds, every one walking in his
   uprightness; that is, reaping the comfort and enjoying the reward of
   his sincerity towards God, and constant suffering for his cause and
   truth. And therefore it was well said of a good man, "blessed be God
   that we are to die;" because to good men, that is a certain remedy of
   all the evils of this life, and will unquestionably put an end to them.
   The grave is a place of rest, and discharge from all trouble, as Job
   elegantly describes it: (chap. iii. 17, 18, 19.) "There the wicked
   cease from troubling: there the weary be at rest. There the prisoners
   rest together, they hear not the voice of the oppressor. The small and
   the great are there, and the servant is free from his master."

   So soon as we enter into the other world, we are secure against the
   pursuit and danger of all those evils which afflicted us in this world;
   and nothing will remain but the joyful remembrance of our sufferings,
   and the plentiful reward of our constancy and patience under them. And
   the more our tribulations and persecutions have abounded, the greater
   will our comfort and happiness then be, which (saith St. Paul) is a
   manifest token, a clear demonstration, "of the righteous judgment of
   God, that ye may be accounted worthy of the kingdom of God, for which
   ye also suffer; seeing it is a righteous thing with God, to recompense
   to you who are troubled rest with us, when the Lord Jesus shall be
   revealed from heaven with his mighty angels." (2 Thess. i. 5, 6,7.)

   IV. The consideration of the extreme sufferings which are to fall upon
   the faithful servants of Christ in the last times, and which seem now
   to be begun in the world, should make us very contented to leave this
   world, and glad of any fair opportunity and excuse to take our leave of
   it, and to be out of the reach and danger of those violent and more
   than human temptations, with which our faith and constancy may be
   assailed; nay, to esteem it a particular grace and favour of God to us,
   to be "taken away from the evil to come," and to prevent (if God sees
   it good) those extremities of sufferings which are coming upon the
   world.

   These seem now to be begun in some part of it: they in our neighbour
   nation have a bitter cup put into their hands; a cup of astonishment to
   all those that hear of it. Whether this be that last and extreme
   persecution spoken of here by St. John, I shall not pretend positively
   to determine. It is plainly distinguished in the visions, from that
   under the first beast, described Rev. xiii. from verse the first to
   ver. 11, and chap. xvii. There is a description of the beast upon which
   the woman sitteth, "on whose forehead is a name written, MYSTERY!
   BABYLON THE GREAT!" and this beast is there said to have "seven heads
   and ten horns," which are thus explained by St. John: (chap. xvii. 9,
   10.) "And here is the mind which hath wisdom; the seven heads are seven
   mountains upon which the woman sitteth; and there are seven kings;"
   that is, (as is generally agreed by interpreters) a succession of seven
   governments: (and ver. 12, 13, 14.) "And the ten horns which thou
   sawest are ten kings which have received no kingdoms as yet; but
   receive power as kings one hour with the beast. These have one mind,
   and shall give their power and strength unto the beast; and shall make
   war with the Lamb." (Ver. 18.) "And the woman, which thou sawest, is
   that great city, which reigneth over the kings of the earth."

   So that this beast is plainly the Roman empire; and the woman that
   sitteth upon her, is the great city, standing upon seven mountains,
   "which reign eth over the kings of the earth;" which can be no other
   than Rome, as is agreed by interpreters on all sides. Bellarmine (l. 2.
   c. 2. de Rom. Pontif.) confesseth, that St. John, in the Revelation,
   every where calleth Rome, Babylon, as Tertullian (saith he) hath noted;
   and as is plain from chap. xvii. where Babylon is said to be seated on
   "seven mountains," and to have dominion "over the kings of the earth:"
   there being no other city than Rome, which, in the time of St. John,
   had dominion "over the kings of the earth;" and that Rome was built
   upon seven hills is famous.--Thus much Bellarmine acknowledgeth,
   constrained by the force of truth; and, for another small reason,
   namely, because St. Peter writes his First Epistle from Babylon, by
   which, if Rome be not meant, they have no proof from Scripture that St.
   Peter was ever there.

   Indeed they, of the church of Rome, would have it to be only Rome
   pagan. But that cannot be; because this beast, after his last head was
   wounded to death, and his deadly wound was healed, had power given him
   to continue two and forty months, or (as it is elsewhere expressed)
   twelve hundred and sixty days; that is, in the prophetic style, so many
   years; and, likewise, because it was not to begin till the ten
   kingdoms, into which the Roman empire upon its dissolution was divided,
   were set up; which was not till after the western empire was overthrown
   and destroyed by the Goths and Vandals. And, lastly, because this is
   that Rome, or Babylon, which should finally be destroyed, and cast as a
   millstone into the bottom of the sea, never to rise again; which is yet
   to come. And of this beast it is said, that he should "make war with
   the saints, and overcome them;" (chap. xiii. 7.) that is, that he
   should raise a long and great persecution against them, which should
   try their faith and patience: (ver. 10.) "Here is the patience and the
   faith of the saints." The beast, then, with ten horns must be Rome,
   governing the ten kingdoms, into which the Roman empire was broken; and
   this can be nothing else but Rome papal, to which the ten kings are
   said to give their power, and to which they were in a most servile
   manner subject for several ages, as is plain from history.

   And, to confirm this, it is very observable, that the ancient fathers
   generally agree that that which hindered the revealing of the wicked
   one (spoken of by St. Paul, 2 Thess. ii. 7, 8.) was the Roman empire;
   and that being removed, the man of sin, or antichrist, was to succeed
   in its room. I shall produce a few testimonies to this purpose, but
   very remarkable ones. Tertullian, expounding what St. Paul means by him
   that withholdeth or letteth, hath these words: Quis nisi Romanus
   status, &c. Who is that but the Roman state, which being broken into
   ten kings, shall bring on antichrist? And then the "wicked one shall be
   revealed." And in his Apology, he gives this reason, why the Christians
   should pray for the Roman emperors, and the whole state of the empire;
   because the greatest mischief hanging over the world is hindered by the
   continuance of it. St. Chrysostome speaking of that which hinders the
   revelation of the man of sin: This (says he) can be no other than the
   Roman empire: for as long as that stands, he dares not shew himself;
   but, upon the vacancy or ceasing of that, he shall assume to himself
   both the power of God and man. St. Augustine, in his book de civit.
   Dei, No man (says he) doubts, but that the successor of the Roman
   emperor in Rome shall be the man of sin; and we know who hath succeeded
   him.

   But now, after this, another beast is represented "coming out of the
   earth;" not succeeding in the place of the first beast, but appearing
   during his continuance, (ver. 12.) and he hath these remarkable
   characters, by which he may be known.

   1. He is said to have but two horns; by which, according to the
   interpretation of the ten horns, signifying the ten kingdoms, into
   which the Roman empire after its dissolution should be divided, we are
   in all reason to understand two of these kingdoms, of which this beast,
   whoever he be, shall be possessed.

   2. He is said to be like a lamb, but to speak like a dragon; that is,
   to pretend and make a shew of great lenity and mildness in his
   proceedings, but that really he shall be very cruel. It shall be
   pretended that he does all without violence, and with out arms; but he
   shall speak as a dragon, that is, in truth shall exercise great force
   and cruelty; either alluding to the cruelty of the dragon, literally so
   called, or perhaps prophetically pointing at a particular sort of armed
   soldiers, called by that name of dragons, or, as we according to the
   French pronunciation call them, dragoons.

   3. He shall rise during the continuance of the first beast, and engage
   in his cause; but the first beast shall only stand by and look on:
   (ver. 12.) "and he exerciseth all the power of the first beast before
   him, and causeth the earth, and them that dwell therein, to worship the
   beast, whose deadly wound was healed;" plainly declaring, that this
   persecution should not immediately arise from the first beast, which is
   said to come out of the sea, which in this prophecy denotes the state
   ecclesiastical; but from the second beast, which comes out of the
   earth, and denotes the temporal power. But yet all this ought to be
   acted in the sight of the first beast, and in his behalf to compel men
   to worship him.

   4. That he shall be remark able for causing fire to come down from
   heaven to earth, in a wonderful manner, to the great terror and
   amazement of men: (ver. 13.) "And he doth great wonders; so that he
   maketh fire to come down from heaven on the earth in the sight of men."

   5. That he should interdict all those, who would not worship the beast,
   all commerce with human society, the exercise of civil trades and
   professions: (ver. 17.) "And he causeth, that no man might buy or sell,
   save he that had the mark of the beast."

   6. And, lastly, (which seems to be the most peculiar and
   characteristical note of all the rest) that his number should be 666;
   that is, (as most of the ancients understand it) that the numeral
   letters of a certain word or name should, being computed, amount to
   that number. And it is expressly said to be the number of a man. (Ver.
   18.) "Let him that hath understanding count the number of the beast;
   for it is the number of a man." And, in the verse before, it is said to
   be the number of his name.

   Now to whom all these characters do agree, and especially the last,
   concerning the number of his name, I shall not presume to conjecture;
   much less positively to determine, whether he be now in being; because
   it is said to require a particular wisdom and understanding to find it
   out. "Here is wisdom; let him that hath understanding count the number
   of the beast." However, the event, when the thing is fully
   accomplished, will clearly discover it. Thus much is certain, that this
   extreme persecution, whenever it shall be, will forerun the final
   destruction of Babylon, which will not then be far off. And concerning
   this it is that St. John speaks, (chap. xiv. 12.) when he says, "Here
   is the patience of the saints; here are they that keep the commandments
   of God, and the faith of Jesus." And then he immediately adds, as it is
   in the text, "And I heard a voice from heaven, saying unto me, Write,
   blessed are the dead which die in the Lord from henceforth: yea, saith
   the Spirit, that they may rest from their labours; and their works do
   accompany them." Thus much may suffice to have been spoken on this
   text.
     __________________________________________________________________

SERMON LXXX.

   [Preached on All-Saints Day.]

  THE VANITY AND WICKEDNESS OF HONOURING DEAD SAINTS, AND PERSECUTING THE
  LIVING.

   Therefore also said the wisdom of God, I will send them prophets and
   apostles, and some of them they shall slay and persecute: that the
   blood of all the prophets, which was shed from the foundation of the
   world, may be required of this generation from the Hood of Abel, unto
   the blood of Zacharias, which perished between the altar and the
   temple: verily I say unto you, it shall be required of this
   generation.--Luke xi. 49, 50, 51.

   THE latter part of this chapter is a very sharp, but just invective,
   made by our Saviour against the hypocrisy of the scribes and pharisees,
   of which he gives many instances; and this among the rest for one, that
   they pretended a great honour and respect for the righteous men and
   prophets of former ages, whom their fathers had persecuted and slain;
   but yet were of the very same spirit and temper, and as ready to
   persecute good men as their fathers were. They raised, indeed, stately
   monuments to the memory of those saints and martyrs, and adorned them
   with great art and cost, and, it is likely, made a great shew of esteem
   and veneration for them: but all this while they were of the same
   disposition with their fathers, and bear the same implacable hatred and
   malice against the prophets and righteous men who then lived among
   them, (yea, against that great prophet, whom God had sent into the
   world--Jesus, the Son of God) which their fathers did against the good
   men of their times. And though they disclaimed the wickedness and
   cruelty of their fathers, with never so much zeal and vehemency, yet
   for all that they were ready to do the same things. Now this was so
   gross and odious a piece of hypocrisy in them, that our Saviour doth
   with great reason denounce so severe a woe against them: "Woe unto you;
   for ye build the sepulchres of the prophets, and your fathers killed
   them. Truly, ye bear witness that ye allow the deeds of your fathers;
   for they indeed killed them, and ye build their sepulchres." And then
   it follows: 4 therefore also said the wisdom of God, I will send them
   prophets and apostles, and some of them they shall slay and persecute:
   that the blood of all the prophets, which was shed from the foundation
   of the world, may be required of this generation; from the blood of
   Abel to the blood of Zacharias, which perished between the altar and
   the temple."

   There are considerable difficulties in both these passages. As to the
   former, "Woe unto you, for ye build the sepulchres of the prophets, and
   your fathers killed them. Truly, ye bear witness, that ye allow the
   deeds of your fathers; for they indeed killed them, and ye build their
   sepulchres." The force of this reasoning is at first sight not easy to
   be discerned; and therefore expositors have gone several ways to
   explain it.

   Some comparing this with the parallel place in St. Matthew's Gospel,
   (chap. xxiii. 29.) will not have our Saviour to mean, that by "building
   the sepulchres of the prophets," they expressed their approbation of
   their fathers killing them. They did indeed testify, by their usage of
   the righteous men that lived amongst themselves, that they were of the
   very same temper and spirit which their fathers had been of; and that
   they would have done just as their fathers did, if they had been in the
   same circumstances with their fathers; so that they were witnesses to
   themselves (as it is in St. Matthew) that they were children of them
   which killed the prophets; they owned themselves their children by
   descent, and their actions witnessed that they were their children also
   in resemblance; nay, (as it is there farther intimated) they seemed
   resolved to fill up the measure of their fathers, though all this while
   they pretended not to approve their father's behaviour; and, therefore,
   whilst they were building the tombs of the prophets, and garnishing the
   tombs of the righteous, they said, If we had been in the days of our
   fathers, we would not have been partakers with them in the blood of the
   prophets. And the interpreters that go this way do accordingly render
   these words of St. Luke, not as they are in our translation, "ye bear
   witness that ye allow the deeds of your fathers;" but "ye bear witness,
   and ye allow (or are well-pleased with) the deeds of your fathers;"
   that is, ye own that they were your fathers, who did these things; and
   though you do not in words allow what they did, yet your inward tempers
   and dispositions (whether you know it or no) are the very same with
   theirs, which you too plainly testify by your actions; so that when
   "you build the sepulchres of the prophets," you only expose the
   deceitfulness and hypocrisy of your hearts, your pretences and your
   actions directly contradicting each other. Thus some expositors give
   the sense of this passage.

   But others think that our Saviour intended some what more, in St. Luke;
   namely, to retort upon them the honour which they seemed to do to the
   prophets, in building their sepulchres, as an argument that they
   rejoiced in their death; seeing they were so well content to be at the
   charge of a monument for them; like Herod, who, when he had murdered
   Aristobulus, made a magnificent monument for him; or as the Roman
   historians say of Caracalla, though he hated all good men whilst they
   were alive, yet he would pretend to honour them when they were dead.
   This, some think, our Saviour intended in these words: "Truly, ye bear
   witness that ye allow the deeds of your fathers: for they indeed killed
   them, and ye build their sepulchres;" as if he had said, hereby ye
   testify that ye allow and like very well what your fathers did to the
   prophets. According to which latter exposition, there seems to be more
   force and greater sharpness in our Saviour's reproof; as not only
   charging them with the ill usage of the righteous men of their own
   times, but moreover making them, by their building the tombs, and
   garnishing the sepulchres of the ancient prophets, to become as it were
   accessaries to the murder of them.

   But, leaving this digression, I now proceed to that which I primarily
   intended; namely, first, to explain the following words, which I have
   chosen as my present subject, and then to make some observations upon
   them.

   "Therefore also said the wisdom of God, I will send them prophets and
   apostles, and some of them they shall slay and persecute; that the
   blood of all the prophets which was shed from the foundation of the
   world, may be required of this generation; from the blood of Abel to
   the blood of Zacharias, which perished between the altar and the
   temple: verily I say unto you, it shall be required of this
   generation."

   There are three considerable difficulties in the words, which I shall
   endeavour to explain to you.

   I. What is meant by "the wisdom of God."

   II. Who this Zacharias was, here mentioned by our Saviour; "from the
   blood of Abel unto the blood of Zacharias, who perished between the
   altar and the temple."

   III. In what sense, and with what reason and justice it is here
   threatened, "that the blood of all the prophets and righteous men, shed
   from the foundation of the world, should be required of that
   generation."

   I. What is here meant by "the wisdom of God." "Therefore also said the
   wisdom of God, I will send them prophets and apostles," &c. In St.
   Matthew, our Saviour speaks this in his own name, "Wherefore, behold I
   send unto you prophets: for which reason, some think that by "the
   wisdom of God" our Saviour here designed himself; as if he had said,
   Therefore I, who am the "wisdom of God," declare unto you. But this is
   not very probable, our Saviour no where else in the gospel speaking of
   himself in any such style; though St. Paul calls him "the power of God,
   "and "the wisdom of God." Others think that our Saviour here refers to
   some prophecy of the Old Testament to this purpose: "therefore, the
   Wisdom of God hath said;" that is, the Holy Spirit of wisdom, which
   inspired the prophets in the Old Testament. But this conceit is utterly
   without ground, for we find no such passage, nor any thing to that
   sense, in any of the prophets of the Old Testament.

   But the most plain and simple interpretation is this: "therefore hath
   the wisdom of God said;" that is, the most wise God hath determined to
   send among you such messengers and holy men, and I foresee that ye will
   thus abuse them, and thereby bring wrath and destruction upon
   yourselves. And whereas our Saviour says, in St. Matthew, "behold I
   send unto you prophets;" it is very probable, he speaks in God's name,
   and that it is to be under stood, Behold, says God, I send unto you.
   And this phrase of "the wisdom of God," for the most wise God is very
   agreeable to other forms of speech, which we meet with in the Jewish
   writers; as, dicit norma judicii, "the rule of judgment" says, that is,
   the most just and righteous God; which serves very well to explain the
   phrase in the text, "therefore, saith the wisdom of God, I will send
   them prophets and apostles."

   By apostles is here meant, all sorts of Divine messengers: for so St.
   Matthew expresseth it, "I send unto you prophets, and wise men, and
   scribes;" that is, several holy and excellent men, endowed with all
   sorts of Divine gifts; "prophets, and wise men, and scribes;" which
   were the most glorious and admired titles among the Jews.

