The Works of Dr. John Tillotson, late Archbishop of Canterbury : with the life of the author, by Thomas Birch ; also a copious index, and the texts of scripture carefully compared

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THE

WORKS

OF

DR. JOHN TILLOTSON,

LATE

ARCHBISHOP OF CANTERBURY.

WITH THE LIFE OF THE AUTHOR,

BY

THOs. BIRCH, M.A.

ALSO,

A COPIOUS INDEX, AND THE TEXTS OF SCRIPTURE
CAREFULLY COMPARED.

IN TEN VOLUMES. — VOL. VI.

LONDON:

PRINTED BY J. F. DOVE, ST. JOHN'S SQUARE;
FOR R 1 CHARD PRIESTLEY, HIGH HOLBORN.

1820.

CONTENTS TO VOL. VI.

SERMONS.

* Page
CXVII. CXVIII.— The Prejudices against Christianity

considered, &c. - -- -- - 1.27

CXIX. — Jesus the Son of God, proved by his Re-
surrection - - - - ----- 48

CXX. — The Danger of Apostacy from Christianity 65
CXXI. CXX1L— Christ the Author, and Obedience the

Condition, of Salvation, &c. - - 92. 114
CXX III. — The Authority of Jesus Christ, with the
Commission and Promise which he gave
to his Apostles ------- - 137

CXXIV. — The Difficulties of a Christian Life con-
sidered ----- 1(31

CXXV. CXXVI. CXXVIL— The Parable of the rich

Man and Lazarus - - - 189.213.239
CXXVIIL— The Children of this World wiser than the

Children of Light - ----- 259

CXXIX. CXXX.— Concerning the Perfection of God,

&c. - - - - 283. 299

CXXXI. — The Happiness of God ------ 325

CXXXII. — The Unchangeableness of God - - - 344
CXXXIIL CXXXIV.— The Knowledge of God - 360. 381
CXXXV. — TheWisdorn, Glory, and Sovereignty of God 403
CXXX VI. — The Wisdom of God in the Creation of

the World _ . 403

IV

Page

CXXXV11.— The Wisdom of God in his Providence - 438
CXXXVIIL— The Wisdom of God in the Redemption of

Mankind 459

CXXXIX.— The Justice of God in the Distribution of

Rewards and Punishments - - - 478

CXL.— The Truth of God 499

CXLI.— The Holiness of God 519

CXLII.— Of doing Good - 537

CXLIIL— The Goodness of God 559

SERMONS

SERMON CXVIL

THE PREJUDICES AGAINST CHRISTIANITY CON-
SIDERED.

And blessed is he ivhosoever shall not be offended in
me. — Matt. xi. 6.

I have from these words* propounded to consider
two things.

I. Those prejudices and objections which the
world had against our Saviour and his religion at
their first appearance; as also to inquire into those
which men at this day do more especially insist upon,
against the Christian religion ; and to shew the un-
reasonableness of them.

II. How happy a thing it is to escape and over-
come the common prejudices which men have against
religion.

I have entered upon the first of these; the preju-
dices which the world had against our Saviour and
his religion. When this great teacher of mankind
came from God, though he gave all imaginable tes-
timony and evidence that he was sent from heaven,
yet the greatest part of the world, both Jews and
gentiles, were mightily offended at him, and deeply

* See Sermon CXVI. Vol. V. p. 554.
VOL. VI. B

2

prejudiced against him and his doctrine ; but not
both upon the same account.

I have already given you an account of the chief
exceptions which the Jews made against our Savi-
our and his doctrine, and have shewn the unreason-
ableness of them.

I proceed now to consider the principal of those
exceptions, which the gentiles and heathen philoso-
phers took at our Saviour and his doctrine. I shall
mention these four:

First, That Christianity was a great innovation,
and contrary to the received institutions of the
world.

Secondly, They objected against the plainness and
simplicity of the doctrine.

Thirdly, That it wanted demonstration.

Fourthly, That the low and suffering condition
of our Saviour was unsuitable to one that pre-
tended to be the Son of God, and to be appointed
by him for a teacher and reformer of the world.
These are the chief exceptions which the heathen,
and especially their philosophers, took at our Sa-
viour and his doctrine.

First, That the Christian religion was a great in-
novation, and contrary to the received institutions
of the world ; and consequently that it did con-
demn the religion which had been so universally re-
ceived and established in the world by so long a
continuance of time. And no w onder if this made
a great impression upon them, and raised a mighty
prejudice in the minds of men against the Christian
religion ; no prejudices being so strong as those
that are fixed in the minds of men by education :
and of all the prejudices of education, none so
violent and hard to be removed, as those about re-

s

ligion; yea, though they be never so groundless and
unreasonable. " Hath a nation changed their gods,
which yet are no gods ?" Intimating to us, that
men are very hardly brought off from that religion
which they have been brought up in, how absurd
soever it be. When Christianity was first pro-
pounded to the heathen world, had men been free
and indifferent, and not prepossessed with other ap-
prehensions of God and religion, it might then have
been expected from them, that they should have
entertained it with a readiness of mind proportion-
able to the reasonableness of it. But the case was
quite otherwise ; the world had for many ages been
brought up to another way of worship, and inured
to rites and superstitions of a quite different nature.
And this sways very much with men ; Sequimur
majores noslros, qui f elicit er sequuti sunt suos ; as
one of the heathens said in those days ; " We follow
our ancestors, who happily followed theirs." Men
are hardly brought to condemn those opinions and
customs in religion, which themselves and their
forefathers have always embraced and followed.
And wise men especially are loath to admit so great
a change in a matter of so great concernment as re-
ligion is. So that this must be acknowledged to
have been a considerable prejudice against the
Christian religion at its first appearance. But yet,
upon a thorough examination, this will not be found
sufficient in reason to withhold men from embracing
Christianity, if we consider these four things :

1. No prudent person thinks that the example
and custom of his forefathers obligeth him to that
which is evil in itself, and pernicious to him that
does it; and there is no evil, no danger, equal to
that of a false religion; for that tends to the ruin of

b 2

4

men's souls, and their undoing; for ever. A man
might better allege the example of his forefathers
to justify his errors and follies in any other kind
than in this, which is so infinitely pernicious in the
consequences of it.

2. In a great corruption and degeneracy, it is no
sufficient reason against a reformation, that it makes
a change. When things are amiss, it is always fit to
amend and reform them ; and this cannot be done
without a change. The wisest among the heathens
did acknowledge that their religion was mixed with
very great follies and superstitions, and that the
lives and manners of men were extremely corrupt
and degenerate; and they endeavoured, as much as
they could, and durst, to reform these things. And
therefore there was no reason to oppose an effectual
reformation, for fear of a change ; a change of
things for the better, though it be usually hard to
be effected, being always a thing to be desired and
wished for.

3. The change which Christianity designed, was
the least liable to exception that could be, being
nothing else, in the main of it, but the reducing of
natural religion, the bringing of men back to such
apprehensions of God, and such a way of worship-
ping him, as was most suitable to the Divine nature,
and to the natural notions of men's minds; nothing
else but a design to persuade men of the one true
God, maker of the world, that he is a Spirit, and to
be worshipped in such a manner as is suitable to his
spiritual nature. And then, for matters of practice,
to bring men to the obedience of those precepts of
temperance, and justice, and charity, which had
been universally acknowledged, even by the hea-
thens themselves, to be the great duties which men

5

owe to themselves and others. And that this is the
main design of the Christian religion, the apostle
hath told ns in most plain express words: (Tit. ii.
11, 12.) " The grace of God (that is, the doctrine of
the gospel) which hath appeared to all men, and
brings salvation, teacheth us, that, denying ungodli-
ness and worldly lusts, we should live soberly, and
righteously, and godly, in this present world."

And all that the Christian religion adds beyond
this, are means and helps for our direction, and as-
sistance, and encouragement in the discharge and
performance of these duties. For our direction,
God hath sent his Son in our nature, to declare
his will to us,' and to be a pattern and example of
holiness and virtue. For our assistance, he hath
promised the aids of his Holy Spirit; and for our
encouragement, he offers to us pardon of sin in
the blood of his Son, and eternal life and happiness
in another wrorld. This is a short sum and abrido>
ment of the Christian religion, and there is nothing
of all this that can reasonably be excepted against.

4. God, considering the prejudice of tiie heathen
against Christianity, by reason of their education in
a contrary religion, was strong and violent, was
pleased to give such evidence of the truth of Christ-
ianity, as was of proportionable strength and force
to remove and conquer this prejudice. He was
pleased to give testimony to the first founder of this
religion, by mighty miracles, and particularly by
his resurrection from the dead ; but because the re-
port cf these things was only brought to the hea-
then world, and they had not seen these things
themselves ; therefore, he enabled those who were
the w itnesses of these things to the world, to work
as great miracles as he had done. And when they

vol. vi. c

6

saw those who gave testimony to our Saviour s mi-
racles, do as great and strange things themselves,
as they testified of him, there was no reason any
longer to doubt of the truth of their testimony. So
that though the prejudice of the heathen against
Christianity was very great, yet the evidence which
God gave to it was strong enough to remove it.
The doctrine of Christianity was such as might
have recommended itself to impartial men, by its
own reasonableness : but meeting with violent pre-
judices in those to whom it was offered, God was
pleased to give such a confirmation to it as was
sufficient to bear down those prejudices.

Secondly, Another objection against Christianity
was the plainness and simplicity of the doctrine.
They expected some deep speculations in natural or
moral philosophy ; they made full account, a teacher
sent from heaven would have instructed them in
the profoundest points, and discoursed to them
about the first principles of things, and the nature
of the soul, and the chief end of man, with a sub-
tilty and eloquence infinitely beyond that of their
greatest sophisters, and able to bear down all oppo-
sition and contradiction : but, instead of this, they
are tohl a plain story of the life and miracles of
Jesus Christ, and of his dying upon the cross, and
rising from the dead, and ascending into heaven ;
and a few plain precepts of life; and all this deli-
vered without any ornaments of art, or insinuation
of eloquence, to gain the favour and applause of
those to whom they related these things.

But now this, truly considered, is so far from be-
ing any real objection against the Christian doctrine,
that it is one of the greatest commendations that
can be given of it; for matter of fact ought to be

7

related in the most plain and simple and unaffected
manner; and the less art and eloquence is used in
the telling of a story, the more likely it is to gain
belief. And as for our Saviour's precepts, how
plain soever they might be, I am sure they are a
collection of the most excellent and reasonable
rules of a good life, and the freest from all vanity
and folly, that are to be met with in any book in the
world. And can any thing be more worthy of God,
and more likely to proceed from him, than so plain
and useful a doctrine as this ! The language of the
law is not wont to be fine and persuasive, but short,
and plain, and full of authority. Thus it is among
men : and surely it is much fitter for God to speak
thus to men, than for men to one another.

Thirdly, It is objected, that the doctrine of our
Saviour and his apostles wanted demonstration ; they
seemed to impose too much upon the understand-
ings of men, and to deliver things too magisterially,
not demonstrating things from iutrinsical arguments,
but requiring belief and assent without proof.

This the apostle St. Paul readily acknowledged],
that, in preaching the gospel to the world, they did
not proceed in the way of the heathen orators and
philosophers. (1 Cor. ii. 4.) " My speech and my
preaching was not in the enticing words of man's
wisdom : but in demonstration of the Spirit and of
power that is, they did not go in the way of hu-
man eloquence and demonstration ; but yet their doc-
trine did not want its evidence and demonstration,
though of another kind. They did not go about to be-
witch men by eloquence, nor to entangle their minds
by subtle reasonings, the force of which very few are
capable of: but they offered to men a sensible proof
and demonstration of the truth of what they deli-

c 2

8

vered, in those strange and miraculous operations, to
which they were enabled by the Holy Ghost. And
this was a sensible evidence, even to the meanest ca-
pacity, of a Divine assistance going along with them,
and giving testimony to them. I appeal to any man,
whether the resurrection of Jesus Christ from the
dead, and his ascending into heaven, be not a clearer
demonstration of another life after this, and more
level to the capacities of all mankind, than the
finest and subtilest arguments that can be 'drawn
from the immaterial nature of the soul, its power of
reflection upon itself, and independency upon the
body as to some of its operations ; which yet are
some of the chiefest arguments that philosophy af-
fords to prove the immortality of our souls.

Fourthly, The heathens objected, that the low
and mean condition of our Saviour was unsuitable
to one that pretended to be the Son of God, and to
be appointed by God to be a teacher and reformer
of the world. This, to the heathen philosophers,
did not only appear unreasonable, but even ridicu-
lous. So St. Paul tells us: (1 Cor. i. 23.) " We
preach Christ crucified ; to the Jews a stumbling-
block, and to the Greeks foolishness :" to think
that a man who appeared in such mean circum-
stances should be fit to reform the world ; and one,
who himself was put to death, should be relied
upon for life and immortality.

This objection I have heretofore considered at
large, and therefore shall now speak but very
briefly to it.

Besides those excellent reasons and ends which
the Scripture assigns of our Saviours humiliation :
as, that he might be a teacher and example to us;
that he might make expiation for our sins ; that by

9

Suffering himself he might learn to commiserate us ;
that " by death he might destroy him that had the
power of death, that is the devil, and might deliver
those who, through fear of death, were all their lives
subject to bondage ;" I say, besides these, it was of
great use that he should live in so mean and afflicted
a condition, to confront the pride, and vanity, and
fantastry of the world, and to convince men of these
two great truths — that God may love those whom
he afflicts ; and, that men may be innocent, and vir-
tuous, and contented in the midst of poverty, and
reproach, and suffering. Had our blessed Saviour
been a great temporal prince, his influence and exam-
ple might possibly have made more hypocrites and
servile converts ; but would not have persuaded men
one jot more to be inwardly good and virtuous.
The great arguments which must do that, must be
fetched, not from the pomp and prosperity of this
world, but from the eternal happiness and misery
of the other. Besides, had he appeared in any great
power and splendour, the Christian religion could
not have been so clearly acquitted fr oil] the suspi-
cion of a worldly interest and design, which would
have been a far greater objection against it, than
this which I am now speaking to.

Add to all this, that the wisest of the heathen phi-
losophers did teach, that worldly greatness and
power are not to be admired, but despised by a truly
wise man ; that men may be virtuous, and good, and
dearly beloved of God, and yet be liable to great
miseries and sufferings ; and that whoever suffers
unjustly, and bears it patiently, gives the greatest
testimony to goodness, and does most effectually re-
commend virtue to the world ; that a good man un-
der the hardest circumstances of misery, and re-

\

10

proacb, and suffering, is the fittest person of all
other to be the minister, and apostle, and preacher
of God to mankind ; and surely they who say such
things (which the heathens have done) had no rea-
son to object to our blessed Saviour, his low and
suffering condition.

As to that part of the objection, that he, who pro-
mised immortality to others, could not save himself
from death and suffering : considering that he, who
was put to death, rescued himself from the power of
the grave ; it is so far from being ridiculous, that no-
thing can be more reasonable, than to rely upon him
for our hopes of immortality, who, by rising from
the grave, and conquering death, gave a plain demon-
stration that he was able to make good what he pro-
mised.

1 have done with the exceptions which were made
against our Saviour and his doctrine at their first
appearance in the world. I proceed, in the

Second place, To consider the prejudices and ob-
jections which men at this day do more especially in-
sist upon, against our Saviour and his religion ; and
they are many.

First, Some that relate to the incarnation of our
Saviour.

Secondly, To the time of his appearance.

Thirdly, That we have not now sufficient evi-
dence of the truth of Christianity ; the main argu-
ments for it relying upon matters of fact, of which,
at this distance, we have not, nor can be expected to
have, sufficient assurance.

Fourthly, That the terms of it seem very hard,
and to lay too great restraints upon human nature.

Fifthly, That it is apt to dispirit men, and to break
the vigour and courage of their minds.

11

Sixthly, The divisions and factions that are among
Christians.

Seventhly, The wicked lives of the greatest part
of the professors of Christianity. In answer to all
which, I do not propose to say all that may be said,
but as briefly as I can to offer so much, as may, if
not give full satisfaction, yet be sufficient to brtak
the force of them, and to free the minds of men from
any great perplexity about them.

As to the first, which relates to the incarnation of
our Saviour; and the second, to the time of his appear-
ance ; I know that these, and most of the rest I have
mentioned, were urged by the heathen against Christ-
ianity: but they are now more especially insisted on,
both by the secret and open enemies of our religion.

The objections against his incarnation I have else-
where considered.* And therefore shall proceed
to the next ; viz.

Secondly, As to the time of our Saviour's appear-
ance, it is objected, if he be the only way and means
of salvation, why did he come no sooner into the
world ; but suffer mankind to remain so long with-
out any hopes or means of being saved ? this was
objected by Porphyry of old, and still sticks in
the minds of men. To this I answer,

1. It is not fit for creatures to call their Creator to
too strict an account of his actions. Goodness is
free, and may act when and how it pleaseth ; and as
" God will have mercy on whom he will have mercy,"
so he may have mercy at what time he pleaseth,
and is not bound to give us an account of his mat-
ters. This is much like the objection of the atheist
against the being of God ; that if there were such
an infinite and eternal Being he would surely have

* See Sermon XLV. on John i. 14. Vol. iii. p. 339.

12

made the world sooner, and not have been without
all employment for so long a duration; such ano-
ther objection is this against our Saviour, that, if he
had been the Son of God, he would have begun this
great and merciful work of the redemption of man-
kind sooner, and not have delayed it so long, and
suffered mankind to perish for four thousand years
together.

But it seems, in the one as well as the other, God
took his own time, and he best knew What time was
fittest. The Scripture tells us, that, "in the fulness
of time, God sent his Son:" when things were ripe
for it, and all things accomplished that God thought
requisite in order to it. In judging of the actions of
our earthly governors, those who are at a distance
from their counsels, what conjectures soever they
may make of the reasons of them, will nevertheless,
if they have that respect for their wisdom which they
ought, believe, that how strange soever some of their
actions may seem, yet they were done upon good
reason, and that they themselves, if they knew the
secrets of their counsels, should think so. Much
more do we owe that reverence to the infinite wisdom
of God, to believe that the counsels of his will are
grounded upon very good reason, though we do not
^ee many times what it is.

2. It is not true that the world was wholly desti-
tute of a way and means of salvation before our Sa-
viours coming. Before the law of Moses was given,
men were capable of being received to the mercy
and favour of God, upon their obedience to the law
of nature, and their sincere repentance for the viola-
tion of it, by virtue of " the Lamb that was slain
from the foundation of the world." Men were saved
by Christ, both before and under the law, without

13

any particular and express knowledge of him. There
were good men in other nations, as well as among
the Jews, as Job, and his friends also, seem to have
been. In all ages of the world, and "in every na-
tion, they that feared God and wrought righteous-
ness were accepted of him/' The sacrifice of Christ,
which is the meritorious cause of the salvation of
mankind, looks back as well as forward ; and God
was reconcilable to men, and their sins were par-
doned, by virtue of this grea. propitiation that was
to be made. In which sense, perhaps, it is, that
Christ is said to be " the Lamb slain from the found-
ation of the world.7' (Heb. ix. 25, 26*. ) The apostle
intimates to us, that if this sacrifice, which was offered
in the last ages of the world, had not been avail-
able in former ages, " Christ must have often suffered
since the foundation of the w orld ; but now hath he
appeared once in the conclusion of the ages, to put
away sin by the sacrifice of himself."

3. He did appear at that time in which the
world stood most in need of him ; w hen the whole
world, both Jews and gentiles, were sunk into the
greatest degeneracy both in opinion and practice,
and the condition of mankind seemed to be even
desperate and past remedy. This was the needful
time, when it was most seasonable for this great
physician to copje, and shew his pity and "his skill
in cur recovery. God could have sent his Son
many ages before ; but he thought fit to try other
ways first, and to reserve this powerful remedy to
the last; " last of all he sent his Son/'

4. The time of our Saviour s appearing was of all
ages of the world the fittest season for his coming ;
whether we consider,

1. That the world was at that time best pre-

14

pared and disposed for receiving the Christian reli-
gion: or,

2. That this was the fittest season that ever had
been, for the easy diffusing and propagating of this
religion. I assign these reasons as tending to give
men some satisfaction, why this great blessing was
delayed so long; it being rather an argument of
wisdom and goodness, than of the want of either, to
defer things to that time, in which they are most
likely to have their effect. Not but that perhaps
other and better reasons may be given. To be sure,
God had very good reasons for this dispensation,
whether we can hit upon them or not. In the mean
time, these seem not to be altogether inconsiderable :

1. That the world was at that time best prepared
and disposed for receiving the Christian religion.
All the while our Saviour's coming was delayed,
God's providence was disposing things for it, and
training up mankind for the entertaining of this great
blessing. The Jewish religion was always very
burdensome, but much more so towards the ex-
piration of the Jewish state ; partly by the intoler-
able multitude of external observances, which were
daily multiplied upon them, under pretence of tra-
ditions from their fathers; and partly by reason of
their subjection to the Romans, which made the
exercise of their religion, in many respects, more
difficult.

And the heathen world was in a very good mea-
sure prepared for Christianity, by being civilized.
About the time of our Saviour's coming into the
world, philosophy and learning had been so dif-
fused by the Roman conquests, as had Drought a
great part of the world from barbarism to civility.
Besides that, their philosophy had this effect upon

15

men, to refine their reason, and, in a good degree,
to detect the follies of the heathen idolatry and
superstition.

It is true, indeed, learning and philosophy flou-
rished a great while before, in the time of the Grecian
empire, and, perhaps, before that in some other na-
tions ; and the conquests of the Grecians were very
speedy and of * ast extent : but yet they were neither
so universal, nor so well settled ; nor did they pro-
pagate their philosophy and civility together with
their conquests, as the Romans did. So that there
was no age of the world, wherein mankind were so
generally prepared and disposed for the receiving
of the gospel, as that wherein our Saviour appeared.

2. This was likewise the fittest season for the easy
diffusing aud propagating of the Christian religion.
The Romans, together with their conquests, did
very much propagate their language, which made
the ways of communication far more easy ; and by
the long and frequent correspondence of the several
parts of that empire one with another, the ways of
travel and passage from one country to another were
more ready and open. So that no age can be in-
stanced, in all respects so convenient for the speedy
propagating of a new religion, as that wherein our Sa-
viour appeared ; viz. when the Roman empire was
at its height. And it was very agreeable to the
goodness and wisdom of the Divine Providence,
that the bravest and most virtuous people in the
world (infinitely beyond either the Persians or Gre-
cians) should be chosen by God, as one of the
chiefest means for the spreading of the best and most
perfect revelation that ever God made to the world.

Thirdly, It is objected, that we have not now
sufficient evidence of the truth of Christianity, the

16

main arguments for it relying upon matters of fact, of
which, at this distance, we have not, nor can be sup-
posed to have, sufficient assurance. To this I answer,

1. That men not only may have, but have an un-
doubted assurance of matters of fact, ancienter
than these we are speaking of; and the distance of
them from our times creates no manner of scruple in
the minds of men concerning them. That there was
such a man as Alexander the Great, and that he
conquered Darius and the Persians ; that Julius
Caesar invaded our nation, and in some measure
subdued it ; and that he overcame Pompey in the
battle of Pharsalia ; and innumerable other things
which I might instance in, that were done before
our Saviour's time, are firmly believed without any
manner of doubt and scruple by mankind, notwith-
standing they were done so long ago. So that an-
cient matters of fact are capable of clear evidence,
and we may have sufficient assurance of them. And
where there is equal evidence, if we do not give equal
belief, the fault is not in the argument, but in the
passion or prejudice of those to whom it is proposed.

2. We have every whit as great assurance (nay,
greater if it can, or needed to be) of the matters
upon which the proof of Christianity relies, as of
those which I have mentioned. The matters of fact,
upon which the truth of Christianity relies, are,
that there was such a person as Jesus Christ; that
he wrought such miracles ; that he was put to death
at Jerusalem under Pontius Pilate; that he rose
again from the dead, and was visibly taken up into
heaven; that he bestowed miraculous gifts and
powers upon the apostles, to make them competent
witnesses of his resurrection, and of the truth of that
doctrine, which they published in his name; that

17

accordingly they preached the gospel to the world,
and in a short space, without any human advantages,
did propagate it, and gain entertainment for it, in
most parts of the then known world.

Now, these matters of fact have the same testimony
of histories, wrote in those times, and conveyed
down to us, by as general and uncontrolled a tra-
dition, as the conquests of Alexander and Julius
Csesar. So that, if we do not afford equal belief to
them, it is a sign that we have some prejudice or in-
terest against the one more than against the other,
though the evidence for both be equal. Nay, I go
farther, that the evidence for these things, which are
the foundation of Christianity, is so much the
greater, because that which depended upon it was
of far greater concernment to the world, and conse-
quently mankind were more obliged to search more
narrowly into it.

For our Saviour's life, and death, and resurrection,
we have the testimony of a great number of eye-wit-
nesses, who have wrote the history of these things.
And though they were truly extraordinary persons,
and gave testimony to themselves by miracles; yet,
at present, I desire no more, but that they be looked
upon as knowing and honest relators of what they
heard and saw; and that the same cred t be given
to them, which we give to Livy, and Arrian, and
Q. Curtius, for plain events, and matters of fact.

But yet I must add withal, that, besides the mira-
cles which they wrought, they gave greater testimo-
ny of their integrity, than any historian in the world
ever did. For they willingly suffered the greatest
persecution and torment, yea, and death itself, in
confirmation of the truth of what they delivered.
And for the propagating of the Christian religion

18

through so great a part of the world, it is evident by
the effect beyond all denial.

So that for the matters of fact, upon which the
truth of Christianity does depend, here is greater and
more advantageous evidence of history, than for any
other matter of equal antiquity whatsoever.

3. As to the substance of these matters of fact, we
have the concurring testimony of the greatest ene-
mies of the Christian religion. That there were
such persons as our Saviour and his apostles, that
they preached such a doctrine, that they wrought
such miracles ; for this we have the acknowledg-
ment of the Jew s, and the testimony of the heathen
historians, and particularly Celsus, and Porphyry,
and Julian, who were the particular and most
learned adversaries of the Christian religion. So
that as to the matters of fact, there is no objection
against them, whatever use we may make of them,
or whatever consequences we may draw from them.
And I presume it agreed by all objectors, that, if
these matters of fact be true, they are a sufficient
foundation of the truth of our religion ; and we are
very unequal to our religion, if we make a doubt of
these things, which the greatest enemies of Christian-
ity never had the face to deny.

4. And besides all this, to recompense the disad-
vantage which we have of those who saw the mira-
cles of our Saviour and his apostles, we have the
testimonium rei, the evidence of the effects of these
things, to confirm our belief of them ; and this is an
advantage which the first ages of Christianity could
not have. We see our Saviour's predictions of the
success of his religion in the world, in the propa-
gating and establishing of it, fully accomplished, not-
withstanding the fierce opposition and resistance

19

that was made against it by the greatest powers of
the world. We see the dispersion of the Jews in all
nations, and the misery and contempt which they
every where suffer; and that now, for above sixteen
hundred years, they have continued a distinct peo-
ple, and a spectacle of the Divine justice and seve-
rity, for rejectiug and crucifying the Son of God, and
for a lasting and standing testimony of the truth of
our Saviours prediction, aud of the Christian religion.

So that, though we live at this distance from the
first rise and beginning of Christianity, yet we have the
relation of those things, which give confirmation to
it, conveyed down to us in as credible a manner, as
any ancient matter of fact ever was ; and the effects
of things remaining to this day, do give testimony of
the truth of it.

Fourthly, It is objected, that the terms of
Christianity seem very hard, and to lay too great re-
straints upon human nature. It commands us to
mortify our lusts, and subdue our passions, and
" deny ungodliness, and to live soberly, and right-
eously, and godly, in this present world : to be holy
in all manner of conversation ; to have respect to
whatever things are honest, and true, and just, and
virtuous, and of good report ; and to deny our-
selves ;" and to part with the dearest enjoyments of
this life, " yea, and with life itself, for the sake of
Christ, and his gospel." Now these seem to be very
hard terms; to forego all the present pleasures and
enjoyments of this life, in hopes of a future happi-
ness which we are less assured of.

To this I answer,

I. That this is a greater objection against religion
in general, than the Christian religion. For natural
religion requires of us all the main duties that

20

Christianity does, and gives us far less assurance of
the reward of our obedience. Natural religion re-
quires piety, and justice, and charity, the due go-
vernment of our appetites and passions, as well as
Christianity does ; but does not discover to us the
rewards of another world, by many degrees, so
clearly, as our Lord and Saviour, who hath
" brought life and immortality to light by the gos-
pel and by his resurrection from the dead, and as-
cension into heaven, hath given us full assurance of
another life after this, and of a glorious immortality.
So that though we have not, nor can have, the evi-
dence of sense, for a future state, yet we have all
the rational evidence for it; that can be wished or
expected ; and much more than men have for those
adventures of their lives and fortunes, which they
frequently make in this world, and think themselves
reasonable in so doing.

2. The restraints which Christianity lays upon
men, are, in the judgment of mankind, so far from
being an objection against it, that they are highly
to the commendation of it. Nay, it were the greatest
objection that could be against our religion, if it did
set us at liberty from those restraints. What can
be more to the credit of any religion, than to com-
mand men to be just, and charitable, and peaceable?
and what more to the advantage of the professors of
it? and, on the contrary, what can reflect more upon
any religion, than to indulge and allow men in any
vice contrary to these? It shews men are glad to
make any thing an objection against Christianity,
when they lay hold of that, which, if it had been
otherwise, they would have made ten times more
clamour against it for the contrary.

3. As for most of those restraints which Christ-

21

ianity lays upon us, they are of that nature, so
much both for our private and public advantage,
that, setting aside all considerations of religion, and
of the rewards and punishments of another life, they
are really good for us ; and if God had not laid them
upon us, we ought, in reason, in order to our tem-
poral benefit and advantage, to have laid them upon
ourselves. If there were no religion, I know men
would not have such strong and forcible obligations
to these duties ; but yet, I say, though there were
no religion, it were good for men, in order to tem-
poral ends, to their health, and quiet, and reputa-
tion, and safety, in a word, to the private and public
prosperity of mankind, that men should be tem-
perate, and chaste, and just, and peaceable, and
charitable, and kind, and obliging, to one another,
rather than the contrary. So that religion does not
create those restraints arbitrarily, but requires those
things of us, which our reason, and a regard to our
advantage, which the necessity and conveniency of
the things themselves, without any consideration of
religion, would in most cases urge us to.

4. As to the case of persecution for religion; be-
sides that it does not now happen so frequently as
it did in the beginning of Christianity, nay, very sel-
dom, id comparison, if all things be considered,. it
cannot be thought unreasonable ; both because re-
ligion offers to us, in consideration of our present
sufferings, a happiness unspeakably greater than
that which we forego for the sake of religion ; and
because, when it happens, God does extraordinarily
enable men to go through it with courage and com-
fort, as we see in the examples of the primitive
Christians ; who, in great numbers of all tempers
and ages, did voluntarily choose to give up them-

VOL, VI. D

22

selves to these sufferings, when there was no neces-
sity laid upon them, but fair terms of retreat were
offered to them by their enemies. It is one thing
when a man suffers by the law, and cannot help it ;
and another thing when men may avoid suffering.
In the former case, men submit to necessity, and
bear it as well as they can ; in the latter case, if
men suffer, it is a sign they firmly believe the reward
of it ; and, if they suffer cheerfully, and with joy,
as most of the martyrs did, it is a plain evidence
that God affords them extraordinary support in
their sufferings ; and then the case is not very hard,
when religion puts them upon nothing but what it
gives them cause, and enables them, to rejoice in
the doing of it.

Fifthly, It is objected that the Christian religion
is apt to dispirit men, and to break the courage and
vigour of their minds, by the precepts of patience,
and humility, and meekness, and forgiving injuries,
and the like. This objection hath made a great
noise in the world, and hath been urged by men of
great reputation, and a deep insight into the tempers
of men, and affairs of the world. It is said to be
particularly insisted upon by Machiavel, and very
likely it may, though I think that elsewhere he is
pleased to speak with terms of respect, not only of
religion in general, but likewise of the Christian re-
ligion ; and (which seems very much to contradict
the other) he says, in the first book of his discourses
upon Livy, (chap. 11.) that the greatness and success
of Rome is chiefly to be ascribed to their piety and
religion ; and that Rome was more indebted to
Numa Pompilius for settling religion among them,
than to Romulus, the founder of their state ; and
the reason he gives is much to our present pur-

23

pose ; for, says he, without religion there can be no
military discipline; religion being the foundation of
good laws and good discipline. And particularly
he commends the Samnites, who betook themselves
to religion, as their last and best remedy to make
men courageous, nothing being more apt to raise
men's spirits than religion.

But howsoever this objection be, I dare appeal
both to reason and experience for the confutation
of it.

1. To reason, and that as to these two things :
(1.) That the Christian religion is apt to plant in
the minds of men principles of the greatest resolu-
tion and truest courage. It teacheth men, upon the
best and most rational grounds, to despise dangers,
yea, and death itself, the greatest and most for-
midable evil in this world ; and this principle is
likely to inspire men with the greatest courage ;
for what need he fear any thing in this world, who
fears not death, after which there is nothing in this
world to be feared ? And this the Christian religion
does, by giving men the assurance of another life,
and a happiness infinitely greater than any that is to
be enjoyed in this world. And, in order to the secur-
ing of this happiness, it teacheth men to be holy and
just, and to exercise a good conscience both toward
God and man, which is the only way to free a man
from all inward and tormenting fears of what may
happen to him after death. "This makes the
righteous man" to be (as Solomon says) " bold as a
lion." Nothing renders a man more undaunted as to
death, and the consequences of it, than the peace of
his own mind ; for a man not to be conscious to
himself of having wilfully displeased Him, who
alone can make us happy or miserable in the other

d 2

24

world. So that a good man, being secure of the
favour of God, may, upon that account, reasonably
hope for a greater happiness after death than other
men : whereas a bad man, if he be sober, and have
his senses awakened to a serious consideration of
things, cannot but be afraid to die, and be extremely
anxious and solicitous what will become of him in
another world. And surely it would make the
stoutest man breathing afraid to venture upon death
when he sees hell beyond it. Possibly there may
be some monsters of men who may have so far sup-
pressed the sense of religion, and stupified their
consciences, as, in a good measure, to have con-
quered the fears of death, and of the consequences
of it. But this happens but to a very few, as the
poet tells us in the person of an Epicurean :

Felix qui potuit rerum cognoscere causas,
Atque metus omnes et incxorabile fatum
Subjecit pedibvs, strepit unique Acherontis atari.

There are very few that attain to this temper, and
but at some times : so that, if vice and wickedness
do generally break the firmness of men's spirits, it
remains, that nothing but religion can generally give
men courage against death. And this the Christian
religion does eminently to those who live according
to it ; our blessed Saviour having delivered us from
the fear of death, by conquering death for us, and
giving us assurance of the glorious rewards of ano-
ther life.

(2.) Meekness, and patience, and humility, and
modesty, and such virtues of Christianity, do not, in
reason, tend to dispirit men, and break their true
courage, but only to regulate it, and take away the
fierceness and brutishness of it. This we see in ex-

25

perience, that men of the truest courage have many
times least of pride and insolence, of passion and
fierceness. Those who are better bred, are com-
monly of more gentle and civil dispositions: but yet
they do not therefore want true courage, though
they have not the roughness and fool-hardiness of
men of ruder breeding. So, in a true Christian,
courage and greatness of mind is very consistent
with meekness, and patience, and humility. Not
that all good men are very courageous; there is
much of this in the natural temper of men, which
religion does not quite alter. But that which I am
concerned to maintain is, that Christianity is no
hinderance to men's courage, and that, cceteris pari-
bus, supposing men of equal tempers, no man hath
so much reason to be valiant, as he that hath a good
conscience; I do not mean a blustering, and bois-
terous, and rash courage ; but a sober, and calm, and
fixed valour.

2. I appeal to experience for the truth of this.
Did ever greater courage and contempt of death ap-
pear in all ages, and sexes, and conditions of men,
than in the primitive martyrs? were any of the hea-
then soldiers comparable to the Christian legion,
for resolution and courage, even the heathens them-
selves being judges? The religion of Mahomet
seems to be contrived to inspire men with fierceness
and desperateness of resolution, and yet I do not
find, but that generally, where there hath been any
equality for number, the Christians have been supe-
rior to them in valour, and have given greater in-
stances of resolution aud courage, than the Turks
have done. So that I wonder upon what grounds
this objection hath been taken up against Christ-
ianity, when there is nothing either in the nature of

26

this religion, or from the experience of the world, to
give any tolerable countenance to it. And surely
the best way to know what effect any religion is
likely to have upon the minds of men, is to consider
what effects it hath had in the constant experience
of mankind. There remain the other two objec-
tions which I mentioned, but I must reserve them
to another opportunity.

SERMON CXVIII.

THE PREJUDICES AGAINST JESUS AND HIS RELIGION
CONSIDERED.

And blessed is he ivhosoever shall not be offended in
me. — Matt. xi. 6.

From these words I proposed to consider these two
things :

I. The prejudices and objections which the world
at first had, and many still have, against our blessed
Saviour and his religion.

II. That it is a great happiness to escape the
common prejudices which men are apt to entertain
against religion.

I have considered those objections which the Jews
aud heathen philosophers made against our Saviour
and his religion : and,

II. Those which, at this day, are insisted upon
by the secret aud open enemies of our religion. And
I mentioned seven, the two last of which 1 shall now
speak to.

Sixthly, It is objected, that there are many divi-
sions and factions among Christians. This I con-
fess is a great reproach and scandal to our religion ;
but no sufficient argument against it. And,

t. To lessen and abate the force of this objection,
it is to be considered, that a very great part of the
divisions, that are among those that are called Christ-
ians, are about things that do not concern the essen-
tials of Christianity; and therefore they are no argu-

28

ment that Christianity is not true, because they
bring no suspicion of doubt and uncertainty upon
the fundamentals of Christianity, which all agree in,
though they differ in other things. It is true, indeed,
they are very indecent, and contrary to the nature
and precepts of the Christian religion ; which, above
any religion in the world, does strictly require love
and unity. They take off much from the strength
and beauty of our religion : but do by no means
destroy the truth of it.

2. How many and great soever they may be, yet
they can with no colour of reason be imputed to the
Christian religion, as giving any cause or encourage-
ment to them, however by accident it may be the
occasion of them. For no man doubts but that the
best thing in the world may be perverted by bad
men, and made an occasion of a great deal of mis-
chief in the world, and yet be very innocent of all
that mischief. No man can deny but that Christ- -
ianity does strictly enjoin love, and peace, and unity,
among all the members of that profession ; and so
far as Christians are factious and unpeaceable, so
far they are no Christians. So that a man may as
well except against philosophy, because of the dif-
ferences that were among the philosophers, and say
there was no truth among them, because they were
not all agreed in all things, as call the truth of Christ-
ianity in question, for the differences that are, among
Christians. Nay, a man might every whit as well
except against laws and government ; because, not-
withstanding them, there are frequent seditions, and
rebellions,infinite suits, and controversies,occasioned
even by the very laws : but no man was ever so un-
reasonable as to think this a good reason against
laws and government.

29

3. The divisions of Christians are so far from
being an argument against Christianity, that, on the
contrary, they are an argument that men should em-
brace Christianity more heartily, and make more
conscience of obeying the precepts of it. And if
they did this, the greatest part of those contentions
and uncharitable animosities which are among them
would presently cease. If the Christian religion were
truly entertained, and men did seriously mind the
precepts of it, and give up themselves to the obedi-
ence of its laws, differences would not be easily com-
menced, nor so vehemently prosecuted, nor so per-
tinaciously continued in, as they are. Men would
not, upon every slight reason, and little doubt and
scruple, rend and tear the body of Christ in pieces,
and separate themselves from the communion of the
church they live in, and in which they were bap-
tized, and received their Christianity.

If men seriously considered, and truly understood
w hat they do, when they divide the church of Christ
upon little scruples and pretences, they would hardly
be able to think themselves Christians, whilst they
continued in theseunchristian and uncharitable prac-
tices.

If men would but be. or do what Christianity re-
quires, there would be no occasion for this objec-
tion ; and if men will not, the Christian religion is not
to be blamed for it, but those that act so contrary to
the plain precepts and directions of it. I proceed
to the

Seventh, and last objection; The vicious and wick-
ed lives of a great part of the professors of Christianity.
This is a heavy objection, indeed, and such an one,
that though we may justly be ashamed to own the
truth of it, yet can we not have the face to deny it.

30

It is so sad a (ruth, that it is enough to confound
us, and to fill all our faces with shame and blushing ;
but yet it is an objection not so strong against Christ-
ianity, as it is shameful to Christians. And not-
withstanding the utmost force of it, we have no cause
to be ashamed of the gospel of Christ ; but the gos-
pel of Christ may justly be ashamed of us. For
whatever we be, " the gospel of Christ is the power
of God unto salvation." The natural tendency of it
is to reform and save men; and " the wrath of God
is therein revealed against all ungodliness and un-
righteousness of men, however they may detain the
truths of God in unrighteousness," and not suffer
them to have their due and proper iufluence upon
their hearts and lives.

But that I may give a more clear and particular
answer to it, I desire you to attend to these follow-
ing considerations :

I, It cannot be denied, but that Christianity hath
had once very great and marvellous effects upon the
hearts and lives of men. And for this I appeal to
the lives and manners of the primitive Christians ;
for which we have not only the testimony of our
own books and writers, but even of the adversaries
of our religion. What reformation Christianity at
first wrought in the manners of men, we have clear
and full testimony, from what the apostles wrote
concerning the several churches which they planted
in several parts of the world. What hearty unity
and affection there was among Christians ; even to
that degree, as to make men bring in their private
estates anrd possessions for the common support of
their brethren, we may read in the history of the
Acts of the Apostles. The city of Corinth, by the
account which Strabo gives of it, was a very vicious

31

and luxurious place, as most in the world ; and yet
we see, by St. Paul, what a strange reformation the
Christian religion made in the lives and manners of
many of them ; (1 Cor. vi. 9, 10, 11.) " Be not de-
ceived; neither fornicators, nor adulterers, nor ido-
laters, nor effeminate, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall in-
herit the kingdom of God. And such were some
of you; but ye are washed, but ye are sanctified,
but ye are justified, in the name of the Lord Jesus,
and by the Spirit of our God." And surely it is no
small matter to reclaim men from such a profligate
course of life. The apostle instanceth in crimes and
vices of the first rate, from which yet he tells us
many were cleansed and purified " by the name of
the Lord Jesus, and the Spirit of God :" that is, by
the power and efficacy of the Christian doctrine, to-
gether with the co-operation of God's Holy Spirit.

After the apostles, the ancient fathers, in their
apologies for Christianity, give us a large account of
the great power and efficacy of the Christian doc-
trine upon the lives and manners of men. Tertullian
tells the Roman governors, that their prisons were
full of malefactors, committed for several crimes ;
but they were all heathens. De vestris semper cestuat
career, " their prisons w7ere thronged with criminals
of their own religion;" but there were no Christians
to be found committed there for such crimes ; Nemo
illic Christ ianus, nisi hoc tantum, &c. " There were no
Christians in their prisons, but only upon account
of their religion :" or if there were any malefactors
that had been Christians, they left their religion when
they fell into those enormities. And afterwards he
adds, that if Christians were irregular in their lives,
they were no longer accounted Christians, but were

32

banished from their communion as unworthy of it.
And they appealed to the heathens, what a sudden
and strange change Christianity had made in several
of the most lewd, and vicious, and debauched per-
sons, and what a visible reformation there presently
appeared in the lives of the worst of men, after they
had once entertained the Christian doctrine.

And these testimonies are so much the stronger,
because they are public appeals to our adversaries,
which it is not likely, they who were so persecuted
and hated as the Christians were, would have had
the confidence to have made, if they had not been
notoriously true, even their enemies themselves being
judges.

And that they were so, we have the confession of
the heathens themselves. I shall produce two re-
markable testimonies to this purpose, and one of
them from the pen of one of the bitterest enemies that
the Christian religion ever had.

Pliny, in his Epistle to Trajan the emperor, gives
him an account, " That having examined the Christ-
ians, setting aside the superstition of their way, he
could find no fault ; and that this was the sum of
their error, that they were wont to meet before day,
and sing a hymn to Christ, and to bind themselves, by
a solemn oath or sacrament, not to any wicked pur-
pose, but not to steal, nor rob, nor commit adultery,
nor break their faith, nor detain the pledge." So
that it seems the sum of their error was, to oblige
themselves in the strictest manner against the great-
est vices and crimes. Which methinks is a great
testimony from an enemy and a judge, one who
would have been ready to discover their faults, and
had opportunity of inquiring into them.

My other witness is Julian, the emperor and

53

apostate, who, in one of his epistles tells us, " The
Christians did severely punish sedition and im-
piety." And afterwards, exhorting the heathen
priests to all offices of humanity, and especially
alms towards the poor; he tells them, they ought
to be more careful in this particular, and to mend
this fault; " because (says he) the Galileans, taking
advantage of our neglect in this kind, have very
much strengthened their impiety (for so he calls
their religion) by being very intent upon these offices,
and exemplary in their charity to the poor, whereby
they gained many over to them."

And in his 49th Epistle to Arsacius, the high
priest of Galatia, he recommends to him, among
other means for the advancement of paganism, the
building of hospitals, and great liberality to the
poor, not only for their own religion, but others.
" For (says he) it is a shame that the impious
Galileans should not only maintain their own poor,
but ours also ; w herefore, let us not suffer them to
outdo us in this virtue." Nothing but the force of
truth could have extorted so full an acknowleds;-
ment of the great humanity and charity of the
Christians, from so bitter an enemy of our religion
as Julian was. If he owned it, we may be sure it
was very great and exemplary.

So that you see that the Christian religion had a
very great power and efficacy upon the lives and
manners of men when it first appeared in the world.
And the true spirit and genius of any religion, the
force of any institution, is best seen in the primitive
effects of it ; before it be weakened and dispirited
by those corruptions, which in time are apt to in-
sinuate themselves into the best things. For all
laws and institutions are commonly more vigorous,

34

and have greater effects at first, than afterwards ;
and the best things are apt in time to degenerate,
and to contract soil and rust. And it cannot in
reason be expected otherwise. So that though it
be a thing to be bewailed, and by the greatest care
and diligence to be resisted, yet it is not so extremely
to be wondered at, if Christianity, in the space of
sixteen hundred years, hath abated much of its first
strength and vigour.

Especially considering, that there were several
circumstances, that gave Christianity mighty ad-
vantages at first, especially the miraculous powers
which did accompany the first publication of the
gospel ; which must needs be full of conviction
to those who saw the wonderful effects of it : the
extraordinary operation of the Spirit of God upon
the minds of men to dispose them to the receiving
of it; the persecuted and suffering state that Christ-
ians were generally in, which made those who em-
braced the profession to be generally serious and in
good earnest in it, and kept up a continual heat
and zeal in the minds of men for that religion which
cost them so dear, and for which they suffered so
much : and the fury of their enemies against it, did
naturally inflame their love and kindness to one an-
other ; nothing being a greater endearment among
men, than common sufferings in a common cause.
So long as Christians were not corrupted by secu-
lar interest, and by denying all for Christ were free
from covetousness and ambition, the great roots of
all evil, the church of Christ, " though she was
black, yet she was comely, and terrible as an army
with banners she was all this while in an excel-
lent posture to resist the temptations, and fight
against the vices and corruptions of the world ; but

35

after the world broke in upon the church, and
Christianity was countenanced by the powers of
the world, and watered with secular preferments
and encouragements, no wonder if the tares began
to grow up with the wheat: then " iniquity began
to abound, and the love of many to grow cold."
"When the sun of prosperity began to shine upon
the Christian profession, then no wonder if the ver-
min bred and swarmed every where. When it grew
creditable and advantageous for men to be Christians;
this must, in all reason, make a world of hypocrites
and counterfeit professors.

These things, I reckon, must, in reason, make a
mighty difference between the first ages of Christi-
anity, and those which have followed since; and no
wonder if the real fruits and effects of religion in
these several states of Christianity be very unequal.
For prosperity and adversity made a wide difference
in this matter. The persecution of any religion na-
turally makes the professors of it real; and the pros-
perity of it does as naturally allure and draw in
hypocrites : besides that, even the best of men are
more corrupted by prosperity than affliction.

But though Christians were best under persecu-
tion, yet God did not think fit always to continue
them in that state, because he would not tempt
them and tire them out with perpetual sufferings ;
and after he had given the world a sufficient expe-
riment of the power and efficacy of the Christian
religion, in maintaining and propagating itself in de-
spite of all the violence and opposition of the world,
sufficient for ever to give reputation to it ; he then
thought good to leave it to be kept up by more hu-
man ways, and such as offer less violence to the na-
ture of a man. Being once established and settled

in the world, and upon equal terms of advantage
with other religions, God left it to be supported by
more ordinary means ; by pious education, and dili-
gent instruction, and good laws and government,
without miracles, and without persecution, and
without those extraordinary and overpowering com-
munications of his grace and Spirit which he afforded
to the first ages of Christianity.

I have insisted the longer upon this, that men
may see what effects Christianity hath had upon
the lives of men, by which we may see the proper
nature and efficacy of it; and withal may not won-
der so much that it hath not the same effects now.
Though it be matter of great shame to us, that they
are so vastly disproportionate to what they were at
first.

2, Though the disproportion be very great be-
tween the effects of Christianity at first, and what it
hath now upon the lives of men ; yet we ought not
to deny, but it hath still some good effects upon
mankind ; and it is our great shame and fault that
it hath no better. If we will speak justly of things,
as to the general civility of life and manners, free-
dom from tyranny, and barbarousness, and cruelty,
and some other enormous vices ; yea, and as to the
exemplary piety and virtue of a great number of
particular persons of several nations, there is no
comparison between the general state of Christen-
dom, and the pagan and Mahometan parts of the
world. Next to Christianity, and the law of Moses
(which was confined to one nation), philosophy was
the most likely instrument to reform mankind that
hath been in the world ; and it had very consider-
able effects upon some particular persons, both as
to the rectifying of their opinions, and the reforming

37

of their lives : but upon the generality of mankind
did very little in either of these respects, especially
as to the rectifying the absurd and impious opi-
nions of the people concerning God, and their su-
perstitious worship of the Deity. Whereas the
Christian religion did universally, wherever it came,
set men free from those gross impieties and super-
stitions, and taught men to worship the only true
God in a right manner.

Though we must confess, to the eternal reproach
of the Christian religion, that the Western church
hath degenerated so far, that it seems to be in a
great measure relapsed into the ignorance and super-
stition of paganism ; out of which degeneracy, that
God hath rescued us, as we have infinite cause to
adore his goodness, so we have all the reason in the
world to dread and detest a return into this spiritual
Egypt, this house of darkness and bondage, and the
bringing of our necks again under that yoke, which
neither we nor our fathers were able to bear.

So that you see that there are still very consider-
able effects of the Christian religion in the world,
yea, and I doubt not but in those places where it is
most corrupted and degenerated; because they still
retain the essential doctrines of Christianity, which
have not quite lost their force, notwithstanding the
many errors and corruptions that are mixed with
them. And as God knows, and every man sees it,
that the generality of Christians are very bad, not-
withstanding all the influence of that excellent re-
ligion which they profess ; yet I think it is very evi-
dent, men would be much worse without it. For
though very many, who have entertained the prin-
ciples of Christianity, are very wicked in their lives,
yet many are otherwise ; and those that are bad

VOL. VI. e

38

have this advantage by their religion, that it is in
its nature apt to reduce and recover men from a
wicked course, and sometime does : whereas the
case of those persons would have been desperate,
were it not for those principles of religion which
were implanted in them by Christian education ; and
though they were long suppressed, yet did at last
awaken them to a consideration of their condition,
and proved the happy means of their recovery.

3. I will not deny but there are some persons as
bad, nay, perhaps worse, that have been bred up
in the Christian religion, than are commonly to be
found in the darkness of paganism; for the cor-
ruption of the best things is the worst, and those
who have resisted so great a light as that of the
gospel is, are like to prove the most desperately
wicked of all others. There is nothing that men
make worse use of than of light and liberty, two of
the best and most pleasant things in the world.
Knowledge is many times abused to the worst pur-
pose, and liberty into licentiousness and sedition ;
and yet no man for all that thinks ignorance desir-
able, or would wish a perpetual night and dark-
ness to the world; and conclude from the inconve-
niences of abused liberty, that the best state of
things would be, that the generality of mankind
should be all slaves to a few, and be perpetually
chained to the oar, or condemned to the mines.

There are many times as bad consequences of
good things as of bad : but yet there is a great dif-
ference between good and bad for all that. As
knowledge and liberty, so likewise the Christian
religion is a great happiness to the world in general,
though some are so unhappy as to be the worse for it;
not because religion is bad, but because they are so.

39

4. If religion be a matter of men's free choice, it
is not to be expected that it should necessarily and
constantly have its effect upon men ; for it works
upon us not by a way of force or natural necessity,
but of moral persuasion. If religion, and the grace
of God which goes along with it, did force men to
be good and virtuous, and no man could be so unless
he were thus violently forced, then it would be no
virtue in any man to be good, nor any crime and
fault to be otherwise. For then the reason why some
men were good, would be because they could not
help it ; and others bad, because the grace of God
did not make them so whether they would or not.

But religion does not thus work upon men. It
directs men to their duty by the shortest and plainest
precepts of a good life; it persuades men to the
obedience of these precepts, by the promises of eter-
nal happiness, and the threatening^ of eternal mi-
sery in case of obstinate disobedience: it offers us
the assistance of God's Holy Spirit, to help our
weakness, and enable us to that for which we are
not sufficient of ourselves : but there is nothing of
violence or necessity in all this. After all, men may
disobey these precepts, and not be persuaded by
these arguments, may not make use of this grace
which God offers, may " quench and resist the
Holy Ghost, and reject the counsel of God against
themselves." And the case being thus, it is no
wonder if the temptations of this present world
prevail upon the vicious inclinations of men against
their duty, and their true interest; and consequently,
if the motives and arguments of the Christian reli-
gion have not a constant and certain effect upon a
great part of mankind. Not but that Christianity
is apt to bring men to goodness ; but some are so

e 2

40

obstinately bad, as not to be wrought upon by the
most powerful considerations it can offer to them.

5. It cannot be denied, but that Christianity is as
well framed to make men good, as any religion can
be imagined to be; and therefore, wherever the fault
be, it cannot be in the Christian religion that we
are not good : so that the bad lives of Christians
are no sufficient objection either against the truth
or goodness of the Christian doctrine. Besides the
confirmation that was given to it by miracles, the
excellency of the doctrine, and its proper tendency
to make men holy and virtuous, are a plain evidence
of its Divine and heavenly original. And surely the
goodness of any religion consists in the sufficiency
of its precepts to direct men to their duty; in the
force of its arguments to persuade men to it ; and
the suitableness of its aids and helps to enable us
to the discharge and performance of it. And all
those advantages the Christian religion hath above
any religion or institution that ever was in the
world. The reasonable and plain rules of a good
life are no where so perfectly collected, as in the
discourses of our blessed Saviour and his apostles.
No religion ever gave men so full assurance of the
mighty rewards and punishments of another world;
nor such gracious promises of Divine assistance,
and such evidence of it, especially in the piety, and
virtue, and patience, and self-denial of the primitive
Christians, as the doctrine of God our Saviour hath
done, " which teacheth men to deny ungodliness
and worldly lusts, and to live soberly, and right-
eously, and godly in this present world, in contem-
plation of the blessed hope, and the glorious ap-
pearance of the great God, and our Saviour Jesus
Christ ; who gave himself for us, that he might re-

41

deem us from all iniquity, and purify to himself a
peculiar people zealous of good works."

6. And lastly, After all that hath or can be said,
it must be acknowledged, and ought sadly to be
lamented by us, that the wicked lives of Christians
are a marvellous scandal and reproach to our holy
religion, and a great obstacle to the spreading of it iu
the world, and area] objection against it to preju-
diced persons, with whom it doth justly bring into
doubt the goodness and efficacy of the institution
itself, to see how little effect it hath upon the hearts
and lives of men. It is hard for a man to maintain
the reputation of an excellent master iu any kind,
when all the world sees that most of his scholars
prove dunces. Whatever commendation may be
given to any art or science, men will question the
truth and reality of it, when they see the greatest
part of those who profess it, not able to do any
thing answerable to it. The Christian religion pre-
tends to be an art of serving God more decently
and devoutly, and of living better than other men ;
but if it be so, why do not the professors of this ex-
cellent religion shew the force and virtue of it in
their lives ? And though I have sufficiently shewn,
that this is not enough to overthrow the truth, and
disparage the excellency of the Christian doctrine ;
yet it will certainly go a great way with prejudiced
persons, and it cannot be expected otherwise.

So that we have infinite reason to be ashamed,
that there is so plain a contrariety between the laws
of Christianity, and the lives of the greatest part of
Christians; so notorious and palpable a difference
between the religion that is in the Bible, and that
which is to be seen and read in the conversations of
men.

42

Who, that looks upon the manners of the present
age, could believe (if he did not know it), that the
holy and pure doctrine of the Christian religion had
ever been so much as heard, much less pretend-
ed to be entertained and believed among us? Nay,
among those who seem to make a more serious pro-
fession of religion, when we consider how strangely
they allow themselves in malice and envy, in pas-
sion, and anger, and uncharitable censures, and
evil speaking, in fierce contentions and animosities ;
who would believe that the great instrument of these
men's religion, I mean the Holy Bible, by which
they profess to regulate and govern their lives, were
full of plain and strict precepts of love and kind-
ness, of charity and peace; and did a hundred times,
with all imaginable severity, and under pain of for-
feiting the kingdom of God, forbid malice, and envy,
and revenge, and evil speaking, and rash and un-
charitable censures, and tell us so plainly that the
Christian religion obligeth men to put off all these;
and that " if any man seem to be religious and brid-
leth not his tongue, that man's religion is vain ?"
Do men read and hear these things every day, and
profess to believe them to be the truths of God. and
yet live as if they were verily persuaded they were
false? What can we conclude from hence, but either
that this is not Christianity, or the greatest part of
us are no Christians ?

So that if one of the apostles or primitive Christ-
ians should rise from the dead, and converse
among us, how would he wonder to see the face
and complexion of Christianity altered from what it
was in their days ? and were it not for the name and
title which we bear, would sooner guess us to be
any thing than Christians.

43

So that, upon the whole matter, there is no way
to quit ourselves of this objection, and to wash
away the reproach of it, but to mend and reform
our lives. Till this be, done, it is unavoidable, but
the vicious manners of men will affect our religion
with obloquy and reproach, and derive an ill con-
ceit and opinion of it into the minds of men. And I
cannot see how Christianity can ever gain much
ground in the world, till it be better adorned and
recommended by the professors of it. Nay, we
have just cause to fear, that if God do not raise up
some great and eminent instruments to awaken the
world out of this stupid lethargy, that Christianity
will every day decline, and the world will in a short
space be overrun with atheism and infidelity. For
vice, and superstition, and enthusiasm, which are
the reigning diseases of Christendom, when they
have run their course, and finished their circle, do
all naturally end and meet in atheism. And then
it will be time for the great Judge of the world to
appear, and effectually to convince men of that,
which they would not be persuaded to believe by
any other means. And of this our Saviour hath
given us a terrible and fearful intimation, in that
question of his ; " When the Son of man comes,
shall he find faith upon earth?" Our Saviour hath
not positively affirmed it, and God grant that we
may not make it, and find it true !

And thus I have, by God's assistance, given the
best satisfaction I could to the most material excep-
tions I have met with against our blessed Saviour
and his religion. The

Second thing remains briefly to be spoken to; viz.
How happy a thing it is to escape the common pre-
judices which men are apt to entertain against re-

44

ligion : " Blessed is he whosoever shall not be of-
fended in me." And this will appear if we consider
these three or four things :

First, That prejudice does many times sway and
bias men against the plainest and clearest truths.
We see, in daily experience, what a false bias pre-
judice puts upon men's understandings. Men that
are educated in the grossest errors and superstitions,
how hard it is to convince them that they are in the
wrong way ! And with what difficulty are they
persuaded of their mistake ! Nay, they have hardly
the patience to be told they are in an error, much
less to consider what may be offered against it.
How do the passions and lusts of men blind them
and lead them aside from the truth, and incline them
to that side of the question which is most favourable
to their lusts and interests ! How partially do men
lean to that part which makes most for their advan-
tage, though all the reason in the world lie on the
other side !

Now ignorance and mistake are a great slavery of
the understanding, if there were no worse conse-
quences of our errors: and therefore our Saviour
says excellently, that the truth makes men free:
" Ye shall know the truth, and the truth shall make
you free.'1

Secondly, Prejudice does not only bias men
against the plainest truths, but in matters of greatest
concernment, in things that concern the honour of
God, and the good of others, and our own welfare
and happiness. Prejudices against religion occa-
sion mistakes of the highest nature, and may lead
men to superstition and idolatry, and to all manner
of impiety, nay, many times to atheism and infi-
delity. The prejudices against the doctrine of our

45

Saviour are of another concernment than the pre-
judices which men have against the writers of na-
tural philosophy or eloquence, or any other human
art or science. If a man's prejudice make him err
in these matters the thing is of no great moment ;
but the business of religion is a matter of the greatest
and weightiest concernment to mankind.

Thirdly, The consequences of men's prejudices
in these things prove many times fatal and destruc-
tive to them. Men may, upon unreasonable preju-
dices, "reject the counsel of God against them-
selves," as it is said of the chief priests and phari-
sees among the Jews. Men may oppose the truth
so obstinately and perversely, as to be fighters
against God, and to bring certain ruin and swift
destruction upon themselves, both in this world
and the other, as the Jews did ; who, by opposing
the doctrine of the gospel, and persecuting our Sa-
viour and his disciples, " filled up the measure of
their sins, till wrath came upon them to the utter-
most." It is easy to entertain prejudices against
religion, and, by considering only the wrong side of
things, to fortify our prejudices to such a degree,
and entrench ourselves so strongly in our errors,
that the plainest and most convincing truths shall
not be able to have any access to us, or make any
impression upon us ; but all this while we do in truth
undermine our own happiness, and are secretly
working our own ruin ; and while we think we are
opposing an enemy, we are destroying ourselves ;
"for who hath hardened himself against God," and
his truth, " and prospered ?" The principles of re-
ligion are a firm and immoveable rock, against which
the more violently we dash ourselves, the more
miserably we shall be split and shattered. Our

46

blessed Saviour and his religion have been to many,
and are to this day, " a stone of stumbling, and a
rock of offence;" but he himself hath told us what
shall be the fate of those who are offended at him :
" Whosoever shall fall on this stone shall be broken ;
but upon whomsoever it shall fall, it shall grind him
to powder." And, therefore, well might he say
here in the text, " Blessed is he whosoever shall not
be offended in me."

Fourthly, There are but few, in comparison, who
have the happiness to escape and overcome the
common prejudices which men are apt to entertain
against religion. Thus, to be sure, it was when
Christianity first appeared in the world : and though
among us the great prejudice of education be re-
moved, yet there are still many, who, upon one ac-
count or other, are prejudiced against religion, at
least so far as not to yield to the power of it in their
lives. Few men are so impartial in considering
things, as not to be swayed by the interest of their
lusts and passions, as to keep the balance of their
judgments even, and to suffer nothing but truth and
reason to weigh with them. We generally pretend
to be " pilgrims and strangers in the world," and to
be all travelling towards heaven: but few of us
have the indifferency of travellers, who are not con-
cerned to find out the fairest and the easiest way,
but to know which is the right way and to go in it.
Thus it should be with us, our end should always
be in our eye, and we should choose our way only
with respect to that ; not considering our inclina-
tion so much as our design, nor choosing those
principles for the government of our lives which are
most agreeable to our present desires, but those
which will most certainly bring us to happiness at

47

the last ; and that I am sure the principles of the
Christian religion, firmly believed and practised by
us, will do.

Let us then be persuaded, by all that hath been
said upon this argument, to a firm belief of the
Christian doctrine. I hope you are, in some mea-
sure, satisfied, that the objections against it are not
such as ought much to move a wise and considerate
man. If we believe that God hath taken so much
care of mankind, as to make any certain revelation
of his will to them, and of the way to eternal happi-
ness ; let us next consider, whether any religion in
the world can come in competition with the Christ-
ian, and with half that reason pretend to be from
God, that Christianity is able to produce for itself,
whether we consider the things to be believed, or
the duties to be practised, or the motives and argu-
ments to the practice of those duties, or the Divine
confirmation that is given to the whole. And if we
be thus persuaded concerning it, let us resolve to
live up to the laws and rules of this holy religion.
Our belief of it signifies nothing, without the fruits
and effects of a good life. And if this were once
resolved upon, the difficulty of believing would
cease ; for the true reason why men are unwilling
to believe the truths of the gospel, is because they
are loath to put them in practice. " Every one that
doeth evil hateth the light. " The true ground of
most men's prejudice against the Christian doctrine
is, because they have no mind to obey it ; and w hen
all is done, the great objection that lies at the bot-
tom of men's minds against it, is, that it is an enemy
to their lusts, and they cannot profess to believe it
without condemning themselves, for not complying
with it in their lives and practice.

SERMON CXIX.

JESUS THE SON OF GOD, PROVED BY HIS RESUR-
RECTION.

And declared to be the Son of God ivith poiver, ac-
cording to the Spirit of holiness, by the resurrec-
tion from the dead. — Rom. i. 4.

St. Paul, in the beginning of this Epistle (accord-
ing to his custom in the rest) styles himself an apo-
stle, particularly called and set apart by God for
the preaching of the gospel ; the main subject
whereof was "Jesus Christ our Lord," who, as he
was, according to his Divine nature, "the eternal
Son of God so, according to his human nature,
he was not only the Son of man, but also the Son of
God. ."According to the flesh (that is, the weak-
ness, and frailty, and mortality of his human nature)
he was the Son of David ;" that is, of his posterity
by his mother, who was of that house and line.
" Made of the seed of David, according to the flesh,"
(ver. 3.) But " according fo the Spirit of holiness"
(that is, in regard of that Divine power of the Holy
Ghost, which was manifest in him, especially in his
resurrection from the dead) he was demonstrated to
be the Son of God ; even according to his human
nature ; " declared to be the Son of God with
power, according to the Spirit of holiness, by the
resurrection from the dead."

All the difficulty in the words is concerning the
meaning of this phrase ; of Christ's being " declared

49

to be the Son of God." The word is opiaQkvroq,
which most frequently in Scripture does signify, pre-
destinated, decreed, determined; but likewise sig-
nifies, that which is defined, declared, demonstrated,
put out of all doubt and controversy : — and in this
sense our translation renders it. As if the apostle
had said, that our Lord Jesus Christ, though, ac-
cording to the frailty and weakness of his human
nature, he was of the seed of David ; yet, in respect
of that Divine power of the Holy Ghost, which ma-
nifested itself in him, especially in his resurrection
from the dead, he was " declared to be the Son of
God, with power ;" that is, mightily, powerfully de-
monstrated to be so ; so as to put the matter out of
all dispute and controversy.

And, therefore, following our own translation, I
shall handle the words in this sense, as containing
this proposition in them; — that the resurrection of
our Lord Jesus Christ from the dead, by the Holy
Ghost, is a powerful demonstration that he was the
Son of God.

And it will conduce very much to the clearing of
this proposition to consider these two things:

First, Upon what account Christ, as man, is said
to be "the Son of God."

Secondly, In what sense he is said to be " de-
clared to be the Son of God" by his resurrection
from the dead. The consideration of these two par-
ticulars will fully clear this proposition, and the
apostle's meaning in it.

First, Upon what account Christ, as a man, is said
to be "the Son of God." And for our right apprehen-
sion of this matter, it is very well worthy our obser-
vation, that Christ, as man, is no wherein Scripture
said to be "the Son of God," but with relation to the

50

Divine power of the Holy Ghost, some way or other
eminently manifested in him ; I say the Divine power
of the Holy Ghost, as the Lord and Giver of life, as
he is called in the ancient creeds of the Christian
church. For as men are naturally said to be the
children of those from whom they receive their life
and being ; so Christ, as man, is said to be the Son
of God, because he had life communicated to him
from the Father, by an immediate power of the Spirit
of God, or the Holy Ghost. First, at his conception,
which was by the Holy Ghost : the conception of
our blessed Saviour was an immediate act of the
power of the Holy Ghost, overshadowing, as the
Scripture expresses it, the blessed mother of our
Lord : and then at his resurrection, when, after his
death, he was, by the operation of the Holy Ghost,
raised to life again.

Now, upon these two accounts only, Christ, as
man, is said in Scripture to be "the Son of God." He
was really so upon account of his conception ; but
this was secret and invisible ; but most eminently
and remarkably so, upon account of his resurrec-
tion, which was open and visible to all.

1. Upon account of his conception by the power
of the Holy Ghost. That, upon this account, he was
called the Son of God, St. Luke most expressly tells
us, (Luke i. 35.) where the angel tells the Virgin
Mary, that — the Holy Ghost should come upon her,
and the power of the Highest should overshadow
her, and therefore that holy thing, which should be
born of her, should be called the Son of God. And
this our Saviour means, by the Father's sanctifying
him, and sending him into the world; for which
reason, he says, he might justly call himself the Son
of God : (John x. 35, 36.) " If ye called them gods,

51

unto whom the word of God came, and the Scrip-
ture cannot be broken: say ye of him, whom the
Father hath sanctified, and sent into the world, Thou
blasphemest, because I said, I am the Son of God ?"
If there had been no other reason, this had been
sufficient to have given him the title of the Son of
God, that he was brought into the world by the
sanctificalion, or Divine power, of the Holy Ghost.

2. Christ is also said in Scripture to be the Son
of God, and to be declared to be so, upon account
of his resurrection from the dead, by the power of
the Holy Ghost. His resurrection from the dead is
here in the text ascribed to the Spirit of holiness, or
the Holy Ghost. And so in other places of Scrip-
ture : (Rom. viii. 11.) "If the Spirit of him that
raised up Jesus from the dead dwell in you :" and,
(1 Pet. iii. 18.) " Being put to death in the flesh, but
quickened by the Spirit;" that is, he suffered in that
frail mortal nature which he assumed, but was
raised again by the power of the Holy Ghost, of the
Spirit of God which resided in him. And upon
this account he is expressly said, in Scripture, to be
the Son of God. (Psal. ii. 7.) " I will declare the
decree; the Lord hath said unto me, Thou art my
Son, this day have I begotten thee :" to which, per-
haps, the apostle alludes here in the text, when he
says, that " Christ was decreed to be the Son of
God, by his resurrection from the dead." To be
sure, these words, " this day have I begotten thee,"
St. Paul expressly tells us were accomplished in
the resurrection of Christ; as if God, by raising him
from the dead, had begotten him, and decreed him
to be his Son. (Acts xiii. 32, 33.) " And we declare
unto you glad tidings, how that the promise which
was made unto the fathers, God hath fulfilled the

\

52

same unto us their children, in that he hath raised
up Jesus again; as it is also written in the second
Psalm, Thou art my Son, this day have 1 begotten
thee."

He was the Son of God before, as he was con-
ceived by the Holy Ghost ; but this was secret and
invisible, and known only to the mother of our Lord :
and therefore God thought fit to give a public and
visible demonstration of it, so as to put the matter
out of all question ; he declared him in a powerful
manner to be his Son, by giving him a new life after
death, by raising him from the dead ; and by this
new and eminent testimony given to him, declared
him again to be his Son, and confirmed the title
which was given him before, upon a true but more
secret account, of his being conceived by the Holy
Ghost.

And as our Saviour is said to be the Son of God
upon this twofold account, of his conception by the
Holy Ghost, and his resurrection to life by the Spirit
of God; so the Scripture (which does solicitously
pursue a resemblance and conformity between Christ
and Christians) does likewise, upon a twofold ac-
count (answerable to our Saviour's birth and resur-
rection), call true believers and Christians the chil-
dren of God ; viz. upon account of their regeneration,
or new birth, by the operation of the Spirit of God ;
and upon account of their resurrection to eternal
life, by the power of the same Spirit.

Upon account of our regeneration, and becoming
Christians by the power and operation of the Holy
Spirit of God upon our minds, we are said to be the
children of God, as being regenerated and born again
by the Holy Spirit of God : and this is our first adop-
tion: and for this reason the Spirit of God conferred

53

upon Christians at their baptism, and dwelling and
residing in t hem afterwards, is called the Spirit of
adoption ; (Rom. viii. 15.) " Ye have received the
Spirit of adoption, whereby you cry, Abba, Father;''
and (Gal. iv. 5, 0'.) believers are said to " receive the
adoption of sons; God having sent forth the Spirit
of his Son into their hearts, crying, Abba, Father;"
that is, all Christians, forasmuch as they are rege-
nerated by the Holy Spirit of God, and having the
Spirit of God dwelling in them, may with confidence
call God Father, and look upon themselves as his
children. So the apostle tells us, (Rom. viii. 14.)
M That as many as are led (or acted) by the Spirit
of God, are the sons of God."

But though we are said to be children of God
upon account of our regeneration, and the Holy
Spirit of God dwelling and residing in Christians;
yet we are eminently so, upon account of our re-
surrection to eternal life, by the mighty power of
God's Spirit. This is our final adoption and the
consummation of it; and therefore, (Rom. viii. 21.)
this is called " the glorious liberty of the sons of
God,'' because by this we are for ever " delivered
from the bondage of corruption ;" and by way of
eminency, the adoption; viz. the redemption of our
bodies.

W e are indeed the sons of God before, upon ac-
count of the regenerating and sanctifying virtue of
the Holy Ghost; but finally, aud chiefly, upon ac-
count of our resurrection by the power of the Divine
Spirit. So St. John tells us, that then we shall be
declared to be the sons of God, after another man-
ner than we are now: (1 John iii. 1.) " Behold, what
manner of love the Father hath bestowed upon us,
that we should be called the sons of God." " Now

VOL. VI. F

54

we are the sons of God (that is, our adoption is begun
in our regeneration and sanctification), but it doth
not yet appear what we shall be f we shall be much
more eminently so at the resurrection. " We know,
that when he shall appear, we shall be like him."

But the most express and remarkable text to this
purpose, is Luke xx. 35,36. where good men, after
the resurrection, are for this reason said to be the
children of God, because they are the children of
the resurrection. " But they who shall be accounted
worthy to obtain that world, and the resurrection
from the dead, neither marry, nor are given in mar-
riage ; neither can they die any more ; for they are
equal to the angels, and are the children of God,
being the children of the resurrection." For this
reason they are said to be the children of God, be-
cause they are raised by him to a new life ; and to
be made partakers of that which is promised to
them, and reserved for them. For all that are raised
by the power of God out of the dust of the earth,
are not therefore the children of God ; but only they
that have part in the blessed resurrection to eternal
life, and do inherit the kingdom prepared for them.
Not those who are raised to a perpetual death, and
the resurrection of condemnation. These are not
the children of God ; but the children of wrath, and
the children of perdition.

But the resurrection of the just, is the full and
final declaration, that we are the children of God;
not only because we are restored to a new life, but
because, at the resurrection, we are admitted to the
full possession of that blessed inheritance which is
purchased for us, and promised to us.

And the Spirit of God, which is conferred upon
believers in their regeneration, and afterwards dwells

55

and resides in them, is the pledge and earnest of
our final adoption, by our resurrection to eternal
life ; and upon this aecouut and no other, is said
to he the earnest of our future inheritance, and the
seal and confirmation of it. (Eph. i. 13.) " In whom
also, after that ye believed, ye were sealed by the
Holy Spirit of promise, which is the earnest of our
inheritance, until the redemption of the purchased
possession f that is, the Holy Spirit of God, which
Christians were made partakers of, upon their sin-
cere belief of the Christain religion, is the seal and
earnest of our resurrection to eternal life; as the
apostle plainly tells us, in that remarkable text,
(Rom. viii. 11.) " If the Spirit of him that raised up
Jesus from the dead dwell in you5 he that raised up
Christ from the dead shall also quicken your mor-
tal bodies, by his Spirit that dwelleth in you."

I have been the longer upon this, because it serves
fully to explain to us those obscure phrases, of the
seal and earnest, and first fruits of the Spirit, which
many have mistaken to import some particular and
spiritual revelation or impression, upon the minds of
good men, assuring them of their salvation. Where-
as the apostle intended no more by them, but that
the Spirit of God, which dwells in believers, ena-
bling them " to mortify the deeds of the flesh, and
to bring forth the fruits of the Spirit," is a pledge
and earnest to us of a blessed resurrection to eternal
life by the power of the Spirit of God, which now
dwells in us, and is the same Spirit which raised up
Jesus from the dead. And in this chapter, the
Spirit of God is said (ver. 16.) to " bear witness to
our spirits," that is, to assure our minds, " that we
are the children of God ;" that is, that we are his
children now, and consequently heirs of a glorious

F 2

56

resurrection to eternal life : for so it follows in the
next words, " And if children, then heirs; heirs of
God, and joint heirs with Christ \ if so be that we
suffer with him, that we may also be glorified toge-
ther." And this being glorified together with Christ
at the resurrection, he calls, (ver. 19.) " the mani-
festation of the sons of God." Thus you see how,
in conformity to the Son of God, our elder brother,
we are said to be the sons of God, because we are
now regenerated, and shall, at the last day, be raised
up to eternal life, by the power of the Spirit of God.
I proceed to the

Second thing I propounded to speak to, for the
clearing of these words ; namely, In what sense
Christ is to be" declared, or demonstrated, to be the
Son of God by his resurrection from the dead." By
which the apostle means these two things :

1. That by his resurrection from the dead he was
approved by God to be the true Messias, and vin-
dicated to the world from all suspicion of being a
deceiver and impostor. And consequently, in the

2. Second place, That hereby God gave testi-
mony to the truth and divinity of his doctrine.

L By his resurrection from the dead, he was ap-
proved by God to be the true Messias, foretold by
the prophets, and expected at that time by the
Jews, and sufficiently vindicated to the world to
be no deceiver and impostor.

And for our fuller understanding of this, we are
to consider these two things:

(I.) What the apprehensions and expectations of
the Jews were concerning the Messias. And,

(2.) What the many crimes were which they laid
to our Saviours charge, and for which they con-
demned him.

57

(1.) What the apprehensions and expectations of
the Jews were concerning the Messias. And it is
very plain from the evangelical history, that they
generally apprehended these two things of him:
that the Messias was to be the Son of God, and the
King of Israel ; and, therefore, that our Saviour, by
affirming himself to be the Messias, did call himself
" the Son of God," and " the King of Israeli John
i. 41, Andrew tells his brother Simon, u we have
found the Messias." Ver. 45, Philip tells Nathanael,
" we have found him of whom Moses in the law,
and the prophets, did write ;" that is, the Messias.
Ver. 49, Nathanael upon discourse with our Savi-
our, being convinced that he was the Messias, owns
him in these terms; " Rabbi, thou art the Son of
God, thou art the King of Israel." John vi. 69,
Peter declares his belief that he was the Christ, or
the Messias, in these words ; '* We believe and are
sure, that thou art the Son of the living God." This
appears likewise from the high priest's question to
him, (Matt. xxvi. 63.) " Art thou the Christ (that
is, the Messias), the Son of the living God ?" or, as
it is in St. Mark, " the Son of the blessed ;" com-
pared with Pilate's question, " Art thou the King of
the Jews?" And when he was upon the cross, some
reviled him under the notion of the Son of God ;
(Matt, xxvii. 40.) " If thou be the Son of God,
comedown from the cross:" others, under the no-
tion of the King of Israel ; (ver. 42.) " If he be the
King of Israel, let him come down from the cross."
From all which it is plain that the Jews expected
and believed, that the true Messias was to be the
Son of God, and the King of Israel; and who-
ever was not so, was a deceiver and impostor.
But our Saviour affirmed himself to be the trm

58

Messias, and the Son of God. Now God, by rais-
ing him from the dead, did abundantly vindicate
him to the world from all suspicion of imposture ;
and gave testimony to him, that he was all that
he said of himself ; viz. the true Messias, and the
Son of God.

Which will further appear, if we consider (2dly),
What were the crimes which the Jews laid to our
Saviour's charge, and for which they condemned
him ; and they were mainly these two — that, by giv-
ing himself out to be the Messias, he made himself
King of Israel, and the Son of God. Of the first of
these they accused him to Pilate, hoping by this ac-
cusation to make him guilty of sedition against the
Roman government, for saying that he was the
King of Israel. Of the other, they accused him to
the chief priests, as being guilty of blasphemy, in
that, not being the Messias, he called himself the
Son of God. And upon this they laid the main
stress, as being a thing that would condemn him by
their law. They charged him with this in his life-
time, as appears by those words of our Saviour,
(John x. 36.) " Say ye of him whom the Father
hath sanctified, and sent into the world, Thou blas-
phemest, because I said, I am the Son of God ?"
And when he was arraigned before the chief priests,
they accused him of this, and he owning this charge,
" that he called himself the Son of God/' upon this
they judged him guilty of death. (Matt. xxvi. Go,
66.) " Then the high-priest rent his clothes, and
said, He hath spoken blasphemy ; what further need
have we of witness ? behold, now ye have heard
his blasphemy. What think ye? They answered,
He is guilty of death/' And when Pilate told
them, that he found no fault in him, they sliil in-

59

stance in this as his crime, (John xix. 7.) u We have
a law, and by our law he ought to die, because he
made himself the Son of God."

Now, this being the crime which was charged
upon him, and for which he was crucified, and put
to death; God, by raising him up from the dead,
and taking him up into heaven, gave testimony to
him, that he was no impostor, and that he did not
vainly arrogate to himself to be the Messias and
the Son of God. God, by raising him from the dead,
by the power of the Holy Ghost, gave a mighty de-
monstration to him, that he was the Son of God.
For which reason he is said, by the apostle, (1 Tim.
iii. 16.) to be "justified by the Spirit." The Spirit
gave testimony to him at his baptism, and by the
mighty works that appeared in him in his lifetime ;
but he was most eminently and remarkably " justi-
fied by the Holy Ghost, by his resurrection from
the dead God hereby bearing him witness, that
he was unjustly condemned, and that he assumed
nothing to himself, but what of right did belong to
him, when he said he was the Messias, and the Son
of God. For how could a man that was condemned
to die for calling himself the Son of God, be more
remarkably vindicated, and more clearly proved to
be so, than by being raised from the dead, by the
power of God ?

And, 2dly, God did consequently hereby give
testimony to the truth and divinity of our Saviour's
doctrine. Being proved by his resurrection to be
the Son of God, this proved him to be a teacher
sent by him, and that what he declared to the world
wiij the mind and will of God. For this none wa.>
more likely to know, and to report truly to man-
kind, than the Sou of God, who came from the

60

bosom of his Father. And because the resurrec-
tion of Christ is so great a testimony to the truth
of his doctrine, hence it is that St. Paul tells us, -
that the belief of this one article of Christ's resur-
rection is sufficient to a man's salvation ; (Rom. x.
9.) " If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God
hath raised him from the dead, thou shalt be saved."
The reason is plain, because the resurrection of
Christ confirmed the truth and divinity of his doc-
trine ; so that the belief of our Saviour's resurrec-
tion does, by necessary consequence, infer the belief
of his whole doctrine. That God raised him from
the dead, after he was condemned and put to death
for calling himself the Son of God, is a demonstra-
tion that he really was the Son of God ; and if he
was the Son of God, the doctrine which he taught
was true, and from God.

And thus I have shewn you, how the resurrec-
tion of Christ from the dead, is a powerful demon-
stration that he was the Son of God.

All that remains, is briefly to draw some practi-
cal inferences from the consideration of our Savi-
our's resurrection.

First, To confirm and establish our minds in the
belief of the Christian religion, of which the resur-
rection of Christ from the dead is so great a con-
firmation. And, therefore, I told you, that this one
article is mentioned by St. Paul, as the sum and
abridgment of the Christian faith; "If thou shalt
confess with thy mouth the Lord Jesus Christ, and
believe in thy heart that God hath raised him from
the dead, thou shalt be saved." The belief of our
Saviour's resurrection doth, by necessary conse-
quence, infer the belief of his whole doctrine; for he

61

who believes that God raised him from the dead,
after he was put to death for railing himself the
Son of God, cannot but believe him to be the Son
of God ; and consequently, that the doctrine w hich
he delivered was from God.

Secondly, The resurrection of Christ from the
dead assures us of a future judgment, and of the
recompences and rewards of another world. That
Christ was raised from the dead, is a demonstra-
tion of another life after this ; and no man that be-
lieves the immortality of our souls, and another
life after this, ever doubted of a future judgment;
so that, by the resurrection of Christ from the dead,
God hath given assurance unto all men of a future
judgment, and consequently of the recompences
and rewards of another world.

The consideration w hereof ought to have a mighty
influence upon us, more especially to these three
purposes :

1st, To raise our minds above the present enjoy-
ments of this life. Were but men convinced of this
great and obvious truth, that there is an infinite
difference between time and eternity, between a few
days and everlasting ages; would we but some-
times represent to ourselves, what thoughts and
apprehensions dying men have of this world, how
vain and empty a thing it appears to them ; how like
a pageant and shadow it looks, as it passeth away
from them ; methinks none of these things could be a
sufficient temptation to any man to forget God and
his soul ; but, notwithstanding all the present delights
and allurements of sense, we should be strongly in-
tent upon the concernments of another world, and
almost wholly taken up with the thoughts of the
l£st eternity which we are ready to enter into. For

62

what is there in this world, this vast and howling
wilderness, this rude and barbarous country, which
we are but to pass through, which should detain
and entangle our affections, and take off our
thoughts from our everlasting habitation, from that
better, and that heavenly country, where we hope
to live and to be happy for ever?

2dly, The consideration of the rewards of ano-
ther world should comfort and support us under the
troubles and afflictions of this world. The hopes
of a blessed resurrection are a very proper consi-
deration to bear us up under the evils and pres-
sures of this life. If we hope for so great a happi-
ness hereafter, we may be contented to bear some
afflictions in this world ; because the blessedness
which we expect will so abundantly recompense
and outweigh our present sufferings. So the apostle
assures us; (Rom. viii. 18.) 44 We know that the
sufferings of this present time are not worthy to be
compared with the glory that shall be revealed in
us." The consideration whereof was that which
made the primitive Christians to triumph in their
sufferings, and in the midst of all their tribulations
to " rejoice in the hopes of the glory of God ;" be-
cause their sufferings did really prepare and make
way for their glory. So the same apostle tells us,
(2 Cor. iv. 17, 18.) " Our light afflictions, which are
but for a moment, work for us a far more exceeding
and eternal weight of glory ; whilst we look not at
the things which are seen ; for the things which are
seen are temporal, but the things which are not
seen are eternal/'

3dly and lastly, The assurance of our future re-
ward is a mighty encouragement to obedience and
a holy life. What greater encouragement can we

63

have than this, that all the good which we do in
this world will accompany ns into the other ? That
" when we rest from our labours, our works will
follow us?" That when we shall be stripped of other
things, and parted from them, these will still remain
with us, and bear us company? Our riches and ho-
nours, our sensual pleasures and enjoyments,wiil 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 take occasion to forsake us, when we
have the greatest need and use of them : but piety
and virtue are " that better part which cannot be
taken from us." All the good actions which we do
in this world will go along with us into the other,
and, through the merits of our Redeemer, procure
for us, at the hands of a gracious and merciful
God, a glorious and eternal reward ; not according
to the meanness of our services, but according to
the bounty of his mind, and the vastness of his
treasures and estate.

Now, what an encouragement is this to holiness
and obedience, to consider that it will all be our
own another day ; to be assured that whoever serves
God faithfully, and does suffer for him patiently,
does lay up so much treasure for himself in another
world, and provides lasting comforts for himself, and
faithful and constant companions, that will never
leave him nor forsake him?

Let us, then, do all the good we can, while we
have opportunity, and serve God with all our might;
knowing, that no good action that we do shall be
lost and fall to the ground, that every grace and
virtue that we exercise in this life, and every degree
of them, " shall receive their full recompence at the
resurrection of the just."

64

How should this inspire us with resolution, and
zeal, and industry in the service of God, to have
such a reward continually in our eye; how should
it tempt us to our duty, to have a crown and a
kingdom offered to us, " joys unspeakable and full
of glory, such things as eye hath not seen, nor ear
heard, nor have entered into the heart of man ?"
And " such are the things which God hath laid up
for them who love him heartily, and serve him faith-
fully in this world."

SERMON CXX.

THE DANGER OF APOSTACY FROM CHRISTIANITY.

For it is impossible for those ivho were once enlight-
ened, and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost, and have
tasted the good ruord of God, and the powers of
the ivorld to come, if they shall fall away, to
renew them again unto repentance: seeing they
crucify to themselves the Son of God afresh, and
put him to an open shame, — Heb. vi. 4, 5, 6.

These words are full of difficulties, and the mis-
understanding of them hath not only been an occa-
sion of a great deal of trouble, and even despair,
to particular persons, but one of the chief reasons
why the church of Rome did for a long time reject
the authority of this book ; which, by the way, I
cannot but take notice of, as a demonstrative in-
stance both of the fallible judgment of that church,
and of the fallibility of oral tradition ; for St. Jerome
more than once expressly tells us, " that in his time
(which was about four hundred years after Christ)
the church of Rome did not receive this Epistle for
canonical :" but it is plain, that since that time,
whether moved by the evidence of the thing, or
(which is more probable) by the consent and author-
ity of other churches, they have received it, and
do at this day acknowledge it for canonical ; from
wheuce one of these two things will necessarilv fol-

/

66

low ; either that they were in an error for four hun-
dred years together while they rejected it, or that
they have since erred for a longer time in receiving
it. One of these is unavoidable; for if the book be
canonical now, it was so from the beginning; for
Bellarmine himself confesseth (and if he had not
confessed it, it is nevertheless true and certain),
that the church cannot make a book canonical,
which was not so before ; if it was not canonical at
first, it cannot be made so afterward ; so that let
them choose which part they will, it is evident, be-
yond all denial, that the church of Home hath ac-
tually erred in her judgment concerning the author-
ity of this book ; and one error of this kind is
enough to destroy her infallibility, there being no
greater evidence that a church is not infallible, than
if it plainly appear that she hath been deceived.

And this, also, is a convincing instance of the
fallibility of oral tradition. For if that be infallible
in delivering down to us the canonical books of
Scripture, it necessarily follows, that whatever
books were delivered down to us for canonical in
one age, must have been so in all ages ; and what-
ever was rejected in any age, must always have
been rejected : but we plainly see the contrary,
from the instance of this Epistle, concerning which
the church of Rome (which pretends to be the
great and faithful preserver of tradition) hath in
several ages delivered several things. This is a pe-
remptory instance both of the fallibility of the Ro-
man church, and of her oral tradition.

Having observed this by the way, which I could
not well pass by upon so fair an occasion, I shall
betake myself to the explication of these words;
towards which it will be no small advantage to

67

consider the particular phrases and expressions in
the text: " It is impossible for those who were once
enlightened;" that is, were solemnly admitted into the
church by baptism, and embraced the profession of
Christianity. Nothing was more frequent among the
ancients, than to call baptism ^amo^ov, " illumina-
tion ;" and those who were baptized were called, ^w-
ril6/.ievoi, " enlightened persons," because of that Di-
vine illumination w hich was conveyed to the minds of
men by the knowledge of Christianity, the doctrine
whereof they made profession of at their baptism.
And, therefore,Justin Martyr tells us, that, by calling
upon God the Father, and the name of our Lord Jesus
Christ, and the name of the Holy Ghost, 6 ^rilofievog
>ou£roi, "the enlightened person is washed;" and
again more expressly, KaXeirai £s tovto Xovrpov ^Tiajnog,
" this laver (speaking of baptism) is called illumina-
tion." And St. Cyprian gives us the reason ; because
by virtue of baptism in expiatum pectus ac purnm de-
super se lumen in fluidity a Light is infused from above
into the purified soul." And that this expression is so
to be understood here in the text, as also chap. x. .32.
the Syriac and Ethiopic give us good ground to be-
lieve ; for they render the text thus : " It is impossible
for those who have been once baptized, and have
tasted of the heavenly gift. "And at the tenth chapter,
ver. 32. which we translate, " But call to remem-
brance the former days, in which, after ye were illu-
minated, ye endured a great fight of afflictions ;" that
is, call to mind the former days, in which, after by
baptism ye had publicly embraced the profession of
Christianity, ye were, upon that account, exposed to
many grievous sufferings and persecutions. So that I
think there can be no great doubt, but, by " those that

68

were once enlightened,'" the apostle means, those
that were baptized.

To proceed then : " For it is impossible for those
who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy
Ghost;" these two expressions seem to denote the
spiritual benefits and graces of the Holy Ghost con-
ferred upon Christians by baptism, particularly re-
generation, which is the proper work of the Holy
Ghost, and justification and remission of sins. So
we find faith, whereby we are justified, called the
gift of God, (Eph. ii. 8.) " Faith is the gift of God
and our justification is called a gift, and a free gift,
five several times in one chapter, (Rom. v. 15 — 18.)
" But not as the offence, so also is the free gift ; for
if through the offence of one many be dead, much
more the grace of God, and the gift by grace, which
is by one man, Jesus Christ, hath abounded unto
many and what this free gift is he tells us in the
next words ; viz. justification, or remission of sins ;
(ver. 16.) "And not as it was by one that sinned, so
is the gift ; for the judgment was by one to condem-
nation ; but the free gift is of many offences unto
justification. For if by one man's offence death
reigned by one, much more they which receive
abundance of grace, and of the gift of righteousness,
shall reign in life by one, Jesus Christ. Therefore,
as by the offence of one, judgment came upon all
men to condemnation ; even so by the righteousness
of one, the free gift came upon all men unto justifi-
cation of life.*' So that by the " heavenly gift," I un-
derstand remission of sins; and by being " made
partakers of the Holy Ghost," the sanctifying power
and efficacy of God's Spirit.

(i9

u And have tasted the good word of God ;" that
is, entertained the gospel, which is here called "the
good word of God," by reason of the gracious pro-
mises contained in it, particularly the promises of
eternal life and happiness.

" And the powers of the world to come," <Wd//ag
re /utWovTOQ aiwvoc, the powers of the gospel age ; that
is, the miraculous powers of the Holy Ghost which
were bestowed upon men, in order to the propaga-
tion of the gospel. And that this is the true mean-
ing of this phrase, will, I think, be very plain, to any
one who shall but consider that the word Suva^ng, is
generally in Scripture used for miraculous powers
and operations ; and particularly to express the mi-
raculous gifts of the Holy Ghost, which were be-
stowed upon the apostles and first Christians; (I
need not cite the particular texts for the proof of
this, they are so many and so well known ;) and
then, if we consider farther, that the times of the
gospel, the days of the Messias, are frequently called
by the Jews, s&culum futurum, " the age to come."
And, indeed, this is the very phrase used by the
LXX. concerning our Saviour, (fsa. ix. 6.) where
he is called, according to our translation, " The
everlasting Father," but according to that of the
LXX. ttuti)o fjLiWovToq atwvoc, " The Father of the fu-
ture age." And this very phrase is used once more in
this Epistle to the Hebrews, ii. 5. " For unto the an-
gels hath he not put in subjection the world to
come, whereof we now speak." He had said before,
"that the law was given by angels," (ver. 2.) " if the
word spoken by angels was steadfast ;" but the dis-
pensation of the gospel, which he calls "the world
to come," or the future age, was not committed to
them ; this was administered by the " Son of God ;"

VOL. VI. G

70

" Unto the angels hath he not put in subjection the
world to come." And it is observable, that this
phrase is only used in this Epistle to the Hebrews,
because the Jews very well understood the meaning
of it, being that whereby they commonly expressed
the times of the gospel, according to that ancient tra-
dition of the house of Elias, which distributed the
duration of the world into three mdjveg, or ages ; the
age before the law, the age under the law, and the
age of the Messias, which they called the seculum fu-
turum, or, the age to come ; and which is likewise in
Scripture called the last days, or times, and the
conclusion of the ages. Concerning which it was
particularly prophesied, that the Holy Ghost should
be poured forth upon men in miraculous gifts and
powers. And to this very purpose the prophet Joel
is cited by St. Peter ; (Acts ii. 16, 17.) " This is
that which was spoken by the prophet Joel ; And it
shall come to pass in the last days (saith God), I
will pour out my Spirit upon all flesh ; and your
sons and your daughters shall prophecy," &c. From
all which it is very evident, that by " tasting of the
powers of the world to come," is meant, being par-
takers of the miraculous gifts of the Holy Ghost,
which were poured forth in the gospel age, by the
Jews commonly called, the world to come.

" If they shall fall away ;" that is, if after all
this they shall apostatize from this profession out of
love to this present world, or from the fear of perse-
cutions and sufferings.

" It is impossible to renew them again to repent-
ance that is, it is a thing very difficult, hardly to
be hoped for, that such wilful and notorious apos-
tates should be restored again by repentance. For
the word aSvvarov, which we translate impossible, is

71

not always to be taken it) the strictest sense, for
that which absolutely cannot be; but many times
for that which is so very difficult that it seems next
to an impossibility. So our Saviour; that which in
one place he calls " exceeding hard ;" viz. " for a
rich man to enter into the kingdom of heaven," he
afterwards calls " impossible with men ;" and so
here I understand the apostle, that those who apos-
tatize from Christianity after baptism, and the be-
nefits of it, " it is exceeding hard to recover them
again to repentance f this phrase, irdXiv avaKaiviiuv
uq jxiTOivoiav, to " renew them again to repentance,"
some understand of restoring them again to the
peace and communion of the church, by a course of
penance, such as was prescribed in the ancient
church to great offenders ; and then they under-
stand by dlvvarov, not a natural, but a moral impos-
sibility ; that which cannot be done according to
the orders and constitutions of the church ; that is,
the church did refuse to admit apostates, and some
other greatofTenders, as murderers and adulterers, to
a course of penauce, in order to their reconciliation
with the church. This Tertullian tells us was the
strictness of the church in his time, Neque idololatrice,
neque sanguini pax ab ecclesia redditur ; ' 1 they ad-
mitted neither idolaters nor murderers to the recon-
ciliation of the church." Though they were never
so patient, and shed never so many tears, yet, he
says, they were jejunce pads lachrymce, their tears
were in vain to reconcile them to the peace and com-
munion of the church. He says, indeed, they did
not absolutely pronounce their case desperate, in
respect of God's pardon and forgiveness; sedde ve-
nia Deo reservamus, " for that they referred them to
God but they were never to be admitted again

g 2

72

into the church ; so strict were many churches, and
that upon the authority of this text; though the
church of Rome was more moderate in this matter,
and for that reason called the authority of this book
into question.

But I see no reason why these words should pri-
marily he understood of restoring men to the com-
munion of the church by penance : but they seem to
be meant of restoring men to the favour of God by re-
pentance ; of which, indeed, their being restored to
the communion of the church was a good sign. This
the apostle says was very difficult, for those who,
after baptism, and the several benefits of it, did apos-
tatize from Christianity, i( to be recovered again to
repentance."

" Seeing they crucify to themselves the Son of
God afresh, and put him to an open shame." This
is spoken by way of aggravation of the crime of
apostacy, that they who fall off from Christianity, in
effect and by interpretation, do crucify the Son of
God over again, and expose him to shame and re-
proach, as the Jews did ; for by denying and re-
nouncing of him, they declare him to be an impostor,
and, consequently, worthy of that death which he
suffered, and that ignominy which he was exposed
to ; and, therefore, in account of God, they are said
to do that, which by their actions they do approve ;
so that it is made a crime of the highest nature, as if
they should crucify the Son of God, and use him in
the most ignominious manner, even tread " under
foot the Son of God," as the expression is to the
same purpose, (chap. x. 29.)

Thus I have endeavoured, as briefly and clearly
as I could, to explain to you the true meaning and
importance of (he several phrases and expressions

73

in the text; the sense whereof amounts to this, that
if those who are baptized, and by baptism have re-
ceived remission of sins, aud do believe the doctrine
of the gospel, and the promises of it, and are en-
dowed with the miraculous gifts of the Holy Ghost;
if such persons as these shall, after all this, apostatize
from Christianity, it is very hard, and next to au
impossibility, to imagine how such persons should
recover again by repentance, seeing they are guilty
of as great a crime, as if in their own persons they
had put to death and iguominiously used " the Son
of God,'' because, by rejecting of him, they declared
to the w orld that he suffered deservedly.

Having thus explained the words, in order to the
further vindication of them from the mistakes and
misapprehensions which have been about them, I
shall endeavour to make out these five things :

1st, That the sin here mentioned is not " the siu
against the Holy Ghost."

2dly, That the apostle does not declare it to be
absolutely impossible, but only that those who are
guilty of it are recovered to repentance with great
difficulty.

3d!y, That it is not a partial apostacy from the
Christian religion by any particular vicious practice.

4thly, That it is a total apostacy from the Christ-
ian religion, and more especially to the heathen
idolatry, which the apostle here speaks of.

5thly, The reason of the difficulty of the recovery
of those who fall into this sin.

1st, That the sin here mentioned is not " the siu
against the Holy Ghost," which I have heretofore
discoursed of, and shewn wherein the particular
nature of it does consist. There are three things
which do remarkably distinguish the sin here spoken

74

of in the text, from * the sin against the Holy Ghost"
described by our Saviour : —

1st, The persons that are guilty of this sin here
in the text, are evidently such as had embraced
Christianity, and had taken upon them the profes-
sion of it : whereas those whom our Saviour
chargeth with " the sin against the Holy Ghost,"
are such as constantly opposed his doctrine, and
resisted the evidence he offered for it.

2dly, The particular nature of " the sin against
the Holy Ghost" consisted in blaspheming the Spirit
whereby our Saviour wrought his miracles, and
saying he did not those things by the Spirit of God,
but by the assistance of the devil, in that malicious
and unreasonable imputing of the plain effects of
the Holy Ghost to the power of the devil, and, con-
sequently, in an obstinate refusal to be convinced
by the miracles that he wrought ; but here is no-
thing of all this so much as intimated by the apostle
in this place.

3dly, " The sin against the Holy Ghost" is de-
clared to be absolutely " unpardonable both in this
world and in that which is to come." But this is
not declared to be absolutely unpardonable, which
brings me to the

2d thing ; namely, That this sin here spoken
of by the apostle is not said to be absolutely un-
pardonable. It is not "the sin against the Holy
Ghost;" and, whatever else it be, it is not out of the
compass of God's pardon and forgiveness. So our
Saviour hath told us, " that all manner of sin what-
soever that men have committed is capable of par-
don, excepting only the sin against the Holy Ghost."
And though the apostle here uses a very severe ex-
pression, that 14 if such persons fall away, it is im-

75

possible to renew them again to repentance yet I
have shewn that there is no necessity of understand-
ing this phrase in the strictest sense of the word im-
possible; but as it is elsewhere used for that which
is extremely difficult. Nor, indeed, will our Sa-
viour's declaration, which I mentioned before, that
all sins whatsoever are pardonable, except " the siu
against the Holy Ghost," suffer us to understand
these words in the most rigorous sense.

3dly, The sin here spoken of is not a partial apos-
tacy from the Christian religion by any particular
vicious practice. Whosoever lives in the habitual
practice of any sin plainly forbidden by the Christ-
ian law, may be said so far to have apostatized from
Christianity ; but this is not the falling away which
the apostle here speaks of. This may be bad
enough ; and the greater sins any man who professeth
himself a Christian lives in, the more notoriously he
contradicts his profession, and falls off' from Christ-
ianity, and the nearer he approaches to the sin in
the text, and the danger there threatened ; but yet,
for all that, this is not that which the apostle
speaks of.

4thly, But it is a total apostacy from the Christian
religion, more especially to the heathen idolatry,
the renouncing of the true God, and our Saviour,
and the worship of false gods, which the apostle
here speaks of. And this will be evident, if we
consider the occasion and main scope of this Epistle.
And that was to confirm the Jews, who had newly
embraced Christianity, in the profession of that re-
ligion, and to keep them from apostatizing from it,
because of the persecutions and sufferings which
attended that profession. It pleased God, when
Christianity first appeared in the world, to permit

76

the powers of the world to raise a vehement perse-
cution against the professors of it, by reason whereof
many out of base fear did apostatize from it, and, in
testimony of their renouncing it, were forced to sa-
crifice to the heathen idols. This is that which
the apostle endeavours to caution and arm men
against throughout this epistle : (chap. ii. 1.) " There-
fore we onffht to ffive the more earnest heed to the
things which we have heard, lest, at any time, we
should fall away." And (chap. iii. 12.) it is called a an
evil heart of unbelief to apostatize from the living
God. — Take heed, brethren, lest there be in any of
you an evil heart of unbelief to depart from the
living God ;" that is, to fall from the worship of the
true God to idolatry. And, (chap. x. 23.) " Let us
hold fast the profession of our faith without waver-
ing, not forsaking the assembling of ourselves toge-
ther ;" that is, not declining the assemblies of Christ-
ians, for fear of persecution ; and (ver. 26.) it is
called a " sinning wilfully after we have received
the knowledge of the truth ;" and, (ver. 29.) " a
drawing back to perdition." And (chap, xii.) it is
called, by way of eminency, " the sin which so
easily besets;" the sin which, in those times of per-
secution, they were so liable to.

And I doubt not but this is the sin which St.
John speaks of, and calls "the sin unto death," and
does not require Christians " to pray for those who
fall into it," with any assurance that it shall be for-
given : (I John v. 16.) " There is a sin unto death:
I do not say that he shall pray for it. All unrighte-
ousness is sin, and there is a sin not unto death.
We know that whosoever is born of God sinneth
not;" that is, does not fall into the sin of apostacy
from Christianity to that of (he heathen idolatry ;

77

" but he that is begotten of God keepeth himself,
and that wicked one toucheth him not." And
then (ver. 21.) he adds this caution, " Little children,
keep yourselves from idols." Which sufficiently
shews what that sin was which he was speaking
of before.

So that this being the sin which the apostle de-
signed to caution men against throughout this Epis-
tle, it is very evident what falling away it is he here
speaks of; namely, a total apostacy from Christi-
anity, and more especially to the heathen idolatry.

othly, We will consider the reason of the dif-
ficulty of recovering such persons by repentance.
" If they fall away, it is extremely difficult to renew
them again to repentance and that for these three
reasons : *

1. Because of the greatness and heinousness of
the sin.

2. Because it renounceth, and casteth off the
means of recovery.

3. Because it is so high a provocation of God to
withdraw his grace from such persons.

1. Because of the greatness and heinousness of the
sin, both in the nature and circumstances of it. It is
downright apostacy from God, a direct renouncing
of him, and rejecting of his truth, after men have
owned it, and been inwardly persuaded and con-
vinced of it ; and so the apostle expresseth it in this
Epistle, calling it an" apostacy from the living God,
a sinning wilfully after we have received the know-
ledge of the truth." It hath all the aggravations that
a crime is capable of, being against the clearest
light and knowledge, and the fullest conviction of a
man's mind, concerning the truth and goodness of
that religion which he renounceth; against the

greatest obligations laid upon him by the grace
and mercy of the gospel ; after the free pardon of
sins, and the grace and assistance of God's Spirit
received, and a miraculous power conferred for a
witness and testimony to themselves, of the un-
doubted truth of that religion which they have em-
braced. It is the highest affront to the Son of God,
who revealed this religion to the world, and sealed
it with his blood ; and, in effect, an expression of as
high malice to the author of this religion, as the
Jews were guilty of when they put him to so cruel
and shameful a death.

Now a sin of this heinous nature is apt naturally
either to plunge men into hardness and impeni-
tency, or to drive them to despair ; and either of
these conditions are effectual bars to their recovery.
And both these dangers the apostle warns men of
in this Epistle: (chap. iii. 12, 13.) "Take heed, bre-
thren, lest there be in any of you an evil heart of un-
belief, to apostatize from the living God : but ex-
hort one another daily, whilst it is called to-day,
lest any of you be hardened through the deceitful-
ness of sin." Or else the reflection upon so horrid a
crime is apt to drive a man to despair; as it did
Judas, who, after he had betrayed the Son of God,
could find no ease but by making away with him-
self; the guilt of so great a sin filled him with such
terrors, that he was glad to fly to death for refuge,
and to lay violent hands upon himself. And this like-
wise was the case of Spira, whose apostacy, though
it was not total from the Christian religion, but
only from the purity and reformation of it, brought
him to that desperation of mind which was a kind
of hell upon earth. And of this danger likewise the
apostle admonisheth ; (chap. xii. 15.) " Looking di-

79

ligently, lest any man fail of the grace of God (or, as
it is in our margin, 1 lest any man fall from the grace
of God') lest any root of bitterness springing up
trouble you;" and then he compares the case of such
persons to Esau, who, when he had renounced his
birthright, to which the blessing was annexed, was
afterwards, when he would have inherited the bless-
ing, rejected, and " found no place of repentance,
though he sought it carefully with tears."

2. Those wrho are guilty of this sin, do re-
nounce and cast off the means of their recovery ;
and, therefore, it becomes extremely difficult to re-
new them again to repentance. They reject the
gospel, which affords the best arguments and means
to repentance, and renounce the only way of par-
don and forgiveness. And certainly that man is in
a very sad and desperate condition, the very nature
of whose disease is to reject the remedy that should
cure him. And this the apostle tells us, was the
condition of those who apostatized from the gospel :
(chap. x. 26, 27.) " For if we sin wilfully, after we
have received the knowledge of the truth, there re-
maineth no more sacrifice for sin ; but a certain
fearful looking-for of judgment, and fiery indigna-
tion, which shall devour the adversary." The great
sacrifice and propitiation for sin was the Son of
God; and they who renounce him, what way of
expiation can they hope for afterward ? what can
they expect but to fall into his hands as a judge,
whom they have rejected as a sacrifice and Sa-
viour ? And then,

3. Those who are guilty of this sin, pro-
voke God in the highest manner to withdraw his
grace and Holy Spirit from them, by the power
and efficacy whereof they should be brought to re-

30

pentance; so that it can hardly otherwise be ex-
pected, but that God should leave those to them-
selves, who have so unworthily forsaken him ; and
wholly withdraw his grace and Spirit from such
persons as have so notoriously offered despite to the
Spirit of grace.

I do not say that God always does this, he is
sometimes better to such persons than they have
deserved from him, and saves those who have done
what they can to undo themselves, and mercifully
puts forth his hand to recover them who were draw-
ing back to perdition ; especially if they were sud-
denly surprised by the violence of temptation, and
yielded to it not deliberately and out of choice, but
merely through weakness and infirmity, and so soon
as they reflected upon themselves, did return and
repent: this was the case of St. Peter, who being
surprised with a sudden fear denied Christ; but
being admonished of his sin, by the signal which our
Saviour had given him, he was recovered by a
speedy and hearty repentance. And so likewise
several of the primitive Christians, who were at first
overcome by fear to renounce their religion, did
afterwards recover themselves, and died resolute
martyrs ; but it is a very dangerous state, out of
which but few recover, and with great difficulty.

And thus I have done with the five things I pro-
pounded to make out, for the clearing of this text
from the mistakes and misapprehensions which have
been about it. I shall now draw some useful infer-
ences from hence by way of application, that we
may see how far this doth concern ourselves ; and
they shall be these :

1st, From the supposition here in the text, that
such persons as are there described (namely, those

SI

%vho have been baptized, and by baptism have re-
ceived remission of sins, and did firmly believe the
gospel, and the promises of it, and were endowed
with miraculous gifts of the Holy Ghost) that these
may fall away : this should caution us all against
confidence and security ; when those that have gone
thus far may fall, " Let him that standeth take
heed."

Some are of opinion, that those whom the apostle
here describes are true and sincere Christians, and
that when he says, "it is impossible, if they fall away,
to renew them again to repentance," he means, that
they cannot fall away totally, so as to stand in need
of being renewed again to repentance: but this is
directly contrary to the apostles design, which was
to caution Christians against apostacy, because, if
they did fall away, their recovery would be so ex-
ceeding difficult; which argument does plainly
suppose, that they might fall away.

On the other hand, there are others, who think
the persons here described by the apostle, to be
hypocritical Christians, who, for some base euds,
had entertained Christianity, and put on the pro-
fession of it, but not being sincere and in good
earnest, would forsake it when persecution came.
But, besides that this is contrary to the description
which the apostle makes of these persons, who are
said " to have tasted of the heavenly gift, and to
have been made partakers of the Holy Ghost;" by
which if we understand justification and remission
of sins, and the sanctifying virtue of the Holy Ghost,
which in all probability is the meaning of these
phrases, these are blessings which did not belong to
hypocrites, and which God does not bestow upon
them ; I say, besides this, there is no reason to ima-

82

gine that the apostle intended such persons, when
it is likely that there were very few hypocrites in
those times of persecution ; for what should tempt
men to dissemble Christianity, when it was so dan-
gerous a profession ? or what worldly ends could
men have in taking that profession upon them,
which was so directly contrary to their worldly in-
terests ?

So that, upon the whole matter, I doubt not but
the apostle here means those who are real in the
profession of Christianity, and that such might fall
away. For we may easily imagine, that men might
be convinced of the truth and goodness of the Christ-
ian doctrine, and in good earnest embrace the pro-
fession of it, and yet not be so perfectly weaned
from the world, and so firmly rooted and esta-
blished in that persuasion, as, when it came to the
trial, to be able to quit all for it, and to bear up
against all the terrors and assaults of persecution ;
so that they might be real Christians, and no hypo-
crites, though they were not so perfectly established
and confirmed, and so sincerely resolved as many
others. They were not like St. Paul, and those
tried persons whom he speaks of: (Rom. viii. 35.
27.) " Who shall separate us from the love of
Christ? shall tribulation, or distress, or persecu-
tion, or famine, or nakedness, or peril, or sword ?
Nay, in all these things we are more than con-
querors." (They had been tried by all these, and
yet had held out.) Upon which he breaks out into
those triumphant expressions ; " I am persuaded,
that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things
to come, nor height, nor depth, nor any other crea-
ture, shall be able to separate us from the love of

83

God, which is in Christ Jesus our Lord." They
might not (I say) be like those; and yet for all that
be real in their profession of Christianity, and no
hypocrites.

In short, I take them to be such as our Saviour
describes him to be, " who received the seed into
stony places ;" namely, " he that heareth the word,
and anon with joy receiveth it: yet hath he not root
in himself, but endureth for awhile ; for when tri-
bulation or persecution ariseth because of the word,
by and by he is offended." This is no description
of a hypocrite ; but of one that was real, as far as
he went (for he is said to receive the word with joy),
but was not well rooted, and come to such a con-
firmed state, as resolutely to withstand the assaults
of persecution.

So that though we have freely embraced Christi-
anity, and are in a good degree sincere in the pro-
fession of it, yet there is great reason why we should
neither be secure nor confident in ourselves. Not
secure, because there is great danger that our reso-
lutions may be borne down one time or other by
the assaults of temptation, if we be not continually
vigilant, and upon our guard. Not confident iu
ourselves, because " we stand by faith, and faith is
the gift of God therefore, as the apostle infers, " we
should not be high-minded, but fear." Men may
have gone a great way in Christianity, and have
been sincere in the profession of it ; and yet after-
wards may apostatize in the foulest manner, not only
fall off to a vicious life, but even desert the pro-
fession of their religion. I would to God the ex-
perience of the world did not give us too much
reason to believe the possibility of this. When we
see so many revolt from the profession of the re-

84

formed religion, to the corruptions and superstitions
of Rome; and others, from a religious and sober
life, to plunge themselves into all kind of lewdness
and debauchery, and, it is to be feared, into atheism
and infidelity ; can we doubt any longer whether it
be possible for Christians to fall away? I wish we
were as certain of the possibility of their recovery, as
we are of their falling, and that we had as many ex-
amples of the one as of the other.

Let us then be very vigilant over ourselves, and
according to the apostle's exhortation, (2 Pet. iii. 17.)
" Seeing we know these things before, beware lest
we also, being led away with the error of the wicked,
fall from our own steadfastness."

2dly, This shews us how great an aggravation
it is, for men to sin against the means of knowledge
which the gospel affords, and the mercies which it
offers unto them. That which aggravated the sin
of these persons was, that after they were once en-
lightened ; that is, at their baptism were instructed
in the Christian doctrine, the clearest and most per-
fect revelation that ever was made of God's will to
mankind ; that after they were justified freely by
God's grace, and had received remission of sins,
and had many other benefits conferred upon them ;
that, after all this, they should fall off from this holy
religion. This was that which did so heighten and
inflame their guilt, and made their case so near
desperate. The two great aggravations of crimes
are wilfulness and ingratitude ; if a crime be wil-
fully committed, and committed against one that
hath obliged us by the greatest favours and bene-
fits. Now he commits a fault wilfully, who does
it against the clear knowledge of his duty. Igno-
rance excuseth ; for so far as a man is ignorant of

85

the evil lie does, so far the action is involuntary :
but knowledge makes it to be a wilful fault. And
this is a more peculiar aggravation of the sins of
Christians, because God hath afforded them the
greatest means and opportunities of knowledge ;
that revelation which God hath made of his will
to the world by our blessed Saviour, is the clearest
light that ever mankind had, aud the mercies which
the gospel brings are the greatest that ever were of-
fered to the sons of men ; the free pardon and re-
mission of all our sins, and the assistance of God's
grace and Holy Spirit, to help the weakness of our
nature, and enable us to do what God requires of
us. So that we who sin after baptism, after the
knowledge of Christianity, and those great bless-
ings which the gospel bestows on mankind, are of
all persons in the world the most inexcusable. The
sins of heathens bear no proportion to ours, be-
cause they never enjoyed those means of know-
ledge, never had those blessings conferred upon
them, which Christians are partakers of ; so that
we may apply to ourselves those severe words of
the apostle in this Epistle, " How shall we esc?pe,
if we neglect so great salvation ?" Hear how our
Saviour aggravates the faults of men upon this ac-
count, of the wilfulness of them, and their being
committed against the express knowledge of God's
will : (Luke xii. 47, 48.) M The servant which knew
his lord s will, and prepared not himself, neither
did according to his will, shall be beaten with many
stripes : for unto whomsoever much is given, of him
shall much be required; and to whom men have
committed much, of him they will ask the more."
The means and mercies of the gospel are so mauy
talents committed to our trust, of the neglect whereof
vol. VI. h

86

a severe account will be taken at the day of judg-
ment. If we be wilful offenders, there is no excuse
for us, and little hopes of pardon. " If we sin wil-
fully, after we have received the knowledge of the
truth (says the apostle in this Epistle), there remains
no more sacrifice for sin." 1 know the apostle
speaks this particularly of the sin of apostacy from
Christianity; but it is in proportion true of all other
sins, which those who have received the knowledge
of the truth are guilty of. They who, after they
have entertained Christianity, and made some pro-
gress in it, and been in some measure reformed by
it, do again relapse into any vicious course, do
thereby render their condition very dangerous. So
St. Peter tells us, (2 Pet. ii. 20, 21.) " If, after they
have escaped the pollutions of the world through
the knowledge of the Lord and Saviour Jesus Christ,
they are again entangled therein, and overcome ; the
latter end is worse with them than the beginning.
For ft 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." Therefore we may do well to consider
seriously what we do, when, under the means and
opportunities of knowledge which the gospel affords
us, and the inestimable blessings and favours which
it confers upon us, we live in any wicked and vicious
course. Our sins are not of a common rate, when
they have so much of wilfulness and unworthiness
in them. If men shall be severely punished for
living against the light of nature ; what vengeance
shall be poured on those who offend against the glo-
rious light of the gospel ? " This is the condemna-
tion, that light is come," &c.

3dly, The consideration of what hath been said

87

is matter of comfort to those, who, upon every fail-
ing and infirmity, are afraid they have committed
" the unpardonable sin," and that it is impossible
for them to be restored by repentance. There are
many, who, being of a dark and melancholy temper,
are apt to represent things worse to themselves than
there is reason for, and do many times fancy them-
selves guilty of great crimes, in the doing or neg-
lecting of those things which in their nature are in-
different, and are apt to aggravate and blow up
every little infirmity into an unpardonable sin.
Most men are apt to extenuate their sins, and not
to be sensible enough of the evil and heinousness of
them ; but it is the peculiar infelicity of melancholy
persons to look upon their faults as blacker and
greater than in truth they are; and whatsoever they
hear and read in Scripture, that is spoken against
the grossest and most enormous offenders, they ap-
ply to themselves ; and when they hear of the " sin
against the Holy Ghost, and the sin unto death," or
read this text which I am now treating of, they pre-
sently conclude that they are guilty of these sins,
and that this is a description of their case. Where-
as, the sin against the Holy Ghost is of that nature,
that probably none but those that saw our Sa-
viour's miracles are capable of committing it ; and
excepting that, there is no sin whatsoever that is
unpardonable. As for " the sin unto death," and
that here spoken of in the text, I have shewn that
they are a total apostacy from the Christian religion,
more especially to the heathen idolatry; which these
persons 1 am speaking of, have no reason to imagine
themselves guilty of. And though great and noto-
rious crimes committed by Christians may come near
to this, and it may be very hard for those who are

h 2

88

guilty of them, to recover themselves again to re-
pentance; yet, to be sure, for the common frailties
and infirmities of human nature, there is an open
way of pardon in the gospel, and they are many
times forgiven to us upon a general repentance; so
that upon account of these, which is commonly the
case of the persons I am speaking of, there is not
the least ground of despair ; and though it be hard
many times for such persons to receive comfort, yet
it is easy to give it, and that upon sure grounds, and
as clear evidence of Scripture, as there is for any
thing ; so that the first thing that such persons, who
are so apt to judge thus hardly of themselves, are to
be convinced of (if possible) is this — that they ought
rather to trust the judgment of others concerning
themselves, than their own imagination, which is so
distempered, that it cannot make a true representa-
tion of things. I know that where melancholy does
mightily prevail, it is hard to persuade people of
this; but till they be persuaded of it, I am sure all
the reason in the world will signify nothing to them.

4thly, This should make men afraid of great
and presumptuous sins, which come near apostacy
from Christianity ; such as deliberate murder, adul-
tery, gross fraud and oppression, or notorious and
habitual intemperance. For what great difference
is there, whether men renounce Christianity; or,
professing to believe it, do in their works deny it?
Some of these sins which J have mentioned, particu-
larly murder and adultery, were ranked in the same
degree with apostacy by the ancient church ; and so
severe was the discipline of many churches, that
persons guilty of these crimes were never admitted
to the peace and communion of the church again,
whatever testimony they gave of their repentance.

89

I will notsaybut this was too rigorous; but this shews
how inconsistent with Christianity these crimes, and
others of the like degree of heinousness, were in
those days thought to be. They did not, indeed, as
Tertullian tell us, think such persons absolutely in-
capable of the mercy of God ; but after such a fall,
so notorious a contradiction to their Christian profes-
sion, they thought it untit afterwards that they should
ever be reckoned in the number of Christians.

5thly, It may be useful for us upon this occasion
to reflect a little upon the ancient discipline of the
church, which in some places (as I have told you)
was so severe, as, in case of some great crimes afier
baptism, as apostacy to the heathen idolatry, mur-
der, and adultery, never to admit those that were
guilty of them, to the peace and communion of die
church : but all churches were so strict, as not to
admit those who fell, after baptism, into great and
notorious crimes, to reconciliation with the church,
but after a long and tedious course of peuauce, after
the greatest and most public testimonies of sorrow
and repentance, after long fasting and tears, and the
greatest signs of humiliation that can be imagined.
In case of the greatest offences, they were seldom
reconciled, till they came to lie upon their death-
beds : and, in case of other scandalous sins, not till
after the humiliation of many years. This, perhaps,
may be thought too great severity; but I am sure
we are as much too remiss now, as they were over
rigorous then : but were the ancient discipline of the
church in any degree put in practice now, what case
would the generality of Christians be in? In what
herds and shoals would men be driven out of the
communion of the church ? It is true, the prodigious
degeneracy and corruption of Christians hath long

90

since broke these bounds, and it is morally impos-
sible to revive the strictness of the ancient disci-
pline, in any measure, till the world grow better; but
yet we ought to reflect, with shame and confusion
of face, upon the purer ages of the church, and
sadly to consider, how few among us would in those
days have been accounted Christians; and upon
this consideration to be provoked to an emulation
of those better times, and to a reformation of those
faults and miscarriages, which, in the best days of
Christianity, were reckoned inconsistent with the
Christian profession ; and to remember, that though
the discipline of the church be not now the same it
was then, yet the judgment and severity of God is;
and that those who live in any vicious course of
life, though they continue in the communion of the
church, yet they shall be shut out of the kingdom
of God. " We are sure that the judgment of God
will be according to truth, against them which com-
mit such things."

6thly, and lastly, The consideration of what hath
been said, should confirm and establish us in the
profession of our holy religion. It is true, we are
not now in danger of apostatizing from Christianity
to the heathen idolatry; but we have too many sad
examples of those who apostatize from the profes-
sion of the gospel, which they have taken upon them
in baptism, to atheism and infidelity, to all manner
of impiety and lewdness. There are many who daily
fall off from the profession of the reformed religion,
to the gross errors and superstitions of the Roman
church, which in many things does too nearly re-
semble the old pagan idolatry. And what the
apostle here says of the apostates of his time, is
proportionably true of those of our days, that "they

91

who thus fall away," it is "extremely difficult to
renew them again to repentance." And it ought to
be remembered, that the guilt of this kind of apos-
tacy hath driven some to despair; as in the case of
Spira, who, for resisting the light and conviction of
his mind, was cast into those agonies, and filled with
such terrors, as if the very pains of hell had taken
hold on him ; and in that fearful despair, and in
the midst of those horrors, he breathed out his soul.

" Let us then hold fast the profession of our faith
without wavering ;" and let us take heed how we
contradict the profession of our faith, by any impiety
and wickedness in our lives ; remembering, that " it
is a fearful thing to fall into the hands of the living
God." I will conclude with the words of the apostle
immediately after the text, "The earth, which drink-
eth in the rain that cometh oft, upon it, and bringeth
forth herbs meet for them by whom it is dressed,
receiveth blessing from God. But that which beareth
thorns and briers is rejected, and is nigh unto curs-
ing, whose end is to be burned." And how gladly
would I add the next words! " But, beloved, we are
persuaded better things of you, and things that ac-
company salvation, though we thus speak."

SERMON CXXI.

CHRIST THE AUTHOR, AND OBEDIENCE THE CONDI-
TION OF SALVATION.

And being made perfect, he became the author of
eternal salvation unto all them that obey him. —
Heb. v. 9.

This is spoken of Christ, our great high-priest under
the gospel ; upon the excellency of whose person,
and the efficacy of his sacrifice for the eternal be-
nefit and salvation of mankind, the apostle insists
so largely in this and the following chapters ; but
the sum of all is briefly comprehended in the text,
that our high-priest, " being made perfect, became
the author of eternal salvation to them that obey
him."

In which words we have these four things con-
siderable :

1st, The great blessing and benefit here spoken
of ; and that is, eternal salvation; and this implies in
it, not only our deliverance from hell, and redemp-
tion from eternal misery, but the obtaining of eternal
life and happiness for us.

2dly, The author of this great blessing and be-
nefit to mankind ; and that is, Jesus Christ, the
Son of God ; who is here represented to us under
the notion of our high-priest, who, by making atone-
ment for us, and reconciling us to God, is said to
be the author of eternal salvation to mankind.

3dly, The way and means whereby he became

93

the author of our salvation ; " being made perfect,
he became the author of eternal salvation." The
word is tbXuuOuq, having consummated his work, and
finished his course, and received the reward of it.
For this word hath an allusion to those that ruu in
a race, where he that wins receives the crown. And
to this the apostle plainly alludes, Phil. iii. 12.
where he says, *' not as though I had already at-
tained," o\>x on i'J?j tXafiov, not as if I had already
taken hold of the prize ; but 1 am pressing, or reach-
ing forward towards it; i? rjSrj TetiXatajuthi, " or were
already perfect :" that is, not as if I had finished my
course, or had the prize or crown in my hand ; but
I am pressing forward towards it. In like manner,
our blessed Saviour, when he had finished the course
of his humiliation and obedience, which was accom-
plished in his sufferings, and had received the re-
ward of them, being risen from the dead, and exalted
to the right hand of God, and crowned with glory
and honour, he is said to be reXenoOug, made perfect ;
and therefore, when he was giving up the ghost upon
the cross, he said, (John xix. :}0.) r^Aecrrcu, " it is fi-
nished," or perfected ; that is, he had done all that
was necessary to be done by way of suffering for
our redemption. And the same word is likewise
used (Luke xiii. 32.) concerning our Saviour's suf-
ferings; " I do cures to-day and to-morrow, /catrr/Tp/-
ty) TzXuovfxai, and the third day I shall be perfect-
ed;" this he spake concerning his own death. And,
therefore, (chap. ii. 10.) God is said u to make the
Captain of our salvation perfect through sufferings ;"
Aid 7ra(%iaro>v TsAawcrai. And thus our high-priest,
being " made perfect" in this sense ; that is, having
finished his course, which was accomplished in his
sufferings, and having received the reward of them in

94

being exalted at the right hand of God, " he became
the author of eternal salvation to us."

4thly, You have here the qualification of the per-
sons who are made partakers of this great benefit,
or the condition upon which it is suspended, and
that is obedience ; " he became the author of eter-
nal salvation to them that obey him."

These are the main things contained in the text.
For the fuller explication whereof I shall take into
consideration these five things :

1st, How and by what means, Christ is the " au-
thor of our salvation."

2dly, What obedience the gospel requires as a
condition, and is pleased to accept as a qualifica-
tion, in those who hope for eternal salvation.

3dly, We will consider the possibility of perform-
ing this condition, by that grace and assistance
which is offered, and ready to be afforded to us by
the gospel.

4thly, The necessity of this obedience, in order to
eternal life and happiness.

And, 5thly, I shall shew that this is no prejudice
to the law of faith, and the free grace and mercy of
God, declared in the gospel.

1st, We will consider how and by what means
Christ is the author of our salvation ; and this is con-
tained in these words, " being made perfect, he be-
came the author of eternal salvation;" that is, (as
I told you before) having finished his course, which
was accomplished in his last sufferings ; and having
received the reward of them, being exalted at the
right hand of God, " he became the author of eter-
nal salvation" to us ; so that, by all he did and suf-
fered for us, in the days of his flesh, and in the state
of his humiliation, and by all that he still continues

95

to do for us now that he is in heaven at the right
hand of God ; he hath effected and brought about
the great work of our salvation. His doctrine and
his life, his death and sufferings, his resurrection
from the dead, and his powerful intercession for us
at the right hand of God, have all a great influence
upon the reforming and saving of mankind ; and by
all these ways and means he is the author and cause
of our salvation; as a rule, and as a pattern, as a
price and propitiation, and as a patron and advo-
cate that is continually pleading our cause, and in-
terceding with God on our behalf, for mercy and
grace to help in time of need.

And, indeed, our condition required a high-
priest who was qualified in all these respects for the
recovery of mankind out of that corrupt and dege-
nerate state into which it was sunk ; a high-priest
" whose lips should preserve knowledge," and from
whose mouth we might learn the law of God ;
whose life should be a perfect pattern of holiness to
us, and his death a propitiation for the sins of the
whole world; and by whose grace and assistance
we should be endowed with power and strength to
mortify our lusts, and to perfect holiness in the fear
of God ; and, therefore, V such a high-priest became
us, who was holy, harmless, undetiled, and separate
from sinners, who might have compassion on the
ignorant, and them that are out of the way, and be-
ing himself compassed with infirmities, might have
the feeling of ours, being in all points tempted as we
are, only without sin ;" and in a word, "might be
able to save to the utmost all those that come to
God by him, seeing he ever liveth to make interces-
sion for us."

By these qualifications our high-priest is de-

96

scribed in this Epistle ; and by these he is every way
suited to all our defects and infirmities, all our
wants and necessities; to instruct our ignorance by
his doctrine, and to lead us in the path of righteous-
ness by his most holy and most exemplary life ; to
expiate the guilt of our sins by his death; and to
procure grace and assistance for us by his prevalent
intercession on our behalf. By all these ways, and
in all these respects, he is said to be " the author of
eternal salvation.''

1st, By the holiness and purity of his doctrine,
whereby we are perfectly instructed in the will of
God aud our duty, and powerfully excited and
persuaded to the practice of it. The rules and di-
rections of a holy life were very obscure before, and
the motives and encouragements to virtue but weak
and ineffectual, in comparison of what they are now
rendered by the revelation of the gospel. The ge-
neral corruption of mankind, and the vicious prac-
tice of the world, had in a great measure blurred
and defaced the natural law; so that the heathen
world, for many ages, had but -a very dark anp1
doubtful knowledge of their duty, especially as to
several instances of it. The custom of several vices
had so prevailed among mankind, as almost quite to
extinguish the natural sense of their evil and defor-
mity. And the Jews, who enjoyed a considerable
degree of Divine revelation, had no strict regard to
the morality of their actions ; and contenting them-
selves with some kind of outward conformity to the
bare letter of the ten commandments, were almost
wholly taken up with little ceremonies and observ-
ances, in which they placed the main of their reli-
gion, almost wholly neglecting the greater duties
and weightier matters of the law.

97

And therefore, our blessed Saviour, to free man-
kind from these wanderings and uncertainties about
the will of God, revealed the moral law, and ex-
plained the full force and meaning of it, clearing all
doubts, and supplying all the defects of it, by a
more particular and explicit declaration of the se-
veral parts of our duty, and by precepts of greater
perfection than the world was sufficiently acquainted
withal before ; of greater humility and more univer-
sal charity; of abstaining from revenge and forgiv-
ing injuries, and returning to our enemies good for
evil, and love for ill-will, and blessings and prayers
for curses and persecutions. These virtues, indeed,
were sometimes, and yet but very rarely, recom-
mended before in the councils of wise men ; but
either not in that degree of perfection, or not under
that degree of necessity, and as having the force of
laws, and laying an universal obligation of indispen-
sable duty upon all mankind.

And as our blessed Saviour hath given a greater
clearness, and certainty, and perfection, to the rule
of our duty, so he hath revealed, and brought into a
clearer light, more powerful motives and encou-
ragements to the constant and careful practice of
it; " for life and immortality are brought to light
by the gospel the resurrection of Christ from the
dead being a plain and convincing demonstration of
the immortality of our souls, and another life after
this, and an evidence to us both of his power, and of
the fidelity of his promise, to raise us from the dead.
Not but that mankind had some obscure apprehen-
sions of these tilings before. Good men had always
good hopes of another life, and future rewards in
another world : and the worst of men were not with-
out some fears of the judgment and vengeance of

.98

another world ; but men had disputed themselves
into great doubts and uncertainties about these
things; and as men that are in doubt, and almost
indifferent which way they go ; so the uncertain ap-
prehensions which men had of a future state, and
of the rewards and punishments of another world,
bad but a very faint influence upon the minds of
men, and wanted that pressing and determining force
to virtue and a good life, which a firm belief and
clear conviction of these things would have infused
into them.

But now the light of the glorious gospel of Christ
hath scattered all these clouds, and chased away
that gross darkness which hid the other world
from our sight, and hath removed all doubts con-
cerning the immortality of men's souls, and their
future state; and now " the kingdom of heaven,''
with all its treasures of life, and happiness, and
glory, lies open to our view, and " hell is also
naked before us, and destruction hath no covering."
So that the hopes and fears of men are now per-
fectly awakened, and all sorts of considerations that
may serve to quicken and encourage our obedience,
and to deter and affrighten men from a wicked life,
are exposed to the view of all men, and do stare
every man's conscience in the face. And this is
that which renders the gospel so admirable and
powerful an instrument for the reforming of man-
kind, and, as the apostle calls it, the " mighty power
of God unto salvation ;" because therein life and
immortality are set before us, as the certain and glo-
rious reward of our obedience; and therein also
" the wrath of God is revealed from heaven, against
all ungodliness and unrighteousness of men." So
that, considering the perfection of our rule, and the

99

powerful enforcements of it upon the consciences of
men, by the clear discovery and firm assurance of
the eternal recompence of another world ; nothing
can be imagined better suited to its end than the
doctrine of the gospel is to make men wise, and
holy, and good unto salvation; both by instructing
them perfectly in their duty, and urging them
powerfully to the practice of it.

2dly, The example of our Saviours life is like-
wise another excellent means to this end. The law
lays an obligation upon us ; but a pattern gives life
and encouragement, and renders our duty more
easy, and practicable, and familiar to us ; for here
we see obedience to the Divine law practised in our
own nature, and performed by a man like our-
selves, "in all things like unto us, sin only excepted."
It is true, indeed, this exception makes a great dif-
ference, and seems to take off very much from the
encouraging force and virtue of this example. No
wonder if he that was without sin, and was God as
wellasman, performed all righteousness; and there-
fore, where is the encouragement of this example ?
That our nature, pure and uncorrupted, supported
and assisted by the divinity to which it was united,
should be perfectly conformed to the law of God,
as it is no strange thing, so neither doth it seem to
have that force and encouragement in it, which an
example more suited to our weakness might have
had. But then this cannot be denied, that it hath
the advantage of perfection, which a pattern ought
to have, and to which, though we can never attain,
yet we may always be aspiring towards it; and cer-
tainly we cannot better learn how God would have
men to live, than by seeing how God himself lived

100

when he was pleased to assume our nature, and to
become man.

And then, we are to consider, that the Son of
God did not assume our nature in its highest glory
and perfection, but compassed with infirmities, and
liable in all points to be tempted like as we are ;
but still it was without sin ; and therefore God
doth not exact from us perfect obedience, and that
we should fulfil all righteousness, as he did ; he
makes allowance for the corruption of our nature,
and is pleased to accept of our sincere, though
very imperfect obedience. But after all this, his
human nature was united to the divinity, and he
had the 44 Spirit without measure;*' and this would,
indeed, make a wide difference between us and our
pattern, as to the purpose of holiness and obedi-
ence, if we were destitute of that assistance which
is necessary to enable us to the discharge of our
duty; but this God offers, and is ready to afford
to us, for he hath promised " to give his Holy Spirit
to them that ask him and 44 the Spirit of him that
raised up Christ Jesus from the dead1' dwells in all
good men, who sincerely desire to do the will of
God ; 44 in the working out our salvation, God
worketh in us both to will and to do."

So that as to that obedience which the gospel
requires of us, if we be not wanting to ourselves,
if we do not 44 receive the grace of God in vain," and
" quench and resist his blessed Spirit," we may be
as really assisted as the Son of God himself was ;
for, in this respect, all true and sincere Christians
are the sons of God ; so that St. Paul tells us,
(Rom. viii. J 4.) 44 As many as are led by the Spirit
of God, they are the sons of God."

101

So that, if all things be duly considered, the life
of our blessed Saviour, as it is the most perfect, so,
in the main, it is a very proper pattern for our imi-
tation, and could not have come nearer to us, with-
out Wanting that perfection which is necessary to a
complete and absolute pattern. The Son of God
condescended to every thing that might render him
the most familiar and equal example to us, except-
ing that, which, as it was impossible, so had been
infinite! v dishonourable to him, and would have
spoiled the perfection of his example ; he came as
near to us as was fit or possible, " being in all
things like unto us, sin only excepted that is,
abating that one thing, which he came to destroy
and abolish, and which would have destroyed the
very end of his coming ; for if he had not been
without sin, he could neither have made an expia-
tion for sin, nor have been a perfect pattern of holi-
ness and obedience.

And as the life of our blessed Saviour had all the
perfection that is requisite to an absolute pattern (so
that, by considering his temper and spirit, and the
actions of his life, we may reform all the vicious
inclinations of our minds, and the exorbitances of
our passions, and the errors and irregularities of
our lives), so it is a very powerful example, and of
great force to oblige and provoke us to the imita-
tion of it ; for it is the example of one whom we
ought to reverence, and have reason to love, above
any person in the world : the example of our Prince
and sovereign Lord, of our best friend and greatest
benefactor, of the high-priest of our profession, and
the Captain of our salvation, of the author and
finisher of our faith, of one who came down from hea-
ven for our sakes, and was contented to assume our

VOL. VI. I

102

nature, together with the infirmities of it, and to
live in a low and mean condition, for no other
reason but that he might have the opportunity to
instruct and lead mankind in the way to life, to
deliver us from sin and wrath, and to bring us to
God and happiness. It is the example of one who
laid down his life for us, and sealed his love to us
in his blood, and whilst we were enemies, did and
suffered more for us, than ever any man did for
his friend.

And surely these considerations cannot but migh-
tily recommend and endear to us this " example of
our Lord and Saviour." We are ambitious to imi-
tate those whom we highly esteem and reverence,
and are apt to have their examples in great vene-
ration, from whom we have received great kind-
nesses and benefits, and are always endeavouring
to be like those whom we love, and are apt to con-
form ourselves to the will and pleasure of those
from whom we have received great favours, and who
are continually heaping great obligations upon us.

So that, whether we consider the excellency of
our pattern, or the mighty endearments of it to us,
by that infinite love and kindness which he hath
expressed towards us, we have all the temptation,
and all the provocation in the world, to eudeavour
to be like him ; for who would not gladly tread in
the steps of the Son of God, and of the best friend
that the sons of men ever had ? Who would not
follow that example to which we stand indebted
for the greatest blessings and benefits that ever were
procured for mankind? Thus you see of what force
and advantage the example of our blessed Saviour
is toward the recovery and salvation of mankind.

3dly, He is " the author of eternal salvation,"

103

$s he hath purchased it for us, by the " merit of his
obedience and sufferings, w by which he hath ob-
tained eternal redemption for us; not only deliver-
ance from the wrath to come, but eternal life and
happiness. When, by our sins, we had justly in-
curred the wrath and displeasure of Almighty God,
and were liable to eternal death and misery, he was
contented to be substituted a sacrifice for us, " to
bear our sins in his own bodv on the tree," and to
expiate the guilt of all our offences by his own suf-
ferings. He died for us, that is, not only for our
benefit and advantage, but in our place and stead :
so that if he had not died, we had eternally pe-
rished ; and because he died, we are saved from
that eternal ruin and punishment which was due to
us for our sins.

And this, though it be no where in Scripture
called by the name or term of satisfaction, yet, which
is the same thing in effect, it is called the price of our
redemption ; for, as we are sinners, we are liable and
indebted to the justice of God, and our blessed Sa-
viour, by his death and sufferings, hath discharged
this obligation ; which discharge, since it was ob-
tained for us by the shedding of his precious blood,
without which, the Scripture expressly says, "there
had been no remission of sin," why it may not pro-
perly enough be called payment and satisfaction, I
confess I cannot understand. Not that God was
angry with his Son, for he was always well pleased
with him ; or that our Saviour suffered the very same
which the sinner should have done in his own per-
son, the proper pains and torments of the damned ;
but that his perfect obedience and grievous suffer-
ings, undergone for our sakes, and upon our ac-
count, were of that value and esteem with God, and

1 2

104

his voluntary sacrifice of himself in our stead so
highly acceptable and well pleasing to him, that he
thereupon was pleased to enter into a covenant of
grace and mercy with mankind ; wherein he hath
promised and engaged himself to forgive the sins of
all those who sincerely repent and believe, and to
make them partakers of eternal life. And hence it
is, that the blood of Christ, which was shed for us
upon the cross, is called " the blood of the covenant
as being the sanction of that new covenant of the
gospel, into which God is entered with mankind ;
and not only the confirmation, but the very founda-
tion of it; for which reason, the cup in the Lord's
supper (which represents to us the blood of Christ)
is called " the new testament in his blood, which
was shed for many for the remission of sins."

4th ly, and lastly, Christ is said to be the au-
thor of our salvation, in respect of his powerful and
perpetual intercession for us at the right1 hand of
God. And this seems to be more especially intimated
and intended, in that expression here in the text, that
" being made perfect he became the author of eter-
nal salvation to them that obey hivn." Which words,
of his being perfected, do, as I have shewed before,
more immediately refer to his sufferings, and the re-
ward that followed them, his exaltation at the right
hand of God, where " he lives for ever to make in-
tercession for us by which perpetual and most pre-
valent intercession of his, he procures all those bene-
fits to be bestowed upon us, which he purchased for
us by his death ; the forgiveness of our sins, and our
acceptance with God, and perfect restitution to his
favour, upon our faith and repentance, and the grace
and assistance of God's Holy Spirit to enable us to
a sincere discharge of our duty, to strengthen us

105

against all the temptations of the world, the flesh,
and the devil, to keep us from all evil, and to pre-
serve us to his heavenly kingdom.

And this is that which onrapostlecalls ''obtaining
of mercy, and finding grace to help in time of need,"
(chap. iv. ver. 16. of this Epistle.) Our blessed Sa-
viour, now that he is advanced into heaven, and " ex-
alted on the right hand of the Majesty on high," doth,
out of the tenderest affection and compassion to man-
kind, still prosecute that great and merciful design
of our salvation which was begun by him here on
earth, and in virtue of his meritorious obedience and
sufferings does offer up our prayers to God, and as
it were plead our cause with God, and represent to
him all our wants and necessities, and obtain a fa-
vourable answer of our petitions put up to God in
his name, and all necessary supplies of grace and
strength, proportionable to our temptations and in-
firmities.

And by virtue of this powerful intercession of our
blessed Saviour and Redeemer, our sins are par-
doned upon our sincere repentance, our prayers are
graciously answered, our wants are abundantly sup-
plied, and the grace and assistance of God's Spirit
are plentifully afforded to us, to excite us to our
duty, to strengthen us in well-doing, to comfort us
in afiiictions, to support us under the greatest trials
and sufferings, and " to keep us through faith unto
salvation."

And for this reason, as the purchasing of our sal-
vation is in Scripture attributed to the death and
sufferings of Christ ; so the perfecting and finishing
of it is ascribed to the prevalency of his intercession
at the right hand of God for us. So the apostle tells
6s, (chap. vii. 2a.) that " lie is able to save to the ut-

106

termost all those that come to God by him ; seeing
he ever liveth to make intercession for us." He died
once to purchase salvation for us ; and that we may
not fall short of it, but receive the full benefit of this
purchase, " he lives for^ever to make intercession
for us," and thus " he saves to the uttermost all
those that come to God by him ;" that is, he takes
care of the whole business of our salvation from first
to last. And now that he is in heaven, he is as in-
tent to procure our welfare and happiness, and as ten-
derly concerned for us, as when he lived here among
us upon earth, as when he hung upon the cross, and
"poured out his soul an offering for our sins;" for
he appears at the right hand of God in our nature,
that which he assumed for our sakes, which was
made subject to, and sensible of our infirmities, and
which " was tempted in all things like as we are,
only without sin ;" and, therefore, " he knows how
to pity" and succour " them that are tempted f and
from the remembrance of his own sufferings, is
prompted to a compassionate sense of ours, and
never ceaseth in virtue of his blood, which was shed
for us, to plead our cause with God, and to inter-
cede powerfully in our behalf.

So that the virtue and efficacy of Christ's inter-
cession on our behalf, is founded in the redemption,
which he wrought for us by his blood and suffer-
ings ; which, being entered into heaven, he repre-
sents to God on our behalf. As the high-priest,
under the law, did enter into the holy place with
the blood of the sacrifice that had been offered,
and in virtue of that blood interceded for the peo-
ple; " so Christ, by his own blood, entered into the
holy place, having obtained eternal redemption for
us;" as the apostle speaks, (chap. ix« 12.) He en-

107

trered into " the holy place that is, " into heaven
itself," to make intercession for us, as the apostle
explains himself : (ver. 24.) "-Christ is not entered
into the holy places which are made with hands,
but into heaven itself, to appear in the presence of
God for us." And, (chap. x. ver. 12.) speaking of
Christ's appearing for us at the right hand of God,
44 this man (says he) after he had offered one sacri-
fice for sin for ever (that is, a sacrifice of perpetual
virtue and efficacy) sat down at the right hand of
God that is, to intercede for us in virtue of that
sacrifice.

From all which it appears, that the virtue of
Christ's mediation and intercession for us in heaven
is founded in his sacrifice, and the price of our re-
demption, which he paid on earth, in shedding his
blood for us.

From whence the apostle reasons, " that there is
but one mediator between God and man," by whom
we are to address our prayers to God : (1 Tim. ii.
5.) " There is one God, and one mediator between
God and men, the man Christ Jesus, who gave him-
self a ransom for all." His mediation is founded
in his ransom, or the price which he paid for our
redemption, The apostle, indeed, does not say
there is 44 but one mediator" between God and man
Hi express words, but surely he means so; if by
saying 14 there is one God," he means " there is but
one God," for they are joined together, and the very
same expression used concerning both : "There is
one God, and one mediator between God and men ;"
that is, there is 44 but one God" and 44 one mediator."
But then, they of the church of Rome endeavour
to avoid this plain text, by distinguishing between
a mediator of redemption, and a mediator of inter-

108

cession ; but now, if Christ's mediation, by way of
intercession, be founded in the virtue of his redemp-
tion; then if there be but one mediator of redemp-
tion, then there is but one mediator of intercession
in heaven for us. " There is one God, and one
mediator between God and men, the man Christ
Jesus, who gave himself a ransom for all." So that
the power and prevalency of his intercession is
founded in his ransom ; that is, the price of our re-
demption ; in virtue whereof alone he intercedes
with God for us, as the apostle to the Hebrews does
most plainly assert. So that all other intercessors
in heaven for us are excluded from offering and
presenting our prayers to God, besides our high-
priest, " who is at the right hand of God, and lives
for ever, to make intercession for us," and by virtue
of his intercession " is able to save to the uttermost
all those that come to God by him ;" that is, who
put up their prayers to God in the alone virtue of
his mediation. So that there is no need of any
other, if his intercession be available " to save to the
uttermost:" so there is great danger in applying to
any other (whether saint or angel, or even the
blessed Virgin) if the benefit of his intercession be
limited to those " who come to God by him." And
thus I have shewn by what means Christ is " the
author of our salvation ;" which was the first thing
proposed to be considered. I proceed to the

Second thing I proposed to inquire into : namely,
What obedience the gospel requires as a condition,
and is pleased to accept as a qualification, in those
who hope for eternal salvation. And this I shall
explain, first negatively, and then positively.

1st, negatively: It is not a mere outward pro-
fessiqn of the Christian religion, and owning of

109

Christ for our Lord and lawgiver, that w ill be ac-
cepted in this case. " xSot every one that saith
unto me, Lord, Lord, (saith our Saviour) shall enter
into the kingdom of God." By w hich we may very
reasonably understand, all that profession of reli-
gion which falls short of obedience and a holy life;
as, the profession of faith in Christ, being baptized
into his name and religion, the mere belief of his
doctrine, and the owning of him for our Lord and
Saviour ; no, nor the external worship of him, and
profession of subjection to him, by prayer and hear-
ing his word, and communicating in the holy sacra-
ment. JNo, though this be set off in the most glo-
rious manner, by prophesying and working miracles
in his name ; for so it follows in the next words :
" Many shall say to me in that day, Lord, Lord,
have we not prophesied iq thy name, and in thy
name have cast oat devils, and in thy name have
done many wondrous works? We have eat and
drunk in thy presence, and have heard thee preach
in our streets." But he tells us, that nothing of all
thio, without obedience to his laws, will be suffi-
cient to gain us admission into heaven.

*2dly, positively: That which God requires as
a condition and will accept as a qualification, in
those who hope for eternal life, is faith in Christ,
and a sincere and universal obedience to the pre-
cepts of his holy gospel. " Not every one that saith
unto me, Lord, Lord, shall enter into the kingdom
of God: but he that doeth the will of my Father
which is in heaven." And here in the text it is ex-
pressly said, that 44 Christ is the author of eternal
salvation to them that obey him," toiq v^cikovovgiv dv-wf
to them that hearken to him ; that is, to them that
do so hear and believe his gospel, as to obey it ; to

iio

them, and no other, he is " the author of eternal
salvation."

And, that we may the more clearly and distinctly
understand what obedience it is, which the gospel
exacts as an indispensable condition of eternal sal-
vation, and a necessary qualification in all those
who hope to be made partakers of it, we may be
pleased to consider, that there is a virtual and an
actual obedience to the laws of God, a perfect and
sincere obedience to them ; the explication of these
terms will give us a distinct conception of the things
we are speaking of.

1st, There is a virtual, and there is an actual obe-
dience to the laws of God. By an actual obe-
dience, I mean the practice and exercise of the se-
veral graces and virtues of Christianity in the course
and tenor of a holy life 9 when " out of a good con-
versation men do shew forth their works ;" and, by
the outward actions of their lives, do give real tes-
timony of their piety, justice, sobriety, humility,
meekness, and charity, and all other Christian
graces and virtues, as occasion is ministered for the
practice and exercise of them.

By a virtual obedience, I mean a sincere belief of
the gospel, of the holiness and equity of its precepts,
of the truth of its promises, and the terror of its
threatenings, and a true repentance for all our sins.
This is obedience in the root and principle ; for he
who sincerely believes the gospel, and does truly
repent of the errors and miscarriages of his life, is
firmly resolved to obey the commandments of God,
and to walk before him in holiness and righteous-
ness all the days of his life ; so that there is nothing
that prevents or hinders this man s actual obedience
to the laws of God, in the course of a holy and good

Ill

life) but only the want of time and opportunity for it.
And this was the case of those who, upon the hear-
ing of the gospel when it was first preached to them,
did heartily embrace it, and turn from their sins,
and the worship of idols, to the true and living
God, but perhaps were cut off soon after ; (as there
were many who, being but newly gained to Christ-
ianity, were presently put to death, and suffered
martyrdom for that profession ;) there is no doubt
to be made but that, in this case, a virtual obedience
was in such persons a sufficient qualification for
eternal life*

But where there is time and opportunity for the
exercise of our obedience, and the practice of the
virtues of a holy life, there actual obedience to the
laws and precepts of the gospel is necessary to
qualify us for eternal happiness ; so that, though a
man do sincerely believe the gospel, and truly re-
pent of his sins, and resolve upon a better life ; yet
if he do not afterwards in the course of his life put
this resolution in practice, and " bring forth fruits
meet for repentance and amendment of life," and
persevere in a holy course, his first resolution of
obedience, though it were sincere, will not avail him
to salvation. Nay, if he should continue for some
time in the resolution and practice of a holy and
virtuous life, and afterwards fall off from it, and
" turn from the holy commandment delivered unto
him, his latter end would be worse than his begin-
ning ; all his righteousness that he hath done would
not be remembered ; he should die in his iniquity."
For " without holiness no man shall see the Lord.''
If 44 any man draw back, God s soul will have no
pleasure in him/' This is so very clear and plain
from Scripture, that no man can entertain a con-

112

trary persuasion without contradicting the whole
tenor of the Bible.

The sum of what I have said is this ; that a virtual
obedience and sincere faith and repentance are suf-
ficient, where there is no time and opportunity for
actual obedience, and the practice of a holy life :
but where there is opportunity for actual obedience,
and the continued practice of a good life, and perse-
verance therein ; they are indispensably necessary in
order to our eternal salvation, and a well-grounded
hope and assurance of it.

2dly, There is a perfect, and there is a siucere
obedience. Perfect obedience consists in the exact
conformity of our hearts and lives to the law of God,
without the least imperfection, and without failing
in any point or degree of our duty. And this obe-
dience, as it is not consistent with the frailty and
infirmity of corrupt nature, and the imperfection of
our present state, so neither doth God require it of
us as a necessary condition of eternal life. We are,
indeed, commanded to be " perfect, as our Father
which is in heaven is perfect;" but we are not to
understand this strictly and rigorously ; for that is
not only impossible to men in this present state of
imperfection, but absolutely impossible to human
nature, for men to be perfect, as God is perfect ;
but the plain meaning of this precept is, that we
should imitate those Divine perfections of goodness,
and mercy, and patience, and purity, and endeavour
to be as like God in all these as we can, and be still
aspiring after a nearer resemblance of him, as may
be evident to any one who considers the connexion
and occasion of these words.

By a siucere obedience, I mean such a conformity
of our lives and actions to the law of God, as to the
general course and tenor of them, that we do not

113

live in the habitual practice of any known sin, or in
the customary neglect of any material or consider-
able part of our known duty ; and that we be not
wilfully and deliberately guilty of the single act of
heinous and notorious sins, as I have formerly ex-
plained this matter more at large in another dis-
course. And this obedience, even in the best of
men, is mixed with great frailty and imperfection;
but yet, because it is the utmost that we can do in
this state of infirmity and imperfection, the terms
of the gospel are so merciful and gracious, as that
God is pleased, for the sake of the meritorious obe-
dience and sufferings of our blessed Saviour, to ac-
cept this sincere, though imperfect obedience, and
to reward it with eternal !:fe. And this, 1 doubt
not, after all the intricate disputes, and infinite con-
troversies about this business, is the true and clear
state of the matter.

And this sincere obedience, which the gospel re-
quires of us as a condition of our happiness, though
it be sometimes called by divines, evangelical per-
fection ; yet it is but very improperly so called ; for
nothing is properly perfect to which any thing is
wanting; and great defects and imperfections must
needs be acknowledged in the obedience of the best
and holiest men upon earth ; and they who pretend
to perfection in this life, do neither understand the
law of God nor themselves, but (as St. John says of
such persons) " they deceive themselves, and the
truth is not in them ;" and, besides other imperfec-
tions, these two are evident in them — ignorance and
pride.

And thus much may suffice to have spoken to
this second particular ; namely, what obedience the
gospel requires as a condition, and is pleased to ac-
cept as a qualification, for eternal life.

SERMON CXXII.

THE POSSIBILITY AND NECESSITY OF GOSPEL OBE-
DIENCE, AND ITS CONSISTENCE WITH FREE
GRACE.

And being made perfect, he became the author of
eternal salvation unto all them that obey him. —
Heb. v. 9.

For the explication of these words, I proposed to
consider these five things:

1st, How and by what means Christ is the au-
thor of our salvation.

2dly, What obedience the gospel requires as a
condition, and is pleased to accept as a qualifica-
tion, in those who hope for eternal salvation.

3dly, The possibility of our performing this con-
dition, by that grace and assistance which is of-
fered, and ready to be afforded to us by the gospel.

4thly, The necessity of this obedience, in order
lo eternal life and happiness.

5thly, The consistency of this method and means
of our salvation with the law of faith, and the free
grace and mercy of God declared in the gospel.

I have handled the two first of these, and now
proceed to the

Third thing I proposed to consider; viz, The pos-
sibility of our performing this condition, by thatgrace
and assistance which is offered, and ready to be af-
forded to us by the gospel. For if Christ be the
author of eternal salvation only to those who obey
him, then those who live in disobedience to the gos-
pel, are in a state of damnation. But there cannot

115

be the guilt of disobedience, where obedience is im -
possible ; no man being guilty, or justly liable to
punishment, for the not doing of that, which it was
no ways possible for him to do. Therefore the co-
venant of the gospel, into which God has entered
with mankind, doth necessarily suppose the possi-
bility of performing the condition of it ; otherwise
it leaves them in as bad a condition as they were in
before, because it only offers new blessings and be-
nefits to us, but sets us never the nearer the obtain-
ing of them, if so be the condition upon which they
are granted be altogether impossible to us ; nay, it
renders our state many degrees worse, if our not
performing the condition of such gracious offers
brings us under new and greater guilt.

If it be said, that some few persons have great be-
nefit by it, because they, by an especial and effectual
grace, shall be enabled to perform the conditions of
this covenant; is not this a mighty straitening to
the grace and mercy of the gospel, to confine it
within so narrow a compass, as still to leave the
greatest part of mankind in a worse condition,
than if salvation had never been offered to them ?
as it certainly does, if (as this doctrine does neces-
sarily suppose) the guilt and punishment of men
shall be greatly increased and heightened by their
contempt of, and disobedience to, the gospel ; when,
at the same time, it is acknowledged, that it was not
possible for those men to obey it, for want of that
special and effectual grace, which is necessary to
enable them thereto. I do not love to handle these
points contentiously ; but this in my apprehension
does as much derogate from the amplitude and riches
of God's grace in the gospel, as any thing that can
easily be said.

116

And therefore, for the right stating and clearing
of this matter, I shall endeavour to make out these
three things :

1. That we are not sufficient of ourselves, and by
any power in us, to perform the conditions of the
gospel.

2. That the grace of God is ready to enable and
assist us to the performance of these conditions, if
we be not wanting to ourselves.

3. That what the grace of God is ready to enable
us to do, if we be not wanting to ourselves, that
may properly be said to be possible to us, and, in
some sense, in our power.

1. That we are not sufficient of ourselves, and by
any power in us, to perform the conditions of the
gospel. The grace of God doth clearly appear in
the whole business of our salvation: 44 By grace ye
are saved (says the apostle), and that not of your-
selves, it is the gift of God." Faith is the gift of
God, and so is repentance. 44 It is God that works
in us both to will and to do of his own goodness;"
that is, who both inclines and excites us to that
which is good, and enables us to do it. 44 Without
me (says Christ) ye can do nothing ;" and 44 through
Christ strengthening me (saith St. Paul) I am able
to do all things ;" all things which God requires of
us, and expects to be done by us in order to our
salvation. Without the grace of Christ, 44 we are
without strength ; and are not sufficient of ourselves,
as of ourselves, to think a good thought;" that is,
we are not sufficient of ourselves to design or re-
solve upon any thing that is good ; but our suffi-
ciency is of God.

The depravation of our nature hath brought a
great impotency and disability upon us to that

117

which is good ; and we have made ourselves much
weaker by evil practice ; by the power of evil habits,
we are enslaved to our lusts, and " sold under sin.''
So that if, at any time, we are convinced of our duty,
and from that conviction, have an inclination to that
which is good, " evil is present to us." When the law
of God gives us the knowledge of our duty, and
stares our consciences in the face, " there is another
law in our members, warring against the law of our
minds, and bringing us into captivity to the law of
sin, which is in our members." Sin brings us under
the power of Satan, and gives him dominion over
us. " For his servants ye are whom ye obey ;" so
that he rules and bears sway in us, and " we are
led captive by him at his pleasure." Evil and vi-
cious habits are a kind of second nature superin-
duced upon us, which takes away our power and
liberty to that which is good, and renders it impos-
sible to us to raise and rescue ourselves ; so that
we are prisoners and captives, till the Son of God
sets us free : and dead in trespasses and sins, till
he gives us life. And therefore the prophet repre-
sents the recovery of ourselves from the bondage of
sin, by such things as are naturally impossible, to
shew how great our weakness and impotency is :
(Jer. xiii. 23.) " Can the Ethiopian change his skin,
or the leopard his spots? Then may ye also do good,
who are accustomed to do evil." And by how
much stronger the chains of our sins are, and the
more unable we are to break loose from them : by
so much the greater and more evident is the neces-
sity of the Divine assistance, and of the power of
Gods grace, to knock off those fetters, and to res-
cue us from this bondage and slavery.

2. The grace of God is ready to assist and enaWe

VOL. VI. K

118

us to the performance of these conditions ; that is,
to faith and repentance, and all the purposes of
obedience and a holy life ; if we be not wanting to
ourselves, and do not reject or neglect to make use
of that grace which God offers us, and is ready to
afford us in a very plentiful manner. And this is
that which renders all the mercies of the gospel ef-
fectual (if it be not our own fault, and wilful neg-
lect) to the great end and design of our salvation ;
and, without this, all the gracious offers of the gos-
pel would signify nothing at all to our advantage.

And this, likewise, is that which renders the unbe-
lief and impenitency and disobedience of men ut-
terly inexcusable, because nothing of all this does
proceed from want of power, but of will to do bet-
ter. And therefore this is so necessary an encou-
ragement to all the endeavours of obedience and a
good life, that men should be assured of God's rea-
diness to assist and help them in the doing of their
duty; that, without this, the revelation of the gospel,
though never so clear, would signify nothing to us,
all the precepts and directions for a good life, and
the most vehement persuasions and exhortations to
obedience, would have no force and life in them ;
for what signifies it to direct the dead, and speak to
them that cannot hear, and to persuade men, though
it were with all the earnestness in the world, to
those things which it is impossible for them to do ?

Therefore our blessed Saviour, when he had laid
down, and explained the precepts of holiness and
virtue in his sermon upon the Mount, to encourage
them to what he had been directing and proposing
to them, he assures them that God is ready to afford
his grace and assistance to all those that are sil -
cerely desirous to do his will, and do earnestly iin-

119

plore his grace and assistance to that purpose.
(Matt. vii. 7 — 11.) " Ask (saith he) and it shall be
given you ; seek and ye shall find ; knock and it
shall be opened unto you : for every one that asketh
receiveth ; and he that seeketh findeth ; and to him
that knocketh it shall be opened." So that if any
man want the grace and assistance of God's Holy
Spirit, it is his own fault; it is either for want of
seeking, or for want of earnestness in asking ; for
our Saviour expressly assures us that he denies it to
none; M for every one that asketh receiveth."

And to give us a more lively and sensible as-
surance of this, he represents the care and kindness
of God to men, by the affections of earthly parents
to their children, who, though they be many times
evil themselves, yet are not wont to deny their
children necessary good things, when they decently
and dutifully beg them at their hands : " What man
is there of you, whom if his son ask bread, will he
give him a stone? Or, if he ask a fish, will give him
a serpent ? If ye, then, being evil, know how to
give good gifts unto your children, how much more
shall your Father which is in heaven give good
things to them that ask him?" Here is a general
promise and declaration, that, upon our humble and
earnest prayer to God, he will grant us whatever is
good and necessary ; by which is certainly intended,
in the first place, spiritual good things, because these
are the best and most necessary ; and to satisfy us
that our Saviour did, in the first place, and more
especially, mean these, St. Luke does particularly
instance in the grace and assistance of God s Holv
Spirit: (Luke xi. 13.) " How much more shall your
heavenly Father give the Holy Spirit to them that
ask him7 The Holy Spirit;" that is, the continual

no

presence and influence of it to all the purposes of
guidance and direction, of grace and assistance, of
comfort and support in our Christian course.

And what else is the meaning of that parable
of our Saviour's concerning the talents entrusted
with every man, according to his capacity and op-
portunities, (Matt, xxv.) I say, what else can be
the meaning of it but this : that God is before-
hand with every man, by affording the advantages
and opportunities of being happy, and such a mea-
sure of grace and assistance to that end, which, if
he faithfully improve, he shall be admitted " into
the joy of his Lord."

And upon this consideration of the gracious pro-
mises of the gospel to this purpose, it is, that the
apostle St. Paul doth so earnestly exhort Christians
to endeavour after the highest degree of universal
holiness and purity, that we are capable of in this
life: (2 Cor. vii. 1.) w Having, therefore, these pro-
mises, dearly beloved, let us cleanse ourselves from
all filth iness of flesh and spirit, perfecting holiness
in the fear of God." And so likewise, (Phil. ii. 12, 13.)
" Wherefore, my beloved, work out your own sal-
vation with fear and trembling ; (that is, with great
care and concernment, lest you should fall short of
it) for it is God that worketh in you both to will
and to do, of his good pleasure." The considera-
tion of God's readiness to assist us, and of his grace
which is always at hand to stir up our wills to that
which is good, and to strengthen us in the doing
of it, ought to be a great argument and encourage-
ment to us, to put forth our utmost endeavours, and
so co-operate with the grace of God toward our own
salvation.

And the apostle St. Peter useth the same argu-

121

ment to press men to use their utmost " diligence,
to make their calling and election sure," by abound-
ing in all the virtues of a good life: (2 Pet. i. .'3, 4.)
" According as his Divine power hath given us all
things which pertain to life and godliness, (that is,
hath so plentifully furnished us with all the requi-
sites to a godly life) through the knowledge of him
that halli called us to glory and virtue; (that is,
by knowledge of the gospel and the grace therein
offered to us) whereby he hath given unto us ex-
ceeding great and precious promises, that by these
ye might be partakers of a Divine nature, having
escaped the corruption that is in the world through
lust." And then, from the consideration of this
Divine power, conveyed to us by the gospel, and
the promises of it, he exhorts men " to give all dili-
gence, to add to their faith virtue, and knowledge,
and temperance, and patience, and godliness, and
brotherly love, and charity."

And, indeed, the Scripture every where ascribes
our regeneration and sanctification, the beginning,
and progress, and perseverance of our obedience,
to the powerful grace and assistance of God's Holy
Spirit ; we are said to be " regenerated and born
again of the Spirit, to be renewed and sanctified by
the Holy Ghost, to be led by the Spirit, and by the
Spirit to mortify the deeds of the flesh," and, in a
word, to be " kept by the mighty power of God
through faith unto salvation."

3. What the grace pf God is ready to enable us
to do, if we be not wanting to ourselves, may pro-
perly be said to be possible to us, and in some sense
in our power. That may be said to be possible to
us, which though we cannot do of ourselves, as of
ourselves, (that is, by our own natural power) yet we

122

can do by the help and assistance of another, if that
assistance be ready to be afforded to us ; as we are
sure the grace of God's Holy Spirit is, because he
hath promised it to them that seek it, and 44 he is
faithful who hath promised."

That cannot be said to be wholly out of any
man's power, which he may have for asking ; that
which we are able to do by the strength and assist-
ance of another, is not impossible to us. Surely,
St. Paul did no ways derogate from the grace of
God, when he said, 44 I am able to do all things
through Christ strengthening me;" he reckons him-
self able to do all that which by the strength of
Christ he was enabled to do.