   " And some of them they shall slay and persecute." St. Matthew
   expresseth it more particularly, "some of them ye shall kill and
   crucify;" as it was afterwards fulfilled in the two James's, and
   Stephen, who were slain by them, and in Simon the son of Cleophas, and
   before him in Jesus the Son of God, who were crucified; and "some of
   them ye shall scourge in your synagogues," as we read they did to Peter
   and John; and "persecute them from city to city," as they did Paul and
   Barnabas. The sending of these messengers of God among the Jews, and
   this ill usage of them, the all-wise and all-knowing God had determined
   and foreseen.

   II. Who this Zacharias was, here mentioned by our Saviour. And there
   are so many of them (no less than four of this name) to whom it may
   with some probability be applied, but especially to two of them, that
   it is very hard to determine which of them our Saviour means. Three
   Zacharias's are mentioned in Scripture, and one more in the history of
   Josephus.

   There was Zacharias the father of John the Baptist; but whose son he
   was we do not read: and though of his death the Scripture is silent,
   yet there are two traditions about it; one, that he was slain by
   Herod's officers, because he would not tell where his son John the
   Baptist was, when Herod sent for him. But the credit of this relies
   upon very doubtful authors. The other is mentioned by several of the
   fathers, and the substance of it is briefly this; that there being a
   place in the temple, where the virgins by themselves used to pray, the
   Virgin Mary coming to that place to pray among the virgins, was
   forbidden, because she had had a child; and that Zacharias, for
   maintaining her virginity, was set upon, "and killed between the temple
   and the altar." But this tradition is rejected by St. Jerome: and I
   doubt there is little ground for it.

   Zacharias, one of the lesser prophets, was the son of Barachias, which
   agrees so far with St. Matthew's description of him: but there is no
   mention in Scripture that he was slain; nor could he well be in the
   temple, which was but building in his time; though the author of the
   Targum says, that Zacharias, the son of Ido, was slain by the Jews "in
   the house of the Lord's sanctuary," on the day of the propitiation;
   because he admonished them not to do evil before the Lord. Now
   Zacharias, the son of Barachias, was the grandson of Ido; but yet, I
   think, this was only lapse of memory, and that he means Zachary in the
   Chronicles, who was slain by Joash.

   And he is the third Zacharias I mentioned, (2 Chron. xxiv. 21.) who, as
   he was reproving the people "for transgressing the commandment of the
   Lord, was stoned with stones at the commandment of the king, in the
   court of the house of the Lord." And this our Saviour seems more
   particularly to reflect upon, immediately after the text: "O Jerusalem,
   Jerusalem, thou that stonest the prophets," &c. Now this one would
   think was certainly the person intended by our Saviour, and fit to be
   mentioned with Abel, whose blood is said to have cried to the Lord. For
   of Zacharias, it is likewise said, that "when he died, he said, The
   Lord look upon it and require it." And Drusius cites a Jewish writer,
   speaking thus by way of complaint against the Jewish nation; "because
   in the midst of thee fell the priests of the Lord, and his prophets,
   and because before the holy temple in the midst of thee was slain the
   godly and righteous prophet Zacharias, who lay unburied, nor did the
   earth cover his blood, but to this day it goes up and speaks in the
   midst of thee." So that none could have been more fit to have been
   joined with Abel in this respect

   But, as probable as this looks, there are two very great objections
   against it. One is, that St. Matthew calls the Zacharias spoken of by
   our Saviour, the son of Barachias; whereas this Zacharias, slain by
   Joash, was the son of Jehoiada; and though it be very considerable,
   which St. Jerome observes, that, in the Hebrew or Nazarene gospel, it
   is Zacharias, the son of Jehoiada; yet it is hard to rely upon that,
   against all the Greek copies. But a more difficult objection, in my
   opinion, is, that our Saviour seems to design to mention the two
   extremes, the first and last righteous man that was slain, and, between
   them two comprehended the good men of all ages, that were persecuted
   and slain; and, if so, then that Zacharias in the Chronicles, who was
   slain so long before, can by no means be the person.

   There is yet a fourth Zacharias, (mentioned by Josephus, lib. 4.) the
   son of Baruch (which is probably enough the same name with Barachias),
   who was the last remarkable good man that was slain, immediately before
   the siege of Jerusalem , and that, as Josephus tells us, in the midst
   of the temple; which agrees with our Saviour's description of it,
   "between the altar and the temple;" not the al tar of incense, but of
   burnt-offerings, which was in the outward court, before the ascent to
   the temple. So that Grotius thinks this was the man intended by our
   Saviour; yet so, that he does both allude to the history of the former
   Zacharias, and foretel the death of this. And there is but one
   objection against this; that our Saviour speaks of this as al ready
   past; "whom you have slain;" whereas this Zacharias was not slain till
   after our Saviour's death. But I think that a satisfactory answer may
   be given to this; viz. that our Saviour foretelling those future
   persecutions, which should (ill up the measure of their sins, and bring
   final destruction upon them, he speaks of this as already past; because
   before that destruction should come upon them, it would be true. "they
   had slain him:" so that, speaking of the vengeance coming upon them,
   well might he say, that "upon them should come the blood of all the
   righteous men, from Abel to Zacharias, whom they had slain," &c.

   III. The third difficulty remains: and that is. in what sense, and with
   what reason and justice it is here threatened, that "the blood of all
   the prophets and righteous men, shed from the foundation of the world."
   should be required of that generation. Some understand this more
   strictly: they should be charged with it, and formally punished for it,
   because, in imitating their cruel predecessors, they should be guilty
   of all their cruelty. But there is no necessity of this. All that our
   Saviour seems to intend, is this: that their punishment in the
   destruction of Jerusalem, should be so horrible, as if God had once for
   all arraigned them of all the righteous blood that ever had been shed
   in the world, and brought the punishment of it upon them; though in
   truth the punishment did not exceed the desert of their own sins. And
   if this be the meaning of it, there is nothing harsh and unreasonable
   in it. And thus I have explained, as well as I can, the several
   difficulties in the text. I shall make two or three observations from
   the main scope and design of it, and so conclude.

   I. That it hath been the lot of holy and righteous men, in most ages of
   the world, to meet with very bad usage, to be "persecuted and slain."
   The devil began this work early. When there were but three men in all
   the world, and two of them brethren; the one slew the other, "because
   he was more righteous, and served God better than he did. And this
   trade hath continued, and been practised more or less, in most ages and
   generations of the world, as might be deduced through the history of
   the Old and New Testament, and of most ages since; though "the rod of
   the wicked hath not always abode upon the back of the righteous, lest
   at last piety should be quite discouraged, and "the faithful fail from
   among the children of men." The people and the church of God have had
   many intervals of peace and prosperity; and sometimes, for a long
   continuance, the favour and countenance of authority, and the powers of
   the world, and the laws of nations on their side.

   But yet there is a continual enmity between the seed of the woman and
   the serpent, between the righteous and the wicked, between those that
   serve God, and those that serve him not; because their ways are
   contrary one to another, and quite of another fashion, their principles
   and practices do contradict and clash with one another; the virtues of
   good men are a continual upbraiding of the bad, a living reproof and
   reproach to them: go that it is no wonder, that evil men do so
   violently hate and persecute the good, and do by all means endeavour to
   remove out of the way those who are so opposite and offensive to them.

   II. We may observe likewise, hence, how great a sin they are guilty of
   who persecute the righteous, and how terrible a vengeance from God
   waits on them. Particular examples of this have been in all ages: but
   as the guilt of this sin never went higher than at this time foretold
   by our Saviour, when God sent to the Jews such "prophets, and wise men,
   and scribes," and such a number of them as never upon any occasion were
   sent into the world, and they used them in that bloody and barbarous
   manner; no wonder, if the vengeance that came upon them was such as
   never had been before; and if, after they had filled up the measure of
   their sins, by crucifying the Lord Jesus, and persecuting his apostles,
   and stoning and killing all the prophets that were sent unto them, "the
   wrath of God came upon them to the utmost," and such a terrible
   destruction from the Lord, as never befel any people; insomuch that our
   Saviour, upon the foresight and mention of it, forty years before it
   happened, could not but weep over them, and express himself in those
   compassion ate words, "O Jerusalem, Jerusalem: thou that killest the
   prophets, and stonest them that are sent unto thee, how often would I
   have gathered thee as a hen gathereth her chickens under her wings; but
   ye would not! Behold your house is left unto you desolate."

   III. From this whole passage of our Saviour, which I have been
   explaining to you, we may learn how vain it is for men to pretend to
   honour the dead saints, when they persecute the living. This was the
   great hypocrisy of the scribes and pharisees among the Jews in our
   Saviour's time; and is at this day of the rulers and governors of the
   Roman church among us Christians; nay, they exceed the scribes and
   pharisees, not only in their veneration of the ancient saints and
   righteous men, but also, if it be possible, in their malice and cruelty
   towards the living. For they not only build costly monuments to their
   memory, which was the utmost the scribes and pharisees did, but they
   honour them with shrines and rich offerings, with prayers and vows to
   them, more frequent than to Almighty God himself, and our blessed
   Saviour: but then they hate and persecute the living, with as great
   violence and cruelty, as ever was used by any part of mankind towards
   one another. It is true they do it under the notion of heresy; and so
   did the scribes and pharisees too, as St. Paul witnesseth. "After the
   way which ye call heresy, so worship I the God of my fathers, believing
   all things that are written in the law and in the prophets." So they
   call us heretics; though we receive and believe all that is written in
   the Holy Scriptures, only rejecting their additions, whereby they would
   make the commandment of God of none effect. And as Rome is parallel
   with Jerusalem in many other respects; so especially in the bloody
   persecution of righteous men: and as Jerusalem is charged by our
   Saviour with the blood of all the prophets and righteous men of all
   ages; so St. John in the Revelation says of Rome, that "in her was
   found the blood of prophets, and of saints, and of all that were slain
   upon the earth: (chap. xviii. 24.) which is no less true of Rome
   Christian, than of Rome pagan. In all the churches and religions in the
   world, and perhaps in Rome pagan herself, hath not so much innocent
   blood been shed, as in Rome Christian and catholic, and that under a
   pretence of religion: and no doubt there is a day coming, when she
   shall be called to a heavy account for these things, "when the heavens
   shall rejoice over her, and the holy angels and prophets, because God
   hath avenged them on her."
     __________________________________________________________________

SERMON LXXXI.

   [Preached Nov. 5, 1682.]

  THE DANGER OF ZEAL WITHOUT KNOWLEDGE.

   I bear them record, that they have a zeal of God; but not according to
   knowledge.--Rom. x. 2.

   THERE is nothing more commonly cried up than zeal in religion: and yet
   there is nothing in which men do more frequently and fatally mistake
   and miscarry, and in the expressions and effects whereof men ought to
   govern themselves with more care and caution. To speak the truth, zeal
   is as all other passions are, in its own nature indifferent, and of
   itself neither good nor bad, but according to the object and degree of
   it; for zeal is nothing else, but an earnest concernment for, or
   against, something, and a violent pursuit and prosecution of it. For if
   it be applied to a right object, so as we be earnestly concerned for
   things that are unquestionably good; and against things that are
   unquestionably evil, and in a due degree; that is, if the expression of
   it be proportionable to the less or greater good or evil of things;
   then it is a commendable quality or virtue: but if it be wrong placed,
   and we be earnestly concerned for that which is evil, and against that
   which is good, or about things which are of an indifferent or doubtful
   nature, as to the good and evil of them; or if we notoriously exceed in
   the degree of it, being more zealously concerned about things than they
   deserve, and zealously concerned about lesser things, to the prejudice
   of greater; in any of these cases, it is so far from being a virtue,
   that it is a vice, of a most pernicious and mischievous consequence,
   and many times hath as bad effects as can proceed from the worst
   principle or disposition of mind.

   It is sometimes used in a good sense; but it is, when it is applied to
   the best things in which the honour of God and the salvation of men is
   concerned, to the great and unquestionable duties of religion. As zeal
   for the honour of God, and the place of his public worship, in
   opposition to profaneness: (John ii. 17.) "The zeal of thine house hath
   eaten me up:" for an earnest desire of those gifts, whereby we are to
   edify the church: (1 Cor. xii. 31.) "But covet earnestly the best
   gifts," so we render the words; "be zealous of the best gifts;" so it
   is in the Greek: for a forwardness and readiness to relieve the
   necessities of the saints: (2 Cor. ix. 2.) "I know the forwardness of
   your minds, and your zeal hath provoked very many." And to the same
   purpose is that expression, (Tit. ii. 14.) "zealous of good works." And
   then for a zeal for the salvation of men's souls: (2 Cor. xi. 2.) "I am
   zealous of you with a godly zeal."

   But the word is much more frequently in Scripture used in a bad sense,
   for a malicious and furious rage, against the professors of
   Christianity: (Acts v. 17, 18.) "Then the high-priest, and they that
   were with him, were filled with indignation (the word is zeal) and laid
   their hands on the apostles, and put them in prison." And, (chap. xiii.
   45.) it is said, "the Jews were filled with zeal, and spake against
   those which were spoken by Paul, contradicting and blaspheming." And,
   (chap. xvii. 5.) "The Jews, which believed not, moved with zeal,
   gathered a company, and set all the city in an uproar."

   It is frequently reckoned amongst the works of the flesh, and mentioned
   in the company of the greatest vices and crimes: wrath, contention,
   division, sedition, murders, tumults, confusions: (Rom. xiii. 13.) "Let
   us walk honestly, as in the day, not in chambering and wantonness, not
   in strife and zeal." (1 Cor. iii. 3.) "Whereas there is among you zeal,
   and strife, and divisions; are ye not carnal?" (2 Cor xii. 20.) "Lest
   there be debates, zeal, wrath, strife." (Gal. v. 19, 20, 21.) "The
   works of the flesh are manifest;" among which the apostle reckons
   "hatred, variance, zeal, wrath, strife, seditions, heresies, envyings,
   murders." St. James calls it a "bitter zeal:" (James iii. 14, 15, 10.)
   "But if ye have bitter zeal and strife in your hearts, glory not, and
   lie not against the truth. This wisdom descendeth not from above; but
   is earthly, sensual, devilish. For where zeal and strife is, there is
   confusion and every evil work." By which it appears, that zeal most
   frequently goes under a bad name and character in Scripture; zeal, I
   mean, in matters of religion; for of that most of the texts I have
   mentioned speak; and this is that which St. Paul means here in the
   text, by a "zeal of God;" that is, a zeal about religion and Divine
   things. "I bear them record, that they have a zeal of God; but not
   according to knowledge."

   In which words the apostle being desirous to say the best he could of
   his countrymen, the Jews, he commends the good meaning of their zeal,
   and blames the ill conduct of it. "I bear them record, marturo autoi`s,
   I give this testimony on their behalf, that they have a zeal of God;"
   that is, that by all this fierceness against the Christian religion,
   they intend the honour of God, and think they do him service: but yet
   this zeal is greatly to he condemned; because it is a mistaken and
   misguided zeal not at all directed as it should be: "they have a zeal
   of God; but not according to knowledge."

   From which words I shall take into consideration these three things:

   I. What are the qualifications and properties of a zeal "according to
   knowledge."

   II. By what marks and characters we may know that zeal, which here, and
   elsewhere in Scripture, is condemned, as not being "according to
   knowledge."

   III. How far the doing of any thing, out of a zeal for God, doth
   mitigate and extenuate the evil of it. For when the apostle here
   testifies concerning the Jews, that they had "a zeal of God;" he speaks
   this in favour of them, and by way of mitigation of their faults. When
   I have handled these three particulars, I shall apply my discourse to
   the present occasion of this day.

   I. What are the qualifications and properties of a zeal "according to
   knowledge." I shall mention these three:

   1. That our zeal be right, in respect of its object.

   2. That the measure and degree of it be proportioned to the good or
   evil of things, about which it is conversant.

   3. That we pursue it by lawful ways and means.

   1. That our zeal be right, in respect of its object; F mean, that those
   things which we are zealous for, be certainly and considerably good;
   and that those things which we are zealous against, be certainly and
   considerably evil. A mistake in any of these quite mars our zeal, and
   spoils the virtue of it: and though it be never so much intended for
   God, it is not at all pleasing and acceptable to him; because it is a
   blind, and ignorant, and mistaken zeal: and the hotter the worse; it is
   not a heavenly fire, that comes down from above; but it is like the
   fire of hell, heat without light. If we mistake good and evil, and be
   zealously concerned against that which is good, or for that which is
   evil; the greater our zeal is, the greater is our fault; and instead of
   doing God and religion service and credit, we do the greatest mischief
   and dishonour we can to them both: or if the thing, about which our
   zeal is conversant, be of a doubtful and uncertain nature, this is not
   properly an object of zeal. Men should never be earnest for or against
   any thing, but upon clear and certain grounds, that what we contend so
   earnestly for, is undoubtedly good; and that which we are so violent
   against, is undoubtedly evil: if it be not, we are zealous for we know
   not what, and that I am sure is a zeal "not according to knowledge."

   And if the thing be certainly good or evil, which we are so concerned
   about, it must also be consider ably so; otherwise it will not warrant
   our being zealous about it. All truth is good, and all error bad; but
   there are many truths so inconsiderable, and which have so small an
   influence upon practice, that they do not deserve our zeal and earnest
   contention about them; and so likewise are there many errors and
   mistakes of so slight and inconsiderable a nature, that it were better
   men should be let alone in them, than provoked to quarrel and contend
   about them.