And this is the true ground of all the persuasions
and exhortations, which we meet with in Scripture,
to holiness and obedience ; which would all be,
not only to no purpose, but very unreasonable, if
we were wholly destitute of power to do what God
commands : but if he be always ready at hand to
assist us by a grace sufficient for us, if he co-ope-
rate with us in the work of our salvation, then is
there abundant ground of encouragement to our
endeavours ; and if we fall short of eternal salva-
tion, it is wholly our own fault; it is not because
God is wanting to us in those aids and assistances
of his grace which are necessary; but because we
are wanting to ourselves, in not seeking God's grace
more earnestly, or by neglecting to make use of it
when it is afforded to us. For it is really all one,
both to the encouragement of our endeavours, and
to the rendering of our disobedience inexcusable,
whether we be able of ourselves to' perform the
condition of the gospel, or God be ready to assist
us by his grace and Holy Spirit to that purpose.

123

Wherefore, as the apostle exhorts, (Heb. xii. 12 —
45.) " Lift up the hands which hang down, and the
feeble knees, and make straight paths for your feet,
lest that which is lame be turned out of the way, but
let it rather be healed. Follow holiness, without
which no man shall see the Lord ; looking dili-
gently, lest any man fail of the grace of God ;7 in-
timating, that it is want of care and diligence, on
our part, if the grace of God fail of its end, and be
not effectual to all the purposes of faith and re-
pentance, and obedience. God does not withhold
his grace from us ; but men may receive it in vain,
if they do not make use of it. And thus I have
done with the third thing I proposed to consider
from these words. I proceed to the

Fourth ; viz. To consider the necessity of this
obedience, in order to our obtaining of eternal life
and happiness. " Christ is the author of eternal
salvation to them that obey him f that is, to such,
and only to such, as live in obedience to the pre-
cepts of his holy gospel, to them w ho frame the
general course of their lives according to his laws.
Some men seem to be so afraid of the merit of obe-
dience and good works, that they are loath to assert
the necessity of them, and do it with so much cau-
tion, as if they were not thoroughly persuaded of it,
or did apprehend some dangerous consequences of
it; but this fear is perfectly groundless; as if merit
could not be excluded, without casting off our
duty, and releasing ourselves from any necessary
obligation to be good. For any man, surely, may
easily discern a plain difference between a worthi-
ness of desert, and a fitness of receiving a rebel,
being penitent and sorry for what he hath done ;
though he cannot deserve a pardon, yet he may

124

thereby be qualified and made meet to receive it;
though repentance do not make him worthy, yet it
may make him capable of it, which an obstinate
rebel, and one that persists in his disloyalty, is not.
This is a thing so plain of itself, that it would be
waste of time and words to insist longer upon the
proof of it.

Now the necessity of obedience, in order to eter-
nal life and happiness, relies upon these three
grounds :

1st, Upon the constitution and appointment of
God.

2dly, The general reason of rewards.

3dly, Upon the particular nature of that reward,
which God will confer upon us for our obedience.

1st, The constitution and appointment of God.
" Eternal life is the gift of God f and he may do
what he will with his own ; he may dispense his gifts
and favours upon what terms and conditions he pleas-
eth ; and therefore, if he have plainly declared,
that" to them who, by patient continuance in well-
doing, seek for glory, and honour, and immortality,"
he will give eternal life ; that, " without holiness, no
man shall see the Lord ;" but if we have our " fruit
unto holiness," our end shall be everlasting life ;
who shall resist his will, or dispute his pleasure?
The right and authority of God in this matter is so
unquestionable, that it admits of no contest ; and
the blessings and benefits proposed are so infinitely
great and invaluable, that no condition of obtaining
them, which is possible to be performed by us, can
be thought hard and unequal; so that we ought thank-
fully to receive so great a favour, let the terms and
conditions of it be what they will ; and if there were
no other reajson for the imposing of these conditions

125

upon us, of faith, and repentance, and obedience,
but merely the will and pleasure of God, this were
enough to silence all objections against it.

But, 2dly, The necessity of obedience, in order
to eternal life, is likewise founded in the reason of
rewards in general. For though the measure and
degree of our reward, so infinitely beyond the pro-
portion of our best duty and service, as eternal Life
and happiness is ; I say, though the measure and
degree of this reward be founded in the immense
bounty and goodness of God, yet the reason of re-
ward in general is necessarily founded in our obe-
dience to God's laws ; for, according to the true
nature and reason of things, nothing but obedience
is capable of reward. For though authority may
pardon the breach and transgression of laws, and
remit the punishment due thereto, yet to reward
the contempt of laws, and wilful disobedience to
them, is directly contrary to the design of govern-
ment, and does plainly overthrow the very reason
and end of all laws, and makes obedience and
disobedience to be all one ; if so be they are equally
capable of reward : and therefore nothing can be
more absurd and senseless, than for any man to
hope to be rewarded by God, who does not live
in a sincere obedience to his laws. " Every man
that hath this hope in him, (that is, in Jesus Christ,
to be saved by him) purifieth himself, even as he is
pure;" that is, endeavours to be like him in the pu-
rity and obedience of his life : and nothing, surely,
can be more unreasonable than to expect to be re-
warded by the great Governor and Judge of the
world, if we be disobedient to his laws; for where
obedience to law is refused, there all reason, and
equity, and reward ceaseth. No wise prince can

126

think fit to reward disloyalty and contempt of his
laws ; because to reward it, would be to encourage
it ; much less will God, the great and infinitely wise
Governor of the world.

Thirdly, The necessity of obedience will yet more
evidently appear, if we consider the particular na-
ture of that reward, which God will confer upon us
for our obedience. The happiness of heaven, which
is the reward promised in the gospel, is described to
us by the sight and enjoyment of God. Now to ren-
der us capable of this blessed reward, it is necessary
that we be like God ; but nothing but obedience and
holiness, and being " renewed after the image of
him who created us in righteousness," can make
us like to God. For he that would be like God,
must be holy, and just, and good, and patient, and
merciful, as God is ; and this alone can make us
capable of the blessed sight and enjoyment of God ;
for unless we " be like him," we cannot " see him
as he is;" and if we should be admitted into heaven,
we could not find any pleasure and happiness in
communion with him. " Blessed are the pure in
heart, (says our Saviour) for they shall see God."
" Without holiness, (says the apostle) no man shall
see the Lord." And, indeed, it is in the very na-
ture of the things impossible, that a wicked man
(whilst he remains so) should ever be happy, be-
cause there can be no agreeable and delightful so-
ciety between those that are of a quite contrary tem-
per and disposition to one another, between him
kt who is of purer eyes than to behold iniquity," and
a sinful and impure creature. For " what fellow-
ship (saith the apostle) can righteousness have with
unrighteousness? what communion hath light with
darkness, or God with Belial?" that is, with the

127

wicked and disobedient. Till we become like to
God in the frame and temper of our minds, there
can be no happy society between him and us; we
could neither delight ourselves in God, nor he take
any pleasure in us ; for " he is not a God that hath
pleasure in wickedness, neither shall evil dwell with
him. The wicked shall not stand in his sight, he
hateth all the workers of iniquity." It cannot be
otherwise, but that there must be an eternal jarring
and discord between the righteous and holy God,
and wicked and unrighteous men. " I will behold
thy face (says David) in righteousness." There is
no looking God in the face, upon any other terms.
If we have been workers of iniquity, God will cast
us out of his sight, and in great anger bid us to
" depart from him ;" and we also shall desire him
to depart from us, being unable to bear the sight of
him.

So that there is great reason why holiness and
obedience should be made the conditions of eternal
life and happiness, since, in the very nature of the
thing, it is so necessary a qualification for the
blessed sight and enjoyment of God, who to us
is the cause and fountain of happiness. I come,
in the

Fifth and last place, To shew that this method
and means of our salvation, is no prejudice to the law
of faith, and to the free grace and mercy of God de-
clared in the gospel. The gospel is called " the law
of faith," and " the law of grace," in opposition
to the Jewish dispensation, which is called *' the
law," or fc< covenant of works," because it consist-
cth so much in external rites and observances, which
were but " types and shadows of good things to
come," (as the apostle calls them, in this Epistle,)

1-28

and which, when they were come, that law did ex-
pire of itself, and was out of date, the obligation
and observance of it was no longer necessary ; but
a better covenant, which was established upon
better promises, came in the place of it, and men
were justified by faith ; that is, by sincerely em-
bracing the Christian religion, and were no longer
under an obligation to that external, and servile,
and imperfect dispensation, which consisted in cir-
cumcision, and in almost an endless number of ex-
ternal ceremonies. These are the works of the law
so often spoken of by St. Paul, concerning which
the Jews had not only an opinion of the necessity
of them to a man's justification and salvation, but
likewise of the merit of them ; in opposition to both
which opinions, St. Paul calls the covenant of the
gospel " the law of faith," and " the law of grace."

But there is no where the least intimation given,
either by our Saviour or his apostles, that obedience
to the precepts of the gospel, (which are in sub-
stance the moral law cleared and perfected) is not
necessary to our acceptance with God, and the ob-
taining of eternal life ; but, on the contrary, it is our
Saviour's express direction to the young man, who
asked, what good things he should do, that he might
obtain eternal life ? " If thou wilt (says he) enter into
life, keep the commandments:" and that, he might
understand what commandments he meant, he in-
stanceth in the precepts of the moral law. And, in-
deed, the whole tenor of our Saviours sermons, and
the precepts and writings of the apostles, are full and
express to this purpose. " Not every one that saith
unto me, Lord, Lord, shall enter into the kingdom
of heaven: but he that doeth the will of my Father
w hich is in heaven : whosoever heareth these sayings

129

of mine, (that is, these precepts which I have deli-
vered) and doth them not, I will liken him to a
foolish man, who built his house upon the sand ;
and the rain descended, and the floods came, and
the winds blew, and beat upon that house, and it
fell, and great was the fall of it. If ye know these
things, happy are ye if ye do them. In every na-
tion, he that feareth God, and worketh righteous-
ness, is accepted of him. In Jesus Christ neither
circumcision availeth any thing, nor uncircumcision ;
but faith, that is acted and inspired by charity."
And that the apostle here means, that charity, or
love, which is the "fulfilling of the law," is evident
from what he says elsewhere, that " neither circum-
cision availeth any thing, nor uncircumcision ; but
the keeping of the commandments of God." In
which text it is plain, that the apostle speaks of the
terms of our justification, and what is available with
God to that purpose. And St. James, to the same
purpose, tells us, that " by the works of obedience
our faith is made perfect ;" and that " faith without
works is dead :" and surely a dead faith will neither
justify nor save any man. St. John likewise very
earnestly cautions us to take heed of any such doc-
trine, as would take away the necessity of righteous-
ness and obedience : " Little children, (says he)
let no man deceive you ; he that doth righteousness
is righteous, as he is righteous." To all which I
shall only add the plain words of my text, that
" Christ became the author of eternal salvation to
them that obey him."

So that no man hath reason to fear, that this doc-
trine of the necessity of obedience to our acceptance
with God, and the obtaining of eternal lite, should be
any ways prejudicial to " the law of faith," and " the

130

law of grace." For so long as these three things are
hut asserted and secured :

First, That faith is the root and principle of obe-
dience and a holy life, and that without it, " it is im-
possible to please God."

Secondly, That we stand continually in need of
the Divine grace and assistance to enable us to per-
form that obedience which the gospel requires of us,
and is pleased to accept in order to eternal life.
And,

Thirdly, That the forgiveness of our sins, and the
reward of eternal life, are founded in the free grace
and mercy of God, conferring these blessings upon
us, not for the merit of our obedience, but only
for the merit and satisfaction of the obedience and
sufferings of our blessed Saviour and Redeemer;
I say, so long as we assert these three things, we
give all that the gospel any where ascribes to faith,
and to the grace of God revealed in the gospel.

I have been careful to express these things more
full and distinctly, that no man may imagine, that,
whilst we assert the necessity of obedience and a
holy life, we have any design to derogate in the
least from the faith and the grace of God ; but only
to engage and encourage men to holiness and a good
life, by convincing them of the absolute and indis-
pensable necessity -of it, in order to eternal salvation.
For all that I have said, is, in plain English, no
more but this — that it is necessary for a man to be a
good man, that he may get to heaven; and who-
ever finds fault with his doctrine, finds fault with
the gospel itself, and the main end and design of the
grace of God therein revealed to mankind, which
offers salvation to men upon no other terms than
these which I have mentioned ; and to preach and

131

press this doctrine, is certainly, if any thing in the
world can be so, to pursue the great end and de-
sign of the Christian religion, so plainly and ex-
pressly declared by St. Paul (Tit. ii. 11, 12.) 44 The
grace of God that bringeth salvation hath appeared
to all men, teaching us, that, denying ungodliness
and worldly lusts, we should live soberly, righte-
ously, and godly in this present world." And if the
grace of God declared in the gospel have this effect
upon us, then we may with confidence ;t wait for
the blessed hope, and the glorious appearance of the
great God, and our Saviour Jesus Christ, who gave
himself for us, that he might redeem us from all
iniquity, and purify to himself a peculiar people,
zealous of good works:" and then he adds, " these
things teach, and exhort, and rebuke with all au-
thority that is, declare and inculcate this doctrine,
and rebuke severely those who teach or practise con-
trary to it. And he repeats it again with a more
vehement charge to Titus, to press upon men the
necessity of obedience and good works: (chap. iii. 8.)
" This is a faithful saying, and these things I will that
thou affirm constantly, that they who have believed
in God be careful to maintain good works."

All that now remains, is to make some useful in-
ferences from what hath been said upon this argu-
ment, and so to conclude this discourse.

First of all, To convince us that an empty pro-
fession of the Christian religion, how specious and
glorious soever it be, if it be destitute of the fruits
of obedience and a holy life, will by no means avail
to bring us to heaven. No profession of faith in
Christ, no subjection to him, though we be baptized
in his name, and list ourselves in the number of his
disciples aud followers, though we have made a

132

constant profession of all the articles of the Christ-
ian fai th, and have performed all the external parts
and duties of religion, have gone constantly to
church, and frequented the service of God, and
have joined in public prayers to God with great
appearance of devotion, and have heard his word
with great reverence and attention, and received the
blessed sacrament with all imaginable expressions
of love and gratitude to our blessed Redeemer ; nay,
though we had heard our blessed Saviour himself
teach in our streets, and had eaten and drunken
in his presence ; yet, if all this while we have not
done the will of God, and obeyed his laws, none of
all these things will signify any thing to bring us to
heaven, and make us partakers of that salvation,
which he hath purchased for mankind.

But we cannot plead so much for ourselves, as
those did, of whom our Saviour speaks. None of
us shall be able to allege for ourselves, at the great
day, that we had prophesied in his name, and in his
name had cast out devils, and in his name had done
many wonderful works; and yet if we could allege
all this, it would do us no good. All that such can
say for themselves is, that they have called him
Lord, Lord ; that is, they have made profession of
his religion, and been called by his name ; that they
have paid an outward honour and respect to him,
and declared a mighty love and affection for him ;
but they have not done his will, but have hated
to be reformed, and have cast his commandments
behind their backs ; they have only borne the leaves
of an outward profession, but have brought forth
no fruit unto holiness, and therefore can have no
reasonable expectation, that their end should be
everlasting life. So that, when these men shall ap-

133

pear before the great and terrible Judge of the world,
they shall have nothing to say but those vain words,
Lord, Lord: to which our Saviour will answer in that
day, "Why call ye me, Lord, Lord : when ye would
not do the things which I said?" Notwithstand-
ing all your profession of faith in me, and subjection
to me, " ye have been workers of iniquity, therefore
depart from me, I know ye not whence ye are."

Secondly, The consideration of what hath been
said should stir us up to a thankful acknowledg-
ment of what the author of our salvation hath done
for us; and there is great reason for thankfulness
whether we consider the greatness of the benefit con-
ferred upon us, or the way and manner in which it
was purchased, or the easy and reasonable terms
upon which it may be obtained.

1st, If we consider the greatness of the benefit
conferred upon us, and that is salvation, eternal
salvation, which comprehends in it all the blessings
and benefits of the gospel, both the means and the
end, our happiness, and the way to it, by saving us
from our sins ; from the guilt of them, by our justi-
fication in the blood of Christ, and from the pow< r
and dominion of them, by the sanctifying grace and
virtue of the Holy Ghost.

And it comprehends the end, our deliverance from
hell and the wrath to come, and the bestowing of
happiness upon us, a great and lasting happiness,
great as our wishes, and immortal as our souls ; all
this is comprehended in eternal salvation.

2dly, If we consider the way and manner in which
this great benefit was purchased and procured for
us ; in a way of infinite kindness and condescen-
sion, in the lowest humiliation, and the unparalleled
sufferings of the Sou of God; for " never was there

VOL. VI. L

134

any sorrow like unto his sorrow, wherewith the Lord
afflicted him in the day of his fierce anger;" in his
taking "upon him the form of a servant," and the
person of a sinner, and his becoming " obedient to
death, even the death of the cross," which was the
punishment of the vilest slaves, and the most heinous
malefactors. The Son of God came down from
heaven, from the highest pitch of glory and happi-
ness, into this lower world, this vale of tears, and
sink of sin and sorrow ; and was contented himself
to suffer, to save us from eternal ruin ; to be the
most despicable, and the most miserable man that
ever was, that he might raise us to glory and honour,
and advance us to a state of the greatest happiness
that human nature is capable of.

3dly, If we consider the easy and reasonable
terms upon which we may be made partakers of
this unspeakable benefit, and that is, by a constant
and sincere and universal obedience to the laws of
God, which supposeth repentance towards God, and
faith in our Lord Jesus Christ, as the root and prin-
ciple of all the virtues of a good life ; that is, by
doing that which best becomes us, and which is
most agreeable to the original frame of our nature,
and to the dictates of our reason, and which, setting
aside the consideration of our rew ard, is really best
for our present benefit and advantage, our comfort
and happiness, even in this world ; for God, in giving
laws to us, hath imposed nothing upon us, but what,
in all reason, ought to have been our choice, if he
had not imposed it; nothing but what is for our
good, and is in its own nature necessary to make us
capable of that happiness which he hath promised
to us. And what can be more gracious, than to
make one benefit the condition of a greater? than

135

to promise to make us happy for ever, if we will but
do that which, upon all accounts, is really best and
most for our advantage in this present life?

Thirdly, Here is abundant encouragement given
to our obedience; we have the Divine assistance
promised to us, to enable us to the performance of
the most difficult parts of our duty; we have the
Holy Spirit of God to help our infirmities, to excite
us to that which is good, and to help and strengthen
us in the doing of it.

For our further encouragement we are assured
of the Divine acceptance in case of our sincere obe-
dience, notwithstanding the manifold failings and
imperfections of it, for the sake of the perfect righte-
ousness, and obedience, and the meritorious suffer-
ings of our blessed Saviour: and though, when we
have done all we can do, we are unprofitable ser-
vants, and have done nothing but what was our
duty, yet God is pleased to accept what we can do,
because it is sincere, and to forgive the defects and
imperfections of our obedience, for his sake, who
fulfilled all righteousness.

And, besides all this, we have the encouragement
of a great and everlasting reward, infinitely beyond
all proportion of any service and obedience that we
can perform. And if God be ready to assist and
strengthen us in the doing of our duty, and be willing
so graciously to accept and to reward at such a rate
the sincerity of our endeavours to please him, not-
withstanding all the failings and imperfections of
our best service and obedience, what can we possibly
desire more for our encouragement to " patient con-
tinuance in well-doing," and to be " steadfast, and im-
moveable, and abundant in the work of the Lord?'*

Fourthly, and lastly, The consideration of what

l 2

136

hath been said upon this argument, may serve se-
verely to rebuke the groundless presumption of those
who rely with so much confidence upon Christ for
eternal salvation, without any conscience or care to
keep his commandments; as if salvation lay upon
his hands, and he knew not how to dispose of it,
and were glad of any one that would come and take
it off upon any terms. No, " he came to save us
from our sins, to redeem us from all iniquity, and to
purify to himself a peculiar people, zealous of good
works."

So that the salvation, which he hath purchased for
us, doth necessarily imply our forsaking of our sins,
and returning to God and our duty, and his death
and sufferings are not more an argument of his great
love to mankind, than they are a demonstration of
his perfect hatred of sin. So that if we continue in
the love and practice of sin, we defeat the whole
design of his coming into the world, and of all that
he hath done and suffered for us; and the redemp-
tion which Christ hath wrought for us will not avail
us in the least. Salvation is far from the wicked,"
says David. (Psal. cxix. 155.) If we have been
workers of iniquity, the Saviour of the world, when
he comes to judge it, will bid us to depart from him.

From all that hath been said, it is evident, that it
is the greatest presumption in the world for any
man to obtain eternal salvation by any device what-
soever, or in the communion of any church whatso-
ever, without obedience and a holy life. For though
our obedience cannot merit, yet it is necessary to
qualify and dispose us for it: though it does not
make us strictly worthy, yet it makes us "meet to
be made partakers of the inheritance of the saints
in light."

SERMON CXXIII.

THE AUTHORITY OF JESUS CHRIST, WITH THE COM-
MISSION AND PROMISE WHICH HE GAVE TO HIS
APOSTLES.

And Jesus came and spake unto them, saying, All
power is given unto me in heaven and in earth : go
ye therefore and teach all nations, baptizing them
in the name of the Father, and of the Son, and of
the Holy Ghost : teaching them to observe all things
tvhatsoever I have commanded you : and lo, I am
with you alway, even unto the end of the ivorld. —
Matth. xxviii. 18, 19, 20.

These words are the last that our blessed Saviour
spake to his apostles, immediately before his ascen-
sion into heaven : and there are these three things
contained in them :

I. A declaration of his own authority ; " all power
is given unto me, both in heaven and in earth :"

II. A commission to his disciples, grounded upon
that authority ; " Go ye therefore and teach all na-
tions, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost: teaching them
lo observe all things whatsoever I have commanded
you."

III. A promise to encourage them in this work ;
" and lo, I am with you alway, even unto the end
of the world."

I. Here is our Saviour's declaration of his own au-
thority ; " all power is given unto me in heaven and

138

in earth.*' Here is an unlimited power and au-
thority given him over all creatures in heaven and
earth. This the Scripture tells us, was conferred
upon him, as a reward of his sufferings : (Phil. ii. 8,
9, 10.) " He humbled himself, and became obedient
unto death, even the death of the cross. Wherefore
God also hath highly exalted him, and given him
a name, which is above every name; that at the
name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the
earth ;" that is, that all creatures, angels, and men,
and devils, should do homage, and acknowledge
subjection to him.

II. Here is the commission he gave to his apo-
stles, by virtue of this authority ; " go ye therefore
and teach all nations." The commission which he
here gives, is founded in the authority he had be-
fore received. Having all power committed to him,
he constitutes and appoints the apostles and their
successors to manage the affairs of this his spiritual
kingdom upon earth ; and this seems to be the same
commission, which St. John mentions in other
words: (John xx. 21.) " As my Father hath sent rne,
even so send I you that is, as my Father com-
missioned me before, so now, having received full
authority from him, 1 commission you.

Now, in this commission, which our Saviour gave
to his disciples, I shall take notice,

First, Of the general import and design of it.
Secondly, A more particular declaration how
they were to manage this design.

First, The general import and design of this
commission ; " go ye and teach all nations." The
word which we translate teach, is ^aOrjrfvo-ars, dis-
ciple all nations, endeavour to make all the world

139

Christians. One would think here was a power
plainly enough given them, to preach the gospel to
the gentiles, as well as the Jews. Which Will more
fully appear, if we compare this passage in St.
Matthew with the other evangelists. St. Mark,
chap, xvi. 15. hath it; " Go ye into all the world,
and preach the gospel to every creature." From
which text, I suppose, St. Francis thought himself
bound to preach to beasts and birds, and accord-
ingly did it very often, and with wonderful success,
as they tell us in the legend of his life. But to ex-
tend our Saviour's commission so far, is want of
common sense; in which St. Francis (though they
tell us he had other gifts and graces to an emi-
nent degree) was plaiuly defective.

But to proceed, St. Luke (chap. xxiv. 47.) tells
us, our Saviour commanded, that " repentance and
remission of sins should be preached in his name
among all nations, beginning at Jerusalem. So
that their commission did plainly extend to the
gentiles, as well as to the Jews; only they were to
begin with the Jews, and to preach the gospel first
to them ; ano, w hen they had gone over Judea and
Samaria, then to pass to other nations, as St. Luke
doth most expressly declare : (Acts i. 8.) " Ye shall
receive power, after that the Holy Ghost is come
upon vou, and ye shall be witnesses unto me, both in
Jerusalem, and in all Judea, and in Samaria, unto
the uttermost parts of the earth."

But see the strange power of prejudice, to blind
the eyes even of good men in the plainest matters.
The disciples of our Saviour, for all they had en-
tertained a new religion, yet they retained the old
pride and prejudice of their nation against the rest
of the world; as if none but themselves had any

140

share in the favour of God, or were to have any
part iu the salvation of the Messias.

Our Saviour did so far consider this prejudice
of theirs, that he never, in his life-time, acquainted
them with this matter, so as to make them fully to
understand it, because they were not able to bear
it. And it is very probable, that this is one of those
things which our Saviour meant: (John xvi. 12, 13.)
" 1 have yet many things to say unto you ; but ye
cannot bear them now. Howbeit when the Spirit
of truth is come, he will guide you into all truth."
That is, he should lead them into the knowledge of
those truths, of which they were not then capable.
And though our Saviour, after his resurrection,
seems to have declared this sufficiently to them; yet
by their practice, after his ascension, it appears that
they understood all this only of the Jews; namely,
that they were to preach the gospel first to the Jews
that were at Jerusalem, and in Judea, and then to
those that were dispersed in other nations ; for it is
clear from the history of their first preaching, re-
corded in the Acts, that they preached to none but to
the Jews, and the proselytes of the Jewish religion.
So strong was their prejudice, that they had not
the least suspicion that this blessing of the gospel
was intended for the heathen world ; nor were they
convinced to the contrary till St. Peter had a special
vision and revelation to this purpose, and the Holy
Ghost came upon the gentiles in miraculous gifts,
as he had done before upon the Jews that were con-
verted to Christianity. And thus the Spirit of God
led them into this truth, and then they understood
this command of our Saviour's in a larger sense.
And to this St. Peter plainly refers, (Acts x. 42.)
where he tells us, how that Christ, alter his resur-

141

rection appeared to tbetn, and " commanded them
to preach unto the people." So likewise do Paul
and Barnabas, (Acts xiii. 4o\) where they speak
thus to the Jews : " it was necessary that the word
should first be preached to you ; but seeing you
put it from you, lo, we turn to the gentiles, for so
hath the Lord commanded us." Now he no where
commanded this, but in this commission, which he
gave them before his ascension.

Secoudly, You have here a particular declara-
tion how they were to manage this work of making
disciples to the Christian religion.

1. By baptizing them into the Christian faith.

2. By instructing them in the precepts and prac-
tices of a Christian life.

1. By baptizing them into the Christian faith,
which is here called " baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost."
Baptism is a solemn rite appointed by our Saviour
for the initiating persons into the Christian religion:
but it was a ceremony in use before, both among the
Jews and gentiles. The heathens observed it at the
initiating persons into their religious mysteries ; and
the Jews, when they admitted proselytes to their
religion; at which time the males (as Maimonides
tells us) were both circumcised and baptized, the
women were only baptized. One circumstance of
the baptism of grown persons was, that, standing in
the water up to the neck,, they recited several pre-
cepts of the law. And as the Jewish writers fur-
ther tell us, this ceremony did not only belong to
them that were of grown years, but to the children
of proselytes, if it were desired, upon condition,
that when they came to years they should continue
in their religion.

142

Now, though this was a religious ceremony used
both by Jews and gentiles, and without any Divine
institution, that we know of, our blessed Saviour
(who in none of his institutions seems to have fa-
voured unnecessary innovations; was so far from
the superstition of declining it upon this account,
though it had been in religious use both among
Jews and gentiles, that he seems the rather to
have chosen it for that very reason. For seeing it
was a common rite of all religions, and in itself very
significant of that purity which is the great design
of all religions, it was the more likely to find the
easier acceptance, and to be most suitable to that,
which he intended to be the universal religion of
the world.

As for the form of baptism, " in the name of the
Father, of the Son, and of the Holy Ghost," it plainly
refers to that short creed, or profession of faith,
which was required of those that were to be bap-
tized, answerably to the reciting of the precepts of
the law, at the baptizing of proselytes among the
Jews : now the articles of this creed were reduced
to these three heads, " of the Father, Son, and Holy
Ghost," and contains what was necessary to be be-
lieved concerning each of these. And this proba-
bly is that which the apostle calls the doctrine of
baptism, (Heb. vi. 2.) viz. a short summary of the
Christian faith, the profession whereof was to be
made at baptism; of which the most ancient fathers
make so frequent mention, calling it " the rule of
faith." It was a great while, indeed, before Christ-
ians tied themselves strictly to that very form of
words, which we now call the Apostles' Creed ;
but the sense was the same, though every one ex-
pressed it in his own words; nay, the same father

143

reciting it upon several occasions, does not confine
himself to the very same expressions : a plain indi-
cation that they were not then strictly bound up to
any form of words, but retaining the sense and sub-
stance of the articles, every one expressed them as
he pleased. So that to baptize " in the name of the
Father, and of the Son, and of the Holy Ghost," is
to perform this rite or sacrament by the authority
of, and with special relation to, the three persons of
the blessed Trinity, Father, Son, and Holy Ghost,
as the chief objects of the Christian faith, whereof
solemn profession was then made. So that upon
this form of baptism, appointed by our Saviour,
compared with what is elsewhere said in Scripture,
concerning the divinity of the Son, and the Holy
Ghost, is principally founded the doctrine of the
blessed Trinity ; I mean in that simplicity in which
the Scripture hath delivered it, and not as it hath
been since confounded and entangled in the cob-
webs and niceties of the schools. The Scripture, in-
deed, no where calls them persons, but speaks of
them as we do of several persons ; and therefore
that word is not unfitly used to express the differ-
ence between them, or at least we do not know a
fitter word for that purpose.

By baptizing, then, " in the name of the Father,
Son, and Holy Ghost," is meant, the initiating of
men by this solemn rite and ceremony into the
Christian religion, upon their profession of the ne-
cessary doctrines of it, concerning the Father, Son,
and Holy Ghost, and a solemn stipulation and en-
gagement to live according to those doctrines: which
promise of a suitable life and practice was likewise
made at the same time, as Justin Martyr and others
of the ancient fathers do testify.

144

But before I leave this head, it is very fit to take
particular notice what use the anabaptists make of
this text, so as in effect to lay the whole stress of
their cause upon it, as if by virtue of this command
of our Saviour's, and the manner wherein it is ex-
pressed, all infants, even those of Christian parents,
who are themselves already admitted into the new
covenant of the gospel, were excluded from bap-
tism ; because it is here said by our Saviour, " Go ye
and disciple all nations, baptizing them ;" from whence
they infer, (and very clearly and strongly as they think)
that none are to be baptized, but such as are first
thoroughly instructed in the Christian religion, and
made disciples, which infants are not, but only
those who are grown to some maturity of years and
understanding: but the opinion and practice of the
ancient church in this matter, is a sufficient bar to
this inference, at least to the clearness of it. And,
indeed, it cannot reasonably be imagined, that the
apostles, who had all of them been bred up in the
Jewish religion, which constantly, and by virtue of
a Divine precept and institution, admitted infants
into that church, and to the benefits of that cove-
nant, by the right of circumcision, and likewise the
infants of proselytes by baptism (as I observed be-
fore), I say no man can reasonably imagine, that
the apostles could understand our Saviour, as in-
tending, by any consequence from this text, to ex-
clude the children of Christians out of the Christ-
ian church, and to debar them of the benefits of
the new covenant of the gospel ; the children of
Christians being every whit as capable of being
taken into this new covenant, and of partaking of
the benefits of it, as children of the Jews were of
being admitted into the old. Unless we will sup-

145

pose (which at first sight seems very harsh and un-
reasonable), that by the terms of the Christian re-
ligion, children are in a much worse condition
than the children of the Jews were under the law.
So that the parity of reason being so plain, nothing
less than an express prohibition from our Saviour,
and an exception of children from baptism, can be
thought sufficient to deprive the children of Christ-
ians of any privilege, of w hich the Jewish were ca-
pable. For the plain meaning of this commission
to the apostles is, to go and proselyte all nations
to the Christian religion ; and to admit them so-
lemnly into it by baptism ; as the Jews were wont
to proselyte men to their religion by circumcision
and baptism ; by which rites also they took in the
children of the proselytes, upon promise that when
they came to years they should continue in that re-
ligion. And if this was our Saviour's meaning, the
apostles had no reason, from the tenor of their com-
mission, to understand that the children of Christian
proselytes were any more excluded than the child-
ren of proselytes to the Jewish religion, unless our
Saviour had expressly excepted them ; for it is a fa-
vourable case, and in a matter of privilege, and
therefore ought not to be determined to debar
children of it, upon any obscure consequence from
a text, which it is certain was never so understood
by the Christian church for fifteen hundred years
together. I have done with the first part of their
commission, which was, to disciple or proselyte all
nations to the Christian religion, and to admit them
into the Christian church, by the rite or sacrament
of baptism. I proceed to consider the

Second part of their commission, which was, to
instruct men in the precepts and duties of a Christ-

146

ian life, " teaching them to observe all things what-
soever I have commanded you." You see how their
commission bounds and limits them : they were to
teach others those precepts which Christ had taught
and delivered to them ; they had no power by virtue
of this commission to make new laws, which w ould
be of universal and perpetual obligation, and con-
sequently necessary to the salvation of all Christ-
ians ; they were only to be the publishers, but not
the authors, of this new religion. And therefore
St. Paul, when the Corinthians consulted him about
several things relating to marriage and virginity, he
only gives his advice, but would not take upon him
to make a law in those cases that should be binding
to all Christians. And, for the same reason, Christ-
ians do generally at this day think themselves ab-
solved from the obligation of that canon, which
was made even in a council of the apostles, as to all
those branches of it, the reason whereof is now
ceased. But notwithstanding this, the authority
which our Saviour conferred upon his apostles to
teach his doctrine, does in the nature of it necessa-
rily imply a power of governing the societies of
Christians, under such officers, and by such rules
as are most suitable to the nature of such a society,
and most fit to promote the great ends of the Christ-
ian religion : for without this power of governing,
they cannot be supposed to be endowed with suffi-
cient authority to teach ; and, therefore, in pursu-
ance of this commission, we find that the apostles
did govern the societies of Christians by such rules
and constitutions, as were fitted to the present cir-
cumstances of Christianity. And as they did ap-
point temporary officers upon emergent occasions,
so they constituted others that were of perpetual

use in the church, for the instructing and governing
of Christians, and that in such a subordination to
one another, as would be most effectual to the attain-
ing of the end of government ; which subordination
of governors, hath not only been used in all religions,
but in all the well-regulated civil societies that ever
were in the world. And this may suffice to have
spoken of the second part of their commission.

The third and last thing in the text, is the pro-
mise which our Saviour here makes for the en-
couragement of the apostles in this work ; l< Lo, I
am with you always, even unto the end of the
world that is, though I be going from you in per-
son, yet I will still be present with you by my power
and Spirit. And surely this must needs be a great
encouragement to have him engaged for their as-
sistance, who had " all power in heaven and earth
committed to him," as he tells them at the 18th
verse.

I shall endeavour therefore, as far as the time will
permit, to explain to you the true meaning and ex-
tent of this promise. That it is primarily made to
the apostles, no man can doubt, that considers that
it was spoken to them immediately by our Saviour;
and in regard to them, the meaning of it is plainly
this — that our Saviour would send down the Holy
Ghost upon them, in miraculous gifts, to qualify
and enable them for the more speedy planting and
propagating of the gospel in the world, and that he
would be with them and assist them extraordinarily
in this work.

And that this is the primary meaning of it, in re-
gard to the apostles, will be very plain, by con-
sidering how this promise is expressed by the other
evangelists; Mark xvi. 17. instead of this promise,

148

you have these words immediately after our Saviour
had given them commission to go and preach the gos-
pel ; "Go ye into all the world and preach the gospel
to every creature : he that believeth and is baptized,
shall be saved ; but he that believeth not, shall be
damned." And then it follows : " These signs shall
follow them that believe ; in my name they shall
cast out devils, and shall speak with new tongues."
And, Luke xxiv. 49. instead of, " Lo, I am with
you," it is said, " Behold, I send the promise of my
Father upon you ;" that is, the miraculous gifts of
the Holy Ghost ; for it follows in the next words,
" but tarry in the city of Jerusalem, until ye be en-
dowed with power from on high." This St. Luke
himself interprets of the promise of the Holy Ghost;
(Acts i. 4, 5.) " He commanded them that they
should not depart from Jerusalem, but wait for the
promise of the Father, which (saith he) ye have
heard of me. For John truly baptized with water,
but ye shall be baptized with the Holy Ghost, not
many days hence." And, (ver. 8.) " Ye shall receive
power after that the Holy Ghost is come upon you,
and ye shall be witnesses unto me, both in Jerusa-
lem, and in all Judea, and in Samaria, and unto the
uttermost part of the earth." So that no man that
compares these texts together, can doubt, but that
this was the primary meaning of this promise, as it
was made to the apostles.

But then it is as plain, likewise, that this promise
is to be extended farther than to the persons of the
apostles, even to all those that should afterwards
succeed them in this work of preaching the gospel,
and baptizing, because our Saviour adds, that he
would be with them to the end of the world : which
words, because they reach far beyond the apostles*

149

times (as I shall shew by and by), must necessarily
be extended to such persons in after ages, as should
carry on the same work.

There are two famous controversies about the
sense of these words, in which this promise is ex-
pressed.

The first is, concerning the circumstance of time
mentioned in this promise, u alwav, to the end of the
world."

The other, concerning the substance of the promise
itself, what is meant by our Saviour's being with
them. In the first, we have to deal with the enthu-
siasts; in the latter, with the papists. I shall ex-
amine the pretences of both these, as briefly and
plainly as 1 can.

First, Concerning the circumstance of time ex-
pressed in these words, "alway, to the end of the
world." The enthusiast would persuade us, that
the meaning of these phrases is not to be extended
beyond that age, and that this promise is to be
limited to the apostles' persons, and that the sense
of it is, that Christ would be with the apostles Macrae
rag v/n^ag, all their days, so long as they should live,
and that would be, tt\q gvvtiXuclq tov cuwvoc, to the
end of that age; thus they translate it, and with no
worse design than to take away the necessity of a
gospel ministry.

But this pretence will vanish, if we can make good
these two things :

1. That the letter of this promise extends farther
than the persons of the apostles, and the continu-
ance of that age.

2. However that be, it is certain that the reason
of it extends to all that should succeed them in their
ministry, to the end of the world.

VOL, VI. M

150

1, The letter of this promise extends farther than
the persons of the apostles, and the continuance of
that age. I will easily grant that the phrase iraaag
rag *?juipac, signifies only continually ; I will be with
you continually; but then the other phrase ewe tjjc
ovvTeXtiag rov alSvog, until the end of the world, is se-
veral times in Scripture undeniably used for the end
and dissolution of all things, and cannot, with any
probability, be shewn to be ever used otherwise. In
this sense it is unquestionably used three times,
Matt. xiii. "The harvest is the end of the world," (ver.
39.) "So shall it be at the end of the world," (ver. 40.)
and ver. 49. it is said, that " at the end of the world,
the angels shall come forth, and sever the wicked
from the just, and cast them into the furnace;"
which must either be understood of the end of the
world, and of the day of judgment, or there will be
no clear text in the whole Bible to that purpose ;
and it is very probable, that this phrase is used in
the same sense, (Matt. xxiv. 3.) where the disciples
ask our Saviour, " What shall be the sign of thy
coming, and of the end of the world ?" As will ap-
pear to any one that considers our Saviour's answer
to this question ; the latter part whereof cannot,
without too much violence, be accommodated to
any thing but the final dissolution of the world. Now,
if this phrase be every where else in Scripture used
in this sense, there is no reason why it should be
taken otherwise in the text, only to serve the pur-
pose of an unreasonable opinion.

J know there are phrases very near akin to this,
which are used in a quite different sense; namely, for
the expiration of the Jewish state : and that we may
know how to distinguish them, it is observable, that
when the Scripture speaks of the end of the world,

151

it is called awnXda tov ujwioc, the end of the age, in
the singular number; but when it speaks of the times
before the gospel, it always expresseth them in the
plural : the reason of which is, that famous tradition
among the Jews, of the house of Elias, which dis-
tributed the whole duration of the world into three
ages ; the age before the law, the age under the law,
and the age of the Messias ; and this last age they
looked on with great difference from the rest, as the
famous and glorious age, which was to be, as it were,
the beginning of a new world : and therefore the
Jews in their writings constantly call it the s&cuJum
faturum, the age, or the world to come: and there-
fore the apostle in this Epistle to the Hebrews, calls
the state of the gospel by that name, as best known
to them : (Heb. ii. 5.) " But unto the angels hath he
not put in subjection the world to come, whereof
we now speak ;" that is, the law was given by the
disposition of angels, but the dispensation of the
gospel, which is called the world to come, was
managed and administered by the Son of God. So
likewise, (Heb. vi.o.) those miraculous powers which
accompanied the first preaching of the gospel, are
called cwd/iug tov iuleWovtoq alwvog, 44 the powers of the
world to come ;" that is, of the gospel age.

So that this last age of the gospel, is that which
the Scripture, by way of eminency, calls the age ;
those that went before are constantly called atwvec,
the ages, in the plural number. So we find, (Eph. iii.
9.) the gospel is called <c the dispensation of the mys-
tery that was hid in God," ano rdv atwvwv, from ages ;
and you have the same phrase, Col. i. 26. Upon the
same account, the expiration of the Jewish state is
in Scripture called 44 the last times," and 44 the last
days:" (Heb. i. 2.) 44 But in these last days, God

M 2

152

hath spoken to us by his Son." (I Cor. x. 11.)
" These things are written for our admonition, upon
whom to. rtXri tcl>v aiojvwv, the ends of the ages are
come." In the same sense the apostle, (Heb. ix. 26.)
speaking of Christ, says, that " he appeared, tnl aw
TtXziqL rwv alwvuv, at the end of the ages," to takeaway
sin ; that is, at the conclusion of the ages which had
gone before, in the last age. So that if we will be
governed in the interpretation of this text, by the
constaut use of this phrase in Scripture, the letter of
this promise will extend to the end of the world.

2. But however this be, it is certain that the rea-
son of this promise does extend to all those that
should succeed the apostles in their ministry, to the
end of the world ; I will suppose now (to give the
adversaries their utmostscope), that which we have
no reason to grant, that the letter of this promise
?eacheth only to the apostles and their age, and that
our Saviour's meaning was no more but this — that
he would send down the Holy Ghost upon them in
miraculous gifts, to qualify and enable them for the
speedy planting and propagating of the gospel in the
world, and that he would be with them till this work
was done. Now, supposing there were nothing more
than this intended in the letter of it, this ought not
much to trouble us, so long as it is*certain, that the
reason of it does extend to the successors of the
apostles in all ages of the world. I do not mean,
that the reason of this promise does give us sufficient
assurance, that God will assist the teachers and go-
vernors of his church in all ages, in the same extra-
ordinary manner as he did the apostles, because
there is not the like reason and necessity for it ; but
that we have sufficient assurance from the reason of
this promise, that God will not be wanting to us, in

such fitting and necessary assistance, as the state of
religion, and the welfare of it in every age, shall re-
quire: for can we imagine that God will use such
extraordinary means to plant a religion in the world,
and to take no care of it afterwards ? that he who
had begun so good a work, so great and glorious a
design, would let it fall to the ground for want of
any thing that was necessary to the support of it?

This is reasonable in itself; but we are not also
without good ground for thus extending the general
reason of particular promises beyond the letter of
them. The apostle hath gone before us in this,
for (Heb. xiii. 5, 6.) he there extends two par-
ticular promises of the Old Testament to all
Christians : '; Let your conversation (says lie) be
without covetousness, and be content with such
things as ye have : for he hath said, I will never
leave thee nor forsake thee." And again, " The
Lord is my helper, I will not fear what man can do
unto me." These promises were made to particular
persons; the first of them to Joshua, and the other
to David ; but yet the apostle applies them to all
Christians, and to good men in ail ages, because the
general ground and reason of them extended so far.
He who gave Joshua and David this encouragement
to their duty, will certainly be as good to us, if w?e
do ours.

And thus I have done with the first controversy
about the sense of these words, which concerns the
circumstances of time mentioned in this promise,
" alway, to the end of the world ;" and have plainly
shewn, that both the letter and the reason of this
promise does extend further than the persons of the
apostles, and the continuance of that age, even to
all that should succeed them in their ministry to the
end of the world, I come now to consider,

154

Secondly, The substance of the promise itself ;
namely. What is meant by our Saviour's " being with
them." And here our adversaries of the church of
Rome would fain persuade us, that this promise is
made to the church of Rome, and that the meaning
of it is, that the church should always be infallible,
and never err in the faith. - But as there is no men-
tion of the church of Rome in this promise, nor any
where else in Scripture upon the like occasion,
whereby we might be directed to understand this
promise to be made to that church; so, to any un-
prejudiced person, the plain and obvious sense of
this promise can be no other than this, that our Sa-
viour, having commissioned the apostles to go and
preach the Christian religion in the world, he pro-
mises to assist them in this work, and those that
should succeed them in it " to the end of the world."
But how any man can construe this promise so as
to make it signify the perpetual infallibility of the
Roman church, I cannot, for my life, devise; and
yet this is one of the main texts upon which they
build that old and tottering fabric of their infalli-
bility.

Here is a general promise of assistance to the
pastors and governors of the church, in all ages, to
the end of the world ; but that this assistance shall
always be to the degree of infallibility (as it was to
the apostles) can neither be concluded from the let-
ter of this promise, nor from the reason of it ; much
less can it be from hence concluded, that the assist-
ance here promised, if it were to the degree of
infallibility, is to be limited and confined to the
supreme pastor and governor of the Roman church.

That the assistance here promised shall always
be to the degree of infallibility, can by no means be

155

concluded from the letter of this promise. Indeed,
there is no pretence or colour for it; he must have
a very peculiar sagacity, that can find out in these
words, " I am with you always," a promise of in-
fallible assistance. Is not the promise which God
made to Joshua, and which the apostle to the He-
brews applies to all Christians, and to all good men
in all ages, " I will never leave thee, nor forsake
thee," the very same in sense with this, " I will be
with you always?" And yet, surely, no man did
ever imagine, that by virtue of this promise, every
Christian, and every good man, is infallible.

But neither can it be inferred from the reason of
this promise, that this assistance shall always be to
the degree of infallibility. It was so, indeed, to the
apostles; the miraculous gifts of the Holy Ghost,
which were bestowed upon them for the more speedy
and effectual planting and propagating of the gospel
in the world, were a Divine testimony and confirma-
tion to the doctrine which they delivered; and having
this Divine testimony given to them, we are certain
that they were secured from error in the delivery of
that doctrine. So that the apostles had no other in-
fallibility, but what depended upon, and was evi-
denced by, the miraculous gifts wherewith they were
endowed; and therefore, without the like gifts, none
can with reason pretend to the like infallibility: for
infallibility signifies an extraordinary assistance of
God's Spirit, whereby those who are thus assisted
are secured from error. This every confident man
may, if he pleaseth, pretend to ; but no man is to
be believed to have it, but he who can give such
evidence of it, as is fit to satisfy reasonable men that
he hath it. Now, the only sufficient evidence of
such an extraordinary Divine assistance, is the

156

power of miracles. This, indeed, is the great ex-
ternal testimony of a teacher come from God, " if
he do such works as none can do, except God be
with him and this evidence the prophets of old,
and our Saviour, and his apostles, always gave of
their infallibility. And if the pope and general
councils can give the testimony of such miracles for
their infallibility, as Moses, and our Saviour, and
his apostles did work, we are ready to acknowledge
it. Such a testimony as this would give the world
a thousand times more satisfaction concerning their
infallibility, than all the subtle arguments of Bellar-
mine, and all their writers. But if they cannot,
they may dispute about it to the end of the world ;
and every man that hath but the same confidence,
may pretend to it with as much reason as they do.

But to proceed in my argument: here is a plain
reason why this extraordinary assistance should be
granted to the apostles at first; and another reason,
as plain, why it should not be continued afterwards.
It was reasonable, and in some degree necessary,
that the apostles should be thus assisted at the first
publication of the gospel; namely, to give satisfac-
tion to the world, that they were faithful and true
witnesses of the doctrine and miracles of Christ.
But since this doctrine and these miracles are re-
corded to posterity by those very persons that were
thus assisted, here is as plain a reason, why, after
the gospel was planted and established in the
world, this infallibility should cease. So long as
we have an infallible foundation of faith; namely,
the Divine revelation consigned in writing, and
transmitted down to us by testimony of undoubted
credit, what need is there now of a fixed and stand-
ing infallibility in the church? But having handled

157

this argument more at large elsewhere, I shall in-
sist no further upon it here.

I have now done with the three things I pro-
pounded to discourse upon from this text. You have
heard what authority our Saviour had given him ;
what commission he gave to his disciples ; and
what assistance he hath promised to the pastors
and governors of his church to the end of the world:
namely, such an assistance as is suitable to the exi-
gencies of the church, in the several ages and states
of Christianity ; which assistance was at first very
extraordinary and miraculous. God was pleased
to give witness to the first teachers and publishers
of the gospel, " with signs and wonders, and divers
miracles, and gifts of the Holy Ghost;" and this, at
first, was in a very great degree necessary, it not being
otherwise imaginable, how Christianity could have
borne up against all that force and violent opposition
which was raised against it : but this extraordinary
assistance was but a temporary and transient dis-
pensation. God did, as it were, pass by "in the
strong and mighty wind, in the earthquake, and in
the fire : but he was in the still voice;" that is, he
designed to settle and continue that dispensation, in
that more calm and secret way of assistance, which
offers less violence to the nature of man, but which
was intended for the constant and permanent dis-
pensation. So that we have no reason to think, that
God hath now forsaken his church, though he be not
with it in so sensible and extraordinary a manner.

But then, if any particular church desire and ex-
pect this blessed presence and assistance of God's
Holy Spirit, we must remember, there is a condi-
tion to be performed on our parts. For how abso-
lute soever this promise may be, in respect of the

I

158

church universal; it is certainly conditional to any
particular church, as sad experience, in many in*
stances, hath shewn. God hath long since left the
church of Jerusalem, where the gospel was first
published ; he hath left the church of Antioch,
where the believers of the gospel were first called
Christians; he hath left the famous churches of Asia,
to that degree of desolation, that the ruins and places
of some of them are hardly at this day certainly
known. And this may also be the fate of any par-
ticular church, not excepting Rome herself, for all
her pride and confidence to the contrary. " Behold,
therefore, the goodness and severity of God: towards
them that fell, severity ; but towards us goodness,
if we continue in his goodness, otherwise we also
shall be cut off."

This, as 1 observed before, is spoken particularly
to the Roman church; the apostle supposeth that
the church of Rome herself may be guilty of apos-
tacy from the faith, and cut off by unbelief, and,
indeed, seems to foretei it; which, how it consists
with their confident pretence to infallibility, let them
look to it.

And let all particular churches look to them-
selves, that they do not forfeit this promise of Divine
assistance. For Christ hath not so tied himself to
any particular church, but that, if they forsake him,
he may leave them, and " remove his candlestick
from them." There have been many sad instances
of this, since the first planting of Christianity ; and
we have no small reason to apprehend that it may
come to be our own case; for certainly we have
many of those marks of ruin among us, which
did foretei the destruction of the Jewish church
and nation : horrible profaneness and contempt

139

of religion, division and animosities to the highest
degree, and an universal dissoluteness and cor-
ruption of manners. And why should we, who
do the same things, think ourselves exempted from
the same fate ? What can we expect, but that God
should deal with us as he did with them ; " take
away the kingdom of God from us, and give it to a
nation that will bring forth the fruits of it ?"

The condition of this great promise here in the
text, to the pastors and governors of the Christian
church, is the faithful execution of their commission;
if they do sincerely endeavour to gain men to the
belief and practice of Christianity, Christ hath pro-
mised to be w ith them. The performance of this
condition doth primarily concern the chief gover-
nors of the church, and next to them the ministers
of the gospel in general, that they should be diligent
and faithful in their respective stations, " teaching
men to observe all things, whatsoever Christ hath
commanded." And if we would make this our great
work, to instruct our respective charges in the ne-
cessary doctrines of faith, and the indispensable du-
ties of a good life, we should have far less trouble
with them about other matters. And that we may
do this work effectually, we must be serious in our
instructions and exemplary in our lives. — Serious
in our instructions : this certainly the apostle re-
quires in the highest degree, when he chargeth mi-
nisters, " so to speak, as the oracles of God;" to
which nothing can be more coutrary than to trirle
w ith the word of God, and to speak of the weightiest
matters in the world, the great and everlasting con-
cernments of the souls of men, in so slight and in-
decent a manner, as is not only beneath the gravity
of the pulpit, but even of a well-regulated stage,

160

Can any thing be more unsuitable than to hear a
minister of God, from this solemn place, to break
jests upon sin, and to quibble upon the vices of the
age ? This is to shoot without a bullet, as if we
had no mind to do execution, but only to make men
smile at the mention of their faults; this is so nau-
seous a folly, and of so pernicious consequence to
religion, that hardly any thing too severe can be
said of it.

And then, if we would have our instructions ef-
fectual, we must be exemplary in our lives. Aris-
totle tells, that the manners of the speaker have
Kvpiorarriv tt'kjtiv, the most sovereign power of per-
suasion. And, therefore, Cato puts it into the de-
finition of an orator, that he is mr bonus, dicendi pe-
ritus, " a good man, and an eloquent speaker."
This is true as to all kinds of persuasion ; the good
opinion which men have of the speaker gives great
weight to his words, and does strangely dispose
the minds of men to entertain his counsels. But
the reputation of goodness is more especially neces-
sary and useful to those whose proper work it is to
persuade men to be good ; and therefore the apostle,
w hen he had charged Titus to put men in mind of
their duty, he immediately adds, " in all things
shewing thyself a pattern of good works." None
so fit to teach others their duty, and none so likely
to gain men to it, as those who practise it themselves,
because hereby we convince men that we are in ear-
nest, when they see that we persuade them to no-
thing but what we choose to do ourselves. This
is the way to stop the mouths of men, and to con-
fute their malice, by an exemplary piety and virtue.
So St. Peter tells us: (1 Pet. ii. 15.) "For so is the
will of God, that by well-doing ye put to silence
the ignorance of foolish men."

SERMON CXXIV

THE DIFFICULTIES OF A CHRISTIAN LIFE
CONSIDERED.

Strive to enter in at the strait gate ; for many, I say
unto you, will seek to enter in, and shall not be
able. — Luke xiii. '24.

There are two great mistakes about the nature of
religion, equally false, and equally pernicious to the
souls of men: and the devil, whose great design it
is to keep men off from religion by any means,
makes use of both these mistakes, to serve his own
purpose and design upon the several tempers of
men. Those who are melancholy and serious, he
disheartens and discourageth from attempting it, by
the extreme trouble and difficulty of it, representing
it in so horrid and frightful a shape, incumbered
with such difficulties, and attended with such trou-
bles and sufferings, as are insuperable, and intoler-
able to human nature: whereby he persuades men,
that they had better never attempt it, since they
may despair to go through with it.

On the other hand, those wjio are sanguine, and
full of hopes, he possesses with a quite contrary
apprehension; that the business of religion is so
short and easv a work, that it may be done at anv
time; and, if need be, at the last moment of our
lives, though it is not so well to put it upon the last
hazard ; and by this means a great part of mankind
are lulled in security, and adjourn the business of

162

religion from time to time ; and because it is so easy,
and so much in their power, they satisfy themselves
with an indeterminate resolution to set about that
business some time or other before they die, and so
to repent, and make their peace with God, once
for all.

These pretences contradict one another, and
therefore, cannot be both true; but they may both
be false, as indeed they are, and truth lies between
them ; religion being neither so slight and easy a
work as some would have it, nor so extremely diffi-
cult and intolerable as others would represent it.
To confute the false apprehensions which some
have of the easiness of it, our Saviour tells us, there
must be some striving; and to satisfy us that the
difficulties of religion are not so great and insuper-
able as some would make them, our Saviour tells
us, that those who strive shall succeed and enter in;
but those who only seek, that is, do not vigorously
set about the business of religion, but only make
some faint attempts to get to heaven, shall not be
able to enter in. " Strive to enter in at the strait
gate ; for many, I say unto you, will seek to enter in,
but shall not be able."

The occasion of which words of our blessed Sa-
viour, was a question that was put to him by one of
his disciples, concerning the number of those that
should be saved : (ver. 23.) One said unto him,
" Lord, are there few that be saved?" To which
curious question, our Saviour (according to his
manner when such kind of questions were put to
him) does not give a direct answer, because it was
neither necessary nor useful for his hearers to be
resolved in ; it did not concern them to know what
number of persons should be saved, but what course

163

they should take that they might be of that num-
ber; and therefore, instead of satisfying their curi-
osities, he puts them upon their duty ; admonishing
them, instead of concerning themselves what should
become of others, to take care of themselves. " And
he said unto them, Strive to enter in at the strait
gate; for many, I say unto you, shall seek to enter
in, and shall not he able." He does not say, that
but few shall be saved (as some have presumptu-
ously ventured to determine), but only few in com-
parison of those many that " shall seek to enter in,
and shall not be able."

In these words we may consider these two things :
First, The duty enjoined ; " Strive to enter in at
the strait gate."

Secondly, The reason or argument to enforce it :
" For many shall seek to enter in, and shall not be
able."

First, The duty enjoined ; " Strive to enter in at
the strait gate." Which words being metaphorical,
I shall strip them of the metaphor, that so we may
see the plain meaning of them. Now by this me-
taphor, or rather allegory, these three things are
plainly intended :

1st, The course of a holy and Christian life, in
order to the obtaining of eternal happiness, is here
represented to us by a way, which every man that
would come to heaven, must walk in. For so St.
Matthew (who expresseth this more fully) makes
mention of a way, as well as a gate, by which we
must enter into it; " Strait is the gate, and narrow
is the way, that leadeth to life." And this, though
it be not expressed by St. Luke, is necessarily un-
derstood ; " Strive to enter in at the strait gate;"
that is, into the way that leads to life.

164

2dly, The first difficulties of a holy and religious
course of life, are here represented to us by a strait
gate. For the gate at which we enter, and the way
in which we walk, can signify nothing else, but the
beginning and progress of a holy and religious
course.

3dly, Our diligence and constancy in this course,
are represented by strivings word w hich hath a great
force and emphasis in it, dyuvlZtaOt, a metaphor taken
from the earnest contention which was used in the
Olympic games, by those who strove for mastery in
running or wrestling, or any of the other exercises
which were there used.

Secondly, Here is a reason added to enforce the
exhortation or duty ; " for many shall seek to enter
in, and shall not be able :" that is, there are a great
many that will do something in Christianity, and
make some faint attempts to get to heaven, who
yet shall fall short of it, for want of such a firm re-
solution and earnestness of endeavour, as is neces-
sary to the attaining of it.

Having thus explained the words, I shall take oc-
casion from the first part of them, namely, the duty
or exhortation, to handle these three points, very
useful for us to consider, and to be well instruct-
ed in :

1st, The difficulties of a holy and Christian
course.

2dly, The firm resolution and earnest endeavour
that is required on our part for the conquering of
these difficulties.

3dly, That these difficulties are not so great and
insuperable, as to be a just discouragement to our
endeavours; if we will strive, we may master them.

First, The difficulties of a holy and Christian

165

course And these are either from ourselves, or
from something without us.

1. From ourselves; from the original corruption
and depravation of our nature, and the power of
evil habits and customs, contracted by vicious prac-
tices. Our natures are vitiated and depraved, in-
clined to evil, and impotent to good ; besides that,
being habituated to sin and vice, it is a matter of in-
finite difficulty to break off a custom, and to turn
the course of our life another way. Now, because
this is the difficulty of our first entrance into reli-
gion, it is represented by a strait gate, which is hard
to get through.

2. There are, likewise, other difficulties from
without; as, namely, the opposition and persecution
of the world, which was very raging and violent in
the first beginnings of Christianity. And this our
Saviour represents by the ruggedness and roughness
of the way, as St. Matthew expresseth it: (chap. vii.
14.) " Strait is the gate, and narrow is the way, that
leads to life, Ka\ rtOXi.ufjizvri r; 6$6g, confragosa est via,
(so Grotius renders it) the way is craggy, full of
afflictions and troubles.

So that these are the two great difficulties in a
Christian course; indisposition from within, and op-
position from without.

1. Indisposition from within. And this makes re-
ligion so much the more difficult, because it checks
us at our very first entrance upon our Christian
course, and makes us unwilling to set out. The cor-
ruption of our nature, and those vicious habits, which
by a long custom of sin we have contracted, do strong-
ly incline us to the contrary way, so that a man must
offer great force and violence to himself, that will
conquer this difficulty. It is one of the hardest

VOL. VI. N

166

things in the world to break off a vicious habit, and
to get loose front the tyranny of custom. The pro-
phet Jeremiah speaks of it as next to a natural im-
possibility: (chap. xiii. 23.) " Can the Ethiopian
change his skin, or the leopard his spots? Then
may ye also do good, that are accustomed to do
evil." This requires great striving indeed. No-
thing shews the spirit and resolution of a man more,
than to contend with an inveterate habit ; for in this
case a man strives against the very bent and incli-
nation of his soul ; and it is easier to set a man
against all the world, than to make him fight with
himself: and yet this every man must do, who,
from any wicked course of life, betakes himself seri-
ously to religion ; he must, as it were, lay violent
hands upon himself, and fight with the man he was
before ; and this in Scripture is emphatically ex-
pressed to us, by " crucifying the old man, with
the affections and lusts thereof." A Christian, when
he first enters upon a holy and good course of life,
is represented as two persons and parties at civil
war one with another, the old and the new man; so
that whoever will be a Christian must put off him-
self, and become another man; and it is no easy
matter for a man to quit himself.

2. In our Christian course, we must likewise ex-
pect to meet with great opposition from without.
Blessed be God,, Christianity hath generally been
for many ages free from this difficulty, which at-
tended the first profession of it; it was then, in-
deed, a very steep and craggy way, very rough and
thorny, not to be travelled in without sweat and
blood ; then the dangers and hazards of the pro-
fession were such, as were not to be encountered by
% mere moral resolution, and the natural strength of

167

flesh and blood ; the persecution that attended it
was so hot, and the torments which threatened it
so terrible, that the sensual and inconsiderate part
of mankind would rather venture hell at a distance,
than run themselves upon so present and evident a
clanger.

But since these ages of persecution, this difficulty
hath been in a great measure removed. Not but the
true religion hath still its enemies in the world ; but
they are not let loose, as they were in those times:
it is still persecuted and exposed to the malice and
reproach, but not to the rage and fury of unreason-
able men. In the calmest times there is hardly any
man can be a strict and sincere Christian, without
being liable to hatred and contempt, without deny-
ing himself many of those worldly advantages, which
those who make no conscience of the strict laws of
Christianity may make to themselves ; so that, at all
times, it requires a good degree of constancy and
resolution to persevere in a holy course, and to
bear up against the opposition of the world, and to
withstand its temptations, to be " harmless and
blameless in the midst of a crooked and perverse
nation not to be infected with the eminent and
frequent examples of vice, and carried down with
the stream of a corrupt and degenerate age. So
that though our difficulties be not always the same,
and equal to those which the primitive Christians
encountered, yet there is enough to exercise our
best resolution and care, though the main body of
the enemies of Christianity be broken, and " the
sons of Anak be destroyed out of the land; yet
some of the old inhabitants are still left, to be thorns
in our sides, and pricks in our eyes," that true reli-
gion may always have something to exercise its

N 2

168

force and vigour upon. I have done with the first
point, and the difficulties of a Christian course. I
proceed to the

Second, The earnest endeavour that is to be used
on our part, for the conquering of these difficulties.
And to the business of religion, if we will set upon
it in good earnest, these three things are required :

1st, A mighty resolution to engage us in a holy
and Christian course.

2dly, Great diligence and industry to carry us
on in it.

3dly, An invincible constancy to carry us through
it, and make us persevere in it to the end.

1st, A mighty resolution to engage us in a holy
and good course. For wrant of this most men mis-
carry and stumble at the very threshold, and never
get through the strait gate, never master the dif-
ficulties of the first entrance. Many are well dis-
posed towards religion, and have fits of good incli-
nation that way (especially in their young and
tender years), but they want firmness of resolution
to conquer the difficulties of the first entrance upon
a religious and virtuous life ; like the young man
that came to our Saviour, well inclined to do some
good thing, that " he might inherit eternal life but
when it came to the point, he gave back, he was
divided betwixt Christ and the world, and had not
resolution enough to part with all for him.

Many men (I doubt not) have frequent thoughts
and deliberations about a better course of life, and
are in a good mind to take up, and break off that
lewd and riotous course they are in ; but they can-
not bring themselves to a fixed purpose and resolu-
tion : and yet without this nothing is to be done,
u the double-minded man is unstable in all his

169

ways." There must be no indifYerency and irreso-
luteness in our minds, if we will be Christians :
we must not stop at the gate, but resolve to press
in. We see that men take up peremptory resolu-
tions in other matters, to be rich and great in the
world, and they can be true and steadfast to these
resolutions; and why should not men resolve to be
wise and happy, and stand to these resolutions, and
make them good ? God is more ready to assist and
strengthen these kind of resolutions than any other ;
and I am sure no man hath so much reason to re-
solve upon any thing, as to live a holy and virtuous
life ; no other resolution can do a man that good,
and bring him that comfort and happiness, that this
will.

2dly, The business of religion, as it requires a
mighty resolution to engage us in a holy and good
course, so likewise a great diligence to carry us on
in it. When we are got through the strait gate, we
must account to meet with many difficulties in our
way ; there are in the course of a Christian life
many duties to be performed, which require great
pains and care ; many temptations to be resisted,
which will keep us continually upon our guard; a
great part of the way is up hill, and not to be
climbed without labour ; and the Scripture fre-
quently calls upon us, " to work out our salvation
with fear and trembling ;" that is, with great care
and industry; "to give all diligence to make our
calling and election sure;" to follow holiness, S«uk«v,
to pursue it with great earnestness. Nothing in this
world that is of value, is to be had on other terms;
and we have low thoughts of heaven, if we think
any pains too much to get thither.

3dly, The business of religion requires an invin-

170

eible constancy to carry us through it, and to make

us persevere in it to the end. Resolution may make
a good entrance; but it requires great constancy
and firmness of mind to hold out in a good course.
A good resolution maybe taken up upon a present
heat and may cool again ; but nothing but a con-
stant and steady temper of mind will make a man
persevere ; and yet, without this, no man shall ever
reach heaven. " He that continueth to the end
shall be saved; but if any man draw back, God's
soul will have no pleasure in him." God puts this
case by the prophet, and determines it, (Ezekiel
xviii. 24.) " When the righteous man turneth away
from his righteousness, shall he live? all his right-
eousness that he hath done shall not be mentioned ;
in his trespass that he hath trespassed, and in his
sin that he hath sinned, in them he shall die ;" nay,
so far will his righteousness be from availing him,
if he do not persevere in it, that it will render his
condition much worse, to have gone so far towards
heaven, and at last to turn his back upon it. So St.
Peter tells us: (2 Pet. ii. 20, 21.) " For if, after they
have escaped the pollutions of the world, through
the knowledge of the Lord and Saviour Jesus
Christ, they are again entangled therein and over-
come ; the latter end is worse with them than the
beginning; 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 com-
mandment delivered unto them." I proceed to the

Third point ; namely, That the difficulties of a
holy and a Christian life are not so great and in-
superable, as to be a just ground of discouragement
to our endeavours. All that I have said concern-
ing the difficulties of religion was with no design to

171

damp, but rather to quicken our industry ; for,
upon the whole matter, when all things are duly
considered, it will appear, that " Christ's yoke is
easy, and his burthen light ; that the command-
ments of God are not grievous no, not this com-
mandment of " striving to enter in at the strait
gate;" which I shall endeavour to make manifest
by taking these four things into consideration.

1. The assistance which the gospel offers to us.
God hath there promised to " give his Holy Spirit
to them that ask him ;" and by the assistance of
God s Holy Spirit, we may be able to conquer all
those difficulties. Indeed, if we were left to our-
selves, to the impotency and weakness of our own
nature, we should never be able to cope with these
difficulties ; every temptation would be too hard
for us ; every little opposition would discourage
us; but " God is with us, and there is nothing too
hard for him." If the principles of a holy life were
only the birth of our own resolution, they would
easily be borne down ; but they are from God, of a
heavenly birth and original ; and whatsoever is
V born of God, overcometh the world/' (John i. 12,
13.) " As many as received him, to them gave he
power '^ovmav, the privilege) to become the sons of
God, even to them that believe on his name; which
were born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God."

God considers the impotency of human nature,
in this depraved and degenerate state into which
we are sunk, and therefore he hath left us to our-
selves : but when he commands us to work out our
own salvation, he tells us for our encouragement,
that " he himself works in us both to will and to
do he does not bid us to be strong in our own

172

strength, for he knows we have no strength of our
own, but to be " strong in the Lord, and in the
power of his might and what may not even a weak
creature do, that is so powerfully assisted ? If we
will but make use of this strength, nothing can be
too hard for us. All that God expects from us is,
that we should comply with the motions of his Spirit,
and be as sincere in the use of our own endeavours,
as he is in the offers of his grace and assistance.

2. Let us consider, that the greatest difficulties
are at first; it is but making one manful onset, and
sustaining the first brunt, and the difficulties will
abate and grow less, and our strength will every
day increase and grow more. The gate is strait;
but when we have once got through it, "our feet
will be set in an open place." After some struggling
to get through, we shall every day find ourselves at
more ease and liberty. It will be very hard at first,
to master our vicious inclinations, to change the
habit of our minds, and the course of our lives, and
to act contrary to what we have been long accus-
tomed : but this trouble lasts but for a little while ;
these pangs of the new-birth, though they be sharp,
yet they are not usually of long continuance.

It does, indeed, require great resolution and firm-
ness of mind, to encounter the first difficulties of
religion ; but if we can but stand it out for one brunt,
our enemy will give way, and the pleasure of \ictory
will tempt us on. It is troublesome to conflict with
great difficulties, and men are loath to be brought to
it: but when we are engaged, it is one of the greatest
pleasures in the world to prevail and conquer. Many
men are loath to go to war ; but after a little success,
they are as loath togiveover; that which was a terror
to them at first, turns into a pleasure.

173

3. Consider that custom will make any course of
life tolerable, and most things easy. Religion, and
the practice of a holy life, is difficult at first; but
after we are once habituated to it, the trouble will
wear off by degrees, and that which was grievous
will become easy: nay, by degrees, much more
pleasant than ever the contrary practice was. We
see the daily experience of this, in the most difficult
and laborious employments of this world ; a little
pains tires a man at first, but when he is once sea-
soned and inured to labour, idleness becomes more
tedious and troublesome to him than the hardest
work. Custom will make any thing easy, though
it be a little unnatural. Nothing is more unnatural
than sin : it is not according to our original nature
and frame, but it is the corruption and depravation
of it, a second nature superinduced upon us by cus-
tom : whereas the practice of holiness and virtue is
agreeable to our original and primitive state; and
sin and vice are the perverting of nature contrary
to our reason, and the design of our beings, and to
all obligations of dntv and interest : but bv return-
iug to God and our duty, we return to our primitive
state; we act naturally, and according to the inten-
tion of our beings ; and when the force of a con-
trary custom is taken off, and the bias clapped on the
other side, we shall " run the ways of God's com-
mandments with more delight" and satisfaction, than
ever we found in the ways of sin.

For sin is a violence upon our natures, and that is
always uneasy, yet it is made more tolerable by
custom : but religion restores men to their natural
state, and then we are at ease and rest. Religion is
at first a yoke and burthen :" but unless we take
this upon us, we shall never find rest to our souls.

174

4thly, and lastly, Consider the reward that reli-
gion propounds, and this must needs sweeten and
mitigate all the troubles and difficulties that are oc-
casioned by it. This " strait gate" through which
we must enter, and this " craggy way" which we are
to climb up, leads to life, and he is a lazy man, in-
deed, that will not strive and struggle for life. All
that a man can do, he will do for his life, for this
miserable life which is so short and uncertain, and
"born to trouble as the sparks fly upwards;" a
life not worth the having, nor worth the keeping
with any great care and trouble, if it were not in
order to a better and happier life. But it is not this
life which our Saviour means ; that, indeed, were not
worth all this striving for : it is eternal life ; a state
of perfect and endless happiness; of "joys unspeak-
able and full of glory." And who would not strive to
enter in at that gate which leads to so much felicity ?
Can a man possibly take too much pains, be at too
much trouble for a few days, to be happy for ever?

So often as I consider what incredible industry
men use for the things of this life, and to get a small
portion of this world, I am ready to conclude, that
either men do not believe the rewards of another
world, or that they do not understand them ; else
they could not think much to be at the same pains
for heaven, that they can cheerfully bestow for the
obtaining of these corruptible things. Can we be
so unconscionable, as to think God unreasonable,
when he offers heaven and everlasting happiness to
us upon as easy terms, as any thing in the world is
ordinarily to be had? And are not we very foolish
and unwise, to put away eternal life from us, when
we may have it upon terms so infinitely below the
true worth and value of it ?

175

I have now done with the three things which I
propounded to speak to from the first part of these
words, which are so many arguments to enforce the
exhortation here in the text; to " strive to enter in
at the strait gate," and to give all diligence, by the
course of a holy and virtuous life, to get to heaven ;
and we may assure ourselves, that nothing less than
this will bring us thither. So our Saviour tells us,
in the latter part of the text, that " many shall seek
to enter in, and shall not be able." I now proceed
to the

Second part of the text ; The reason or argument
whereby this exhortation is enforced; " Strive to
enter in at the strait gate ; for many, I say unto you,
shall seek to enter in, and shall not be able." Every
seeking to enter in will not gain our admission into
heaven ; therefore there must be striving: for men
may do many things in religion, and make several
faint attempts to get to heaven, and yet at last fall
short of it, for want of that earnest contention and
endeavour, which is necessary to the attaining of it.
We must make religion our business, and set about
it with all our might, and persevere and hold out in
it, if ever we hope to be admitted to heaven ; " for
many shall seek to enter," that shall be shut out.

^ow what this seeking is, which is here opposed
to striving " to enter in at the strait gate," our Saviour
declares after the text: (ver. 25.) 44 When once the
Master of the house is risen up, and hath shut to the
door, and ye begin to stand without, and knock at
the door, saying, Lord, Lord, open unto us; and he
shall answer and say unto you, I know you not
whence ye are : then shall ye begin to say, We have
eaten and drunk in thy presence, and thou hast
taught in our streets : but he shall say, I tell you, I

176

know you not whence ye are; depart froip me, all
ye workers of iniquity." St. Matthew mentions some
other pretences which they should make ; upon
which they should lay claim to heaven : (Matt. vii.
21—23.) " Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven : but he
that doeth the will of my Father which is in heaven.
Many will say unto me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy
name have cast out devils? and in thy name done
many wonderful works? And then will I profess
unto them, I never knew you ; depart from me, ye
that work iniquity." After all their seeking to enter
in, and notwithstanding all these pretences, they
shall be shut out, and be for ever banished from the
presence of God. This shall be their doom, which
will be much the heavier, because of the disappoint-
ment of their confident expectation and hope. So
St. Luke tells us : (chap. xiii. 28, 29.) " There shall
be weeping and gnashing of teeth ; when ye shall
see Abraham, and Isaac, and Jacob, and all the
prophets, in the kingdom of God, and you yourselves
thrust out. And they shall come from the east, and
from the west, and from the north, and from the
south, and shall sit down in the kingdom of God."
To which St. Matthew adds, (chap. viii. 12.) " But
the children of the kingdom shall be cast into outer
darkness, there shall be weeping and gnashing of
teeth." And then our Saviour concludes: (Luke
xiii. 30.) " Behold, there are last that shall be first,
and first which shall be last." From all which it ap-
pears, with what confidence many men, upon these
false pretences (which our Saviour calls " seeking
to enter in,") shall lay claim to heaven, and how
strangely they shall be disappointed of their ex-

177

pectation and hope ; when they shall find them-
selves cast out of heaven, who they thought had
outdone all others in religion, and were the only
members of the true church, and the children and
heirs of the kingdom ; and shall see others, whom
they thought to be out of the pale of the true church,
and excluded from all terms of salvation, come from
all quarters, and find free admission into heaven ;
and shall find themselves so grossly and widely
mistaken, that those very persons whom they thought
to be last, and of all others farthest from salvation,
shall be first; and they themselves, whom they took
for the children of the kingdom, and such as should
be admitted into heaven in the first place, shall be
rejected aud cast out.

So that by " seeking to enter," we may under-
stand all those things which men may do in religion
upon which they shall pretend to lay claim to hea-
ven ; nay, and confidently hope to obtain it ; and
yet shall be shamefully disappointed, and fall short
of it. Whatever men think, and believe, and do in
religion, what privileges soever men pretend, what
ways and means soever men endeavour to appease
the Deity, and to recommend themselves to the Di-
vine favour and acceptance, all this is but "seeking to
enter in," and is not that striving which our Saviour
requires. If men " do not do the will of God, but
are workers of iniquity," it will all signify nothing to
the obtaining of eternal happiness.

Our Saviour here instanceth in men's profession
of his religion, calling him " Lord, Lord in their
personal familiarity and conversation with him, by
eating and drinking in his presence and company ;
in their having heard him preach the doctrine of
life and salvation, " Thou bast taught in our streets;"'

173

in their having prophesied, and wrought great mira-
cles in his name and by his power; " Have we not
prophesied in thy name? and in thy name cast
out devils? and in thy name done many wonderful
works?" These were great and glorious things
which they boasted of; and yet nothing of all this
w ill do, if men " do not the will of God ;" notwith-
standing all this, he will say unto them, " I know
you not whence ye are ; depart from me, ye workers
of iniquity."

And by a plain parity of reason, whatever else
men do in religion, what attempts soever men may
make to get to heaven, upon what privileges or
pretences soever they may lay claim to eternal life,
they will certainly fall short of it, if they u do not do
the will of God, but are workers of iniquity.'' My
business, therefore, at this time shall be, to discover
the several false claims and pretences which men
may make to heaven, and yet shall never enter into
it. And to this purpose I shall instance in several
particulars, by one or more of which men commonly
delude themselves, and are apt to entertain vain and
ill-grounded hopes of eternal salvation.

1st, Some trust to the external profession of the
true religion.

2dly, Others have attained to a good degree of
knowledge in religion, and they rely much upon
that.

3dly, There are others that find themselves much
affected with the word of God, and the doctrines
contained in it.

4thly, Others are very strict and devout in the ex-
ternal worship of God.

5thly, Others confide much in their being mem-
bers of the only true church, in which alone salva-

17£

tion is to be had, and in the manifold privileges and
advantages which therein they have above others of
getting to heaven.

6'thly, Others think their great zeal for God and
his true religion, will certainly save them.

7thly, Others go a great way in the real practice
of religion.

8thly, Others rely much upon the sincerity of
their repentance and conversion, whereby they are
put into a state of grace, and become the children of
God, and heirs of everlasting life ; and being once
truly so, they can never fall from that state, so as
finally to miscarry.

Lastly, Others venture all upon a death-bed re-
pentance, and their importunity w ith God to receive
them to mercy at the last.

I shall briefly go over these particulars, which are
the several ways whereby men seek to enter into
heaven, and hope to get thither at last ; and shall
shew the insufficiency of them ; and that there is
something beyond all this necessary to be done for
the attainment of everlasting salvation.

1st, Some trust to the mere external profession
of the true religion, and think it enough to call
Christ, Lord, Lord ; to be baptized in his name,
and thereby to be admitted members of the Christian
church. What the apostle says of the profession
of the Jewish religion, and the outward badge of it,
circumcision, may be applied to the profession of
Christianity made in baptism : (Rom. ii. 17. 25. 28,
29.) " Behold, thou art called a Jew, and restest in
the law, and makest thy boast of God. Circum-
cision verily profiteth, if thou keep the law ; but if
thou be a breaker of the law, thy circumcision is
made uncircumcision ; for he is not a Jew that is

180

one outwardly, neither is that circumcision which is
outward in the flesh : but he is a Jew which is one
inwardly, and circumcision is that of the heart, in
the spirit, and not in the letter." The case is the
same of those who make only an outward profes-
sion of Christianity. " Baptism verily profiteth,
if we perform the condition of that covenant which
we entered into by baptism ;" but if we do not, our
baptism is no baptism : for he is not a Christian
which is one outwardly, nor is that baptism which
is outward in the flesh; but he is a Christian which
is one inwardly, and baptism is of the heart, in the
spirit, and not in water only. So St. Peter tells us,
(I Pet. iii. 21.) that baptism is not only the washing of
the body with water, and " the putting away of the
filth of the flesh, but the answer of a good conscience
towards God."

The promise of eternal life and happiness is not
made to the external profession of religion, without
the sincere and real practice of it. " Why call ye
me, Lord, Lord, (says our Saviour) and do not the
things which I say?" The Scripture hath no where
said, he that is baptized shall be saved ; but " he
that believeth and is baptized, he that repenteth
and is baptized, shall be saved." This deserves to
be seriously considered by a great many Christians,
who have nothing to shew for their Christianity, but
their names ; whose best title to heaven is their bap-
tism, an engagement entered into by others in their
name, but never confirmed and made good by any
act of their own; a thing which was done before they
remember, and which hath no other effect upon
their hearts and lives, than if it were quite for-
gotten.

2dly, There are others who have attained to a

181

good degree of knowledge in religion, and they
hope that will save them. But if our knowledge in
religion, though never so clear and great, do not de-
scend into our hearts and lives, and govern onr
actions, all onr hopes of heaven are built upon a
false and sandy foundation. So our Saviour tells
us : (Matt. vii. 26.) " Every one that heareth these
sayings of mine, and doeth them not, shall be likened
unto a foolish man, which built his house upon the
sand." And, (John xiii. 17.) "If ye know these things,
happy are ye if ye do them."

There is not a greater cheat in religion, nothing
wherein men do more grossly impose upon them-
selves, than in this matter ; as if the knowledge of
religion, w ithout the practice of it, w ould bring men
to heaven. How diligent are many in reading and
hearing the word of God, who yet take no care to
practise it in their lives? Like those in the prophet
Ezekiel, xxxiii. 3 J. of whom God complains, 44 They
come unto thee as the people cometh, and they sit
before thee as my people, and they hear my words,
but they will not do them." None do so foolishly,
and yet so deservedly, miss of happiness, as those
who are very careful to learn the way to heaven, and
w hen they have done, will take no pains at all to get
thither.

3dly, There are others who find themselves much
affected with the ward of God, and the preaching
of it ; and this they take for a very good sign, that
it hath its due effect upon them. And this happens
very frequently, that the word of God makes con-
siderable impressions upon men for the present, and
they are greatly affected with it, and troubled for
their sins, and afraid of the judgments of God, and
the terrible vengeance of another world ; and upon

vol. vi. o

tm

this they take up some resolutions of a better
course, which after a little while vanish and come
to nothing. This was the temper of the people of
Israel ; they delighted to hear the prophet speak to
them in the name of God, (Ezek. xxxiii. 32.) " And
lo, thou art unto them as a very lovely song of one
that hath a pleasant voice, and can play well upon
an instrument, for they hear thy words, but they do
them not." Mark vi. 20. it is said that Herod had
a great reverence for John the Baptist, " that he
observed him, and heard him gladly but yet, for
all that, he continued the same cruel and bad man
that he was before. And in the parable of the
sower, (Matt. xiii. 20.) there are one sort of hearers
mentioned, who, " when they heard the word, re-
ceived it with joy ; but having no root in them-
selves, they endured but for a while, and when tri-
bulation or persecution ariseth, because of the
word, presently they are offended." There are
many men who have sudden motions in religion,
and are mightily affected for the present; but it
must be a rooted and fixed principle, that will en-
dure and hold out against great difficulties and op-
position. Acts xxiv. 25. it is said, that wheu St.
Paul " reasoned of righteousness, and temperance,
and judgment to come, Felix trembled:" and no-
thing is more frequent, than for men to be mightily
startled at the preaching of the word, when their
judgments are convinced and borne down, and their
consciences touched to the quick : a lively repre-
sentation of the evil of sin, and the infinite danger
of a sinful course, may stir up the passions of grief
and fear, and dart such stings into the consciences
of men, as may make them extremely restless and
unquiet, and work some good thoughts and inclina-

183

tions in them towards a better course ; and yet like
metals, when the heat is over, they may be the harder
for having been melted down.

4thly, Others shew great strictness and devotion
in the worship of God, and this they hope will be
accepted, and cannot fail to bring them to heaven:
and yet some of the worst of men have been very
eminent for this. The pharisees were the most
exact people in the world in matter of external
ceremony and devotion ; and yet for all this, our
Saviour plainly tells them, that they were farther
from the kingdom of God, than those who seemed
to be farthest, than publicans and harlots: and that
because they were so very bad, under so great a pre-
tence of devotion, therefore they should " receive
the greater damnation."

Not but that external devotion is a necessary ex-
pression of religion, and highly acceptable to God,
when it proceeds from a pious and devout mind,
and when men are really such in their hearts and
lives as their external devotion represents them to
be : but when the outward garb of religion is only
made a cloak for sin and wickedness, when there
is nothing within to answer all the show that we see
without, nothing is more odious and abominable to
God. These are mere engines and poppets in re-
ligion ; all the motions we see without proceed from
an artificial contrivance, and not from any inward
principle of life ; and as no creature is more ridicu-
lous than an ape, because the beast makes some
pretence to human shape, so nothing is more ful-
some than this hypocritical devotion, because it
looks like religion, but is the farthest from it of any
thing in the world.

5thly,Others confide very much in their being mem-

o 2

»

184

bers of the only true church, in which alone salva-
tion is to be had, and in the manifold privileges and
advantages which they have thereby above others
of getting to heaven. Thus the Jews confined sal-
vation to themselves, and looked upon all the rest
of the world as excluded from it. And not only so,
but they believed that by one means or other every
Israelite should be saved. So that they were the
Jewish catholic church, out of which there was no
hope of salvation for any.

The same pretence is made by some Christians
at this day, who engross salvation to themselves,
and will allow none to go to heaven out of the
communion of their church ; and have so ordered
the matter, that hardly any that are in it ca>» mis-
carry. They are members of an infallible chinch,
which cannot possibly err in matters of faith ; they
have not only " eat and drunk in Christ's presence,"
but have eat and drunk his very corporal presence,
the natural substance of his flesh and blood ; they
have not only our blessed Saviour, but innumerable
other intercessors in heaven ; they have not only
their own merits to plead for them, but in case they
be defective, they may have the merits of others as-
signed and made over to them out of the infinite
stock and treasure of the church, upon which they
may challenge eternal life, as of right and due be-
longing to them ; and by a due course of confession
and absolution, may quit scores with God for all
their sins from time to time. Or, if they have neg-
lected all this, they may, after the most flagitious
course of life, upon attrition (that is, upon some
trouble for sin, out of fear of hell and damnation)
joined with confession and absolution, get to hea-
ven at last ; provided the priest mean honestly, and

185

do not, for want of intention, deprive them of the
saving benefit and effect of this sacrament.

But is it possible men can be deluded at this
rate! as to think that confidence of their own good
condition, and want of charity to others, will carry
them to heaven? that any church hath the privilege
to save impenitent sinners ? And they are really im-
penitent, who do not exercise such a repentance as
the gospel plainly requires ; and if men die in this
state, whatever church they are of, the great Judge
of the world hath told us, that he will not know
them, but will bid them to depart from him, because
they have been workers of iniquity.

6thly, Others think that their zeal for God, and
his true religion, will certainly save them. But zeal,
if it be not according to knowledge, if it be mistaken
in its object, or be irregular and excessive in the
degree, is so far from being a virtue, that it may be a
great sin and fault ; and though it be for the truth, yet
if it be destitute of charity, and separated from the
virtues of a good life, it will not avail us. So St.
Paul tells us, that " though a man shall give his
body to be burnt; yet if he have not charity, it is
nothing."

7thly, Others go a great way in the real practice
of religion, and this sure will do the business. And
it is very true, and certain in experience, that reli-
gion may have a considerable awe and influence
upon men's hearts and lives, and yet they may fall
short of happiness. Men may in many considera-
ble instances perform their duty to God and man ;
and yet the retaining of one lust, the practice of any
one known sin, may hinder them from " entering in
at the strait gate." Herod did not only hear John
gladly, but did many things in obedience to his

186

doctrine ; and yet he was a very bad man. The
pharisee thanked God (and it may be truly) that he
was not like other men, an extortioner, or unjust,
or an adulterer; and yet the penitent publican was
justified before him. The young man who came to
our Saviour to know what he should do to enter into
life, and of whom our Saviour testifies, that he was
not far from the kingdom of God, and that he wanted
but one thing; yet for want of that he miscarried.
And St. James assures us, that " if a man keep the
whole law, and yet fail in one point, he is guilty of
all." If we be workers of iniquity in any one kind,
Christ will disown us, and bid us depart from him.

8thly, Others rely upon the sincerity of their re-
pentance and conversion, whereby they are put into
a state of grace, from whence they can never finally
fall. They did once very heartily repent of their
wicked lives, and did change their course, and were
really reformed, and continued a great while in that
good course. And all this may be certainly true,
but it is as certain that they are relapsed into their
former evil course : and if so, the prophet hath told
us their doom, that " if the righteous man forsake
his righteousness, his righteousness shall not be re-
membered ; but in the sin that he hath sinned, in
that shall he die." So that a righteous man may
turn from his righteousness, and commit iniquity,
and die in it. For the prophet doth not here (as
some vainly pretend) put a case, which js impossi-
ble in fact should happen, unless they will say, that
the other case which he puts together with it, of
u the wicked man's turning away from his wicked-
ness, and doing that which is lawful and right," is
likewise impossible, which God forbid. And that
men may fall from a state of grace, is no matter of

187

discouragement to good men ; but a good caution
against security, and an argument to greater care
and watchfulness; according to that of the apostle,
" Let him that standeth, take heed lest he fall f
which admonition were surely to little purpose, if
it were impossible for them that stand to fall.

Lastly, Others venture all upon a death-bed re-
pentance, and their importunity with God to receive
them to mercy at last. This, indeed, is only to seek,
and not to strive to enter in ; and these perhaps are
they, whom our Saviour represents as "standing
without, and knocking at the door, saying, Lord,
Lord, open unto us ;" or, as St. Matthew expresses
it, " Many shall say to me in that day, Lord, Lord,"
which is most probably meant of the day of judg-
ment, when their case is brought to the last extre-
mity ; and next to that is the day of death, when
men are entering into a state of endless happiness
or misery. And no wonder, if the sinner would
then be glad, when he can no longer continue in
this world, to be admitted into happiness in the
next : but the door is then shut to most sinners, and
it is a miracle of God's grace and mercy, if any re-
pentance that men can then exercise (which at the
best must needs be very confused and imperfect)
will then be accepted ; if any importunity, which
men can then use, will be available. For with what
face can we expect, that, after all the evil actions of
a long life, God should be mollified towards us by
a few good words, and accept of a forced aud con-
strained repentance for all our wilful and deliberate
crimes, and that he should forgive us all our sins
upon a little importunity, when we can sin no lon-
ger, and will repent no sooner.

Let us then, by all that hath been said, be effec-
tually persuaded to mind the business of religion in

188

good earnest^ and, with all our might, especially the
practice of it, in the exercise of all the graces and vir-
tues of a good life. Let us heartily repent of all the
sins of our past life, and resolve upon a better course
for the future; and let us not delay, and put off this
necessary work to the most unfit and improper time
of old age, and sickness, and death: but let us set
about it presently, and enter upon a good course,
and make all the speed and progress in it we cau.

And let us remember, that whatever we do in reli-
gion will not bring us to heaven, if we do not " do the
will of our Father which is in heaven ;w if we do not
give up ourselves to a constant and universal obe-
dience to his laws. To " strive to enter in at the
strait gate and though we strive to enter in a
thousand other ways, we shall not be able ; and
after all our confidence and conceit of ourselves, and
our own righteousness, and security of our salva-
tion from the privileges of any church, it will be a
strange damp and disappointment to us, to see the
sincere Christians, who have done the will of God,
and lived in obedience to his laws, to come from all
quarters, and churches in the world, and " sit
down with Abraham, Isaac, and Jacob, in the king-
dom of God ;" when we, who thought ourselves
" the children of the kingdom, shall be cast out,"
because we have been workers of iniquity. I will
conclude all with those plain words of the aposlle,
(Rom. ii. 7 — -9.) " To them who, by patient continu-
ance in well-doing, seek for glory, and honour, and
immortality, eternal life: but unto them that are
contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath, tribula-
tion and anguish, upon every soul of man that doeth
evil, in the day when God shall judge the secrets
of men by Jesus Christ, according to the gospel."

SERMON CXXV.

THE PARABLE OF THE RICH MAN AND LAZARUS.

There was a certain rich man, which was clothed in
purple and fine linen, and fared sumptuously every
day : and there teas a certain beggar, named La-
zarus, which teas laid at his gate full of sores, —
Luke xvi. 19, 20.

I intend, by God's assistance, to go over this pa-
rable, than which I think there is none in the whole
gospel, which is more apt to affect men, or which is
more artificially contrived, and in the circumstances
whereof a greater decorum is observed.

It is a great question among interpreters, whether
this narration concerning the rich man and Lazarus
be a parable, or a history, or a mixture of both.
That it is not a history, the resemblance between it
and others of our Saviours parables, will easily
convince any man that is not contentious ; besides
that, in some ancient copies, it is ushered in with
this preface, " And he spake a parable to his disci-
ples : A certain rich man," &c.

But yet, as some of the ancients have not impro-
bably conjectured, it seems to be such a kind of
parable, as had something of a real foundation ; as,
namely, there was such a poor man as Lazarus is
here described, and of that name among the Jews :
for in a mere parable it is altogether unusual to
name persons, nor is this done in any other of our
Saviour's parables.

But whether this be so or not is not worth the

190

disputing, because it alters not the case as to our
Saviour's purpose, and the instructions which we
may learn from it.

In the handling of this parable, I shall explain it
as I go along, and draw two sorts of instructions or
observations from it.

The first sort of observations shall be from the
circumstances which serve for the decorum of the
parable : and these I will not warrant to be all in-
tended by our Saviour; but only to be true in
themselves, and useful, and to have a probable rise
from some circumstances of the parable, and there-
fore I shall speak but very briefly to them.

The second sort of observations shall be such as
are grounded upon the main scope and intent of the
parable; and these I shall insist more largely upon.
I begin,

First, With those observations and instructions
which I shall gather up from the circumstances
which serve for the decorum of the parable; and I
shall take them in order as they lie in the parable.

(Ver. 19.) " There was a certain rich man, which
was clothed in purple and fine linen, and fared
sumptuously every day." Some think that our Sa-
viour, in this description, reflected upon Herod,
because he describes this rich man to be " clothed
in purple." But this conjecture is without reason ;
for, besides that it was not our Saviour's custom in
his preaching to give secret girds to the magistrate;
it is certain that it was long after our Saviour's time
that purple was appropriated to kings : it was then,
and a great while after, the wear of rich and power-
ful men, and of the favourites and great men of the
court, who are frequently, in ancient histories,
called the purpura ti, those that wore purple.

191

That which I observe from hence is, that the rich
man is not here censured for enjoying what he had,
for wearing rich apparel, and keeping a great table.
This of itself, if it be according to a man's estate and
quality, and without intemperance, is so far from
being a fault, that it is a commendable virtue. But
here was his fault, that he made all to serve his
own sensuality and luxury, without any considera-
tion of the wants and necessities of others : whereas
one of the great uses of the plentiful tables of rich
men is from the superfluity of them to feed the poor
and the hungry.

(Ver. 20.) " And there was a certain beggar
named Lazarus ;" as if our Saviour had said, for
instance, poor Lazarus whom ye all knew. And
here I cannot but take notice of the decorum which
our Saviour uses. He would not name any rich
man, because that was invidious and apt to provoke.
He endeavours to make all men sensible of^their
duty; but he would provoke none of them by any
peevish reflection ; for nothing is more improper
than to provoke those whom we intend to persuade.
While a man's reason is calm and undisturbed, it is
capable of truth fairly propounded ; but if we once
stir up men's passions, it is like muddying of the
waters, they can discern nothing clearly afterwards.
But to proceed in the parable.

" There was a certain beggar named Lazarus,
which was laid at the rich man's gate, full of sores,
and was desirous to be fed with the crumbs which
fell from his table; moreover the dogs came and
licked his sores." Here are three great aggrava-
tions of the rich man's uncharitableness :

1st, That here was an object presented itself to
him.

192

2dly, Such an object as would move any one's
pity, a man reduced to extreme misery and necessity.

3dJy, A little relief would have contented him.

1st, Here was an object presented itself to him,
Lazarus laid at the rich man's gate; so that so often
as he went out of his own house and came in, he
could not but take notice of him. Good men that
are charitably disposed will inquire out objects for
their charity, and not always stay till they thrust
themselves upon them ; but he is a very bad man,
who, when an object of great pity and charity is pre-
sented, is so far from relenting towards him, that he
stops his ear to his cry, and turns away his face
from him. He is an uncharitable man who, being
rich, and hearing of the miseries of others, does not
take them into consideration : but what we see with
our eyes is much more apt to affect us. So that
this was an argument of a very cruel disposition in
the rich man, that having so many occasions of see-
ing Lazarus, he should never be moved to com-
miserate him.

2dly, Here was such an object presented to him
as would move any one's pity, a man reduced to ex-
treme misery and necessity. Here was no common
object of charity; a man, not only in extreme want,
but in great pain and anguish, and so helpless,
that he was unable to keep off the dogs from
being troublesome to him: and yet this did not
move him.

3dly, A very little relief would have contented
this poor man, and have been a great kindness to
him ; that which the rich man might have spared
without the least prejudice to himself. He would
have been glad to have been " fed with the crumbs
which fell from the rich man's table;" and yet the

193

parable intimates, that the rich man was so hard-
hearted as not to afford him these.

(Ver. 22.) " And it came to pass that the beggar
died, and was carried by the angels into Abraham's
bosom." Here was a great and sudden change!
He who, when he was alive, was neglected by men,
and contnmeliously exposed like a dead carcass to
the dogs, when he dies is attended on by the angels,
and by them safely conveyed into a state of un-
speakable happiness. He who lay at the rich
man's gate, and could find no entrance there, is ad-
mitted into heaven. "The beggar died, and was
carried into Abraham's bosom."

Jt is very observable that our Saviour in this pa-
rable represents men as passing immediately out of
this life into a state of happiness or torment. And
as in no other place of Scripture, so neither in this,
where it had been so proper, does our Saviour give
the least intimation of the state of purgatory, which
the church of Rome hath devised, and makes so
much profit and advantage of; which because it is
so visible and apparent, we may, without unchari-
iableness, suppose to be the reason why they keep
such a stir about it.

" And was carried by the angels into Abraham's
bosom." It Mas an ancient tradition among the
Jew s, that the angels did attend good men at their
death, and carry their souls into paradise, which is
here called "Abraham's bosom." And this was a
proper place for Lazarus, who had been neglected
by the rich man ; to be conveyed into "Abraham's
bosom," who was of a quite contrary temper, and
loved to entertain and relieve strangers.

And paradise is fitly called "Abraham's bosom,"
because the Jews had so great a veneration for

194

Abraham, and that deservedly for his eminent faith
and obedience, that they gave him the first place
among the blessed. Hence is the expression (Matt,
viii. 11.) of " sitting down with Abraham, and Isaac,
and Jacob, in the kingdom of God." Now this ex-
pression of being in " Abraham's bosom," is an al-
lusion to the custom of feasts among the Jews,
where the most esteemed and beloved guest sat
next him that was chief at the feast, and leaned on
his bosom. Hence, St. John is called the disciple
whom Jesus loved, because, when he sat at meat, he
leaned on his bosom, (John xiii. 23.) Hence, like-
wise, is the expression of our Saviour's being "in
the bosom of his Father," to signify his dearness to
him, (John i. 18.) " No man hath seen God at any
time: the onlv-be2;otten Son which is in the bosom
of the Father he hath declared him."

I proceed. "The rich man also died, and was
buried." "The rich man also died:" this is very
elegant and emphatical, insinuating to us what the
Scripture so often takes notice of, that riches, for
all men's confidence in them, will not deliver from
death. This rich man, indeed, was out of danger
of being starved and famished, as poor Lazarus was :
but death had other ways to come at him. It is pro-
bable enough that he might be surfeited by " faring
sumptuously every day." " The rich man also died."

"And wast buried." And here again we may
observe the strict decorum which our Saviour uses
in this parable. It is not said of Lazarus that he
was buried, but only that " he died ;" it is probable
that he was flung out of the way into some pit or
other ; but of the rich man it is said he was buried.
And this is all the advantage which a rich man hath
by a great estate after he is dead, to have a pomp-

m

ous and solemn funeral, which yet signifies nothing
to him after death, because he is insensible of it.

(Ver. 23.) " And in hell he lifted up his eyes, being
in torments, and seeth Abraham afar off, and La-
zarus in his bosom." As corporal acts are attri-
buted to God in Scripture, so likewise to separated
souls.

" In hell he lifted up his eyes, being in torments ;"
intimating to us, that this sensual and voluptuous
man had stupidly passed away his life, without any
serious thoughts and consideration; but now at
last he was awakened, when it was too late, and be-
gan to consider. " In hell he lifted up his eyes,
being in torments."

O the stupidity of sinners ! who run on blindly
in their course, and never open their eyes till they
are fallen into the pit ; who cannot be brought to
consider, till consideration will do them no good ;
till it serve to no other purpose but to enrage their
consciences, and to multiply the stings of them !

Thus it was with this rich man ; " he lifted up his
eyes, being in torments, and seeth Abraham afar
off, and Lazarus in his bosom." Our Saviour repre-
sents him as seeing that which would then most
probably come to his mind. Feeling his own misery,
he began to consider the happy condition of the
poor man whom he had so cruelly neglected. And,
indeed, one great part of the torment of hell con-
sists in those reflections which men shall make
upon the happiness which they have wilfully lost
and neglected, and the sins whereby they have
plunged themselves into that miserable state.

(Ver. 24.) 41 And he cried, and said, Father Abra-
ham, have mercy on me, and send Lazarus, that he
may dip the tip of his finger in water and cool my

196

tongue; for I am tormented in this flame.'5 See
how the scene is changed ; now he is fain to beg
relief of the beggar who had sued to him in vain !

" Send Lazarus that he may dip the tip of his
finger in water, and cojol my tongue." Here is ano-
ther very decent circumstance ; the rich man is re-
presented as not having the face to beg any great re-
lief from Lazarus, towards whom he had been so
hard-hearted. To " dip the tip of his finger in water,
to cool his tongue," had been a very great favour
from Lazarus, to whom the rich man had denied
even the " crumbs which fell from his table."

" For I am tormented in this flame." The Scrip-
ture loves to make use of sensible representations,
to set forth to us the happiness and misery of the
next life ; partly by way of condescension to our
understandings, and partly to work more powerfully
upon our affections. For whilst we are in the body,
and immersed in sense, we are most apt to be moved
by such descriptions of things as are sensible; and
therefore the torments of wicked men in hell, are
usually in Scripture described to us, by one of the
quickest and sharpest pains that human nature is
ordinarily acquainted withal ; namely, by the pain
of burning ; fire being the most active thing in na-
ture, and therefore capable of causing the sharpest
pains. .

But we cannot from these and like expressions of
Scripture certainly determine that this is the true
and proper pain of hell : all that we can infer from
these descriptions is this — that the sufferings of
wicked men in the other world, shall be very terri-
ble, and as great, and probably greater, than can
possibly be described to us, by any thing that we
are now acquainted withal : for who knows the

197

power of God's anger, and the utmost of what omni-
potent justice can do to sinners? For, as the glory of
heaven, and the joys of God's presence are now in-
conceivable; so likewise are the torments of hell,
and the miseries of the damned. " Eye hath not
seen, nor ear hearo^ neither have entered in the
heart of man," those dreadful things " which God
prepares for them that hate him." Who can imagine
the utmost significancy of those phrases which the
Scripture uses to set forth this to us, of God's being
" a consuming fire," of being " tormented in flames,"
of God's wrath and jealousy smoking against sin-
ners, and all the curses that are written in his book,
falling upon them ? Who can conceive the horror of
those expressions, of " the worm that dies not, and
the fire that is not quenched;" of God's "pouring
out the vials of his wrath," of being " delivered
over to the tormentor," of being " thrust into utter
darkness," of being " cast into the lake of fire and
brimstone?" These forms of speech seem to be bor-
rowed from those things which among men are most
dreadful and affrighting: and to be calculated and
accommodated to our capacities, and not so much
intended to express to us the proper and real tor-
ments of hell, as to convey to us in a more sensible
and affecting manner the sense of what the Scripture
says in general, that " it is a fearful thing to fall into
the hands of the living God."

(Ver. 25.) " But Abraham said, Son, remember
that thou in thy life-time receivedst thy good things,
and likewise Lazarus evil things : but now he is
comforted, and thou art tormented." " Abraham
said, Son, remember." It is very observable, how
our Saviour chooses to represent to us the discourse
between Abraham and the rich man ; though there

VOL. VI. p

198

was the greatest difference between them imagina-
ble ; the one was in heaven, and the other in hell,
yet they treated one another civilly. Abraham is
brought in giving the common terms of civility to
this wretched wicked man, and calling him son;
" Son, remember." It was, indeed, a very severe
thing which he said to him ; he put him in mind of
his former prosperity, and of his fault in his unmer-
ciful usage of Lazarus ; M Remember, son, that thou
in thy life-time receivedst thy good things, and
Lazarus," &c. But yet whilst he speaks such
sharp things to him, he bates bad language. A man
may say very severe things, where a just occasion
requires it, but he must use no reviling; remipsam
die, mittemale loqui, " say the thing, but use no bad
language." And this, as one says, is the true art of
chiding, the proper style wherein we must use to
reprove. If we do it with malice, and anger, and
contempt, it is misbecoming, even though we despair
of doing good ; but if we hope for any good effect,
we are like to miss of it this way, for, as the apostle
says excellently, " the wrath of man worketh not
the righteousness of God."

Some think that Abraham gives the rich man the
title of son ironically, and by way of jeer; but without
all reason. For surely there is not so much bad na-
ture in heaven, as to scoff at those who are in misery.
Besides that, we find our Saviour observing this
decorum of good language in other of his parables ;
as, particularly, in that of the king who invited guests
to the marriage of his son. (Matt. xxii. 11.) When
the king saw there the man that came without his
wedding garment, though he passed a very severe sen-
tence upon him, yet he gives him the common terms
of civility ; " Friend, how earnest thou hither?"

199

This should teach us Christians, how we ought
to demean ourselves towards those who are at the
greatest distance from us, and how we ought to be-
have ourselves towards one another in the greatest
differences of religion. None sure can be at greater
distance than Abraham in paradise, and the rich
man in hell ; and yet our Saviour would not repre-
sent them as at terms of defiance with one another.
One might have expected that Abraham should
have reviled this poor wretch, and disdained to have
spoken to him : but this is not the temper of heaven,
nor ought it to be of good men upon earth, even to-
wards the worst of men.

How does this condemn our rudeness and impa-
tience with one another, in our religious differences !
we think no terms bad enough to use towards one
another : and yet one of the most famous disputes
that we find mentioned in Scripture, and that be-
tween the most opposite parties that can be ima-
gined, was managed after another fashion ; I mean
that recorded by St. Jude, between Michael the
archangel and the devil : (ver. 9.) " Yet Michael
the archangel, when, contending with the devil, he
disputed about the body of Moses, durst not bring
a railing accusation ;" he durst not allow himself
this, no, not in the heat of dispute, when persons are
most apt to fly out into passion, because it was in-
decent, and would have been displeasing to God;
this I believe is the true reason why it is said, " he
durst not bring a railing accusation." And yet 1
may add another, which is not improper for our con-
sideration, J am sure it hath a good moral, the devil
would have been too hard for him at railing, he was
better skilled at that weapon, and more expert at
that kind of dispute.

p 2

200

Which consideration may be a good argument to
us against reviling any man. If we revile the good,
we are unjust, because they deserve it not; if we
revile the bad, we are unwise, because we shall
get nothing by it. I could almost envy the character
which was given of one of the Romans ; Nescivit
quid esset male dicere ; " He knew not what it was to
give bad language."

I proceed. " Son, remember that thou in thy
life-time receivedst thy good things." " Thy good
things," those which thou didst value and esteem so
highly, and didst place thy chief happiness in, as if
there had been no other good to be sought after.
" Thy good things," and indeed so he used them, as
if he had been the sole lord and proprietor of them,
and they had not been committed to him, as a
steward, to be dispensed for his master's use, for
the clothing of the naked, and the feeding of the hun-
gry, and the relieving of those in distress.

(Ver. 27, 28.) " Then he said, I pray thee there-
fore, father, that thou wouldest send him to my fa-
ther's house : for I have five brethren ; that he may
testify unto them, lest they also come into this place
of torment." Here the rich man, though in hell, is
represented as retaining some tenderness for his re-
lations, as solicitous lest they should be involved in
the same misery with himself. The last piece of that
which commonly remains in men is natural affec-
tion, which is not so much a virtue, as a natural
principle, and is common to many brute beasts.
When a man puts off this, we may give him up for
lost to all manner of goodness. To be without na-
tural affection, is the worst character that can be
given of a man. Our Saviour represents this rich
man in hell, as not so totally degenerate as to be
quite destitute of this.

201

I think some attribute this motion of the rich man
concerning his brethren to another cause ; as if he
had desired it, not out of kindness to them, but out of
regard to himself; as being afraid, that if his breth-
ren, who probably were corrupted by his example,
had perished by that means, it would have been an
aggravation of his torments. But this conjecture
is too subtile, and without any good ground ; for
every man carries his burden of guilt with him out
of this world, and it is not increased by any conse-
quence of our actions here. For the crime of a bad
example is the same whether men follow it or not,
because he that gives bad example to others, does
what in him lies to draw them into sin ; and if they
do not follow it, that is no mitigation of his fault.

I have but one observation more, and that is from
the mention of his brethren as his nearest relations,
which is a great aggravation of the rich man's un-
charitableness, because he is represented as having
no children to take care for, and yet he would not
consider the poor.

And thus I have, as briefly as I could, endea-
voured to explain this parable, and have made such
observations from the circumstances of it, as may be
useful for our instruction : but as I premised at
first, I will not warrant all these observations to be
certainly intended by our Saviour: I know very
well that every circumstance of a parable is not to
be pressed too far, the moral accommodation does
chiefly belong to the main scope of it, and many cir-
cumstances are only brought in to fill up the para-
ble, and to make handsomer way for that which is
most material, and principally intended : but so long-
as the observations are true and useful, and have a
fair colour and occasion from the circumstances, it

202

is well enough ; to be sure there is no harm done. I
proceed to the second sort of observations ; namely,
such as are drawn from the main scope and intent
of the parable, which I promised to speak more
largely to ; and they are six, which I shall handle
in order.

First, I observe that uncharitableness and un-
mercifulness to the poor, is a great and damning sin.
We find no other fault imputed to the rich man but
this, that he took no care out of his superfluity and
abundance to relieve this poor man that lay at his
gate. He is not charged for want of justice, but of
charity ; not for having got a great estate by fraud
or oppression, but that, in the midst of his abun-
dance, he had no consideration and pity for those
that were in want.

I shall endeavour to make out this observation by
the parts of it.

1st, That unmercifulness and uncharitableness to
the poor is a great sin.

2dly, Such a sin, as, alone and without any other
guilt, is sufficient to ruin a man for ever. I shall
speak to these severally.

1st, That unmercifulness and uncharitableness to
the poor is a very great sin. It contains in its very
nature two black crimes, inhumanity and impiety.

}. Inhumanity; it is an argument of a cruel and
savage disposition not to pity those that are in want
and misery. And he doth not truly pity the mise-
ries of others, that doth not relieve them when he
hath ability and opportunity in his hands. Tender-
ness and compassion for the sufferings of others, is
a virtue so proper to our nature, that it is therefore
called humanity, as if it were essential to human na-
ture, and as if, without this, we did not deserve the

203

name of men. To see men like ourselves, " bone
of our bone, and flesh of our flesh," labouring under
want and necessity, and yet not to be moved to com-
miserate him, this is a sign that we have put off our
own nature, otherwise we should pity the sufferings
of it in others. For whenever we behold a man like
ourselves, groaning under want, and pressed with
necessity, and do not relent towards him, and are
not ready to relieve him, we are hard-hearted to
our own nature, and do, in some sense, what the
apostle says " no man ever did, (that is, none re-
taining the temper and affections of a man) hate his
own flesh."

This the Scripture speaks of as a most barbarous
sort of inhumanity, and calls it murder, (1 John iii.
15.) 44 Whoso hateth his brother, is a murderer;"
and not to relieve our brother in want, is to
hate him : for this is the instance which the apostle
gives at the 17th verse, " Whoso hath this world's
goods, and seeth his brother in want, and shetteth
up his bowels of compassion from him ;" whoso
doth not consider the poor, is a manslayer and a
murderer, he is cruel to his own nature, nay, were
he sufficiently sensible of the condition of human
nature, he is cruel to himself.

Seest thou a poor man in great misery and want,
there is nothing hath befallen him but what is com-
mon to man, what might have been thy lot and portion
as well as his, and what may happen to thee or thine
another time. Make it, therefore, thine own case ;
(for so the prov idence of God may make it one time
or other, and thou provokest him to make it so
speedily, by thy unmerciful disposition toward the
poor,) I say, make it thine own case; if thou were in
the poor man's condition, and he in thine, consult

204

thine own bowels, and tell me how thou wouldst
wish him to be affected toward thee. Wouldst thou
be willing that he should slight and repulse thee,
and shut up his bowels of compassion from thee?
If not, then do not thou deal so with him ; consider
that it may be thine own case; therefore, do not thou
give the world any bad example in this kind, do not
teach men to be unmerciful, lest they learn of thee,
and thou find the ill effects of it, when it comes to
be thine own condition. This is the first aggrava-
tion of this sin, the inhumanity of it. But,

2. Besides the inhumanity of this sin, it is like-
wise a great impiety toward God. Unmerciful-
ness to the poor hath this fourfold impiety in it; it
is a contempt of God ; an usurpation upon his right;
a slighting of his providence ; and a plain demon-
stration that we do not love God, and that all our
pretences to religion are hypocritical and insincere.

1. It is a contempt of God, and a reproaching of
him; so Solomon tells us, (Prov. xiv. 31.) "He
that oppresseth the poor," (not only he that dealeth
unjustly with a poor man, but he that is uncharita-
ble towards him, as appears by the opposition, " but
he that honoureth him, hath mercy on the poor."
Here oppression of the poor is opposed to want of
charity towards him ;) " He that oppresseth the
poor reproacheth his Maker." How is that ? He de-
spiseth God, who made him after his own image and
likeness ; for the poor man bears the image of God
as well as the rich, so that thou canst not oppress
or neglect him, without some reflection upon God,
whose image he bears.

2. The uncharitable man is an usurper upon God's
right. " The earth is the Lord's and the fulness
thereof," and " he hath given it to the children of

205

men not absolutely to dispose of as they please,
but in trust, and with certain reservations, so as to
be accountable to him for the disposal of it. In
respect of other men, we are, indeed, true proprie-
tors of our estates : but in respect of God, we are
but stewards ; and he will call us to an account
how we have laid them out. So much as we need
is ours; but beyond what will support us, and be
a convenient provision for our family, in the rank
wherein God hath placed us, ail that is given to
ns, that we may give it to others. And if God hath
been liberal to us in the blessings of this life, it is
on purpose to give us an opportunity, and to en-
gage us to be so to others that stand in need of our
charity ; and we are false to our trust, if we keep
those things to ourselves, which we receive from
God for this very end, that we might distribute
them to others, according to the proportion of our
ability and their necessity. This is to hide our
Lord's talent in a napkin, and that which thou
storest up in this case is unjustly detained by thee;
for God intended it should have been for bread for
the hungry, and for clothes for the naked, for the re-
lief and support of those who were ready to perish.

3. The uncharitable man is impious, in slighting
of God's providence. He does not consider that
riches and poverty are of the Lord, that he can soon
change our condition, and that it is an easy thing
with him to make a rich man poor. We do not suf-
ficiently reverence the Providence which rules the
world, if, when God hath blessed us with plenty
and abundance, we have no pity and regard for
those that are in need. God can soon turn the
wheel, and lay thee as low as the poor man whom
thou dost neglect. He can " cast down the mighty

206

from their seat, and exalt the humble and meek;
fill the hungry with good things, and send the rich
empty away."

God's providence could easily have disposed of
things otherwise, to have secured every man from
want: but he hath on purpose ordered this variety
of conditions, high and low, rich and poor, not that
some men might have an advantage to insult over
and despise others, but that there might be an op-
portunity for the exercise of several virtues ; that
the poor might have an opportunity to exercise their
dependance upon God, and their patience and sub-
mission to his will ; and that the rich might shew
their temperance, and moderation, and charity.

4. Unmercifulnesstothe poor is a plain demonstra-
tion that we do not love God, and that all our other
pretences to religion are hypocritical and insincere.
St. James tells us, that "pure religion, and undented
before God and the Father, is this : to visit the fa-
therless and the widow."' (James i. 27.) That " the
wisdom which is from above is full of mercy and good
fruits," (chap. iii. 17.) St. John represents this un-
charitable disposition as utterly inconsistent with
the true love of God: (1 John iii. 17.) " But whoso
hath this world s goods, and seeth his brother have
need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him?" In
vain does such a man pretend to love God ; nay,
(chap. iv. ver. 20.) he tells us, that it is impossible
such a man should love God. " If a man say, I
love God, and hateth his brother, he is a liar; for he
that loveth not his brother whom he hath seen, how
can he love God w hom he hath not seen ?" This
deserves to be seriously considered^ by those who
make a great show of devotion, and arc at great

207

pains in prayer, and fasting, and reading, and hear-
ing the word of God, and in all other frugal exer-
cises of religion, which stand them in no money;
lest all their labour be lost for the want of this one
necessary and essential part ; lest, with the young
man in the gospel, after they have kept all other
commandments, they be rejected by Christ for lack
of this one thing. I have done with the first part of
the observation, that unmercifulness is a very great
sin. I proceed to the

2d, That it is such a sin, as alone, and without
any other guilt, is sufficient to ruin a man for ever.
The parable lays the rich man's condemnation upon
this, it was the guilt of this sin that tormented him
when he was in hell. The Scripture is full of
severe threatenings against this sin. (Prov. xxi. 13.)
" Whoso stoppeth his ears at the cry of the poor,
he also shall cry himself, but shall not be heard."
God will have no regard or pity for the man that
regardeth not the poor. That is a terrible text,
(James ii. 13.) " He shall have judgment without
mercy, that hath shewed no mercy."

Our Saviour hath two parables to represent to us
the danger of this sin ; this, here in the text, and
that in Luke xii. concerning the covetous man that
enlarged his barns, and was still laying up, but laid
nothing out upon the poor: upon which our Saviour
makes this observation, which is the moral of the
parable: (ver. 21.) " So is he that layeth up treasure
for himself, and is not rich towards God so shall
he be, such an issue of his folly may every one ex-
pect, who layeth up treasure for himself, but does
not lay up riches with God. How is that ? The Scrip-
ture tells us, by works of mercy and charity ; this
our Saviour calls " laying up for ourselves treasures

208

in heaven," (Matt. vi. 20.) And, (Luke xii. 33.) he
calls giving of alms, " providing for ourselves bags
that wax not old, a treasure in heaven that faileth not."

There is no particular grace and virtue to which
the promise of eternal life is so frequently made in
Scripture, as to this of mercy and charity to the
poor: (Matt. v. 7.) " Blessed are the merciful, for
they shall find mercy." Which promise, as it does
not exclude a reward in this world, so it seems
principally to respect the mercy of God at the great
day: (Luke xiv. 12 — 14.) " When thou makest a
feast, invite not the rich, for they will recompense
thee again ; but invite the poor, and the maimed,
and the lame, and the blind, for they cannot recom-
pense thee ; but thou shall be recompensed at the
resurrection of the just." (Luke xvi. 9.) " Make,
therefore, to yourselves friends of the mammon of
unrighteousness, that, when ye shall fail, they may
receive you into everlasting habitations." (1 Tim.
vi. 17 — 19.) " Charge them that are rich in this
world, that they do good, that they be rich in good
works, ready to distribute, willing to communicate,
laying up in store for themselves a good founda-
tion," as the word Oe/neXiog is sometimes used, " a
good treasure against the time which is to come,
that they may lay hold of eternal life."

But the most considerable text of all other to
this purpose is, in Matt. xxv. where our Saviour
gives us a description of the judgment of the great
day : and if that be a true and proper representa-
tion of the process of that day, then the grand in-
quiry will be, what works of charity have been
done or neglected by us, and accordingly sentence
shall be passed upon us.

The proper result from all this discourse is, to

209

persuade men to this necessary duty. Our eternal
happiness does not so much depend upon the exer-
cise of any one single grace or virtue, as this of cha-
rity and mercy. Faith and repentance are more
general and fundamental graces, and, as it were, the
parents of all the rest : but of all single virtues, the
Scripture lays the greatest weight upon this of cha-
rity ; and if we do truly believe the precepts of the
gospel, and the promises and threatenings of it, we
cannot but have a principal regard to it.

I know how averse men generally are to this duty,
which make them so full of excuses and objections
against it.

1. They have children to provide for. This is
not the case of all, and they whose case it is, may
do well to consider, that it will not be amiss to
leave a blessing as well as an inheritance to their
children.

2. They tell us they intend to do something when
they die. I doubt that very much ; but granting
their intention to be real, why should men choose to
spoil a good work, and take away the grace and ac-
ceptableness of it, by the manner of doing? It
shews a great backwardness to the work, when we
defer it as long as we can. He that will not do
good till he be forced by the last necessity, diu no-
luit, was long unwilling. It is one of the worst
compliments we can put upon God, to give a thing
to him when we can keep it no longer.

3. Others say, they may come to want them-
selves, and it is prudence to provide against that.
To this I answer,

(1.) I believe that no man ever came the sooner
to want for his charity. David hath an express ob-
servation to the contrary ; (Psal. xxxvii. 25.) " I

210

have been young, and now am old, yet I have not
seen the righteous forsaken, nor his seed begging
bread." And though he uses a general word, yet
that, by the righteous here, he intended the merciful
man, is evident from the next words, " he is ever
merciful and lendeth."

And besides David's observation, we have ex-
press promises of God to secure us against this
fear; (Psal. xl. 1, 2.) " Blessed is he that consider-
ed the poor, the Lord will deliver him in time
of trouble; the Lord will preserve him and keep
him alive, and he shall be blessed upon the earth."
(Prov. xxviii. 27.) " He that giveth unto the poor
shall not lack."

(2.) Thou mayest come to want though thou give
nothing; thou mayest lose that which thou hast
spared in this kind as well as the rest ; thou mayest
lose all, and then thou art no better secured against
want than if thou hadst been charitable. Besides
that, when thou art brought to poverty, thou wilt
want the comfort of having done this duty, and
mayest justly look upon the neglect of this duty as
one of the causes of thy poverty.

(.3.) After all our care to provide for ourselves, we
must trust the providence of God ; and a man can
in no case so safely commit himself to God as in
well-doing. If the providence of God (as we all
believe) be peculiarly concerned to bless one man
more than another, I dare say the charitable man
will not have the least portion.

(4.) There is a worse objection than all these,
made by some grave men, who would be glad, un-
der pretence of piety, to slip themselves out of
this duty ; and that is this, that it savours of popery
to press good works with so much earnestness upon

211

men, as if we could merit heaven by them ; so that
they dare not be charitable out of a pious fear, as
they pretend, lest hereby they should entertain the
doctrine of merit.

But, if the truth were known, I doubt covetous-
ness lies at the bottom of this objection : however,
it is fit it should be answered. And,

(1.) I say, that no man that is not prejudiced,
either by his education or interest, can think that a
creature can merit anything at the hand of God, to
whom all that we can possibly do is antecedently
due ; much less that we can merit so great a reward
as that of eternal happiness.

(2.) Though we deny the merit of good works,
yet we firmly believe the necessity of them to eter-
nal life. And that they are necessary to eternal
life, is as good an argument to persuade a w ise man
to do them, as if they were meritorious; unless a
man be so vain-glorious, as to think heaven not
worth the having, unless he purchase it himself at a
valuable consideration.

And now, let me earnestly entreat you, as you
love God aud your own souls, not to neglect this
duty ; lest you bring yourselves to the same misera-
ble state with this rich man, to whom the least cha-
rity that could be asked was denied. Our Saviour
hath purposely left this parable on record, to be a
testimony and a witness to us ; lest we, being guilty
of the same sin, 44 should come into the same place
of torment."

And if any ask me, according to what proportion of
his estate he ought to be charitable? I cannot deter-
mine that. Only, let no man neglect his duty, because
I cannot (and it may be no one else can) tell him the
exact proportion of his charity to his estate. There

212

are some duties that are strictly determined, as
those of justice ; but God hath left our charity to be
a free-will offering. In the proportion of this duty,
every one must determine himself by prudence and
the love of God. God hath left this duty undeter-
mined, to try the largeness of our hearts towards
him ; only to encourage us to be abundant in this
grace, he hath promised, that according to the pro-
portion of our charity, shall be the degree of our
happiness : (2 Cor. ix. 6.) " He that soweth plenti-
fully, shall reap plentifully." But let us be sure to
do something in this kind ; any part of our estate
rather than none.

I will conclude with that excellent counsel of the
son of Sirach, (Eccl. iv.) " My son, defraud not the
poor, and make not the needy eyes to wait long;
make not a hungry soul sorrowful, neither provoke
a man in his distress; add not more trouble to a
heart that is vexed, and defer not to give to him that
is in need. Reject not the supplication of the afflict-
ed, neither turn away thy face from a poor man ;
turn not thy eye away from the needy, and give him
none occasion to curse thee. For if he curse thee
in the bitterness of his soul, his prayer shall be
heard of him that made him. Let it not grieve thee
to bow down thine ear to the poor, and give him a
friendly answer with meekness. Be as a father to
the fatherless, and instead of a husband to their
mother ; so shalt thou be as the Son of the Most
High, and he shall love thee more than thy mother
doth."

SERMON CXXVI.

THE PARABLE OF THE RICH MAN AND LAZARUS,

There was a certain rich man, which was clothed in
purple and fine linen, and fared sumptuously every
day : and (here was a certain beggar, named La-
zarus, which teas laid at his gate full of sores.—
Luke xvi. 19, 20.

I proceed to our second observation, that a man
may be poor and miserable in this world, and yet
dear to God. This beggar, Lazarus, though he was
so much slighted and despised in his life-time by
this great rich man, yet it appeared, when he came
to die, that he was not neglected by God, for he
gave his angels charge concerning him, to convey
him to happiness ; (ver. 22.) " The beggar died, and
was carried into Abraham's bosom."

But this truth is not only represented to us in a pa-
rable, but exemplified in the life of our blessed Saviour.
Never was any man so dear to God as he was, for he
was his "only-begotten Son, his beloved Son, in whom
he was well-pleased :" and yet, how poor and mean
was his condition in this world ; insomuch, that the
Jews were offended at him, and could not own one
that appeared in so much meanness for the true
Messias. He was born of mean parents, and perse-
cuted as soon as he was born ; he was destitute of
worldly accommodations: " The foxes had holes,
and the birds of the air had nests, but the Son of
man had not where to lay his head. He was de~

VOL. VI. Q

214

spised and rejected of men, a man pf sorrows, and
acquainted with grief."

God could have sent his Son into the world with
majesty and great glory, and have made all the
kings of the earth to have bowed before him, and
paid homage to him : but the wisdom of God chose
rather that he should appear in a poor and humble,
in a suffering and afflicted condition, to confound the
pride of the world, w ho measure the love of God
by these outward things, and think that God hates
all those w hom he permits to be afflicted.

Now it was not possible to give a greater and
clearer demonstration of this truth, that goodness
and suffering may meet together in the same person,
than in the Son of God, " who did no sin, neither
was guile found in his mouth ; yet it pleased the
Lord to bruise him, and to put him to grief."

Afflictions in this world are so far from being a
sign of God's hatred, that they are an argument of
his love and care ; " whom the Lord loveth he
chasteneth, and scourgeth every son whom he re-
ceiveth." Those he designs for great things here-
after he trains up by great hardships in this world,
and by many tribulations prepares them for a king-
dom. This course God took more especially in the
first planting of Christianity ; the poor chiefly were
those that received the gospel. " Not many mighty,
nor many noble; but the base things of the world,
and the things that were despised, did God choose."
" Hearken, my beloved brethren, (saith St. James,
chap. ii. 5.) hath not God chosen the poor in this
world, rich in faith, and heirs of the kingdom, which
he hath promised to them that love him?"

Now this consideration should persuade to pa-
tience under the greatest sufferings and afflictions in

215

this world. God may be our Father, and chasten us
severely ; nay, this very thing is rather an argument
that he is so. God may love us, though the world
hate us. It is but exercising a little patience, and
these storms will blow over, and we shall be re-
moved into a calmer region, where "all tears shall
be wiped from our eyes ; and death and sorrow shall
be no more." This was the portion of the Son of
God here ; but it is a faithful saying, that " if we be
dead with him, we shall also live with him ; if we
suffer with him, we shall also reign with him." There-
fore, those who suffer in this world ought not to be
moved, u as though some strange thing happened
unto them ; but they should rather rejoice, inas-
much as they are partakers of Christ's sufferings,
that when his glory shall be revealed, they also may
be glad with exceeding joy," (1 Pet. iv. 12, 13.) I
proceed, to a

Third observation, which is the different estate of
good and bad men after this life ; " Lazarus died,
and was carried by the angels into Abraham's
bosom : the rich man died," and went to hell. This
the justice of Divine Providence seems to require;
so that if there had been no revelation of God to this
purpose, it is a thing very credible to natural reason,
whether we consider God or ourselves. If we con-
sider God, our reason tells us, that he is the holy
and righteous governor of the world, and conse-
quently, that he loves goodness, and hates sin ; and
therefore is concerned to countenance the one, and
discountenance the other, in such a solemn and pub-
lic manner, as may vindicate his holiness and justice
to the world. Now the dispensations of his provi-
dence are promiscuous in this world ; and therefore

o 2

216

it seems very reasonable, that there should be a ge-
neral assize, a fair and open trial ; when " God will
render to every man according to his works."

And if we consider ourselves, this will appear
very credible; for this has been the constant opinion,
not only of the common people, but of the wisest
persons, who had only the light of nature to guide
them. Nay, if we do but search our own con-
sciences, we shall find an inward and secret acknow-
ledgment of this, in that inward peace and satis-
faction we find in any good action, and in that
shame, and fear, and horror, that haunts a man
after the commission of any, though never so secret
a sin.

And as reason and Scripture together do assure us
of a future judgment ; so likewise, that men, when
they pass out of this world, shall meet with the pro-
per consequences and rewards of their actions in
the other. And though the happiness or misery of
men be not so complete as it shall be after the pub-
lic judgment, yet it is unspeakably great. Lazarus
is represented as very happy immediately after his
passing out of this world ; he is said to be carried
into Abraham's bosom : by which the Jews express
the happiness of the future state. And the rich man
is represented as in great anguish and torment. But
what the happiness of good men, and the misery of
wicked men, shall be in the other state, we can but
now imperfectly and unskilfully describe. Each
of these I have in another discourse spoken some-
thing to. I proceed, to a

Fourth observation, the vast difference between
men's conditions in this world, and the other. The
rich man prospered here, and was afterwards tor-

217

merited : Lazarus was poor and miserable in this
world, and happy in the other; (ver. 25.) "Re-
member, that thou in thy life-time recei vedst thy good
things, and Lazarus ev il things ; but now he is com-
forted, and thou art tormented." And it is very agree-
able to the wisdom of God, to make such a differ-
ence between men's conditions in this world and the
other ; and that for these two reasons :

1st, For the trying of men's virtue.

2dly, In order to the recompensing of it.

1. For the trial of men's virtue. For this end prin-
cipally God ordains the sufferings of good men, and
permits the best of his servants many times to be in-
volved in the greatest calamities, to try their faith in
him, and love to him ; to improve their virtue, and
to prevent those sins into which the mighty tempta-
tions of a perpet ual prosperity are apt to draw even
the best of men ; to take off their affections from the
love of this vain world, and to engage and fix them
there, where they shall never repent that they have
placed them ; to prove their sincerity towards God,
and to exercise their patience and submission to his
will ; to prepare them for the glory of the next life,
and to make the happiness of heaven more welcome
to them, when they shall come to it.

2. In order to the recompensing of men : that
they who will take up with the pleasures and en-
joyments of this present world, and take no care for
their future state; that they who will gratify their
senses, and neglect their immortal souls, may in-
herit the proper consequences of their wretched
choice. And, on the other hand, they who love God
above all things, and had rather endure the greatest
evils, than do the least; that they who look beyond
the preseut scene of things, and believe the reality

218

and eternity of the other state, and live accordingly,
may not be disappointed in their hopes, and serve
God and suffer for him for nothing. From this con-
sideration of the difference between the condition of
men in this world and the other, we may infer,

1. That no man should measure his felicity or
unhappiness by his lot in this world. If thou re-
ceivest thy good things, art rich and honourable,
and hast as much of the things of this world as thine
heart can wish; art splendidly attired, and farest
sumptuously every day ; art in no trouble like other
men, neither art plagued like other folk ; do not
upon this bless thyself as the happy man. On the
other hand, art thou poor and miserable, destitute of
all the conveniencies and accommodations of this
life; do not repine at thy lot, and murmur at God for
having dealt hardly with thee. No man can be pro-
nounced happy or miserable for what befals him in
this life; "no man knows love or hatred by these
things f this is but a short and inconsiderable dura-
tion, and it matters not much what entertainment we
meet withal, as we are passing through this world :
the state of eternity is that wherein the happiness or
misery of man shall be determined. He is the happy
man who is so in that life which shall never have
an end ; and he is miserable that shall be so for
ever.

2. We should not set too great a value upon the
blessings of this life. We may receive our good
things here, and be tormented hereafter ; nay, this
very thing will be no inconsiderable part of our tor-
ment, none of the least aggravations of our misery,
that we did receive our good things. Nothing
afflicts a man more, and toucheth him more sensibly
when he is in misery, than the remembrance of his

219

former prosperity ; had he never been happy, his
misery would be the less.

Therefore we should be so far from applauding
ourselves in the prosperity of this world, that we
should rather be afraid of receiving our good things
here ; lest God should put us off with these things,
and this should be all our portion, and lest our
misery in the next world be the greater for our
having been happy.

The felicities of this world are transient, and
though our happiness were never so complete, yet
it is going off, and passing away ; and wrhen it is
gone and past, if misery succeed it, it had better
never have been. " Remember, thou in thy life-time
received st thy good things these things are only for
our life time, and how short is that! Did men seri-
ously consider this, they would not set such a price
upon any of the transient enjoyments of this life, as
for the sake of them to neglect the great concern-
ments of another world. We are apt to be dazzled
with the present glittering of worldly glory and pros-
perity : but if we would look upon these things as
they wiii be shortly gone from us, how little would
they signify! the rich man here in the parable did,
no doubt, think himself a much happier man than
poor Lazarus that lay at his door; and yet, after a
little while, how glad would he have been to have
changed conditions with this poor man ! when he
was in torments, then, no doubt, he wished that he
had suffered all the misery and want in this world
which Lazarus did, provided he might have been
comforted as he was, and " carried by angels into
Abraham's bosom." We should value this world,
and look upon it, as this rich man did, not when he
enjoyed it, but when he was taken from it ; and we

220

should esteem it, and use it while we may, as he
wished he had done when it was too late.

3. We should not be excessively troubled if we
meet with hardship and affliction here in this world ;
because those whom God designs for the greatest
happiness hereafter, may receive evil things here.
Thus our blessed Saviour, " the Captain of our sal-
vation, was made perfect through sufferings :" this
was the method which God used towards his own
Son, first " he suffered, and then entered into
glory." He suffered more than any of us can bear ;
and yet he supported himself under all his suffer-
ings, by the consideration of the glory that would
follow; " for the joy that was set before him, he
endured the cross, and despised the shame."

The same consideration should arm us with pa-
tience and constancy under the greatest evils of this
life. The evils that we lie under are passing and
going off ; but the happiness is to come. And if
the happiness of the next world were no greater,
nor of longer continuance, than the miseries of this
world; or if they did equally answer one another;
yet a wise man would choose to have misery first,
and his happiness last. For if his happiness were
first, all the pleasure and comfort of it would be
eaten out by dismal apprehensions of what was to
follow : but his sufferings, if they were first, would
be sweetened by the consideration of his future hap-
piness, and the bitterness of his sufferings would
give a quicker relish to his happiness when it should
come, and make it greater.

But a good man under the sufferings of this life,
hath not only this comfort, that his happiness is to
come, but likewise that it shall be infinitely greater
than his sufferings ; that these are but short, but

221

that they shall never have an end. And this was
that which fortified the first Christians against all
that the malice and cruelty of the world could do
against them. They thought themselves well paid,
if, through many tribulations they might, at last,
" enter into the kingdom of God ;" because they be-
lieved that the joys of the next life would abundant-
ly recompense all their labours and sufferings in this
world. They expected a mighty reward, far be-
yond all their sufferings ; they were firmly persuaded
that they should be vast gainers at the last. So
the apostle tells us of himself, (Rom. viii. 18.) 44 I
reckon that the sufferings of this present time are
not worthy to be compared with the glory that shall
be revealed." And to the same purpose, (2 Cor. iv.
17, 18.) 44 Our light afflictions, which are but for a
moment, work for us an 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 would consider all
things together, and fix our eyes as much upon the
happiness and glory of the next world, as upon the
pomp and splendour of this; if we would look as
much at 44 the things which are not seen," as 44 the
things which are seen," we should easily perceive,
that he who suffers in this world does not renounce
his happiness, only puts it out to interest, upon
terms of the greatest advantage.

4. We should do all things with a regard to our
future and eternal state. It matters not much what
our condition is in this world, because that is to
continue but for a little while: but we ought to
have a great and serious regard to that state that
never shall have an end, Therefore, whenever we

222

are doing any thing, we should consider what influ-
ence such an action will have upon the happiness
or misery of the next life. We should measure
every action and every condition of our lives by the
reference of thern to eternity. To be rich and great
in this world, will contribute nothing to our future
happiness ; all these things which we so much doat
upon, and pursue with so much eagerness, will not
commend any man to God ; they will signify nothing
when we come to appear before our Judge. Death
will strip us of these things, and in the other world,
the soul of the poorest man that ever lived, shall be
upon equal terms with the richest. Nothing but
holiness and virtue will then avail us ; and it is but
a little while, and we shall all certainly be of this
mind, that the best thing men can do in this world
is to provide for the other. I proceed, to a

Fifth observation, that the state of men in the
next world is fixed and unchangeable ; which I
ground upon ver. 26*. " Between us and you there is
a great gulf fixed ; so that they that would pass
from hence to you cannot, neither can they pass to us
that would come from thence." By which words
our Saviour seems, not only to intend, that they
that are in heaven and hell can have no communi-
cation and intercourse with one another; but like-
wise that they are lodged in an immutable state.
Those that are happy, are like to continue so ; and
those that are miserable, are immutably fixed in
that state.

f. As to those that are in happiness, there can be
no great doubt. For what can tempt men that have
so narrowly escaped the dangers and temptations
of a wicked world, and are possessed of so great a
happiness by the free grace and mercy of God, to

223

do any thing whereby they may forfeit their happi-
ness ; or so much as entertain a thought of offending
that God, to whom they cannot but be sensible how
infinitely they are obliged? In this imperfect state
few men have so little goodness as to sin without
temptation, but in that state where men are perfeqt-
ly good, and can have no temptation to be other-
wise, it is not imaginable that they should fall from
that state.

2. As to the state of the damned, that that like-
wise is immutable, the Scripture does seem plainly
enough to assert, when it calls it " an everlasting
destruction from the presence of the Lord," and
uses such expressions to set forth the continuance
of their misery, as signify the longest and most in-
terminable duration, expressions of as great an ex-
tent, as those which are used to signify the eter-
nal happiness of the blessed ; and as large and unli-
mited, as any are to be had in those languages
wherein the Scriptures are written.

Besides that, wicked men in the other world are
in Scripture represented, as in the same condition
with the devils, of whom there is no ground to be-
lieve that any of them ever did or will repent. Not
because repentance is impossible in its own nature
to those that are in extreme misery ; but because
there is no place left for it. Being under an irrever-
sible doom, there is no encouragement to repent-
ance, no hope of mercy and pardon, without which
repentance is impossible. For if a man did utterly
despair of pardon, and were assured upon good
ground that God would never shew mercy to him,
in this case a man would grow desperate, and not
care what he did. He that knows that whatever he
does, he is miserable and undone, will not matter

224

how he demeans himself. All motives to repent-
ance are gone, after a man once knows it will be to
no purpose. And this the Scripture seems to repre-
sent to us, as the case of the devils and damned spi-
rits. Because their state is final! y determined, and
they are concluded under an irreversible sentence,
therefore repentance is impossible to them.

Sorry no doubt they are, and heartily troubled,
that, by their own sin and folly, they have brought
this misery upon themselves, and they cannot but
conceive an everlasting displeasure against them-
selves, for having been the cause and authors of their
own ruin ; and the reflection of this will be a per-
petual spring of discontent, and fill their minds with
eternal rage and vexation ; and so long as they feel
the intolerable punishments of sin, and groan under
the insupportable torments of it, and see no end of
this miserable state, no hope of getting out of it, they
can be no otherwise affected, than with discontent
at themselves, and rage and fury against God.

They are indeed penitent so far, as to be troubled
at themselves for what they have done; but this
trouble works no change and alteration in them ;
they still hate God who inflicts these punishments
upon them, and who they believe is determined to
continue them in this miserable state. The present
anguish of their condition, and their despair of bet-
tering it, makes them mad ; and their minds are so
distracted by the wildness of their passions, and
their spirits so exasperated and set on fire by their
own giddy motions, that there can be no rest and
silence in their souls, not so much the liberty of one
calm and sedate thought.

Or if at any time they reflect upon the evil of
their sins, and should entertain any thoughts of re*

2<Z5

turning to God and their duty, they are presently
checked with this consideration, that their case is
determined, that God is implacably offended with
them, and is inexorably and peremptorily resolved
to make them miserable forever; and during this
persuasion, no man can return to the love of God
and goodness, without which there can be no re-
pentance.

This consideration of the immutable state of men
after this life, should engage us with all seriousness
and diligence to endeavour to secure our future hap-
piness. God hath " set before us good and evil, life
and death, "and we may yet choose which we please ;
but in the other world we must stand to that choice
which we have made here, and inherit the conse-
quences of it.

By sin mankind is brought into a miserable state;
but our condition is not desperate and past remedy.
God hath sent his Son "to be a prince and a Saviour,
to give repentance and remission of sins." So that
though our case be bad, it need not continue so, if it
be not our own fault. There is a possibility now of
changing our condition for the better, and of laying
the foundation of a perpetual happiness for our-
selves. The grace of God calls upon us, and is
ready to assist us; so that no man's case is so bad,
but there is a possibility of bettering it, if we be
not wanting to ourselves, and will make use of the
grace which God offers, who is never wanting to the
sincere endeavours of men. Under the influence and
assistance of this grace, those who are " dead in
trespasses and sins," may "pass from death to life;"
may be " turned from darkness to light," and " from
the power of Satan unto God." So long as we are
in this world there is a possibility of being trans-

226

lated from one state to another, from the dominion
"of Satan into the kingdom of God s dear Son." But
if we neglect the opportunities of this life, and stand
out against the offers of God's grace and mercy,
there will no overtures be made to us in the other
world. After this life is ended, God will try us no
more; our final miscarriage in this world will prove
fatal to us in the other, and we shall not be permitted
to live over again to correct our errors. " As the
tree falls so it shall lie ;" such a state as we are set-
tled in when we go out of this w orld, shall be fixed
in the other, and there will be no possibility of
changing it. We are yet " in the hand of our own
counsel," and by God's grace we may mould and
fashion our own fortune : but if we trifle away this
advantage, we shall " fall into the hands of the
living God," out of which there is no redemption.
God hath yet left heaven and hell to our choice, and
we had need to look about us ; and choose well, who
can choose but once for all, and for ever. There is
yet a space and opportunity left us of repentance;
but so soon as we step out of this life, and are en-
tered upon the other world, our condition will be
sealed, never to be reversed : and because, after
this life, there w ill be no further hopes of mercy,
there will be no possibility of repentance. "This
is the accepted time, this is the day of salvation ;
therefore to-day, if ye will hear his voice, harden not
your hearts ; lest God swear in his wrath that ye
shall not enter into his rest." I proceed, to a

Sixth observation ; that a standing revelation of
God is evidence sufficient for Divine things. " They
have Moses and the prophets, let them hear them ;"
that is, they have the books of Moses and the pro-
phets, written by men divinely inspired, these do

22?

sufficiently declare to them the will of God, and
their duty ; and it is unreasonable to demand or ex-
pect that God should do more for their conviction
and satisfaction.

I know very well the text speaks only of the
Scriptures of the Old Testament, those of the New
being not then extant when this parable was deli-
vered. But what is here said concerning the Scrip-
tures of the Old Testament, is equally applicable to
the New : and though Abraham do only recom-
mend Moses and the prophets, there is no doubt
but he would have said the same concerning
Christ and his apostles, if the books of the New
Testament had been then extant. So that what I
shall say upon this observation, does indifferently
concern the whole Scripture.

And that I may make out this observation more
fully, I shall take these five things into considera-
tion:

1st, What we are to understand by a Divine reve-
lation.

2dly, Give a brief account of the several kinds
of it.

3dly, Shew what advantage this standing revela-
tion of the Scriptures hath above any other way of
conveying the will of God to the world.

4thly, That there is sufficient evidence for the di-
vinity of the Scriptures.

Sthly, That it is unreasonable to expect that God
should do more for our conviction, than to afford
such a standing revelation of his mind and will. I
shall go over these as briefly as I can. I begin
with the

1st, What we are to understand by a Divine re-

228

relation. By a Divine revelation we are to under-
stand a supernatural discovery, or manifestation of
any thing to us ; I say supernatural, because it may
either be immediately by God, or by the media-
tion of angels, as most, if not all the revelations of
the Old Testament were. A supernatural disco-
very or manifestation, either immediately to our
minds, by our understandings and inward faculties,
(for I do not so well understand the distinction be-
tween understanding and imagination, as to be care-
ful to take notice of it,) or else immediately to our
understandings by the mediation of our outward
senses, as by an external appearance to our bodily
eyes, or by a voice and sound to the sense of hear-
ing : a discovery or manifestation of a thing, whether
it be such as cannot be known at all by the use of
our natural reason and understandings; or such as
may be discovered by natural light, but is more
clearly revealed or made known, or we are awaken-
ed to a more particular and attentive considera-
tion of it. For it is not at all unsuitable to the wis-
dom of God, to make a supernatural discovery to
us of such things as may be known by the light of
nature, either to give us a clearer manifestation of
such truths as were more obscurely known, and
did, as it were, lie buried in our understandings ;
or else to quicken our minds to a more serious and
lively consideration of those truths.

2dly, For the several kinds of Divine revelations.
That they were various, the apostle to the He-
brews tells us; (chap. i. 1.) " God who, at sundry
times, and in divers manners, spake to the fa-
thers by the prophets ;" where, by prophets, we are
to understand not only those who did foretel future

229

things, but any person that was divinely inspired,
and to whom God was pleased to make any super-
natural discovery of himself.

Now the several kinds of revelation taken notice
of by the Jews, are visions, dreams, prophecy,
oracle, inspiration, or that which they call the
Holy Ghost ; voice Bath-col, or that which was
highest of all, which they call gracilis Mosaicus,
the degree of revelation which was peculiar to
Moses. The Jewish writers, especially Maimo-
nides, have many subtle observations about the dif-
ferences of these several kinds of revelation, which
depend upon subtle and philosophical distinctions
of the faculties of perception ; as that some of these
revelations were by impression only upon the un-
derstanding; some only upon the imagination; some
upon both ; some upon the outward senses ; but the
simple and plain difference between them, so far as
there is any ground in Scripture to distinguish them,
seems to be this : — vision was a representation of
something to a man when he was waking, in oppo-
sition to dreams, which were representations made
to men in their sleep. Prophecy might be either
dream or vision ; and the Jews observe, that it was
always one of these two ways, which they grounded
upon Numb. xii. 6. " If there be a prophet among
you, I the Lord will make myself known to him in
a vision, and will speak unto him in a dream." But
prophecy, in the strict notion of it, had this pecu-
liarly belonging to it, that it was not only monitory or
instructive, but did foretel some event of concern-
ment to others ; and the Jewish doctors tell us, that
it was a clearer revelation, and carried a greater as-
surance along with it; and that this was common to

VOL. VI. R

230

all the three, that there was something of ecstasy
and transport of mind in all these.

The fourth sort of revelation, which was by oracle,
which is called Urim and Thummim, was a render-
ing of answers to questions, by the high-priest look-
ing upon the stones in the breast-plate; which how
it was done, is uncertain.

The fifth sort of revelation is that which they call
the Holy Ghost, which was a more calm and gentle
inspiration, without any extraordinary transport of
mind or ecstasy, such as David had in the writing of
the Psalms.

The lowest of all was that which they called Bath-
col, which was by a voice from heaven ; and this is
the way of revelation, which the Jews observed, did
only continue among them from the days of the
prophet Malachi to our Saviour.

The highest of all was that which they called
gracilis Mosaicus to which the Jews give several
prerogatives above all the other ways of revelation ;
as, that it was done by impression merely upon the
understanding, without ecstasy, or rapture, or
transport, when he was waking, and in his ordinary
temper, and his senses not bound up either by ecs-
tasy or sleep; that it was a revelation immediately
from God himself, and not by the mediation of an-
gels, without any fear, or amazement, or fainting,
which was incident to other prophets ; and the spirit
of prophecy rested upon him, and he could exert it
arbitrarily, and put it forth when he would. Of
which thus much is evidently true from the story of
him, that the spirit of prophecy did rest more con-
stantly upon him, and that he could exert it with
greater freedom, and without any discernible amaze-

231

ttient or transport from his ordinary temper. But
that it was by impression merely upon his under-
standing*, as that is a distinct faculty from the ima-
gination, is not so certain: that it was always by an
immediate communication from God, without the
mediation of angels, seems not to be true ; for St.
Stephen tells us, that " the law was given by the
disposition of angels," (Acts vii. 53.) And St. Paul,
that it was " ordained by the angels in the hand of a
mediator," that is, Moses, (Gal. iii. 19.) But that the
revelation which was made to him, had some singu-
lar prerogatives above those of other prophets, is
plain from Scripture, (Numb. xii. 5 — 8.) when
Aaron and Miriam contended with Moses as being
equal to him, God tells them that there was a vast
difference between him and other prophets ; " Hear
now my words : If there be a prophet among you, I
the Lord will make myself known unto him in a vi-
sion, and will speak unto him in a dream. My ser-
vant Moses is not so — With him will I speak mouth
to mouth, even apparently, and notin dark speeches,"
&c. (Exod. xxxiii. 11.) " And the Lord spake unto
Moses face to face, as a man speaketh unto his
friend." (Deut. xxxiv. 10.) " And there arose not a
prophet since in Israel like unto Moses, whom the
Lord knew face to face." All which signify at least
this, that God made the clearest, and most familiar,
and most perfect discoveries to Moses of any of
the prophets ; only our Lord Jesus Christ, by whom
God hath discovered his will to us under the New
Testament, did excel Moses ; Moses being but a
faithful servant, that is, humilis amicus, u a meaner
sort of friend ;" but the Lord Jesus Christ, " the
only-begotten Son of God," who came from the bo-
som of his Father, and was intimately acquainted

r2

232

with the secrets of his will, and " had not the Spi-
rit given him by measure," but the most plentiful ef-
fusion of it, being " anointed above his fellows/'

Now these being the several sorts and degrees of
revelation, which God hath made of himself to the
world, the Holy Scriptures are a system or collec-
tion cf these, the authentic instrument or record, by
which the things revealed any of these ways are
transmitted to us, and is, therefore, called " the
word of God," as containing those things which Godr
in several ages, hath spoken to the world ; that is,
matters of Divine revelation, which are necessary to
be known by men, in order to their eternal happiness.
And this being now the great and standing revelation
of God, which is to continue to the end of the worlds
I intend to limit my discourse solely to this, as being
the only revelation which we are concerned to in-
quire after.

And, therefore, in the third place, to shew you,
what advantages this standing revelation of the
Scriptures hath above private revelations made to
particular persons, and frequently repeated and re-
newed in several ages ; that so it may appear both
agreeable to the wisdom of God to settle revelations
in this way, as being more commodious; and like-
wise to his goodness, it being a real privilege which
these latter ages of the world enjoy, that they have a
more fixed and certain way of being acquainted
with the will of God, than those ages had, which
were governed by such private revelations, as were
now and then made to particular persons : and the
advantages are these:

1. It is a more certain way of conveyance of
things, and more secure and free from imposture.
Suppose a revelation made to a particular person,

233

which is of general concernment; that this may
have a general and lasting effect, he must impart it
to others, as many as he can, and give them the best
assurance he can of it; and these must relate it to
others ; and so it must pass from hand to hand, to
be delivered from parents to their children. Now
this way of conveying a revelation by oral report
must needs be liable to many uncertainties, both by
involuntary mistakes, through weakness of memory
or understanding, and wilful falsifications and im-
postures, out of malice and design. So that the
effect of an unrecorded revelation can neither be
large nor lasting ; it can but reach a few persons,
and continue a little while in its full credibility;
and the further it goes the weaker, like circles
made in water, which the more they enlarge them-
selves, and the longer they continue, the less dis-
cernible they are, till at length they quite disappear.
Whereas, being once recorded by persons secured
from error, by supernatural and Divine assistance,
they are not liable to those easy falsifications or
mistakes, which traditional reports and relations
are necessarily, through human malice or weakness,
liable to.

2. It is a more general and universal w ay of con-
veyance ; which is evident from the common expe-
rience of the world, who have pitched upon this
way of writing things in books, as that which doth
most easily convey the knowledge and notice of
things to the generality of men.

3. It is a more uniform way of conveyance ; that
is, things that are once written and propagated that
way, lay equally open to all, and come in a manner
with equal credit to all ; it being not morally possi-
ble, that a common book, that passeth through all

234

hands, and which is of vast importance and con-
cernment, should be liable to any material corrup-
tion, without a general conspiracy and agreement;
which cannot be, but that it must be generally
known. So that considering the commonness, and
universal concernment of this book of the Scrip-
tures, all men are in a manner equally, that is, every
man is sufficiently and competently assured of the
credit of it ; that is, that we are not in any material
thing imposed upon by false copies. But in tradi-
tional revelation it is quite otherwise ; tradition be-
ing a very unequal and ununiform way of convey-
ance. For seeing it may be of general concern-
ment, and all cannot have it at the first hand ; that is,
immediately from him to whom it was made, but
some at the second, others at the third, fourth, or
fifth hand, or much further off ; the credit of it will
be necessarily weakened by every remove. A re-
port that comes through many hands, being like
the argument we call induction ; and as the strength
and goodness of that depends upon the truth of
every one of those instances that make it up, so that
if any of them fail, the whole argument is nought;
so the credit of a report that passeth through
twenty hands, depends upon the integrity and suf-
ficiency of all the relators; and whatever there is
either of falsehood and malice, or of incapacity of
understanding, or frailty of memory, in any of the
relators, so much of weakness is derived into the
report or testimony ; and consequently, the assur-
ance which we can have of a private revelation,
which is delivered traditionally through a great
many persons, must needs be very unequal.

4. It is a more lasting way of conveyance. Which
likewise appears by experience, we having now no-

235

thing at all of the history of ancient times, but
what is conveyed down to us in writing*.

5. It is a more human way of conveyance, which
requires less of miracle and supernatural interpo-
sition for the preservation of it. This book of the
Scriptures may with ordinary human care be trans-
mitted entire, and free from any material error, to
all succeeding ages : but revelations unwritten, if
they have any lasting and considerable effect, they
must, at least, in every age, be renewed and repeated ;
otherwise, in a very short space, either through the
unfaithfulness, or carelessness, and frailty of men,
they will either be quite lost, or so corrupted and
depraved, that they will signify nothing.

From all which it appears, that we have so little
cause to murmur and repine at the providence of
God, which in these latter ages of the worM does
not make those more immediate discoveries and
manifestations of himself to us, that he did to
former ages ; that we have rather great reason to
admire the wisdom and goodness of God's provi-
dence, which hath privileged us with this standing
revelation of his written word, which hath so many
ways the advantage of frequent and extraordinary-
revelation, and in respect of the generality of man-
kind, is much more useful and effectual to its end.
I know there are some that have endeavoured to
persuade the world, that doctrines may much better
be preserved by common rumour and report, than
by writing and record ; but I hope there is no man
so destitute of common sense as to believe them,
contrary to the experience of all men.

I come now to the fourth thing I proposed to be
considered ; namely, That there is sufficient evidence
of the divinity of the Scriptures. Uy the divinity

236

of the Scriptures, I mean that they were revealed by
God, and that the things contained in them were
not invented by men, but discovered to men by
God ; and that the penmen of these books did not
write their own private conceptions, but were in-
spired by the Holy Ghost. Now, if we can be sa-
tisfied of this, we ought to receive the Scriptures
with the same reverence as if an angel from heaven
should declare these things unto us, or as if God
should immediately reveal them to our minds ; for
nothing can come with greater authority than this,
that we believe it to be revealed by God ; and pro-
vided we be assured of this, it matters not which
way ; the thing hath the same authority.

Now that we have sufficient evidence of the di-
vinity of the Scriptures, will best appear by consi-
dering what is sufficient to give authority to a book,
so that no prudent or reasonable man can question
but that the book was writ by him whose name it
bears. For what evidence we would accept of for
the authority of other books, we must not refuse in
this case for the Scriptures; if we do, we deal un-
equally, and it is a sign that we do not want evi-
dence for the authority of the Scriptures, but that
we have no mind to believe them.

Now the utmost authority that any book is capa-
ble of, is, that it hath been transmitted down to us
by the uncontrolled testimony of all ages, and that
the authority of it was never questioned in that age
wherein it was written, nor invalidated ever since.

And this evidence we have for the authority of
the Scriptures. As for the Old Testament, I shall
not now labour in the proof of that by arguments
proper to itself, but shall take the divinity of them
upon the authority of the New; which, if it be

237

proved, is sufficient evidence for it, though there
were no other.

Now for the Scriptures of the New Testament, I
desire but these two things to be granted to me at
first :

1. That all were written by those persons whose
names they bear : and for this we have as much au-
thority as for any books in the world, and so much
as may satisfy men in other cases, and therefore not
to be rejected in this.

2. That those who wrote those books were men
of integrity, and did not wilfully falsify in any
thing; and this cannot reasonably be denied, be-
cause these very persons gave the utmost evidence
that men could give of their integrity, The highest
attestation that imy man can give of the truth of
what he relates, is to lay down his life for the testi-
mony of it; and this the apostles did.

Now if this be granted, that they did not falsify
in their relations concerning the miracles of Christ,
and his resurrection, and the miraculous gifts which
were bestowed upon the apostles after his ascen-
sion ; this is as great an evidence as the world can
give, and as the thing is capable of, that our Saviour
was " a teacher come from God," and that the apo-
stles were extraordinarily assisted by the Holy
Ghost; and if this be granted, what can be desired
more to prove the divinity of their writings?

But it may be said, that though the apostles were
granted to be men of integrity, and that they did not
wilfully falsify in their relations, yet they might be
mistaken about those matters: but that they were uot,
we have as much evidence as can be for any thing of
this nature; namely, that the things which are re-
lated are plain sensible matters of fact, about which

238

i-i o man need mistake, unless lie will ; and they did
not write things upon the report of others, who
might possibly have designs to deceive, but upon
the surest evidence in the world, their own know-
ledge, and the testimony of their senses : " the
things that we have seen and heard, testify we unto
you." So that if they were mistaken in these things,
no man can be sure of any thing ; and by the same
reason that we disbelieve the authority of the Scrip-
tures upon this account, we must believe nothing at
all. This is, in short, the whole force of the argu-
ment for the divinity of the Scriptures, which I
might have enlarged infinitely upon ; but I design
now only briefly to represent to you, that we, who
live at the distance of so many ages from the time
of this revelation, are not destitute of sufficient evi-
dence for the authority of the Scriptures, and such
evidence, as they who reject in other cases, are
esteemed unreasonable.
I should come now to the

6th, and last thing; namely, That it is unreason-
able to expect that God should do more for our con-
viction, than to afford us a standing revelation of
his mind and will, such as the books of the Holy
Scriptures are. But this I shall refer to another op-
portunity, in a particular discourse upon the 31st
verse, which contains the main design, the sum and
substance of this whole parable.

SERMON CXXVII.

THE PARABLE OF THE RICH MAN AND LAZARUS.

If they hear not Moses and the prophets, neither will
they be persuaded though one rose from the dead. —
Luke xvi. 31.

These words are the conclusion of that excellent
parable of our Saviour concerning the rich man
and Lazarus, and they are the final answer which
Abraham gives to the rich man's last request ; who
being in great torment, and not able to obtain any
ease for himself, is represented as concerned for his
relations, whom he had left behind him upon earth,
lest they also, by their own carelessness and folly,
should plunge themselves into the samemisery that he
M as in ; and therefore he begs of Abraham, that he
would send Lazarus to his father's house, where he
had " five brethren, that he might testify unto them,
lest they also should come to that place of tor-
ment." To which request Abraham answers, that
there was no necessity of such an extraordinary
course to be used towards those who had sufficient
means of conviction so near at hand, if they would
but hearken to them, and make use of them. "Abra-
ham saith unto him, They have Moses and the pro-
phets ; let them hear them."

But the rich man presseth his request further,
upon this reason, That they might not perhaps be
moved by Moses and the prophets ; nay, it was
likely they would not be moved by them ; for they

240

had always had them, and yet they remained im-
penitent : but if a special messenger should be sent
to them from the dead, this certainly could not
fail to awaken them, and bring them to repentance :
(ver. 30.) "And he said, Nay, father Abraham ; but
if one went unto them from the dead, they will re-
pent." To which Abraham makes this peremptory
reply, " If they hear not Moses and the prophets,
neither will they be persuaded though one rose from
the dead."

In which words Abraham absolutely denies that
there is any such probability, much less certainty,
that those who reject a public credible revelation
of God, such as that of the Holy Scripture is, should
be effectually convinced by a messenger from the
dead. And our Saviour brings in Abraham de-
livering himself very positively in this matter, and
therefore we may presume it to be our Saviours
own sense, and may rely upon it for a truth; which,
however at first sight it may not be so evident, yet
I hope in the progress of this discourse to make it
sufficiently clear.

But before I undertake that, I shall premise a
caution or two, to prevent all mistake in this
matter.

First, That we are not to understand these words
too strictly and rigorously, as if the thing were sim -
ply and in itself impossible, that a man who is not
convinced by hearing or reading Moses and the pro-
phets, should be brought to repentanceany other way.
For it is very possible in the nature of the thing;
yea, and likely enough, that a man who is not con-
vinced by calm evidence and persuasion, may yet
be very much wrought upon by a strange and
amazing accident; and if one, whom he had known

241

when he was alive, should appear to him from the
dead, and declare the certainty of a future state,
and the condition of things in another world, there
is little doubt to be made, but that this would more
rouse and awaken him to consider his danger, than
all the threatenings of God's word ; and it is very-
possible that, by the concurrence ofGods grace, this
might prove an effectual means to convince such a
man, and to bring him to repentance. And yet for
all this, it is not probable upon the whole matter,
and if all circumstances be duly considered, that
this should generally have a permanent effect upon
men, so as thoroughly to reclaim such persons as do
obstinately resist the light and counsels of God's
word.

Secondly, Another caution I would give is this,
that we are not to understand these words so as to
weaken the force of that argument from miracles,
for the proof and confirmation of a Divine doctrine ;
as if our Saviour intended to insinuate, that mira-
cles are not a proper and sufficient argument to
convince men. For our Saviour does not here op-
pose Moses and the prophets to a miraculous testi-
mony ; but he advanceth the public evidence and
testimony which Moses and the prophets had above
the evidence of a single and private miracle ; for
Moses and the prophets had their confirmation
from miracles ; and miracles are the great evidence
and attestation which God hath always given to
the divinity of any person, or doctrine ; and there-
fore Abraham cannot be thought to speak any thing
to the prejudice of miracles, when he says, " If they
hear not Moses and the prophets, neither will they
be persuaded though one rose from the dead." Nay,
so far is he from that, that this reasoning of his is

242

rather for the advantage of miracles. For Moses
and the prophets had the confirmation of many and
great, of public and unquestionable miracles ; a cre-
dible relation whereof was conveyed down to after
ages. So that if rational means of conviction were
the thing desired, it was not likely that those, who
were not persuaded by Moses and the prophets,
which were acknowledged by themselves to have
had the confirmation of so many undoubted miracles,
should, in reason, be convinced by a private and
single miracle.

These considerations being premised by way of
caution, I come now to make out the truth of what
is here asserted in the text. And for the full clear-
ing of this matter, I shall speak to these two pro-
positions :

First, That it is unreasonable to expect that God
should do more for the conviction of men, than to
afford them a standing revelation of his mind and
will ; such as that of the Holy Scriptures is. And if
so, then,

Secondly, That upon the whole matter it is very
improbable, that those who reject this public re-
velation of God, should be effectually convinced,
though one should speak to them from the dead.

First, That it is unreasonable to expect that God
should do more for the conviction of men, than to
afford them a standing revelation of his mind and
will; such as that of the Holy Scriptures is. This is
strongly implied in Abraham's first answer, " They
have Moses and the prophets, let them hear them ;"
as if he had said — having such means of conviction
so near at hand, why should they desire and expect
any other? It is in this case of the Scriptures, as in
that of God's providence ; God does not commonly

243

prove his providence to men by extraordinary in-
stances of his power, and by changing the course of
nature, to convince every man in the world that he
governs it; but by standing testimonies of his wis-
dom, and power, and goodness ; by these God does
sufficiently satisfy considerate men of his govern-
ment and care of the world ; and though he do sel-
dom manifest himself in supernatural and extra-
ordinary ways, yet he hath not left himself without a
witness, by the constant course of nature, in the re-
turns of day and night, in the revolutions of the sea-
sons of the year, " in that he gives us rain from
heaven, and fruitful seasons, filling our hearts with
food and gladness." And these standing arguments
of his providence, though they be not so much
taken notice of, because they are so common, yet
they are daily miracles, and we can hardly imagine
greater, and we should be strangely amazed at them,
but that they are so very frequent and familiar.

The case is the same as to Divine revelation. God
hath not thought fit to gratify the perverse curiosity
of men, by affording to every man a particular and
immediate revelation of his mind and will : but he
hath given us a. standing revelation, which at first
had the greatest and most miraculous confirmation,
and he hath still left us sufficient means of beins: as-
sured of the truth of this revelation, and of the con-
firmation that was at the first given to it; and we
tempt God, by demanding extraordinary signs, when
we may receive so abundant satisfaction in an or-
dinary way. This being admitted, I shall proceed,
in the

Second place, to shew, That it is, upon the whole
matter, and all circumstances considered, very im-
probable, that those who reject this public reveia-

244

tion from God, should be effectually convinced,
though one should speak to them from the dead.
And this is that which is expressly asserted here in
the text, " If they hear not Moses and the prophets,
neither will they be persuaded though one rose
from the dead." Not but that any man would be
very much startled and amazed, if one should come
from the dead to warn him out of the danger of his
wicked life; but yet for all that, it is very unlikely
that they, who obstinately and perversely refuse to
be convinced by Moses and the prophets, would be
effectually persuaded, (that is, so as to be brought
to repentance and reformation of their lives) "though
one should rise from the dead." And that for these
reasons :

1. Because, if such miracles were frequent and
familiar, it is very probable they would have but
very little effect ; and unless we suppose them com-
mon and ordinary, we have no reason to expect them
at all.

2. Men have as great or greater reason to be-
lieve the threatenings of God's word, as the dis-
course of one that should speak to them from the
dead.

3. The very same reason which makes men to re-
ject the counsels of God in his word, would, in all
probability, hinder them from being convinced by a
particular miracle.

4. Experience does abundantly testify, how in- .
effectual extraordinary ways are to convince those
who are obstinately addicted and wedded to their
lusts.

5. An effectual persuasion (that is, such a belief
as produceth repentance and a good life) is the gift
of God, and depends upon the operation and con-

245

currence of God's grace, which there is no reason
to expect either in an extraordinary way, or in an
extraordinary degree, after men have obstinately re-
jected the ordinary means which God hath appoint-
ed to that end.