   Thus that great heat that was in the Christian church, about the time
   of observing Easter, was, in my opinion, a zeal "not according to
   knowledge." They were on both sides agreed in the main, which was to
   celebrate the memory of our Saviour's resurrection: but there were
   different customs about the time, which was a matter of no such
   consideration, as to deserve so much heat and zeal about it, especially
   considering the uncharitable and mischievous consequences of that
   difference.

   2. That our zeal may be "according to knowledge," the measure and
   degree of it must be proportioned to the good or evil of things, about
   which it is conversant. That is an ignorant zeal which is conversant
   about lesser things, and unconcerned for greater. Such was the zeal of
   the scribes and pharisees, who were mightily concerned about external
   and lesser matters; but took little or no care of in ward purity, and
   real and substantial goodness: they were very careful, not to eat with
   unwashed hands, and to make clean the outside of the cup and platter;
   but then they were full of extortion, and all unrighteousness: they
   paid tithe of mint, and anise, and cummin; but omitted the weightier
   things, judgment, mercy, and fidelity; or, as St. Luke expresseth it,
   they past over "judgment and the love of God."

   A zealous strictness about external rites and matters of difference,
   where there is a visible neglect of the substantial duties of religion,
   and the great virtues of a good life, is either a gross ignorance of
   the true nature of religion, or a fulsome hypocrisy. And so likewise is
   a loud and zealous outcry against rites and ceremonies, and the
   imposition of indifferent things in religion, when men can release
   themselves from the obligation of natural and moral duties, and pass
   over mercy, and justice, and charity.

   3. A zeal that is "according to knowledge," must be pursued and
   prosecuted by lawful and warrantable means. No zeal for God and his
   glory, for his true church and religion, will justify the doing of that
   which is morally and in itself evil. "Will ye speak wickedly for God,
   and talk deceitfully for him?" We do not know what belongs to the
   honour of God and religion, if we think to promote his glory by means
   so dishonourable and offensive to him. The apostle pronounceth it a
   damnable sin, for any to charge this doctrine upon Christianity, that
   evil may be done for a good end, and to promote the glory of God: (Rom.
   iii. 8.) "As we be slanderously reported, and as some affirm that we
   say, Let us do evil that good may come: whose damnation is just."

   And yet nothing is more frequent, than for men, out of a zeal for God
   and religion, to overlook the evil and unlawfulness of the means they
   use, for the advancing so good an end. This is that which hath
   sanctified those refined arts of lying and perjury, by equivocation and
   mental reservation; those seditious ways of disturbing the peace of
   kingdoms, by treason and rebellion, by the excommunicating and deposing
   of princes, upon pretence of heresy; of extirpating those whom they
   please to call here tics, by inquisitions, and croisados, and
   massacres; and this, not only in the opinion of private persons, but in
   the judgment of popes, and of general councils. I proceed, in the

   Second place, To shew by what marks and characters we may know the
   contrary zeal, that which is u not according to knowledge, which is
   condemned here in the text, and very frequently in other places of
   Scripture: and though this may be sufficiently known b y the contrary
   marks and properties (which I shall but briefly mention), yet to
   discover it more fully, I shall add one or two more very gross and
   sensible signs and instances of it.

   1. It is a zeal without knowledge, that is mistaken in the proper
   object of it; that calls good evil, and evil good; a zeal for gross
   errors and superstitions, plainly contrary either to the revelation of
   God's word, or the light of reason, or to common sense; any or all of
   these cannot be a zeal "according to knowledge." A zeal for the worship
   of images, for praying to saints and angels, contrary to the plain law
   and word of God; a zeal for the sacrilegious depriving of the people of
   half the sacrament, contrary to our Saviour's plain institution, and
   the acknowledged practice of the catholic church, for a thousand years;
   a zeal for that most absurd of all doctrines that ever was taught in
   any religion, I mean the doctrine of transubstantiation, not only
   without any sufficient authority from Scripture (as is acknowledged by
   several of the most learned of the Roman church), but contrary to
   reason, and in defiance of the sense of all mankind; a zeal for these,
   and many more like gross errors and practices, can not possibly be a
   zeal "according to knowledge."

   2. That is a zeal without knowledge, the degree whereof is manifestly
   disproportioned to the good or evil of things about which it is
   conversant; when there is in men a greater and fiercer zeal for the
   externals of religion, than for the vital and essential parts of it;
   for the traditions of men, than for the commandments of God; for bodily
   severities, than for the mortification of our lusts; for the means of
   religion, than for the end of it: a greater zeal against the omission
   and neglect of some senseless and superstitious practices, than against
   the practice of the grossest immoralities; and against the deniers of
   the doctrines of transubstantiation, and of the pope's infallibility,
   an equal, if not a greater zeal (I am sure a more severe prosecution)
   than against those who deny our Saviour to be the true Messias, and the
   Son of God: this certainly is not a zeal "ac cording to knowledge."
   Nor,

   3. That which is prosecuted by unlawful and unwarrantable means. That
   cannot be "a zeal of God, according to knowledge," which warrants the
   doing of evil, that good may come; the violating of truth and faith,
   and of the peace of human society, for the cause of the catholic
   church; and breaking the eternal and immutable laws of God, for the
   advancing of his glory. Nor,

   4. An uncharitable zeal, which is an enemy to peace and order, and
   thinks itself sufficiently war ranted to separate from the communion of
   Christians, and to break the peace of, the church upon every scruple,
   and upon every fancy and conceit of unlawful impositions, though in the
   most indifferent things; nay, upon this single point, because a thing
   which they acknowledge lawful, and indifferent in itself, is in the
   worship of God enjoined by authority; the most unreasonable principle
   that I think ever was avowed among Christians; not to do a thing which
   otherwise they might do, only because it is enjoined; and to fancy that
   an indifferent thing be comes presently unlawful, because it is
   commanded by lawful authority; and that it is a sin to do any thing, in
   the worship of God, which is not left to their liberty, whether they
   will do it or not. This is not only a zeal without knowledge, but
   contrary to common sense. Nor,

   5. A furious and cruel zeal, which St. James calls a bitter or a
   wrathful zeal, and which tends to "confusion and every evil work,"
   which is blind with its own rage, and makes men, as St. Paul says of
   himself, when he persecuted the Christians, "exceedingly mad" against
   all that differ from them, and stand in the way of their fierce and
   outrageous zeal.

   6. And, lastly, A zeal for ignorance is most certainly not a zeal
   "according to knowledge;" and this is a zeal peculiar to the church of
   Home, by such strict laws to forbid people the use of the Holy
   Scriptures in a known tongue; nay, not so much as to allow them to
   understand what they do in the service of God; to require them to be
   present at their public prayers, and to join with them in them, without
   letting them know the meaning of them; to pretend to teach them, by
   reading lessons to them in an unknown tongue; and all this under
   pretence of increasing their devotion: as if the less men understand of
   the service of God, the more they would be affected with it, and
   edified by it.

   And yet there is nothing in which the church of Rome hath been more
   zealously concerned, than to keep the people in ignorance: nothing they
   have opposed with more obstinacy, against the repeated application of
   princes and people, at the beginning of the Reformation, than to allow
   the people the use of the Scriptures, and their public prayers, in a
   known tongue. And their obstinacy in this point was not without reason;
   nothing being more certain, than that if the people were once brought
   to understand the Scriptures, they would soon quit their religion,
   which in so many things is so directly contrary to the word of God. The

   Third and last thing remains to be spoken to; viz. How far the doing of
   things, out of a zeal for God, doth mitigate and extenuate the evil of
   them. For when the apostle here testifies concerning the Jews, that
   they had a zeal of God, lie speaks this in favour of them, and by-way
   of mitigation of their fault. "I bear them record;" I, who was once
   acted by this ignorant and furious zeal, which now possesseth them, and
   persecuted the Christians in the same outrageous manner, as they still
   continue to do, and all this with a very good conscience, as 1 thought,
   and out of a zeal for God and the true religion. So he tells us, (Acts
   xxvi. 9.) "I verily thought with myself, that I ought to do many things
   contrary to the name of Jesus of Nazareth." So that his zeal was
   sincere, and with a real intention to do service to God and religion;
   and yet for all that was very faulty and sinful, and, if he had
   persisted in it, damnable; so that his confidence, that he was in the
   right, and the sincerity of his zeal in acting according to the
   persuasion of his conscience, did not alter the nature of the actions
   he did out of this zeal, and make them less wicked in themselves;
   though it was some mitigation of the fault of the person, and rendered
   him more capable of the mercy of God by repentance, than if he had done
   contrary to his conscience, and the clear convictions of his own mind.

   And therefore, the best way to understand the great evil and wickedness
   of this furious and blind zeal, will be, to consider the account which
   St. Paul, after his conversion, gives of his own doings, and what a
   load he lays upon himself, notwithstanding the sincerity of his zeal,
   and that he acted according to his conscience. Acts viii. and ix. you
   have the history at large of his outrageous doings, how "he made havoc
   of the church, entering into every house, and haling men and women to
   prison;" how he breathed "out threatening and slaughter against the
   disciples of the Lord." (Acts xxii. 4.) "I persecuted (says he) this
   way unto the death, binding and delivering into prisons both men and
   women." (And chap. xxvi. 10, 11.) "Many of the saints did I shut up in
   prison, and when they were put to death, I gave my voice against them;
   and 1 punished them often in every synagogue, and compelled them to
   blaspheme; and, being exceedingly mad against them, I persecuted them
   even to strange cities." (Gal. i. 13, 14.) "Ye have heard (says he) of
   my conversation in times past, in the Jews religion; how that beyond
   measure I persecuted the church of God, and wasted it, being
   exceedingly zealous of the traditions of my fathers." (1 Tim. i. 13.)
   "Who was before a blasphemer, a persecutor, and injurious." So that he
   chargeth himself with the guilt of blasphemy and murder, and a most
   furious and outrageous persecution of good men; for which elsewhere he
   pronounceth himself" the chief of sinners." From whence it evidently
   appears, that men may do the most wicked and damnable sins out of a
   zeal for God.

   And this was the case of many of the Jews, as our Saviour foretold,
   that the time should come, when they should kill them, thinking they
   did God good service. But yet for all this, the apostles of our Lord
   make no scruple to charge them with down right murder: (Acts ii. 23.)
   speaking of their putting our Saviour to death, "whom ye by wicked
   hands have crucified and slain." (And, Acts vii. 52.) "The just One, of
   whom ye have been now the betrayers and murderers."

   Yet notwithstanding their sin was of this high nature in itself, it was
   some mitigation of the fault of the persons, that they did these things
   out of an ignorant zeal, and rendered them more capable of the mercy of
   God, upon their repentance. And upon this account our Saviour
   interceded with God for mercy for them: "Father, forgive them, for they
   know not what they do." St. Peter also pleads the same in mitigation of
   their fault: (Acts iii. 17.) "And now, brethren, I wot that through
   ignorance ye did it, as did also your rulers." And St. Paul tells us,
   that he found mercy, upon his repentance, on this account: (1 Tim. i.
   13.) "But I obtained mercy, because I did it ignorantly, and in
   unbelief." But still, for all this, wicked things done out of
   conscience and zeal for God are damnable, and will prove so, without
   repentance.

   I shall now draw some inferences from this discourse, by way of
   application.

   1. If it be so necessary that our zeal be directed by knowledge, this
   shews us how dangerous a thing zeal is in the weak and ignorant sort of
   people. Zeal is an edge-tool, which children in understanding should
   not meddle withal; and yet it most frequently possesseth the weakest
   minds; and commonly by how much the less knowing people are, by so much
   the more zealous they are: and in the church of Rome, where knowledge
   is professedly discouraged, and suppressed in the common people, zeal
   is mightily countenanced and cherished. And they make great use of it;
   for this blind and furious zeal, is that which inspires them to do such
   cruel and barbarous things, as were hardly ever acted among the
   heathen. Zeal is only fit for wise men; but it is chiefly in fashion
   among fools.

   Nay it is dangerous in the hands of wise men, and to be governed and
   kept in with a strict rein; otherwise it will transport them to the
   doing of undue and irregular things. Moses, one of the wisest and best
   of men, and most likely to govern and manage his zeal as he ought, and
   to keep aloof from all excess and extravagance, being the meekest man
   upon earth; yet he was so surprised, upon a sudden occasion, that in a
   fit of zeal he let fall the two tables of the law, which he had but
   just received from God, and dashed them in pieces. A true emblem of an
   ungoverned zeal, in the transport whereof even good men are apt to
   forget the laws of God, and let them fall out of their hands, and to
   break all the obligations of natural and moral duties.

   2. From hence we plainly see, that men may do the worst and wickedest
   things out of a zeal for God and religion. Thus it was among the Jews,
   who engrossed salvation to themselves, and denied the possibility of it
   to all the world besides; and the church of Rome have taken copy by
   them, as in an arrogant conceit of themselves, so in the blindness, and
   fury, and uncharitableness of their zeal towards all, who refuse to
   submit to their authority and directions.

   And as the teachers and rulers of the Jewish church did of old, so doth
   the church of Rome now: "they take away the key of knowledge from the
   people, and will neither enter into the kingdom of heaven themselves,
   nor suffer those that would to enter in." They brand for heretics those
   who make the Holy Scriptures the rule of their faith and worship; as
   St. Paul tells us the Jews did in his time. (Acts xxiv. 14.) "After the
   way which they call heresy, so worship I the God of my fathers,
   believing all things which are written in the law and the prophets."
   They establish the merit of their own righteousness, "not submitting to
   the righteousness of God," by the faith of Jesus Christ. So St. Paul
   tells us the Jews did, in the verse immediately after the text; "for
   they, being ignorant of God's righteousness, and going about to
   establish their own righteousness, have not submitted themselves to the
   righteousness of God." And as the Jews anathematized and excommunicated
   the first Christians, and persecuted them to the death, as our Saviour
   foretold, that the time would come, when they should put them out of
   their synagogues, yea, and kill them, thinking they did God good
   service; so the church of Rome hath, for many ages, used the sincere
   professors of the same religion, persecuting them, first with
   excommunication, and then with fire and faggot: and with all the
   violence and fury in the world endeavouring the utter extirpation and
   ruin of them, by bloody croisados and a barbarous inquisition, by
   treacherous massacres, and all sorts of hellish plots and machinations:
   witness the monstrous design of this day, never to be remembered or
   mentioned without horror, to have destroyed at one blow, and have
   swallowed up in common ruin, our king, and prince, and nobles, and the
   representative body of the whole nation! witness the bloody massacre of
   Ireland, and all their wicked designs and practices continued to this
   very day!

   3. And lastly, That zeal for God and religion does not alter the nature
   of actions done upon that account. Persecution and murder of the
   sincere professors of religion, are damnable sins, and no zeal for God
   and religion can excuse them, or take away the guilt of them: zeal for
   God will justify no action that we do, unless there be discretion to
   justify our zeal.

   There is nothing oftener misleads men than a misguided zeal; it is an
   ignis fatuus, a false fire, which often leads men into bogs and
   precipices; it appears in the night, in dark and ignorant and weak
   minds, and offers itself a guide to those who have lost their way; it
   is one of the most ungovernable passions of human nature, and therefore
   requires great knowledge and judgment to manage it, and keep it within
   bounds. It is like fire, a good servant, but a bad master; if it once
   get head, it consumes and devours all before it, and the great danger
   and mischief of it is, that it is most commonly found where it should
   not be, and possesses those most who are least fit to govern it, and
   most frequently employed about what it should not be; and ten to one
   but it is either mistaken in the object, or in the measure and degree
   of it; and even when it is a virtue, it is a nice and dangerous one:
   for the wisest men are apt to mingle their own passions and interests
   with their zeal for God and religion. So that it is not enough that men
   are acted by a zeal for God, and do sincerely follow the dictates of
   their consciences; but they must be careful to inform their
   consciences, and not suffer themselves to be violently transported and
   hurried on by their own passions and prejudice, and by a blind and
   furious zeal without knowledge.

   But what then? Would we have men not follow their own consciences, or
   act contrary to them? No, by no means; for though conscience be not our
   rule, yet it is our immediate guide; and he does ill who does act
   against his conscience. But men must be careful how they settle their
   practical judgment of things, and conclude things to be lawful or
   unlawful duties or sins, without reason and good ground.

   God hath given us understandings to try and examine things, and the
   light of his word to direct us in this trial; and if we will judge
   rashly, and suffer ourselves to be hurried by prejudice or passion, the
   errors of our judgment become faults of our lives; for God expects from
   us that we should weigh and consider what we do; and when he hath
   afforded us light enough to discern between good and evil, that we
   should carefully follow the direction of it; that we should be
   suspicious of ourselves, when our zeal carries us to do things that are
   furious and cruel, false and treacherous, and have a horrid appearance
   even to the light of nature; we should question that zeal which is so
   contrary to Christian goodness and meekness, to peace and charity, and
   which tends to confusion and every evil work.

   I will conclude all with that excellent passage of St. James, which
   will shew us how little regard is to be had to many men's pretences of
   zeal for religion: (James iii. 13.) "Who is a wise man, and endued with
   knowledge amongst you? Let him shew out of a good conversation his
   works, with meekness of wisdom. But if you have bitter zeal and strife
   in your hearts, glory not, and lie not against the truth. This wisdom
   descendeth not from above; but is earthly, sensual, devilish. For where
   zeal and strife is, there is confusion, and every evil work. But the
   wisdom which is from above, is first pure, then peaceable, gentle, and
   easy to be entreated; full of mercy and good fruits, without
   partiality, and without hypocrisy: and the fruit of righteousness is
   sown in peace of them that make peace."
     __________________________________________________________________

SERMON LXXXII.

   [Preached Nov. 5, 1686.]

  THE BEST MEN LIABLE TO THE WORST TREATMENT FROM MISTAKEN ZEALOTS.

   They shall put you out of the synagogues: yea, the time cometh, that
   whosoever killeth you will think that lie doth God service.--John xvi.
   2.

   THESE words were spoken by our blessed Saviour, when he was about to
   leave the world; at the thoughts whereof, finding his disciples to be
   exceedingly troubled, he comforts them by the consideration of the
   great benefit and advantage which from thence would accrue to them; he
   tells them that he was going to heaven to intercede for them, and to
   make way for their admission there; and withal promiseth, that his
   Father would send the Holy Ghost, who should abundantly supply the want
   of his presence with them; but he tells them, at the same time, that
   they should meet with very ill entertainment and usage from the world:
   but so had he: (chap. xv. 18.) "If the world hate you, ye know that it
   hated me before it hated you;" and why should they expect to be better
   treated than he was? (Ver. 20.) "Remember the word that I said unto
   you, the servant is not greater than the Lord; if they have persecuted
   me, they will also persecute you."

   And at the beginning of this chapter, he tells them, that he did on
   purpose forewarn them of these things, to prepare their minds
   beforehand, and to arm them against the worst that might happen: (ver.
   1.) "These things have J spoken unto you that you should not be
   offended." And then he declares more particularly, how far the rage and
   malice of men should proceed against them, and in what kind they should
   suffer: "They shall put you out of the synagogues; yea, the time
   cometh, that whosoever killeth you will think that he doth God
   service."

   So that our Saviour here foretels two sorts of persecution, which his
   disciples should be exercised withal--excommunication: "they shall put
   you out of their synagogues:" and excision: "yea, the time cometh, that
   whosoever killeth you will think that he doth God service." And these,
   perhaps, were but several kinds and degrees of excommunication; for the
   clearer understanding whereof, it will be requisite briefly to explain
   the three degrees of excommunication among the Jews.

   The first called Niddui, is that which our Saviour here means by
   putting out of the synagogue; and which he elsewhere expresseth by
   apho'rismos, or separation. (Luke vi. 22.) "Blessed are ye when men
   shall hate you, and when they shall separate you from their company."
   And the effect of this excommunication was to exclude men from the
   communion of the church and people of God, and from his service, which
   was a great disgrace; because after this sentence none of the Jews were
   to converse with them, but to look upon them as heathens and publicans.

   The second degree of this censure was called Cherem; which included the
   first, but extended farther, to the confiscation of goods into the
   sacred treasury, and devoting them to God; after which there was no
   redemption of them. And of this we find express mention (Ezra x. 7, 8.)
   where it is said, that "they made proclamation throughout Judah and
   Jerusalem unto all the children of the captivity, that they should
   gather themselves together unto Jerusalem; and that whosoever would not
   come within three days, according to the councils of the princes and
   elders, all his substance should be devoted, and himself separated from
   the congregation of those that had been carried away."

   The third degree was Shammatha, when the rebellious and contumacious
   person was anathematized and devoted, and, as some conceive, according
   to the law (Levit. xxvii. 29.) was to be put to death; though other
   very knowing men in the Jewish learning think it amounted to no more
   than a final sentence, whereby they were left to the judgment of God,
   by some remarkable judgment of his to be cut off from the congregation
   of Israel.

   Of the first and last of these degrees of excommunication our Saviour
   seems here to speak; but whether, in both instances in the text, he
   alludes in the one to the lowest, and in the other to the highest
   degree of excommunication among the Jews, is not so certain. To the
   first he plainly does, when he says, "they shall put you out of the
   synagogues:" and then he adds, that they should proceed much higher
   against them, even to put them to death: if the time cometh, that
   whosoever killeth you will think that he doth God service;" that is,
   they should not only think it lawful to kill them, but look upon it as
   a duty, as a high act of religion, as an acceptable piece of worship,
   and "a sacrifice well-pleasing to God." For so, indeed, the word does
   not only import, but most properly signify, "Whosoever killeth you
   shall think," latrei'an prosphe'rein to Theo, "that he offers a
   sacrifice to God;" for so the word latrei'a is sometimes used for a
   sacrifice; but, being joined with prosphe'rein, seems necessarily to be
   determined to that sense.

   From the words, thus explained, I shall make these following
   observations, very proper for our consideration upon the occasion of
   this day.

   1. That the best of men may be separated and excluded from the
   communion of those who may assume to themselves to be the true and the
   only true church; yea, and suffer under the notion of very bad and
   criminal persons. This our Saviour here fore to Id of his apostles,
   some of the best men that ever lived: "They shall put you out of the
   synagogues."

   2. That they who are thus excommunicated by the pretended true church,
   may nevertheless be real members of the true church of Christ. Though
   the apostles were thus dealt withal by the Jewish church, they did not
   cease, for all that, to be members of the true church of God.

   3. That from uncharitable censures men do easily and almost naturally
   proceed to cruel actions. After they had put the disciples of our Lord
   out of their synagogues, and thereby concluded them to be here tics and
   reprobates, they presently proceed to kill them, as not worthy to live.
   "They shall put you out of their synagogues;" and when they have done
   that, they will soon after think it a thing not only fit, but pious and
   meritorious, to put you to death; the time will come, that they will
   think it a good service to God to kill you.

   4. That men may do the vilest things, and the most wicked, not only
   under a grave pretence of religion, but out of a real opinion and
   persuasion that they do religiously. Murder is certainly one of the
   greatest and most crying sins; and yet our Saviour fortels, that the
   Jews should put his disciples to death, being verily persuaded that in
   so doing they offered a most acceptable sacrifice to God: "Yea the time
   shall come, that whosoever killeth you shall think that he offers a
   sacrifice to God."

   5. That such actions are nevertheless horribly impious and wicked,
   notwithstanding the good mind with which, and the good end for which,
   they are done. The Jews were not excused from the guilt of persecution
   and murder, for all they thought they did well in killing the disciples
   of our Lord.

   6. I observe that the corruption of the best things is the worst.
   Religion is the highest accomplishment and perfection of human nature;
   and zeal for God and his truth an excellent quality, and highly
   acceptable to God: and yet nothing is more barbarous, and spurs men on
   to more horrible impieties, than a blind zeal for God, and false and
   mistaken principles in the matter of religion; as is plain from the
   instances here before us in the text. I shall speak as briefly as I can
   to these observations.

   1. That the best of men may be separated and excluded from the
   communion of those, who may assume to be the true and only true church,
   and that under the notion of very bad and criminal persons. This our
   Saviour foretels in the text should be the fate of his apostles, some
   of the best and holiest persons that ever lived; "they shall put you
   out of the synagogues."

   And what the Jews did in the beginning of Christianity to the apostles
   of our Lord and Saviour, hath been too frequently practised since, by
   some of the professors of Christianity towards one another; and very
   good men have in several ages fallen under the censure of
   excommunication, and have been separated from the external communion of
   the church, and branded with the odious names of heretics and
   apostates, by those who have arrogated to themselves to be the only
   orthodox and true church, and have got the external power and
   management of religion into their hands; witness the case of Athanasius
   and others, in the reign and prevalency of Arianism; and the ill
   treatment, that not only particular persons, eminent for their learning
   and piety, but whole churches have met with in this kind, from that
   haughty and uncharitable church, which makes nothing of thundering out
   this most fearful sentence of excommunication against persons, and
   churches much better and more Christian than herself, and against all
   that will not submit to her pretended in fallibility, and usurped
   authority over the souls and consciences of men.

   But it is our great comfort, that the apostles and disciples of our
   Lord and Master were thus used, by a church that made the same
   pretences that they do, and upon grounds every whit as plausible, as I
   could clearly shew, if I were minded to pursue and make out this
   comparison.

   2. They who are thus excommunicated, by the pretended only true church,
   may nevertheless be true members of the church of Christ. Though the
   apostles were thus deal t withal by the Jewish church, they did not
   cease for all this to be real members of the true church of God. For it
   is not calling here tics first, that proves them that do so to be no
   heretics, or acquits them from the same or greater crimes, than those
   which they are so forward to charge upon other men; nor will God
   condemn all those who are excommunicated by men, and deny salvation to
   every one whom they shall please to separate from their society, and to
   call by some odious name. Men may be put out of the synagogue, and yet
   received into heaven; for the judgment of God is not according to the
   uncharitable censures of men, but according to truth and right.

   The sentence of excommunication is certainly very dreadful where it is
   duly inflicted; and, next to the judgment of God, men ought to be
   afraid of justly incurring the danger of censure; and it ought to be
   upon very plain and evident grounds that men either separate
   themselves, or endanger their being cut off from the communion of the
   church they live in: but when it once comes to this, that a church is
   infected with gross errors and corruptions, plainly contrary to the
   word of God, especially if that church will impose her errors upon all
   that are of her communion; then those who refuse to comply, do not
   separate themselves, but are cut off; do not depart, but are driven out
   of the communion of that church; and separation in that case is as
   innocent and free from the guilt of schism, as the cause of it is; for
   the terms of communion are become such, that those who are convinced of
   those errors and corruptions can have no salvation, if they continue in
   that communion, and then I am sure their salvation will not be
   endangered by leaving it, or being excommunicated out of it; for that
   would be the hardest case in the world, that men should be damned for
   continuing in the communion of such a church, and damned likewise for
   being cast out of it.

   Therefore no man ought to be terrified because of the boldness and
   presumption of those, who with so much confidence, and so little
   charity, damn all that are not in their communion; for we see plainly
   from the text, that men may be in the right and surest way to
   salvation, and yet be excommunicated by those who call themselves the
   true church, and will not allow salvation to any but those of their own
   communion. The disciples of our Lord and Saviour were certainly very
   good men, and in a safe way of salvation, though they were
   excommunicated, and put out of the synagogue by the chief priests and
   rulers of the Jewish church. I proceed to the

   3d Observation, which was this, that from uncharitable censures, men do
   by an easy step and almost naturally proceed to cruel actions. After
   the Jews had put the disciples of our Lord out of their synagogues, and
   thereby concluded them to be heretics and reprobates, no wonder they
   should proceed to kill those, whom they thought not worthy to live;
   "they shall put you out of their synagogues," (says our Saviour) and
   when they have done that, they will soon think it a thing not only fit
   and reasonable, but pious and meritorious, and a good piece of service
   done to God, to put you to death. Uncharitableness naturally draws on
   cruelty, and hardens human nature towards those, of whom we have once
   conceived so ill an opinion, that they are enemies to God and his
   truth.

   And this hath been the source of the most barbarous cruelties that hath
   been in the world; witness the severity of the heathen persecution of
   the Christians, which justified itself by the uncharitable opinion
   which they had conceived of them, that they were despisers of religion
   and the gods, and consequently atheists; that they were pertinacious
   and obstinate in their opinions; that is, in the modern style, they
   were heretics. And the like uncharitable conceit among Christians hath
   been thought a sufficient ground (even in the judgment of the
   infallible chair) for the justification of several bloody massacres,
   and the cruel proceedings of the inquisition against persons suspected
   of heresy; for after men are once sentenced to eternal damnation, it
   seems a small thing to torment and destroy their bodies.

   4. Men may do the vilest and most wicked things, not only under a grave
   pretence of religion, but out of a real opinion and persuasion of mind,
   that they do religiously. Murder is certainly one of the great est and
   most crying sins; and yet our Saviour foretels, that the Jews should
   put his disciples to death, being verily persuaded that in so doing
   they should offer a most acceptable sacrifice to God; "yea, the time
   cometh, that whosoever killeth you shall think that he offers a
   sacrifice to God."

   Not but that the great duties and virtues of religion are very plain
   and easy to be understood; and so are the contrary sins and vices: but
   then they are only plain to a teachable, and honest, and well-disposed
   mind; to those who receive the word with meekness, and are not blinded
   with wrath and furious zeal; to those that receive the truth into an
   honest heart, and entertain it in the love of it: they are plain to the
   humble and meek; for the humble God will guide in judgment, and the
   meek will he teach his ways; such as these God seldom suffers to fall
   into fatal mistakes about their sin, or duty, so as to call good evil,
   and evil good; to call light darkness, and darkness light; to think
   uncharitableness a virtue, and downright murder a great duty.

   But if men will give up themselves to be swayed by self-love and
   self-conceit, to be governed by any base or corrupt interest, to be
   blinded by prejudice, and intoxicated by pride, to be transported and
   hurried away by violent and furious passions, no wonder if they mistake
   the nature, and confound the differences of things, in the plainest and
   most palpable cases; no wonder if God give up persons of such corrupt
   minds to strong delusions to believe lies. It ought not to be strange
   to us, if such men bring their understandings to their wills and
   interests, and bend their judgments to their prejudices, make them
   stoop to their pride, and blindly to follow their passions, which way
   soever they lead them; for God usually leaves such persons to
   themselves, as run away from him, and is not concerned to se cure those
   from splitting upon the most dangerous rocks, who will steer their
   course by no compass, but commit themselves to the wind and tide of
   their own lusts and passions.

   In these cases men may take the wrong way, and yet believe themselves
   to be in the right; they may oppose the truth, and persecute the
   profess ors of it, and be guilty of the blackest crimes, and the most
   horrid impieties, malice and hatred, blasphemy and murder; and yet all
   the while be verily persuaded that they are serving God, and
   sacrificing to him.

   Of this we have a plain and full instance in the scribes and pharisees,
   the chief priests and rulers among the Jews, who because they sought
   the honour of men and not that which was from God, and loved the praise
   of men more than the praise of God; because they were prejudiced
   against the meanness of our Saviour's birth and condition, and had upon
   false grounds (though, as they thought, upon the infallibility of
   tradition, and of Scripture interpreted by tradition) entertained quite
   other notions of the Messias, from what he really was to be; because
   they were proud, and thought themselves too wise to learn of him: and
   because his doctrine of humility, and self-denial, did thwart their
   interest, and bring down their authority and credit among the people;
   therefore they set themselves against him with all their might,
   opposing his doctrine, and blasting his reputation, and persecuting him
   to the death; and all this while did bear up themselves with a conceit
   of the antiquity and privileges of their church, and their profound
   knowledge in the law of God, and a great external shew of piety and
   devotion, and an arrogant pretence and usurpation of being the only
   church and people of God in the world: and, by virtue of these
   advantages, they thought they might do any thing; and that whosoever
   opposed the authority of so ancient and good a church, must needs be
   very bad men, and deserve to be proceeded against in the severest
   manner. As if any pretence of piety could give a privilege to do
   wickedly, and by how much the wiser and holier any man took himself to
   be, he might do so much the worse things.

   There is another remarkable instance of this in St Paul, who, out of a
   blind furious zeal for the traditions of his fathers, persecuted the
   true church of God, by imprisonment and death, and all manner of
   cruelties; and all this while he verily thought that he was in the
   right, and that he ought to do all these things against the name of
   Jesus of Nazareth. And if God had not in a miraculous manner checked
   him in his course, and changed his mind, he would have spent his whole
   life in that course of persecution and cruelty, and would (with Pope
   Paul IV. upon his death-bed) have recommended the inquisition (or if he
   could have thought of any thing more severe), to the chief priests and
   rulers of the Jewish church.

   I will not trouble you with nearer instances; though the Jewish church
   is not the only church in the world, that hath countenanced the
   destruction and extirpation of those who differ from them, as a piece
   of very acceptable service to God, and meritorious of the pardon of
   their sins.

   5. I observe that such actions as these are nevertheless horribly
   wicked and impious, notwithstanding the good mind with which, and the
   good end for which, they are done. The Jews were not excused from the
   guilt of persecution and murder, for all they thought they did well in
   killing the disciples of our Lord.

   For to make an action good and acceptable to God, the goodness of all
   causes, and of all circumstances, must concur; and any one defect in
   any of these does vitiate the whole action, and spoil the goodness of
   it. We must do it with a good mind, being verily persuaded that what we
   do is good and acceptable to God; in which sense St. Paul saith,
   "whatever is not of faith is sin;" and we must do it for a good end,
   for the honour of God, and the service of religion, and the benefit and
   edification of men. But there is one thing wanting yet, which is often
   forgotten, but is mainly considerable, viz. what we do with a good
   mind, and to a good end, must be good and lawful in itself, commanded
   or allowed, or at least not forbidden by God: if it be, what good
   circumstances soever may belong to the action, the whole action is
   stark naught; because the very matter and substance of it is evil, and
   unlawful, and damnable, though done for never so good an end. So St.
   Paul tells us, that they who say they might do evil, that good might
   come, their damnation was just. He tells us, indeed, that some would
   have charged this doctrine upon the Christians, and particularly upon
   himself; but he rejects it with the greatest detestation; and (which is
   not unworthy our observation) in his Epistle to the Ro man church, as
   if the Spirit of God, to whom all times are present, had particularly
   directed him to give this caution to that church, that in future ages
   they might be warned against so pernicious a principle, and all wicked
   practices that are consequent upon it.

   And we find that St. Paul, after his conversion, did think it no
   sufficient plea and excuse for himself, and his persecution of the
   Christian profession, that what he did was out of zeal for God, and his
   true religion, as he was verily persuaded; but, notwithstanding that,
   acknowledged! himself a murderer, and one of the greatest sinners; for
   which, without the great mercy of God, he had perished everlastingly.

   6. And lastly, I observe, that the corruption of the best things is the
   worst. Religion is certainly the highest accomplishment and perfection
   of human nature; and zeal for God and his truth an excellent quality,
   and highly acceptable to God: and yet nothing is more barbarous, and
   spurs men on to more horrid impieties, than a blind zeal for God, and
   false and mistaken principles in the matter of religion.