1. Jf such miracles, as a special messenger from
the dead to warn and admonish men, were frequent
and familiar, it is very probable they would have but
very little effect upon men; and unless we suppose
them common and ordinarv, we have no reason to
expect them at all. For it is unreasonable at first
sight, that the worst and most obstinate sort of sin-
ners should expect this, as a peculiar favour and pri-
vilege to themselves, and that God should not do as
much for others, who have deserved it more, and
would probably make better use of it; and, if these
things were common, it is very probable that men
would not be much moved by them. It may be,
while the apprehension of such a thing were fresh
upon them, they would take up some good resolu-
tions ; as sinners usually do, while they are under
present convictions of conscience, and the hand of
God, by some great affliction or sickness, lies heavy
upon them : but still they would be apt to defer
their repentance, and put it off till the present
amazement were a little over, and the terror of their
first apprehensions were abated and worn off by
degrees, and after a little while they would return
to their former course. And this is too probable,
from what we see men do in other cases, not very
much remote from this. It is a very terrible and
amazing thing to see a man die, and solemnly take
his last leave of the world. The very circumstances
of dying men are apt to strike us with horror: to
hear such a man how sensibly he will speak of the

vol. vi. s

246

other world, as if he were just come from it, rather
than going to it ; how severely he will condemn
himself for the folly and wickedness of his life ; with
what passion he will wish that he had lived better,
and served God more sincerely ; how seriously he
will resolve upon a better life, if God would be
pleased to raise him up, and try him but once more ;
with what zeal and earnestness he will commend to
his best friends and nearest relations a religious and
virtuous course of life, as the only thing that will
minister comfort to them, when they come to be in
his condition. Such discourses as these are very apt
to move and affect men for the time, and to stir up
in them very good resolutions, whilst the present
fit and impression lasts : but, because these sights
are very frequent, they have seldom any great and
permanent effect upon men. Men consider that it
is a very common case, and sinners take example
and encouragement from one another ; every one is
affected for the present, but few are so effectually
convinced, as to betake themselves to a better
course.

And if apparitions from the dead were as common
as it is for men to die, we may reasonably presume
that the discourses of dead and dying, of those that
are going, and those who come from the dead, would
have much the same effect upon the generality of men.

But if we suppose this a singular case (which
there is no reason to do), in that case the effect would
probably be this; a man that was strongly addicted
to his lusts, and had no mind to leave them, would
be apt, when the fright was over, to be easily per-
suaded that all this was merely the work of fancy
and imagination ; and the rather, because such
things did not happen to others as well as to himself.

24?

2. We have as great or greater reason to believe
the warnings and threatenings of God's word, as the
discourses of one that should come to us from the
dead. For the threatenings of God's word against
such sins as natural light convinceth men of, have
the natural guilt and fears of men on their side, the
particular testimony of every man's conscience, and
the concurrent testimony of mankind to the proba-
bility of the thing; and to give us full assurance of
the truth and reality of them, we have a credible
relation of great and unquestionable miracles,
wrought on purpose to give testimony to those per-
sons who denounced those threatenings, that they
came from God. So that here is a very public aud
authentic testimony given to the threatenings of
God's word, more suitable to the generality of man-
kind, and of greater authority than a private appa-
rition, or a single miracle ; and if that will not
convince men, why should we suppose that this
will ?

3. The very same reason which makes men to
reject the counsels of God in his word, would, in all
probability, hinder men from being convinced by an
apparition from the dead. It is not generally for
want of evidence, that men do not yield a full and
effectual assent to the truth of God's word ; I mean,
that they do not believe it so as to obey it ; but
from the interest of some lust. The true cause is
not in men's understandings, and because there is
not reason enough to satisfy them, that the Scrip-
tures are the word of God : but in the obstinacy of
their wills, which are enslaved to their lusts. And,
the disease being there, it is not to be cured by more
evidence, but by more consideration, and by the
grace of God, and better resolutions.

s 2

248

The man is addicted to some vice or other, and
that makes him unwilling to entertain those truths
which would check and control him in his course.
The light of God's word is offensive to him, and
therefore he would shut it out. This account our
blessed Saviour gives of the enmity of the Jews
against him and his doctrine : (John iii. 19.) " Light
is come into the world, and men love darkness ra-
ther than light, because their deeds are evil ; for
every one that doeth evil, hateth the light, neither
cometh he to the light, lest his deeds should be
reproved." Upon the same account it is, that men
resist the doctrine of the Holy Scriptures ; not be-
cause they have sufficient reason to doubt of their
Divine authority ; but because they are unwilling
to be governed by them, and to conform their lives
to the laws and precepts of that holy book : for the
wills of men have a great influence upon their un-
derstandings, to make assent easy or difficult ; and
as men are apt to assent to what they have a mind
to, so they are slow to believe any thing which
crosseth their humours and inclinations; so that
though greater evidence were offered, it is likely it
would not prevail with them, because the matter
does not stick there. Their wills are dis'empered,
men hate to be reformed, and this makes them
" cast the laws of God behind their backs ;" and if
God himself should speak to them from heaven, as
he did to the people of Israel, yet for all that they
might continue " a stiff-necked and rebellious peo-
ple." Though the evidence were such as their under-
standings could not resist, yet their wills might still
hold out, and the present condition of their minds
might have no lasting influence upon their hearts and
lives; such a violent conviction might affect them for

249

the present, but the sense of it might, perhaps, wear
off by degrees, and then they would return to their
former hardness. Men, by a long and obstinate
continuance in sin, may bring themselves to the
temper and disposition of devils; who, though they
believe and tremble at the thoughts of God and his
threatening*, yet they are wicked still ; for so long
as men retain a strong affection for their lusts, they
will break through all conviction ; and what evidence
soever be offered to them, they will find some way
or other to avoid it, and to delude themselves. The
plain truth of the case is this (if men will honestly
speak their consciences, they cannot deny it); they
do not call for more evidence, either because they
want it, or are willing to be convinced by it, but that
they may seem to have some excuse for themselves,
for not being convinced by that evidence which is
afforded to them.

4th ly, Experience does abundantly testify, how
ineffectual extraordinary ways are to convince and
reclaim men of depraved minds, and such as are ob-
stinately addicted to their lusts. We find many
remarkable experiments of this in the history of the
Bible. What wonders were wrought in the sight of
Pharaoh and the Egyptians ! yet they were hard-
ened under all these plagues. Balaam, who greedily
followed the wages of unrighteousness, was not to be
stopped by the admonition of an angel. The Jews,
after so many miracles which their eyes had seen,
continued to be a "stiff necked and gainsaying
people f so that it is hard to say which was more
prodigious, the wonders which God wrought for
them, or their rebellions against him; and when,
in the fulness of time, the Son of God came, and
did among them the works which never man did,

250

such as one would have thought might have brought
the worst people in the world to repentance, those
of Tyre and Sidon, of Sodom and Gomorrah, yet
they repented not. Yea, the very thing which the
rich man here in my text requested of Abraham for
his brethren, was done among them ; Lazarus did
rise from the dead, and testified unto them, and
they were not persuaded.

And, which is yet more, our Saviour himself, ac-
cording to his own prediction while he was alive,
" rose again from the dead the third day," and
was visibly taken up into heaven ; and yet, how
few among them did believe, and give glory to
God ? So that we see the very thing here spoken
of in the text, made good in a famous instance;
they who " believed not Moses and the prophets,"
which testified of the Messias, were not persuaded
when " he rose from the dead."

And does not our own experience tell us, how
little effect the extraordinary providences of God
have had upon those who were not reclaimed by his
word ? It is not long since God shewed himself
among vis, by " terrible things in righteousness,"
and visited us with three of his sorest judgments,
war, and pestilence, and fire; and yet how does all
manner of wickedness and impiety still reign and
rage among us? It is a very sad consideration to
see how little those who have outlived these plagues,
have been reformed by them ; " We have not re-
turned to the Lord, nor sought him for all this."

I may appeal to the experience of particular per-
sons. How frequently do we see men, after great
afflictions, and tedious sufferings, and dangerous
sicknesses, return to their former evil courses! and
though they have been upon the brink of eternity,

251

and " the terrors of death have compassed them
about, and the pains of hell have almost taken hold
of them ;" though they have had as lively and sensi-
ble convictions of another world, as if they had
spoken with those that had come from thence, or
even been there themselves; yet they have taken
no warning*, but upon their deliverance and reco-
very have been as mad, as furious sinners, as they
were before; so that it ought to be no such wonder
to us, which the text tells us, that if men " hear not
Moses and the prophets, neither will they be per-
suaded though one rose from the dead." Espe*
cially, if we consider, in the

5th and last place, That an effectual persuasion
(that is, such a belief as produceth repentanceaud
a good life) is the gift of God, and depends upon the
operation and concurrence of his grace, which is not
to be expected in an extraordinary way, where men
have obstinately rejected the ordinary means ap-
pointed by God for that end. To be effectually per-
suaded to change our lives, and become new men,
is a work not to be done without the assistance
of Gods grace ; and there is little reason to expect
that God will afford his grace to those who reject
and despise the counsels of his word. The doctrine
of salvation contained in the Holy Scriptures, and
the promises and threatenings of God's word, are the
ordinary means which God hath appointed for the
conversion of men, and to bring them to repent-
ance ; and if we sincerely use these means, we may
confidently expect the concurrence of God's grace
to make them effectual ; but if we neglect and re-
sist these means, in confidence that God should
attempt our recovery, by some extraordinary ways;
though he should gratify our presumptuous and un«

252

reasonable curiosity, so far as to send one from
the dead to testify unto us ; yet we have no reason
to expect the assistance of his grace, to make such a
conviction effectual to our repentance, when wehave
so long despised his word, and resisted his Spirit,
which are ff the power of God unto salvation/'

Without his grace and assistance the most pro-
bable means will prove ineffectual to alter and
change our corrupt natures; " by grace we are
saved," and " that not of ourselves, it is the gift of
God." This grace is revealed to us in the gospel ;
and the assistances of it are conveyed to us by the
gospel ; and it is great presumption to promise to
ourselves the assistance of God's grace in any other
way than he hath been pleased to promise it to us.

And thus I have shewn you, as briefly and plainly
as I could, how unlikely it is, that those who obsti-
nately reject a clear and public revelation of God
should be effectually convinced, and brought to re-
pentance by any apparitions from the dead.

I shall only make two or three inferences from
this discourse which I have made, and so conclude.

1st, Since the Scriptures are the public and
standing revelation of God's will to men, and the
ordinary means of salvation, we may hence con-
clude, that people ought to have them in such a
language as they can understand. This our Sa-
viour plainly supposeth in the discourse which he
represents between Abraham and the rich man,
desiring that Lazarus might be sent from the dead,
to his brethren, to " testify unto them :" to which
request Abraham would not have given this an-
swer and advice, " they have Moses and the pro-
phets, let them hear them," had he supposed that
the Scriptures then were, or for the future ought

253

to be, locked up from the people in an unknown
tongue; for the rich man might very well have re-
plied, " Nay, father Abraham," but they are not
permitted to have Moses and the prophets in such
a language as they can understand ; and therefore
there is more need why one should be sent from
the dead to " testify unto them."

Nor would Abraham have said again, " If they
hear not Moses and the prophets, neither will they
be persuaded." For how should men hear what they
cannot understand, so as to be persuaded by it?

It is evident, then, that our Saviour, according to
the reasoning of this parable, takes it for granted,
that the Holy Scriptures are the standing and ordi-
nary means of bringing men to faith and repent-
ance, and that the people are to have the free use
of them. But since our Saviours time, the church
of Rome hath found a mighty inconvenience in this,
and, therefore, hath taken the Scriptures out of the
hands of the people. They will not now let them
have Moses and the prophets, the gospel of our
blessed Saviour, and the writings of his apostles,
because they are really afraid they should hear
them, and, by hearing of them, be convinced and
persuaded of the errors and corruptions of their
church; but instead of the Scriptures of the Old
and New Testament, they have put into their hands
a legend of famous apparitions of men from the
dead, testifying unto them, concerning purgatory
and transubstantiation, and the worship of the
blessed Virgin and the saints, and the great benefit
and refreshment which souls in purgatory have, by
the indulgences of the pope, and the prayers of
the living, put up to saints and angels on their be-
half ; so that in the church of Rome, quite contrary

254

to our Saviour's method, men are persuaded of
their religion, of their new articles of faith, and
ways of worship, not by Moses and the prophets,
not by the doctrine of the Holy Scriptures (for
they every where testify against them), but by ab-
surd romances, and ill-contrived fictions of appari-
tions from the dead. I will dismiss this matter
with this one observation, that however interested
and confident men may set a bold face upon any
thing, yet it cannot to considerate men but seem a
very hard case, that there should be no salvation
to be had out of the church of Rome; and yet the
ordinary, and (in our Saviour's judgment) the most
effectual means of salvation are not to be had in it.

But I pass from this to that which does more im-
mediately concern our practice.

2dly, Let us hear and obey that public revela-
tion of God's will, which, in so much mercy to man-
kind, he hath been pleased to afford to us. This
is an inestimable privilege aud advantage which the
world, in many ages, was destitute of; having no
other guide to conduct them to eternal happiness
but the light of nature, and some particular revela-
tions, which now and then God was pleased to make
of his will to men : but now God hath set up a great
and standing light in the world, the doctrines of the
Holy Scriptures ; and, by the gospel of his blessed
Son, hath " given the knowledge of salvation to all
men, for the remission of their sins, through the ten-
der mercies of God, whereby the day-spring from on
high hath visited us, to give light to them that sit in
darkness, and in the shadow of death, and to
guide our feet into the way of peace," to convince
us of the error of our ways, and to direct us in our
duty. " We, upon whom the ends of the world

255

are come," do enjoy all the advantages of Divine
revelation which the world ever had, and as great
as the world ever shall have. " God, in these last
days, hath spoken unto us by his Son and if we
will not hear him, God will employ no other extra-
ordinary prophet and messenger to us. " If the
wrath of God, so clearly revealed from heaven by
the gospel of our blessed Saviour, against all un-
godliness and unrighteousness of men ;" if the terror
of the great day, and the fear of eternal torments ;
if the dreadful sufferings of the Son of God for our
sins, and the merciful offers of pardon and recon-
ciliation in his blood, and the glorious hopes of
eternal life and happiness, w ill not prevail with us to
leave our sins, and to amend our lives, we have no
reason to expect that God should use any farther
means to reclaim us ; that he should ever make any
more attempts for our recovery. And therefore,

3dly, and lastly, Those who are not brought to
repentance, and effectually persuaded by this clear
and public revelation, which God hath made of his
will to men in the Holy Scriptures, have reason to
look upon their case as desperate.

Methinks it should not be a desirable thing to
any of us to be convinced by an apparition, the
thing is so dreadful and full of terror ; besides that,
it argues men to be strangely hardened in a bad
course, and obstinately bent upon their evil ways,
when nothing will affright them from their sins, but
what will almost put them out of their wits; when
nothing will keep them from running into hell, but
a fearful and ghastly messenger from thence. What
a terrible sight would it be to any of us, to meet one
of our companions, whom we had lately known in
the world, fresh come out of those flames, with a

256

smell of fire and brimstone upon him ! What ima-
gination can paint to itself the dread and horror of
such a spectacle ! The rich man here in the para-
ble, when he was in hell, is represented as sensible
of the inconvenience of this ; and, therefore, he did
not desire to be sent himself to his brethren, but de-
sired that Lazarus might go and testify unto them :
he was apprehensive how frightful a sight he him-
self must needs have been to them ; and, therefore,
he desires that they might have a gentler warning
by one, who, from out of Abraham's bosom, had
seen the miseries of the damned, but enjoyed the
state of the blessed.

But let not us tempt God by any such unreason-
able demand, who speaks to us every day by the
plain declarations of his word, and hath of late
years called so loudly upon us by the voice of his
providence, to repent and turn to him : by so many
miracles of mercy and deliverance, as God hardly
ever wrought for any prince and people, and by
such terrible volleys of judgments, and full vials of
wrath, as have seldom been poured out upon any
nation. God speaks to you by his ministers, men
like yourselves (God knows, poor frail and sinful
men !) but we are sure, that when we call you to
repentance, we deliver to you the will and plea-
sure, the counsels and commands of the great God,
which (whatever account may be made of us) do
certainly challenge your most awful attention and
regard. And we are sensible that we are called to
a very difficult and unpleasant work, to contend
with the lusts and vices of men, to strive against the
strong and impetuous stream of a wicked and per-
verse generation ; and nothing in the world could
move us to this unwelcome and grievous impor-

257

tunity, but a great and just sense of our own duty,
and your danger. And if we will not take these
warnings, why should we expect that God should
vouchsafe to send an express messenger to us from
the other world, to certify us how all things are
there, and that not so much to help the weakness
of our faith, as to humour the perverseness of our
infidelity? And why should we imagine that this
course would prove more effectual ? " Let us not
deceive ourselves ;" the same lusts which now de-
tain men so strongly in impenitency and unbelief,
would, in all probability, hurry them on to hell,
though an angel from heaven should meet them in
their way, to give a stop to them. This, indeed,
might startle us ; but nothing is like to save us, if
the word of God, and his grace, do not.

But are we in earnest, and would we " be per-
suaded if one should rise from the dead?" God
hath condescended thus far to us, there is one risen
from the dead to testify unto us, Jesus the Son of
God, who " died for our sins, and rose again for our
justification," and is ascended into heaven, and set
down at the right hand of God, to assure us of a
blessed resurrection, and a glorious immortality:
and, if this will not satisfy us, God w ill gratify our
curiosity no farther. If we " will not believe him
whom God hath sent," and, to convince us that he
hath sent him, hath " raised him up from the dead,"
we shall die in our sins, and perish in our impeni-
tency. God hath, in great mercy to mankind, done
that which is abundantly sufficient to convince those
who are of a teachable temper and disposition ; but,
in great wisdom and justice, he hath not thought fit
to provide any remedy for the wilful obstinacy, and
intractable perverseness, of men.

258

Now God, who hath the hearts of all men in his
hands, persuade us all to " break off our sins by
repentance, and to give glory to God," before death
and darkness come, and the day of our final visita-
tion overtake us, when we may, perhaps, be sur-
prised by a sudden stroke, or seized upon by a vio-
lent disease, and may have no sense and apprehen-
sion of our approaching danger ; or, if we have, may
find " no place for repentance, though we seek it
with tears which God grant may never happen to
be the case of any of us, for his mercy's sake in
Christ Jesus ! " To whom, with the Father," &c.

SERMON CXXVIII.

[Preached at Whitehall, Ann. 1683.]

THE CHILDREN OF THIS WORLD WISER THAN THE
CHILDREN OF LIGHT.

For the children of this world are in their generation
iviser than the children of light, — Luke xvi. 8.

These words are in the parable of the rich man's
steward, who, being called upon to give up his ac-
counts, in order to his being discharged from his
office, cast about with himself what course he had
best to take, to provide for his subsistence, when he
should be turned out of his employment : at last he
resolves upon this, that he will go to his lord's
debtors, and take a favourable account of them,
and instead of " a hundred measures of oil, write
down fifty;" and instead of "a hundred measures
of wheat, write down fourscore that, by this
means, he might oblige them to be kind to him in
his necessity. The lord, hearing of this, commends
the unjust steward, " because he had done wisely;"
that is, he took notice of his dishonesty, but praised
his shrewdness and sagacity, as having done pru-
dently for himself, though he did not deal justly
with him. And this is usual among men ; when we
see a man ingeniously bad, to commend his wit, and
to say, it is a great pity he doth not use it better,
and apply it to good purposes. Upon the whole,
our Saviour makes this observation : That " the
children of this world are in their generation wiser

260

than the children of light;" as if he had said, thus
did this worldly wise man; thus provident was he
for his future security and subsistence. He no
sooner understands that he is to be turned out of his
office, but he considers what provision to make for
himself against that time. And is it not pity, that
good men do not apply this wisdom to better and
greater purposes? For is not every man such a
steward, entrusted by God with the blessings of this
life, and many opportunities of doing good ? For
all which, since he must shortly give an account, he
ought, in all reason, so to use them, as thereby to
provide for the happiness of another life, against this
temporal life have an end.

And this is all the parallel intended in this para-
ble, as we may see by our Saviour's application of
it. For parables are not to be stretched to an exact
parallel in all the parts and circumstances of them,
but only to be applied to the particular point and
purpose intended. A parable, and the moral ac-
commodation of it, being (as one well observes) not
like two planes, which touch one another in every
part, but like a globe upon a plane, which only
toucheth in one point. Thus our Saviour separates
the wisdom of this steward from his injustice, and
proposeth that to our imitation : " The children of
this world are in their generation wiser than the
children of light."

The words are a comparison, in which we have,
1st, The persons compared, " the children of this
world," and " the children of light." It is a very
usual phrase among the Hebrews, when they would
express any thing to partake of such a nature or
quality, to call it the son or child of such a thing.
Thus good men are called " the children of God. '

261

and bad men u the children of the devil those who
mind earthly things, and make the things of this
world their greatest aim and design, are called " the
children of this world ;" and those who are better
enlightened with the knowledge of their own immor-
tality, and the belief of a future state after this life,
are called " the children of light."

2dly, Here is the thing wherein they are com-
pared, and that is, as to their wisdom and pru-
dence.

3dly, The object of this prudence, which is not
the same in both ; as if the sense were, that " the
children of this world are wiser than the children of
light/' as to the things of this world ; but here are
two several objects intended, about which the pru-
dence of these two sorts of persons is respectively
exercised, the concernments of this world and the
other: and our Saviour's meaning is, that " the
children of this world are wiser in their generation,"
that is, in their way; viz. as to the interests and con-
cernments of this world, " than the children of
light" are in theirs; viz. as to the interests and con-
cernments of the other world.

4thly, Here is a decision of the matter, and which
of them it is that excels in point of prudence, in
their way ; and our Saviour gives it to the " children
of this world ;" they " are wiser in their generation
than the children of light."

Now this proposition is not to be taken in the
utmost strictness and rigour, as if it were univer-
sally true, and without any exception, as if no man
had ever been so wise and provident for his soul,
and the concernments of another world, as worldly
men are for the interests and concernments of this
life. For there are some that are fools at large, and

VOL. VI. T

imprudent in their whole eouduct and management,
both as to their affairs of this world and the other;
who are, in too strict a sense, " the children of this
world :" they mind nothing but this world, and yet
are grossly imprudent, even in their prosecution of
their temporal interests ; they neglect and forego all
other worldly advantages for the sake of a little
sensual pleasure ; and then they lose and destroy
that too, by an over hot and eager pursuit of it, and
turn it at last into gall and wormwood. And there
are others (as St. Paul for instance) who, I doubt
not, have been as prudent, and zealous, and indus-
trious for the promoting of religion, and the salva-
tion of themselves and others, as any man can be
about the affairs of this present life; and I hope
there are some such in every age ; but, God knows,
there are very few, and their wisdom and industry
is seldom so equal, and constant, and uniform, as
that of the men of this world.

So that we are to understand this saying of our
Saviour s with the same allowance as we generally
do all moral and proverbial speeches, that they are
true for the most part, and the instances and excep-
tions to the contrary are very rare. It is seldom
seen, that good men are so wise for the concern-
ments of their souls, and of religion, as many worldly
men are for their worldly interest.

In speaking to this proposition, I shall do these
three things :

First, Confirm and illustrate the truth of it, by
considering the several parts and properties of
wisdom.

Secondly, Give some probable account of this,
by considering, what advantages " the children of
this world" have above " the children of light."

263

Thirdly, I shall draw some inferences from the
whole, by way of application.

First, I shall endeavour to confirm and illustrate
the truth of this, by considering the several parts
and properties of wisdom. Now this is wisdom, to
mind and regard our chief end, and by all means to
promote it: and this regard to our chief end doth
express itself chiefly in these particulars — in our
being firmly fixed and resolved upon it; in choosing
the fittest means for the compassing and accom-
plishing of it ; in a diligent use of those means; in
an invincible constancy and perseverance in the pro-
secution of it; and in making all things to submit
and to stoop to it. These are the principal parts
and properties of wisdom ; and I shall shew, that
in all these " the children of this world" do usually
excel " the children of light."

1st, They are usually more firmly fixed and re-
solved upon their end. Whatever they set up for
their end, riches, or honours, or pleasures, they are
fixed upon it, and steady in the prosecution of it.
If they set up for riches or honour, they neglect and
despise pleasure, if it cross either of those ends.
And this fixed resolution of the end, is the great
spring of action, and that which inspires men with
vigour and diligence in the use of means ; and the
more resolved men are upon the end, the more ac-
tive and industrious they will be in the use of means;
for the end governs the means, and gives law and
measure to our activity and industry in the use of
them, and sweetens and allays the trouble and diffi-
culty of them.

So that where the end is once firmly fixed and
resolved upon, there will not be wanting fervour of
prosecution ; but, if we be wavering and unsteady

t 2

264

as to our end, this will weaken our hands, and
quench the heat of our endeavours, and abate the
eagerness of our pursuit, and, according to the de-
gree of it, will derive a debility and inconstancy
into all our motions. " The double-minded man
(as St. James says) is unstable in all his ways." Now
" the children of this world" are commonly more
fixed and resolved upon their end, than "the chil-
dren of light." It is rare to see the whole life and
actions of a good man, so constantly and uniformly
conspiring to the furtherance of his great end, so
directly tending to the salvation of his soul, and the
increase of his glory and happiness in another world,
as the actions of a worldly man, and the whole
course of his life, do to the advancing of his worldly
interests. The covetous or ambitious men seldom
do any thing, to the best of their knowledge, that is
impertinent to their end, much less contrary to it;
through every thing that they do, one may plainly
see the end they aim at, and that they are always
true to it: whereas the best men do many things
which are plainly cross and contrary to their end,
and a great many more which have no relation to
it ; and when they mind it, it is rather by tits and
starts, than in any even course and tenor of
actions.

And of this we have a famous instance in that
worldly and secular church, which now for several
hundreds of years hath more steadily pursued the
end of secular greatness and dominion, than any
other church hath done for the ends of true religion,
the glory of God, and the salvation of the souls of
men; so that there is hardly any doctrine or prac-
tice peculiar to that church, and differing from our
common Christianity, but it hath a direct and visible

5265

tendency to the promoting of some worldly interest
or other. For instance : why do they deny the peo-
ple the Holy Scriptures, and the service of God, in
a language which they can understand ; but that,
by keeping them in ignorance, they may have them
in more perfect slavery and subjection to them?
Why do they forbid their priests to marry, but that
they may have no interest distinct from that of their
church, and leave all to it when they die? To what
end is auricular confession, but to keep people in
awe, by the knowledge of their secrets? Why must
the laity only receive the sacrament in one kind,
but to draw a greater reverence to the priest, whose
privilege it shall be to receive in both ? And why is
the intention of the priest necessary to the efficacy
of the sacraments, but to persuade the people, that,
notwithstanding the gracious intention of God to-
ward mankind, they cannot be saved without the
good-will of the priest? The doctrines of purgatory
and indulgences are a plain device, to make their
markets of the sins and souls of men. I might in-
stance in a hundred things more in that church,
which are of the same tendency. This St. John
foretold should be the character of the spirit of an-
tichrist, that it should be a worldly spirit, and the
doctrines of it should serve a secular interest and
design : (1 John iv. 5.) " They are of the world, and
they speak from the world, and the world hears
them." What church is there in the world, so true
throughout to the interest of religion, as this worldly
ch urch hath been to its own secular power and
greatness ?

2dly, " The children of this world" are wiser in
the choice of means in order to their end ; and this
is a great part of wisdom: for some means will

266

bring about an end with less pains, and difficulty,
and expense of time, than others. And the men
of the world are very ingenious in discerning the
fitness and force of means to their several ends. To
what a certainty have men reduced all the ways and
arts of gain, and growing rich, and of rising to ho-
nour and preferment ! What long trains will men lay
to bring about their desired end ! What subtle me-
thods have men devised, to insinuate themselves
into court; and, when they are there, to plant them-
selves in the eye of their prince, and in the sunshine
of his favour: and then they have as many ways of
worming others out, as of screwing themselves in!

But, in the concernments of our souls, and the
affairs of another world, how dull and injudicious
are we! and how awkwardly and untowardly do
we apply means to ends, as if men were " only wise
to do evil, but to do good had no understanding,"
as the prophet complains! By what incongruous
and irregular means do many (who would seem to
be, and sometimes, perhaps, are, very zealous in
religion) endeavour (as they think) to promote God's
glory, by pious frauds, and counterfeit miracles, and
telling officious lies for God ! What a compass do
many men fetch to go to heaven, by innumerable
devices of will-worship, by voluntary severities, nei-
ther pleasing to God, nor profitable to men ! by
tedious pilgrimages and senseless ceremonies, and
innumerable little external observances, of no virtue
or efficacy in religion ! and by wandering through
a wilderness of opinions, and the bushes and brakes
of unprofitable questions and controversies! Whereas
the way to heaven lies plain and straight before us,
consisting in simplicity of belief, and in holiness
and innocency of life. Not but that there are great

567

differences in the church of Rome between the se-
cular priests and the regular; between the Jansen-
ists and the Jesuits; but they still unite in a com-
mon interest, and are subject to antichrist, their
common head. They do not separate from one
another, and excommunicate one another, and de-
clare against one another that they are not of the
true church ; Satan never casts out Satan ; and,
though he loves divisions among Christians, yet he
always takes care that his own kingdom be not di-
vided against itself, so as to endanger the ruin of'
it. And whenever they have any hopeful design
for the extirpation of protestants, they can lay aside
their enmities, and be reconciled in such a design.
Then the pope and the kings of the earth " take
counsel together," and, like Herod and Pilate when
Christ was to be crucified, can be made friends at
a day's warning. Whereas the divisions of the true
church are pernicious to it, and, as we see at this
day among ourselves, our senseless differences and
wild heats on both sides, do contribute to the set-
ting up of popery, and the ruin of the reformed
religion, and yet no persuasion, no experience, can
make us wiser.

3dly, " The children of this world" are commonly
more diligent in the use of means for the obtaining
of their end ; they will sweat and toil, and take any
pains, " rise up early, and lie down late, and eat the
bread of carefulness ;" their thoughts are continually
running upon their business, and they catch at every
opportunity of promoting it ; they will pinch nature,
and harass it ; and rob themselves of their rest, and
all the comfort of their lives, to raise their fortune
and estate. What drudges were Caesar and Alex-
ander in the way of fame and ambition ! How did

268

they tire themselves and others with long and tedious
marches! To what inconveniences and dangers did
they expose themselves and thousands more! What
havoc and destruction did they make in the world,
that they might gain to themselves the empty title
of conquerors of it ! When the men of the world
engage in any design, how intent are they upon it,
and with what vigour do they prosecute it! They
do not counterfeit a diligence, and seem to be more
serious and industrious than in truth they are; they
are rather hypocrites the other way, and would con-
ceal their covetousness and ambition, and not seem
to aspire after riches and honours so much as indeed
they do.

But in the pursuit of better things, how cold and
remiss are we ! With what a careless indifference
do most men mind their souls! How negligent and
formal, and many times hypocritical, are they in the
service of God, and the exercise of religion! W7ith
what a pitiful courage, and with what faint spirits, do
they resist sin, and encounter the temptations of it!
and how often and how easily are they foiled and
baffled by them !

4thly, The men of the world are more invinci-
bly constant and pertinacious in the pursuit of
earthly things ; they are not to be bribed or taken
off by favour or fair words; not to be daunted by
difficulties, or dashed out of countenance by the
frowns and reproaches of men. Offer an ambitious
man any thing short of his end and aim, to take him
off from the prosecution of it ; he scorns the motion,
and thinks you go about to fool him out of his in-
terest. Bait a covetous man with temptations of
pleasure to get his money from him ; how generously
will this mean-spirited man trample upon pleasure,

269

when it would tempt him from his design of being
rich !

Difficulties do not daunt them, but whet their
courage, and quicken their endeavours, and set a
keener edge upon their spirits. Give an ambitious
man almost a demonstration of the impossibility of
his attempts ; contra audentior ibit, he will go on so
much the more boldly and resolutely. In the ways
of religion, men are apt to be discouraged and put
out of countenance by contempt and reproach ; but
a covetous man is not to be jeered and flirted out
of his money and estate; he can be content to be
rich, and give leave to those that are not so, to laugh
at him.

Populus mihi sibilat, at mihi plaudo.

The rich worldling can hug himself in his bags,
when the world hisseth at him ; he can bear " to be
hated and persecuted, and have all manner of evil
spoke against him" for money's sake: and in the
pursuit of these designs, men will with great reso-
lution encounter enmity and opposition, and endure
great sufferings and persecution. How many have
been martyrs to their lusts, and have sacrificed their
ease and health, and even their lives, in the prose-
cution of their ambitious, and covetous, and volup-
tuous designs !

But, on the other hand, how easily are men
checked and diverted from a good course, by the
temptations and advantages of this world ! How
many are cold in their zeal for religion, by the fa-
vour and friendship of this world ! and as their
goods and estates have grown greater, their devo-
tion hath grown less! How apt are they to be ter-
rified at the apprehension of danger and sufferings ;

270

and, by their fearful imaginations, to make tbem
greater than they are, and, with the people of Israel,
to be disheartened from all further attempts of en-
tering " into the land of promise," because it is " full
of giants, and the sons of Anak P How easily was
Peter frighted into the denial of his Master! And
when our Saviour was apprehended, how did his
disciples forsake him, and fly from him ! And though
they were constant afterwards to the death, yet it
was a great while before they were perfectly armed
and steeled against the fear of suffering.

5thly, The men of the world will make all things
stoop and submit to that which is their great end
and design ; their end rules them, and governs them,
and gives laws to all their actions ; they will make
an advantage of every thing, and if it will not serve
their end one way or other, they will have nothing
to do with it. If an ambitious man seek wealth, it
is but in order to his design to purchase friends, and
strengthen his interest, and to make his rising the
easier; he will lay his whole estate at the stake,
rather than miss of his end. The covetous man
will quit his pleasure, when it lies cross to his
interest ; if he have any expensive lust and charge-
able vice, he will turn it off, or exchange it for some
more frugal and profitable sin.

But in the affairs of religion, and the concern-
ments of our souls, how frequently do men act with-
out a due regard and consideration of their great
end! and, instead of making other things submit to
it, they often bow and bend it to their inferior in-
terest. They make heaven stoop to earth, and re-
ligion to serve a worldly design ; and the glory of
God to give way to gain, and the great concern-
ments of their souls, and their eternal salvation, to

371

their temporal profit and advantage. The men of
the world are generally true to their great end, and
pay it that respect which is due to it, and will suf-
fer nothing to take place of it in their esteem and
affection ; and if men were as wise for their souls,
and for another world, they would bring all things
to their great end, and make all the concernments of
this temporal life to yield and give way to the great
concernments of their eternal happiness. I proceed,
in the

Second place, To give some account of this,
whence it comes to pass, that "the children of this
world are wiser in their generation than the chil-
dren of light." And this I shall do, by considering
what advantages " the children of this world" have
as to the affairs of this world, above what good men
have as to the concernments of another world. I
shall instance in four or five of the chief.

1st, The things of this world are present and sen-
sible, and, because of their nearness to us, are apt
to strike powerfully upon our senses, and to affect
us mightily, to excite our desires after them, and to
work strongly upon our hopes and fears: but the
things of another world being remote from us, are
lessened by their distance, and consequently are not
apt to work so powerfully upon our minds. They
are invisible to us, and only discerned by faith,
which is a more obscure and Jess certain percep-
tion of things, than we have of those objects which
are presented to our bodily eyes. " The things
which God hath prepared for them that love him,"
the glory and happiness of the next world, are
" things which eye hath not seen, nor ear heard."
" The children of light" do not see God, " as the
children of this world see mammon."

272

2dly, The sensual delights and enjoyments of
this world, are hetter suited, and more agreeable
to the corrupt and degenerate nature of men, than
spiritual and heavenly things are to those that are
regenerate. In this lapsed and degenerate state of
mankind, appetite and sense are apt to prevail above
reason, and therefore those things which are most
delightful to sense, we favour and mind, and love to
busy ourselves about them, because they are most
suitable to the animal life, which is the governing
principle of corrupt nature.

And the reason of this is plain, because that prin-
ciple in worldly and sensual men, which pursues
earthly things, is in those who are unregenerate en-
tire and undivided, and consequently the affections
and inclinations of the whole man, do all tend one
way, and run out towards those things in a full and
undivided stream ; whereas good men are but re-
generate in part ; and though they have a principle
of spiritual life in them, yet their affections are di-
vided, and there is a great struggling and conflict
between flesh and spirit, and it is a great while be-
fore the spiritual principle doth clearly prevail, and
get a perfect victory over our sensual appetites and
inclinations. Men's affections to the world are en-
tire and unbroken, and therefore they pursue these
things with all their might; but the best men are
but good in part, and that heavenly principle which
is in them, is very much hindered in its operations
by a contrary principle, our earthly and sensual in-
clinations, which are hardly ever perfectly subdued
and brought under in this world.

3dly, The worldly man's faith and hope, and
fear of present and sensible things, is commonly
stronger than a good man's faith and hope, and fear

273

of things future and eternal. Now faith, and hope,
and fear, are the great principles which govern and
bear sway in the actions and lives of men. If a man
beoncetirmly persuaded of the reality of a thing,
and that it is good for him, and possessed with good
hopes of obtaining it, and great fears and apprehen-
sions of the danger of missing it, this man may al-
most be put upon any thing. The merchant traf-
fics, and the husbandman ploughs and sows in faith,
and hopes that God will bless his labours, that he
shall reap the fruit of them, and plainly sees, that if
he do not take this pains he must starve. But how
few are there that believe, and hope, and fear con-
cerning the things of another world, as ;< the chil-
dren of this world" do concerning the things of this
world ! If any man ask me, how I know this ? I ap-
peal to experience; it is plain and visible in the
lives and actions, and endeavours of men. Good men
are seldom so effectually and thoroughly persuaded
of the principles of religion, and the truth of the
sayings contained in the Holy Scriptures, as the
men of the world are of their own sayings and pro-
verbs. Men do not believe that 44 honesty is the
best policy ;M or, as Solomon expresseth it, that " he
that walketh uprightly, walketh surely ;" as the men
of the world believe their ow n maxims, that 44 a man
may be too honest to live that 44 plain dealing is a
jewel, but he that wears it shall die a beggar." Few
men's hopes of heaven are so powerful and vigorous,
and have so sensible an effect upon their lives, as
the worldly man's hopes of gain and advantage.
Men are not so afraid to swear, as they are to speak
treason ; they are not so firmly persuaded of the
danger of sin to their souls and bodies in another
world, as of the danger to which some crimes against

274

the laws of men do expose their temporal lives and
safety ; therefore they will many times venture to
offend God, rather than incur the penalty of human
laws.

4thly, The men of the world have but one design,
and are wholly intent upon it, and this is a great
advantage. He that hath but one thing to mind
may easily be skilled and excel in it. When a man
makes one thing his whole business, no wonder if
he be very knowing and wise in that. Now the
men of the world mind worldly things, and have no
care and concernment for any thing else. It is a
saying, I think, of Thomas Aquinas, Cave ab illo
qui unicum legit librum, " He is a dangerous man
that reads but one book ;" he that gives his mind
but to one thing must needs be too hard for any
man at that. Application to one thing, especially
in matters of practice, gains a man perfect expe-
rience in it, and experience furnisheth him with ob-
servations about it, and these make him wise and
prudent in that thing.

But good men, though they have a great affection
for heaven and heavenly things, yet the business
and necessities of this life do very much divert and
take them off from the care of better things ; they
are divided between the concernments of this life
and the other, and though there be but one thing
necessary in comparison, yet the conveniences of
this life are to be regarded ; and though our souls
be our main care, yet some consideration must be
had of our bodies, that they may be fit for the ser-
vice of our souls ; some provision must be made for
their present support, so long as we continue in
these earthly tabernacles ; and this will necessarily
engage us in the world, so that we cannot always

275

and wholly apply ourselves to heavenly things, and
mind them as the men of the world do the things of
this world.

5thly, and lastly, The men of the world have a
greater compass and liberty in the pursuit of their
worldly designs, than good men have in the prose-
cution of their interests. The " children of light"
are limited and confined to the use of lawful means
for the compassing of their ends ; but the men of
the world are not so straight-laced, quocunque modo
rem; they are resolved upon the point, and will
stick at no means to compass their end. They do
not stand upon the nice distinctions of good and
evil, of right and wrong, invented by speculative
and scrupulous men, to puzzle business, and to
hinder and disappoint great designs. If Ahab
have a mind to Naboth's vineyard, and Naboth will
not let him be honest, and have it for a valuable
consideration, he will try to get it a cheaper way;
Naboth shall, by a false witness, be made a traitor,
and his vineyard, by this means, shall be forfeited to
him. And thus the unjust steward in the parable
provided for himself ; he wronged his lord, to se-
cure a retreat to himself in the time of his distress.

The third and last thing only remains, to make
some inferences from what hath been said by way
of application. And,

Jst, Notwithstanding the commendation which
hath been given of the wisdom of this world, yet
upon the whole matter it is not much to be valued
and admired. It is, indeed, great in its way and
kind ; but it is applied to little and low purposes,
employed about the concernments of a short time
and a few days, about the worst and meanest part
of ourselves, and accompanied with the neglect of

276

greater and better things, such as concern our souls,
and onr whole duration, even our happiness to all
eternity. And, therefore, that which the world ad-
mires and cries up for wisdom, is, in the esteem of
God, who judgeth of things according to truth, but
vanity and folly. " The wisdom of the world (saith
St. Paul) is foolishness with God." The rich man
in the parable, who increased his goods, and en-
larged his barns, and laid up for many years, did
applaud himself, and was, no doubt, applauded by
others for a very wise man : but because 44 he laid
up treasure for himself, and was not rich toward
God that is, did not employ his estate to good and
charitable purposes; therefore God, who calls no-
body out of his right name, calls this man, 44 fool :"
"Thou fool, this night shall thy soul be taken from
thee, and then whose shall all these things be?"
And our Saviour here in the text, while he com-
mends the wisdom of 44 the children of this world,"
he adds that which is a considerable blemish and
abatement to it : 44 The children of this world are
wiser, hq tvq yzvzav twv sclvtujv, for their age," for
the concernments of this present life; but this is
but a short and purblind wisdom, which sees but a
little way, and considers only things present and
near at hand ; whereas true wisdom hath a larger
and farther prospect, and regards the future as well
as the present, and takes care to provide for it.
Nay, our Saviour gives the wisdom of this world its
utmost due when he says, 44 The children of this
world are wiser for their generation ;" for this is the
very best that can be said of it, it seldom looks so
far, and holds out so long. Many men have sur-
vived their own projects, and have lived to see the
folly and ill fate of their covetous and ambitious

277

designs. So the prophet tells us: (Jer. xvii. 11.)
" As the partridge sitteth on eggs and hatcheth
them not, so he that getteth riches, and not by right,
shall leave them in the midst of his days, and at his
end shall be a fool."

This is wisdom, to regard our main interest ; but
if we be wrong in our end (as all worldly men are),
the faster and farther we go, the more fatal is our
error and mistake. "The children of this world" are
out in their end, and mistaken in the main ; they
are wise for this world, which is inconsiderable to
eternity ; wise for a little while, and fools for ever.

2dly, From what hath been said, we may infer,
that if we lose our souls, and come short of eternal
happiness, it is through our own fault and gross
neglect; for we see that men are wise enough for
this world ; and the same prudence, and care, and
diligence, applied to the concernments of our souls,
would infallibly make us happy. Nay, our Saviour
here in the text tells us, that usually less wisdom
and industry than the men of this world use about
the things of this world, is exercised by " the chil-
dren of light," who yet at last, through the mercy
of God, do attain eternal life.

So that it is very plain, that if men would but take
that care for their immortal souls, which they ge-
nerally do for their frail and dying bodies, and be
as heartily concerned for the unseen world, and for
eternity, as they are for things visible and temporal,
they would, with much more certainty, gain heaven,
than any man can obtain worldly riches and ho-
nours. And can we in conscience desire more than
to be happy for ever, upon as easy and upon more
certain terms than any man can be rich or great in
this world ? For we may miss of these things after

vol. vi. u

278

all oar travail and pains about them ; of, if we get
them, we may lose them again: but if we " seek
the kingdom of God and his righteousness," if we
be sincerely good, we are sure to have the reward
of it, even that " eternal life, which God, that can-
not lie, hath promised ;" if we " lay up for ourselves
treasures in heaven," they will be safe and secure
there, where " no moth can corrupt, nor thieves
break through and steal."

If we would seriously think of the other world,
and were thoroughly possessed with a firm belief of
the eternity of that happiness or misery which re-
mains for men after this life, we should pray to God,
and hear his word, and perform all the duties of re-
ligion with the same care and concernment, with
the same fervour and intention of mind, as men pro-
secute their worldly business. Were we fully per-
suaded of the unseen glories and torments of the
other world, we should be much more affected with
them, than with all the temptations and terrors of
sense ; because in reason they are much more con-
siderable. The disgrace of the pillory will fright
men from perjury; and will not everlasting shame
and confusion? The fear of death will deter many
men from robbing and stealing, who would perhaps
venture upon these crimes, if there were no danger
in them ; and will not the horrors of the second
death, of the " worm that dies not, and the fire that
is not quenched," have as great an awe and in-
fluence upon us ? If they have not, it is a sign
that we do not equally believe the danger of human
laws and the damnation of hell.

Surely men have not the same belief of heaven,
and affection for it, that they have for this world.
If they had, their care and diligence about these

279

things would be more equal. For we are not so
weak as we make ourselves ; we are not yet so de
generate, but, if we would set ourselves seriously
to it, and earnestly beg the assistance of God's
grace, we might come to know our duty, and our
wills might be engaged to follow the directions of
our understandings, and our affections to obey the
command of our wills, and our actions to follow
the impulse of our affections. Much of this is na-
turally in our power; and what is wanting, the
grace of God is ready to supply. We can go to
church, and we can hear the word of God ; and we
can consider what we hear ; we can pray to God,
and say, " We believe, Lord help our unbelief,5' and
enable us to do what thou requirest of us; and we
can forbear a great many sins, which we rashly and
wilfully run into : a great present danger will fright
us from sin, a terrible storm will drive us to our
devotion, and teach us to pray ; a sharp fit of the
gout will take a man off from drinking ; the eye of
a master or magistrate will restrain men from many
things, which they say they cannot forbear. So that
we do but counterfeit, and make ourselves more
cripples than we are, that we may be pitied : for
if fear will restrain us, it is a sign that we can for-
bear; if the rod of affliction will fetch it out of us,
and make us do that which, at other times, we say
we are unable to do, this is a demonstration that it
is in us. and that the thing is in our power.

It is true, we can do nothing that is good without
the assistance of God's grace ; but that assistance
which we may have for asking, is in effect in our
own power. So that if the matter were searched
to the bottom, it is not want of power that hinders
us from doing our duty, but sloth and negligence;

u 2

280

for God hath " given us exceeding great and pre-
cious promises, whereby we may be made partakers
of a Divine nature;" and by virtue whereof, if we
be not wanting to ourselves, we may " cleanse our-
selves from all filthiriess of flesh and spirit, and per-
fect holiness in the fear of God."

3dly, and lastly, What a shame and reproach is
this to the children of light ! Our Saviour speaks
this by way of upbraiding, as we may judge by the
terms of comparison which he useth, that " the chil-
dren of this world should be wiser than the chil-
dren of light," that is, than " wisdom's own chil-
dren ; and that they should be " wiser in their gene-
ration," that is, for the concernments of a short and
inconsiderable time, than the others are for all
eternity.

How should it make our blood to rise in our
faces, and fill us with confusion, that the men of
this world should be more prudent and skilful in
the contrivance and management of their little af-
fairs ; more resolute and vigorous in the prosecu-
tion of them, than we are about the everlasting
concernments of our souls! That a worldly church
should use wiser and more effectual means to pro-
mote and uphold ignorance, and error, and super-
stition, than we do to build up the true church of
Christ in knowledge, and faith, and charity ! That
the men of the world should toil and take more
pains for the deceitful riches, than we do for the
true; and be contented to hazard more for a cor-
ruptible crown, than we for an incorruptible ! That
they should love pleasure more than we do God,
and mind their bodies and temporal estates more
than we do our souls and our eternal happiness !

"Do but observe the men of the world — what a

281

pace they go, what large and nimble steps they
take in the pursuit of earthly things ; they do not
seek riches as if they sought them not, and love
the world as if they loved it not, and enjoy the pre-
sent delights of this world, as if they possessed
them not; though the fashion of this world passeth
away : but we seek heaven, as if we sought it
not, aud love God as if we loved him not, and
mind eternity, and the world to come, as if we
minded them not ; and yet the fashion of that world
doth not pass away.

But to all this it may be said, you have already
told us, that " the children of this world" have so
many advantages above il the children of light," that
it is no wonder if they excel and outstrip them :
and it is very true, that in many respects they have
the advantage of them. But if the children of light
would look about them, and take ail things into
consideration, they might see something very con-
siderable to balance the advantages on the other
side. It is true, the things of this world are pre-
sent and sensible ; but so long as we have sufficient
assurance of the reality of a future state, and of the
rewards and punishments of it, the greatness and
eternity of these is such an amazing consideration,
that no distance can render them inconsiderable to
a prudent and thinking man. And though the men
of the w orld have an entire principle, which is not
divided between God and the world ; whereas, in
good men there is a great conflict of contrary prin-
ciples, the flesh and spirit ; yet this disadvantage
is likewise balanced by that powerful assistance of
God's grace, which is promised to all good men,
who heartily beg it of him, and are sincerely re-
solved to make use of it. And lastly, Though the

282

men of the world have many ways to compass their
ends, yet <rthe children of light" have one great and
infallible one. All the means which the men of the
world use to accomplish their designs, may fail and
miscarry; for " the race is not to the swift, nor the
battle to the strong, nor yet bread to the wise, nor
riches to men of understanding, nor favour to men
of skill ; but time and chance happen to all :" but
he that sincerely serves God, and useth the means
for the attaining of everlasting salvation, is sure to
attain it ; if we seek the righteousness of God, as
we ought, we shall certainly be admitted into his
kingdom. And this surely is an unspeakable advan-
tage, which u the children of light" have above " the
children of this world," that if we faithfully use the
means, we cannot fail of the end ; " if we have our
fruit unto holiness, our end shall be everlasting
life which God of his infinite goodness grant to
us all, for his mercv's sake!

SERMON CXXIX.

CONCERNING THE PERFECTION OF GOD.

JBe ye therefore perfect, even as your Father which is
in heaven is pe) feet. — Matt. v. 48.

These words are the conclusion which our Savi-
our draws from those precepts which he had given
his disciples, of greater perfection, than any laws
that were extant in the world before: (ver. 44.) " I
say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and
pray for those that despitefully use you and perse-
cute you." And to persuade them hereto, he pro-
pounds to them the pattern of the Divine perfec-
tion ; telling them, that being thus affected towards
their enemies, they should resemble God, (ver. 45.)
" That ye may be the children of your heavenly
Father ; for he maketh the sun to rise on the evil,
and on the good ; and sendeth rain on the just, and
on the unjust."

And then he tells us, that if we be not thus af-
fected towards our enemies, and those that have
been injurious to us, we are so far from being like
God, that we are but just level with the worst of
men: (ver. 46, 47.) " For if ye love them which love
you, what reward have you? do not even the pub-
licans the same? And if ye salute your brethren
only, what do ye more than others ? do not even
the publicans so ?" And then concludes that if we
would attain that perfection which the Christian re-

284

ligion designs to advance men to, we must endea-
vour to be like God in these perfections of goodness,
and mercy, and patience ; " Be ye therefore perfect,
as your Father which is in heaven is perfect." In
which words we have,

First, The absolute perfection of the Divine na-
ture supposed: " As your Father which is in hea-
ven is perfect."

Secondly, It is propounded as a pattern to our
imitation : " Be ye therefore perfect," &c.

In handling of these words I shall do these four
things :

I. Consider how we are to conceive of the Divine
perfection.

II. I shall lay down some rules whereby we may
govern and rectify our opinions concerning the at-
tributes and perfections of God.

III. How far we are to imitate the perfections of
God, and particularly what those Divine qualities
are, which our Saviour doth here more especially
propound to our imitation.

IV. I shall endeavour to clear the true meaning
of this precept, and to shew that the duty here in-
tended by our Saviour is not impossible to us ; and
then conclude this discourse with some useful in-
ferences from the whole.

I. I shall consider how we are to conceive of the
Divine perfection, these two ways:

1. By ascribing all imaginable and possible per-
fection to God.

2. By separating and removing all manner of im-
perfection from him.

1. By ascribing all imaginable and possible per-
fection to God ; absolute and universal perfection,
not limited to a certain kind, or to certain particu-

285

Jars ; but whatever we can conceive and imagine to
be a perfection, is to be ascribed to him ; yea, and
-beyond this, whatever possible perfection there is,
or possible degree of any perfection, which our short
understandings cannot conceive or comprehend, is
to be ascribed to him. For we are not to confine
the perfection of God to our imagination, as if we
could "rind out the Almighty to perfection :?" but, on
the contrary, to believe the perfection of the Divine
nature to be boundless and unlimited, and infinitely
to exceed our highest thoughts and apprehensions.

More particularly, all kinds and all degrees of
perfection are to be ascribed to God, which either
do not imply a plain contradiction, or do not argue
some imperfection, or are not evidently inconsistent
with some other and greater perfection.

Some things may seem to be perfections, which
in truth are not, because they are plainly impossible,
and involve a contradiction : as, that what has once
been, should by any power be made not to have
been ; or that any thing, which by its nature is
limited and confined to one place, should at the
same time be in another. These things in reason
are impossible, and therefore not to be supposed to
fall under any power, how unlimited soever. For
if we once ascribe contradictions to God, we destroy
his being ; because then to be, and not to be, power,
and no power, would be all one.

And then there are some perfections, which do
argue and suppose imperfections in them ; as mo-
tion, the quickness and swiftuess whereof in crea-
tures is a perfection, but then it supposeth a Sake
and limited nature: for a boundless and immense
Being, that is every where present at once, hath no
need to move from one place to another ; and tim e-

286

fore, though motion be a perfection in creatures,
there is no reason to ascribe it to God, because it
supposeth a greater imperfection.

And there are also some imaginable degrees of
perfection, which, because they are inconsistent
with other perfections, are not to be admitted in the
Divine nature. For instance, such degrees of good-
ness and mercy may be imagined, as would quite
excludeand shut out justice; and, on the other hand,
such a strictness and a rigour of justice, as would
leave no room at all for patience and mercy ; and
therefore such degrees are not really to be esteemed
perfections. For this is a certain truth, that nothing
is a Divine perfection, which evidently clasheth with
any other necessary and essential perfection of the
Divine nature. We must so consider the perfec-
tions of Gocl, that they may accord and consist to-
gether ; and therefore it cannot be a perfection of
God to be so good and gracious as to encourage sin,
and to overthrow the reverence of his own laws and
government. It is not goodness, but easiness and
weakness, to be contented to be perpetually injured
and affronted. It is not patience to be willing to be
everlastingly trampled upon. So likewise, on the
other hand, it is not a perfection to be so severe and
rigorous, as to smite a sinner in the instant that he
offends, not to be able to refrain from punishment,
and to give time for repentance.

But whatever perfection is conceivable or possible,
and argues no imperfection, nor is repugnant to any
other necessary perfection, is to be ascribed to God;
for this is the most natural and easy conception that
we can have of God, that he is the most perfect being.
This natural light doth first suggest and offer to the
lijiuds of men, and we cannot conceive of God as

287

mere power and will, without wisdom and goodness.
Hence it is that the Greeks call God very often to
Kpecrrov, the best of beings: and the Latins, optimus
maximus, "the best and the greatest," beatissima et
perfectissima natura constans, et perfecta ratio, " the
happiest and most perfect nature, immutable and
absolute reason f and many other such expressions
which we meet with in the writings of the heathen
philosophers. I readily grant, that the first and
most obvious thought which men have of God, is
that of his greatness and majesty ; but this neces-
sarily involves or infers his goodness ; as Seneca
excellently reasons, Primus deoram cultus est deos
credere, dein redder e illis majestntem suam, reddere
bonitatem, sine qua nulla majestas ; "Thefirst worship
of the gods is to believe their being, next to ascribe
to them greatness and majesty, to ascribe to them
goodness, without which there can be no majesty."

And we shall find all along in Plato and Tully,
and the best and wisest writers among the heathens,
that they every where attribute the highest excel-
lences and perfections to the Divine nature, and do
steer and govern all their discourses of God by this
principle, that perfection is to be ascribed to him :
and whenever any thing is said of God, they ex-
amine whether it be a perfection or not ; if it be,
they give it him as his due ; if it be not, they lay it
aside, as a thing not fit to be spoken of him.

And in the Scripture we do every where find per-
fection ascribed to the nature, and works, and laws
of God, to every thing that belongs to him, or pro-
ceeds from him. (Job xxxvii. 16.) "Dost thou
know the wondrous works of him that is perfect in
knowledge?" And again, " Canst thou by searching
find out God? Canst thou find out the Almighty

&S8

to perfection?" (Psal. xviii. 30.) " As for God, his
way is perfect." (Psal. xix. 7.) "The law of the
Lord is perfect."

I shall not need to consider particularly the seve-
ral perfections of the Divine nature ; I shall only
give you a brief scheme and draught of them. What-
ever perfection can be imagined either in the man-
ner of being or acting, is to be ascribed to God ;
therefore, as to his nature, we say that he is a spirit ;
that is, that he is not mere body or matter, because
that would exclude several other perfections; for
mere matter is incapable both of knowledge and
liberty, being determined by necessary laws and
motions ; and yet without knowledge and liberty,
there can be no wisdom nor goodness. We say of
God, that he is of himself, and without cause, and
does not owe his being to any other ; and conse-
quently, that he is necessarily, and that he cannot
but be, and cannot be otherwise than he is ; for that
which is of itself did not choose whether it would
be or not, nor whether it would be thus or other-
wise ; for to suppose any thing to deliberate or con-
sult about its own being, is to suppose it to be be-
fore it is.

We must say of God, likewise, that he is immense,
and every where present, because to be limited is
an imperfection ; and that he is eternal ; that is, ever
was, and shall be ; for to cease to be, is a greater
imperfection than sometime not to have been.

And then we are to say of God, that he is the
cause of all other beings ; that they are made by
him, and depend upon him ; that he knows all things,
and can do all things in the most perfect manner,
by a glance of his mind, and by the mere beck and
nod of his will, without long study or deliberation,

289

without laborious pains aud endeavours, and conse-
quently, that nothing is exempted from his know-
ledge, and power, and providence, and that he ad-
ministers all things in a way of goodness and wis-
dom, of justice and truth ; and therefore all things
are to be referred to him, as their last end. All
these perfections,, and all other that are pos-
sible, we are to look upon the Divine nature as
fully and immutably possessed of, and that in
a higher and more excellent degree than our
finite understandings are able to conceive or com-
prehend.

2. As we are to ascribe all imaginable and possi-
ble perfections to God, so we are to separate and
remove all manner of imperfection from him. We
must not obscure or blemish the Divine nature with
the least shadow or blot of imperfection. If we
once admit of this, to ascribe any thing to God
which argues imperfection, we strike at the founda-
tion, and destroy one of the clearest and most es-
sential notions which men have of God. And there-
fore we find the Scripture very careful to remove all
kinds of natural or moral imperfection from God.
(Gen. xviii. 25.) " That be far from thee to do after
this manner, to slay the righteous with the wicked ;
and that the righteous shall be as the wicked, that
be far from thee: shall not the Judge of all the
world do right ?" (Dent, xxxii. 4.) "A God of truth,
and without iniquity." (Rom. ix. 14.) " What shall
we say then, is there unrighteousness with God?
God forbid," far be it from him.

Hence it is that Scripture holiness is so frequently
ascribed to God, which signifies the purity and free-
dom of the Divine nature from that which we call
sin ; and God is very solicitous to give us such a

290

notion of himself, as may remove sin and unrigh-
teousness at the greatest distance from him, because
that is the greatest of imperfections. Is it an im-
perfection to countenance sin? the Scripture ac-
quits God of it: (Psal. v. 4, 5.) " Thou art not a
God that hath pleasure in wickedness, neither shall
evil dwell with thee." Is it an imperfection to go
from one's word, or to change one's mind? this,
likewise, is removed from God : (1 Sam. xv. 29.)
44 The strength of Israel will not lie nor repent: he
is not a man, that he should repent." Is it an im-
perfection to want any thing, to be liable to any
thing, to depend upon any thing without one's self
for their happiness? this also is to be set far from
him. (Job xxii. 2, 3.) " Can a man be profitable to
God? or is it a gain to him, that thou makest thy
way perfect?" (Job xxxv. 6, 7.) " If thou sinnest,
what dost thou against him ? or if thy transgressions
be multiplied, what dost thou unto him? if thou art
righteous, what givest thou him, or what receiveth
he of thine hand? Thy wickedness may hurt a
man as thou art, and thy righteousness may profit
the son of man." Is it an imperfection to tempt, or
to be tempted to sin? this is to be separated from
God : " He cannot be tempted of evil, neither
tempteth he any man," saith St. James, (chap. i. 17.)
And, to mention no more, is it an imperfection to
be in any respect mutable? this is denied of God :
" With him there is no variableness, or shadow of
turning." Thus you see how we are to conceive of
the perfections of God, by ascribing all imaginable
and possible perfection to him, and removing all
shadow of imperfection from him. I proceed, in the
II. Second place, To lay down some rules by
which we may rectify and govern our opinions con-

291

cerning the attributes and perfections of God r the
best I can think of are these following :

First, Let us begin with the most natural, and
plain, and easy perfections of God, and lay them
for a foundation, and rectify all our other apprehen-
sions of God, and reasonings about him, by these;
and these are his power, wisdom, and goodness, to
which most of the rest may be reduced. Right
apprehensions, and a firm belief of these, will make
it easily credible to us, that all things were made,
and are governed by him ; for his goodness will
dispose and incline him to communicate being to
other things, and to take care of them when they
are made- An infinite power and wisdom render
him able to do all this without any labour or diffi-
culty, and without any disturbance of his ease or
happiness, as Epicurus would seem vainly to fear;
who, in truth, did not believe a God, but pretended
only to deny his providence, and that he either
made or governed the world, because he was loath
to lay so much trouble upon him. Vain man ! as if
those things which are impossible and difficult to
our weakness and folly, might not be infinitely easy
to infinite power and wisdom.

Particularly the goodness and justice of God are
not so difficult to apprehend, as the disputes and
controversies about them have rendered them to
many. When we consider infinite knowledge and
power, we may easily lose ourselves, and go out of
our depth, by wading too far into them r there is.
something concerning these, that is unimaginable,
and unaccountable to our reason ; we may not be
able to understand how something may be produced
from nothing, because it argues such an excess of
power, as we cannot comprehend ; but yet we are

forced to acknowledge, that either the world must
be produced from nothing, or that matter was eter-
nally of itself, which is every whit as hard to ima-
gine, as that infinite power should be able to pro-
duce it from nothing. So likewise we are not able
to conceive, how God can certainly know future
events, which depend upon voluntary and uncertain
causes, because we cannot comprehend infinite
knowledge- but this we may easily be satisfied in,
that infinite power and knowledge may be able to
do and know many things, which we cannot con-
ceive how they can be known or done, no more than
a child can imagine how a great mathematician can
demonstrate his propositions. Only this we are
sure of, as we can be of any thing, that no power
can do that which is evidently impossible, and im-
plies a plain contradiction.

We are not able, perhaps, to reconcile the parti-
cular providences of God with his universal good-
ness, justice, and wisdom, because we cannot see
to the end of his ways and works at one view, and
see every part with relation to the whole; which
would appear very wise, if we knew the whole se-
ries of things, and saw the entire design together,
as God himself does, to whom (as Solomon tells us)
" all his ways are known from the beginning."

So that however we may be at a loss in our con-
ceptions of God's infinite knowledge and power, yet
goodness, and justice, and truth, are notions easy
and familiar ; and, if we could not understand these,
the whole Bible would be insignificant to us. For
all revelation from God supposeth us to know what
is meant by goodness, justice, and truth ; and there-
fore no man can entertain any notion of God, which
plainly contradicts these. And it is foolish for any

293

man to pretend, that he cannot know what goodness,
and justice, and truth in God are; for if we do not
know this, it is all one to us whether God be good
or not, nor could we imitate his goodness; for he
that imitates endeavours to make himself like some-
thing that he knows, and must, of necessity, have
some idea of that to which he aims to be like: so
that if we had no certain and settled notion of the
goodness, and justice, and truth of God, he would
be altogether an unintelligible being ; and religion,
which consists in the imitation of him, would be
utterly impossible.

Now these being the most easy and intelligible
perfections of God, by which he is said in Scripture
to declare his name, that is, to make himself known
to us, we should govern all our reasonings about
God (as, concerning his decrees, and his concurrence
with the free actions of men, and his particular
providence, which are things more dark and ob-
scure) by what is more clear; and we shall find in
Scripture, that in all these points holy men do con-
stantly appeal to these unquestionable and intelligi-
ble perfections of God. " Wilt thou destroy the
righteous with the wicked? (saith Abraham.) that
be far from thee : shall not the Judge of all the
world do right?" We may be mistaken, but God
certainly knows who are wicked, and who are righ-
teous ; and he knows how to punish the wicked, and
save the righteous: but we cannot be mistaken in
this principle, that the Judge of all the world will
do right. Thus Moses satisfies himself, and others,
concerning the particular providences of God to-
wards the people of Israel. (Deut. xxxii. 3, 4.)
" I will pullish the name of the Lord : all his ways
are judgment; a God of truth, and without ini-

vol. vi. x

294

quity, just and right is he." This we certainly
know of God. So St. Paul, (Rom. ii. 2.) " Thou
art inexcusable, O man !" Whatsoever excuse men
may pretend for their faults, he lays down this for
a principle, " We are sure the judgment of God is
according to truth."

Secondly, Let us always consider the perfections
of God in conjunction, and so as to reconcile them
with one another. Do not consider God as mere
power and sovereignty, as mere mercy and good-
ness, as mere justice and severity ; but as all these
together, and in such a measure and degree, as may
make them consistent with one another. The great-
est mistakes in religion have certainly sprung from
this root, from separating the perfections of God,
and considering them singly, and framing such wide
and large notions of one, as to exclude another ;
whereas the perfections of God agree together, and
that is not a Divine perfection which contradicts
any other perfection. Among men, indeed, an emi-
nent degree of any one excellency does usually
shut out some other ; and therefore it is observed,
that power and moderation, love and discretion, da
not often meet together ; that a great memory and
a small judgment, a good wit and an ill nature, are
many times found in conjunction. But in infinite
perfection all perfections do eminently meet and
consist together ; and it is not necessary that one
excellency should be raised upon the ruins of an-
other.

And if this had been well considered, men would
not, by being too intent upon God's sovereignty,
with neglect of his other perfections, have spoken
those hard things about predestination ; for the sove-
reignty of God doth by no means set him above the

eternal laws of goodness, and truth, and righteous-
ness. And if this were considered, men would not,
by poring upon the justice and severity of God,
be so swallowed up in despair; for God is not so
severe, but he is merciful to the penitent, and hath
left a retreat for the returning sinner. If this were
well considered, it would check the presumption of
those who encourage themselves in sin, by fancying
to themselves a God of all mercy and goodness;
and " because sentence against an evil work is not
speedily executed, therefore their heart is fully set
in them to do evil ;" for it is not goodness and mercy
finally to bear with and forgive obstinate offenders,
but want of prudence and good government.

Thirdly, Among different opinions concerning
God (as there always have been and will be in the
world) choose those which are farthest from extre-
mity; because truth as well as virtue usually lies
between the extremes. And here I will instance in
that controversy, which has much disquieted the
church almost in all ages, concerning the decrees of
God ; about which there are two extremes ; the one,
that God peremptorily decrees the final condition
of every particular person, that is, their everlasting
happiness or misery, without any regard or consi-
deration of the good or bad actions of men : the
other, that God decrees nothing concerning any par-
ticular person, but only in general, that men found
under such and such qualifications shall be happy
or miserable, and puts it into their own power to
qualify themselves. Now he that is doubtful in this
matter, as every man must be that understands the
difficulties on both sides, had best take up in the
middle opinion, that God decrees the final condition
of particular persons with respect to certain qualifi-

x 2

296

cations, which, speaking absolutely, are not in every
man's power, but yet, under the influence of God's
grace, which is never wanting to the sincere endea-
vours of men, may be said to be in our power, in
the same sense as St. Paul says, " I am able to do
all things through Christ strengthening me :" for
besides that this in all probability is the truth, there
will be this advantage in it — that he that stands in
the middle, is like to be more moderate towards
the dissenters on both sides, than either of them will
be to one another: because the middle is not so far
from either extreme, as the extremes are from one
another ; at the worst, he stands fairest for an im-
partial inquiry after truth, and when he has satisfied
himself where the truth lies, he may more silently
pass over to it, without any great mputation of in-
consistency ; which cannot but be remarkable in him,
who passeth from one extreme to another.

Fourthly, and lastly, Entertain no opinion con-
cerning God, that doth evidently contradict the prac-
tice of religion, and a good life, though never so spe-
cious and subtle arguments may be used to persuade
it. Truth is most easily seen and discerned in those
reasonings and opinions which tend to practice ; be-
cause the absurdity and inconvenience of them is
soonest discovered ; whereas we cannot so certainly
find out the truth or falsehood of those opinions,
wThich speculative men devise in their studies, with-
out any consideration whether they serve any real
purpose of life or not. Men, indeed, are very apt to
form those notions, which are most remote from
common sense and use ; because more pains and
wit are required to make them plausible ; but there
needs no other argument to make a wise man de-
spise them, than that they are unprofitable, and sig-

297

nify nothing to our practice, and to make men truly
better.

This is universally true in all kind of knowledge,
but most considerable in the knowledge of God and
religion : because that knowledge is of the greatest
consideration. We need not scruple to admit some
things, not so evident to natural reason, if we be
satisfied of the truth of them from a higher and
more cogent reason : as, that God has revealed it,
and said it : this general reason may persuade us of
a thing that is above and beyond natural reason :
but we may not admit any thing for a Divine reve-
lation, which evidently contradicts and w eakens the
practice of a holy life ; because this is the main end
of all Divine revelation ; and we know God, only in
order to the service and imitation of him.

Let us then look upon all knowledge that contra-
dicts practice, as vain and false, because it destroys
its end. There are many things that seem probable
enough in speculation, which yet we most perti-
naciously deny, because they are not practicable ;
and there are many things which seem doubtful in
speculation, and would admit of great dispute, which
yet, because they are found true in practice and ex-
perience, are to be taken for certain and unquestion-
able. The apyoc Xo'yoc, the idle reasoning of the
Stoics w as a thing contemned by the wiser philoso-
phers, as vain and useless subtlety. Zeno pretends
to demonstrate there is no motion : and what is the
consequence of this speculation, but that men must
stand still? but so long as a man finds he can walk,
all the sophistry in the w orkl will not persuade him
that motion is impossible. In like manner, they that
would persuade us that men can do nothing, nor
contribute any more to their own sauctilication than

298

stocks or stones, and upon scripture-metaphors mis-
understood (as our being " dead in trespasses and
sins," and " created to good works,") graft notions,
which are impossible and absurd in practice, do not
consider that the natural consequence of this is, that
men must do nothing at all in religion, never think
of God, nor pray to him, nor read his word, nor go
to church, but sit still and be wholly passive to the
operations of God's grace. But however this may
seem plausible, and men may think they add much
to the glory of God's grace, while they deny any
power in the creature ; yet every considerate man
will presently apprehend that this is by no means
to be admitted, because it contradicts practice, and
makes all the commands and exhortations of God's
word vain and to no purpose, because it destroys
religion, and discourages the endeavours of men ;
makes them slothful and careless of working out
their own salvation, than which nothing can set a
man farther from God's grace and assistance, and
more immediately dispose him for ruin ; and upon
some such false reasoning as this, the slothful ser-
vant in the parable hid his talent in a nupkin, and
buried it in the earth ; but when he was called to
account, his excuse was not admitted, but he was
cast " into utter darkness." The two other particu-
lars ; namely, how far we are to imitate the Divine
perfections, and particularly w hat those Divine qua-
lities are, which our Saviour doth here more espe-
cially propound to our imitation, and likewise to clear
the true meaning of this precept, and to shew that
the duty here enjoined, " Be ye perfect, as your
Father which is in heaven is perfect," is not impos-
sible to us : both these I shall refer to another op-
portunity.

SERMON CXXX.

CONCERNING OUR IMITATION OF THE DIVINE PER-
FECTIONS.

Be ye therefore perfect, even as your Father which is
mi heaven is perfect - M at t. v. 48.

In these words we have, First, The absolute perfec-
tion of the Divine nature supposed, not only in those
beforementioned, of goodness, and mercy, and pa-
tience ; but in all other excellences whatsoever.

Secondly, The perfection of God is propounded
as a pattern for our imitation.

In the handling of these two particulars I pro-
pounded to proceed in this method:

I. To shew how we are to conceive of the Divine
perfection.

II. To lay down some rules, by which we may
rectify and govern our opinions concerning the at-
tributes and perfections of God.

III. To shew how far we are to imitate the per-
fections of God, and particularly what those Divine
qualities are which our Saviour doth here more
especially propound to our imitation.

IV. To clear the true meaning of this precept;
and to shew that the duty here intended by our Sa-
viour is not impossible to us ; and then to draw
some useful inferences from the whole.

The two first 1 have already spoken to. I now
proceed to the third particular, which is, To shew
how far we are to imitate the perfections of God, and

300

particularly what those Divine qualities are which
our Saviour doth here more especially propound to
our imitation. For though these words do suppose
the absolute perfections of God, which are incommu-
nicable, and a creature, as such, is utterly incapable
of them, these cannot be supposed to be intended for
a pattern to us. As, the necessity and independency
of the Divine nature; and the self-sufficiency of it to
his own happiness ; to be the original cause of all
things; and consequently, supreme Lord and Go-
vernor; the immensity and eternity of his being;
these, and perhaps several other perfections, are in-
communicable to a creature; and it would be an
insufferable pride, and a kind of high treason
against the Divine Majesty, and a sottish ignorance
of the necessary bounds and limits of our own state,
as we are creatures, to think to resemble God in
those excellences, of which the condition of a crea-
ture is utterly incapable. This was the sin of Luci-
fer: an ambition to step into the throne of God, and
to belike the Most High.

So that, in our imitation of the Divine perfection,
we are to keep within the station of creatures, not
affecting an independency and sovereignty like the
Most High, and to be omnipotent as he is, " to have
an arm like God, and to thunder with a voice like
him," as the expression is in Job ; but to endeavour
to resemble him, pro modulo creaturce, according to
the rate and capacity of a creature, in those Divine
qualities, and in such measures and degrees, as our
finite and dependent nature is capable of.

More especially and chiefly in the moral per-
fections of the Divine nature, such as are his good-
ness, and mercy, and patience, his justice, and truth,
and faithfulness; these, and only these, the Scrip-

SOI

ture seems to comprehend under the name of holi-
ness; not all the excellences of the Divine nature
in general ; but those which we call moral excel-
lences and perfections, such as those which 1 have
named ; for with these, and hardly with any other,
is the holiness of God joined in Scripture, as " holy
and righteous— holy and true," &c. And therefore,
when God says, " Be ye holy, for I am holy it
signifies, that we are to imitate God in his goodness,
and mercy, and patience, and righteousness, aud
faithfulness, and truth ; for these are the holiness
of the Divine nature, which set him at the greatest
distance from that which we call moral impurity
and sin.

For that which our Saviour, here in the text,
more peculiarly recommends to our imitation, is the
goodness of God, of which his mercy and patience
are two eminent branches. The mercy of God, is his
goodness to those that are in misery, or are liable to
it. The patience of God, is his mercy in sparing
those who have deserved punishment, and are liable
to it. And the goodness of God is then greatest,
when it is exercised towards the evil and unthank-
ful; those who are so far from deserving it, that
they have given great and just provocations to the
contrary. And this affectionate temper of mind,
which is so remarkable in God towards the un-
worthy and unthankful sons of men, our Saviour re-
commends to our imitation, here in the text, " Be
ye therefore perfect, even as your Father which is

in heaven is perfect." " Beye therefore " thispar-

ticle of inference, therefore, hath a plain relation to
something spoken before ; and if we look back to
ver. 44. we shall find our Saviour there enjoining
his disciples to " love their enemies ; to bless them

302

that curse them ; to do good to them that hate them ;
and to pray for those that despitefulJy use them,
and persecute them." And by what other argu-
ment doth he enforce the practice of this difficult
duty, buf by telling us, that this is to be like God,
to be good to the evil and unthankful ? (ver. 45.)
" That ye may be the children of your heavenly Fa-
ther, who maketh his sun to rise on the evil and the
good, and his rain to fall on the just and the un-
just." God is good to all, and exerciseth great
mercy and patience even towards the evil and un-
just. And then he concludes, that if perfection
itself be fit to be a pattern, we should labour after
these qualities; " Be ye therefore perfect, even as
your Father which is in heaven is perfect." So that
though the universal perfection of the Divine na-
ture be here supposed, yet the attributes of his
goodness, and mercy, and patience are here parti-
cularly pointed at, and propounded to us for our
pattern ; and the precept of imitating the Divine
perfection is more especially to be understood of
those perfections which our Saviour had been dis-
coursing of before; viz. the goodness and mercy of
God. And that this is undoubtedly so, is evident
from St. Luke's rendering this precept, (chap, vi.36.)
*■ Be ye therefore oiKTipaoveg, benefici, ready to do good,
full of kindness and benignity ; merciful, as your
Father which is in heaven is merciful ;" that is, en-
deavour you to be such as I have described God to
be. And this St Matthew calls perfection; because
the goodness of God is his great perfection ; and
the glory of the Divine nature, that which reflects
a lustre and beauty upon all his other attributes,
and takes off the terror of them. From all which it
is plain, what those perfections of the Divine ua-

303

ture are, which our Saviour doth here particularly
recommend to our imitation. I come now, in the

Fourth and last place, To clear the true meaning
of this precept ; and to shew, that the duty here re-
quired, and intended by our Saviour, (when he says,
" Be ye perfect, as your Father which is in heaven
is perfect,") is not impossible to us. And to this
purpose, be pleased to consider these three or four
things :

1. That our imitation of God is certainly re-
strained to the communicable perfections of God,
and such as creatures are capable of ; as I have
shewn before. For it is so far from being a duly to
affect or attempt to be like God in his peculiar per-
fections, that it was probably the sin of the apostate
angels.

2. Our imitation of the Divine perfections, which
are communicable to creatures, is likewise to be re-
strained to such degrees of these perfections, as
creatures are capable of. For no creature can ever
be so perfectly good as God is ; nor partake of any
other excellency, in that transcendant degree, in
which the Divine nature is possessed of it.

3. But there is no manner of inconvenience in
having a pattern propounded to us of so great per-
fection, as is above our reach to attain to ; and there
may be great advantages in it. The way to excel in
any kind, is, optima qucecpie exempla ad imitandam
proponcre, to propose the highest and most perfect ex-
amples to our imitation. No man can write after too
perfect and good a copy ; and though he can never
reach the perfection of it, yet he is like to learn more,
than by one less perfect. He that aims at the hea-
vens, which yet he is sure to come short of, is like
to shoot higher than he that aims at a mark within
his reach.

304

Besides that, the excellency of the pattern, as it
leaves room for continual improvement, so it kindles
ambition, and makes men strain and contend to the
utmost to do better : and though he can never hope
to equal the example before him, yet he will endea-
vour to come as near it as he can. So that a per-
fect pattern is no hinderance, but an advantage ra-
ther, to our improvement in any kind.

4. If any thing can be supposed to be our duty,
which is absolutely beyond our power, a precept
of this nature may with as much reason be supposed
to be so, as any thing that can be instanced in : be-
cause, in such a case, if we do our best, and be
continually pressing forward towards the mark,
though we can never reach it, yet we do very com-
mendably ; and whatever the law may require to
try and raise our obedience, yet in all equitable in-
terpretation, such a will and endeavour will be ac-
ceptable with God for the deed. For, if the per-
fection of the law do really exceed our ability, and
be beyond the possibility of our performance, the
assurance we have of God's goodness will suffi-
ciently secure us from any danger and prejudice
upon that account. And we may reasonably presume,
that to do all we can towards the fulfilling of this
precept, will be as acceptable to God, and as be-
neficial to ourselves, as if our power had been
greater, and we had perfectly fulfilled it. If our
heavenly Father, to try the readiness and cheerful-
ness of our obedience, bid us do that which he
knows we cannot do, though we can do something
towards it, we may be sure that he will be very
well pleased when he sees, that in obedience to hini
we have clone all that we could. And we may, in
this case, reason as our%Saviour does; " If we that

305

are evil would deal thus with our children, how
much more shall our heavenly Father?" The good-
ness of God signifies very little, if it does not signify
this — that, in any instance of real and unquestion-
able goodness, God is much better than any father
upon earth.

However, at the worst, that wherein we fall short
of the perfection of the law, may be supplied, on our
part, by a humble acknowledgment of our own
weakness and imperfection ; and on God's part, by
mercy and forgiveness, for the sake of the perfect
obedience of our blessed Redeemer. This is the
least benefit we can expect in this case from the
grace, and mercy, and equity of the gospel.

5. And lastly, Which will fully clear this matter;
this precept doth not oblige us to come up to a
perfect equality with the pattern propounded to us,
but only imports a vigorous imitation of it ; that we
be perpetually ascending and climbing up higher,
still advancing from one degree of goodness to ano-
ther, and continually aspiring after a near resem-
blance to God : and this certainly is possible to us,
to endeavour to be as like God as we can, in this
weak and imperfect state.

Whereas any equality with God, even in the
communicable attributes of his goodness, and mer-
cy, and patience, is not only impossible to us in
this state of sin and imperfection, but above the
condition of a creature, even of the spirits of just
men made perfect, and of the highest angels in
glory; for their perfection is not absolute, but in
comparison with our present state. And, I think,
there is no great reason to doubt, but that the
blessed spirits above, who continually behold the
face of their Father, are still writing after this copy,

5<>6

which is here propounded to us ; and endeavour-
ing to be " perfect, as their Father which is in
heaven is perfect ;* still aspiring after a nearer and
more perfect resemblance of God, whose goodness
and mercy is so far beyond and before that of any
creature, that they may be for ever approaching
nearer to it, and yet never overtake it.

And this seems to be no inconsiderable ingre-
dient and enhancement of the happiness of heaven,
that the holiness of good men (which is the simili-
tude of God) is never at a stand, nor at its full
growth and period ; but that the glorified saints
(yea, and blessed angels too) may be continually
growing and improving, and they themselves still
become better and happier to all eternity. And this,
in my apprehension, is no undervaluing the happi-
ness of heaven, that it is not so perfect at first, as it
shall be afterwards ; because it is granted, on all
hands, that the happiness of those good souls, who
are already in bliss, shall be more perfect and com-
plete at the resurrection. And why may it not then
be continually increasing, and be augmented still
more and more, without any stint or final period of
its perfection ? In this world we are apt to faint in
a long course of goodness, and to be weary of well-
doing : but, in the other state, when men should
be strongly biassed to goodness, and having no-
thing to pull them back, it will then be so far from
being a trouble, that methinks it should be a mighty
pleasure to the blessed, to find that there is no end
of doing good and becoming better. For if con-
formity to God be the ground and foundation of all
happiness, then our blessedness will advance pro-
portionably, as we grow more and more like to
him. This, I confess, were a dismal consideration,

307

to think that in heaven we should be liable to re-
lapse, to go backward, or fall from that holy and
happy state. But this is a comfortable considera-
tion, that our holiness and happiness shall never
be at a stand, that it is secure so far as it goes, and
that we cannot lose what we have once attained, as
we may do in this world. This, methinks, should
be a trouble to no man, that, as good and happy as
he is at first, he shall still be better and better,
more and more happy without end.

But be that as it will, and as God pleaseth (for
we do but talk in the dark about our future state),
this is certain — that an equality with God, in any of
his perfections, is not to be attained by any crea-
ture; and, therefore, cannot be thought to be the
meaning of this precept : but that which our Savi-
our requires, is a vigorous imitation of this pattern ;
that we have this example of the Divine perfection
always before us, and that we be continually en-
deavouring, as much as in us lies, to bring our-
selves to the nearest resemblance of God, that pos-
sibly we can. And if this be our sincere care and
study, we need not doubt but that it will find ac-
ceptance with God, and that he will be graciously
pleased to esteem us for his children ; and, if there
need a pardon for it, that God will forgive us where
we fall short of the perfection of that pattern, which
we can never imitate to perfection.

And happy were it for us, if this were ail the
ground of our fear and trouble, that when we had
done all we could, we must still fall much short of
the perfection of God's law, and the duty therein
laid upon us. Alas! which of us does near so
much as we can, and is not conscious to himself
that it is through his own fault and neglect that he

SOB

is so unlike his heavenly Father in goodness and
mercy, in righteousness and true holiness; and that
he still partakes in so great a measure of those, not
only unreasonable and brutish, but even devilish
passions of malice and hatred, of rage and cruelty,
of impatience and implacable revenge ; and that
these ungodlike qualities do so frequently prevail
upon us, and have so much dominion over us.