   Our Saviour compares the Christian religion, and the ministers and
   professors of it, to salt and light, the most useful and delightful
   things in the world, enlightens the minds of men, and directs them in
   the way wherein they should go; it seasons the spirits and manners of
   men, and preserves them from being putrefied and corrupted; but if the
   salt lose its savour, if that which should season other things be
   tainted itself, it is thenceforth the most insipid and offensive thing
   in the world, "good for nothing, but to be cast upon the dunghill; if
   the light that is in us be darkness, how great is that darkness!"

   Mistakes and false principles are no where so pernicious, and of such
   mischievous consequence, as in religion. A blind and misguided zeal in
   religion is enough to spoil the best nature and disposition in the
   world. St. Paul (for aught appears) was of himself of a very kind and
   compassionate nature; and yet what a fury did his mistaken zeal make
   him! It is hardly credible how madly he laid about him, but that he
   himself gives us the account of it: (Acts xxvi. 9, 10, 11.) "I verily
   thought with myself (says he) that I ought to do many things, contrary
   to the name of Jesus of Nazareth; which thing I also did in Jerusalem,
   and many of the saints I shut up in prison, having received authority
   from the chief priests. And when they were put to death, I gave my
   voice against them; and I punished them oft in every synagogue, and
   compelled them to blaspheme; and being exceedingly mad against them, I
   persecuted them, even to strange cities."

   I might descend lower, and give instances both of former and latter
   times, of emperors and princes, both heathen and Christian, that of
   themselves were mild and gentle; and yet through a mistaken zeal, and
   the instigation of the chief priests, have been carried to cruel and
   bloody things. And, indeed, nothing gives so keen an edge, even to the
   mildest tempers, as an erroneous and wild zeal for God and religion; it
   is like quicksilver in the back of a sword that is not very sharp of
   itself, which gives a mighty force and weight to its blow, and makes it
   cut terribly.

   And it is very sad to consider, that the zealous prosecution of
   mistakes in religion, hath produced sadder and more barbarous effects
   in the world, and more frequently, than the ordinary corruptions and
   degeneracy of natural light is apt to do; as the decay of the richest
   and most generous wines makes the sourest vinegar: so that the pasquil,
   or libel against Pope Urban VIII. upon occasion of his taking off the
   brazen roof of the old capital (which had held out so many ages, and
   that notwithstanding Rome had been so often sacked by barbarous
   nations) and his selling it to enrich his family [quod non fecerant
   Barbari, fecerunt Barberini] may, with: changing the name and occasion,
   be applied to a great many others; that they have been guilty of those
   cruelties against Christians, upon account of difference in religion,
   which the most barbarous nations never exercised upon one another.

   I have done with the observations and the text; and shall I now need to
   make any application of what hath been said to the occasion of this
   day? The thing applies itself; since the horrid design of this day was
   undertaken and carried on upon the same pretences and principles, upon
   which the Jews persecuted the disciples of our Lord, and much in the
   same method; for they first thundered out an excommunication against
   them, and then took it for granted, that it would be an acceptable
   sacrifice to God to destroy them.

   I will not go about to aggravate the conspiracy of this day--it is past
   my skill; nor will I extend the blame and guilt of it any farther than
   the plain evidence and reason of the thing does enforce. It is a thing
   so scandalous to human nature, and so great a reflection upon any
   church and religion, to be accessary to the contriving or countenancing
   of any such design, that I am very well contented that it should be
   confined to as narrow a compass as may be, and none esteemed guilty of
   it but those that were openly in it, or have since endeavoured to
   excuse it. All that we desire of others, is, that they would declare
   their hearty detestation of such abominable practices, and be as good
   as their word, and that they would not account it a service and
   sacrifice to God, to destroy all that cannot be of their mind.

   So that in the inference from all this discourse, in short, shall be
   this, that men should take great care to inform their consciences
   aright, and to govern them by the plain rules of good and evil, the law
   of God written upon our hearts, and revealed in his word, which forbids
   such practices as I have been speaking of, as clearly as the sun shines
   at noon-day; and that we would always be afraid to do a bad thing,
   though gilded over with never so glorious colours, and specious
   pretences of zeal for God and his truth. For a man may do a thing with
   an honest mind, and for a religious end, and be commissioned and
   countenanced (as St. Paul was) by them who take themselves to be the
   only true church in the world, and yet at last prove to have been all
   the while a blasphemer and a murderer, and the greatest of sinners; for
   none of these pretences are sufficient to warrant and sanctify a wicked
   action: before this can be done, the immutable nature of good and evil
   must be changed.

   I will conclude all with that gentle reproof of our blessed Saviour to
   his disciples, when their zeal for him had transported them to make
   that cruel request to him, that he would (as Elias had done upon a like
   occasion) call for fire from heaven to destroy the Samaritans: "ye know
   not what manner of spirit ye are of; for the Son of man came not to
   destroy men's lives, but to save them;" hereby declaring to us the true
   temper and spirit of Christianity, and that they that act contrary to
   it, are ignorant of the Christian religion: "ye know not what manner of
   spirit ye are of; for the Son of man came not to destroy men's lives,
   but to save them."
     __________________________________________________________________

SERMON LXXXIII.

   [Preached on the 29th of May, 1693.}

  THE DUTY AND REASON OF PRAYING FOR GOVERNORS.

   I exhort, therefore, that first of all, supplications and giving of
   thanks be made for all men: for kings, and for all that are in
   authority; that we may lead a quiet and peaceable life, in all
   godliness and honesty.--1 Tim. ii. 1, 2.

   I NEED not tell any here, that this day is appointed, by authority, for
   an anniversary solemnity, in a grateful commemoration of the great
   mercy of God to these nations, in putting an end to the intestine wars
   and confusions of many years, in restoring to us our own ancient
   government and laws, and in bringing home, as upon this day, the
   rightful heir of these kingdoms, to the crown and throne of his
   fathers: and though the glory of this day hath been not a little
   sullied and obscured by many things which have happened since that
   time, fitter now to be buried in silence and oblivion, than to be
   mentioned and raked up; yet it hath pleased God, in scattering those
   black clouds, which not long since hung over us, to restore this day to
   its first lustre and brightness; so that we may now with great joy look
   back upon it, as designed by the wise providence of God, to make way
   for the happiness which we now enjoy under their present majesties, by
   whom, under God, we have been delivered from that terrible and imminent
   danger which threatened our religion and laws, and the very
   constitution itself of our ancient government. And to this occasion, no
   kind of argument can be more proper and suitable than that which the
   text affords to our consideration, in this injunction of St. Paul to
   Timothy, to take care that in the public worship of God, supplications
   and thanksgivings be put up to God, "for kings, and all that are in
   authority." "I exhort, therefore," &c.

   In which words there are four things considerable.

   First, The duty here enjoined, which is prayer, -expressed to us in
   several words, which seem to denote the several kinds or parts of
   prayer; "I exhort, therefore, that supplications, prayers,
   intercessions, and giving of thanks be made for all men: for kings, and
   for all that are in authority," &c. Some of these words are of a very
   near signification; and yet there seems some difference betwixt them,
   most probably this:

   1. By dee'seis, which we render supplications, is probably meant that
   part or kind of prayer, wherein we supplicate God for the pardon of our
   sins, and for the averting and removing of evils, whether temporal or
   spiritual, from ourselves or others.

   2. By proseucha`s, which we render prayers, seem to be meant petitions
   for blessings and good things from God; and these are most properly
   called prayers.

   3. By enteu'xeis, seems to be particularly meant pleadings and
   intercessions on the behalf of others.

   4. By eucharisti'as, is certainly intended praise and thanksgivings to
   God, for his blessings and goodness to ourselves and others. This seems
   to be the difference between them, which, whether it be exactly so or
   not, is not very material, since these are unquestionably the several
   kinds or parts of prayer. All these several sorts of prayer, St.
   Chrysostom, in his comment upon this text, tells us, were publicly used
   in his time, in the daily service of the church: "This (says he) all
   communicants do know is done every day, morning and evening; how that
   we pray for all the world, for kings, and all that are in authority.'"

   Secondly, For whom we are to pray; in general, "for all men." Our
   prayers are one of the greatest and best expressions of our charity,
   and therefore ought to be as large and extensive as our charity is. We
   are bound in common charity to love all men, and to wish well to them;
   but our bare wishes signify nothing, unless we direct them to God, who
   is able to confer upon them the blessings and good things which we wish
   to them.

   And this is a charity which God hath put into every man's power, and
   which the poorest man in the world, as well as the richest, is capable
   of exercising at all times, and upon all occasions; for the ear of God
   is open to the prayers of the poor, as well as of the rich, and they
   are every whit as prevalent with him; nay, the Scripture seems to say,
   that God hath a more particular regard to the prayers of the poor. So
   that we may be liberal and bountiful in our prayers to those to whom we
   are able to give nothing else; and when our hands can not reach to
   relieve them, we may pour out our hearts to God for them; we may pray
   for their spiritual and temporal good, and we may praise God for the
   good which befals them, though it was out of our power to be any ways
   instrumental to procure it for them.

   Thirdly, For whom we are more especially, and in the first place, to
   pray; viz. for those who have the greatest and most public influence of
   all others upon the peace and happiness of mankind, "for kings, and for
   all that are in authority;" that is, for the supreme magistrate, and
   for all inferior magistrates, who derive their power and authority from
   the supreme.

   Government is necessary to the welfare of mankind, because it is the
   great band of human society, the guard of its peace, and the security
   of every man's person and property; and, therefore, we are concerned,
   as much as is possible, both to pray for our governors, and to bless
   God for them; because without them we should be in a most wretched
   condition. Mankind would be unavoidably miserable without government;
   human society would presently disband, and all things would run into
   confusion. It is a remarkable saying of one of the Jewish masters,
   "pray for the happiness of the kingdom or government; for if it were
   not for the fear of that, men would devour one another alive." And
   Josephus tells us, that "when the Jews were made subject to the Romans
   (though it was by conquest) twice a day they offered up sacrifices for
   the life and safety of the emperor." And this was very agreeable to
   what God had commanded that people by his prophet, in a much like case,
   when the Jews were conquered by the King of Babylon, and carried away
   captives (Jer. xxix. 7.) "Seek the peace of the city whither I have
   caused you to be carried away captives, and pray unto the Lord for it;
   for in the peace thereof shall ye have peace." And surely the reason is
   much stronger why we should pray for our natural princes and governors.
   I come now to the

   Fourth and last thing considered in the text, and which I principally
   design to speak to; namely, the reason or argument which the apostle
   uses, to engage us to pray for our princes, and for all that are in
   authority; "that we may live a quiet and peace able life, in all
   godliness and honesty." The manifold benefits and advantages which
   redound to us from our governors, is a sufficient argument why we
   should pray to God for them, and praise him likewise for so great a
   blessing, and that in the first place: "I exhort, therefore, first of
   all," (saith the apostle) &c. Now the apostle here in the text
   expresseth two great advantages of government, which upon the matter do
   comprehend all the rest.

   1. That by government we are secured in our civil rights and interests,
   in the quiet and peaceable possession of what is our own.

   2. That we may thereby be protected in the free practice and exercise
   of religion and virtue.

   These are the two greatest and most desirable things to man; and
   neither of these can be had without government. I shall briefly
   consider these two particulars, and then endeavour to shew, what
   obligation the consideration of them lays upon us, both to pray to God
   in the behalf of our princes and governors, and likewise to praise God
   for them: and then I shall conclude all with a brief application of
   this whole discourse to the solemn occasion of this day.

   First, I shall begin with the benefits and advantages of government
   mentioned in the text, namely, these two:

   1. That by it we are secured in our civil rights and interests, in the
   quiet and peaceable possession of what is our own.

   Without government there could be no such thing as property in any
   thing beyond our own persons; for nothing but laws can make property,
   and laws are the effect of government and authority: nay, without
   government, we have no security of our persons and lives, much less of
   any thing that be longs to us, and is at present in our possession.
   Were we not protected by Jaws (which are the effect of government) we
   could have no safety, no quiet enjoyment of any thing; but every man
   must be perpetually upon his guard against all the world, and exposed
   to continual violence and injuries from those, who are too many and too
   strong for him; so that all our quiet and security from fear and
   danger, from the fraud and oppression of those who are more crafty and
   powerful than ourselves, from end less confusions and distractions, and
   from a state of perpetual feud and war with all mankind, is entirely
   due and owing to civil government.

   And this alone is so unspeakable a benefit, that without it, men, of
   all creatures, would be the most miserable; because all that wit and
   sagacity, all that cunning and contrivance, which mankind hath above
   the brute creatures, would but enable them to do so much the more
   mischief to one another, and to devise and find out more powerful and
   effectual means and instruments to harm and destroy one another.

   In short, that we live, and that we live well, in any tolerable
   condition either of safety or plenty, and that we are able to call any
   thing our own for one day, or for one hour; that we are not in
   perpetual terror and apprehension of mortal dangers, and that we are at
   any time free from the invasion of what we at present possess, by the
   fraud and force of others, is solely the effect of this great blessing
   and Divine appointment of government, to preserve the peace of human
   society, and by wise and wholesome laws, to tie up men's hands from
   mutual injuries and violence. Upon this all the comfort and all the
   security of human laws does depend. From hence it comes to pass (that,
   as the Scripture expresseth it,) we may "sit down every man under his
   own vine, and under his own fig-tree," and that there shall be none "to
   make us afraid." So that if security is necessary to the comfort and
   happiness of mankind; then government is so too: for without this, the
   societies of men would presently dissolve and fall in pieces, and all
   things would run into confusion and disorder.

   2. Another great benefit which may reasonably be expected from
   government (though it does not always so happen) is, that men are
   protected by it in the free exercise and practice of religion and
   virtue. Therefore we should pray "for kings, and for all that are in
   authority, (says the apostle) that we may lead quiet and peaceable
   lives in all godliness and honesty;" that is, in the practice of piety
   and devotion towards God; of sobriety and temperance in regard to
   ourselves, and of justice and charity toward all men.

   It is true, indeed, (and so the apostles and first Christians found it
   by experience) that the edge and authority of laws may be, and
   sometimes is, turned upon the true religion, and the sincere professors
   of it: but even then, though good men may receive great harms and
   injuries from persecuting princes and governors \;as the primitive
   Christians did from several of the Roman emperors); yet then it so
   happens, that good men have some considerable benefit and protection
   from the civil government and laws, being for the most part preserved
   from the fury and rage of the multitude; so that, though particular
   persons undergo the trial of cruel sufferings, yet much greater numbers
   do escape and are preserved.

   And which is very considerable in this matter, against several of the
   main and essential parts of religion, there never were any human laws
   made; as against inward love, honour and reverence of Almighty God, and
   the worshipping him in our hearts, and in secret; of this great part of
   religion human laws can make no cognizance: nay, farther yet, against
   humility and meekness, against modesty and patience, against temperance
   and chastity, against peaceableness and obedience to government,
   against justice and gratitude, against charity and forgiveness of
   injuries, against these and such-like virtues, the apostle has told us,
   there is no law. Against the practice of these (without some of which
   government could not possibly subsist) no persecution was ever raised,
   no, not by the worst of governors! on the contrary, in the practice of
   these virtues, good men have been in all ages and times protected by
   law.

   It is true, indeed, that good men have many times been grievously
   persecuted by the civil government and authority, for the external
   profession of revealed religion; which was the case of the Christians
   at that time, when the apostle commanded them to pray for kings, and
   all that were in authority; that, under their protection, they might
   lead quiet and peaceable lives, "in all godliness and honesty." St.
   Paul knew very well, when he gave this injunction to them, that
   supplications and prayers be made for kings, "and for all that are in
   authority," that the powers of the world did not at that time favour
   Christianity; but he knew, likewise, that government was necessary to
   the happiness of mankind, and that Christians, even in that state of
   persecution, did enjoy many considerable benefits and advantages by it,
   so that they were not perpetually exposed to popular rage and cruelty,
   and the violence of wicked and unreasonable men; which would not only
   have hindered the progress of Christianity, but would in a short time
   have endangered the extinguishing of it. Besides that, by the favour
   and protection of government, the Christians had many considerable
   intervals of peace and ease, which gave Christianity a breathing time,
   and opportunity to recover itself; and though the secular authority did
   for a long time discountenance Christianity, and keep it under hatches;
   that was but an accidental effect and abuse of government, and
   obedience was still due, and prayers for it so much the more necessary,
   yea, and thanksgivings to God for it very reasonable, upon account of
   the common benefits and advantages of it to human society.

   Besides that, Christians did hope and believe, that the civil
   government might in time be gained to give its countenance and
   assistance to Christianity, and that kings and princes might become
   nursing fathers to the church, as was expressly foretold by the
   prophets, and afterwards in God's due time was remarkably accomplished.
   In the mean time, Christians were patiently to obey and suffer, in
   expectation of those glorious rewards in another world, which were
   promised to their faith and patience; and to pray for the powers that
   persecuted them, that they also might be brought to the acknowledgment
   of the truth, and might use that power which God had committed to them
   for the protection of truth and innocency, and for the continuance and
   support of the true religion; which, blessed be God, was afterwards the
   case of Christianity for several ages. I proceed, in the

   Second place, To shew what obligation the consideration of the mighty
   benefits and advantages of government lays upon us, both to pray to God
   on the behalf of princes and governors, and likewise to praise God for
   them.

   Because in their welfare and prosperity the public peace and happiness
   doth chiefly consist, and in the public good consists the good of
   particular persons; and, above all, the piety and goodness of princes
   and magistrates (especially those who are in the highest place of
   authority) have a general good influence upon the manners of men, both
   for the discountenancing of wickedness and vice, and for the
   encouragement of religion and virtue, which are the main pillars and
   foundation of public peace and prosperity. A king sitting "in the
   throne of judgment (saith Solomon, Prov. xx. 8.) scattereth away all
   evil with his eyes." The pattern of a religious and good prince is a
   living law to his subjects, and more than the example of ten thousand
   others, to mould and fashion the manners of the people to a conformity
   to it.