We are so far from being what we ought, in these
and many other respects, that we are far from
what we might be, if we would mind our duty with
care and conscience, and make it our sincere en-
deavour to subdue ourselves to a conformity to
God, and to a perfect holiness in his fear.

Would we but often set God before our eyes, and
represent to ourselves those excellent and amiable
perfections of the Divine nature, which are so com-
fortable and beneficial to us, and to which we stand
so infinitely obliged, his goodness, and mercy, and
patience, upon which all our hopes of happiness do
depend, and to which we are indebted, that we are
not miserable past recovery ; that goodness and
patience which he continually exerciseth towards
us (for we provoke him every day), and exerciseth
towards us, on purpose to endear those perfections
to us, from which we reap so much comfort and ad-
vantage; that by the pattern of perfection itself,
and the example of him who is so much above us,
no ways obliged to us, nor tied by any interest to
be concerned for us ; and who, being happy in him-
self, neither hopes nor fears any thing from us : I
say, by an example that has all these advantages,
we might be provoked to be so affected towards
one another (who have mutual obligations one to
another, and mutual expectations of good or evil

509

one from another) as we have always found God to
be towards us, and as we desire he should still con-
tinue ; and miserable creatures are we, whenever he
ceaseth to be so : and we have reason to fear he
will cease to be so, if this example of his goodness
and patience towards us do not transform us into
the image of the Divine perfections, and prevail
upon us to imitate those excellences which we
have so much reason to approve and admire, and
be in love withal.

These considerations, taken both from ingenuity
and interest, should awaken our sloth, and stir up
our most resolute and vigorous endeavours after
that perfection which our Saviour here requires,
and make us ashamed of our lazy complaints, that
our duty is set so high, that the endeavours of our
whole life cannot reach it; when yet we have
hardly made one step towards it, and are so remiss
and unconcerned about it, as if we could do it at
any time with the greatest ease, and, at an hour's
warning, before we leave the world, could fulfil
this precept of our Lord, of being " perfect, as our
Father which is in heaven is perfect."

And yet, let me tell you, so far as any of us are
from resembling our heavenly Father in some good
degree and measure, so far are we distant from hea-
ven, and the temper of the blessed ; so far are we
utterly unqualified for the blissful sight and enjoy-
ment of God : for unless we be first " like him," we
cannot " see him as he is : "only " the pure in heart
shall see God ;" and therefore " every man that has
this hope in him," should purify himself " even as he
is pure."

Aud thus I have, as briefly as I could, dispatched
the four things I propounded for the explication of

VOL. VI. Y

310

this text ; namely, how we are to conceive of the
Divine perfections, and to give some rules to regu-
late and govern our opinions concerning the attri-
butes and perfections of God ; to explain the extent
of this duty, and vindicate the possibility of it.

All that now remains, is to draw some useful in-
ferences from this discourse which I have made ;
and they shall be these two :

I. That the strongest and surest reasonings in re-
ligion are grounded upon the essential perfections
of God.

II. That the truest and most substantial practice
of religion, consists in the imitation of God.

I. That the strongest and surest reasonings in re-
ligion, are grounded upon the essential perfections
of God ; so that even Divine revelation itself doth
suppose these for its foundation, and can signify
nothing to us, unless these be first known and be-
lieved. Unless we be first persuaded of the provi-
dence of God, and his particular care of mankind,
why should we believe that he would make any re-
velation of himself to men? Unless it be naturally
known to us, that God is true, what foundation is
there for the belief of his word ? And what signi-
fies the laws and promises of God, unless natural
light do first assure us of his sovereign authority and
faithfulness? So that the principles of natural reli-
gion are the foundation of that which is revealed ;
and therefore, in reasoning, nothing can be admitted
to be a revelation from God, which plainly contra-
dicts his essential perfection ; and, consequently, if
any pretend Divine revelation for this doctrine, that
God hath from all eternity absolutely decreed the
eternal ruin of the greatest part of mankind, without
any respect to the sins and demerits of men, I am as

311

certain that this doctrine cannot be of God, as lam
sure that God is good and just : because this grates
upon the notion that mankind have of goodness and
justice. This is that which no good man would do,
and therefore cannot be believed of infinite good-
ness ; and therefore, if an apostle or " angel from
heaven" teach any doctrine which plainly overthrows
the goodness and justice of God, " let him be ac-
cursed.'' For every man hath greater assurance that
God is good and just, than he can have of any sub-
tle speculations about predestination and the de-
crees of God.

And for the same reason, I cannot believe, upon
the pretended authority or infallibility of any man
or church in the world, that God would not have
men understand their public prayers, and the les-
sons of Scripture which are read to them. A lesson
not to be understood, is nonsense : a lesson is some-
thing to be learned ; which how it can be without
being understood, is hard to comprehend.

And as little can I believe, upon the authority of
any person or church whatsoever, that God should
reveal his will to men in the Holy Scriptures, with
a design to have it hid, and locked up from the
generality of mankind in an unknown tongue. And
much less can I believe (which yet is the express
doctrine of the council of Trent), that the saving
efficacy of the sacrament depends upon the inten-
tion of the priest : which is to say, that though peo-
ple believe, and live never so well, they may be
damned by shoals and whole parishes together, at
the pleasure of the priest ; and for no other reason,
but because he is so wicked as not to intend to save
them. Can any man believe this, that hath any to-
lerable notion of Gods goodness ? May we not in

\ 2

312

this case appeal, as Abraham did, to the goodness
and justice of God, and expostulate with greater
reason than he did, much after the same manner —
44 Wilt thou destroy the righteous for the wicked I
That be far from thee to do after this manner." To
damn the righteous for the wicked, and that righ-
teous people should lie at the mercy of a wicked
priest, to be damned or saved at his pleasure, 44 that
be far from thee : shall not the Judge of all the earth
do right ?" And can there be a greater affront to the
goodness and justice of God, than to imagine he
should deal with men after this manner? If this be
to do right, there is no possibility of doing wrong.

Aud to give but one instance more ; I can never
believe, upon the authority of any man or church
whatsoever, that our Saviour, in the celebration of
his last supper, did With his own hands give away
his own natural body into the hands of his disciples ;
and give his blood shed, before it was shed ; that the
whole doctrine of Christianity should mainly rely
upon the evidence of miracles, the assurance of
which depends upon the certainty of sense ; and
yet that an essential part of that doctrine should
overthrow the certainty of sense. I can never while
I live believe these two things, that the last thing
our Saviour did before his death, should be to teach
his disciples not to believe their own senses, as he
must do if he taught them transubstantiation ; and
that the very first thing he did after he was risen
from the dead, should be to teach them the quite
contrary, by appealing to the certainty of sense for
the proof of his resurrection ; for when they doubted
oThis resurrection, (Luke xxiv. 30.) 44 He said unto
them, Why are ye troubled ? and why do thoughts
arise in your hearts ? Behold my hands and my feet,

313

that it is I myself : handle me, and see, for a spirit
hath not flesh and bones, as ye see me have." If
this be a good argument, that it was a real body
which they saw, because they saw and felt flesh and
bones ; is it not as good an argument, on the other
side, that what they saw in the sacrament was not
his real and natural body, because they could nei-
ther see nor handle flesh and bones ? So that 1 can-
not believe transubstantiation, unless I can believe
that truth itself can contradict and destroy itself.

You see of what use it is to have right and steady
apprehensious of the Divine perfections ; that, these
being laid for a foundation, we may, upon all occa-
sions, have recourse to them, and govern our opi-
nions and reasonings in religion, about all doubtful
matters, by such principles as are clear and unques-
tionable. The

II. Second inference is, That the truest and most
substantial practice of religion consists in the imita-
tion of the Divine perfections, especially the moral
perfections of the Divine nature,which the Scripture
is wont to comprehend under the name of holiness ;
and such are the goodness, and mercy, and patience
of God, his justice, and truth, and faithfulness. To
imitate God in these, is true religion ; or, as St.
James expresses it, " pure religion, and undefiled,"
ajxlavTog, without any flaw cr blemish ; alluding to
precious stones, the greatest commendation of which
is to be clear, and without flaw. Religio est, imi-
tari quern colis ; " That is religion, to imitate him
whom we worship." This the heathens, by the light
of nature, did discover to be the great end of reli-
gion, and the best worship of the Deity, to be like
God. Pythagoras was wont to say, "That we ho-
nour God most, when we are most like him in the

314

temper and disposition of our minds." And Plato
to the same purpose, " That the height and perfec-
tion of goodness is to resemble God as near as is
possible; and that we resemble God, in being just,
and holy, and wise." So likewise Hierocles, "That
a good man imitates God, in the measures of love
and friendship, who hates no man, and extends his
benignity to all mankind." Plutarch hath an ex-
cellent discourse about the patience of God towards
sinners, and gives this as one reason why God doth
riot presently punish offenders, 44 That he might
give an example to us of gentleness and patience,
and check the fury and violence of men in reveng-
ing injuries upon one another: which nothing will
do more effectually, than to consider that gentleness
and forbearance are an imitation of the Divine per-
fection :" and then he cites an excellent saying of
Plato, 44 That God manifested himself, and dis-
played his perfections in the world, for our imitation:
true virtue beins: nothing else but an imitation of
the Divine nature." For there is no greater bene-
fit man can receive from God's hand, than to become
virtuous by the imitation and pursuit of those ex-
cellences and perfections which are in God. Sene-
ca, likewise, hath many passages to this purpose: In-
ter vivos bonos ac Dewn amicitia est, imo etiam neces^
situdo et similitude; 44 Between God and men there
is a friendship, yea, and an intimacy and likeness :*
and that a virtuous man is discipulus cemulatorque
et progenies Dei, 44 a disciple and imitator, and the
very genuine offspring of God." So that the light of
nature and the reason of mankind, have always
placed the perfection of religion in the imitation of
the Divine excellences and perfections.

And this is very agreeable to the language and

315

sense of the Holy Scriptures, which every where
make the practice of religion to consist in onr con-
formity to God, and the laws which he hath given
us ; which are nothing else but a transcript of his
nature. The great business of religion is to do
the will of God ; and " this is the will of God our
sanctification;" and our sanctification is our confor-
mity to the holiness of God ; and this is the scope
of the general exhortations of Scripture, to persuade
us to holiness; that is, to an imitation of the moral
perfections of the Divine nature. (2 Cor. vii. 1.)
" Having therefore these promises, dearly beloved,
let us cleanse ourselves from all filthiness of flesh
and spirit, and perfect holiness in the fear of God."
(1 Pet. i. 15, 16.) "As he which hath called you is
holy, so be ye holy in all manner of conversation ;
because it is written, Be ye holy, for I am holy."
(2 Pet. i. 3, 4.) Speaking of the Christian religion,
which he calls " the knowledge of him who hath
called us to glory and virtue, whereby also (says
he) are given unto us exceeding great and precious
promises, that by these we might be partakers of a
Divine nature, having escaped the corruption that
is in the world through lust.'' So that the holiness
the gospel designs to bring us to, is a participation
of the Divine nature, which we can no otherwise
partake ot, but by an imitation of the Divine perfec-
tions. This is that which the Scripture expresses
to us by the terms of regeneration, the new man,
and the new creature. And, therefore, those who
are converted from a wicked and sinful state, aiul
reclaimed to goodness, are said to " put on the new
man, which after God is created in righteousness,
and the holiness of truth." (Eph. iv. 23.) " To be
renewed after the image of him that created us."

316

^Colos. iii. 10.) This is to be the sons and children
of God, to imitate " and resemble God in our dis-
positions and manners," (Eph. v. 1.) " Be ye there-
fore, fiijuvral tqv Geov, imitators of God, as dear
children." (Phil. ii. 15.) " That ye may be blameless
and sincere, the sons of God without rebuke, in
the midst of a crooked and perverse generation,"
(1 John iii. 10.) " In this the children of God are ma-
nifest, and the children of the devil; whosoever doeth
not righteousness is not of God." There have been
great inquiries concerning the marks of a child of
God ; this is the true character, and that which in
effect comprehends all others, our imitation and re-
semblance of God in those perfections, wherein he
is set forth for a pattern to us. And in this mainly
consists the practice both of natural religion, and of
true Christianity.

But does not religion consist very much in the
duties of God's worship, in the exercise of piety and
devotion, in constant and frequent prayers to God,
and in the celebration of his goodness by praise and
thanksgiving, in reading and hearing, and medi-
tating upon God's word, in fasting and abstinence,
and keeping our bodies in subjection to our spirits,
and in frequent receiving of the holy sacrament? To
this I answer, that religion doth consist very much
in the due performance of these duties, and they are
unquestionable and necessary parts of religion, and
the means appointed by God for the begetting and
increasing in us such dispositions of mind, as render
ns most like to God, and for the production of all
the fruits of goodness, and holiness, and righteous-
ness in our lives.

But then it is to be considered, that these exercises
of piety and devotion are but the means of religion,

317

and not the ultimate end and design of it. All these
do but serve to bring us to a nearer resemblance of
God ; and where they fail of this end, and are per-
formed for their own sakes only, and we rest in
them, without aiming at any thing farther, they lose
their nature; because they are not used as means,
but rested in, as if they were the end of religion.
And it is to be feared there are many which fall into
this fatal mistake about religion, and think that if
they do but serve God in their families, and go to
church, and behave themselves there with devotion
and reverence, and at certain seasons receive the
sacrament, they are truly religious, and very good
Christians ; when all this while they take no care to
improve themselves in real goodness, by an inward
conformity of their minds to God, and the real re-
formation and amendment of their lives ; by mortify-
ing their lusts, and subduing their appetites and
passions to the laws of reason and religion ; by "put-
ting on, as the elect of God, bowels of kindness
by being true and faithful, righteous and just, pa-
tient and merciful, "as their Father which is in
heaven is" so ; and by " forbearing one another,"
in case of provocation, and "forgiving one another,
even as God, for Christ's sake, hath forgiven us;"
by " purifying themselves as God is pure," and en-
deavouring to " be holy in all manner of conversation,
as he who hath called them is holy :" when all this
while they areas covetous, and earthly-minded, and,
to serve their covetousness, will strain a point of
truth or justice, and hardly do an act of charity in
their whole lives, but what is extorted from them by
mere importunity, or some such urgent necessity, in
point of decency and reputation, that for shame of
the world they know not how to avoid it; when

318

their passions are as fierce and ungoverned, their
hearts as fall of gall and bitterness, their tongues
of slander and evil-speaking, their humours as proud,
and surly, and censorious, as theirs can be who are
openly profane, and seem to neglect and despise all
religion : and yet, because they serve God (ns they
call it), and make an external appearance of piety
and devotion, are good churchmen, and attend upon
the ordinances of God, they think they have dis-
charged the whole business of religion admirably
well, and are very good " children of God," and in a
state of great grace and favour with him. Whereas
the performance of all these duties, and the use of
all these means, separated from that which is the
great end of religion, the conformity of ourselves to
God, in those qualities and dispositions which I
have mentioned, is so far from finding acceptance
with God, that it is an abomination to him. So
God every where declares in Scripture, telling us,
that " the prayer of the wicked is an abomination
to the Lord f and that he disdains to be praised by
men of unhallowed lips and lives; and that unless
with "the praises we offer to him, we order our
conversation aright, we shall not see the salvation
of God." With what contempt does he speak of
this formal external religion, without the power of
it upon our hearts and lives ! " To what purpose
is the multitude of your sacrifices to me? Will the
Lord be pleased with thousands of rams, and ten
thousands of rivers of oil ? He hath shewed thee,
O man, what is good : and what doth the Lord re-
quire of thee, but to do justly, and to love mercy,
and to walk humbly with thy God? Is not this
the fast which I have chosen, to break the bands
of wickedness, and to let the oppressed go free; to

319

deal thy bread to the hungry; and that thou
bring the poor, that are cast out, to thine house ;
when thou seest the naked, that thou cover him;
and that thou hide not thyself from thine own
flesh?"

Nor is it " hearing of the word*' that will avail us,
unless " we be doers of it." " Blessed are they (says
our Saviour) that hear the word of God, and keep
it. He that heareth these sayings of mine, and doeth
them, shall be likened to a wise man, who hath
built his house upon a rock." Nor will bare receiv-
ing the sacrament recommend us to God ; but
performing the obligation, which thereby we take
upon ourselves, to abstain from all sin and wicked-
ness; otherwise " we tread under foot the Son of
God, and profane the blood of the covenant, where-
by we should be sanctified, as if it were an unholy
thing." Can any man think that to be religion,
which has no effect upon the lives of men, which
does not teach them to govern their words and ac-
tions, who reads those plain words of St. James —
" If any man among you seem to be religious, and
bridleth not his tongue, butdeceiveth his own heart,
that man's religion is vain. Pure religion and un-
defiled before God and the Father is this ; to visit the
fatherless and widows in their affliction, and to keep
himself unspotted from the world." When religion
produceth these real effects, then the means of reli-
gion do truly serve the end of it; and we are not
only " hearers of the word, but doers of it, and
shall be blessed in our deed."

So that, as there is an obligation upon us to use
the means of religion, which God hath instituted,
with great care and conscience, so we should chiefly
mind that which is the end of all religion, which is to

S20

make us " partakers of a Divine nature," and make
us like to God, especially in those amiable and ex-
cellent qualities, which are the glory and beauty of
the Divine nature, his benignity and goodness, his
mercy and patience. These, because they are the
primary perfections of God, are the principal duties
both of natural and revealed religion, and of an
eternal and indispensable obligation ; because they
have their foundation in the nature of God, which
is fixed and unalterable : and all positive institu-
tions, when they come in competition with these, are
to stoop and veil to them. Natural and moral
duties, especially those of goodness, and mercy, and
charity, are so strongly bound upon us, that nothing
in any revealed religion can cancel the obligation of
them, or justify the violation of these great and in-
dispensable laws. Our Saviour, in his religion, has
declared nothing to the prejudice of them : but, on
the contrary, has straitened our obligation to them
as much as is possible ; " The Son of man came
not to destroy men's lives, but to save them so
that they " know not what manner of spirit they are
of," who think to please God by hating men, who
are made after the image of God, and " by killing one
another, to do him good service;" who, to advance
his cause and religion in the world, will break
through all the obligations of nature and civil soci-
ety, undermine government, and disturb the peace
of mankind.

Whereas our Saviour did not, by any thing in his
religion, design to alter the civil government of the
world, or to lessen aud diminish the rights of
princes, or to set men loose from allegiance to them,
or to make treason and rebellion, bloody wars and
barbarous decrees lawful, for the propagating of his

321

faith. He had (as any one would imagine) as much
power as the pope ; but yet he deposed no princes,
nor excommunicated and discharged their subjects
from their fidelity and obedience to them, for their
opposition to his religion : he hatli assumed no such
power to himself. By what authority then doth his
vicar do these things ; and who gave him this au-
thority ? Our Lord tells us plainly, his kingdom
was " not of this world ;" and that without any dis-
tinction of in online ad spiritualia, and therefore he
wrested no prince's kingdom out of his hands, nor
seized it as forfeited to himself.

But this power the pope claims to himself, and
hath exercised it many a time, disturbing the peace
of nations, and exercising the most barbarous cruel-
ties in the world, under a pretence of zeal for God
and religion ; as if, because religion is so very good
a thing in itself, it would warrant men to do the very
worst things for its sake ; which is the ready way
to render religion contemptible and odious, and to
make two of the best things in the world, God and
religion, good for nothing.

If we would preserve in the minds of men any re-
verence and esteem for religion, we must take heed
how we destroy the principles of natural religion,
and undermine the peace and happiness of human
society, for the glory of God, and under pretence of
following Divine revelation, and being led by a
church that cannot err : for every church doth cer-
tainly err, that teacheth any thing plainly contrary
to the principles and dictates of natural religion,
and utterly inconsistent with the essential perfec-
tions of God, and with the peace and order of the
world ; " for God is not the God of confusion, but
of order which St, Paul appealeth to, as a princi-

322

pie of eternal truth, and naturally known : but they
that pretend that religion prompts men to sedition
and cruelty, do represent God as the God of confu-
sion, and not of order.

Therefore, whatever men may, through an igno-
rant zeal, or for ambitious ends, pretend to be reli-
gion, let us place it in that which is unquestionable,
the imitation of the Divine perfections, and let us,
(as the apostle exhorts) " put on, as the elect of
God, bowels of mercy, kindness, meekness, long-
suffering, and, above all, let us put on charity, which
is the very bond of perfection." The great perfec-
tion of the Divine nature, or rather the very essence
of God, is love. So St. John speaks, " God is love,
and he that dwelleth in love dwelleth in God, and
God in him." And it is very remarkable, that in
these very qualities of charity, and kindness, and
compassion, which we peculiarly call humanity, we
approach nearest to the Divinity itself, and that the
contrary dispositions do transform us into wild
beasts and devils.

And yet, as severely as I speak against these prin-
ciples and practices, I have a hearty pity and com-
passion for those who are under the power of so
great a delusion, and, upon a pretence of being
made the only true Christians in the world, are se-
duced from humanity itself; and so far from being-
made good Christians by these principles, that they
are hardly left to be " men, being blinded, and led
by the blind, they fall into the ditch" of the grossest
and foulest immoralities : such as are plainly enough
condemned by the light of nature, if there were no
Bible in the world.

Not but that we protestants have our faults and
our follies too, and those (God knows!) too many

323

and too visible; we possess more truth, but there is
little peace among us ; and yet God is as well and
as often in Scripture called " the God of peace," as
" the God of truth." In this great light and liberty
of the reformed religion, we are apt to be wanton,
and to quarrel and fall out; we are full of heats and
animosities, of schisms and divisions, " and the way
of peace we have not known." God grant that at
last " in this our day," (when it concerns us so
much) we may " know the things that belong to our
peace, before they be hid from our eyes !"

You see in what things the practice of religion
mainly consists — in our likeness to God, and resem-
blance of him in holiness and goodness ; and with-
out this, we are utterly incapable of happiness ; we
cannot see God unless we be like him. The pre-
sence of God can administer no pleasure, no felicity
to us, till we be changed into his image ; till we
come to this temper, to hate sin, and delight in pu-
rity and holiness, we can have no delightful commu-
nion with the holy God ; till our passions be sub-
dued, and our souls dispossessed of those devilish
and ungodlike qualities of hatred and malice, of re-
venge and impatience ; and till we be endued with
the spirit of universal goodness and charity, we are
not fit company for our heavenly Father : we are not
qualified to dwell with God, who is love, and dwells
in love. So far as we are defective in these Divine
qualities and perfections, so far we fall short of the
temper of happiness.

There is a direct and eternal opposition between
the holy and good God, and the evil dispositions of
wicked men ; and till this opposition be removed, it
is impossible we should find any felicity in the en-
joyment of God. Now the nature of God is fixed

3U

and unchangeable ; God cannot recede from his
own perfection, and therefore we must quit our
sins : thou canst not change God, therefore change
thyself; and rather think of putting off thy corrupt
nature, whicli may be changed, than of altering the
Divine nature, " with whom is no variableness nor
shadow of turning." God condescended to take our
nature upon him, to make us capable of happiness ;
but if this will not do, he will not put off his own
nature to make us happy.

SERMON CXXXI.

THE HAPPINESS OF GOD.

The blessed God.— I Tim. i. 11.

The whole verse runs thus :

According to the glorious gospel of the blessed God,
which teas committed to my trust.

Since all men naturally desire happiness, and thirst
after it, methinks we should all desire to know
what it is, where it is to be found, and how it is to
be attained by us, in that degree in which creatures
are capable of it. What Job says of wisdom, may
be said also of happiness ; " God understandeth
the way thereof, and he knoweth the place thereof."
He only, who is perfectly possessed of it himself,
knows wherein it consists, and what are the true in-
gredients of it.

So that to direct us in our search after happiness,
the best way will be to contemplate and consider
the Divine nature, which is the perfect pattern and
idea of happiness, and the original spring and foun-
tain of all the felicity that creatures are capable of.
And to that end 1 have pitched upon these words,
wherein the apostle attributes this perfection of bless-
edness or happiness to God ; " The blessed God."

And though this be as essential a part as any
other of that notion which maukind have of God
from the light of nature, yet I no where find in all
the New Testament, this attribute of happiness
given to God, but only twice in this Epistle. It is

VOL. vi. z

326

true, indeed, the title of blessedness is frequently
given both to God and Christ, but in another sense
and in a quite different notion : as (Mark xiv. 61.)
where the high-priest asks our Saviour, " Art thou
the Christ, the Son of the Blessed ?" rov evXoyriTov, of
him that is to be celebrated and praised. (2 Cor.
xi. 31.) "The God and Father of our Lord Jesus
Christ, who is blessed for evermore." So likewise,
(Rom. i. 25.) u The Creator blessed for evermore
which likewise is said of Christ, (Rom. ix. 5.) 44 Of
whom Christ came, who is over all, God blessed for
evermore ;" that is, for ever to be praised and cele-
brated. But in all these texts the Greek word is
eu'Xoyrjroc, which though we translate blessed, yet it
is a quite different notion from the title of blessed-
ness, which is given to God in the text, where the
word is not cuXoyijroe but fiaKaaioq, 44 the blessed (or
happy) God ;" and this title is not any where in all the
New Testament (that I know of) given to God, but
here in the text, and chap. vi. ver. 15. where our
Lord Jesus Christ (who also is God) is called " the
blessed and the only Potentate." And whether this
title of " the blessed (or the happy) God," be here in
the text given to God the Father, or to his eternal
Son, our Lord Jesus Christ, is not so much material
to my present purpose to inquire. For, suppose it be
Christ who is here called 44 the blessed God ;" this
however is certain, that blessedness or happiness is
a title belonging to God, which is all that is neces-
sary for a foundation of my present discourse.

In speaking of this argument, I shall do these
three things :

I. Shew what we are to understand by the hap-
piness of God, and what are the essential ingredi-
ents of it.

,327

II. That this title doth belong to God, and that
the Divine nature is perfectly blessed and happy.

III. How far creatures are capable of happiness,
and by what ways and means they may be made
partakers of it : and shall then make some infer-
ences from my discourse upon this argument.

I. I will consider what we are to understand by
the blessedness or happiness of God, and what are
the essential ingredients of it. Now the notion of
happiness, taken at its highest pitch (as we must
necessarily do when we apply it to God) is no othe*
than a fixed and immoveable state of contentment
and satisfaction, of pleasure and delight, resulting
from the secure possession and enjoyment of all
that is good and desirable ; that is, of all excellency
and perfection ; so that these following ingredients
must go to make up a perfect state of happiness.

1. Perfect knowledge, to understand what it is
that constitutes happiness, and to know when one is
really possessed of it. For as he is not happy, who
is so only in imagination or a dream, without any
real foundation in the thing ; for he may be pleased
with his condition, and yet be far enough from being
truly happy : so, on the other hand, he that has all
other necessary ingredients of happiness, and only
wants this, that he doth not think himself so, can-
not be happy. For this we often see in the imper-
fect felicity of this world, that many men who have
all the materials and circumstances of a worldly
happiness about them ; yet, by the unskilful manage-
ment of the matter, and from a lightness and inju-
diciousness of mind, not knowing when they are
well, they make a hard shift, even when they are
in as good circumstances as it is almost possible
for men to be in this world, to be very discontented

z 2

328

and miserable in their own opinions. But God per-
fectly knows both what makes happiness, and that
he is possessed of it.

2. To perfect happiness is likewise required a
full power to do whatever conduceth to happiness,
arid likewise to check and control whatever would
be a hinderance and disturbance to it; and there-
fore no being is as happy as it can be, that is not
all-sufficient, and hath not within its power and
reach whatever is necessary to a happy condition,
and necessary to secure and continue that happi-
ness against all attempts and accidents whatsoever.

3. There is wisdom also required to direct this
power, and manage it in such a manner, as it may
effectually conduce to this end ; and this is very dif-
ferent from mere power abstractedly considered ;
for one may have all the materials of happiness, and
yet want the wisdom and skill to put them so to-
gether, as to frame a happy condition out of them;
and he is not happy, who doth uot thoroughly un-
derstand the proper method and means of compass-
ing and securing his own happiness.

4. Another most considerable and essential ingre-
dient of happiness is goodness ; without which, as
there can be no true majesty and greatness, so nei-
ther can there be any felicity or happiness. Now
goodness is a generous disposition of mind to com-
municate and diffuse itself, by making others par-
takers of its happiness, in such degrees as they are
capable of it, aud as wisdom shall direct : for he is
not so happy as he may be, who hath not the plea-
sure of making others so, and oF seeing them put
into a happy condition by his means, which is the
highest pleasure (I had almost said pride, but I may
truly say glory) of a good and great mind : for by

329

such communications of himself, an immense and
all-sufficient Being doth not lessen himself, or put
any thing out of his power, but doth rather enlarge
and magnify himself ; and does, as I may say, give
great ease and delight to a full and fruitful being,
without the least diminution of his power and hap-
piness. For the Cause and Original of all other
beings can make nothing so independent upon it-
self, as not still to maintain his interest in it, to have
it always under his power and government ; and no
being can rebel against his Maker, without extreme
hazard to himself.

5. Perfect happiness doth imply the exercise of
all other virtues, which are suitable to so perfect a
Being, upon all proper and fitting occasions ; that
is, that so perfect a Being do nothing that is contrary
to or unbecoming his holiness and righteousness,
his truth and faithfulness, which are essential to a
perfect Being ; and for such a Being to act contrary
to them in any case, would be to create disquiet
and disturbance to itself: for this is a certain rule,
and never fails, that nothing can act contrary to
its own nature without reluctancy and displeasure,
which in moral agents is that which we call guilt ;
for guilt is nothing else but the trouble and disquiet
which ariseth in one's mind, from the consciousness
of having done something which is contrary to the
perfective principles of his being ; that is, something
that doth not become him, and which, being what
be is, he ought not to have done ; which we cannot
imagine ever to befal so perfect and immutable a
being as God is.

6. Perfect happiness implies in it the settled and
secure possession of all those excellences and per-
fections ; for if any of these were liable to fail, or be

330

diminished, so much would be taken off from per-
fect and complete happiness. If the Deity were
subject to any change or impairment of his condi-
tion, so that either his knowledge, or power, or wis-
dom, or goodness, or any other perfection, could
any ways decline or fall off, there would be a pro-
portionable abatement of happiness. And from all
these does result, in the

7th, and last place, Infinite contentment and satis-
faction, pleasure and delight, which is the very
essence of happiness.

1. Infinite contentment and satisfaction in this con-
dition. And well may happiness be contented with
itself ; that is, with such a condition, that he that is
possessed of it, can neither desire it should be better,
nor have any cause to fear it should be worse.

2. Pleasure and delight, which is something more
than contentment: for one may be contented with
an affliction, and painful condition, in which he is
far from taking any pleasure and delight. " No
affliction is joyous for the present, but grievous," as
the apostle speaks, (Heb. xii.) But there cannot be
perfect happiness without pleasure in our condition.
Full pleasure is a certain mixture of love and joy,
hard to be expressed in words, but certainly known
by inward sense and experience.

And thus I have endeavoured to describe to you,
as well as I could, according to our imperfect con-
ceptions and expressions of God, the happiness of
the Divine nature, and wherein it consists. I pro-
ceed to the

II. Second thing I proposed, which was to shew,
That this attribute of perfection doth belong to God,
and that the Divine nature is perfectly, blessed, and
happy; and this is so universal an acknowledgment

531

of natural light, that it would be a very superfluous
and impertinent work, to trouble you with particu-
lar citations of heathen authors to this purpose;
nothing being more frequent in them than to call the
Deity, beatissimam et perftctissimam naturam. 14 the
most happy and most perfect Being/' and therefore
happy, because felicity doth naturally result from
perfection. It shall suffice to take notice of these
two things out of heathen writers, to my present
purpose :

1. That they accounted happiness so essential to
the notion of a God, that this was one of the ways
which they took to find out what properties were
fit to attribute to God. and what not : to consider,
what things are consistent wit!) happiness, or incon-
sistent with it; and whatever did signify happiness,
and was a perfection consistent with it, they ascribed
to God, as a suitable property of the Divine nature ;
and whatever was otherwise, they removed it from
God, as unfit to be said of him.

2. Whatever differences there were among the
philosophers concerning the perfections of the Di-
vine nature, they all agreed in the perfect felicity of
it : even Epicurus himself, who so boldly attempted
to strip the Divine nature of most of its perfections,
bv denvine that God either made or governed the
world ; whereby he took away at once his being
the first cause and original of all things, and his
goodness likewise, and wisdom, and power, and
justice, or, at least, made all these useless, by taking
away all occasion aud opportunity for the exercise
of them; yet this man does frequently own, and
profess to believe, the happiness of the Divine nature;
and then, out of an ignorant and officious kindness
to the Deity, and (as he pretended for the security

332

of his felicity, did, in effect, take away his other per-
fections ; he would, by no means, put God to the
trouble and burden of making the world, or taking
care of the affairs of it, lest this should discompose
the Deity, or be an interruption or disturbance of
his ease and felicity. For thus Lucretius, the great
disciple of Epicurus, describes his opinion of the
Divine nature: —

Cmnis enim divum, per se, twtura necesse est,
Immortali axo summa cum pace fruatur,
Semota a nostris rebus, sejunctaque huge.
Nam prixata dolore omni, prixata periclis,
Ipsa suis pollens opibus, nihil in diga nostri,
Nec bene pro meritis capitur, nec tangitur ira.

That is, " It is necessary that the Divine nature
should be happy, and therefore altogether uncon-
cerned in our affairs ; free from all grief and danger,
sufficient for itself, and standing in need of nobody,
neither pleased with our good actions, nor provoked
by our faults." This was a very false notion both
of God and happiness, to imagine that the care of
the world should be a pain and disturbance to in-
finite knowledge, and power, and goodness. But
this is not now my business to consider; that which
is to my present purpose is, that the happiness of
the Divine nature was universally owned ; and that
blessedness is so inseparable from the notion of a
Deity, that whoever professes to believe a God must
acknowledge him to be perfectly happy.

As for the testimony of Scripture, I have already
told you, that there are but two texts wherein this
title of ojiaKapioq, " the happy," or " blessed," is
given to God ; but, by consequence, the Scripture
every where declares the happiness of the Divine

333

nature; viz. wherever it speaks of the excellency
and perfection of his being, of his knowledge, and
power, and wisdom, and goodness, and righteous-
ness, and of the eternity and unchangeableness of
these, and of the infinite delight and complacency
which he takes in the enjoyment of these perfec-
tions. I shall now proceed to the

III. Third and last thing which I proposed to con-
sider ; viz. How far creatures are capable of happi-
ness, and by what ways and means they may be made
partakers of it. They are not capable of absolute
and perfect happiness, because that results from
infinite perfection, which is no where to be found
but in God : it remains, then, that creatures are
only capable of being happy in a finite and limited
degree, by the resemblance of God, and by the en-
joyment of him ; by being like to him, and by our
likeness to him, being qualified for his favour, and
for the enjoyment of him.

As we are creatures of a finite power, and limited
understandings, and a mutable nature, we do ne-
cessarily want many of those perfections, which are
the cause and ingredients of a perfect happiness.
We are far from being sufficient for our own hap-
piness; we are neither so of ourselves, nor can we
make ourselves so by our own power; for neither
are we wise enough for our own direction, nor good
enough for our own satisfaction. All the happiness
that we are capable of is, by communication from
Him, who is the original and fountain of it ; by our
being made " partakers of the Divine nature," (as
St. Peter speaks) by our resemblance of God in
those perfections, which are the most essential in-
gredients of happiness, his goodness, and righteous-
ness, and truth, and holiness ; these do immediately

334

qualify us for the favour and friendship of Almighty
God, and for the blessed sight and enjoyment of
him ; and the favour of God, and the light of his
countenance lifted up upon us, and his friendship
and good-will to us, supplies all defects of power
and wisdom in us ; for, God being our friend, we
have an interest in all his perfections, and a security
that, as occasion requires, they will all be em-
ployed for our benefit and advantage ; so that
though we are " weak in ourselves," we are "strong
in the Lord, and in the power of his might," and
are " able to do all things through him strengthen-
ing us ;" and though <£ we want wisdom," we may
have free recourse to the fountain of it, and "ask
of God, who gives to all liberally, and upbraideth
not." And it is next to having these perfections in
ourselves, to know where to have them for asking,
whenever we stand in need of them, so far as is ne-
cessary to our happiness.

So that, though our happiness depend upon ano-
ther, yet if we be careful to qualify ourselves for it
(and God is* always ready to assist us by his grace
to this purpose), it is really and in effect in our own
power; and we are every whit as safe and happy
in God's care and protection of us, as if we were
sufficient for ourselves. However, this is the high-
est happiness that the condition of a creature is
capable of, to have all our defects supplied in so
liberal a manner by the bounty of another, and to
have a free recourse to the fountain of happiness,
and at last to be admitted to the blessed sight and
enjoyment of Him, " in whose presence is fulness of
joy, and at whose right hand are pleasures for ever-
more" I have done with the three things I pro-
posed to speak to.

335

But to what purpose, may some say, is this long
description and discourse of happiness? How are
we the wiser and the better for it ? I answer, very
much, in several respects.

1. This plainly shews lis that atheism is a very
melancholy and mischievous thing ; it would take
away the fountain of happiness, and the only per-
fect pattern of it ; it endeavours at once to extin-
guish the being of God, and all the life and com-
fort of mankind, so that we could neither form any
idea of happiness, or be in any possibility of at-
taining it. For it is plain, we are not sufficient for
it of ourselves ; and if there be not a God, there is
nothing that can make us so. God is "the true
light of the world," and a thousand times more ne-
cessary to the comfort and happiness of mankind
than the sun itself, which is but a dark shadow of
that infinitely more bright and glorious Being ; " the
happy and only Potentate (as the apostle describes
him in the latter end of this Epistle), who only hath
immortality, dwelling in that light which no man
can approach unto, whom no man hath seen, nor
can see," meaning in this mortal state.

So that the greatest enemies, and most injurious
of all others to mankind, are those who would
banish the belief of a God out of the world ; be-
cause this is to " lay the axe to the root of the tree,"
and at one blow to cut off all hopes of happiness
from mankind. So that he is a fool, indeed, that
" says in his heart, There is no God ;" that is, that
wisheth there were none ; because it is not possible
for a man to wish worse to himself, and more effec-
tually to destroy his own happiness.

2. If the Divine nature be so infinitely and com-
pletely happy, this is a very great confirmation of

336

our faith and hope concerning the happiness of ano-
ther life, which the Scripture describes to us, by
the sight and enjoyment of God. As we are crea-
tures, we are not capable of the happiness that is
absolutely and infinitely perfect ; because our nature
is but finite and limited; but " the blessed God,"
who is infinitely happy himself, can also make us
happy according to our finite measure and capa-
city. For as he that is the first and original Being
can communicate being to other things, so he that is
the fountain of happiness, can derive and convey
happiness to his creatures.

And we shall the more easily believe this, when
we consider that goodness, as it is the prime perfec-
tion, so is it likewise the chief felicity of the Divine
nature. It is his glory and delight to communi-
cate himself, and shed abroad his goodness ; and
the highest expression of the Divine goodness is to
communicate happiness to his creatures, and to be
willing that they should share and partake with him
in it. Base and envious natures are narrow and
contracted, and love to confine their enjoyments
and good things to themselves, and are loath that
others should take part with them : but the most
noble and most generous minds are most free and
enlarged, and cannot be happy themselves unless
they find or make others so.

This is the highest pitch of goodness, and con-
sequently the highest contentment, and the supreme
delight of the Divine nature. Now it is natural to
every being, to be most frequent and abundant in
those acts in which it finds the greatest pleasure ;
to be good, and to do good, is the supreme felicity
of God himself; therefore we may easily believe,
that he is very ready and forward to make us happy

53?

by all the ways that are agreeable to his wisdom
and righteousness ; and that he is also willing to
make us abundantly so, and to advance us to the
highest degree of felicity, of which our nature is
capable, if we do not render ourselves incapable of
such a blessing, by an obstinate refusal of itt and
utter indisposition for it.

This, I say, is very credible, because the happi-
ness of God himself consists in that propension and
disposition of nature, which tends to make others
happy. And if there can be any accession to that
which is infinite, God himself finds a new pleasure
and felicity in the communication of his goodness
to his creatures ; and therefore is represented in
Scripture as glad of the conversion of a sinner, be-
cause the sinner hereby becomes capable of the hap-
piness which God designed for his creatures, and is
always ready to confer upon them, whenever they
are qualified for it, and he can, with the honour of
his own perfections, bestow it upon them.

There are two things which raise our hopes and
expectation of good from any person, if he be able
and willing to bestow upon us what we hope for
from him. Now if any one can confer happiness
upon us, it is he who is infinitely possessed of it,
and hath all the treasures of it in himself, and that
God only is, who as he is able, so he is willing to
make us happy, if we be qualified for it ; and it is
no impairing of his happiness to make others happy,
for even that goodness which inclines him to com-
municate happiness to others, is a great part of his
own felicity ; so that, as our Saviour argues, " be-
cause I live, you shall live also," we may reason in
like manner, that because God is happy, we shall
be happy also; if we do but sincerely desire and

338

endeavour to qualify ourselves for it. The goodness
of God does strongly incline him to desire our hap-
piness, and makes him willing and ready to bestow
it upon us, whenever we are capable to receive it.

So that the goodness of God is the great foun-
dation of all our hopes, and the firmest ground of
our assurance of a blessed immortality. It is the
happiness of the Divine nature to communicate him-
self; and the communications of God's goodness to
us are the cause of our happiness; and therefore,
both for our example and encouragement, the good-
ness of God ought always to be represented to the
greatest advantage, and we should endeavour to
possess our minds with a firm belief and persuasion
of it, and to remove from the Divine nature (which
wre all acknowledge to have infinitely more good-
ness than is to be found in any of the sons of men)
whatever we would not attribute to a good man,
and to vindicate God from all suspicion of envy and
ill-will, of cruelty and arbitrary dealing with his
creatures. And I cannot apprehend why men
should be averse from these so agreeable and de-
lightful apprehensions of God ; or how it should be
any man's interest to lessen the goodness of God:
for most certainly the better God is in himself, the
better and happier it will be for us all, if it be not
our own fault.

3. From what hath been said concerning the hap-
piness of the Divine nature, we may learn wherein
our happiness must consist ; namely, in the image
and in the favour of God : in the favour of God, as
the cause of our happiness ; and in the image of
God, as a necessary inward disposition and qualifi-
cation for it. Unless God love us, we cannot be
happy ; for miserable are they whom he hates : far

339

God to say of any man, that his " soul hath no plea-
sure in him,'' imports as great misery, and as dread-
ful a curse, as can be imagined, and his soul can have
no pleasure in a bad man; M for he loveth righte-
ousness and hateth iniquity : he is not a God that
hath pleasure in wickedness, neither shall evil dwell
with him : the wicked shall not stand in his sight;
he hateth all the workers of iniquity." Nay, if we
could suppose that he could love and take pleasure
in any person that is unlike to him (which is impos-
sible), yet that person could not be happy, because
he would want that inward frame and disposition of
miud, which is necessary to happiness ; for the very
same causes and ingredients which make up the
happiness of God, must, in an inferior degree, be
found in us, otherwise we cannot be happy; no,
though a man were in heaven, if he be still a bad
man, Cerium, non animum mutavit; he hath only
changed the climate, and is crone into another coun-
try, but he bears himself still about him. and his
mind is not changed ; which would signify a thousand
times more to his happiness, than any place or out-
ward circumstance w hatsoever. A bad man. where-
soever he goes, hath a root of gall and bitterness
within him. and is mi-erable from himself: he hath
a fiend in his own breast, and the fuel of hell in a
guilty conscience.

For there is a certain temper and disposition of
mind that is necessary and essential to happiness,
and that is holiness and goodness, which is the na-
ture of God ; and so much as any person departs
from this temper, so far he removes himself, and
runs away from happiness: and as sin is a depart-
ure from God, so the punishment of it is likewise
expressed by departing from him : " Depart from

540

me, ye cursed; depart from me, all ye that work
iniquity, I know you not."

And this is one great part of the misery of those
degenerate and accursed spirits, the devils, who are
for ever banished from the presence of God, that
they are of a temper quite contrary to God, wicked
and impure, envious and malicious, mischievous and
cruel ; and such a temper is naturally a torment
and disquiet to itself. And here the foundation of
hell is laid in the evil disposition of our minds ; and
till this be cured, and set right, it is as impossible for
any of us to be happy, as it is for a limb that is out
of joint to be at ease. And the external presence
of God and a local heaven (if we could imagine
such a person to be admitted into it, and see all the
glories of that place, and the pleasures and delights
of that state) ; all this, I say, would signify no
more to make a bad man happy, than heaps of gold
and diamonds, and concerts of the most delicious
music, and a well-spread table, and a rich and
costly bed, would contribute to a man's ease in the
paroxysm of a fever, or in a violent fit of the stone ;
because the man hath that within which torments
him, and till that be removed he cannot possibly
be at ease. The man's spirit is out of order, and
off the hinges, and tossed from its centre; and till
that be set right, and restored to its proper place
and state by gooduess and holiness, the man will
be perpetually restless, and cannot possibly have
any ease or peace in his mind : for how can there be
peace, how can there be happiness to him, who is
of a temper directly opposite to it ? " The wicked,"
saith the prophet, (Tsa. Ivii. 20, 21.) " is like the
troubled sea, when it cannot rest, whose waters cast
up mire and dirt." So long as there is impurity in

341

our hearts, and guilt upon our consciences, they
will be restlessly working: " There is no peace, saith
iny God, to the wicked. " The Hebrew word which
we translate peace, signifies all kind of happiness;
there can be no felicity to a bad man. The consi-
deration whereof should put us upon the most seri-
ous and earnest endeavours to be like God, that we
may be capable of his favour, and partakers of his
felicity. The Divine nature is the only perfect idea
of happiness, and nothing but our conformity to it
can make us happy.

I have been so long upon this argument, on pur-
pose to convince men of the necessity of holiness
and goodness, and all other virtues, to our present
and future happiness. They understand not the na-
ture of happiness, who hope for it, or imagine they
can attain it, in any other way. The Author and the
Fountain of happiness, he that made us, and alone
can make us happy, cannot make us so in any other
way, than by planting in us such a disposition of
mind, as is in truth a participation of the Divine
nature, and by endowing us with such qualities as
are the necessary materials and ingredients of hap-
piness. There is no way to partake of the felicity
of God, blessed for ever, but by becoming holy and
righteous, good and merciful, as he is.

All men naturally desire happiness, and seek after
it, and are, as they think, travelling towards it, but
generally they mistake their way. Many are eager
in the pursuit of the things of this world, and
greedily catch at pleasures, and riches, and honour,
as if these could make them happy; but when they
come to embrace them, they find that they are but
clouds and shadows, and that there is no real and
substantial felicity in them. V Many say, Who will

VOL. VI. 2 A

342

shew us any good Vf meaning the good tilings of this
world, corn, and wine, and oil : but wouldest thou
be happy indeed, endeavour to be like the Pattern of
happiness, and the Fountain of it; address thyself to
him in the prayer of the Psalmist, " Lord, lift thou
up upon me the light of thy countenance, and that
shalt put more joy and gladness into my heart," than
the men of the world can have, " when their com
and their wine increaseth."

Many say, " Lo here !" and " Lo there P that hap-
piness is in a great place, or in a plentiful estate, or
in the enjoyment of sensual pleasures and delights ;
but " believe them not;" happiness is something that
is nearer and more intimate to us, than any of the
things of this world ; it is " within thee, in thine
heart," and in the very inward frame and disposi-
tion of thy mind.

In a word, if ever we would be happy, we must be
like M the blessed God," we must be holy, and mer-
ciful, and good, and just, as he is, and then we are
secure of his favour ; for " the righteous Lord loveth
righteousness, and his countenance will behold the
upright." Then we shall be qualified for the enjoy-
ment of him, and take pleasure in communion with
him, because we shall be like him. For the surest
foundation of love and friendship, is a similitude of
temper and disposition ; every thing naturally affects
its own likeness, and moves towards it, and greedily
catcheth at it, and gladly runs into the embraces of
it. God and man must be like one another, before
they can take pleasure in one another ; if we be un-
like to God, it is in the nature of the thing impos-
sible that we should be happy in one another, and
therefore there must be a change either in God or
us, to bring about this likeness. The nature of God

343

is inflexible, fixed, and unchangeable; therefore
change thyself, sinner, and endeavour to be like
God; for since he cannot depart from his holiness
and purity, thou must leave thy sins, and " be holy
as he is holy," if ever thou hopest to be happy, as
he is ; " Every man that hath this hope in him,"
must " purify himself, even as he is pure."

Now to this " happy and only Potentate, King of
kings, and Lord of lords, who only hath immor-
tality, and dwelleth in that light which no man can
approach unto, whom no man hath seen, nor can
see; to him be honour and power everlasting. —
Amen/'

SERMON CXXXIL

THE UNCHANGEABLENESS OF GOD.

With whom is no variableness, nor shadoiv of turning.
— James i. 17.

The whole period runs thus :

Do not err, my beloved brethren : every good gift and
every perfect gift is from above, and comet h down
from the Father of lights, with whom is no variable-
ness, nor shadow of turning.

The connexion and dependance of these words upon
the former is briefly this: the apostle had asserted
before, that God is not the author of sin and evil ;
(ver. 13, 14.) " Let no man say when he is tempted,
I am tempted of God, for God is not tempted
with evil, neither tempteth he any man: but every
man is tempted, when he is drawn away of his own
lust, and enticed/' And here in the text he asserts,
that God is the fountain and author of all good ;
" Do not err, my beloved brethren ;" as if he had
said, Do not mistake me, though sin and evil be not
from God, but from ourselves, and our own corrupt
hearts ; yet all good is from God, and not from our-
selves ; though we be the authors of the sins we com-
mit, yet we are not so of the good that we do, that is
from God ; " Every good gift and every perfect gift
is from above, and cometh down from the Father of
lights." Sin, which is nothing but evil and imper-
fection, is not from God, but wholly from ourselves ;
whatever is good and perfect, is not from ourselves,

345

but from God ; we are neither inclined to that
which is good, nor are able of ourselves to perform
it ; both the inclination and the power are from God,
who is the fountain of goodness and perfection, and
can never be otherwise, and can never change nor
cease to be so, for " with him is no variableness, nor
shadow of turning. "

" Every good gift, and every perfect gift;" all that
goodness, and all those degrees of perfection which
are in the creatures, in the highest angels or saints,
in the best of the sons of men, whatever there is of
excellency and perfection, of goodness or happiness,
in any of them, " is from above ;"' that is, from
heaven ; it is the gift of God, and cometh down
from that perfect, good, and glorious Being, whom
the apostle here calls " the Father of lights in al-
lusion to the sun. which is a kind of universal bene-
factor to the world, and liberally dispenseth his light
and heat and influence upon all things here below ;
but then there is this difference — the sun changeth its
habitudes and positions in reference to us, and va-
ries its shadows; it rises and sets, comes nearer to
us, and goes farther from us : but it is otherwise
w ith this intellectual and immaterial sun, " the Fa-
ther of lights, with whom there is no variableness,
nor shadow of turning ;* rapaXXayn q Tpo-iig a-o<jKLaa-
ua, which are all astronomical words ; the tirst, :ra-
paWayii, signifies the various habitudes and posi-
tions wherein the sun appears to us every day, at
its rising, in the meridian, and when it sets; rprrn is
a word which belongs not to the daily, but to the
yearly course of the sun, which is nearer to us, or
farther from us, as he approacheth nearer towards
the northern or southern tropics; and hence it is
that it casts several shadows to people in several

346

countries; and agreeably to this, the word dnooKlatr*
fia, " casting of shadows," being joined with rponv,
signifies, the variation of the shadows according to
the course and motion of the sun.

But God is an eternal spring of light, which never
riseth or sets, which hath no mixture of shadow nor
darkness, hath no changes nor variations, but is al-
ways the same free and liberal dispenser of good
things to his creatures ; M the Father of lights, with
whom is no variableness, nor shadow of turning ;"
which words signify, the immutable perfection and
goodness of the Divine nature ; which shall (by
God's assistance) be the subject of my present dis-
course ; in which I shall proceed in this method :

1st, I shall briefly explain what is meant by the
immutability or unchangeableness of the Divine
nature.

2dly, I shall shew that this is a perfection essen-
tial to God, to be immutably what he is ; that is,
good and perfect.

3dly, I shall answer an objection which lies
against it, from the mention so often made in Scrip-
ture of God's repenting himself. And,

4thly, Apply the consideration of it to ourselves.

I. For the explication of it. By the immutabi-
lity of God, we mean, that he always is, and was,
and to all eternity will be, the same ; that he under-
goes no changes either of his essence and being, or
of his properties and perfections. In reference to
the unchangeableness of his being, he is said to be
" eternal, incorruptible, and only to have immorta-
lity." In reference to his perfections, he is always
the same infinitely wise, and good, and powerful,
and holy, and just being; from whence it follows,
that he is constant and immutable in all his decrees

347

and councils, his purposes and promises. We are
uncertain and mutable in our very nature and beings,
and in all those qualities and perfections which be-
long to us, in all our purposes, resolutions, and
actions; we are continually growing or decreasing
in this or that quality, and do frequently change
from one extreme to another, from that which is
more perfect, to the contrary ; now knowing, and
then ignorant; sometimes wise, and oftener foolish,
stronger and weaker, better or worse, as it happens,
and as we order ourselves, continually waxing or
waning in our knowledge and wisdom, and good-
ness and power ; we frequently change our minds,
and alter our purposes, and break our promises,
and contradict our firmest and most serious resolu
tions, and speak a thing and do it not, say it, and
do not bring it to pass : but God is everlastingly the
sauie in all his perfections, constant to his inten-
tions, steady to his purposes, immutably fixed and
persevering in aH his decrees and resolutions. I
proceed to the

J I. Second thing I proposed ; namely, To shew
that this perfection is essential to God, to be un-
changeably what he is. And this 1 shall endeavour
to make manifest both from natural reason, and from
the Divine revelation of the Holy Scriptures.

\. From the dictates of natural reason; which
tells us, that nothing argues greater weakness and
imperfection than inconstancy and change. This is
the great vanity of all creatures, that they are un-
certain, and do not long continue in one state; this
is the vanity of the world in general, that 44 the
fashion of it passeth away ;"and of man in particu-
lar, that he is liable to so many natural changes, by
age, and diseases, and death ; for which reason he

348

is said by the Psalmist to be, " in his best estate,
altogether vanity ;" and that he is liable to so many
moral changes, to be deluded and deceived in his
understanding, and to alter his opinion so often, to
be so fickle in his will, and to change so often his
purposes and resolutions, according to the alteration
or appearance of things. We attribute change and
inconstancy to persons of the weakest age and un-
derstanding; as children, who are liable to be
" tossed to and fro, and carried about with every
wind," as the apostle speaks, (Eph. iv. 14.)

Now if the Divine nature were subject to change,
this would cast an universal cloud upon all the Di-
vine perfections, and obscure all other excellences,
and make them " like the flower of the field," which,
how gay and glorious soever, is fading and perish-
ing ; and the greater the Divine perfections are, the
greater imperfection would mutability be; for, as
the corruption of the best things is the worst, so
the better any thing is, so much the worse it would
be to have it liable to corruption and change.

And, as mutability in God would darken all his
other perfections, so would it take away the founda-
tion and comfort of all religion ; the ground of our
faith, and hope, and fear, of our love and esteem of
God, would be quite taken away. We could have
no great honour or esteem for a being that is fickle
and inconstant; if his power and justice were un-
certain, his threatenings would, in a great measure,
lose their awe and force ; if his truth and faithful-
ness could fail, no promises and declarations, how
gracious soever, would be any security or firm ground
of trust and confidence.

And this reasoning is not the result of Divine re-
velation, but clearly founded in the natural notions

349

and suggestions of our minds ; as will appear by
citing one or two testimonies to this purpose, of
those who had no other guide but natural light.
Plato, in his Phaedo, inquires, " Whether the Most
Perfect (that is, God) be always the same, or some-
times thus, and sometimes otherwise? that is (saith
he), whether that which is equality, and goodness,
and bounty itself, receives any the least change at
any time, and be not constant and uniform, and of
itself always the Same, Keu ov^ajut] ov^a/unjjQ aWoioxriv
ovSt/ji'iav kvUyjLrai, and is never, in any wise, upon any
account, subject to any change or alteration what-
soever?" To which he answers, " That it is neces-
sary that he should be the same always alike." And
(lib. 2. de Repub.) where he lays down the funda-
mental laws and constitutions of religion, he men-
tions these two (which, one would almost think, he
borrowed from St. James, but that he lived so long
before him) ; viz. First, 44 That God is the cause of
all good, and in no wise of any evil ;" answerably
to what our apostle here asserts, that " God cannot
be tempted with evil, neither tempteth he any man;
but that every good and perfect gift is from him."
Secondly, 44 That God doth not deceive us, by mak-
ing various representations of himself to us ; some-
times in one form, and sometimes in another; for
he is unchangeable, and always the same, and can-
not, rr/e kavrov l&ag eicfici'ivEiv, pass out of his own idea,
or be any other than what he is." Which he further
confirms by this excellent reasoning: 44 That which
is the best and most perfect being, is not liable to
any alteration; but such a being is God, and
therefore he cannot be changed by any thing that
is weaker and less perfect than himself, and he
cannot will to change himself: for, if he should, it

350

must either be for the better, or for the worse: it
cannot be for the better; for, being already pos-
sessed of all perfection, there can be no accession of
any to him by any change; and certainly there is
no wise being, as God is, that will change for the
worse;" and therefore he concludes, KaWiaTog *ai

apiGTog ojv tig to Suvarov fxivei du cnrXcjg, /cat rrj clvtov juoptyri,

•* That being the goodliest and best being that is
possible, he always continues simply the same."
Seneca likewise, speaking of the immutability of
God s counsels, (lib. 6. Benef.) Statucrunt (says he)
qua noii mutarint, neque unqnam primi concilii deus
pocnitel; "The gods make unchangeable decrees,
and never repent them of their first counsel."

2. This will yet more clearly appear from the Di-
vine revelation of the Holy Scriptures, which tell
us, that God is unchangeable in his nature, and in
his perfections, in all his decrees, and purposes, and
promises ; in his essence and being: (Exod. iii. 14.)
*k 1 am that 1 am ;'' this is his name, w hereby he
made known himself to the comfort of his people,
and to the terror of the Egyptians, their oppressors:
(Psal.xc. 2.) " From everlasting to everlasting thou
art God." (Psal. cii. 27.) " Thou art the same, and
thy years fail not." (Mai. iii. 6.) "I am the Lord,
and change not." Hence it is, that the title of " the
living God" is so frequently attributed to him ; aud
he swears by this, as denoting not only his eternity,
but his unchangeableness : " As I live, saith the
Lord," Hither, likewise, we may refer those texts
where he is called the "incorruptible God," (liom.
i. 23.) "The immortal king," (1 Tim. i. 17.) and is
eaid "only to have immortality," (I Tim. vi. 16.)
And he is immutable likewise in his perfections;
hence it is so often said in the Psalms, that " his

351

goodness and his mercy endure for ever his righte-
ousness is likewise said to "endure for ever;" (Psal.
cxi.3.)and (Ps. xxxvi.O.) to be " like the great moun-
tains |" not only visible and conspicuous, but firm and
immoveable: and the same, likewise, is said of his
truth and faithfulness ; (Psal. cx\ii. 2.) " His truth
endureth for ever:" and of his power; (Isa. xxvi. 4.)
" In the Lord Jehovah is everlasting strength."

And so likewise in his decrees, and purposes, and
promises; (Psal. xxxiii. 11.) " The counsel of the
Lord standeth for ever, and the thoughts of his
heart to all generations." (Isa. xiv. 24.) " Surely
as I have thought, so shall it come to pass; and as
I have purposed, so shall it stand." (Numb, xxiii.
19.) "God is not a man that he should lie, or as the
son of man, that he should repent : hath he spoken,
and shall not he do it? hath he said it, and shall
not he bring it to pass?" If he hath made any pro-
mise, or entered into any covenant with us, it is firm
and immutable. (Psal. lxxxix. 33.) " He will not
suffer his faithfulness to fail, his covenant will he
not break, nor alter the thing that is gone out of his
lips." His covenant and his promise are in them-
selves immutable; but for our further assurance,
God hath given us his oath, the highest sign of im-
mutability; so the apostle to the Hebrews tells us,
(chap. vi. 18.) That by two immutable things
(viz. his promise and his oath), in which it is impos-
sible for God to lie, we might have a strong consola-
tion, who are fled for refuge to the hope which is set
before us." I proceed to the

III. Third thing I promised ; which is, To answer
an objection, which may seem to lie against what
hath been said, from the mention so often made in
Scripture, of Gods repenting himself; as, Gen. vi. b".

352

where it is said, that " it repented God that he
had made man :" (I Sam. xv. 11.) that "he re-
pented that he had made Sanl king." And (2 Sam.
xxiv. 16.) " when the angel had stretched out his
. hand over Jerusalem to destroy it," it is said, that
" the Lord repented him of the evil." And Psal.
cxxxv. 14. the Lord saith there, that " he will re-
pent himself concerning his servants."

To all which I answer, That this expression of
God's repentance, we are to understand (as many
others in Scripture) after the manner of men, and
as spoken by way of condescension and accommo-
dation to our weakness and capacity, and not as
casting any imputation of mutability and incon-
stancy upon God ; as if, out of levity, or for want of
foresight, he did alter his mind : but when God is
said to repent " that he made man," or " that he
made Saul king," the change was not in him, but
them ; and it signifies, not that God was absolutely
deceived in his expectation, but that things had
fallen out contrary to all reasonable expectation;
and therefore, the Scripture clothes God with the
human passion of repenting and grieving for what
he had done, as men use to do when they are
greatly disappointed, and fall short of their ex-
pectation.

And as for the other instances, wherein God is
said to repent him of evils threatened ; the expres-
sion only signifies thus much, that God doth not
execute that which seemed to us to have been his
peremptory purpose and resolution ; that is, he is
pleased to do otherwise than his threatenings seemed
openly to express, because of some tacit condition
implied in it, which he did not think fit to acquaint
us with. And this doth not at all derogate from

353

the constancy and immutability of God : for when
God did threaten, he spake what he did really pur-
pose and intend, if something did not intervene to
prevent Ihe judgment threatened, upon which he
was resolved, at that time when he threatened, to be
taken off, and to stay his hand : and in thus doing,
God doth not mutare consilium, sed sententiam ; he
doth not change his inward counsel and purpose,
but takes off the sentence, which was passed with
reserved conditions, and unknown to us, on pur-
pose to urge us the more effectually to repentance
And that God usually reserves such conditions,
not only in his threatening^, but sometimes also in
his promises, appears from that remarkable text —
(Jer. xviii. 7 — 10.) " At what instant I shall speak
concerning a nation, and concerning a kingdom,
to pluck up, and to pull down, and to destroy it;
if that nation against whom I have pronounced,
turn from the evil, I will repent of the evil that I
thought to do unto them : at what instant I shall
speak concerning a nation, and concerning a king-
dom, to build and to plant it; if it do evil in my
sight, that it obey not my voice, then I will repent of
the good wherewith I said I would benefit them."
And from this very consideration, the same prophet
encourageth the people to repentance ; (Jer. xxvi.
13.) " Therefore, now amend your ways, and your
doings, and obey the voice of the Lord your God,
and the Lord will repent him of the evil he hath
pronounced against you." And we have a famous
instance of this in the case of Nineveh, the de-
struction whereof within fortv davs after, God had
openly proclaimed by his prophet; yet he stops
the execution of the sentence, upon their repent-
ance; (Jonah iii. 10.) " The men of Nineveh

354

turned from their evil ways, and the Lord repented
of the evil he said he would do unto them, and he
did it not."

All that now remains, is to apply this doctrine of
the immutability of the Divine nature to ourselves ;
and the consideration of it may serve to several
good purposes, both in reference to bad and good
men.

First, In regard to sinners and wicked men.

And, first, The unchangeableness of God is matter
of great terror to wicked men. Let but the sin-
ner consider what God is, and the consideration
of his unchangeable nature must needs terrify him:
" He is a holy God, and of purer eyes than to be-
hold iniquity f (Hab. i. 13.) " He is not a God
that hath pleasure in wickedness, neither shall evil
dwell with him: the foolish shall not stand in his
sight, he hateth all the workers of iniquity;" (Psal.
v. 4j 5.) He is likewise a just God, and " will by no
means clear the guilty," nor let sin go unpunished ;
(Exod. xxxiv. 7.) He is also omnipotent, and able
to execute the vengeance threatened against sinners:
" Who knoweth the power of thine anger?" (Psal.
xc. II.) "Thou, even thou, art to be feared; and
who may stand in thy sight when once thou art an-
gry?" (Psal. Ixxvi. 7.) " Strong is the Lord God
who judgeth;" (Rev. xviii. 8.) And, which gives a
sad accent to all this, he that is thus holy, and just,
and powerful, continues for ever the same, and will
never alter or put off any of these properties, will
never cease to hate iniquity, and to be an implacable
enemy to all impenitent sinners: and is it not " a
fearful thing to fall into the hands of" this holy, and
just, and omnipotent God, who lives for ever, and
can punish for ever? Let all obstinate sinners hear

355

this, and tremble : you cannot ho more obstinately
bent to continue in your wicked ways, than God is
peremptorily resolved to make you miserable. If
you be determined upon a sinful course, God is also
determined how he will deal with you ; that he will
not spare, but that " his anger and jealousy shall
smoke against you," and that all the curses that are
written in his book shall light upon you, and that
he " will blot out your name from under heaven;*'
he hath sworn in his wrath, that unbelieving and im-
penitent sinners " shall not enter into his rest:" and,
for the greater assurance of the thing, and that we
may not think that there is any condition implied in
these threatenings, he hath confirmed them by an
oath ; that by this " immutable sign, in which it is
impossible for God to lie," sinners might have strong-
terrors, and not be able to fly to any, in hopes of
refuge.

Secondly, The consideration of God's unchange-
ableness, should likewise be a very powerful argu-
ment to urge sinners to repentance. If they will
but leave their sins, and turn to him, they will find
him ready to receive them, upon their repentance
and submission ; for " he is a God gracious and
merciful, slow to anger, and ready to forgive he is
unchangeably good, and " his mercy endureth for
ever :" but if they will not come in, and submit to
these terms, there is nothing before them but ruin
and destruction ; nothing then remains but a " fear-
ful looking-for of judgment, and fiery indignation
to consume them." God hath declared to us the
terms of our pardon and peace: and if we will
not come up to them, he is at a point, he cannot
change his nature, nor will he alter the terms of his
covenant: there is a perfect and eternal opposition

336

between the holy nature of God, and an impenitent
sinner; and it is impossible such an one should be
happy till this opposition be removed ; and to do
that, there are but two ways imaginable, by chang-
ing God, or by changing ourselves. The nature of
God is fixed and unalterable; God cannot recede
from his own pure nature; therefore, we must de-
part from our sinful and corrupt nature. God can-
not quit his holiness; therefore, we must leave our
sins : we can have no hope to change God ; there-
fore, we must change ourselves. Rectify, sinner,
thine own corrupt nature, and renounce thy lusts ;
do not venture upon impossibilities ; rather think of
altering thy sinful nature, which may be changed,
than of altering the Divine nature, which is essen-
tially immutable, " with whom is no variableness,
nor shadow of turning." God hath once conde-
scended so far as to take our nature upon him, to
make us capable of happiness : but if this will not
do, he can go no lower; he will not, he cannot, put
off his own nature to make us happy.

Secondly, In reference to good men, the consi-
deration of God's unchangeableness, is matter of
great consolation to them ; in all the changes and vi-
cissitudes of the world, their main comfort and hope
is built upon a rock, " the rock of ages," as the ex-
pression is in the prophet Isaiah; (chap. xxvi. 4.) it
relies upon the unchangeable goodness and faithful-
ness of God, " all whose promises are yea, and
amen," truth and certainty. All other supports and
hopes may fail us: but " God will not suffer his
faithfulness to fail ; his covenant will he not break,
nor alter the thing which is gone out of his lips," as
the Psalmist assures us, (Psal. Ixxxix. 33.) Men
may break their word, and be less than their pro-

mises;- but " God is faithful, who hath promised
to give grace and glory, and to withhold no good
thing from them that walk uprightly." " He is not
as man, that he should lie, or as the son of man,
that he should repent. Hath he spoken, and shall
he not do it? Hath he said it, and shall not he bring
it to pass r

If there be any thing that hath the appearance of
a change in God, it is usually on the merciful side ;
as when he stops the execution of his threatenings,
upon the repentance of a sinful nation, as in that
remarkable text which I mentioned before: (Jer.
xviii. 7, 8.) " At what instant I shall speak con-
cerning a nation, and concerning a kingdom, to
pluck up, and to pull down, and to destroy it ; if
that nation against whom I have pronounced, turn
from their evil, I will repent of the evil that I
thought to do unto them cM and so, likewise, when
his faithful people and servants are in great dis-
tress, and there is no visible help and means of re-
lief; in this case, likewise, God is said to repent,
and to appear for their rescue; (Deut. xxxii. 36.)
M The Lord shall judge his people, and repent him-
self for his servants, when he seeth that their power
is £one."

Thus we should comfort ourselves in the greatest
extremities, with the consideration of the immuta-
ble goodness and faithfulness of God. The things
of the world are mutable, and the men of the world ;
even those things which seem most constant, as the
heavens ; and to be settled upon the surest founda-
tions, as the earth ; yet these shall be changed :
(Psal. cii. 25—27.) 11 Of old hast thou laid the
foundations of the earth, and the heavens are the
work of thy hands: they shall perish, but thou

VOL. VI. 2 6

358

shalt endure; all of them shall wax old like a gar-
ment ; as a vesture shalt thou change them, and they
shall be changed : but thou art the same, and thy
years shall have no end." From whence the Psalm-
ist infers this comfort to the church and people of
God ; (ver. 28.) " The children of thy servants
shall continue, and their seed shall be established
before thee."

Nothing that is mutable can be a solid founda-
tion of comfort and confidence. Men are incon-
stant, and riches are uncertain, and all other things
which men commonly trust to ; and therefore, the
apostle chargeth them that are rich in this world,
not to trust in uncertain riches, but in the living
God. He only, that lives for ever, is a firm found-
ation of hope and confidence.

When God would comfort the Israelites in Egypt
under their great oppression, he bids Moses only to
declare to them his immutability; (Exod. iii. 14.)
" Say unto them, I am that I am hath sent me
unto you." And this is the great comfort of Christ-
ians, that he who is their Saviour and their hope, is
" the same yesterday, to-day and for ever:" " he
that was, and that is, and that is to come," in all
durations the same.

We are continually changing, and are not the
same we were; some of us were young, and now
are old ; once, perhaps, flourished in great prospe-
rity, but now are poor and needy ; were once strong
and healthful, but now sickly and weak : it should
comfort us in all these changes, that God is still the
same, and he alone is instead of all other comforts
and supports: when all other things fail, we may
" rejoice in the Lord, and joy in the God of our
salvation." Youth, and health, and riches, and

359

friends may forsake us ; but God hath promised,
that he " will never leave us, nor forsake us that
he will not leave us when we are old, nor forsake
us when our strength faileth ; when our strength
fails, and our heart fails, then is he the strength of
our hearts, and our portion for ever; and when our
great change shall come, and the terrors of death
shall take hold of us, we have still the same comfort,
" the Lord liveth, and blessed be the God of our sal-
vation."

In a word, the consideration of God's immuta-
bility, should keep us fixed and unmoved in all the
changes and accidents of this world, and not apt
to be startled and surprised at them; according to
that of the Psalmist, " He shall not be afraid of evil
tidings, because his heart is fixed, trusting in God."
This should make us constant to him and his truth,
" steadfast and immoveable, and always abounding
in the work of the Lord, forasmuch as we know
that our labour shall not be in vain in the Lord ;" it
should make us " hold fast the profession of our faith
without wavering," in full assurance that God will
be as good to us as his word, and in a firm hope
and persuasion of" that eternal life which God, that
cannot lie, hath promised."

1 b 2

SERMON CXXXIII.

THE KNOWLEDGE OF GOD.

The Lord is a God of knowledge, — 1 Sam. ii. 3.

I come now to speak of those properties and per-
fections which relate to the Divine understanding,
and will, and manner, and power of acting. Know-
ledge considers things absolutely, and in them-
selves : wisdom considers the respects and relations
of things one to another, and under the notion of
means and ends. The knowledge of God, is a per-
fect comprehension of the nature of all things, with
all their powers, and qualities, and circumstances :
the wisdom of God, is a perfect comprehension of
the respects and relations of things one to another;
of their harmony and opposition ; of their fitness
and unfitness to such and such ends. The know-
ledge of God, only implies his bare understanding
of things ; but his wisdom, implies the skill of or-
dering and disposing things to the best ends and
purposes, to make every thing, and to govern and
administer all things in number, weight, and mea-
sure. I shall at present speak of the first of these,
the knowledge of God ; which, as I said, is a per-
fect comprehension of the nature of all things, and
of every thing belonging to their nature : of the
powers, and qualities, and circumstances of things.

These words signify God to be " the fountain of
knowledge ;" that is, that he possesseth it himself,
and communicates it to others. In the handling of
this, I shall,

361

First, Endeavour to prove, that this attribute be-
longs to God.

Secondly, Shew the perfection and the preroga-
tives of the Divine knowledge.

Thirdly, Draw some practical inferences from the
whole.

First, For the proof of it, I shall attempt it two

ways :

t. From the dictates of natural light and reason.

2. From Scripture or Divine revelation.

1. From the dictates of natural light and reason,
I begin with this first ; because, unless this be esta-
blished, all Divine revelation falls to the ground ;
unless natural reason assures us, that God is en-
dowed with knowledge and understanding, it is in
vain to inquire after Diviue revelation. For to make
any revelation credible, two things are requisite on
the part of the revealer, ability and integrity; that
he have a perfect knowledge and understanding of
the thing which he reveals, so that he cannot be der
ceived himself ; and so much goodness and truth,
that he will not deceive us. Now, unless our reason
assure us that God is endowed with knowledge and
understanding, the first condition is evidently want-
ing, viz. ability, and consequently, the second, in-
tegrity ; for there cannot be goodness and veracity
without knowledge.

This being premised, I proceed to the proof of it
from such arguments as our natural reason suggests
to us. I have formerly told you, that the Divine
perfections are not to be proved by way of demon-
stration, but by way of conviction, by shewing the
absurdities and inconveniences of the contrary ; for
if we deny knowledge to God, we must deny it to
be a perfection ; we must deny it to be in any of the

362

creatures ; we must attribute many other imperfec-
tions to God ; all which are absurd to our natural
reason; for natural reason dictates to us, that know-
ledge is a perfection, that it is to be fouud in the
creatures, and that the denial of it to God will argue
many other imperfections in the Divine nature :
now these are so many arguments which natural
reason offers to us to prove, that knowledge belongs
to God.

1. It is a perfection, and therefore belongs to
God. Natural reason tells us, though the Scrip-
ture had not said it, that knowledge excels igno-
rance as much as light doth darkness ; now what-
ever is perfect and excellent is to be attributed to
the Divine nature ; for this is the first notion we
have of God, that he is a being absolutely perfect.

2. Knowledge is to be found in some of the crea-
tures, and therefore is much more in God the Cre-
ator, because it is derived from him. Our very un-
derstandings, whereby we know God, or any thing
else, are an argument that knowledge and under-
standing are in God. If " he gives wisdom to the
wise, and knowledge to them that know under-
standing," if he communicates this perfection to the
creatures, he himself is much more possessed of it.
The Scripture, indeed, useth this argument, but I
mention it as that which natural reason doth sug-
gest to the most brutish and ignorant of men. (Psal.
xciv. 8, 9.) " Understand, ye brutish among the
people; and ye fools, when will ye be wise? He that
planted the ear, shall he not hear ? He that formed
the eye, shall he not see?"

3. The denial of this perfection to God, argues
many other imperfections in the Divine nature. No-
thing would more eclipse the Divide nature, than

cm

to take away this perfection from it ; this would
bring an universal obscurity upon God's other per-
fections ; this would be to put out the light of hea-
ven, and to turn the brightness of the morning into
the shadow of death. If we remove this perfection
from God, we deny his wisdom. He that does not
know the nature and qualities of things, cannot
know how to apply means to ends, to fit or suit
one thing to another. And we weaken his power.
What an impotent and ineffectual thing would power
be without knowledge ? What irregular things
would it produce ? What untoward combinations
of effects would there be, if infinite power were let
loose to act without the conduct of knowledge and
understanding? And, consequently, we takeaway
his providence; for without knowledge, there can
be no counsel, no forecast of events, no provision
for the future, no government of the world. And
this is not all ; for without knowledge there could
be no such thing as goodness ; for he is not good
that does good out of ignorance, or from a blind
necessity. There could be no veracity, nor jus-
tice, nor mercy in God ; for all these suppose
knowledge. He that speaks truth, must know
it ; he that is just, must understand right from
wrong ; he that shews mercy, must know who are
miserable, and how they may he relieved, and not
to labour in a thing so plain and easy : take away
the knowledge of God, and you render him incapa-
ble of any honour from his creatures ; for if he
know not what honour we do him, it is lost la-
bour to give him any. And that we may see
these are the deductions of natural reason, without
the advantage of revelation, we shall find the hea-
thens, who were destitute of Divine revelation, did

364

attribute this perfection to God. Tully tells us,
that Thales was wont to say, Deos omnia cernere ;
and we know the heathens were wont to swear,
Diis immortalibus testibus interpositis, which is an
owning of his omniscience : Quis enim non timeat
Deum omnia pervidentem, et cogitantem, et animad-
vertentem, curiosum et negotii plenum deum? De Nat.
Deor. 1. 1.

2. From Scripture, and Divine revelation. I will
not heap up all those testimonies of Scripture,
which might be gathered together upon this argu-
ment ; I will only instance in two or three : (Job
xxxvi. 4.) " He that is perfect in knowledge, is with
thee." (Chap, xxxvii. 16.) " Dost thou know the
wondrous works of him who is perfect in know-
ledge v

Hither we may refer those texts which represent
God, by way of condescension to our infirmity, as
having eyes and ears, which signify his knowledge
of what is done in the world ; and those which
speak of him, as communicating to us all the know-
ledge which we have ; " He giveth wisdom to the
wise, and understanding to them that know under-
standing," (Dan. ii. 21.) And those which speak
of God, as knowing the most secret things, " the
hidden things of darkness," the hearts and the
thoughts of men ; and those things which are at the
greatest distance, as future things ; and of the
greatest uncertainty, as the contingent acts of free
creatures ; each of these I shall particularly con-
sider ; for in proving that God knows all these, his
knowledge of all other things will be proved with
advantage ; for if any thing be out of the reach of
the Divine understanding, it must, in all probability,
be either those things which are secret and hid-

365

tlen, as men's secret actions, or their thoughts; or
else those things which are to come, and depend
upon no certain cause, as future contingencies : and
the proving of this may be of great use to us, as hav-
ing a great influence upon practice ; it tends very
much to the advancement of religion, and the good
government of our lives. I begin with the

First of these; viz. That God takes very exact
and particular notice of all the actions of men, even
those that are most secret. And in the handling of
this, I shall speak distinctly to these three things :

1. That God takes knowledge of all our actions ;
u His eyes are upon the ways of man, and he seeth
all his goings," (Job xxxiv. 21.)

2. That he is a curious observer of them ; " He
seeth all his goings — he marks all his steps," takes
very exact and particular notice of all that we do.

3. He takes notice of those actions which are most
secret and hidden ; " There is no darkness nor sha-
dow of death, where the workers of iniquity may
hide themselves," (Job xxxiv. 22.)

1. That God takes notice of all our actions. And
that this notion was planted in the mind of man,
and a beam of the light w7hich comes with us into
the world, will appear by the general agreement of
heathens in it. I will but produce one or two tes-
timonies to this purpose. Tully lays down this prin-
ciple, as that which makes men regular and orderly,
and fit for society ; Sit igitur hoc persuasum civibus
(jualis quisque sit, quid agat, quid in se admittat decs
intueri. Socrates, as Xenophon tells us, was wont to

Say, TTavra Btovc; zi&vai ra re Xzyofizva Kal iroaTTOjiiva /cat ra

aiyfi j3ovX£uo/ufva. Arrian in his discourse upon Epic-
tetus, tells us, it is necessary that every one should
be pei biuuled of thi

366

rui vtto tov Otcv, " that every thing that is clone by
men is seen of God."

The Scripture frequently mentions this : (Psalm
cxxxix. 1. &c. Prov. v. 21.) 44 The ways of man are
before the eyes of the Lord, and he pondereth all
his goings." (Jer. xxxii. 19.) " Thine eyes are open
upon all the ways of the sons of men, to give every
one according to his ways, and according to the
fruit of his doings."

2. He is a curious observer, one that takes exact
notice of all that we do. Job saith, 44 He seeth all
our steps ;" and Solomon, that 44 He pondereth all
our goings;" the word is, 44 he weighs them in a
balance." So 1 Sam. ii. 3. " The Lord is a God
of kuowledge, by him actions are weighed." (Job
xxxi. 4.) " Doth he not see my ways, and count all
my steps ?" Which doth not imply the difficulty,
but the perfection and exactness of God's know-
ledge ; he knows the quality of our actions, and all
the circumstances of them, all the degrees of good
and evil that are in them, whatever may commend
an action, or blemish it, whatever may aggravate a
sin, or excuse it. (Isai. xxvi. 7.) 44 Thou most up-
right, doth weigh the path of the just." There is
not a good word that we speak, but God hears it;
(Mai. iii. 16.) 44 And the Lord hearkened and heard,
and a book of remembrance was written before him;"
and all we do is 44 noted in his book," (Psal. lvi. 8.)

3. He takes notice of those actions which are most
secret and hidden, the good as well as bad ; when
we 44 do our alms in secret," when we 44 enter into
our closets and shut the doors, our Father seeth in
secret," (Matt, vi.) Nor can we retire ourselves to
any place, where we can sin so as God shall not
ste us, where we can hide our sins from his sight9

367

or ourselves from his wrath. Hear how sensibly a

heathen Speaks Of this ; orav /cXst'trr/re tuq Bvpag, Kal

OKOTOQ EV$OV 7TOir/C7£r£, /ULE/LlVnade jU7)$E7TOT£ XsyElV OTl jUOVOl

tare : ov yap tart, aXX' o Btog tvdov sort, /ecu o v/UTtpog Satjuwv
lart, /cat tic Tovroig Xfeta (pwrog elg to (3\zttuv ti ttouts J

Arrian in Ep. 1. 1. c. 14.

The Scripture is full of testimonies to this pur-
pose: (Psal. xc. 8.) " Thou hast set our iniquities
before thee, and our secret sins in the light of thy
countenance those sins which we commit in the
dark are in the light of the Divine knowledge,

darkness and light are all one to him ;" (Psal.
exxxix. 1 1, 12. Jer. xvi. 17. xxiii. 24.) " Can any hide
himself in secret places, that I shall not see him?"

II. God knows the hearts and thoughts of men ;
which implies these two things :

First, His perfect knowledge of them.

Secondly, That this is his peculiar prerogative.

First, God perfectly knows the hearts of men,
(Jer. xvii. 10.) " I the Lord, search the heart and
try the reins;'' where by "heart and reins," which
are the most inward parts of the body, and lie least
open to discovery, are signified the most secret
thoughts and motions of the soul ; these, God is
said to " search and try," not as if it were a work of
labour and difficulty to the Divine knowledge to
penetrate the hearts of men, and to dive into their
thoughts, but to signify to us the perfection and ex-
actness of the Divine knowledge ; as when men
would know a thing exactly, they search into every
part of it, and examine every thing narrowly ; so
God is said to " search the heart," to signify to us
that he knows the hearts of men as thoroughly as
we do any thing upon the strictest search and most
diligent examination ; upon the same account he is

368

said elsewhere in Scripture to weigh the spirits of
men : (Prov. xvi. 2.) " All the ways of man are clean
in his own eyes, but the Lord weigheth the spirits ;"
that is, he hath as perfect a knowledge of the secret
motions and inclinations of men's hearts, as men
have of those things which they weigh in a balance,
with the greatest exactness.

Now that God hath this perfect knowledge of
men's hearts, the Scripture frequently declares to
us, that he knows the hearts of men : (t Kings viii.
39.) " For thou, even thou, knowest the hearts of
all the children of men." (1 Chron. xxviii. 9.) "The
Lord searcheth all hearts, and understandeth all
the imaginations of the thoughts." How close and
reserved soever men may be, what disguise soever
they may use to hide their purposes from men, yet
God sees them ; the things which are most dark
and secret are open to his view. (Psal. xliv. 21.)
"He kuoweth the secrets of the hearts." (Prov. xv.
11.) "Hell and destruction are before him, how
much more the hearts of the children of men ?"
Whatever pretences men may make, God sees
through them, and discovers the very intentions of
their hearts. (Psal. vii. 9.) " The righteous Lord
trieth the heart and reins." (Heb. iv. 13.) It is said
there of " the word of God," that it is " a discerner
of the thoughts and intentions of the heart ; for all
things are naked, and open to the eye of him with
whom we have to do, and there is no creature that
is not manifest in his sight f nay, he knows our
thoughts at a distance, what they will be, before any
actually are. (Psal. cxxxix. 2.) " Thou knowest
my thoughts afar off." It is true, indeed, every man
is conscious to his own thoughts, and privy to the
motions of his own mind, when they are present,

\

369

and when they are past, if he have not forgot them ;
but no man knows what he shall think to-morrow,
but this God knows ; for he knows us more inti-
mately and thoroughly than we do ourselves ; "God
is greater than our hearts, and knows all things/*
(1 John iii. 20.)

And though the Scripture had not revealed this
so plainly, yet we had not been wholly ignorant of
it; it is a principle implanted in us, and born with
us, as being part of that natural notion which men
have of God ; the reason of our minds tells us, that
God knows our hearts ; and the fears and jealousies
of our minds are an evidence of it.

1st, The reason of every man's mind tells him,
that the supreme Being whom we call God, is en-
dowed with all perfection, and among his other per-
fections, that he excels in knowledge ; and to
the perfection of knowledge it is required, that it
extend itself to all objects, and that nothing be ex-
empted from it. The knowledge of God, in respect
of all objects, is like the sun in respect of this lower
world; "nothing is hid from the light of it." We
have naturally this apprehension of God, that he is
an immense Being, every where present; that he
intimately penetrates all places and things, and con-
sequently, that he is present to our spirits, and sees
all the motions of our minds, and discerns the very
secrets of our hearts ; and there can be no such
thing as secrecy and retirement from an eye that is
every where, and a knowledge that pierceth into all
things.

And, to convince us that these are the dictates of
natural reason, without the help and assistance of
Divine revelation, we shall find that the heathens,
who had only the advantage of natural light, were

.370

firmly possessed with this apprehension, that God
knows the hearts of men. This may be sufficiently
collected from the frequent sayings of the wiser hea-
thens to this purpose : that the best and most ac-
ceptable worship of the Deity is that which is in-
ward, that of the heart and mind. To this sense,
Tully speaks; Cultus autem deorum est optimus, idem-
que castissimus at que sanctissimus plenissimusque pie-
tatis, ut eos semper pura, Integra atque incorrupta
merite et voce veneremur; " The best and holiest
worship of the gods, is to worship them with a pure,
and upright, and sincere mind." To the same pur-
pose is that known saying of the poet,

Composition jus fasque animi, sanctosque recessus
Mentis, et incoctum generoso pectus honesto,
llccc cedo ut admoveam templis, et farre litabo :

" Do but offer to God a mind inwardly resolved to
be just and honest, and the plainest sacrifice will
please him." Now from hence, that they judged
the purity of our hearts and thoughts, and an honest
disposition of mind, to be most acceptable to their
gods, we may certainly conclude, that they did most
firmly believe that God knows the secrets of men's
hearts ; otherwise there had been no need for men to
endeavour to recommend themselves this way to
the Divine acceptance.

But we need not argue this by consequence ; there
are many express passages in their writings, which
do sufficiently signify their belief of this principle.
Thales, one of their most ancient philosophers, be-
ing asked, "If an unjust man could conceal him-
self from God ?" he answered, " He cannot so much
as hide from hi in the very thoughts and design of

371

it." Socrates (as Xenophon tells) was wont to incul-
cate this principle upon his scholars, that " the
gods know all things, what we say, and what we
do, and what we think in silence." To the same
purpose, Arrian, in his dissertations upon Epicte-
tus, laying down the principles of a virtuous life ;
" First of all, (saith he,) we must learn this, that
there is a God who takes care of the world, and
that there is nothing hid from him, not only what
we do, but not so much as what we think and de-
sign." So likewise Tully, in his book of Laws : " Let
every man be firmly persuaded of this ; that the
gods see what every man is, and with what mind
and devotion they serve them " I will add but one
testimony more, and that is of Seneca, in his epis-
tles : Nihil Deo clans um est, interest animis nostris,
et cogitationibns mediis intervenit ; " We can keep
nothing close from God, for he is present to our
minds, and intimate to our thoughts :" so that you
see this principle is deeply rooted in the minds of
men, and that men do naturally reason themselves
into it.

2dly, The natural fears of men are likewise asecret
acknowledgment of this ; and I take this to be a
great truth, that a man's natural actions, and such as
happen upon surprise, and without deliberation, are
a better argument of the intimate sense of our
minds, and do more truly discover what lies at the
bottom of our hearts, and what notions are natural
to us, than our contrived and deliberate discourse.
If I see a man upon the sudden sight of a serpent
recoil and start back, though he tell me never so
often that he is not afraid, yet 1 am sufficiently con-
vinced of the contrary, because I see in his counte-
nance and carriage a natural acknowledgment of

372

fear and danger; so if men find that, upon the de-
signing of a secret wickedness, which never went
further than their own hearts, their consciences do
sting and lash them; that they have a sense of guilt,
and feel inward frights and horrors, whatever they
may say to the contrary ; this is a natural acknow-
ledgment of an invisible eye that sees them, and dis-
allows their wicked designs. If that be true which
the heathen poet says, that

Scelus intra se taciturn qui cogitat nllumy
Facti crimen habet ;

" He that meditates any secret wickedness in his
heart, is guilty to himself, as if he had committed
it ;" this is a plain confession, that the man stands
in awe of something besides himself, and is jealous
that there is one that is conscious to what he thinks.

II. That to have a perfect and thorough know-
ledge of men's hearts, is the peculiar prerogative of
God. This is implied in the answer to that ques-
tion, " Who can know the heart of man?" (Jer. xvii.
10.) " I the Lord search the heart, and try the
reins ;" this is the prerogative of God, and one of
his chief titles, that he is Kafiioyvuar-nq, " a knower
of the heart." (1 Kings viii. 39.) " Thou, even thou,
only knowest the hearts of all the children of men."
Men may make a probable conjecture at the thoughts
and designs of others, from their words and actions;
but God only knows them. Men a*re conscious to their
own thoughts and purposes ; " the spirit of a man
that is in him knows the things of a man," but they
cannot see into the secrets of another man's mind ;
it is God alone that knows the hearts of all men ;
the heart of a man is a privileged place, and the se-

373

cret and inward workings of it are not subject to
the cognizance of any but God alone. The limits
of human knowledge are the outward appearances
of actions: (1 Sam. xvi. 7.) " The Lord seeth not as
man seeth ; for man looketh on the outward appear-
ance, but the Lord looketh on the heart;" our know-
ledge is but superficial, and glides upon the outside
and surface of things, but the Divine knowledge
pierceth to the very centre of every thing. Now the
darkest place, the most inward retirement, the pri-
vatest closet in the whole world, is the heart of
man, and this God only is privy to ; Dens auctor
omnium et speculator omnium, a quo nihil secretum
esse potest, tenebris interest, interest et cogitationibus
nostris quasi alteris tenebris, saith Min. Felix ; " God
made all things, and sees all things, and therefore
nothing can be secret from him ; he is present in
darkness, and he is present to the thoughts of men,
which are as it were another and a thicker dark-
ness,"

The devil, indeed, pretends to this knowledge ; he
would take upon him to know the integrity of Job's
heart better than God himself ; and that notwith-
standing the testimony which God gave of his in-
tegrity; yet if he were but soundly tried by afflic-
tion, he would renounce God, and curse him to his
face : but the event proved how groundless and ma-
licious this suggestion was. But there is a far
greater difficulty in this matter, from the passages
of some divines concerning the devil's immediate
access to the minds of men, and his power to cast
wicked thoughts into them ; which seems by con-
sequence to grant him some knowledge of men's
hearts ; for, by the same reason that he can imprint

vol. vi. 2 c

374

thoughts upon men's minds, he may see those that
are imprinted there.

That the devil is a very sagacious spirit, and can
make very shrewd conjectures at the bent and incli-
nations of men's minds, and the probable workings
of our thoughts, from a general knowledge and ob-
servation of our tempers and passions, of our in-
terests and designs, and from the general tenor of
our actions in public and private, and from our
prayers and confessions to God (if he permit him at
any time to be so near good men), I think there is
no doubt, but this is far from a knowledge of our
hearts; all this is but conjecture, and such as men
may make of one another in a lower degree.

But as to the business of casting blasphemous and
despairing thoughts into the minds of men ; to this
I would say these three things :

1. That there are few of these cases which may
not more probably be resolved into the wickedness
and infidelity of men's hearts, or into the darkness
and melancholy of our tempers, which are apt to
raise and suggest strange thoughts to men, and
such as we may be apt to think have no rise from
ourselves, not considering what an odd and strange
influence the disorder of our bodily humours may
have upon our minds, as we see in violent fevers,
and several other diseases ; and melancholy, though
the workings of it are more still and quiet, is as
truly a disease as any other ; so that I choose rather
to ascribe as much of these to a bodily distemper as
may be, because it is a very uncomfortable consi-
deration, to think that the devil hath such an imme-
diate power upon the minds of men.

2. I do not see how by any means it can be grant-

375

p'rf, with prejudice to this prerogative of God, which
the Scripture plainly gives him, of being " the only
knower of the heart," that the devil can have so im-
mediate an access to our minds, as to put wicked
thoughts into them ; nor can I think, that when it is
said, (I Chron. xxi. 1.) that " Satan provoked David
to number the people;" and (Luke xxii. 3.) that 44 the
devil entered into Judas ;" and (Acts v. 3.) that " Sa-
tan had filled the heart of Ananias to lie unto the Holy
Ghost ;" and (Eph, ii. 2.) that " the devil is the spirit
that vvorketh in the children of disobedience ;" I say,
I cannot think that any or all of these expressions
do amount to such an immediate power of putting
wicked thoughts into men's minds; but they only
signify, that the devil hath a greater hand in some
sins than others, and that a heart, wickedly bent and
inclined, gives him a great advantage to tempt men
more powerfully, by presenting the occasions of such
wicked thoughts and actions to them ; for it is usual,
in Scripture phrase, as to ascribe all good motions
to Gods Spirit, so all evil thoughts and actions to
the devil, not that he is the immediate cause of
them, but because he is always ready to tempt men
to them, and one way or other to promote them.

3. I see no reason to grant (as many have done)
an immediate power to the devil over the fancies
and imaginations of men, and that he may know the
workings of them, though not the secret thoughts
of men's minds ; for this seems to me to be in effect
to grant him the knowledge of men's hearts, and to
give him a key to that closet which God hath re-
served to himself : for it is a very nice distinction
which is here made between the thoughts of men's
minds, and the images of their fancies ; and if these
should happen to be but words that signify the same

2 c 2

376

thing, we shall unawares intrench upon the preroga-
tive of God. Therefore, because the Scripture is
a stranger to these nice and subtle distinctions
between the imaginations of the fancy, and the
thoughts of the heart, I think it is much safer to
assert the prerogative of God in that latitude that
the Scripture useth the word heart; for all the
inward motions of the mind, for the thoughts and
intentions of the heart, and roundly to affirm that
all the inward motions of our souls are totally ex-
empted from the immediate cognizance of any other
spirit but God's alone; and that neither angel nor
devil hath any further knowledge of them, than
may be collected and inferred in a way of probable
conjecture, from the particular knowledge of men's
tempers, and habits, and designs, and the course of
their actions. I proceed to the

III. Third particular ; God's knowledge of future
events. This God proposes as the way to discern the
true God from idols : (Isaiah xli. 21, &c.) " Produce
your cause, saiththe Lord ; bring forth your strong
reasons, saith the King of Jacob ;" that is, let them
bring some argument that may convince us that
they are gods ; and he instanceth in foretelling fu-
ture events; (ver. 22.) " Let them shew the former
things, what they be, that we may consider them,
and know the latter end of them ; or declare us
things for to come. Shew the things that are to
come hereafter, that we may know that ye are gods."
God puts it upon this issue — if they can foretel fu-
ture things, then they are gods; if not, they are
" vanity, and a work of nought, and he is an abo-
mination that chooseth them," (ver. 24.) By things
to come, I understand such effects as do not de-
pend upon any necessary cause, but upon the will

377

of free agents, and so may be, or may not be; from
whence it is plain, that it is the prerogative of God,
proper and peculiar to him, to know future events.
And here I shall consider these two things :

1. That God knows future events.

2. That he only knows them.

1. God knows future events ; which will appear
from the dictates of natural light, and from Scrip-
ture.

(1.) From the dictates of natural light, as it is
a perfection, and that which among men is ac-
counted the best part of wisdom : and, unless this
did belong to God, how could he govern the world ?
The heathens, except only the Epicureans, gene-
rally granted this, as appears in those wise counsels,
which we frequently meet with in them to this pur-
pose, that we should not be anxious for the future;
but having done our endeavour, leave the events of
things to God, who only knows them, and dispos-
eth them,

Permittes ipsis expendere numinibus, quid
Conveniat nobis, rebusque sit utile nostris. Juv.

And afterward, saith he, " We are importunate
with God for wife and children :"

At illis no turn, qui pueri, qualisquefutura sit uxor.
And that this was their opinion, appears yet more
clearly from those apprehensions which they had of
divination. Tully lays down this for a principle,
Deos posse nobis signa futurarum rerum ostendere:
(de Legibus.) And in his book de Divin. he tells
us, " that there was such a thing as divination ; for
it was an old opinion, Jam usque ab heroicis ducta
temporibus, eaque pop. Rom. et omnium gentium

firmala consensu:" and afterward, "that this dmmi-
tion was not, sine instinctu affiatuque divinoT

I know they did variously explain this, accord-
ing to their several opinions about fate and contin-
gency, and their apprehensions about the providence
of God. One sect of them, the Stoics, held that
there was a fatal chain of causes from first to last,
and things did necessarily follow one another ; and
by this means they made fore-knowledge easy and
explicable ; and though in their disputes they seem
to grant no such things as events and contingen-
cies, yet they are agreed in the thing, that those
things which we call events, though they would not
call them so, were foreknown to God. And for
this I shall only cite one testimony of Seneca: speak-
ing of God s fore-knowledge of the most contingent
things, the dispositions of men long before they
are born ; he adds, Nota est enim Mis operis sui se-
ries, omniumque Mis rerum per maims suas iturarum
scientia in aperto semper est ; nobis ex ahdiio subit ;
et quce repentina putamus, Mis proviso ceniunt ct fa~
miliaria; and how peremptory soever this sect is
in their disputes about fate, yet when they speak
of the ra £<f rifiiv, and generally in their moral dis-
courses, they seem plainly to me to exempt the
will of man from this fatal necessity.

And those other sects of the philosophers that de-
nied fate, did generally grant God's fore-knowledge
of contingent things. I grant, indeed, that they did
rather make God's fore-knowledge an arbitrary and
voluntary, than a necessary perfection ; that is, that
God, when he pleased to apply himself to it, could
foreknow all future events : but their general opi-
nion was, that as his providence did not extend to
small and inconsiderable tilings, so neither hi* (V ie-

379

knowledge. But Tully seems to attribute a very
perfect providence to him, and a fore-knowledge of
the least things : Quis non timeat omnia providentem,
cogitantem, animadvertentem, et omnia ad se perti-
nere put ant em, curiosum et negotii plenum Deum ?
But I cannot say he is constant to himself : but they
all agree in granting to him this perfection of know-
ing all future things, if he pleased to trouble him-
self w ith it ; and had they not in this mistaken the
nature of God, they might easily have apprehended,
that it is no trouble nor weariness to an infinite un-
derstanding, that is always in act, to know the least
things, how many soever they be.

2. From Scripture, which gives us testimonies and
arguments of it.

(1.) Testimonies, (Isa. xlviii. 3, &c, Acts xv.
18.) " Known unto God are all his works, from the
beginning of the world," dw atwvoc, from everlasting ;
which, by the way, I cannot but compare with the
forecited place of Seneca, Nota enim Hits opens sui
series, &c.

(2.) By arguments from Scripture : I will men-
tion but one — the clear and particular predictions
of future events long before they happened. (Gen. xv.
13.) God foretels the children of Israel's deliverance
after four hundred and thirty years, which he punc-
tually accomplished, (Exod. xii. 40, 41.) »The pro-
phet that prophesied against the altar at Bethel,
named the man that should do it, Josias, three
hundred and fifty years beforehand, (1 Kings xiii. 2.)
The deliverance of the children of Israel from the
Babylonish captivity was foretold one hundred
years before to be done particularly by Cyrus ;
which is so strange, that the prophet brings it in
with a preface of God s wisdom and power, (Isa.

380

xliv. 24, &c.) Which was afterward precisely ful-
filled, when the seventy years were expired. How
are the life and death of the Messias, with many
particular circumstances foretold ! And did not he
foretel the destruction of Jerusalem forty years
before ?

But, because there may be no contingency in good
things, God himself may be resolved to effect them,
or excite men to do them, when he hath foretold
them ; you shall find that the worst things have
been foretold ; the apostacy of the children of Is-
rael, (Deut. xxxi. 16.) and their infidelity in times of
the gospel, (Isa. liii. 1. 5. 9.) Our Saviour fore-
told the treachery of Judas, and Peter's denial of
him : now, these are so evil, that it were blasphe-
my to suppose the holy God to have any hand in
them ; and, therefore, are foretold by him merely
by virtue of his fore-knowledge, and infiniteness of
his understanding, which reacheth things at the
greatest distance that are most contingent.

SERMON CXXXIV.

OF THE KNOWLEDGE OF GOD.

jT/ie Lord is a God of knowledge. — 1 Sam. ii. 3.

I have considered this perfection of God, in some
of the greatest and most difficult instances of it, his
knowledge of the most secret things, the hearts of
men, and future events ; against the last of which
there are some objections, which I come now briefly
to consider, and pass on to what remains.

Objection the first ; The impossibility of the thing.
The certainty of all knowledge depends upon the
certainty of the object ; therefore there cannot be a
certain and determinate knowledge of any thing,
but what is certainly and determinate! y true : but
future events, which may or may not be, have no
certain and determinate truth ; that is, it is not cer-
tain either that they will or will not be, because they
have no certain cause ; therefore there can be no
infallible knowledge concerning them.

Answer. — This I confess is the grand difficulty;
I shall not be so solicitous to take it away, as to
give satisfaction to it.

1. I might say, with a very fair probability, thatthe
certainty of knowledge doth not depend upon the un-
certainty of the cause, but of the object, which may
be certain, though the cause be contingent. Which
I prove thus: whatever event hath actually hap-
pened, as, because now it is past, it is certainly true
that it was; so, because it once was, it was certainly
true, before it was, that it would be, as in Peters

382

denying of Christ. If it be now true that he hath
denied him, it was true before, that he would deny
him ; and it being determinately true, God saw it as
it was; so that here is an object of a certain know-
ledge.

2. Though we could not explain the possibility
of God's knowing future contingencies, much less
the manner how ; yet we are sufficiently assured
that God doth know them. I will give but one in-
stance for the proof of this. Nothing more evident
than the sin of Adam ; yet God foreknew this, how
else was Christ " decreed before the foundation of
the world?" Christ was a remedy upon the occa-
sion of sin ; now the remedy could not be designed
before the sin was foreseen: and this being certain,
cum constat de re,frustra inquiritur de modo : " when
we are certain of the thing, it is not necessary to
know the manner." We are satisfied of many
things, the manner whereof we do not know ; we
believe the union of the soul and body, though no
man can explain how a spirit can be united to mat-
ter; we believe the continuity of matter; that is,
that the parts of it hang together, of which whoso-
ever saith he can give an account doth but betray
his own ignorance. And so in many other things ;
that man doth not know himself, nor the measure
of his own understanding, nor the nature and ob-
scurity of things, that will not confess himself posed
iu many things, that doth not acknowledge that
there are many a^avTaara, many things, the manner
whereof is unimaginable, and of which our best
reason and understanding can give no account.

3. It is very unreasonable to expect we should
know all the ways which infinite knowledge hath
of knowing things. We have but finite faculties

383

and measures, which bear no proportion to infinite
powers and objects. Could we explain the man-
ner how infinite knowledge knows things, we should
be like God in knowledge, our understandings
would be infinite like his ; and in this case espe-
cially it becomes us to put on the modesty of crea-
tures,and to remember that we are finite and limited-
Some arrogant spirits take it for an affront to their
understandings, that any one should expect they
should believe any thing, though they have the
highest assurance of it, if they cannot explain the
particular manner of it ; they make nothing to deny
God's knowledge of future events, unless they may
be satisfied of the particular way how he knows
them.

I know there are those who undertake to explain
the particular manner. Some say, that God sees
future events in speculo voluntatis ; others say, that
the eternity of God is actually commensurate to all
duration, as his immensity to all space, and so God
doth not so properly foresee and foreknow, as see
and know future things by the presentiality and co-
existence of all things in eternity ; for, they say,
that future things are actually present and existing
to God, though not in mensura propria, yet in men-
sura aliena: the schoolmen have much more of this
jargon and canting language; and I envy no man
the understanding these phrases ; but to me they
seem to signify nothing, but to have been words
invented by idle and conceited men, which a great
many ever since, lest they should seem to be igno-
rant, would seem to understand; but I wonder
most, that men, when they have amused and puzzled
themselves and others with hard words, should call
this explaining things.

: 384

The sum of the answer is this: that when we
have done all we can, God's fore-knowledge of fu-
ture events may seem contradictious and impossible
to us ; much less do I expect ever to be able to give
a particular account of the manner of it : but we
have sufficient assurance of the thing, and unless
we had infinite understandings, it were vanity to pre^
tend to explain all the ways of infinite knowledge.

Secondly, It is objected, that if we can admit
such a knowledge in God as seems contradictious
and impossible to our reason, why may we not al-
low and frame such notions of his goodness and
justice ?

To this I answer, There is a great difference be-
tween those perfections of God which are imitable,
and those which are not. Knowledge of future
events is a perfection wherein we are not bound to
be like God ; and if we are assured of the thing,
that he doth know them, it is not necessary that we
should know the manner of it, and disentangle it
from contradiction and impossibility : but it is
otherwise in God's goodness and justice, which are
imitable ; he that imitates, endeavours to be like
something that he knows, and we must have a clear
idea and notion of that which we would bring our-
selves to the likeness of; these perfections of God
we are capable of knowing, and therefore the know-
ledge of these perfections is chiefly recommended
to us in Scripture. (Jer. ix. 24.) By these God re-
veals himself, and declares his name, and makes
himself known to us, even by those attributes which
declare his goodness, and mercy, and justice. (Ex,
xxxiv. 6, 7. Psal. lxxxvi. 15. Deut. xxxii. 3 — 5.)
When God would give a description of himself to
Moses, he promises to " cause his goodness to pass

385

before him." So that it doth not follow, that, be-
cause God s knowledge of future events is to be
admitted, notwithstanding the seeming contradic-
tion and impossibility of it, therefore we are to ad-
mit of any notion of God's justice or goodness that
seems contradictious or impossible. The

Third objection is made up of several inconve-
niences that would follow from God's knowledge
of future events.

1. It would prejudice the liberty of the creature.
For if God have an infallible knowledge of what we
will do, then we cannot but do what he infallibly
foresees we will do ; for otherwise his knowledge
would be fallible.

Answer. — God's fore-knowledge lays no necessity
upon the event ; in every event, we may consider
the effect in itself, or with relation to the cause, and
the manner how it comes to pass ; considered in it-
self, it is future — with relation to its causes, it is
contingent. God sees it as both, and so, as that
which, until it is, may be, or not be ; and when it
comes to pass, he sees the man do it freely; and so
before it be done, it hath no necessity; but upon
supposition of foresight ; as, when it is, as Origen
excellently explains it. Fore-knowledge is not the
cause of the things that are foreknown ; but be-
cause the thing is future and shall be, this is the
reason why it is foreknown ; for it doth not, be-
cause it was known, come to pass, but because it
was to come to pass, therefore it was foreknown;
and bare knowledge is no more the cause of any
event, which because it is known must infallibly be,
than my seeing a man run is the cause of his run-
ning, which, because I do see, is infallibly so.

2, If God infallibly foreknows what men will do,

386

how can he be serious, in his exhortations to repent-
ance, in his expectation of it, and his grieving for
the impenitency of men ?

Answer. — All these are founded in the liberty of
our actions. God exhorts to repentance, and ex-
pects it, because by his grace we may do it : he is
said to grieve for our impenitency, because we may
do otherwise, and will not. Exhortations are not
in vain themselves, but very proper to their end ;
though, through our obstinacy and hardness, they
may be rendered vain to us, and without effect. If the
weight of the objection lie upon serious, and you ask
how God can exhort men seriously to that which
he foresees that they will not do ; those whom he
foreknows will be finally impenitent ? I answer, If
his exhortations were not serious, he could not fore-
see the final impenitency of men. To foresee men's
final impenitency, is to foresee their wilful contempt
of God's warnings and exhortations, and rejection
of his grace: now men's wilful contempt of his
warnings and exhortations cannot be foreseen, un-
less God foresee that his exhortations are serious,
and in good earnest.

Having answered the objections against God's
foreknowing future events, I proceed to shew,

II. That God only knows future events. (Isa.
xliv. 6, 7.) " Thus saith the Lord the King of Israel,
and his Redeemer the Lord of hosts ; I am the first,
and I am the last, and besides me there is no God :
and who, as I, shall call and shall declare it, and
set it in order for me, since I appointed the ancient
people? and the things that are coming, and shall
come, let them shew unto them." (Isa. xlvi. 9, 10.)
" Remember the former things of old : for I am God,
and there is none else ; I am God, and there is none

337

like me; declaring the end from the beginning, and
from ancient times the things that are not yet done,
saying, My counsel shall stand, and I will do all
my pleasure."

The reason is evident, because the knowledge of
future events is beyond the reach of any finite under-
standing ; especially, if we grant it to be beyond our
finite understandings, to explain the possibility of
such a knowledge ; for, to be sure, that is out of the
reach of our knowledge, which we cannot so much
as understand how it is possible it should be known
by any understanding.

But it may be here objected, Did not the oracles
among the heathens foretel several things, which
Christians are satisfied came from the devil? 1 have
not time at present to examine the business of
heathen oracles ; I could easily shew there wr.-j
much imposture in them: but grant they were
really delivered and given out by a spirit; yet the
darkness and ambiguity, the affected and contrived
ambiguity, is such, as shews that the devil was con-
scious to himself of the uncertainty of his knowledge
in those matters: and those few that came to pass
and are in any tolerable sense said to be accom-
plished, were in such matters, either wherein pru-
dent conjecture might go far (and I grant the
devil to be a sagacious spirit), or else in disjunc-
tive cases; as, when there are but two ways for a
thing to be, it must either be so, or so, in which a
bold guessing may often hit right: but guessing at
future things is far from a knowledge of them,
which only can clearly be made out by punctual
and particular predictions of things, with circum-
stances of time and person, such as we rind in Scrip-
ture in many instances, to the prediction of which,

388

the greatest sagacity and the utmost guessing could
do nothing, such as those predictions of which I
gave instances oat of Scripture.

I have now done with the first general head I pro-
posed to be spoken to from these words ; viz. To
prove that this attribute of knowledge belongs to
God. I proceed to the

Second ; viz. To consider the perfection and pre-
rogative of the Divine knowledge; which I shall
speak to in these following particulars :

1 . God's knowledge is present and actual, his eye
is always open, and every thing is in the view of it.
The knowledge of the creature is more power than
act: it is not much that we are capable of knowing,
but there is very little that we do actually know : it
is but one thing that we can fix our thoughts upon
at once, and apply our minds to ; we can remove
them to another object, but then we must take off
our minds from the former, and quit the actual
knowledge of it : but the knowledge of God is an
actual and steady comprehension of things; he being
every where present, and all eye, nothing can escape
his sight, but all objects are at once in the view of
the Divine understanding. (Heb. iv. 13.) " Neither
is there any creature that is not manifest in his
sight: but all things are naked and open unto the
eyes of him with whom we have to do."

2. God's knowledge is an intimate and thorough
knowledge, whereby he knows the very nature and
essence of things. The know ledge which we have
of things is but in part, but outward and superficial ;
our knowledge glides upon the superfices of things,
but doth not penetrate into the intimate nature of
them, it seldom reacheth further than the skin and
outward appearance of things ; we do not know

389

things in their realities, but as they appear and are
represented to us with all their masks and disguises :
but God knows things as they are. (1 Sam. xvi. 7.)
" The Lord seeth not as man seeth ; for man look-
eth on the outward appearance, but the Lord look-
eth on the heart :" God knows things throughout all
that can be known of them. The quick and pierc-
ing eye of God penetrates into every thing ; the light
of the Divine understanding lays all things "open
and naked.'' (Heb. iv. 13.) In which expression the
apostle alludes to the sacrifices of beasts, which
were flayed, and cleft down the back-bone, that the
priest might look into them, and see whether they
were without blemish. To the eye of our under-
standings most objects are close, and have their
skins upon them ; but to the eyes of God all things
are uncovered and dissected, and lie open to his view.

3. God's knowledge is clear and distinct. Our
understandings in the know ledge of things are liable
to great confusion ; we are often deceived with the
near likeness and resemblance of things, and mis-
take one thing for another ; our knowledge is but
a twilight, which doth not sufficiently separate and
distinguish things from one another; w7e see things
many times together, and in a heap, and do but know
them in gross: but there is no confusion in the Divine
understanding; that is a clear light, which separates
and distinguisheth things of the greatest nearness
and resemblance : God hath a particular knowledge
of the least things: (Luke xii. 7.) " Even the very
hairs of your head are all numbered ;" those things
which are of the least consideration, and have the
greatest likeness to one another; " the very hairs of
your head*' are severally and distinctly known to
God.

VOL. VI. 2 u

390

4. God's knowledge is certain and infallible. We
are subject to doubt and error in our understand-
ing of things ; every thing almost imposeth upon
our understandings, and tinctures our minds, and
makes us look on things otherwise than they are ;
our temper and complexion, our education and pre-
judice, our interest and advantage, our humours
and distempers ; these all misrepresent things, and
darken our minds, and seduce our judgments, and
betray us to error and mistake : but the Divine un-
derstanding is a clear, fixed, constant, and undis-
turbed light, a pure mirror that receives no stain
from affection, or interest, or any other thing. Men
are many times confident, and apt to impose upon
others, as if they were infallible : but this is the
prerogative of God, the privilege of the Divine un-
derstanding, that it is secure from all possibility of
error: it is God only "that cannot lie," (Tit. i. 2.)
because he cannot be deceived : the infallibility of
God, is the foundation of his veracity.

5. The knowledge of God is easy, and without
difficulty. We must dig deep for knowledge, take
a great deal of pains to know a little ; we do not
attain the knowledge of things without search and
study, and great intention of mind ; we strive to
comprehend some things, but they are so vast that
we cannot : other things are at such a distance, that
our understanding is too weak to discern them ;
other things are so little, and small, and nice, that our
understanding cannot lay hold of them, we cannot
contract our minds to such a point as to fasten upon
them ; but the understanding of God being infinite,
there is nothing at a distance from it, nothing too
great and vast for its comprehension : nor is there
any thing so little, that it can escape his knowledge

391

and animadversion. The great wisdom of Solomon
is compared to the sand on the sea-shore ; the shore
is vast, but the sands are little (saith one), to sig-
nify that the vast mind of Solomon did comprehend
the least things. It is much more true of God ; his
understanding is a vast comprehension of the least
things, as well as the greatest ; and all this God
does without difficulty or pain; he knows all things
without study, and his understanding is in con-
tinual exercise without weariness. How many
things are there which we cannot find out without
search, without looking narrowly into, and bend-
ing our minds to understand them ? But all things
are obvious to God, and lie open to his view.

He is said, indeed, in Scripture, to " search the
heart," and to " try the reins," and to " weigh the spi-
rits :" but these expressions do not signify the pain-
fulness, but the perfection of his knowledge; that
he knows those things as perfectly, as we can do
any thing about which we use the greatest diligence
and exactness.

6. The knowledge of God is universal, and ex-
tends to all objects. We know but a few things ;
our ignorance is greater than our knowledge ;
Maxima pars eorum quce scimus, est minima pars
eorum qua nescimus: but the Divine understanding
is vast and comprehensive, and by an imperious
view commands all objects ; " he is greater than
our hearts, and knoweth all things ;" he knows him-
self, and the excellency and perfection of his own
nature, and the secrets of his will. (1 Cor. ii. 11.)
" The Spirit of God searcheth the deep things of
God he knows all other things that are not, and
all things that are, in all differences of time, their
powers and qualities. The knowledge of God is

2 d 2

392

infinite; (Psal. cxlvii. 5.) " His understanding is in-
finite :" he knows himself, and his own perfections,
and all the possibilities of things, which are all in-
finite. Now the understanding of God being in-
finite, is incapable of any addition, or diminution,
or change. Our finite understandings are liable to
alterations ; they may grow, or decline : but the
knowledge of God is a full, constant light, it is al-
ways the same, not liable to any eclipse, nor capa-
ble of any exaltation or improvement, but remains
for ever the same.

Thirdly, I come now to draw some inferences
from the several parts of this discourse.

I. From the perfection of God's knowledge.

1. The perfection of the Divine knowledge calls
for our veneration. Every excellency commands
reverence, and raiseth our admiration, and none
more than knowledge : there is nothing that we
value ourselves, or others, more by than this: the
highest knowledge of man, the most glorious under-
standing, that ever any one of the sons of men were
endowed with, is, compared to the knowledge of
God, but as a glow-worm to the sun. If we ad-
mire these candles of the Lord, which shine so im-
perfectly in the dark ; if we reverence a little know-
ledge, compassed about with ignorance; how should
we admire " the Father of lights, in whom is no
darkness at all," that knowledge which hath nothing
of blemish or imperfection in it !

2. We may hence learn humility, and that on
this double account — as we have all our knowledge
from him : " What have we that we have not re-
ceived?" and as our knowledge is very imperfect,
when compared with the Divine understanding.
We are blind and ignorant; it is but a few things

393

that we are capable of knowing : and we know but
a few of those things which our natures are capable
of knowing ; and of those things we do know, our
knowledge is very imperfect ; it is slight and super-
ficial, attended with much difficulty and uncertainty
in the attaining of it, and error and confusion in the
use of it ; the clearest reason, and the brightest un-
derstanding of man, hath many flaws and defects in
it : so that the more we know of God and of our-
selves, the more humble we shall be. It is an empty
knowledge, and falsely so called, that puffs up; as
the empty ears of corn are pert, and raise up them-
selves ; but those which are big and full, droop and
hang down their heads : so it is only ignorance that
is proud, and lifts men up ; but true knowledge
makes men humble.

3. This is matter of comfort and encouragement;
he knows our wants and weakness, " and will lay
no more upon us than we are able to bear, for he
considers that we are but dust;" he knows the rage
and malice of our enemies, and can, when he pleases,
put a hook in their nose, and his bridle in their lips,
as he did to Sennacherib, (2 Kings xix. 28.)

II. From God's knowing our secret actions, I
infer,

1. If God sees our most secret actions, this dis-
covers and confutes the secret atheism of many. He
that commits the most secret sin, denies the om-
niscience of God. Thus David describes the athe-
ism of some in his days: " He hath said in his heart,
God hath forgot ; he hideth his face, he will never
see it: the Lord shall not see, neither shall the
God of Jacob regard it." And is not this, in effect,
to deny God s being? for it is to deny him to be
what he is. A man may as well deny there is a

394

sun, as deny that it shines and enlightens the
world.

There are some relics of this even in the best
men, which do at some times discover themselves :
(Psal. lxxiii. 10, 11.) " Therefore his people return
hither ; and waters of a full cup are wrung out to
them : and they say, How doth God know ; is
there knowledge in the Most High ?" that is, the
people of God come to this, when they are come to
an afflicted state, and see the prosperity of wicked
men; they come to this, to question the providence
of God, whether he takes knowledge of the affairs
of the world. But this atheism reigns in wicked
men ; while they live in their sins, they live in the
denial of God's omniscience : for did men really be-
lieve that God sees in secret, that his eye perceiv-
eth the darkness, and lays open and naked all
things before it, how durst they lie, and steal, and
swear falsely ? Vain man ! why dost thou seek
darkness and retirement? how art thou alone, if
thou believest that God is every where ? How
canst thou retire from him ? How canst thou shut
him out ? If thou believest that he is light, what
security is darkness to thee? If he look upon thee,
who is the greatest and best person in the world,
who is thy sovereign, thy judge, thy father, and thy
master, and thy best friend (for we use to reve-
rence persons under these notions and relations,
and to be ashamed to do any thing that is vile and
unseemly before them); if he, who is all this, look
upon thee, why art thou not ashamed ? why does
not thy blood rise in thy face ? Why should not
shame and fear work upon the apprehension of
God's seeing us, as if men did behold us ? For this,
that God sees thee, is a greater surprise and d is-

395

covery, and threatens thee with more danger, than
if the whole world stood by thee.

2. Live as those that believe this: be continually
under the power of this apprehension, that God
takes a particular and exact notice of all thy ac-
tions. The firm belief of this would have a double
influeuce upon us ; it would encourage us in well-
doing, and be a restraint upon us as to sin; Sic viva-
mus tanquam in conspectu vivamus. — Seneca. It were
well if men would live as if any body saw them ;
but to live as if some worthy and excellent person
were always present with us, and did observe us,
this will be a far greater curb upon us. There are
some sins of that ugliness and deformity, that a
man would not commit them in the presence of any
one, of a child, or a fool ; and there are some per-
sons of such worth and reverence, quorum inter-
ventu perditi quoqne homines vitia supprimerent. Epi-
curus had this good conceit of himself, that he
could advise others so to act as if he stood by, Fac
omnia tanquam spectet Epicurus: but Seneca in-
stanceth much better in Cato, or Scipio, or Lselius ;

Ut sic tanquam illo spectante vivamus.

And shall not the presence of the Divine Majesty be
an eternal restraint upon us?

This was David's course to keep himself from
sin : (Psal. xxxix. 1.) " I will take heed to my ways,
while the wicked is before me ;" how much more
in the presence of God ? " I have kept thy precepts
and thy testimonies, for all my ways are before
thee," (Psal. cxix. 168.) And it was wisely ad-
vised by Seneca, " That we should so live when we
are among men, as believing God sees us;" and " when

396

there is none but he sees us, let us behave ourselves
before him, as if men did stare upon us."

III. God's knowledge of the heart teacheth us,

1. The folly of hypocrisy : how vain is it to make
a show of that outwardly, which inwardly, and in
our hearts, we are not; to put on a mask of religion,
and paint ourselves beautifully without, when " in-
wardly we are full of rottenness and uncleanness ;"
to " honour God with our lips, when our hearts are
far from him V If we were to deal with men, this
were uot a very wise way, for there is danger of dis-
covery even from them ; therefore the best way for
a man to seem to be any thing, is really to be what
he would appear : but having to deal with God,
who " knows our thoughts afar off," to whom all
our disguises are transparent, and all our little arts
of concealment signify nothing; it is a madness to
hide our iniquity in our bosom. With this argu-
ment our Saviour convinceth the hypocritical pha-
risees: (Luke xvi. 15.) " Ye are they that justify
yourselves before men ; but God knoweth your
hearts."

2. If God know your hearts, then endeavour to
approve your hearts to him; charge yourselves with
inward purity and holiness, because of the pure
eyes which behold the most intimate and secret mo-
tions of your souls ; therefore " cleanse your hearts
from wickedness : how long shall vain thoughts
lodge within you?" Fear and shame from men lay a
great restraint upon our outward actions ; but how
licentious are we many times in our hearts ? What
a strange freedom do we take within our own
breasts ? This is an argument of the secret athe-
ism that lies at the bottom of our hearts. He that
allows himself in any wicked thoughts and imagi-

397

nations, which (out of regard to men) he will not
put in practice, this man plainly declares that he
reverenceth men more than God ; that he either dis-
believes a God, or despiseth him.

Therefore " keep your hearts with all diligence,"
because they are peculiarly under God's inspection;
and when you are ready to take the liberty of your
thoughts because no eye sees you, ask yourselves,
" Doth not he that pondereth the heart consider it?
And he that keepeth thy soul, doth he not know it?"
as the wise man speaks, (Prov. xxiv. 12.)

And whatever you do in the service of God, "do
it heartily as to the Lord." Indeed, if we did only
worship God, "to be seen of men," an external wor-
ship would be sufficient : but religion is not intend-
ed to please men, but God ; he is a Spirit, and sees
our spirits, therefore we must " worship him in
spirit and in truth." (1 Thess. ii. 4.) " Not as pleas-
ing men, but God, who trieth our hearts." David
useth this argument to his son, Solomon : (1 Chron.
xxviii. 9.) " And thou, Solomon, my son, know thou
the God of thy father, and serve him with a perfect
heart, and with a willing mind ; for the Lord search-
eth all hearts, and understandeth all the imagina-
tions of the thoughts." Whatever liberty we may
take to ourselves now, and how careless soever we
are of our thoughts, and the inward frame of our
hearts, yet the Scripture assures us, that he who
now sees our hearts, will one day judge us accord-
ing to them: (Jer. xvii. 10.) " I the Lord search the
heart, I try the reins, even to give every man ac-
cording to his ways." And the apostle speaks of a
" day coming wherein God will judge the secrets of
men by Jesus Christ," (Heb. iv. 13. Rev. ii. 23.)

3. This is matter of encouragement to us in many

398

cases: in our secret troubles; (Psalm cxlii. 3)
" When my spirit was overwhelmed within me, then
thou knowest my path." In cases of difficulty which
depend upon the hearts of other men ; which though
we do not know yet, God knows them : so the apo-
stles, (Acts i. 24.) when they did not know whom to
choose for an apostle, they refer it to God ; and " they
prayed, and said, Thou, Lord, which knowest the
hearts of all, shew whether of these two thou hast
chosen." But, especially, this is matter of comfort to
us, when we suffer by the calumnies and reproaches
of men, when the world chargeth us with crimes of
hypocrisy, and falseness, and insincerity ; then to
be able to appeal to " the searcher of hearts," as to
our innocency and sincerity, and to say with the
prophet Jeremiah, " O Lord of hosts, that triest
the righteous, and seest the reins and the heart, unto
thee have I opened my cause;" (chap. xx. 12.) and
with St. Peter, " God, which knoweth the hearts,
bare them witness," (Acts xv. 8.)

4. This renders all the deep and profound policies
of wicked men a vain thing : " The Lord knows the
thoughts of men, that they are vanity ;" (Psal. xciv.
11.) because he knows them, and can defeat them ;
he can " bring their counsels to nought, and make
their devices of none effect.,, He is conscious to
the first motions of their hearts ; he sees those cob-
webs which they are spinning, and can blow them
away with a breath ; he can snare them in their own
policies, and " turn their counsels into foolishness."
Thou that puttest a mask upon a wicked design, and
hidest the malice and revenge of thine heart under a
dissembling countenance, God sees thy design, and
hath a thousand ways to prevent it. When the po-
liticians of the world think they have laid their de-

399

sign sure with all imaginable caution, and that their
counsels cannot miscarry, being out of all possibility
of human discovery or prevention; for all this, their
counsels may come to nought, and though they have
resolved it, yet it may not stand ; u He that sits in
the heavens laughs at them, the Lord hath them in
derision." As wise as they are, they are guilty of
this oversight, that they did not take God into con-
sideration, by whom they are surprised and disco-
vered. He that sees their design, can blast it in a
moment; he "can speak the word," and "thy
breath shall go forth, and thou shalt return to thy
dust, and in that very day thy thoughts perish,"
(Psal. cxlvi. 4.)

5. If God only knows the hearts of men, then
" what art thou, O man, that judgest another's
heart ?" This condemns the uncharitableness of men,
who take upon them to judge and censure men's
hearts ; which is, " to speak evil of the things which
they know not ;" to meddle with things which do
not fall under their cognizance. What St. James
saith, (chap. iv. 12.) " There is one lawgiver, that
is able to save, and to destroy ; who art thou that
judgest another ?" is proportionably true in this case;
there is but " one that knows the heart ; who art
thou then that judgest another man's heart?" Who
art thou, O man, that takest upon thee to sit in
judgment upon thy brother, and to pass sentence
upon his heart, to pronounce him a hypocrite, a
wicked man, and a damned wretch? Art thou a
man, and " the son of man," and wilt thou assume
to thyself the prerogative of God ? Man can only
look to the outward appearance ; but " God seeth
the heart."

There is nothing doth more palpably discover the

400

unchristian spirit of that new sect which is of late
risen up amongst us, than their taking upon them
to judge men's hearts, and as confidently to censure
every man they meet, as if they had a window into
his breast : but they are not alone guilty of this ;
those who are so ready to call men hypocrites, they
invade this prerogative of God. We may pronounce
an action wicked, if it be contrary to the rule ; or a
man wicked, as to his present state, if the general
course of his life and actions be wicked ; for our Sa-
viour tells us, " by their fruits ye shall know them."
This we may do, provided we be called to it, and
be sure it is so : but to call any man a hypocrite,
who makes an outward profession of religion, and
whose external conversation is unblameable ; this is
to judge a man in a matter of which thou canst have
no evidence ; this is to " ascend into heaven," and
step into " the throne of God, and to be like the
Most High ;" for " he, even he only, knows the
hearts of the children of men."

IV. From God's knowledge of future events, we
may learn,

1. The vanity of astrology, and all other arts that
pretend to foretel future events, things that depend
on the will of free agents. The vanity of these arts
hath been sufficiently shewn by learned men, from
the weakness and uncertainty of the principles they
rely upon : I shall only for the present take notice,
that it contradicts this principle of religion, that
** God only knows future events." From prudent
collections and observations, probable conjectures
may be made of what will happen in some cases ; but
there are no certain prospective glasses, with which
we can see future events, but Divine revelation ;
therefore, whoever takes upon him to foretel future

401

events without Divine revelation, he arrogates to
himself that which is the prerogative of the Deity ;
and God delights to chastise the curiosity, and cross
the predictions, of these vain pretenders : (Isai. xliv.
24, 25.) 44 Thus saith the Lord that formed thee ; I
am the Lord that maketh all things, that stretcheth
forth the heavens alone, that spreadeth abroad the
earth by myself; that frustrateth the tokens of the
liars, and maketh diviners mad ; that turneth wise
men backward, and maketh their knowledge fool-
ish." As he also in Scripture threatens those who
consult them, and rely upon them ; those who go to
astrologers, or wise men, as they call them, to
know their fortunes, and inquire of the events of
their life, they " forsake God," and 44 betake them-
selves to lying vanities."

2. Refer future things to God, who only knows
them ; trust him with all events; 44 cast your care
upon him." When you have used your best pru-
dence, and wisdom, and diligence for your supply
and security for the future, leave the rest to God,
"for your heavenly Father knoweth" both your wants
and your dangers. When we are over-solicitous
about future things, we take God's proper work out
of his hands, and usurp the government of the world.
Why do we 44 take too much upon us ? We are but
of yesterday, and know not what will be to-morrow."

Mind your present duty and work, and leave
events to God : 44 Secret things belong to the Lord
our God ; but those things that are revealed to us,
and our children for ever, to do all the words of
this law," (Deut. xxix. 29.) Do your duty, 44 com-
mit the rest to God in well-doing:."

In this world we are in a mixed condition, which
is made up of good and evil, of happiness and misery :

402

what is good for us to know is revealed, that is our
duty; but in great wisdom and pity to mankind,
God hath concealed and hid the rest from us. He
hath hid from us the good that may happen to us ;
because the best things of this world are but shallow
and empty, and if we could see them beforehand,
we should prevent ourselves in the enjoyment of
them, and eat out the sweetness which is in them
by delightful forethoughts of them : and he hath
concealed future evils from us, lest we should tor-
ment ourselves with the fearful expectation of them.

Prudens futuri temporis exitum
Caliginosa node premit Deus.
Ridetque, si mortalis ultra fas trepidat.

What a folly is it to make yourselves miserable with
fear of being so ; ante miserias miser. Use all wise
means to prevent what you fear, and then be satis-
fied, and be as happy as you can till misery come ;
go not forth to meet it, k< sufficient for the day is the
evil thereof do not anticipate the evils of to-mor-
row, and take present possession of an evil to come;
" cast your care upon Him" who hath promised to
care for you.

SERMON CXXXV.

THE WISDOM, GLORY, AND SOVEREIGNTY OF GOD.

To the only wise God our Saviour, be glory and ma-
jesty, dominion and power, now and ever. — Jude,
ver. 25.

I am treating of the attributes of God, particularly
of those which relate to the Divine understanding,
his knowledge and wisdom. The knowledge of God,
only implies his bare understanding of things ; but
his wisdom, implies the skill of ordering and dis-
posing things to the best ends and purposes, the
skill of making, and governing, and administering all
things in number, weight, and measure. The know-
ledge of God rather considers things absolutely, and
in themselves : the wisdom of God, considers rather
the respects and relations of things, looks upon
things under the notion of means and ends: ac-
cordingly, I describe them thus : the knowledge of
God, is a perfect comprehension of the nature of all
things, with all their qualities, powers, and circum-
stances. The wisdom of God, is a perfect compre-
hension of the respects and relations of things one to
another ; of their harmony and opposition, their fit-
ness and unfitness to such and such ends. I have
largely spoken to the first of these: I come now to the

Second, The wisdom of God in general ; together
with his majesty and sovereignty, as they are here
joined together. I begin with the

First, That God is " the only wise God." In
handling of this, I shall shew,

404

I. In what sense God may be said to be "the only
wise God."

II. Prove that this attribute belongs to God.

I. In what sense God may be said to be " the only
wise God." For answer to this, we may take notice,
that there are some perfections of God that are in-
communicable to the creatures ; as, his independ-
ency and eternity : these God only possesseth, and
they are to be attributed to him alone ; God only is
independent and eternal : but there are other per-
fections which are communicable ; that is, which the
creatures may, in some measure and degree, par-
take of; as knowledge, and wisdom, and goodness,
and justice, and power, and the like; yet these the
Scriptures do peculiarly attribute to God ; not that
they are altogether incommunicable to the creature,
but that they belong to God in such a peculiar and
Divine manner, as doth shut out the creature from
any claim or title to them, in that degree and per-
fection wherein God possesseth them. I shall give
you some instances of this : — His goodness ; this is
reserved to God alone, (Matt. xix. 17.) " Why callest
thou me good ? there is none good but one, that is
God:" his power and immortality, (1 Tim. vi. 15, 16.)
" Who is the blessed and only Potentate ; who only
hath immortality :" his wisdom, (1 Tim. i. 17.) " The
only wise God :" (Rom. xvi. 27.) "To God only
wise be glory:" his holiness, (Rev. xv. 14.) "For
thou only art holy." The transcendent degree and
singularity of these Divine perfections which are
communicable, is beyond what we are able to con-
ceive ; so that although the creatures partake of
them, yet in that degree and perfection wherein God
possesseth them, they are peculiar and proper to the
Deity: so that, in this sense, " there is none good but

405

God ;" he only is holy, he is the only wise : in so in-
conceivable a manner doth God possess even those
perfections, which in some degree he communicates ;
and we can only understand them as he communi-
cates them, and not as he possesseth them ; so that
when we consider any of these Divine perfections,
we must not frame notions of them contrary to what
they are in the creature ; but we must say, that the
goodness and wisdom of God are all this which is
in the creature, and much more, which I am not
able to comprehend.

This being premised in general, God may be said
to be only wise in these two respects :

J. As being originally and independently wise.

2. As being eminently and transcendently so.

1. God only is originally and independently wise.
He derives it from none, and all derive it from him :
(Rom. xi. 33, 34.) " O the depth of the riches both
of the wisdom and knowledge of God ! How un-
searchable are his judgments, and his ways past
finding out ! For who hath known the mind of the
Lord, or who hath been his counsellor? Or who
hath first given to him, and it shall be recompensed
unto him again ? For of him, and through him, and
to him are all things ; to whom be glory for ever.
Amen." He challengeth any creature to come forth
and say, that they have given wisdom, or any other
perfection, to God. No, all creatures that are par-
takers of it, derive it from him : (Prov. ii. 6.) " For
the Lord giveth wisdom." (Eccles. ii. 26.) " God
giveth to a man that is good in his sight, wisdom,
and knowledge, and joy." (Dan. ii. 21.) " He giv-
eth wisdom to the wise, and knowledge to them that
know understanding."

2. He is eminently and transcendently so : and

VOL. VI. 2 E

406

this follows from the former, because God is the
fountain of wisdom, therefore it is most eminently
in him: (Psal. xciv. 9, 10.) " He that planted the
ear, shall lie not hear ? He that formed the eye, shall
he not see ? He that teacheth man knowledge, shall
not he know?" In like manner, we may reason con-
cerning all other attributes of God, that if he com-
municates them, he is much more eminently pos-
sessed of them himself ; the greatest wisdom of the
creatures is nothing in opposition to the wisdom of
God, nothing in comparison of it.

Nothing in opposition to it : (Job v. 13.) " He
taketh the wise in their own craftiness." (Job ix. 4.)
" He is wise in heart, and mighty in strength : who
hath hardened himself against him and prospered?"
(Prov. xxi. 30.) " There is no wisdom, nor under-
standing, nor counsel against the Lord." (t Cor. i.
19.) " He will destroy the wisdom of the wise ;" (ver.
27.) and by foolish things confound the wise."

Nothing in comparison of it. There are a great
many that pretend to wisdom, but most are des-
titute of true wisdom ; and those who have it,
bave it with many imperfections and disadvantages.
Usually those who are destitute of true wisdom, pre-
tend most to it: (Job xi. 12.) "Vain man would be
wise, though he be born like a wild ass's colt."
The high and the great of this world pretend to it:
(Job xxxii. 9.) " Great men are not always wise."
Learned men, they pretend to it ; the heathen phi-
losophers were great professors of wisdom : (Rom.
i. 22.) " Professing themselves to be wise, they be-
came fools :" they were " wise to do evil, but to do
good they had no understanding," as the prophet
speaks, (Jer. iv. 22.) The politicians of the world,
they pretend to it ; but theirs is rather a craftiness

40?

than a wisdom. Men call it prudence ; but they
are glad to use many arts to set it off, and make it
look like wisdom ; by silence, and secrecy, and
formality, and affected gravity, and nods, and ges-
tures. The Scripture calls it "the wisdom of this
world," (1 Cor. ii. 6.) and a " fleshly wisdom,"
(2 Cor. i. 12.) It is w isdom misapplied : it is the pur-
suit of a wrong end. The petty plots and designs
of this world are far from wisdom : (1 Cor. iii. 20.)
u The Lord knoweth the thoughts of the wise, that
they are vain." That cannot be wisdom, which
mistakes its great end, which minds mean things,
and neglects those which are of greatest concern-
ment to them : (Job xxii. 2.) " He that is wise, is
profitable to himself." (Prov. ix. 12.) " If thou be
wise, thou shalt be wise for thyself." Tully tells
us, Ennius w as wont to say, JYe quicquam sapere sa-
pieritem, qui sibi ipsi prodesse nou quiret. The w ise
sages of the world, as to the best things, are fools :
(Matt. xi. 25.) " God hath hid these things from the
w ise and prudent." There are many that are " wise
in their own conceits ; but there is more hope of a
fool than of them," (Prov. xxvi. 12.) So that the
greatest part of that which passeth for wisdom among
men, is quite another thing. Nihil tarn valde vul~
gave quam nihil sapere; we talk much of prodigies,
maximum portentum vir sapiens. Tully. Those few in
the world that are " the children of true wisdom,"
they have it in a very imperfect degree ; they are not
usually so wise for their souls, and for eternity, as
men of this world. (Luke xvi. 8.) " The children of
this world are in their generation wiser than the chil-
dren of light." It is attended with many inconveni-
ences. (Eccl. i. 18.) " In much wisdom there is much
grief he speaks of the wisdom about natural things.

2 e 2

408

But we need not instance in the folly of wicked
men, and worldly men, and in the imperfect degrees
of wisdom, which are to be found in good men, in
wisdom's own children ; the wisdom of God needs
not these foils to set it off : the wisdom of man in
innocency, or of the highest angel in heaven, bears
no proportion to the unerring and infinite wisdom of
God. We mortal men many times mistake our end
out of ignorance, and apply unfit and improper
means for accomplishing good ends ; the angels in
glory have not a perfect comprehension of the har-
mony and agreement of things, of the unfitness and
opposition of them one to another : but the Divine
wisdom propounds to itself the highest and best
ends, and hath a perfect comprehension of the fitness
and unfitness of all things one to another ; so that
angels are but foolish beings to God. (Job iv. 18.)
" His angels he chargeth with folly." Job, upon a
full inquiry after wisdom, concludes that it only
belongs to God, that he is only perfectly possessed
of it. (Job xxviii. 12, &c.) " But where shall wis-
dom be found, and where is the place of under-
standing?" In such an eminent and transcendent de-
gree it is not to be met with in any of the creatures;
God only hath it, (ver. 23.) 44 God knoweth the place
thereof."

II. I shall prove that this perfectionbelongs to God.

1. From the dictates of natural reason ; and

2. From Scripture.

1. From the dictates of natural reason. I have
often told you the perfections of God are not to be
proved by way of demonstration, because there is
no cause of them ; but by way of conviction, by
shewing the absurdity and inconvenience of the con-
trary.

409

The contrary is an imperfection, and argues many
other imperfections; therefore wisdom belongs to
God. Among men folly is looked upon as the
greatest defect; it is accounted a greater reproach
and disgrace than vice and wickedness ; it is of so
ill a report in the world, that there are not many
but had rather be accounted knaves than fools ; but
in a true esteem and value of things, it is, next to
wickedness, the greatest imperfection ; and, on the
contrary, wisdom is the highest perfection next to
holiness and goodness ; it is usually more cried up in
the world than any thing else. Reason tells us, though
the Scripture had not said it, that " wisdom excels
folly as much as light doth darkness," (Eccl. ii. 13.)
" The wisdom of a man maketh his face to shine,"
(Eccl. viii. 1.) "Wisdom is a defence," (vii. 12.)
and (ver. 19.) "Wisdom strengtheneth the wise more
than ten mighty men that are in the city."

And the denial of this perfection to God, would
argue many other imperfections ; it would be an
universal blemish to the Divine nature, and would
darken all his other perfections. It would weaken
the power of God. How impotent and ineffectual
would power be without wisdom ! what irregular
things would it produce ! what untoward combina-
tions of effects would there be, if infinite power
should act without the conduct and direction of in-
finite wisdom ! it would eclipse the providence of
God, and put out the eyes that are in the wheels, as
the prophet represents God's providence. There
can be no counsel, no forecast, no orderly govern-
ment of the world without wisdom. The goodness,
and mercy, and justice, and truth of God, could not
shine with that lustre, were it not for his wisdom,
which doth illustrate these with so much advantage.

410

I need not bring testimonies from heathen writers
to confirm this ; their books are full of expressions
of their admiration of God's wise government of the
world. I will not trouble you with quotations of
particular testimonies. Epicurus, indeed, denied
that God either made or governed the world : but
he must needs acknowledge him to have been a very
wise being, because he made him happy, which can-
not be without wisdom, though he had taken away
all other evidence of his wisdom. Aristotle seems
to have supposed the world to be a necessary result
and emanation from God : but then the other sects
of philosophers did suppose the world to be the free
product of God's goodness and wisdom.

2. From Scripture ; (Job ix. 4.) " He is wise in
heart ;" — (xxxvi. 5.) " He is mighty in strength and
wisdom." (Dan. ii. 20.) " Blessed be the name of
God for ever and ever, for wisdom and might are
his." Hither we may refer those texts, which attri-
bute wisdom to God in a singular and peculiar man-
ner ; (Rom. xvi.27.) and those which speak of God
as the fountain of it, who communicates and bestows
it upon his creatures ; (Dan. ii. 21. James i. 5.) and
those texts which speak of the wisdom of God in
the creation of the world ; (Psal. civ. 24.) " O Lord,
how wonderful are thy works, in wisdom hast thou
made them all!" (Jer. x. 12.) "Who hath established
the world by his wisdom, and stretched forth the
heavens by his discretion ;" in the providence and
government of the world. (Dan. ii. 20.) " Wisdom
and strength are his, and he changeth times and
seasons ; he removeth kings, and setteth up kings
and in many other places, in the redemption of man-
kind. Therefore Christ is called " the wisdom of
God," (1 Cor. i. 24.) and the dispensation of the

411

gospel, " the hidden wisdom of God, and the mani-
fold wisdom of God," (Eph. iii. 10.)

If then God be only wise, the original and only
fountain of it, from thence we learn,

1. To go to him for it: (Jam. i. 5.) " If any man
lack wisdom, let him ask it of God." There are
many conceited men that think they are rich and
increased, and stand in need of nothing. The apo-
stle doth not speak, as if there were some that did
not want wisdom, but because there are some so
proud and conceited, that they think they lack no-
thing ; those are stark fools, and God resists such
foolish and proud men ; but if any man, sensible of
his defect and imperfection, cometh to God, "he
gives liberally, and upbraids no man." We are
ashamed to learn wisdom of men, lest they should
contemn and upbraid us with our folly: men are
envious and unwilling that others should be as wise
as themselves; but God's goodness makes him wil-
ling to impart wisdom ; " he gives liberally, and up-
braids no man."

This is the most desirable accomplishment and
perfection ; " Happy is the man that getteth wis-
dom ; wisdom is the principal thing, therefore get
wisdom :" it is better than those things that are of
the highest value among men, as Solomon often
makes the comparison. Now because " it comes
down from above," we should look up for it ; it is
by the revelation of his will, and the wise counsels
of his word, that we are made " wise unto salva-
tion therefore we should beg of him, that " he
would give us the spirit of wisdom and revelation
in the knowledge of himself," (Eph. i. 17.)

2. If God be only wise in such an eminent and
transcendent degree, then let us be humble. There

412

is no cause of boasting, seeing " we have nothing
but what we have received." The lowest instance,
the least specimen of Divine wisdom out shines the
highest pitch of human wisdom ; " the foolishness
of God is^wiser than men," (1 Cor. i. 25.) therefore
" let not the wise man glory in his wisdom," (Jer.
ix. 23.) Of all things we should not be proud of
wisdom ; the proud man throws down the reputa-
tion of his wisdom, by the way that he would raise
it. No such evidence of our folly, as a conceit that
we are wise ; Sapientis animus nunquam turgescit,
nunquam tumet. — Cicero. To pride ourselves in our
own wisdom, is the way to have our folly made mani-
fest. God threatens to " destroy the wisdom of the
wise men," and to " turn their wisdom into foolish-
ness."

3. We should labour to partake of the wisdom
of God, so far as it is communicable. The greatest
wisdom that we are capable of, is to distinguish be-
tween good and evil ; 44 to be wise to that which is
good," as the apostle speaks ; (Rom. xvi. 19.) that is,
to provide for the future in time, to make provision
for eternity, to think of our latter end, to fear God
and obey him, to be pure and peaceable, to receive
instruction, and to win souls ; these are the charac-
ters which the Scripture gives of wisdom. When
Job had declared, that the excellency of the Divine
wisdom was not to be attained by men ; he tells us
what that wisdom is, which is proper for us : " And
unto man he said, The fear of the Lord, that is wis-
dom ; and to depart from evil, that is understand-
ing." There are many that are wise to worldly ends
and purposes, as our Saviour tells us ; wise to get
riches, and to ascend to honours ; but this is not
the wisdom which we are to labour after; this is

413

but a short- witted prudence, to serve a present turn
without any prospect to the future, without regard
to the next world, and the eternity which we are to
live in; this is to be wise for a moment, and fools
for ever.

4. If God be only wise, then put your trust and
confidence in him. Whom should we trust rather
than infinite wisdom, which manageth and directs
infinite goodness and power? In all cases of diffi-
culty trust him for direction ; " acknowledge him in
all thy ways, ' that he may direct thy steps; " com-
mit thy way unto the Lord, and lean not to thine
own understanding. The race is not to the swift,
nor the battle to the strong," but the providence of
God disposeth all these things. And if we rely
upon our own wisdom, that will prove a broken
reed. And as our wisdom is a broken reed, so the
wisdom of other men. (Isa. xxxi. 1, 2.) God curseth
" them that go down into Egypt, and trust to their
strength and wisdom, but look not to the Holy One
of Israel, neither seek the Lord: yet he also is
wise," saith the prophet.

5. Let us adore the wisdom of God, and say with
St. Paul, (1 Tim. i. 17.)" To the only wise God, be
honour and glory for ever and ever, Amen and
with Daniel, " Blessed be the name of God for ever
and ever, for wisdom and might are his." Venera-
tion is the acknowledgment of an infinite excellency
and perfection. We reverence any extraordinary
degree of wisdom in men; but the Divine wisdom,
which is perfect and infinite, is matter of our adora-
tion, and blessing, and praise. Thanksgiving re-
spects the benefits we receive ; but we bless God
when we acknowledge any excellency : for as God s
blessing us, is to do us good ; so our blessing him,

414

is to speak good of him: as all God's perfections
are the objects of our blessing, so more especially
his wisdom is of our praise ; for to praise God is to
take notice of the wise design and contrivance of
his goodness and mercy towards us.

Before I pass on to the other particulars contained
in these words, I cannot but take notice, that this
wise God here spoken of is styled " our Saviour,"
which some understand of our Saviour Jesus Christ,
and bring this place as an argument to prove his divi-
nity: and if that were so, it were all one to my pur-
pose, which is in the next place to shew, that glory,
and majesty, and dominion, and power, belong to the
Divine Being. But although I would not willingly
part with any place that may fairly be brought for
the proof of the divinity of Christ, yet, seeing there
are so many plain texts in Scripture for the proof of
it, we have the less reason to stretch doubtful
places; and that this is so, will appear to any one
who considers that the title of Saviour is several
times in Scripture attributed to God the Father ; be-
sides that, in a very ancient and authentic copy, we
find the words read somewhat otherwise, and so as

to put this OUt of all controversy, fxovM Oew aiDTrjpi rjjuwv
Sia \r\aov Xpiorou Kvpiov yjfiujv £o£ar &C.

Having premised thus much for the clearing of
these words, I shall briefly consider, first, God's
glory and majesty, and then his dominion and so-
vereignty.

First, God's glory and majesty. By majesty, we
may understand the greatness, or eminent excellency
of the Divine nature, which results from his perfec-
tions, and whereby the Divine nature is set and
placed infinitely above all other beings ; I say, the
eminent excellency of the Divine nature, which re-

415

suits from his perfections, more especially from
those great perfections, his goodness, and wisdom,
and power, and holiness.

And his glory is a manifestation of this excel-
lency, and a just acknowledgment and due opinion
of it. Hence it is, that in Scripture, God is said to be
" glorious in power," and " glorious in holiness,"
and his goodness is called his glory ; and here, in
the text, glory and majesty are ascribed to him
upon the account of his wisdom and goodness.
That these belong to God, I shall prove,
(. From the acknowledgment of natural light.
The heathens did constantly ascribe greatness to
God, and that as resulting chiefly from his good-
ness, as appears by their frequent conjunction of
these two attributes, goodness and greatness; opt.
max. were their most familiar titles of the Deity ;
to which I will add that known place of Seneca,
Primus deorum cult us est deos credere, dein reddere
Ulis majestatem swam, reddere bo?utatem, sine qua nulla
majestas.

•2. From Scripture. It were endless to produce
all those texts wherein greatness aud glory are as-
cribed to God. I shall mention two or three : (Deut.
x. 17.) " The Lord is a great God.*' (Ps. xxiv. 10.)
He is called £t the King of glory f (civ. 1.) he is said
to be M clothed with majesty aud honour." " The
whole earth is full of his glory." Hither belong all
those doxologies in the Old and New Testament,
w herein greatness, and glory, and majesty, are as-
cribed to God.

From all w hich w e may learn,

1. What it is that makes a person great and glo-
rious, and what is the way to majesty; viz. real
worth and excellency, aud particularly that kind of

416

excellency which creatures are capable of in a very
eminent degree, and that is goodness ; this is that
which advanceth a person, and gives him a pre-emi-
nence above all others; this casts a lustre upon a
man, and makes his face to shine. Aristotle tells
us, that honour is nothing else but the signification
of the esteem which we have of a person for his
goodness ; " For, (saith he) to be good, and to do
good, is the highest glory." God's goodness is his
highest glory ; and there is nothing so glorious in
any creature, as herein to be like God.

2. Let us give God the glory which is due to his
name : " Ascribe ye greatness to our God, (Deut.
xxxii. 3.) " Give unto the Lord, O ye mighty, give
unto the Lord glory and power," (Psal. xxix. 1.)
The glory and majesty of God calls for our esteem
and honour, our fear and reverence of him. Thus
we should glorify God in our spirits, by an inward
esteem and reverence of his majesty. The thoughts
of earthly majesty will compose us to reverence ;
how much more should the apprehensions of the
Divine Majesty strike an awe upon our spirits in all
our addresses to him ! His excellency should make
us afraid, and keep us from all saucy boldness and
familiarity with him. Reverence is an acknowledg-
ment of the distance which is between the majesty
of God, and our meanness. And we should " glo-
rify him in our bodies," with outward worship and
adoration ; that is, by all external significations of
reverence and respect; and we should glorify him
in our lives and actions. The highest glory a crea-
ture can give to God, is to endeavour to be like
him, Satis illos coluit, quisqais imiiatus est. Seneca.
Hereby we manifest and shew forth his excellency
to the world, when we endeavour to be conformed

41?

to the Divine perfections. And in case of sin and
provocation, we are to give glory to God by repent-
ance, which is an acknowledgment of his holiness,
who hates sin ; and of his justice, which will punish
it ; and of the mercy ofGod, which is ready to pardon
it; for it is "the glory ofGod to pass by a provocation."

3. He should take heed of robbing God of his
glory, by giving it to any creature, by ascribing
those titles, or that worship, to any creature, which
is due to God alone. This is the reason which is
given of the second commandment : " I the Lord am
a jealous God." God is jealous of his honour,
" and will not give his glory to another, nor his
praise to graven images," (Isa. xlii. 8.) Upon this
account we find the apostle reproves the idolatry of
the heathens, because thereby they debased the es-
teem of God, and did shew they had unworthy
thoughts of him : (Rom. i. 21. 23.) "When they knew
God, they glorified him not as God, but became vain
in their imaginations : and changed the glory of the
incorruptible God, into an image made like to cor-
ruptible man, and to birds and four-footed beasts,
and creeping things." Hereby they denied the glo-
rious excellency of the Divine nature; that is, that
he is a Spirit, and so incapable of being represented
by any material or sensible image.

Seondly, I come now to speak of the sovereignty
and dominion of God : in which 1 shall shew,

1st, What we are to understand by the sovereignty
and dominion of God. By these we mean the full
and absolute right, and title, and authority which
God hath to and over all his creatures, as his crea-
tures, and made by him. And this right results from
the effects of that goodness, and power, and wisdom,
whereby all things are and were made ; from whence

418

there doth accrue to God a sovereign right and title
to all his creatures, and a full and absolute author-
ity over them ; that is, such a right and authority,
which doth not depend upon any superior, nor is
subject and accountable to any, for any thing that he
does to any of his creatures. And this is that which
is called siunnunn imperium, because there is no
power above it to check or control it, and, therefore,
there can be no greater than this. And it is abso-
lute, because all the creatures have what they have
from God, and all depend upon his goodness, and
therefore they owe all possible duty and perpetual
subjection so long as they continue in being, because
it is solely by his power and goodness that they con-
tinue; and, therefore, whatever right or title any one
can pretend to any person or thing, that God hath to
all things; in Deo omnes tituli, omnia jura concurrunt.

So that sovereignty and dominion signifies a full
right, and title, and propriety in all his creatures,
and an absolute authev,'ty over them, to govern
them and dispose oi them* and deal with them in any
way he pleaseth, that is not contrary to his essential
dignity and perfection, or repugnant to the natural
state and condition of the creature. -

And for our better understanding of this, and the
preventing of mistakes, which men are apt to fall
into about the sovereignty of God, I will shew,

I. Wherein it doth not consist. And,

II. Wherein it doth consist.

I. Wherein it doth not consist.

1. Not in a right to gratify and delight himself in
the extreme misery of innocent and undeserving
creatures : I say, not in a right ; for the right that
God hath in his creatures, is founded in the bene-
fits he hath conferred upon them, and the obliga-

419

tions they have to him upon that account. Now,
there is none, who, because he hath done a benefit,
can have, by virtue of that, a right to do a greater
evil than the good which he hath done amounts to ;
and I think it next to madness, to doubt whether
extreme and eternal misery be not a greater evil than
simple being is a good. I know they call it physi-
cal goodness; but I do not understand how any
thing is the better for being called by a hard name.
For what can there be that is good or desirable in
being, when it only serves to be a foundation of the
greatest and most lasting misery? and we may
safely say, that the just God will never challenge
more than an equitable right. God doth not claim
any such sovereignty to himself, as to crush and op-
press innocent creatures without a cause, and to
make them miserable without a provocation. And
because it seems some have been very apt to en-
tertain such groundless jealousies aud unworthy
thoughts of God, he hath given us his oath to
assure us of the contrary. " As I live, saith the
Lord, I have no pleasure in the death of a sinner,
but rather that he should turn and live." So far is
he from taking pleasure in the misery and ruin of
innocent creatures, that in case of sin and provo-
cation, he would be much rather pleased, if sinners
would, by repentance, avoid and escape his justice,
than that they should fall under it. The good God
cannot be glorified or pleased in doing evil to any,
where justice doth not require it ; nothing is further
from infinite goodness, than to rejoice in evil. We ac-
count him a tyrant and a monster of men, and of a
devilish temper, that can do so ; and we cannot do
a greater injury to the good God, than to paint him
out after such a horrid and deformed manner.

420

2. The sovereignty of God doth not cons;st in
imposing laws upon his creatures, which are impos-
sible either to be understood or observed by them.
For this would not only be contrary to the dignity
of the Divine nature, but contradict the nature of a
reasonable creature, which, in reason, cannot be
obliged by any power to impossibilities.

3. The sovereignty of God doth not consist in a
liberty to tempt men to evil, or by any inevitable de-
cree to necessitate them to sin, or effectually to pro-
cure the sins of men, and to punish them for them.
For as this would be contrary to the holiness, and
justice, and goodness of God, so to the nature of a
reasonable creature, who cannot be guilty or de-
serve punishment for what it cannot help. And men
cannot easily have a blacker thought of God, than
to imagine that he hath, from all eternity, carried
on a secret design to circumvent the greatest part
of men into destruction, and underhand to draw
men into a plot against heaven, that by this un-
worthy practice he may raise a revenue of glory
to his justice. There is no generous and good man,
but would spit in that man's face, that should
charge him with such a design ; and if they who
are but very drops of goodness, in comparison of
God, the infinite ocean of goodness, would take it
for such a reproach, shall we attribute that to the
best Being in the world, which we would detest
and abominate in ourselves ?

II. Wherein the sovereignty of God doth con-
sist.

1. In a right to dispose of, and deal with, his crea-
tures in any way that doth not contradict the es-
sential perfections of God, and the natural condi-
tion of the creature.

421

2. In a right to impose what laws he pleaseth upon
his creatures, whether natural and reasonable; or
positi ve, of trial of obedience, provided they contra-
dict not the nature of God, or of the creature.

3. In a right to inflict due and deserved punish-
ment in a case of provocation.

4. In a right to afflict any of his creatures, so the
evil he indicts be short of the benefits he hath con-
ferred on them ; yea, and farther in a right when he
pleaset.h to annihilate the creature, and turn it out
of being:, if it should so seem good to him, though
that creature have not offended him ; because what
he gave was his own, and he may, without injury,
take it away again when he pleaseth. In these the
sovereignty of God consists ; and if there be any
thing else that can be reconciled with the essential
perfections of G od.

*2dly, For the proof and confirmation of this.
This is universally acknowledged by the heathens,
that God is " the Lord and Sovereign of the world,
and of all creatures.'' Hence, Plato calls him r<Zv
-aiTojv y]yEu6va ; and Tully, omnium rerum Dominion,
"Lord of all f and this the Scripture doth every
where attribute to him, calling him " Lord of all,
King of kings, and Lord of lords to which we
may refer all those doxologies, in which power,
and dominion, and authority are ascribed to God.
I will only mention that eminent confession of Ne-
buchadnezzar, a great king, who, when his under-
standing came to him, was forced to acknowledge,
that God was " the Most High," (Dan. iv. 34, 3o.)
I infer,

First, negatively, We cannot, from the sovereignty
of God, infer a right to do any thing that is unsuit-
able to the perfection of his nature; and conse-

VOL. vi. 2 f

42%

quently, that we are to rest satisfied with such a no-
tion of dominion and sovereignty in God, as doth
not plainly and directly contradict all the notions
that we have of justice and goodness : nay, it would
be little less than a horrid and dreadful blasphemy,
to say that God can, out of his sovereign will and
pleasure, do any thing that contradicts the nature
of God, and the essential perfections of the Deity ;
or to imagine that the pleasure and will of the holy,
and just, and good God, is not always regulated
and determined by the essential and indispensable
laws of goodness, and holiness, and righteousness.

Secondly, positively ; We may infer from the so-
vereignty and dominion of God,

1. That we ought to own and acknowledge God
for our lord and sovereign, who, by creating us, and
giving us all that we have, did create to himself a
right in us.

2. That we owe to him the utmost possibility of
our love, to " love him with all our hearts, and
souls, and strength ;" because the souls that we
have he gave us; and that we are in a capacity to
love him, is his gift ; and when we render these to
him, we do but give him of his own.

3. We owe to him all imaginable subjection, and
observance, and obedience ; and are with all dili-
gence, to the utmost of our endeavours, to con-
form ourselves to his will, and to those laws which
he hath imposed upon us.

4. In case of offence and disobedience, we are,
without murmuring, to submit to what he shall in-
flict upon us, " to accept of the punishment of our

, iniquity," and " patiently to bear the indignation of
the Lord," because we have sinned against him,
who is our Lord and Sovereign.

SERMON CXXXVI.

THE WISDOM OF GOD IN THE CREATION OF THE

WORLD.

0 L,ord, how manifold are thy works t in wisdom

hast thou made them all. — Psalm civ. 24.

1 am treating of the attributes and properties of
God, particularly those which relate to the Divine
understanding, which I told you are his knowledge
and wisdom. I have finished the first, the know-
ledge of God. The last day I spake concerning the
wisdom of God in general ; but there are three emi-
nent arguments and famous instances of God's wis-
dom, which I have reserved for a more large and
particular handling. The wisdom of God shines
forth in the creation of the world, in the government
of it, and in the redemption of mankind by Jesus
Christ. Of these three I shall speak severally.

I begin with the first, the argument of God's wis-
dom, which the creation doth furnish us withal.
In this visible frame of the world, which we behold
with our eyes, which way soever we look, we are
encountered with ocular demonstrations of the wis-
dom of God. What the apostle saith of the power
of God is true likewise of his wisdom : (Rom. i. 20.)
" The invisible things of him from the creation of
the world are clearly seen, being understood by the
things that are made, even his eternal power and
godhead :" so the eternal wisdom of God is under-
stood by the things which are made. Now the

2 f 2

424

creation is an argument of the wisdom of God, as it
is an effect of admirable counsel and wisdom. As
any curious work or rare engine doth argue the wit
of the artificer; so the variety, and order, and re-
gularity, and fitness of the works of God, argue the
infinite wisdom of Him who made them ; a work so
beautiful and magnificent, such a stately pile, as
heaven and earth is, so curious in the several pieces
of it, so harmonious in all its parts, every part so
fitted to the service of the whole, and each part for
the service of another; is not this a plain argument
that there was infinite wisdom in the contrivance of
this frame ?

Now I shall endeavour to prove to you, that this
frame of things, which we see with our eyes, which
we call the world or the creation, is contrived after
the best manner, and hath upon it evident impres-
sions of counsel and wisdom. I grant the wisdom
of God is infinite, and that many of the ends and
designs of his wisdom are " unsearchable, and past
finding out," both in the works of creation and pro-
vidence; and, that " though a wise man seek to
find put the work of God from the beginning to the
end, he shall not be able to do it;" and we shall
never be able to exhaust all the various wisdom and
contrivance which is in the works of God ; though
the oftener and the nearer we meditate upon them,
the more we shall see to admire in them ; the more
we study this book of the creation, the more we
shall be astonished at the wisdom of the Author :
but this doth not hinder but that we may discover
something of the wisdom of God, though it be in-
finite. As the effects of infinite power may fall
under our senses, so the designs of infinite wisdom
may fall under our reason and understanding ; and

425

when things appear to our best reason plainly
to be ordered for the best, and the greatest advan-
tages of the world and mankind, so far as we are
able to judge: and if they had been otherwise, as
they might have been a hundred thousand ways,
they would not have been so well ; we ought to con-
clude, that things are thus, and not otherwise, is the
result of wisdom.

Now the wisdom of God in the creation will ap-
pear by considering the works of God. Those who
have studied nature, can discourse these things more
exactly and particularly. It would require perfect
skill in astronomy, to declare the motions and order
of heavenly bodies ; and in anatomy, to read lec-
tures of the rare contrivance of the bodies of living
creatures. But this, as it is beyond my ability, so
it would probably be above most of your capacities ;
therefore, I shall content mvself with some general
and more obvious instances of the Divine wisdom,
which shines forth so clear in his works, that " he
that runs may read it."

1. I shall take a short survey of the several parts
of the world.

2. Single out man, the masterpiece of the visible
creation.

1. If we survey the world, and travel over the
several parts of it in our thoughts, we shall find that
all things in it are made with the greatest exactness,
ranged in the most beautiful order, and serve the
wisest and best ends.

If we look up to heaven, and take notice only
there of that which is most visible, the sun, you see
how, by the wise order and constancy of its course,
it makes day and night, winter and summer. This
the Psalmist takes notice of: (Psal. xix. 1, 2.) "The

426

heavens declare the glory of God ; and the firma-
ment sheweth his handy-work. Day unto day nt-
tereth speech, and night unto night sheweth know-
ledge." It may easily be imagined, many ways, how
the sun might have had another course in reference
to the earth ; but no man can devise any other, that
should not be very much to the prejudice of the
world ; so that this being the best, it is an argu-
ment that wisdom had the ordering and disposing
of it

If we look down to the earth, we shall see gods
ascending and descending ; I mean clear represent-
ations of Divine wisdom in the treasures that are
hid in the bowels of it, and those fruits that grow
upon the surface of it. What vast heaps, and what
variety of useful materials and minerals, are scat-
tered up and down in the earth as one would think
with a careless hand, but yet so wisely dispersed, as is
most proper for the necessities and uses of several
countries! Look upon the surface of the earth, and
you shall find it clothed and adorned with plants
of various and admirable frame, and beauty, and
usefulness. Look upon the vast ocean, and there
you may see the wisdom of God in bridling and
restraining that unruly element — I mean, in sinking
it below the earth ; whereas the water might have
been above and covered the earth, and then the
earth had been in a great measure useless, and
incapable of those inhabitants which now pos-
sess it.

Look again upon the earth, and in the air and
sea, and you shall find all these inhabited, and fur-
nished with great store of living creatures of seve-
ral kinds, wonderfully made in the frame of their
bodies, endowed with strong inclination to increase

427

their kinds, and with a natural affection and care
towards their young ones ; and every kind of these
creatures armed either with strength or wit to op-
pose their enemy, or swiftness to fly from him, or
strong holds to secure themselves. But the crea-
tion is a vast field, in which we may easily lose our-
selves. I shall therefore call home our wandering
thoughts ; for we need not go out of ourselves for
a proof of Divine wisdom. I shall therefore,

2. Select the choicest piece of it, man, who is the
top and perfection of this visible world. What is
said of the elephant, or behemoth, (Job xl. 19.) in
respect of the vast bigness and strength of his body,
is only absolutely true of man, that he is divini
opificii caput, "the chief of the ways of God, and
upon earth there is none like him." Man is mundi
titriusque nexus, " the bond of both worlds," as
Scaliger calls him, in whom the world of bodies,
and the world of spirits, dc meet and unite ; for
in respect to his body, he is related to this visible
world, and is of the earth ; but in respect of his soul,
he is allied to heaven, and descended from above.
We have looked above us, and beneath us, and
about us, upon the several representations of God's
wisdom, and the several parts of the creation ; but
we have not yet considered the best piece of the visi-
ble world, which we may speak of, without flattery
of ourselves, and to the praise of our Maker. God,
when he had made the world, " he made man after
his own image." When he had finished the other
part of the creation, he was pleased to set up this
picture of himself in it, as a memorial of the work-
man. Now we shall a little more particularly con-
sider this piece of God's workmanship, being it is
better known and more familiar to us, as it is more

428

excellent than the rest, and, consequently, a higher
instance of the Divine wisdom. It is observed by
some, that, concerning* the parts of the creation, God
speaks the word, " Let there be light," and " Let
there be a firmament, and there was so :" but when
he comes to make man, he doth, as it were, delibe-
rate, and enter into consultation about him. " And
God said, Let us make man in our image, after our
likeness ; and let him have dominion (Gen. i. 26.)
as if man, above all the rest, were the effect and
result of Divine wisdom, and the creature of his
counsel.