   Besides that, there is (as one expresseth it) a kind of moral connexion
   and communication of evil and of guilt betwixt princes and people, so
   that they are many times mutually rewarded for the virtues and good
   actions, and punished for the sins and faults, of one another. Of which
   proceedings of the Divine justice towards the people of Israel, there
   are many remarkable instances in Scripture, where God rewarded the
   piety of good princes with great blessings upon their people, and
   punished the personal faults of their kings with public judgments upon
   the whole nation. So that in truth it is the greatest kindness and
   charity to ourselves, to pray for our princes and governors; because
   our welfare is involved in theirs, and we suffer not only in all the
   misfortunes and calamities which befal them, but many times upon
   account of their personal faults and miscarriages. Quicquid delirant
   reges, plectuntur achivi--the extravagances of princes are punished in
   the misfortunes of their subjects. Thus David (otherwise a very good
   king) sinned in numbering the people, and the plague fell upon them; he
   was punished in the calamity of his people. And this was in no wise
   unjust, because there are always sins enough in any nation to deserve
   punishment, and God may take what occasion he pleases, to send his
   judgments upon them that deserve them; for princes and people make but
   one civil and political body, and what part of it soever is punished,
   the other suffers. And this is the true ground and reason of the
   communication of punishments betwixt princes and people.

   Another consideration which should engage us to pray for those that are
   in authority, is, that we reap the great benefit of their care, and
   pains, and vigilancy for us--under their shadow we are safe. Our
   innocency and our rights are protected by their power and laws, and by
   the just punishments which they inflict upon evil-doers, and upon those
   who go about to violate our rights in any kind; so that we ought to
   pray and to praise God for them, as our great benefactors, and the
   chief instruments of our security and welfare; and therefore not only
   in duty, but in justice and gratitude, we are bound to wish all good to
   them, and to intercede with God for them, for the peace and prosperity
   of their government, and to bless God on their behalf: yea, we ought to
   do this out of love to ourselves; because their good and prosperity is
   our's, their goodness and righteousness, their personal piety and
   virtues extend to us, and have a mighty influence upon us, to excite
   and encourage us to follow their good example, and to "go and do
   likewise."

   And we ought likewise to do this out of charity and compassion to our
   princes and governors, whose condition is in truth rather to be pitied
   and envied, and whose high place and dignity is much more to be dreaded
   than desired by a wise man, considering how heavy a burden they
   sustain, what dangers they are continually exposed to, what cares, and
   troubles, and censures, they daily undergo for our safety and ease. So
   that, whatever ambitious and inconsiderate men may think, wise men do
   certainly know and find by experience, that to discharge with care and
   faithfulness all the parts of a good governor, is a very difficult and
   troublesome province. Inferior magistrates find care and trouble
   enough, in that small share and part of it which they sustain; and, if
   so, then certainly the care and concernment of the whole must needs be
   a heavy burden indeed; and what abilities are sufficient for it what
   shoulders are strong enough to stand under it?

   And as upon this account they have the greatest need of our prayers for
   God's direction and assistance in the discharge of their high office,
   so likewise for his powerful grace to preserve them from sin and evil,
   in the midst of those manifold temptations to which they are
   continually exposed, in appearance much beyond other men, from the
   height of their condition, to pride and insolency, to injustice and
   oppression; from the abundance of all things, which minister to luxury
   and excess, and from the officious servility of parasites and
   flatterers, who soothe them in their faults, and humour them in their
   passions, and comply with their corrupt and vicious inclinations, and
   are always ready at hand, and for ward instruments to execute their
   commands, and to serve their lusts and vices.

   And, as princes greatly need our prayers upon these accounts; so it is
   just matter of praise and thankfulness to God, when a nation hath wise,
   just, and good princes, who lay to heart the interest of their people,
   and endeavour by all the wise methods and honest arts of government,
   effectually to procure it; who, by their authority and due execution of
   the law, do discountenance, and, as much as in them lies, restrain
   wickedness and vice; and by their own example encourage virtue and
   piety in their subjects; and thereby invite, and even provoke them to
   the like practices: the life of a good prince is a kind of public
   censure of ill manners, and reproof of wicked practices. And I do not
   know, whether there be a more delightful sight on this side heaven,
   than to see those, who are in eminent place and power, even if they
   might do whatever they would, yet continually choosing to do what they
   ought; as if their power were so far from being a temptation to them to
   do evil, that, on the contrary, the consideration of it is one of the
   best and strong est arguments to restrain them from it.

   Weak minds are apt to measure their liberty by their power, and to
   think, that the higher and greater they are, so much the greater
   privilege they have to be more extravagantly bad than others; but, if
   the matter be really considered, the argument runs the other way; and
   he that reasons wisely, will certainly conclude with Tully--In maxima
   quaque fortuna minimum licere: that "they who are in the highest
   station and greatest power, have, of all others, the least liberty to
   do what they list." Their power, supposing it never so uncontrollable
   and unaccountable, would be so far from being in reason a temptation to
   them to do what they ought not, that in truth it would set them above
   the temptation of doing any ill thing; because they would stand in awe
   of no body, and there would be nothing that could hinder them from
   doing what is best, if they had a mind to it; and every one ought to
   have such a mind: and nothing can be more misbecoming, and more
   directly contrary to the nature of their office, and the power
   wherewith they are entrusted, than to give an example of breaking those
   laws, which they are to see put in execution.

   God himself, because he hath all power, is therefore all goodness, and
   is therefore "holy in all his ways, and righteous in all his works,"
   according to the reasoning of the author of the book of Wisdom, who
   argues thus with God: "It is not (says he) agreeable with thy power to
   condemn him that hath not deserved to be punished;" that is, it is not
   agreeable with infinite power, to do any thing that is unjust; "for thy
   power (saith he to God) is the beginning of righteousness, and because
   thou art the Lord of all, it maketh thee to be gracious unto all."
   Infinite power is the foundation and principle of goodness and
   righteousness, and all-powerful being is good and righteous, not only
   from choice, but from a necessity of nature.

   And this is the true ground and reason of that saying of St. James,
   that "God cannot be tempted with evil," because his infinite power sets
   him above all temptation to it: for what reason can be imagined, why he
   that hath all power, shall have any inclination to be otherwise than
   good? What can tempt him thereto, since he that hath all power can
   neither have any hopes of being greater than he is, nor any fear of
   becoming less? And all temptation is founded either in hope or fear;
   and where neither of these can have any place, there can be no
   occasion, no possible motive or temptation to evil; for to be evil, and
   to do evil, is always an effect of weakness and want of power.

   The sum of what I have said upon this argument, and the design indeed
   of it, is to shew, that the greater power and authority any one hath,
   the less liberty he hath to do any thing that is bad. And I have been
   the larger upon this, because I would fain imprint upon the minds of
   persons, whom the providence of God hath invested with great power and
   authority, that, as they have great opportunities of doing more good
   than others, so they have greater reason, and more advantages of doing
   it, and are more inexcusable if they do any thing that is bad; not only
   because their actions are of a more public influence and observation;
   but because their temptations to evil, how great soever they may seem
   to be, are in truth and reality much less than other men s. Happy are
   those princes that wisely consider this, and make their power and
   authority over others an argument to be so much better themselves, and
   to do so much more good to others; and because they are less subject to
   the coercive power of law, do for that reason think themselves so much
   the more obliged to be a law to themselves. Blessed be God for the
   happiness which we enjoy in this respect; and let us earnestly beseech
   him, that he would be pleased to bestow such a plentiful mea sure of
   his grace and Holy Spirit on our most gracious king and queen, as may
   effectually both engage and enable them to use their power to the best
   purposes for the public good.

   And thus I have briefly gone over, and explained to you, the several
   particulars in the text: the duty of prayer here enjoined; for whom we
   are to pray, in general for all men; and for whom more especially, and,
   in the first place, "for kings, and all that are in authority;" and
   upon what considerations we are to pray for them; and to praise God in
   their behalf, because of the great benefits we receive by them, and
   because, both in respect of the dangers and difficulties of their
   condition, they stand in need of our prayers above other men; besides
   that in praying for their welfare and prosperity, we pray for our own
   peace and happiness.

   And now to apply this to ourselves, and to the occasion of this day. By
   all that hath been said, we cannot but be convinced what cause we have
   to bless God for that happy government which we live under, that
   excellent constitution, under the gentle influences whereof we enjoy
   more liberty, more plenty, and more security from all manner of injury
   and oppression, than any nation this day on the face of the earth.
   Therefore, with what thank fulness should we this day commemorate the
   happy restoration of this government to us, after the miserable
   distractions and confusions of twenty years, by the restoration and
   return of our banished sovereign, in so peaceable, and yet so wonderful
   a manner, that a remembrance of it, even at this distance, is almost
   still matter of amazement to us!

   "Blessed be the Lord God of Israel, who alone doth wondrous things."

   And with our joyful praises let us join our most devout and fervent
   prayers to Almighty God, for the king's and queen's majesties, and for
   all that are in authority. And I may truly say, that there was hardly
   ever greater reason and occasion for it, from both our distractions at
   home, and our dangers from abroad; never was there greater need of our
   earnest supplications and prayers, than at this time, when our armies
   and fleets are in motion, and when God seems already to have given us
   some earnest of good success:--blessed be his great and glorious name!

   We have indeed a great army, and a more powerful fleet, than ever this
   nation sent forth; but unless God be on our side, and favour our cause,
   in vain are all our preparations; for whenever his providence is
   pleased to interpose, "by strength shall no man prevail." Have we not
   reason then to cry mightily unto God, when the only strength of the
   nation is at stake, when our sins and provocations are so many and
   great, and there lies so heavy a load of guilt upon us? when the person
   of his sacred majesty is exposed to so much hazard, not only in the
   high places of the field, but from the restless attempts of the
   malicious and implacable enemies of our peace and religion, that he
   would be graciously pleased to go forth with our armies and fleets, and
   not remember our iniquities against us, but save us for his mercies
   sake?

   We are too apt to murmur and complain of miscarriages, and the ill
   management of affairs; but surely the best thing we can do, and that
   which best becomes us, is to look forward, and to turn our censures of
   our governors and their actions into humble supplications to God in
   their behalf, and in behalf of the whole nation; "that he would be
   pleased to turn us every one from the evil of our ways, that he may
   return to us, and have mercy on us, that so iniquity may not be our
   ruin; that he may rejoice over us to do us good, and may at last think
   thoughts of peace towards us, thoughts of good and not of evil, to give
   us an expected end of our troubles."

   Let us then betake ourselves to the proper work of this day, hearty
   prayers and thanksgivings to Almighty God for the king and queen, and
   for all that are in authority; that as he hath been pleased by a
   wonderful providence to rescue us from the imminent danger we were in,
   and from all our fears, by the happy advancement of their majesties to
   the throne of these kingdoms; so he would of his infinite goodness
   still preserve and continue to us this light of our eyes, and breath of
   our nostrils, princes of that great clemency and goodness, which render
   them the true representatives of God upon earth, and the most gracious
   governors of men.

   And let us earnestly beseech him, that he would confirm and strengthen
   them in all goodness, and make them wise as angels of God, to discern
   betwixt good and evil, that they may know how to go in and out before
   this great people; that he would give them the united affections of
   their people, and a heart to study and seek their good all the days of
   their lives.

   And, finally, That he would be pleased to continue so great a blessing
   to us, and to grant them a long and prosperous reign over us: and that
   their posterity in this royal family may endure for ever, and their
   throne as the days of heaven; that under them the people of these
   nations, we and the generations to come, may lead quiet and peaceable
   lives, in all godliness and honesty; for his mercies sake in Jesus
   Christ, who is King of kings, and Lord of lords; to whom, with the
   Father and the Holy Ghost, be all honour and glory, dominion and power,
   now and for ever. Amen.
     __________________________________________________________________

SERMON LXXXIV.

   [Preached in the Chapel of Lambeth-house on Christmas-day, 1691.]

  THE LOVE OF GOD TO MEN IN THE INCARNATION OF CHRIST.

   In this was manifested the love of God towards us, because that God
   sent his only-begotten Son into the world, that we might live through
   him.--John iv. 9.

   THESE words contain a clear and evident demonstration of the love of
   God to us; "in this was manifested the love of God towards us;" that
   is, by this it plainly appears, that God had a mighty love for us, that
   he "sent his only-begotten Son into the world, that we might live
   through him." In which we may consider this threefold evidence of God's
   love to mankind.

   I. That he should be pleased to take our case into consideration, and
   to concern himself for our happiness.

   II. That he should design so great a benefit to us, which is here
   expressed by life; "that we might live through him."

   III. That he was pleased to use such a means for the obtaining and
   procuring of this benefit for us; he "sent his only-begotten Son into
   the world, that we might live through him." Each of these singly is a
   great evidence of God's love to us; much more all of them together.

   I. It is a great evidence of the love of God to mankind, that he was
   pleased to take our case into consideration, and to concern himself for
   our happiness. Nothing does more commend an act of kindness, than if
   there be great condescension in it. We use to value a small favour, if
   it be done to us by one that is far above us, more than a far greater
   done to us by a mean and inconsiderable person. This made David to
   break out into such admiration, when he considered the ordinary
   providence of God towards mankind. "Lord, what is man, that thou art
   mindful of him; or the son of man, that thou shouldest consider him!"
   This is a wonderful condescension, indeed, for God to be mindful of
   man!

   At the best we are but his creatures, and upon that very account at an
   infinite distance from him; so that were not he infinitely good, he
   would not be concerned for us, who are so infinitely beneath the
   consideration of his love and pity. Neither are we of the highest rank
   of creatures; we are much be low the angels, as to the excellency and
   perfection of our beings; so that if God had not had a peculiar pity
   and regard to the sons of men, he might have placed his affection and
   care upon a much nobler order of creatures than we are, and so much the
   more miserable, because they fell from a higher step of happiness--I
   mean the lost angels; but yet, for reasons best known to his infinite
   wisdom, God passed by them, and was pleased to consider us. This the
   apostle to the Hebrews takes notice of, as an argument of God's
   peculiar and extraordinary love to mankind, that "he sent his Son, not
   to take upon him the nature of angels, but of the seed of Abraham."

   Now that he, who is far above us, and after that we by wilful
   transgression had lost ourselves, had no obligation to take care of us,
   but what his own goodness laid upon him; that he should concern himself
   so much for us, and be so solicitous for our recovery, this is a great
   evidence of his kindness and good- will to us, and cannot be imagined
   to proceed from any other cause.

   II. Another evidence of God's great love to us is, that he was pleased
   to design so great a benefit for us. This the Scripture expresseth to
   us by life; and it is usual in Scripture to express the best and most
   desirable things by life; because, as it is one of the greatest
   blessings, so it is the foundation of all other enjoyments: and
   therefore the apostle useth but this one word to express to us all the
   blessings and benefits of Christ's coming into the world; "God sent his
   only-begotten Son into the world, that we might live through him."

   And this expression is very proper to our case; because life signifies
   the reparation of all that which was lost by the fall of man. For man,
   by his wilful degeneracy and apostacy from God, is sunk into a state of
   sin and misery, both which the Scripture is wont to express by death.
   In respect of our sinful state we are spiritually dead; and in respect
   of the punishment and misery due to us for our sins, we are judicially
   dead, dead in law; for "the wages of sin is death." Now God hath sent
   his Son into the world, that in both these respects "we might live
   through him."

   1. We were spiritually dead, dead in trespasses and sins, as the
   apostle speaks: (Eph. ii. 1, 2.) "You hath he quickened, who were dead
   in trespasses and sins, wherein in times past ye walked, according to
   the course of this world." Every wicked man, though in a natural sense
   he be alive, yet in a moral sense he is dead. So the apostle, speaking
   of those who live in sinful lusts and pleasures, says of them that
   "they are dead while they live." (1 Tim. v. 6.) What corrupt humours
   are to the body, that sin is to the soul their disease and their death.
   Now God sent his Son to deliver us from their death, by renewing our
   nature, and mortifying our lusts; by restoring us to the life of grace
   and holiness, and "destroying the body of sin in us, that henceforth we
   should not serve sin." And that this is a great argument of the mighty
   love of God to us, the apostle tells us: (Eph. ii. 4, 5.) "God, who is
   rich in mercy, for his great love wherewith he loved us, even when we
   were dead in sins, hath quickened us together with Christ." It is an
   argument of the riches of God's mercy, and of his great love to us, to
   recover us out of this sad and deplorable case. It is a kindness
   infinitely greater than to redeem us from the most wretched slavery, or
   to rescue us from the most dreadful and cruel temporal death; and yet
   we should value this as a favour and benefit, that could never be
   sufficiently acknowledged: but God hath sent his Son to deliver us from
   a worse bondage, and a more dreadful kind of death; so that well might
   the apostle ascribe this great deliverance of mankind from the slavery
   of our lusts, and the death of sin, to the boundless mercy and love of
   God to us. "God, who is rich in mercy, for the great love wherewith he
   loved us, hath quickened us together with Christ, even when we were
   dead in sins:" when our case was as desperate as could well be
   imagined; then was God pleased to undertake this great cure, and to
   provide such a remedy, as cannot fail to be effectual for our recovery,
   if we will but make use of it.

   2. We were likewise judicially dead in law, being condemned by the just
   sentence of it. So soon as ever we sinned, eternal death was by the
   sentence of God's law become our due portion and reward; and this being
   our case, God, in tender commiseration and pity to mankind, was pleased
   to send his Son into the world, to interpose between the justice of God
   and the demerits of men; and by reversing the sentence that was gone
   out against us, and procuring a pardon for us, to rescue us from the
   misery of eternal death; and not only so, but, upon the condition of
   faith and repentance, of obedience and a holy life, to bestow eternal
   life upon us; and by this means to restore us to a better condition
   than that from which we were fallen, and to advance us to a happiness
   greater than that of innocency.

   And was not this great love, to design and provide so great a benefit
   and blessing for us; "to send his Son Jesus to bless us, in turning
   away every one of us from our iniquities?" Our blessed Saviour, who
   came from the bosom of his Father, and knew his tender affection and
   compassion to mankind, speaks of this as a most wonderful and
   unparalleled expression of his love to us: (John iii. 16.) "God so
   loved the world, that he gave his only-begotten Son." "God so loved the
   world," so greatly, so strangely, so beyond our biggest hopes, nay, so
   contrary to all reasonable expectations, as to send his only-begotten
   Son to seek and to save the sinful sons of men.

   If it had only in general been declared to us, that God was about to
   send his Son into the world upon some great design, and been left to us
   to conjecture what his errand and business should be; how would this
   have alarmed the guilty consciences of sinful men, and filled them with
   infinite jealousies and suspicion, with fearful expectations of wrath
   and fiery indignation to consume them? For considering the great
   wickedness and degeneracy of mankind, what could we have thought, but
   that surely God was sending his Son upon a design of vengeance to
   chastise a sinful world, to vindicate the honour of his despised laws,
   and to revenge the multiplied affronts which had been offered to the
   highest Majesty of heaven, by his pitiful and ungrateful creatures? Our
   own guilt would have been very apt to have filled us with such
   imaginations as these, that in all likelihood the Son of God was coming
   to judgment, to call the wicked world to an account, to proceed against
   his Father's rebels, to pass sentence upon them, and to execute the
   vengeance which they had deserved. This we might justly have dreaded;
   and. indeed, considering our case, how ill we have deserved at God's
   hands, and how highly we have provoked him; what other weighty matter
   could we hope for?

   But the goodness of God hath strangely outdone our hopes, and deceived
   our expectation; so it follows in the next words, "God sent not his Son
   into the world to condemn the world" (intimating that this we might
   justly have imagined and feared), but upon a quite contrary design,
   "that through him the world might be saved." What a surprise of
   kindness is here! that, instead of "sending his Son to condemn us," he
   should "send him into the world to save us;" to rescue us from the jaws
   of death and of hell, from that eternal and intolerable misery which we
   had incurred and deserved!

   And if he had proceeded no farther, this had been wonderful mercy and
   kindness: but his love stopped not here; it was not contented to spare
   us and free us from misery, but was restless till it had found out a
   way to bring us to happiness; for "God so loved the world, that he gave
   his only-begotten Son," not only "that whosoever believes in him might
   not perish," but "might have everlasting life." This is the second
   evidence of God's great love to us, the greatness of the blessing and
   benefit which he hath designed and provided for us, "that we might live
   through him;" not only be delivered from spiritual and eternal death,
   but be made partakers of eternal life.

   III. The last evidence of God's great love to us, which 1 mentioned,
   was this, that God was pleased to use such a means, for the obtaining
   and procuring of this great blessing and benefit; "he sent his
   only-begotten Son into the world, that we might live through him." And
   this will appear to be great love indeed, if we consider these four
   things:

   1. The person whom he was pleased to employ upon this design; "he sent
   his only-begotten Son."

   2. How much he abased him, in order to the effecting and accomplishing
   of this design, implied in these words, "he sent him into the world."

   3. If we consider to whom he was sent, to the world. And,

   4. That he did all this voluntarily and freely, out of his mere pity
   and goodness; not constrained hereto by any necessity, not prevailed
   upon by any application or importunity of ours, nor obliged by any
   benefit or kindness from us.

   1. Let us consider the person whom God was pleased to employ in this
   design, "he sent his only-begotten Son;" no less person than his own
   Son, and no less dear to him than "his only-be gotten Son."

   (1.) No less person than his own Son; and the dignity of the person
   that was employed in our behalf, doth strangely heighten and set off
   the kindness. What an endearment is it of the mercy of our redemption,
   that God was pleased to employ upon this design no meaner person than
   his own Son, his begotten Son; so he is called in the text, "his Son,"
   in so peculiar a manner as no creature is, or can be; the creatures
   below man are called the works of God, but never his children; the
   angels are in Scripture called the sons of God; and Adam likewise is
   called the son of God, because God made him after his own image and
   likeness in holiness and righteousness, and in his dominion and
   sovereignty over the creatures below him; but this title of "begotten
   Son of God" was never given to any of the creatures, man or angel; "for
   unto which of the angels said he, at any time, Thou art my Son, this
   day have I be gotten thee?" as the apostle reasons, (Heb. i. 5.) He
   must be a great person indeed to whom this title belongs, of "the
   begotten Son of God;" and it must; be a mighty love indeed which moved
   God to employ so great a person, on the behalf of so pitiful and
   wretched creatures as we are. It had been a mighty condescension for
   God to treat with us at all; but that no less person than his own Son
   should be the ambassador, is an astonishing regard of Heaven to poor
   sinful dust and ashes.

   (2.) The person was as dear to God as he was great; he was "his
   only-begotten Son." It had been a great instance of Abraham's love and
   obedience to God, to have sacrificed a son at his command; but this
   circumstance makes it much greater, that it was his only son: "Hereby I
   know that thou fearest God (says the angel), since thou hast not
   withheld thy soil, thine only son from me." This is a demonstration
   that God loved us at a stupendous rate, when he would send "his
   only-begotten Son" into the world for us.

   Before this, God had tried several ways with mankind, and employed
   several messengers to us; sometimes he sent his angels, and many times
   his servants the prophets; but in these last days he hath sent his Son*
   He had many more servants to have employed upon this message, but he
   had but one Son; and rather than mankind should be ruined and lost, he
   would send him. Such was the love of God towards us, that rather than
   our recovery should not be effected, he would employ in this work the
   greatest and dearest person to him both in heaven and earth, "his
   only-begotten Son:" "in this was the love of God manifested, that he
   sent his only-begotten Son, that we might live through him."

   2. Let us consider, how much this glorious and excellent person was
   abased in order to the effecting and accomplishing of this design,
   which is here expressed by sending him into the world; and this
   comprehends his incarnation, with all the mean and abasing
   circumstances of it. This the apostle declares fully to us: (Phil. ii.
   6, 7.) though "he was in the form of God (that is, truly and really
   God), yet he made himself of no reputation," eauto`n eke'nose, "he
   emptied himself;" was contented to be strangely lessened and
   diminished, and took upon him the form of a servant, or slave, and was
   made in the likeness of men; that is, did really assume human nature.
   Here was an abasement, indeed, for God to become man; for "the
   only-begotten Son of God to take upon him the form of a servant, and to
   become obedient to death, even the death of the cross," which was the
   death of slaves and infamous malefactors! Here was love, indeed, that
   God was willing that his own dear Son should be thus obscured and
   diminished, and become so mean and so miserable for our sakes: that he
   should not only stoop to be made man and to dwell among us, but that he
   should likewise submit to the infirmities of our nature, and to be made
   in all things like unto us, sin only excepted; that he should be
   contented to bear so many affronts and indignities from perverse and
   unthankful men, and to endure such contradiction of sinners against
   himself; that "he, who was the brightness of his Father's glory,"
   should be despised and rejected of men, "a man of sorrows, and
   acquainted with griefs," and rather than we should perish, should put
   himself into our place and be contented to suffer and die for us; and
   that God should be willing that all this should be done to his only Son
   to save sinners. What greater testimony could he give of his love to
   us?

   3. Let us consider, farther, to whom he was sent, which is also implied
   in these words: "he sent his Son into the world;" into a wicked world,
   that was altogether unworthy of him; and an ungrateful world, that did
   most unworthily use him.

   First, Into a wicked world, that was altogether unworthy of him, that
   had deserved no such kindness at his hands. For what were we, that God
   should send such a person amongst us, that he should make his Son stoop
   so low, as to dwell in our nature and to become one of us? We were
   rebels and enemies, enemies to God by evil works, up in arms against
   heaven, and at open defiance with God our Maker. When the world was in
   this posture of enmity and hostility against God; then he sent his Son
   to treat with us, and to offer us peace. What can more commend the love
   of God than this, that he should shew such kindness to us when we were
   sinners and enemies? Herein "God hath commended his love towards us;"
   (says the apostle, Rom. v. 8.) in that "whilst we were yet sinners,
   Christ died for us."

   Secondly, Into an ungrateful world that did most unworthily use him,
   that gave no becoming entertainment to him ("the foxes had holes, and
   the birds of the air had nests; but the Son of man had not where to lay
   his head"); that heaped all mariner of contumelies and indignities upon
   him, that persecuted him all his life, and at last put him to a most
   painful and shameful death; in a word, that was so far from receiving
   him as the Son of God, that they did not treat him with common
   humanity, and like one of the sons of men.

   4. He did all this voluntarily and freely; God sent his Son into the
   world, mero motu, of his own mere grace and goodness, moved by nothing
   but his own bowels, and the consideration of our misery; not
   overpowered by any force; (for what could offer violence to him "to
   whom all power belongs?") not constrained by any necessity, for he had
   been happy, though we had remained for ever miserable; he might have
   chosen other objects of his love and pity, and have left us involved in
   that misery which we had wilfully brought upon ourselves.

   Nor was he prevailed upon by any application from us, or importunity of
   ours to do this for us. Had we been left to have contrived the way of
   our recovery, this which God hath done for us could never have entered
   into the heart of man to have imagined, much less to have desired it at
   his hands. If the way of our salvation had been put into the hands of
   our own counsel and choice, how could we have been so impudent as to
   have begged of God that his only Son might descend from heaven and
   "become man," be poor, despised, and miserable for our sakes? God may
   stoop as low as he pleaseth, being secure of his own majesty and
   greatness; but it had been a boldness in us, not far from blasphemy, to
   have desired of him to condescend to such a submission.

   Nor, lastly, was he pre-obliged by any kindness or benefit from us; so
   far from that, that we had given him all possible provocation to the
   contrary, and had reason to expect the effect of his heaviest
   displeasure: and yet, though he was the pars laesa, the party that had
   been disobliged and injured; though we were first in the offence and
   provocation, he was pleased to make the first overtures of peace and
   reconciliation; and though it was wholly our concernment and not his,
   yet he was pleased to condescend so far, to our perverseness and
   obstinacy, as to send his Son to us, and to beseech us to be
   reconciled.

   Now "herein" (says the apostle, immediately after the text), "herein is
   love, not that we loved God, but that he loved us, and sent his Son to
   be the propitiation for our sins." Herein is the love of God
   manifested, that the kindness began on his part, and not on ours; that
   being neither obliged nor desired by us, he did freely, and of his own
   accord, "send his only-begotten Son into the world, that we might live
   through him."

   What no remains but to apply this to ourselves?

   1. Let us propound to ourselves the love of God for our pattern and
   example. This is the inference which the apostle makes in the next
   verse but one after the text: "Beloved, if God so loved us, we ought
   also to love one another." One would have thought the inference should
   have been, if God so loved us, that we ought also to love him. But the
   apostle doth not speak so much of the affection as the effect of love;
   and his meaning is, if God hath bestowed such benefits upon us, we
   ought, in imitation of him, to be kind and beneficial one to another.
   Not but that we ought to "love God with all our hearts, and souls, and
   strength;" but in this sense we are not capable of it. We cannot be
   beneficial to him; because he is self-sufficient, and stands in need of
   nothing; and therefore the apostle adds this as a reason why he does
   not exhort men to love God, but one another: "No man hath seen God at
   any time;" he is not sensible to us, and therefore none of these
   sensible things can signify any thing to him. But he hath friends and
   relations here in the world, who are capable of the sensible effects of
   our love, and to whom we may shew kindness for his sake; we cannot be
   beneficial to God, but we may testify our love to him, by our kindness
   and charity to men, who are made after the image of God; and if we see
   any one miserable, that is consideration enough to move our charity.
   There was nothing but this in us to move him to pity us, "when we were
   in our blood, and no eye pitied us."

   God is a pattern of the most generous kindness and charity. Though he
   be infinitely above us, yet he thought it not below him to consider our
   case, and to employ his only Son to save us; he had no obligation to
   us, no expectation of advantage from us, and can never be in a
   possibility to stand in need of us; and yet he loved us, and hath
   conferred the greatest benefits upon us: so that no man can have
   deserved so ill at our hands, but that, if he be in want, and we in a
   condition to help him, he ought to come within the compass and
   consideration of our charity.

   And this is the proper season for it, when we commemorate the greatest
   blessing and benefit that was ever conferred on mankind; "the Son of
   God sent into the world, on purpose to redeem and save us." And
   therefore I cannot but very much commend the custom of feeding and
   relieving the poor, more especially at this time, when the poor do
   usually stand most in need of it, and when we commemorate "the grace of
   our Lord Jesus Christ, who being rich became poor for our sakes, that
   we through his poverty might be made rich."

   2. Let us readily comply with the great design of this great love of
   God to mankind. He hath sent his Son, "that we may live through him."
   But though he hath done all this for us, though he hath purchased so
   great blessings for us, as the pardon of our sins, and power against
   them, and eternal life and happiness; yet there is something to be done
   on our parts, to make us partakers of these benefits. God hath not so
   loved us, as to send his Son into the world, to carry men to heaven
   whether they will or no; and to rescue those from the slavery of the
   devil, and the damnation of hell, who are fond of their fetters, and
   wilfully run themselves upon ruin and destruction. But the Son of God
   came to offer happiness to us, upon certain terms and conditions, such
   as are fit for God to propound, and necessary for us to perform, to
   make us capable of the blessedness which he offers; as namely,
   "repentance towards God, and faith in our Lord Jesus Christ;" a sincere
   and constant endeavour of obedience to the laws and precepts of our
   holy religion.

   These are the terms of the gospel; and "the grace of God which brings
   salvation," offers it only upon these terms, that we "deny ungodliness
   and worldly lusts, and live soberly, righteously, and godly, in this
   present world:" then we may expect the blessed hope. But if we will not
   submit to these conditions, the Son of God will be no Saviour to us;
   for he is the author of eternal salvation only to them that obey him.
   If men will continue in their sins, the redemption wrought by Christ
   will be of no advantage to them; such as obstinately persist in an
   impenitent course, ipsa si velit salus, servare non potest, "salvation
   itself cannot save them."

   These are the conditions of our happiness, and if we submit to them we
   are "heirs of eternal life;" if we refuse, we are "sons of perdition,"
   eternally lost and undone; for we may assure ourselves, that these are
   the best and easiest terms that can ever be offered to us, because God
   sent them by his Son. This is the last effort of the Divine love and
   goodness, towards the recovery and salvation of men; so the apostle
   tells us (Heb. i. 1, 2.), that God, "who, at sundry times and in divers
   manners, spake to the fathers, by the prophets, hath in these last days
   spoken unto us by his Son;" and if we refuse to hear him, he will speak
   no more. After this it is not to be expected, that God should make any
   farther attempts for our recovery; for he can send no greater nor
   dearer person to us than his own Son; and if we refuse him, whom will
   we reverence? If after this we still wilfully go on in our sins, "there
   remains no more sacrifice for sin; but a fearful looking for of
   judgment, and fiery indignation to consume us."

   3. With what joy and thankfulness should we commemorate this great love
   of God to mankind, in sending "his only-begotten Son into the world,
   that we might live through him!"

   This is the proper end of the blessed sacrament, which we are now going
   to receive, to represent to our minds the incarnation and passion of
   our dear Lord, by the symbols of his body broken, and by his blood shed
   for us. With what acknowledgments should we celebrate the memory of
   this wonderful love, which the Son of God hath shewn to the sons of
   men; endeavouring to make all the world in love with him, who hath so
   loved all mankind.

   Whenever we see his blood poured forth, and his body broken for us, so
   moving a sight should raise strange passions in us, of love to our
   Saviour, and hatred to our sins; and should inspire us with mighty
   resolutions of service and obedience to him; and whenever the pledges
   and seals of these benefits are delivered into our hands, the sight of
   them should at once wound and revive our hearts, and make us cry out,
   "Lord, how unworthy am I, for whom thou shouldest do and suffer all
   this! I am overcome by thy love, and can no longer hold out, against
   the mighty force of such kindness! I render myself to thee, and will
   serve thee for ever, who hast redeemed me at so dear a rate."

   " Now to Him that sitteth upon the throne, and to the Lamb that was
   slain; to God even our Father, and to the Lord Jesus Christ, the first
   begotten from the dead, and the Prince of the kings of the earth; unto
   Him that hath loved us, and washed us from our sins in his own blood,
   and hath made us kings and priests to God and his Father; to Him be
   glory and dominion, for ever and ever. Amen."

  END OF VOL. IV.
     __________________________________________________________________

   J. F. DOVE, Printer, St. John's Square.
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1   [2]22:1   [3]23:4   [4]24:40   [5]25:27   [6]47:9   [7]49:10
   [8]49:10

   Exodus

   [9]12

   Leviticus

   [10]27:29

   Deuteronomy

   [11]34:6

   Joshua

   [12]24:14   [13]24:15

   1 Samuel

   [14]2:30

   2 Samuel

   [15]14:17   [16]14:20

   1 Kings

   [17]8:39

   2 Kings

   [18]2:9

   1 Chronicles

   [19]29:15   [20]29:17

   2 Chronicles

   [21]24:21

   Ezra

   [22]10:7   [23]10:8

   Job

   [24]3:17-19

   Psalms

   [25]3:20   [26]5:4   [27]15:1-2   [28]19:19   [29]19:19   [30]32:2
   [31]34:7   [32]39:12   [33]39:12   [34]39:23   [35]39:23   [36]91:11
   [37]91:12   [38]112:6   [39]112:10   [40]139:24   [41]139:24

   Proverbs

   [42]10:7   [43]12:19   [44]20:8   [45]22:1

   Ecclesiastes

   [46]4:2   [47]5:4   [48]5:6   [49]7:1

   Isaiah

   [50]2:2   [51]3:10   [52]3:11   [53]9:6   [54]47:7   [55]47:8
   [56]49:6   [57]57:1   [58]57:2   [59]57:2   [60]60:8

   Jeremiah

   [61]9:2-9   [62]9:8   [63]29:7

   Daniel

   [64]7:10   [65]10   [66]12:3

   Micah

   [67]5:5   [68]6:8

   Habakkuk

   [69]2:3-4

   Haggai

   [70]2:6   [71]2:6-9   [72]2:7   [73]2:8   [74]2:9   [75]2:21
   [76]2:21-22

   Zechariah

   [77]6:12   [78]9:10

   Malachi

   [79]3:1   [80]3:1

   Matthew

   [81]5:10   [82]5:10   [83]5:11   [84]5:11   [85]5:12   [86]5:12
   [87]5:12   [88]7:20   [89]8:9   [90]8:10   [91]10:17   [92]10:19
   [93]10:28   [94]10:32   [95]10:32-33   [96]10:33   [97]10:37
   [98]10:38   [99]13:20   [100]13:21   [101]13:49   [102]13:50
   [103]15:22   [104]16:21   [105]16:24   [106]16:24   [107]16:26
   [108]18   [109]18:10   [110]18:10   [111]19:29   [112]23:29
   [113]24:4   [114]24:14   [115]24:30   [116]24:31   [117]25   [118]25:34

   Mark

   [119]8:36-37   [120]8:38   [121]8:38   [122]9:43   [123]10:29
   [124]10:30   [125]16:17   [126]16:19-20

   Luke

   [127]2:30   [128]6:22   [129]11:12   [130]11:49-51   [131]12:4
   [132]12:4   [133]12:5   [134]12:5   [135]12:33   [136]12:33
   [137]14:26   [138]14:27   [139]14:28   [140]15:10   [141]16:9
   [142]16:22   [143]16:25

   John

   [144]1:47   [145]2:17   [146]3:16   [147]3:19   [148]4:9   [149]4:22
   [150]8:46   [151]14:6   [152]14:6   [153]14:13   [154]14:13-14
   [155]14:14   [156]15:18   [157]15:19   [158]15:20   [159]16:1
   [160]16:2   [161]16:23-24   [162]16:26-27   [163]16:33   [164]19:17
   [165]20:29

   Acts

   [166]2:23   [167]3:17   [168]4:18   [169]5:17   [170]5:18   [171]5:28
   [172]5:29   [173]7:2   [174]7:23   [175]7:52   [176]8   [177]12:15
   [178]12:23   [179]13:45   [180]17:5   [181]17:11   [182]20:20
   [183]22:4   [184]24:14   [185]24:15   [186]24:16   [187]26:9
   [188]26:9   [189]26:10   [190]26:10-11   [191]26:11

   Romans

   [192]1:20   [193]3:8   [194]4:17   [195]5:2   [196]5:3   [197]5:8
   [198]6:5   [199]6:8   [200]6:17   [201]6:22   [202]8:17   [203]8:18
   [204]8:24   [205]8:25   [206]10:2   [207]10:14   [208]10:17
   [209]13:12   [210]13:13   [211]13:13   [212]13:14   [213]15:18
   [214]15:18   [215]15:19

   1 Corinthians

   [216]3:3   [217]10:13   [218]10:13   [219]11:1   [220]11:13
   [221]11:19   [222]12:31   [223]13:9   [224]13:10   [225]13:12
   [226]13:12   [227]15:18   [228]15:41   [229]15:42   [230]15:58
   [231]15:58

   2 Corinthians

   [232]4:10   [233]4:11   [234]4:14   [235]4:14   [236]4:16   [237]4:16
   [238]4:17   [239]4:17   [240]4:18   [241]5:1   [242]5:2   [243]5:4
   [244]5:6   [245]5:6   [246]5:7   [247]5:7   [248]5:7   [249]5:8
   [250]9:2   [251]9:6   [252]11:2   [253]12:11-12   [254]12:20
   [255]13:5

   Galatians

   [256]1:6   [257]1:7   [258]1:8   [259]1:13   [260]1:14   [261]2:12
   [262]5:19   [263]5:20   [264]5:21

   Ephesians

   [265]1:19   [266]2:1   [267]2:2   [268]2:4   [269]2:5   [270]2:14
   [271]2:18   [272]4:1   [273]4:14   [274]5:6

   Philippians

   [275]1:29   [276]2:6   [277]2:7   [278]3:10   [279]3:11   [280]3:17
   [281]3:20

   Colossians

   [282]1:11   [283]2:8   [284]2:18   [285]2:18-19   [286]2:19
   [287]3:10   [288]3:17   [289]3:17

   1 Thessalonians

   [290]3:11   [291]4:14   [292]5:21

   2 Thessalonians

   [293]1:5   [294]1:6   [295]1:7   [296]1:7   [297]2:1   [298]2:2
   [299]2:3   [300]2:7   [301]2:8   [302]2:9   [303]2:15

   1 Timothy

   [304]1:13   [305]1:13   [306]1:15   [307]2:1-2   [308]2:5-6
   [309]2:5-6   [310]2:5-6   [311]4:1   [312]4:2   [313]4:3   [314]4:8-9
   [315]4:12   [316]5:6   [317]6:9   [318]6:10

   2 Timothy

   [319]1:13   [320]2:1   [321]2:3   [322]2:11-12   [323]2:17
   [324]2:18   [325]4:6   [326]4:10   [327]4:10

   Titus

   [328]2:14   [329]3:8   [330]3:8

   Hebrews

   [331]1:1   [332]1:1   [333]1:2   [334]1:5   [335]1:14   [336]2:1
   [337]2:1   [338]2:2   [339]2:2-3   [340]2:3   [341]2:3   [342]2:4
   [343]2:4   [344]3:12   [345]4:1   [346]4:14   [347]6:4-6
   [348]6:11-12   [349]6:11-12   [350]6:12   [351]7:24-25   [352]7:25
   [353]7:27   [354]9:26   [355]10:10   [356]10:12   [357]10:14
   [358]10:19   [359]10:19-21   [360]10:20   [361]10:22   [362]10:23
   [363]10:23   [364]10:23   [365]10:23   [366]10:23   [367]10:23
   [368]10:23   [369]10:23   [370]10:23   [371]10:23   [372]10:25
   [373]10:26   [374]10:26   [375]10:26   [376]10:29   [377]10:34
   [378]10:35   [379]10:38   [380]10:38   [381]11:1   [382]11:1
   [383]11:1-40   [384]11:1-40   [385]11:13   [386]11:13   [387]11:15
   [388]11:16   [389]11:17-19   [390]11:24-25   [391]11:35   [392]12:1
   [393]12:1   [394]12:2   [395]12:2   [396]12:3   [397]12:18
   [398]12:22   [399]12:25   [400]12:26   [401]12:27   [402]12:27
   [403]12:28   [404]13:3   [405]13:7   [406]13:7   [407]13:9
   [408]13:14   [409]13:17   [410]27

   James

   [411]1:2   [412]1:12   [413]2:17   [414]3:10   [415]3:13   [416]3:13
   [417]3:14   [418]3:15

   1 Peter

   [419]1:9   [420]1:17   [421]2:11   [422]2:11   [423]2:12
   [424]3:14-15   [425]4:12   [426]4:13   [427]4:14   [428]5:12

   2 Peter

   [429]2:1   [430]2:20-21

   1 John

   [431]2:1   [432]2:2   [433]2:25   [434]3:8   [435]4:1   [436]4:1
   [437]4:1   [438]4:5   [439]4:21   [440]5:10   [441]5:16   [442]5:18
   [443]5:18-21

   Jude

   [444]1:9

   Revelation

   [445]2:2   [446]3:17   [447]5:11   [448]12:11   [449]13:1-11
   [450]13:7   [451]13:10   [452]13:10   [453]13:12   [454]13:12
   [455]13:13   [456]13:15   [457]13:17   [458]13:17   [459]13:18
   [460]14:6   [461]14:9-10   [462]14:12   [463]14:12   [464]14:12
   [465]14:13   [466]14:13   [467]17:1-18   [468]17:9   [469]17:9-10
   [470]17:12-14   [471]17:18   [472]18:24   [473]21:4   [474]21:8

   Wisdom of Solomon

   [475]2:12
     __________________________________________________________________

Index of Greek Words and Phrases

     * ?ei apistoumen: [476]1
     * Ea`n upostei'letai: [477]1 [478]2
     * Hemon gar to politeuma en ouranois huparchei: [479]1
     * hupestellen heauton: [480]1
     * hupostasis: [481]1
     * akline: [482]1 [483]2
     * akolouthei: [484]1
     * apa'rti: [485]1 [486]2 [487]3 [488]4
     * apara'baton: [489]1
     * apostello'menoi: [490]1
     * apho'rismos: [491]1
     * de'smios, en kuri'o: [492]1
     * dee'seis: [493]1
     * dia` tou Iesou: [494]1
     * eklei'pein: [495]1
     * en ainigmati: [496]1
     * en ono'mati Christou: [497]1
     * en to ponero keitai: [498]1
     * en tou'to de`: [499]1
     * ento ponero keitai: [500]1
     * enteu'xeis: [501]1
     * eauto`n eke'nose: [502]1
     * ei apistoumen: [503]1
     * ei'dous: [504]1
     * en te kubei'a: [505]1
     * eucharisti'as: [506]1
     * e` Theo`s, e` theri'on: [507]1
     * e` pro'skairon e'chein amarti'as apo'lausin: [508]1
     * tharrountes oun pantote: [509]1
     * tharrountes oun pa'ntoe: [510]1
     * i'na lu'se: [511]1
     * kat' exoche`n: [512]1
     * kate'chomen: [513]1
     * kratomen tes homologias: [514]1
     * kubei'a: [515]1
     * latrei'a: [516]1
     * latrei'an prosphe'rein to Theo: [517]1
     * logisa'menos: [518]1
     * marturo autoi`s: [519]1
     * mei'osis: [520]1
     * o'ra me`: [521]1
     * o'then ekomi'sato: [522]1
     * oude'n upoesteila'men: [523]1
     * parepidemi'a tis esti`n o bios: [524]1
     * peirazo'menos: [525]1
     * proseucha`s: [526]1
     * prosphe'rein: [527]1
     * ten parresian humon: [528]1
     * te`n e'kbasin: [529]1
     * te`n e'kbasin te`s anastrophes: [530]1
     * te`n omologi'antes elpi'dos: [531]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Acquisito fine, cessant media ad finem: [532]1
     * Admonetur omnis aetas fieri posse, quod aliquando factum est:
       [533]1
     * Euge bone serve: [534]1
     * Id Judaei ad se trahentes rebellarunt.: [535]1
     * In maxima quaque fortuna minimum licere: [536]1
     * Memoriae martyrum: [537]1
     * O praeclarum diem, cum in illud animorum concilium caetumque
       proficiscar, et cum ex hac turba et colluvione discedam.: [538]1
     * Omnes itaque intelligant, quo ordine et via ipsa synodus post
       jactum fidei confessionis fundamentum sit progressura, &c.: [539]1
     * Oportet mendacem esse memorem: [540]1
     * Percrebuerat oriente toto vetus et constans opinio, esse in fatis,
       ut Judaea profecti rerum potirentur.: [541]1
     * Qua lucis miseris tam dira cupido?: [542]1
     * Quae lucis miseris tam dira cupido!: [543]1
     * Quicquid delirant reges, plectuntur achivi: [544]1
     * Quis nisi Romanus status: [545]1
     * Quis novus hic furor est, ne moriare, mori?: [546]1
     * Quod conscientia est apud Deum, id fama est apud homines: [547]1
     * Quod si quis Deus mihi largiatur, ut ex hac aetate repuerescam, et
       in cunis vagiam, valde recusem.: [548]1
     * Si violandum est jus, regnandi causa violandum est: [549]1
     * Te Deum: [550]1
     * Ut Judaea profecti rerum potirentur.: [551]1
     * ad eorum orationes, opem, auxiliumque confugere: [552]1
     * bono igitur animo sumus: [553]1
     * cadere in constantem virum: [554]1
     * dicit norma judicii: [555]1
     * et verba valent ut nummi: [556]1
     * ex vita ista discedo tanquam ex hospitio, non tanquam ex domo;
       commorandi enim natura diversorium nobis, non habitandi dedit:
       [557]1
     * fatendum est: [558]1
     * fristra fit per plura quod fieri potest per pauciora: [559]1
     * germen: [560]1
     * ignis fatuus: [561]1
     * indices expurgatorii: [562]1
     * ipsa si velit salus, servare non potest: [563]1
     * jus vita et necis: [564]1
     * luribus persuasio : [565]1
     * mero motu: [566]1
     * mortui non mordent: [567]1
     * non obstante: [568]1
     * omnino: [569]1
     * omnino beati sunt: [570]1
     * oriens: [571]1
     * pars laesa: [572]1
     * pro hac vice: [573]1
     * quoad hoc: [574]1
     * quod non fecerant Barbari, fecerunt Barberini: [575]1
     * ratio ultima: [576]1
     * scire volunt secreta domus atque inde timeri: [577]1
     * seculum futurum: [578]1
     * sed stultas divertit ad dolos: [579]1
     * sedes ubi fata quietas ostendunt: [580]1
     * testimonium rei: [581]1
     * unum necessarium: [582]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [583]I  [584]ii  [585]iii  [586]iv  [587]2  [588]3  [589]4  [590]5
   [591]6  [592]7  [593]8  [594]9  [595]10  [596]11  [597]12  [598]13
   [599]14  [600]15  [601]16  [602]17  [603]18  [604]19  [605]20  [606]21
   [607]22  [608]23  [609]24  [610]25  [611]26  [612]27  [613]28  [614]29
   [615]30  [616]31  [617]32  [618]33  [619]34  [620]35  [621]36  [622]37
   [623]38  [624]39  [625]40  [626]41  [627]42  [628]43  [629]44  [630]45
   [631]46  [632]47  [633]48  [634]49  [635]50  [636]51  [637]52  [638]53
   [639]54  [640]55  [641]56  [642]57  [643]58  [644]59  [645]60  [646]61
   [647]62  [648]63  [649]64  [650]65  [651]66  [652]67  [653]68  [654]69
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   [663]78  [664]79  [665]80  [666]81  [667]82  [668]83  [669]84  [670]85
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   [735]150  [736]151  [737]152  [738]153  [739]154  [740]155  [741]156
   [742]157  [743]158  [744]159  [745]160  [746]161  [747]162  [748]163
   [749]164  [750]165  [751]166  [752]167  [753]168  [754]169  [755]170
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   [931]346  [932]347  [933]348  [934]349  [935]350  [936]351  [937]352
   [938]353  [939]354  [940]355  [941]356  [942]357  [943]358  [944]359
   [945]360  [946]361  [947]362  [948]363  [949]364  [950]365  [951]366
   [952]367  [953]368  [954]369  [955]370  [956]371  [957]372  [958]373
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   [1013]428  [1014]429  [1015]430  [1016]431  [1017]432  [1018]433
   [1019]434  [1020]435  [1021]436  [1022]437  [1023]438  [1024]439
   [1025]440  [1026]441  [1027]442  [1028]443  [1029]444  [1030]445
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   [1037]452  [1038]453  [1039]454  [1040]455  [1041]456  [1042]457
   [1043]458  [1044]459  [1045]460  [1046]461  [1047]462  [1048]463
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   [1061]476  [1062]477  [1063]478  [1064]479  [1065]480  [1066]481
   [1067]482  [1068]483  [1069]484  [1070]485  [1071]486  [1072]487
   [1073]488  [1074]489  [1075]490  [1076]491  [1077]492  [1078]493
   [1079]494  [1080]495  [1081]496  [1082]497  [1083]498  [1084]499
   [1085]500  [1086]501  [1087]502  [1088]503  [1089]504  [1090]505
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   [1103]518  [1104]520  [1105]520  [1106]521  [1107]522  [1108]523
   [1109]524  [1110]525  [1111]526  [1112]527  [1113]528  [1114]529
   [1115]530  [1116]531  [1117]532  [1118]533  [1119]534  [1120]535
   [1121]536  [1122]537  [1123]538  [1124]539  [1125]540  [1126]541
   [1127]542  [1128]543  [1129]544  [1130]545  [1131]546  [1132]547
   [1133]548  [1134]549  [1135]550  [1136]552  [1137]553  [1138]554
   [1139]555  [1140]556  [1141]557  [1142]558  [1143]559  [1144]560
   [1145]561  [1146]562  [1147]563  [1148]564  [1149]565  [1150]566
   [1151]567
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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  30. file:///ccel/t/tillotson/works04/cache/works04.html3?scrBook=Ps&scrCh=32&scrV=2#iii.i-p29.2
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  36. file:///ccel/t/tillotson/works04/cache/works04.html3?scrBook=Ps&scrCh=91&scrV=11#iii.xxi-p21.3
  37. file:///ccel/t/tillotson/works04/cache/works04.html3?scrBook=Ps&scrCh=91&scrV=12#iii.xxi-p21.4
  38. file:///ccel/t/tillotson/works04/cache/works04.html3?scrBook=Ps&scrCh=112&scrV=6#iii.xxii-p2.1
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