Man may be considered either in himself, and in
respect of the parts of which he consists, soul and
body; or with relation to the universe, and other
parts of the creation.

1. Consider him in himself, as compounded of
soul and body. Consider man in his outward and
worse part, and you shall find that to be admirable,
even to astonishment ; in respect of which, the
Psalmist cries out, (Psal. cxxxix. 14.) " I am fear-
fully and wonderfully made : marvellous are thy
works; and that my soul knoweth right well." The
frame of our bodies is so curiously wrought, and
every part of it so full of miracle, that Galen (who
was otherwise backward enough to the belief of a
God), when he had anatomized man's body, and
carefully surveyed the frame of it, viewed the fitness
and usefulness of every part of it, and the many seve-
ral intentions of every little vein, and bone, and mus-
cle, and the beauty of the whole ; he fell into a pang
of devotion, and wrote a hymn to his Creator. And
those excellent books of his, De Usu Partimn, " of
the usefulness and convenient contrivance of every
part of the body," are a most exact demonstration

429

of the Divine wisdom, which appears in the make
of our body ; of which books, Gassendus saith, the
whole work is writ with a kind of enthusiasm. The
wisdom of God, in the frame of our bodies, very
much appears by a curious consideration of the se-
veral parts of it ; but that requiring a very accurate
skill in anatomy, I choose rather wholly to forbear
it, than by my unskilfulness to be injurious to the
Divine wisdom.

But this domicilium corporis, " the house of our
body," though it be indeed a curious piece, yet it
is nothing to the noble inhabitant that dwells in it.
The cabinet, though it be exquisitely wrought, and
very rich ; yet it comes infinitely short in value of
the jewel, that is hid and laid up in it. How does
the glorious faculty of reason and understanding
exalt us above the rest of the creatures! Nature
hath not made that particular provision for man.,
which it hath made for other creatures, because it
hath provided for him in general, in giving him a
mind and reason. Man is not born clothed, nor
armed with any considerable weapon for defence;
but he hath reason and understanding to provide
these things for himself; and this alone excels all
the advantages of other creatures : he can keep
himself warmer and safer ; he can foresee dangers,
and provide against them ; he can provide wea-
pons that are better than horns, and teeth, and
paws, and, by the advantage of his reason, is too
hard for all other creatures, and can defend himself
against their violence.

If we consider the mind of man yet nearer, how
many arguments of divinity are there in it ! That
there should be at once in our understandings dis-
tinct comprehensions of such variety of objects ;

430

that it should pass in its thoughts from heaven to
earth in a moment, and retain the memory of things
past, and take a prospect of the future, and look
forward as far as eternity ! Because we are familiar
to ourselves, we cannot be strange and wonderful to
ourselves; but the great miracle of the world is the
mind of man, and the contrivance of it an eminent
instance of God's wisdom.

2. Consider man with relation to the universe,
and you shall find the wisdom of God doth appear,
in that all things are made so useful for man, who
was designed to be the chief inhabitant of this visible
world, the guest whom God designed principally to
entertain in this house which he built. Not that
we are to think, that God hath so made all things
for man, that he hath not made them at all for him-
self, and possibly for many other uses than we can
imagine ; for we much overvalue ourselves, if we
think them to be only for us ; and we diminish the
wisdom of God, in restraining it to one end : but the
chief and principal end of many things is the use
and service of man ; and in reference to this end,
you shall find that God hath made abundant and
wise provision.

More particularly we will consider man,
1. In his natural capacity as a part of the world.
How many things are there in the world for the ser-
vice and pleasure, for the use and delight of man,
which, if man were not in the world, would Ue of
little use? Man is by nature a contemplative crea-
ture, and God has furnished him with many objects
to exercise his understanding upon, which would be
so far useless and lost, if man were not. Who should
observe the motions of the stars, and the courses of
those heavenly bodies, and all the wonders of nature?

431

Who should pry into the secret virtues of plants,
and other natural things, if there were not in the
world a creature endowed with reason and under-
standing? Would the beasts of the field study astro-
nomy, or turn chymists, and try experiments in na-
ture?

What variety of beautiful plants and flowers is
there! which can be imagined to be of little other
use but for the pleasure of man. And if man had
not been, they would have lost their grace, and been
trod down by the beasts of the field, without pity
or observation ; they would not have made them
into garlands and nosegays. How many sorts of
fruits are there which grow upon high trees, out of
the reach of beasts! and, indeed, they take no plea-
sure in them. What would all the vast bodies of
trees have served for, if man had not been to build
with them, and make dwellings of them? Of what
use would all the mines of metal have been, and of
coal, and the quarries of stone? would the mole
have admired the fine gold? would the beasts of
the forest have built themselves palaces, or would
they have made fires in their dens ?

2. Consider man in his geographical capacity, as
I may call it, in relation to his habitation in this or
that climate or country. The wisdom of God halh
so ordered things, that the necessities of every
country are supplied one way or other. Egypt hath
no rains ; but the river Nil us overflows it, and
makes it fruitful. Under the line, where there aie
excessive heats, every day there are constant gales
and breezes of cool wind, to fan and refresh the
scorched inhabitants. The hotter countries are
furnished with materials for silk, a light clothing ;
we that are cooler here in England, with materials

432

for cloth, a warmer clothing; Russia and Muscovy,
which are extreme cold, are provided with warm
furs and skins of beasts.

3. Consider man in his capacity of commerce and
intercourse. Man is a sociable creature; besides
the advantages of commerce with remoter nations,
for supplying every country with those conveniences
and commodities, which each doth peculiarly af-
ford. And here the wisdom of God does plainly
appear, in disposing the sea into several parts of
the world, for the more speedy commerce and in-
tercourse of several nations. Now if every country
had brought forth all commodities, that had been
needless and superfluous, because they might have
been had without commerce; besides that, the great
encouragement of intercourse among nations, which
is so agreeable to human nature, would have been
taken away : if every country had been, as now it
is, destitute of many things other countries have,
and there had been no sea to give an opportunity of
traffic, the world had been very defective as to the
use of man. Now here appears the wisdom of God,
that the world, and all things in it, are contrived for
the best.

Thus I have endeavoured to do something to-
ward the displaying of God's wisdom in the work-
manship of the world, although I am very sensible
how much I have been mastered and oppressed by
the greatness and weight of so noble an argument.
For " who can declare the works of God ! and who
can shew forth all his praise !"

The use I shall make of what has been said, shall
be in three particulars.

1. This confutes the Epicureans, who impute the
world, and this orderly and beautiful frame of things

433

to chance. Those things which are the proper
effects of counsel, and bear the plain impression of
wisdom upon them, ought not to be attributed to
chance. What a madness is it to grant all things to
be as well made, as if the wisest agent upon counsel
and design had contrived them ; and yet to ascribe
them to chance ! Now he that denies things to be
so wisely framed, must pick holes in the creation,
and shew some fault and irregularity in the frame
of things, which no man ever yet pretended to do.
Did ever any anatomist pretend to shew how the
body of man might have been better contrived, and
fitter for the uses of a reasonable creature, thau it
is ? or any astronomer to rectify the course of the
sun ? As for the extravagant and blasphemous
speech of Alphonsus, " That if he had stood at
God's elbow when he made the world, he could
have told him how to have made it better ;" besides
his pride, it shews nothing but his ignorance ; that
he built his astronomy upon a false hypothesis, as
is generally believed now by the learned in that
science; and no wonder he found fault with the
world, when he mistook the frame of it : but those
who have been most versed in nature, and have
most pried into the secrets of it, have most ad-
mired the workmanship both of the great world,
and the less.

But if we must suppose the world to be as well
made as wisdom could contrive it, which is gene-
rally granted, it is a monstrous folly to impute it
to chance. A man might better say, Archimedes
did not make any of his engines by skill, but by
chance: and might more easily maintain, that Car-
dinal Richlieu did not manage affairs by any arts or
policy; but they fell out by mere chance. What

434

pitiful shifts is Epicurus put to, when the best ac*
count he can give of the world is this: — "That
matter always was, and the parts of it, in motion,
and after a great many trials, the parts of matter at
length hampered themselves in this fortunate or-
der wherein they now are; that men, at first, grew
out of the earth, were nourished by the navel-string,
and when they were strong enough, broke loose
and weaned themselves; that the nostrils were made
by the waters making themselves a passage out of
the body ; and the stomach and bowels by the wa-
ters forcing a passage downward; that the members
of the body were not made for those uses for which
they serve, but chanced to be so, and the uses after-
wards found out." Is it worth the while to ad-
vance such senseless opinions as these, to deny the
wisdom of God ? Is it not much easier, and more
reasonable to say, that the wisdom of God made all
these things, than to trouble ourselves to imagine
how all things should happen thus conveniently by
chance? Did you ever know any great work, in
which there was variety of parts, and an orderly
disposition of them required, done by chance, and
without the direction of wisdom and counsel? How
long time might a man take to jumble a set of four
and twenty letters together, before they would fall
out to be an exact poem : yea, or to make a book
of tolerable sense, though but in prose? How long
might a man sprinkle oil and colours upon canvas,
with a careless hand, before this would produce the
exact picture of a man ? And is a man easier made
by chance than his picture ? He that tells me that
this great and curious frame of the world was made
by chance, I could much more believe him if he
should tell me that Henry the Sevenths chapel in

435

Westminster was not built by any mortal man, but
the stones did grow in those forms into which they
seem to us to be cut and graven ; that the stones,
and timber, and iron, and brass, and all the other
materials came thither by chance, and upon a day
met all happily together, and put themselves into
that delicate order, in which we see them so close
compacted, that it must be a great chance that parts
them again. Now, is it not much easier to imagine
how a skilful workman should raise a building,
and hew timber, and stones, than how that variety
of materials, which is required to a great and
stately building, should meet together all of a just
bigness, and exactly fitted, and by chance take their
places, and range themselves into that order ? I in-
sist the longer upon this, because I am sensible how
much atheism hath gained in this age.

2. Let us admire, and adore, and praise the wis-
dom of God, " who hath established the world by
his wisdom, and stretched out the heavens by his
understanding ; who hath made all things in num-
ber, weight, and measure;" that is, by exact wis-
dom. The wise works of God are the proper ob-
ject of our praise; and this is a day proper for the
work of praise and thanksgiving. Now under the
gospel, since Christ was clearly revealed, we have
new matter of praise and thanksgiving; but as God
has given us Christ, so he hath given us our beings.
We are not so to remember our Redeemer, as to
forget our Creator. The goodness, and power, and
wisdom of God, which appears in the creation of
the world, ought still to be matter of admiration
and praise to Christians. It is a great fault and
neglect among Christians, that they are not more
taken up with the works of God, and the contem-

436

plation of the wisdom which shines forth in them.
We are apt enough to admire other things, little
toys ; but we overlook this vast curious engine of
the world, and the great Artificer of all things. It
was truly said by one, that most men are so stupid
and inconsiderate, as to admire the works of a
painter or a carver more than the works of God.
There are many that have bestowed more eloquence
in the praise of a curious picture, or an exact build-
ing, than ever they did upon this noble and exqui-
site frame of the world, or any of the other wforks
of God. We can admire the wisdom, and design,
and skill of petty artists, and little engineers ; but
here is wisdom in the beauty and order of the crea-
tion. Did we love God, and take pleasure in the
effects of his wisdom and power, we should be
more in the contemplation of them. (Psal. cxi. 2.)
" The works of the Lord are great, sought out of
all them that have pleasure therein :" let us then
say with the Psalmist, " O Lord, how manifold are
thy works! in wisdom hast thou made them all; the
earth is full of thy riches," &c.

More particularly let us, with a humble thank-
fulness, admire the wisdom which hath made and
disposed all things so fitly for our use and service,
and with so merciful a respect to us : the light and
influence of heaven; the beasts and the fruits of the
earth. We find the Psalmist often praising God
upon this account, (Psal. cxxxvi. 4, 5, &c.) The wis-
dom which hath framed these bodies of ours, (Psal.
cxxxix. 14 — 16.) Which hath endowed us with
knowledge and understanding. Elihu complains,
that men were apt to overlook these great blessings
of God. (Job xxxv. 10 — 12.) " But none saith,
Where is God my Maker, who gives songs in the

43?

night ? who teacheth us more than the beasts of the
earth, and maketh us wiser than the fowls of heaven ?
There they cry, but none giveth answer, because of
the pride of evil men.''

3. Use. Trust the wisdom of God, which made
the world, to govern it, and the affairs of it ; and the
wisdom which hath framed thy body in so curious
and exquisite a manner, and formed thy spirit with-
in thee, and hath made so many creatures with re-
ference to thy necessity and comfort, trust him for
thy future provision. (Matt. vi. 25.) " I say unto
you, Take no thought for your lives, what ye shall
eat," «Scc. " Is not the life more than meat? and the
body than raiment f He hath given us our souls ;
he hath breathed into us the breath of life, and
made these bodies without our care and thought ;
lie hath done the greater, will he not do the less ?
When thou art ready anxiously and solicitously to
say, What shall I do for the necessaries of life? con-
sider whence thou didst receive thy life; who made
this body of thine ; thou mayest be assured, that the
wisdom which hath created these, considered how-
to supply them; the wisdom of God knew that you
would want all these, and hath accordingly pro=.
\ided for them, therefore " fear not,"'

VOL. VI,

SERMON CXXXVII.

THE WISDOM OF GOD IN HIS PROVIDENCE.

Casting all your care upon Mm, for he careth for
you. — 1 Peter v. 7.

Amongst the several duties which, towards the
conclusion of this Epistle, the apostle exhorts Christ-
ians to, this is one — not to be over-much solicitous
and concerned about what may befal us, but to
refer ourselves to the providence of God, which
takes care of us. In speaking to this argument, I
shall,

I. Consider the nature of the duty here required,
which is, to cast our care upon God.

II. The argument used to persuade us to it : be-
cause he careth for us.

I. For the nature of the duty here required. The
word fikpmva signifies an anxious care about events,
a care that is accompanied with trouble and dis-
quiet of mind about what may befal us ; about the
good that we hope for and desire, or about the evil
which we fear may come upon us. This the apo-
stle exhorts us to throw off; and to leave to the pro-
vidence of God, and his care, all those events which
we are apt to be so solicitous and disquieted about.
The expression seems to be taken out of Psal. Iv.
22. " Cast thy burden upon the Lord, and he shall
sustain thee."

Now that we may not mistake our duty in this
matter, I shall shew what is not here meant by

439

casting all our care upon God ; and then, what is
meant hv it.

The apostle doth not here intend to take men off
from a provident care and diligence about the con-
cernments of this life; this is not only contrary to
reason, but to many express precepts and passages
of Scripture, wherein diligence is recommended to
us, and the blessing of God, and the good success
of our affairs promised thereto ; wherein we are
commanded to provide for those of cur family,
which cannot be done without some sort of care;
and wherein slothfulness and negligence are con-
demned and threatened with poverty ; so that this
is not to cast our care upon God, to take no care
of ourselves, to use no diligence and endeavour for
the obtaining; of the °;ood which we desire, and the
prevention of the evil we fear: this is to tempt the
providence of God, and to cast that burthen upon
him, which he expects we should bear ourselves.

But by casting our care upon God, the apostle
intends these two things :

1. That after all prudent care and diligence have
been used by us, we should not be farther solicitous,
nor trouble ourselves about the event of things,
which, when we have done all we can, will be out
of our power. And this, certainly, is our Saviour s
meaning, when he bids us " take no care for the
morrow.'' When we have done what is fit for us for
the present to do, we should uot disquiet and tor-
ment ourselves about the issue and event of things.

2. Casting our care upon God, implies, that we
should refer the issue of things to his providence,
which is continually vigilant over us, and knows
how to dispose all things to the best; entirely con-
fiding in his wisdom and goodness, that he will or-

440

der all things for our good, and in that confidence
resolving to rest satisfied and contented with the
disposals of his providence, whatever they be.

You see, then, the nature of the duty which the
apostle here exhorts to ; viz. That after all prudent
care and diligence have been used on our parts, we
should not be disquieted in our minds about the
event of things, but leave them to God, who hath
the care of us, and of all our concernments. Which
is the

II. Second thing I proposed to speak to, and
which I intend chiefly to insist upon ; viz. The
argument which the apostle here useth to persuade
us to this duty, of casting all our care upon God,
because it is he that careth for us : and this implies
in it these two things :

1. In general, that the providence of God governs
the world, and concerns itself in the affairs of men,
and disposeth of all events that happen to us.

2. More particularly, that this providence is pe-
culiarly concerned for good men, and that he takes
a special care of them and their concerns; "He
careth for you." The apostle speaks this to them,
not only as men, but as Christians. And thus the
Psalmist, from whom these words seem to be taken,
does apply and limit this promise ; " Cast thy bur-
den upon the Lord, and he shall sustain thee ; he
shall never suffer the righteous to be moved."

1. That God taketh care of us, implies in ge-
neral, that the providence of God governs the
world, and concerns itself in the affairs of men,
and disposeth of all events that happen to us. I
shall not now enter upon a large proof of the pro-
vidence of God ; that is too large and intricate an
argument for a short discourse, and hath a great

441

deal of nicety and difficulty in it ; and though it be
a fundamental principle of religion, and hath been
almost generally entertained and believed by man-
kind, and that upon very good reason ; yet because
the vindication of many particular appearances of
Providence does, in a great measure, depend upon a
full view and comprehension of the whole design,
therefore we must necessarily refer ourselves for full
satisfaction, as to several difficulties and objections,
to the other world, when we shall see God's works,
together with the relation of every part to the whole
design, and then many particular passages, which
may now seem odd and crooked, as we look upon
them by themselves, will, in relation to the whole,
appear to have a great deal of reason and regularity
in them.

Therefore I shall at present only briefly, and in
the general^ shew that it is very credible, that there
is a wise Providence that governs the world, and in-
terests itself in the affairs of men, and disposeth of
all events which happen to us.

And I desire it may be observed in the entrance
upon this argument, that the handling of this ques-
tion concerning Providence, doth suppose the being
of God, and that he made the world, as principles
already known and granted, before we come to dis-
pute of his providence ; for it would be vain to ar-
gue about the providence of God, with those who
question his being, and whether the world was
made by him: but supposing these two principles,
that God is, and that he made the world, it is very
credible that he should take care of the government
of it, and especially of one of the noblest parts of
it, the race of mankind. For we cannot believe,
that he, who employed so much power and wisdom

442

in the raising of this great and magnificent pile, and
furnishing every part of it with such variety of
creatures, so exquisitely and so wisely fitted for the
use and service of one another, should, so soon as
he had perfected it, forsake his own workmanship,
and take no further care of it; especially consider-
ing that it is no trouble and disquiet to him, either
to take notice of what is done here below, or to in-
terpose for the regulating of any disorders that may
happen; for infinite knowledge, and wisdom, and
power, can do this with all imaginable ease, knows
all things, and can do all things, without any dis-
turbance of its own happiness.

And this hath always been the common apprehen-
sion of mankind, that God knows all things, and
observes every thing that is done in the world, and,
when he pleaseth, interposes in the affairs of it. It
is true, iudeed, the Epicureans did deny that God
either made the world or governs it ; and, therefore,
wise men always doubted whether they did indeed
believe the being of God, or not; but being unwil-
ling to incur the danger of so odious an opinion,
they were content, for fashion sake, to own his being,
provided they might take away the best and most
substantial arguments for the proof of it. The rest
of the philosophers owned a Providence, at least a
general Providence, that took care of great and
more important matters, but did not descend to a
constant and particular care of every person, and
every little event belonging to them: Interdum curl-
osus singulorum, says Tully ; " Now and then, when
he pleases, he takes care of particular persons,
and their lesser concernments ;" but many of them
thought that God did generally neglect the smaller
and more inconsiderable affairs of the world, Dii

443

minora negligunt neque agellos si?igulonnn et viticulas
persequwttur, u The gods overlook smaller matters,
and do not mind every man's little field and vine."
Such imperfect apprehensions had they of the pro-
vidence of God. And though they would seem
hereby to consult the dignity and ease of the Deity,
by exempting him from the care and trouble of
lesser matters, yet, in truth and reality, they cast a
dishonourable reflection upon him, as if it were a
burthen to infinite knowledge, and power, and
goodness, to take care of every thing.

But now, Divine revelation hath put this matter
out of doubt, by assuring us of God's particular
care of all persons and events. Our Saviour tells
us, that God's providence extends to the least and
most inconsiderable creatures ; to the grass of the
field, " which to-day is, and to-morrow is cast into
the oven." (Matt. vi. 30.) To the fowls of the air,
and that to the least of them, even to the spar-
rows, two of which are " sold for a farthing, and yet
not one of them falleth to the ground" without
God. (Matt. x. 29.) Much more doth the provi-
dence of God extend to men, which are creatures
far more considerable, and to the very least thing
that belongs to us, to the very hairs of our head,
" which are all numbered ;" the lowest instance that
can be thought on.

So that the light of nature owns a more general
Providence; and Divine revelation hath rectified
those imperfect apprehensions which men had about
it, and hath satisfied us, that it extends itself to all
particulars, and even to the least things and most
inconsiderable. And this is no ways incredible, con-
sidering the infinite perfection of the Divine nature,
in respect of which, God can with as much and

444

greater ease take care of every thing, than we catt
do of any one thing; and the belief of this is the great
foundation of religion. Men, therefore, pray to
God for the good they want, and to be freed from
the evils they fear, because they believe that he al-
ways regards and hears them. Men, therefore, make
conscience of their duty, becarse they believe God
observes them, and will reward and punish their
good and evil deeds. So that, take away the pro-
vidence of God, and we pull down one of the main
pillars upon which religion stands ; we rob ourselves
of one of the greatest comforts and best refuges in
the afflictions and calamities of this life, and of all
our hopes of happiness in the next.

And though there be many disorders in the world,
especially in the affairs of man, the most irregular
and intractable piece of God's creation ; yet this is
far from being a sufficient objection against the
providence of God, if we consider that God made
man a free creature, and capable of abusing his li-
berty, and intends this present life for a state of
trial in order to another, where men shall receive
the just recompence of their actions here ; and then
if we consider, that many of the evils and disorders
which God permits to happen, are capable of being
over-ruled by him to a greater good, and are made
many times to serve wise and excellent purposes,
and that the providence of God does sometimes
visibly and remarkably interpose, for the prevention
and remedy of great disorders and confusions; I
say, considering all this, it is no blemish to the
Divine Providence, to permit many of those irregu-
larities which are in the world, and suffer the fates
of good and bad men to be so cross and unequal
in this life. For supposing another life after this,

443

Wherein men shall come to an account, and every
man shall receive the just recompence of his ac-
tions, there will then be a proper season and full
Opportunity of setting all things straight, and no man
shall have reason then, either to glory in his wicked-
ness, or to complain of his sufferings in this world.
This is the first, that God's providence governs the
world, and interests itself in the affairs of men, and
disposeth of all events that happen to them ; and
this is a very good reason why we should cast our
particular cares upon him, who hath undertaken
the government of the whole*

2. The providence of God is more peculiarly con-
cerned for good men, and he takes a more particular
and especial care of them. The apostle speaks
this to Christians, " Cast all your care upon him,
for he careth for you." And this David limits in a
more particular manner to good men: "Cast thy
burden upon the Lord, and he will sustain thee; he
shall never suffer the righteous to be moved."

The providence of God many times preserves good
men from those evils which happen to others, and,
by a peculiar and remarkable interposition, rescues
them out of those calamities which it suffers others
to fall into; and God many times blesseth good men
with remarkable prosperity and success in their
affairs. To which purpose there are innumerable
declarations and promises in the Holy Scriptures, so
well known, that I shall not trouble you with the
recital of them.

Notwithstanding which, it cannot be denied, that
good men fall into many evils, and are harassed
with great afflictions in this world : but then the
providence of God usually ordereth it so, that they
are armed with great patience to bear them, and find

446

great comfort and support under them, and make
better use and improvement of them than others ;
so that one way or other they turn to their advan-
tage. So the apostle assures us, (Rom. viii. 28.)
" We know that all things work together for good
to them that love God." All the evils and afflictions
which happen to good men, conspire one way or
other to the promoting of their happiness, many times
in this world, to be sure they make a great addition
to it in the other. So the same apostle tells us,
(2 Cor. iv. 17, 18.) " Our light affliction, which is
but for a moment, worketh for us a far more exceed-
ing and eternal weight of glory, whilst we look not,"
&c. And can we say God's providence neglects us,
when he rewards our temporal sufferings with eter-
nal glory? when, through many hardships and tri-
bulations, he at last brings us to a kingdom? Was
Joseph neglected by God, when, by a great deal of
hard usage and a long imprisonment, he was raised
to the highest dignity in a great kingdom ? Or rather,
was not the providence of God very remarkable
towards him, in making those sufferings so many
steps to his glory, and the occasion of his advance-
ment ? And is not God's providence towards good
men as kind and as remarkable, in bringing them
to an infinitely better and more glorious kingdom,
by tribulation and sufferings ; and making " our
light afflictions, which are but for a moment, to work
for us a far more exceeding and eternal weight of
glory r

Thus you see what is implied in God's care of us
in general ; that he governs the world, and disposeth
all events ; and particularly, that he is peculiarly
concerned for good men, and takes a more especial
care of them. Let us now see of what force this

447

consideration is, to persuade to the duty enjoined
in the text, to cast all your care upon God ; that is,
after all prudent care and diligence hath been used
on our part, not to be auxious and solicitous about
the event of things, but to leave that to God. Now
this consideration, that God cares for us, should be
an argument to us, to cast all our care upon him,
upon these two accounts :

1. Because if God cares for us, our concernments
are in the best and safest hands.

2. Because all our anxiety and solicitude will do
vis no good.

1. Because if God cares for us, our concernments
are in the best and safest hands, and where we
should desire to have them ; infinitely safer than
under any care and conduct of our own. And this
ought to be a great satisfaction to our minds, and
to free us from all disquieting thoughts : for if God
undertakes the care of us, then we are sure that
nothing shall happen to us, but by the disposal or
permission of infinite wisdom and goodness. There
are many things, indeed, which to us seem chance
and accident ; but in respect of God, they are pro-
vidence and design ; they may appear to happen
by chance, or may proceed from the ill-will and
malicious intent of second causes, but they are all
wisely designed ; and as they are appointed or per-
mitted by God, they are the result of the deepest
counsel, and the greatest goodness. And can we
wish that we and our concernments should be in
better or safer hands, than of infinite power and wis-
dom, in conjunction with infinite love and goodness ?
And if we be careful to do our duty, and to demean
ourselves towards God as we ought, we may rest
assured of his love and care of us ; and if we do in

448

good earnest believe the providence of God, we can-
not but think that he hath a peculiar regard to those
that love and serve him, and that he will take a
peculiar care of their concernments, and that he can
and will dispose them better for us, than we could
manage them ourselves, if we were left to ourselves,
and our affairs were put into the hands of our own
counsel.

Put the case we had the entire ordering and dis-
posal of ourselves, what were reasonable for us to
do in this case? We would surely, according to
our best wisdom and judgment, do the best we
could for ourselves; and when, upon experience of
our own manifold ignorance and weakness, we had
found our weightiest affairs and designs frequently
to miscarry, for want of foresight, or power, or skill
to obviate and prevent the infinite hazards and dis-
appointments which human affairs are liable to, we
should then look about us ; and if we knew any
person much wiser, and more powerful than our-
selves, who we believed did heartily love us, and
wish well to us, we would out of kindness to our-
selves, ask his counsel in our affairs, and crave his
assistance; and if we could prevail with him to un-
dertake the care of our concernments, we would
commit them all to his conduct and government, in
confidence of his great wisdom and good-will to us.

Now God is such an one; he loves us as well as
we do ourselves, and desires our happiness as much,
and knows infinitely better than we do, what means
are most conducing to it, and will most effectually
secure it. And every man that believes thus of God
{as every man.must do, that believes there is a God,
for these are the natural and essential notions which
all men have of the Deity) ; I say, every man that

44y

believes thus of Gocl, the first tiling he would do (if
he kuew not already that God had voluntarily, and
of his own accord, undertaken the care of him and
of his affairs) would be to apply himself to God,
and to beseech him with all earnestness and impor-
tunity, that he would permit him to refer his con-
cernments to him, and be pleased to undertake the
care of them ; and he would, without any demur
or difficulty, give up himself wholly to him, to guide
and govern him, and to dispose of him as to him
should seem best.

Now if God have prevented us herein, and with-
out our desire taken this care upon himself, we
ought to rejoice in it, as the greatest happiness that
could possibly have befallen us ; and we should,
without any farther care and anxiety, using our own
best diligence, and studying to please him, cheer-
fully leave ourselves in his hands, with the greatest
confidence and security, that he will do all that for
us which is really best: and with a firm persuasion
that that condition, and those circumstances of life
which he shall choose for us, will be no other but the
very same which we would choose for ourselves, if
we were as wise as he.

And it is so natural for men to think thus of God,
that the very heathen poet had the same idea of
him, and upon that ground, adviseth us to commit
all our concernments to him.

Permittes ipsis expendcre numi fiibus, quid
Conzeniat nobis, rebusque sit utile nostr 'ts ;
Xcnn pro jucundis, aptissima quctque dabunt dii ;
Charior est illis homo, quam sibi.

" Leave it (says he) to the wiser gods, to consider
and determine what is fittest for thee, and most for

450

thy advantage; and though they do not always give
thee what thou desirest, and that which pleaseth
thee best, yet they will give that which is most fit
and convenient for thee; for man is more dear to
the gods, than he is to himself." Not much different
from this, is the Divine counsel of Solomon: (Prov.
iii. 5, 0.) M Trust in the Lord with all thine heart,
and lean not unto thine own understanding. In all
thy ways acknowledge him, and he shall direct thy
paths." It is considerable who it is that gives this
advice: the wisest of the sons of men; and yet
he adviseth to trust in God for direction, and not
to lean to our understandings.

If, therefore, we be fully persuaded of God's infi-
nitely wise and good providence, we ought certainly
to refer ourselves to him, and perfectly to acquiesce
in his disposal, and to rest satisfied in whatever he
does ; and whatever condition he assigns to us, we
ought to be contented with it; if we be not, we find
fault with his wisdom, and reproach his goodness,
and wish the government of the world in better
hands.

So that a firm belief of the providence of God, as
it would take away all anxiety concerning future
events, so would it likewise silence all those mur-
murings and discontents, which are apt to arise in
us when things fall out cross to our desires, when
disasters and disappointments happen to us, and
the providence of God casts us into sickness, or po-
verty, or disgrace. This quieted David, when he
was ready to break out into murmuring at the afflic-
tions and calamities which befel him : " I held my
peace, (says he) and spake not a word, because
thou, Lord, didst it." And this, likewise, should
keep us from fretting and vexing at instruments and

451

second causes; to consider that the wise provi-
dence of God over-ruleth and disposeth the actions
of men, and that no harm can happen to us without
his permission. This consideration restrained
David's anger, under that high provocation of Shi-
mei, when he followed him, reproaching him, and
cursing him ; " Let him alone; the Lord hath said
unto him, Curse David." He considered that God's
providence permitted it ; and looking upon it as
coming from a higher hand, this calmed his passion,
and made him bear it patiently. If a man be walk-
ing in the street, and one fling water upon him, it is
apt to provoke him beyond all patience : but no
man is in a passion for being wet ten times as much
by rain from heaven. What calamity soever befall-
eth us, when we consider it as coming from heaven,
and ordered and permitted there, this will still and
hush our passion, and make us, with Eli, to hold
our peace, or only to say, " It is the Lord, let him
do what see met h him good."

We are, indeed, liable to many things in this
world, which have a great deal of evil and affliction
in them, to poverty, and pain, and reproach, and re-
straint, and the loss of our friends and near rela-
tions; and these are great afflictions, and very cross
and distasteful to us ; and, therefore, when we are in
danger of any of these, and apprehend them to be
making towards us, we are apt to be anxious, and
full of trouble; and when they befal us, we are
prone to censure the providence of God, and to
judge rashly concerning it, as if all things were not
ordered by it for the best. But we should consider,
that we are very ignorant and short-sighted crea-
tures, and see but a little way before us, are not
able to penetrate into the designs of God, and to

452

look to the end of his providence. We cannot (as
Solomon expresseth it) see the work of God from
the beginning to the end; whereas, if we saw the
whole design of Providence together, we should
strangely admire the beauty and proportion of it,
and should see it to be very wise and good. And
that which, upon the whole matter, and in the last
issue and result of things, is most for our good, is
certainly best, how grievous soever it may seem for
the present. Sickness caused by physic, is, many
times, more troublesome for the present, than the
disease we take it for; but every wise man com-
poseth himself to bear it as well as he can, because
jt is in order to his health ; the evils and afflictions of
this life are the physic and means of cure, which
the providence of God is often necessitated to make
use of ; and if we did trust ourselves in the hands of
this great Physician, we should quietly submit to all
the severities of his providence, in confidence that
they would all " work together for our good."

When children are under the government of pa-
rents, or the discipline of their teachers, they are
apt to murmur at them, and think it very hard to
be denied so many things which they desire, and to
be constrained by severities to a great many things
which are grievous and tedious to them : but the
parent and the master know very well, that it is
their ignorance and inconsiderateness which makes
them to think so, and that when they come to
years, and to understand themselves better, then
they will acknowledge, that all that which gave
them so much discontent, was really for their good,
and that it was their childishness and folly which
made them to think otherwise, and that they had, m
all probability, been undone, had they been indulged

433

in their humour, and permitted in every thing to
have their own will ; they had not wit and consi-
deration enough to trust the discretion of their pa-
rents and governors, and to believe that even those
things which were so displeasing to them, would at
last tend to their good.

There is a far greater distance between the wisdom
of God and men, and we are infinitely more ignorant
and childish in respect of God, than our children
are in respect of us ; and being persuaded of this,
we ought to reckon, that while we are in this world,
under God's care and discipline, it is necessary for
our good, that we be restrained in many things,
which we eagerly desire : and suffer many things
that are grievous to us ; and that when we come to
heaven, and are grown up to be men, and " have
put away childish thoughts," and are come to un-
derstand things as they truly are, and not " in a
riddle," and darkness, as we now do ; then " the
judgment of God will break forth as the light, and
the righteousness of all his dealings as the noon-
day;" then all the riddles of providence will be
clearly expounded to us, and we shall see a plain
reason for all those dispensations which were so
much stumbled at, and acknowledge the great wis-
dom and goodness of them.

You see, then, what reason there is to refer our-
selves to the providence of God, and to " cast all
our care upon him," to trust him with the admi-
nistration and disposal of our concernments, and
firmly to believe, that if we love God, and be careful
to please him, every thing in the issue will turn to
the best for us ; and therefore, we should not an-
xiously trouble ourselves about the events of things,
but resign up ourselves to the good pleasure of Him,

VOL. VI. 2 H

454

who disposeth all things " according to the counsel
of his will," entirely trusting in his goodness, and in
his fatherly care of us, and affection to us ; that he
will order all things for us for the best, referring the
success of all our concernments to him, " in whose
hands are all the ways of the children of men," cheer-
fully submitting to his determination, and the decla-
rations of his providence, in every case.

And this is a proper expression of our confidence
in God's wisdom and goodness, to refer things to
him before the event, and to say with the Christ-
ians, (Acts xxi. 14.) " The will of the Lord be
done ;" because this shews that we are persuaded
that God will do better for us, than our own counsel
and choice ; and to submit to his will after the
event, is likewise a great instance of our confidence
in him, and that we believe that he hath done that
which is best: for when God, by his providence, de-
clares his will in any case, we should look upon it
as the sentence of a wise and just judge, in which all
parties concerned ought to acquiesce, and rest fully
satisfied.

And this may well be expected from us Christ-
ians, who have much greater assurance of the par-
ticular providence of God, than the heathens had;
and yet some of them were able to free themselves
from all trouble and anxiety, from murmuring and
discontent. Upon this consideration, Epictetus (as
Arrian tells us) would express himself thus : " I
had always rather have that which happens; be-
cause I esteem that better which God wills, than
that which I should will." And again, " Lift up
thine eyes (says he) with confidence to God, and
say, Henceforth, Lord, deal with me as thou pleas-
est ; o/uuoyvutjuovu) aoir 'laoQ tipb I am of the same opi-

455

nion with thee, just of the same mind that thou art
I refuse nothing that seems good to thee ; lead me
where thou Wilt; clothe me with what garments
thou pleasest : set me in a public place, or keep me
in a private condition; continue me A\x mine own
country, or banish me from it ; bestow wealth upon
me, or leave me to conflict and struggle with po-
verty, which of these thou pleasest ; zyw Goivirep dwdv-

TLOV TOVTWV TTCOQ dvOpiOTTOVQ CL 7To\oy tyOQpUU. If 111611 shall

censure this providence towards me, and say,
Thou dealest hardly with me ; I will apologize
*for thee, I will undertake and maintain thy cause,
that what thou dost is best for me." What could
a Christian say more or better, by way of resigna-
tion of himself to the providence of God? It almost
transports me to read such passages from a hea-
then, especially if we consider in what condition
Epictetus was ; he had a maimed and deformed
body, was in the extremity of poverty, a slave, and
cruelly and tyrannically used, so that we can hardly
imagine a man in worse and more wretched circum-
stances ; and yet he justifies the providence of God
in all this, and not only submits to his condition,
but is contented with it, and embraces it ; and since
God hath thought it fittest and best for him, he is
of the same mind, and thinks so too. I confess, it
doth not move me to hear Seneca, who flowed with
wealth, and lived at ease, to talk magnificently, and
to slight poverty and pain, as not worthy the name
of evil and trouble: but to see this poor man, in the
lowest condition, and worst circumstances of huma-
nity, bear up so bravely, and with such a cheerful-
ness and serenity of mind to entertain his hard for-
tune; and this not out of stupidity, but from a wise
sense of the providence of God, and a firm persua-

2 h 2

456

sion of the wisdom and goodness of all his dealings,
this, who can choose but be affected with it, as an
admirable temper for a Christian, much more for a
heathen ! To which we may apply that saying of our
Lord, concerning the heathen centurion, " Verily, I
say unto you, I have not found so great faith, no,
not in Israel ;" so wise, so equal, so firm a temper
of mind is seldom to be found, no, not amongst
Christians. And this is the first consideration, that
if God cares for us, we and our concernments
are in the best and safest hands, and therefore we
should cast all our care upon God. The

Second is, Because all our anxiety and care will
do us no good ; on the contrary, it will certainly do
us hurt. We may fret and vex our own spirits, and
make them restless, in the contemplation of the evils
and disappointments which we are afraid of, and
may make our lives miserable, in the sad reflections
of our own thoughts ; but we cannot, by all our
anxiety and care, control the course of things,
and alter the designs of providence ; we cannot, by
all our vexation and trouble, overrule events, and
make things happen as we would have them. And
this is the argument our Saviour useth to this very
purpose : (Matt. vi. 27.) " Which of you, by taking
thought, can add one cubit to his stature?" So
that all this trouble is unreasonable, and to no pur-
pose, because it hath no influence on the event,
either to promote or hinder it. Things are governed
and disposed by a higher hand, and placed out of
our reach ; we may deliberate, and contrive, and
use our best endeavours for the effecting of our
designs, but we cannot secure the event against a
thousand interpositions of Divine providence, which
we can neither foresee nor hinder; but yet, not-

457

withstanding, these our endeavours are reasonable,
because they are the ordinary means which God
hath appointed for the procuring of good, and pre-
vention of evil ; and though they may miscarry, yet
they are all we can do : but after this is done,
trouble and anxiety about the event is the vainest
thing in the world, because it is to no purpose, nor
doth at all conduce to what we desire; "we dis-
quiet ourselves in vain," and we distrust God's pro-
vidence and care of us, and thereby provoke him
to defeat and disappoint us.

Let us then, by these considerations, be per-
suaded to this duty, the practice whereof is of con-
tinual and universal use in the whole course of our
lives ; in all our affairs and concernments, after we
have used our best endeavours, let us sit down and
be satisfied, and refer the rest to God, whose provi-
dence governs the world, and takes care of all our
interests, and of the interest of his church and reli-
gion, when they seem to be in greatest danger.

We cannot but be convinced that this is very
reasonable, to leave the management of things to
him who made them, and therefore understands
best how to order them. The government of the
world is a very curious and complicated thing, and
not to be tampered with by every unskilful hand ;
and, therefore, as an unskilful man, after he hath
tampered a great while with a watch, thinking to
bring it into better order, and is at last convinced
that he can do no good upon it, carries it to him that
made it to mend it, and put it into order ; so must we
do, after all our care and anxiety about our own
private concernments, or the public state of things ;
we must give over governing the world, as a busi-
ness past our skill, as a province too hard, and

458

" a knowledge too wonderful for us," and leave it
to him, who made the world, to govern it, and take
care of it.

And if we be not thus affected and disposed, we
do not believe the providence of God, whatever pro-
fession we make of it ; if we did, it would have an
influence upon our minds, to free us from anxious
care and discontent. Were we firmly persuaded of
the wisdom and goodness of the Divine providence,
we should confidently rely upon it, and, according
to the apostle's advice here in the text, " cast all
our care upon him, because he careth for us."

SERMON CXXXV1IL

THE WISDOM OF GOD IN THE REDEMPTION OF
MANKIND.

Christ the power of God, and the wisdom of God. —
1 Cor. i. 24.

I have, in the ordinary course of my preaching,
been treating of the attributes and perfections of
God ; more particularly those which relate to the
Divine understanding — the knowledge and wisdom
of God. The first of these I have finished ; and
made some progress in the second, the wisdom of
God : which I have spoken to in general, and have
propounded more particularly to consider those
famous instances and arguments of the Divine wis-
dom, in the creation of the world ; the government
of it ; and the redemption of mankind by Jesus
Christ The two first of these I have spoken to ;
namely, the wisdom of God, which appears in the
creation and government of the world. I come now
to the

Third instance of the Divine wisdom, the re-
demption of mankind by Jesus Christ ; which I
shall, by God's assistance, speak to from these
words, " Christ the wisdom of God."

The apostle, in the beginning of this Epistle, upon
occasion of his mentioning the divisions and parties
that were among the Corinthians, where one said,
" I am of Paul ;" another, " I am of Apollos ;" asks
them, whether " Paul was crucified for them ?" or,

460

whether " they were baptized in the name of Paul ?"
To convince them that they could not pretend this,
that they were baptized into his name, he tells
them, at the 14th and 15th verses, that he had
not so much as baptized any of them, except two
or three ; so far was he from having baptized them
into his own name; and at the 17th verse, he says,
that his work, his principal work, was " to preach
the gospel," which he had done, not with human
elequence, " not in wisdom of words," but with
great plainness and simplicity, " lest the cross of
Christ should be made of none effect ;" lest, if he
should have used any artifice, the gospel should
have been less powerful. And, indeed, his preach-
ing was unaffectedly plain ; and, therefore, the gos-
pel did seem to very many to be a foolish and ridi-
culous thing. The story which they told of Christ
crucified, was " to the Jews a stumbling-block, and
to the gentiles foolishness." The Jews, who expected
another kind of Messias, that should come in great
pomp and glory, to be a mighty temporal prince,
were angry at the story of a crucified Christ. The
Greeks, the philosophers, who expected some curi-
ous theories, adorned with eloquence, and delivered
and laid down according to the exact rules of art,
derided this plain and simple relation of Christ, and
of the gospel.

But though this design of thegospel appeared silly
and foolish to rash, and inconsiderate, and preju-
diced minds ; yet " to them that are called," to them
that do believe, " both Jews and gentiles, Christ, the
power of God, and the wisdom of God ;" Christ,
that is, the way of our redemption by Jesus Christ,
which the apostle preached, " the wisdom of God,"5
an eminent instance of it.

461

So that the redemption of man by Jesus Christ,
is a design of admirable wisdom. This I shall en-
deavour to confirm to you,

I. By general testimonies of Scripture. And,

II. By a more particular inquiry into the nature
of this design, and the means how it is accom-
plished.

I. By the testimonies from Scripture. You know
I have all along, in my discourses of the attributes
of God, used this method of proving them, from
the dictates of natural light, and the revelation of
Scripture: but now I must forsake my wonted me-
thod, for here the light of nature leaves me. The
wisdom of the creation is manifest in " the things
which are made ; the heavens declare the glory of
God's wisdom, and the firmament shews his handy-
work." The works of God do preach and set forth
the wisdom of the Creator ; but the sun, moon, and
stars, do not preach the gospel. The wisdom of re-
demption is wisdom in a mystery, hidden wisdom,
which none of the princes or philosophers of this
world knew. The sharpest wits, and the highest
and most raised understandings amongst the hea-
thens, could say nothing of this. Here the wisdom
of the wise, and the understanding of the prudent,
is posed, and we may make the apostle's challenge,
(ver. 20. of this chapter,) "Where is the wise?
where is the disputer of this world ?" There is no
natural light discovers Christ; the wise men cannot
find him out, unless a star be created on purpose to
lead and direct to him. Therefore, in this, I shall
only depend upon Divine revelation. (1 Cor. ii. 7, 8.)
The gospel is called " the wisdom of God in a mys-
tery, even the hidden wisdom which God ordained
before the world unto our glory, which none of the

462

princes of this world knew." (Eph. i. 7, 8.) " In
whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his
grace, wherein he hath abounded towards us in all
wisdom and prudence." (Eph. iii. 10, 11.) "The
manifold wisdom of God, according to the eternal
purpose which he purposed in Christ Jesus our
Lord." This work of our redemption by Jesus
Christ, is so various and admirable, that it is not
below the angels to know and understand it; " To
the intent, that unto principalities and powers in
heavenly places, might be known the manifold wis-
dom of God."

II. By inquiring more particularly into the na-
ture of this design, and the means how it is accom-
plished. This is wisdom, to fit means to ends ; and
the more difficult the end, the greater wisdom is re-
quired to find out suitable and sufficient means for
the accomplishment of the end. Now the wisdom
of redemption will appear, if we consider the case
of fallen man, and what fit, and proper, and suitable
means the wisdom of God hath devised for our re-
covery.

First, Let us consider the case of fallen man,
which was very sad, both in respect of the misery
and the difficulty of it.

1. In respect of the misery of it. Man, who was
made holy and upright by God, having, by his volun-
tary transgression, and wilful disobedience, fallen
from him, did presently sink into a corrupt and dege-
nerate, into a miserable and cursed condition, of
which heaven, and earth, and his own conscience,
bore him witness. Man being become a sinner, is
not only deprived of the image of God, but is liable
to his justice; here was his misery.

463

2. The difficulty of the case was this ; man could
not recover himself and raise himself out of his own
ruin ; no creature was able to do it ; so that our help is
only in God ; and, indeed, he is a merciful God, and
doth not desire our ruin, nor delight in our destruc-
tion : but suppose his mercy never so willing to save
us, will not his holiness, and justice, and truth, check
those forward inclinations of his goodness, and hin-
der all the designs of his mercy? Is not sin con-
trary to the holy nature of God? Hath not he de-
clared his infinite hatred of it? Hath not he threat-
ened it with heavy and dreadful punishment? and
said, that the sinner shall die, that he will not ac-
quit the guilty, nor let sin go unpunished ? Should
he now. without any satisfaction to his offended
justice, pardon the sinner, remit his punishment, and
receive him to favour: would this be agreeable to
his holiness, and justice, and truth? Would this
become the wise governor of the world, who loves
righteousness and order; who hates sin, and is
obliged, by the essential rectitude of his nature, to
discountenance sin ?

So that here is a conflict of the attributes and
perfections of God. The mercy of God pities our
misery, and would recover us, would open para-
dise to us: but there is a flaming sword that keeps
us out; the incensed justice of God, that must be
satisfied ; and if he takes vengeance of us, we are
eternally ruined ; if he spares us, how shall " mercy
and justice meet together?" how shall God at once
express his love to the sinner, and his hatred to Bin?
Here is the difficulty of our case.

Secondly, Let us now inquire what means the wis-
dom of God useth for our recovery. The wisdom of
God hath devised this expedient to accommodate

464

all these difficulties, to reconcile the mercy and jus-
tice of God. The Son of God shall undertake this
work, and satisfy the offended justice of God, and
repair the ruined nature of man. He shall bring
God and man together, and make up this gulf,
and renew the commerce and correspondence be-
tween God and us, which was broken off by sin.
The work that God designs, is the redemption of
man ; that is, his recovery from a state of sin and
eternal death, to a state of holiness and eternal
life. The Son of God is to engage in this design of
our redemption, to satisfy the offended justice of
God towards us, so as to purchase our deliverance
from the wrath to come, and so as to restore us to
the image and favour of God, that we may be sanc-
tified, and be made heirs of eternal life.
For opening of this, we will consider,

1. The fitness of the person designed for this work.

2. The fitness of the means whereby he was to
accomplish it.

1. The fitness of the person designed for this
work, and that was the " eternal Son of God ;"
who, in respect of his infinite wisdom and power,
the dignity and credit of his person, his dearness to
his Father, and interest in him, was very fit to un-
dertake this work, to mediate a reconciliation be-
tween God and man.

2. The fitness of the means whereby he was to
accomplish it; and these I shall refer to two heads,
his humiliation, and exaltation. All the parts of
these are very subservient to the design of our re-
demption.

I. The humiliation of Christ, which consists of
three principal parts ; his incarnation .his life, and
his death.

465

1. His incarnation, which is set forth in Scripture
by several expressions ; his being " made flesh, and
dwelling among us (John i. 14.) His being " made
of the seed of David according to the flesh
(Rom. i. 3.) His being " made of a woman ;" (Gal.
iv. 4.) The " manifestation of God in the flesh
(1 Tim. iii. 16.) His " taking part of flesh and
blood;" (Heb. ii. 14.) His ''taking on him the
seed of Abraham," and " being made like unto his
brethren;" (Heb. ii. 16, 17.) His " coming in the
flesh ;" (1 John ii. 2.) All which signifies his taking
upon him human nature, and being really a man as
well as God. The eternal Son of God, in the ful-
ness of time, took our nature ; that is, assumed a
real soul and body into union with the Divine na-
ture. Now this person, who was really both God
and man, v\as admirablv fitted for the work of our
redemption.

In general, this made him a fit mediator, an equal
and middle person to interpose in this difference,
and take up this quarrel between God and man.
Being both God and man, he was concerned for
both parties, and interested both in the honour of
God, and the happiness of man, and engaged to be
tender of both ; and to procure the one, by such
ways as might be consistent with the other.

More particularly, his incarnation did fit him for
those two offices which he was to perform in his
humiliation, of prophet and priest.

(1.) The office of prophet, to teach us both by his
doctrine and his life.

By his doctrine. His being in the likeness of
man ; this made him more familiar to us. He was
" a prophet raised up from among his brethren," as
Moses spake, and he makes this an argument why

466

we should hear him. Should God speak to us im-
mediately by himself, we could not hear him, and
live. God condescends to us, and complies with
the weakness of our nature, and " raiseth up a pro-
phet from among our brethren ;" we should hear
him. And then his being God, did add credit and
authority to what he spake ; he could confirm the
doctrine which he taught by miracles. Of his
teaching us by his life, I shall have occasion to
speak presently.

(2.) For the office of priest. He was fit to be our
priest, because " he was taken from among men," as
the apostle speaks ; fit to suffer, as being man, hav-
ing a " body prepared," as it is, Heb. x. 5. and
fit to satisfy, by his sufferings, for the sins of all
men, as being God, which put an infinite dignity and
value upon them ; the sufferings of an infinite per-
son, being equal to the offences done against an in-
finite God : and thus the mercy of God is exalted
without the diminution of his justice.

And as his incarnation did qualify him for suffer-
ing, so for compassion, and fellow-suffering with us:
(Heb. ii. 17, 18.) " Wherefore, in ail things it be-
hoved him to be made like unto his brethren, that
he might be a merciful and faithful high-priest, in
things pertaining to God, to make reconciliation for
the sins of the people ; for in that he himself hath
suffered, being tempted, he is able to succour them
that are tempted."

2. His life was a means admirably fitted to bring
men to holiness and goodness. I might go through
all the parts of it; but because I intend to be very
short upon these heads, I shall only take notice of
that part of his life, which was spent in his public
ministry; " he went about doing good;" the doc-

467

trine that he preached was calculated for the de-
stroying of sin, and the promoting of holiness ; the
great end and design of it was to advance righteous-
ness, and goodness, and humility, and patience, and
self-denial; to make us mortify our sensual desires,
and brutish passions, to contemn and renounce this
present world ; and this being the design of it, it
was a most proper engine to demolish the works of
the devil : and to make way for the entertainment
of his doctrine, the whole frame of his life, and all
the circumstances of it, did contribute. His life was
the practice of his doctrine, and a clear comment
upon it. The meanness of his condition in the world,
that he had no share of the possessions of it, was a
great advantage to his doctrine of self-denial, and
contempt of the world. " The Captain of our sal-
vation," that he might draw off our affections from
the world, and shew us how little the things of it
are to be valued, would himself have no share in it ;
(Matt. viii. 20.) " The foxes have holes, and the
birds of the air have nests, but the Son of man hath
not where to lay his head." The mean circumstances
of his condition were very eminently for the advan-
tage of his design ; for had he not been stripped of
all worldly accommodations, he could not have been
so free from suspicion of a worldly interest and de-
sign ; nay, he could not have been so considerable ;
he was really greater for his meanness. The very
heathens did account this true greatness (as we find
in Aristotle), not to admire the pleasures, and great-
ness, and pomp of the world. And that his mean-
ness might be no disadvantage to him, those evi-
dences that he gave of his divinity in the wonder-
ful things that he did, rendered him considerable,
and gained more reverence and authority to his

468

doctrine, than his meanness could bring contempt
upon it.

Besides, the manner of his conversation was a
very great advantage to him ; he was of a very sweet,
and conversable, and obliging temper; and by this
means he did gain upon the people, and was accept-
able to them; and thus he did apply himself to
them in the most humane ways, to make way for
the entertainment of his doctrine. The miracles that
he wrought, did confirm his doctrine beyond all ex-
ception, as being a Divine testimony, and setting the
seal of God to the truth of it ; yet, because many
were blinded with prejudice, and though they did see,
yet would not see, "Christ, the wisdom of God,"
did so order the business of his miracles, to make
them human ways of winning upon them, for they
were generally such as were beneficial ; " he healed
all manner of diseases" and maladies by this mira-
culous power; and so his miracles, did not only
tend to confirm his doctrine, as they were miracles,
but to make way for entertainment of it, as they
were benefits; this was a sensible demonstration to
them, that he intended them good, because he did
them good ; they would easily believe that he, who
healed their bodies, would not harm their souls.
This for his life.

3. His death, which was the lowest step of his
humiliation, and the consummation of his sufferings.
Now the death of Christ did eminently contribute
to this design of our redemption. The death of
Christ did not only expiate the guilt of sin, and
pacify conscience, by making plenary satisfaction
to the Divine justice, but did eminently contribute
to the killing of sin in us : (Rom. vi. 6.) " Knowing
this, that our old man is crucified with him, that the

46y

body of sin might be destroyed, that henceforth we
might not serve sin." (Rom. viii. 3.) "God, sending
his own Son in the likeness of sinful flesh, and for
sin (that is, by being a sacrifice for sin) condemned
sin in the flesh." The death of Christ convinceth
sin to be a great evil ; and doth condemn it, because
the impartial justice of God did so severely punish
it in his own Son, when he appeared in the person
of a sinner ; and this is the most powerful argument
to us to crucify sin, that it crucified our Saviour.
That so innocent and holy a person should suffer so
cruel and ignominious a death for our sins, should
set us for ever against it, and make us hate it with
a perfect hatred.

The circumstances of Christ's sufferings, are with
admirable wisdom fitted for the conquering of sin
and Satan. Sin came by the woman : the " seed of
the woman" suffers for sin ; and by suffering, con-
quers it. Sin began in the garden ; and there our
Saviour began his sufferings for sin. Sin came by
the tree; and Christ bears the curse of it in hang-
ing upon the tree, and crucifies it by his cross.

And as he conquered sin, so he overcame Satan
by his own arts. The devil found Christ in the like-
ness of man, he judged him mortal, and his great
design was to procure his death, and get him into
his grave. Christ permits him to bring about his
design: he lets him enter into Judas; he lets the
Jews crucify, and put him into his grave, and roll a
great stone upon it : but here his Divine wisdom ap-
pears, in ruining the devil by his own design, and
"snaring him in the works of his own hands." (Heb.
ii. 14.) " By death he destroys him that had the
power of death ; that is, the devil."

I know the sufferings of Christ were, by the wise

VOL. VI. 2 I

47Q

of the world, made the great objection against the
wisdom of this dispensation ; the " cross of Christ
was to the Greeks foolishness ;" and yet the wisest
of them had determined otherwise in general, though
not in this particular case. Plato (in the second
book of his Commonwealth) saith, " That a man
may be a perfect pattern of justice and righteous-
ness, and be approved by God and men, he must be
stripped of all the things of this world ; he must be
poor and disgraced, and be accounted a wicked
and unjust man; he must be whipped, and tor-
mented, and crucified as a malefactor ;" which is,
as it were, a prophetical description of our Saviour's
sufferings. And Arrian, in his Epict. describing a
man fit to reform the world, whom he calls the
apostle, the messenger, the preacher, and minister
of God, saith, " He must be without house and har-
bour, and worldly accommodations; must be armed
with such patience for the greatest sufferings, as if
he were a stone, and devoid of sense; he must be
a spectacle of misery and contempt of the world."
So that by the acknowledgment of these two wise
heathens, there was nothing in the sufferings of
Christ that was unbecoming the wisdom of God,
and improper to the end and design of Christ's
coming into the world ; besides, that they served a
further end, which they did not dream of, the satis-
fying of Divine justice.

Secondly, His exaltation. The several parts of
which, his resurrection, and ascension, and " sitting
at the right hand of God," were eminently subser-
vient to the perfecting and carrying on of his design.

The resurrection of Christ, is the great confirma-
tion of the truth of all that he delivered : (Rom. i. 4.)
" Declared to be the Son of God with power.

471

opKjQLvroQ vlov Gtov ev SwdfAEif by the resurrection from
the dead." This great miracle of his resurrection
from the dead did determine the controversy, and
put it out of all doubt and question, that he was the
Son of God. And then his ascension, and " sitting
at the right hand of God," this gives us the assu-
rance of a blessed immortality, and is a demonstra-
tion of a life to come, and a pledge of everlasting
glory and happiness. And can any thing tend more
to the encouragement of obedience, and to make us
dead to the pleasures and enjoyments of this life,
than the assurance of eternal life and happiness?

And then the consequents of his exaltation, they
do eminently conduce to our recovery. The send-
ing of the Holy Ghost " to lead us into all truth,"
to sanctify us, to assist us, and to comfort us under
the greatest troubles and afflictions; and the power-
ful intercession of Christ in our behalf, and his re-
turn to judgment ; the expectation whereof, is the
great argument to repentance, and holiness of life:
(Acts xvii. 30, 31.) " And the times of this igno-
rance God winked at, but now commandeth all men
every where to repent : because he hath appointed
a day in the which he will judge the world in
righteousness, by that man whom he hath ordained;
whereof he hath given assurance unto all men, in
that he hath raised him from the dead." And thus
I have endeavoured to prove, that the redemption
of man by Jesus Christ, is a design of admirable
wisdom.

The use I shall make of it, is to convince us of
the unreasonableness of unbelief, and the folly and
madness of impenitency.

First, The unreasonableness of unbelief. The
gospel reveals to us the wise counsel and dispen-

2 i 2

472

sation of God for our redemption ; and those who
disbelieve the gospel, they " rejectthe counsel of God
against themselves," as it is said of the unbelieving
pharisees and lawyers, (Luke vii. 30.) The gospel
reveals to us a design so reasonable and full of
wisdom, that they who can disbelieve it are despe-
rate persons, devoted to ruin. (1 Cor. i. 18.) " The
cross of Christ is to them that perish foolishness."
(2 Cor. iv. 3, 4.) " But if our gospel be hid, it is hid
to them that are lost; in whom the God of this
world hath blinded the eyes of them that believe not,
lest the light of the glorious gospel of Christ, who is
the image of God, should shine unto them." The
gospel carries so much light and evidence in it, that
it cannot be hid from any but such whose eyes are
blinded by the devil and their lusts.

He that will duly weigh and consider things, and
look narrowly into this wise dispensation of God,
shall find nothing to object against it ; nay, shall
discover in it the greatest motives and inducements
to believe. We are apt to believe any thing that is
reasonable, especially if it be for our advantage. Now
this wise dispensation of God is not only reasonable
in itself, but beneficial to us ; it does at once highly
gratify our understandings, and satisfy our interest ;
why should we not then believe and entertain it ?

I. The design of the gospel is reasonable, and
gratifies our understandings. And in this respect,
the gospel hath incomparable advantages above any
other religion. The end of all religion is to advance
piety, and holiness, and real goodness among men ;
and the more any religion advanceth these, the more
reasonable it is. Now the great incitements and ar-
guments to piety, are the excellency and perfection
of the Divine nature ; fear of punishment, and hopes

473

of pardon and rewards. Now the gospel represents
all these to the greatest advantage.

1. It represents the perfections of God to the
greatest advantage, especially those which tend
most to the promotion of piety, and the love of God
in us ; his justice and mercy.

(1.) His justice. The gospel represents it inflex-
ible in its rights, and inexorable, and that will not
in any case let sin go unpunished. The impartial-
ity of the Divine justice appears in this dispensa-
tion, that when God pardons the sinner, yet he will
punish sin so severely in his own Son, who was the
surety. Now, what could more tend to discounte-
nance sin, and convince us of the great evil of it ?

(2.) His mercy. This dispensation is a great de-
monstration of the mercy, and goodness, and love of
God, in sending his Son to die for. sinners, and in
saving us by devoting and sacrificing him : (John
iii. 16.) " For God so loved the world, that he gave
his only-begotten Son." (Rom. v. 8.) " But God
commendeth his love towards us, in that while we
are yet sinners, Christ died for us." (I John iv. 9,
10.) " In this was manifest the love of God towards
us, because God sent his only-begotten Son into the
world, that we might live through him. Herein is
love ; not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our
sins." Now this representation of God's mercy and
love, which the gospel makes, is of great force and
efficacy to melt our hearts into love to God.

2. The second argument to piety, is fear of punish-
ment. The gospel hath revealed to us the misery oi
those who continue in their sin ; it hath made clear
and terrible discoveries of those torments which at-
tend sinners in another world, and hath opened to
us the treasures of God's wrath ; so that now, under

474

the gospel, " hell is naked before us, and destruc-
tion hath no covering and this is one thing which
makes the gospel so powerful an engine to destroy
sin: (Rom.i. 10. 18.) "The gospel is the power of
God unto salvation ; for therein is the wrath of God
revealed from heaven against all ungodliness and
unrighteousness of men."

3. Hopes of pardon and reward. And this, added
to the former, renders the gospel the most powerful
instrument to take men off from sin, and engage
them to holiness, that can be imagined. The means
to draw men from sin, when they are once awakened
with the fear of vengeance, are hopes of pardon and
mercy, and the way to encourage obedience for the
future, is hope of reward. Now as an argument to
us to retreat and draw back from sin, the gospel
promises pardon and indemnity to us ; and as an
incitement to holiness, the gospel opens heaven to
us, and sets before us everlasting glory and happi-
ness, and gives us the greatest assurance of it.

This is the first, the design of the gospel is rea-
sonable, in that it does eminently and directly serve
for the ends of piety and religion.

II. This dispensation of God is beneficial to us,
and satisfies our interest; and this adds to the un-
reasonableness of our unbelief, this design of God
being not only reasonable in itself, but desirable to
us that it should be so ; because of the eminent ad-
vantages that redound to us by it. The design of
the gospel is to deliver us from the guilt and domi-
nion of sin, and the tyranny of Satan ; to restore us
to the image and favour of God ; and by making us
partakers of a Divine nature, to bring us to eternal
life. And is there any thing of real advantage which
is not comprehended in this? Is it not desirable to
every man, that there should be a way whereby our

475

guilty consciences may be quieted and appeased ;
whereby we may be delivered from the fear of death
and hell ? Is it not desirable to be freed from the
slavery of our lusts, and rescued from the tyranny
and power of the great destroyer of souls? Is it not
desirable to be like God, and to be assured of his
love and favour, who is the best friend, and the most
dangerous enemy ; and to be secured, that, when we
leave this world, we shall be unspeakably happy
for ever ? Now the gospel conveys these benefits to
us ; and if this be the case of the gospel, and there
be nothing in this design of our redemption, but
what is wise and reasonable, and exceedingly for
our benefit and advantage, why should any man
be so averse to the belief of it ? Why should unbelief
be counted a piece of wit? Is it wit to set ourselves
against reason, and to oppose our best interest? It
is wickedness, and prejudice, and inconsiderateness,
which disbelieves the gospel : those who do consider
things welcome this good news, and embrace these
glad tidings. Wisdom is justified of her children.
To them who are truly sensible of their own interest,
and willing to accept of reasonable evidence, this is
not only a true saying, but worthy of all acceptation ;
that " Christ came into the world to save sinners."

Secondly, This doth convince men of the madness
and folly of impenitency. Now, since the wisdom of
God hath contrived such a way of our recovery, and
by the declaration of God's wrath and displeasure
against sin, hath given us such arguments to repent-
ance, and by discovering a way of pardon and
mercy, hath given us such encouragement to repent-
ance, how great must the folly of impenitency be?
For consider,

1. That impenitency directly sets itself against the
wisdom of God. If after all this we continue in our

476

sins, we reject the counsel of God against ourselves,
we despise the wisdom of God and charge that with
folly : and we do it against ourselves, to our own in-
jury and ruin. If we live in our sins, and cherish
our lusts, we directly oppose the end of our re-
demption, we contradict the great design of the gos-
pel, we contemn the admirable contrivance of God's
wisdom, who sent his Son into the world on pur-
pose to destroy sin ; for we uphold that which he
came to destroy: (1 John iii. 5.) " Ye know that he
was manifested to take away our sins." Now shall
we continue in sin, when we know the Son of God
was manifested to take away sin ? God cannot but
take it very ill at our hands, when he hath laid out
the riches of his wisdom in this design, for us to go
about to defeat him in it ; this is at once to be un-
thankful to God, and injurious to ourselves; it is
such a madness, as if a condemned man should de-
spise a pardon ; as if a prisoner should be fond of his
fetters, and refuse deliverance ; as if a man despe-
rately sick should fight with his physician, and put
away health from him. If we do not comply with
the wisdom of God, which hath contrived our re-
covery, " we forsake our own mercy, and neglect a
great salvation ; wTe love death, and hate our own
souls," (Prov. viii. 34 — 3b\)

2. Consider, we cannot expect the wisdom of
God should do more for our recovery, than hath
been already done ; the wisdom of God will not try
any further means. (Matt, xxi. 37.) " Last of all he
sent his Son." If we despise this way, if we " tread
under foot the Son of God, and count the blood of
the covenant, whereby we are sanctified, an unholy
thing, there would remain no more sacrifice for sin,"
(Heb. x. 26. 29.) What can expiate the guilt of sin,
if the blood of Christ do not ? What shall take us

477

off from sin, what shall sanctify us, if the blood of
the covenant be ineffectual ? We resist our last re-
medy, and make void the best means the wisdom of
God could devise for our recovery, if, after the re-
velation of the gospel, we continue in our sins.

3. If we frustrate this design of God's wisdom for
our recovery, our ruin will be the more dreadful and
certain. Impenitency under the gospel will increase
our misery. If Christ had not come, we had had
no sin, in comparison of what we now have ; but
now our sin remains, and there is no cloak for our
sin, TTpcxpaeiv ovk t^oucriv. We shall not be able at the
day of judgment to preface any thing, by way of ex-
cuse or apology, for our impenitency. What shall
we be able to say to the justice of God, when that
shall condemn us, who rejected his wisdom, which
wTould have saved us ? We would all be saved, but
we would be saved without repentance : now the
wisdom of God hath not found out any other way
to save us from hell, but by saving us from our sins.
And thou that wilt not submit to this method of
Divine wisdom, take thy course, and let us see how
thou wilt escape the damnation of hell. I will con-
clude all with those dreadful words which the wis-
dom of God pronounceth against those that despise
her, and refuse to hearken to her voice : (Prov. i. 24
— 26.) " Because 1 have called, and ye refused ; I
have stretched out my hand, and no man regarded ;
but ye have set at nought my counsel, and would
none of my reproof: I also will laugh at your
calamity, I will mock when your fear cometh."
They who will not comply with the counsel of God
for their happiness, they shall inherit the condition
which they have chosen to themselves ; " they shall
eat the fruit of their own ways, and be filled with
their own devices."

SERMON CXXXIX.

THE JUSTICE OF GOD IN THE DISTRIBUTION OF
REWARDS AND PUNISHMENTS.

Shall not the Judge of all the earth do right? —
Gen. xviii. 25.

In treating of the attributes of God, I have consi-
dered those which relate to the Divine understand-
ing; viz. knowledge and wisdom. I come now to
consider those which relate to the Divine will; viz.
these four — the justice, the truth, the goodness, and
the holiness of God. I begin with the first ; namely,
the justice of God.

At the 17th verse of this chapter, God, by a great
and wonderful condescension of his goodness, re-
veals to Abraham his intention concerning the de-
struction of Sodom ; upon this Abraham, (ver. 23.)
interceded with God for the saving of the righteous
persons that were there; and to this end, he pleads
with God his justice and righteousness, with which
he apprehended it to be inconsistent to " destroy
the righteous with the wicked ;" which, without a
miracle, could not be avoided in a general destruc-
tion. " Wilt thou also destroy the righteous with
the wicked? Peradventure there be fifty righteous
within the city, wilt thou also destroy and not
spare the place for the fifty righteous that are
therein ? that be far from thee to do after this man-
ner, to slay the righteous with the wicked ; and that
the righteous should be as the wicked, that be far

479

from thee ; shall not the Judge of all the earth do
right ?" This negative interrogation is equivalent to
a vehement affirmation, " Shall not the Judge of all
the earth do right?" that is, undoubtedly he will.
This we mav take for a certain and undoubted
principle, that, in the distribution of rewards and
punishments, the Judge of the world will do righ-
teously.

So that the argument that lies under our consi-
deration, is the justice of God in the distribution
of rewards and punishments ; for the clearing of
which, we will consider it,

First, In hypothesi, in regard to the particular
case which is here put by Abraham in the text.

Secondly, In thesi, we will consider it in gene-
ral, in the distribution of rewards and punish-
ments.

First, We will consider it in hypothesi, in re-
gard to the particular case which is here put by
Abraham in the text; and the rather, because, if we
look well into it, there is something of real diffi-
culty in it, not easy to be cleared; for Abraham's
reasoning, if it be true, does plainly conclude, that
it would have been unrighteous with God in the
destruction of Sodom, not to make a difference be-
tween the righteous and the wicked, but to involve
them equally in the same common destruction.
6 * That be far from thee to do after this manner, to
slay the righteous with the wicked ; and that the
righteous should be as the wicked, that be far from
thee ; shall not the Judge of all the earth do right V
as if he had said, Surely the Judge of all the earth
will never do so unrighteous a thing.

And yet> notwithstanding this, we see it is very
usual for the providence of God to involve good

480

men in general calamities, and to make no visible
difference between the righteous and the wicked.
Now the difficulty is, how to reconcile these ap-
pearances of providence with this reasoning of
Abraham in the text.

And for doing of this, I see but one possible way,
and that is this; that Abraham does not here speak
concerning the judgments of God, which befal men
in the ordinary course of his providence, which
many times happen promiscuously, and involve
good and bad men in the same ruin; and the rea-
son hereof is plain, because God in his ordinary
providence does permit the causes, which produce
these judgments, to act according to their own na-
ture, and they either cannot or will not make any
distinction ; for the calamities which ordinarily
happen in the world, are produced by two sorts of
causes, either those which we call natural, or those
which are voluntary. Natural causes, such as wind,
and thunder, and storms, and the infection of the
air, and the like : these, acting by a necessity of na-
ture, without any knowledge or choice, can make
no distinction between the good and bad. And the
voluntary causes of calamities, as men are, they
many times will make no difference between the
righteous and the wicked. Nay, many times they
are maliciously bent against the righteous, and the
effects of their malice fall heaviest upon them.
Now, we say, that things happen in the way of or-
dinary providence, when natural causes are permit-
ted to act according to their nature, and voluntary
causes are left to their liberty; and, therefore, in
the course of ordinary providence, it is not to be
expected that such a distinction should be made ;
it is neither possible, nor does justice require it: it

481

is not possible, supposing natural causes left to act
according to their nature, and voluntary causes to
be left to their liberty ; nor does justice require it,
for every man is so much a sinner, that no evil that
befals him in this world, can be said to be unjust
in respect of God.

So that Abraham is not here to be understood,
as speaking of such judgments as befal men in
the ordinary course of God's providence, in which,
if the good and bad be involved alike, it cannot be
expected to be otherwise, nor is there any injustice
in it ; but Abraham here speaks of miraculous and
extraordinary judgments, which are immediately
inflicted by God for the punishment of some cry-
ing sins, and the example of the world to deter
others from the like. And such was this judg-
ment, which God intended to bring upon Sodom,
and which Abraham hath relation to in this dis-
course of his. In this case, it may be expected from
the justice of God, that a difference should be made
between the righteous and the wicked ; and that
for these reasons :

1. Because this is a judgment which God himself
executes. It is not an event of common providence,
which always follows the nature of its cause, but an
act of God, as a judge. Now it is essential to a
judge to make a discrimination between the good
and the bad, so as to punish the one, and to spare
the other; and this is as necessary to all proper
acts of judgment in this world as the other: there
being no other difference between them, but that
one is a particular judgment, and the other the ge-
neral judgment of the whole world.

2. When God goes out of the way of his ordi-
nary providence in punishing, it may reasonably be

482

expected that he should make a difference between
the good and the bad ; for the reason why he does
not in his common providence, is because he will
not break and interrupt the established order of
things upon every little occasion : but when he does
go besides the common course of things in punish-
ing, the reason ceaseth, which hindered him before
from making a difference ; and it is reasonable
enough to expect, that in the inflicting of a mira-
culous judgment, a miraculous difference should
be made. Without making this difference, the end
of these miraculous judgments would not be at-
tained ; which is remarkably to punish the crying
sins of men, and by the example to deter others
from the like sins: but if these judgments should
fall promiscuously upon the righteous and the
wicked, it would not be evident, that they were de-
signed for the punishment of such sins, when men
did see that they fell likewise upon those who
-were not guilty of those sins; consequently the
example could not be so effectual to deter men
from sin.

Upon all these accounts, you see that Abraham's
reasoning was very strong and well grounded, as to
those judgments which are miraculous and extra-
ordinary, and immediately inflicted by God, for the
punishment of great and heinous sins, which was the
case he was speaking of. And accordingly we
find, that, in those judgments which have been im-
mediately and miraculously inflicted by God, he
hath always made this difference between the righ-
teous and the wicked. In the deluge which he
brought upon the old world, the Spirit of God gives
this reason why the judgment was so universal, be-
cause " all flesh had corrupted his way upon the

483

earth ;" and the reason why he saved Noah and his
family was, because in this general corruption of
mankind he alone was righteous ; " Thee have I
seen righteous before me in this generation." So
likewise in that miraculous judgment of Korah and
his company, when God " made a new thing, and
the earth opened her mouth to swallow them up,"
none perished but he and his complices ; the rest
had warning given them by God to " remove from
the tents of those wicked men." Thus you see, that
as to the particular case in the text, Abraham's rea-
soning concerning the justice of God is very firm and
concluding. I proceed to the

Second thing, which was that which I principally
intended to discourse upon; viz. to consider the jus-
tice of God, in general, in the distribution of rewards
and punishments. And here I cannot but grant,
that the best evidence of this is yet wanting. We have
clear demonstrations of the power, and wisdom,
and goodness of God, in this vast and admirable
frame of things which we see; but we must stay
till the day of judgment for a clear and full mani-
festation of the Divine justice; for which reason the
day of judgment is in Scripture called, " the day of
the revelation of the righteous judgment of God."
But in the mean time we may receive sufficient as-
surance of this, both from natural reason, and from
Divine revelation.

1. From natural reason, which tells us, that God
loves righteousness, and hates iniquity, and conse-
quently that it must be agreeable to his nature, to
countenance and encourage the one, and to dis-
countenance the other ; that is, to give some public
testimony of his liking and affection to the one,
and of his hatred and dislike of the other; which

484

cannot otherwise be done, but by rewards and pu-
nishments.

But however the heathen reasoned about this
matter, whatever premises they laid, they firmly be-
lieved the conclusion, that God is just. Plato lays
down this as a certain and undoubted principle,
" That God is in no wise unjust, but as righteous
as is possible ; and that we cannot resemble God
more, than in this quality and disposition." So
likewise Seneca tells us, " That the gods are nei-
ther capable of receiving any injury, nor of doing
any thing that is unjust." Antoninus, the great em-
peror and philosopher, speaking doubtfully, whe-
ther good men are extinguished by death, or re-
main afterwards ; " If it be just, (says he,) you
may be sure it is so ; if it be not just, you may cer-
tainly conclude the contrary ; for God is just, and,
being so, he will do nothing that is unjust or un-
reasonable." And, indeed, the heathen philosophers
looked upon this as the great sanction of all moral
precepts, that God was the witness and the avenger
of the breach and violation of them, Qui secus
faxit, dens ipse vindex erit; " If any man do contrary
to them, God himself will punish it;" which shews,
that there is a natural awe upon the minds of men
of the Divine justice, which will overtake offenders
either in this world or the other. But this will more
clearly appear in the

2. Second place, from Scripture, or Divine revela-
tion. And those texts which I shall produce to this
purpose, may be reduced to these two heads: either
such as prove the rectitude of the Divine nature,
and his justice in general ; or such as speak more
particularly of the justice and equity of his pro-
vidence in the distribution of rewards and punish-

485

meats. I begin, first, with those which declare the
rectitude of the Divine nature, and the justice of
God in general ; and that, either by attributing this
perfection to him, or by removing the contrary, in-
justice and unrighteousness, at the greatest distance
from him.

1. Those which attribute this perfection to God.
I shall mention but a few of many : (Psal. cxxix. 4.)
" The Lord is righteous." (Dan. ix. 7.) " O Lord !
righteousness belongeth unto thee." This good men
have acknowledged, when they have lain under the
hand of God, (Ezra ix. 15.) " O Lord God of Israel,
thou art righteous." And this the wrorst of men
have been forced to own, when they have been in
extremity ; (Exod.ix. 27.) then " Pharaoh said, The
Lord is righteous." This hath been likewise ac-
knowledged by those who have lain under the great-
est temptation to doubt of it; (Jer. xii. 1.) " Righte-
ous art thou, O Lord, when I plead with thee: yet,
let me talk with thee of thy judgments ; wherefore
doth the way of the wicked prosper ?" The prophet,
notwithstanding he saw the prosperous condition
of wicked men, and the afflicted state of the godly,
which seemed hard to be reconciled with the jus-
tice of God's providence ; yet, before he would so
much as reason about it, he lays down this as a
certain conclusion, " Righteous art thou, O Lord."
To this head, likewise, belong all those texts which
speak of righteousness, as God's dwelling-place,
and his throne, of his delight in justice, and of the
duration and eternity of it, which I need not par-
ticularly recite.

2. There are likewise other texts which remove
the contrary, viz. injustice and unrighteousness, at
the greatest distance from God, as being most can-

vol. vi. 2 k

48G

trary to his nature and perfection. (Deut. xxxii. 4.)
" A God of truth, and without iniquity." (2 Chron.
xix. 7.) " There is no iniquity with the Lord our
God, nor accepting of persons, nor taking of gifts."
(Job viii. 3.) " Doth God pervert judgment? or
doth the Almighty pervert justice ?" which is a
vehement negation of the thing. (Job xxxiv. 10 —
12.) " Far be it from God, that he should do wick-
edness ; and from the Almighty, that he should
commit iniquity. For the work of a man shall he
render unto him, and cause every man to find ac-
cording to his ways. Yea, surely God will not
do wickedly, neither will the Almighty pervert
judgment." (Rom. ix. 14.) " What shall we say
then? is there unrighteousness with God? God
forbid."

Secondly, There are other texts which speak
more particularly of the justice and righteousness
of God in the distribution of rewards and punish-
ments. It is true, indeed, the justice of God doth
not constantly appear in this world in the dispensa-
tions of his providence, because this is a time of pa-
tience and forbearance to sinners, and of trial and
exercise to good men ; but there is a day a coming,
when all things shall be set straight, and every man
shall receive the just reward of his deeds, when the
justice of God shall be evident to all the world, and
every eye shall see it, and shall acknowledge the
righteous judgment of God ; and this the Scripture
most clearly and expressly declares unto us; and
hence it is, that theday of judgmentis called " theday
of the revelation of the righteous judgment of God."
The righteousness of God doth not now so clearly
appear, but that there are many clouds over it; but
there shall be a day of revelation, when the righte-

487

ousness of God shall be made manifest to all the
world.

The remunerative justice of God shall then ap-
pear in the rewarding the righteous ; and the puni-
tive justice of God in punishing the wicked and un-
godly ; " so that a man shall say, Verily there is a
reward for the righteous ; verily there is a God that
jndgeth the world."

Now the righteousness of this vengeance of God,
which God will take upon sinners, is further set
forth to us in Scripture, from the equity and impar-
tiality of it.

I. From the equity of it.

1. In that the sins of men have justly deserved
the punishment, that shall come upon them ; (Rom.
i. 32.) " Who, knowing the judgment of God,
SiKalufia tov Oeov, the righteous judgment of God,
" that they which commit such things are worthy of
death."

2. In that the judgment of God shall be propor-
tioned to the degree and heinousness of men's sins,
so as the lesser or greater sins shall be punished
with more or less severity. So our Saviour threat-
ens to those who continue impenitent under the
gospel, and the advantages of it, their case shall be
more sad than that of Tyre and Sidon, and " it
shall be more tolerable for Sodom and Gomorrah
at the day of judgment, than for them," (Matt. xi.
21, 22.) And (Luke xii. 47, 48.) there you have
different degrees of punishment threatened, pro-
portionable to the aggravations of the sins which
men have committed ; " The servant which knew
his lord's will, and prepared not himself, neither
did according to his will, shall be beaten with many
stripes : but he that knew it not, but did commit

2 k 2

488

things worthy of stripes, shall be beaten with few
stripes and so proportionably of all other aggra-
vations of sins, " for to whom much is given, of him
shall much be required ; and unto whom men have
committed much, of him they will ask the more."
So, likewise, God will vindicate the contempt of the
gospel more severely than of the law, because the
confirmation of it is clearer, and the salvation offered
by it greater. (Heb. ii. 3, 4.) " If the word spoken by
angels was steadfast, and every transgression and dis-
obedience received a just recompence of reward;
how shall we escape?" &c. And so, (Heb. x. 28,
29.) " He that despised Moses's law, died without
mercy under two or three witnesses ; of how much
sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of
God r &c.

II. The righteousness of this judgment is further
set forth to us in Scripture by the impartiality of it.
Hither belong all those texts, which remove from
God that 7rpo<T(i)iro\v^ia, that " respect of persons,"
which is so incident to human tribunals. Now, re-
spect of persons is in distribution of justice, and hath
regard to some external qualities or circumstances
of the persons, which do not appertain to the merit
of the cause, and upon account of those circum-
stances, to deal unequally with those, whose case is
equal ; as when two persons, who are equally guilty
of a crime, are brought to their trial, and the one is
condemned, and the other acquitted, upon the ac-
count of friendship, or relation, or some other in-
terest ; because one is poor, and the other rich ; the
one hath powerful friends to intercede for him, the
other not ; the one brings a gift or bribe, the other
not; or upon any other account, besides the pure

489

merits of the cause ; 1 say, to deal thus in the dis-
tribution of justice, is respect of persons. Other-
wise, in matters of mere grace and favour, respect of
persons hath no place, according to that common
rule of divines, 7rpo<rw7roX»?^a, locum non habet in gra-
tuilis, sed in debitis. Now this the Scripture every
where speaks of as a thing very far from God.
(Deut. x. 17.) " The Lord your God is the God
of gods, and Lord of lords, a great God, a mighty
and a terrible, which regardeth not persons, nor
taketh rewards." (2 Chron. xix. 7.) " There is no ini-
quity with the Lord our God, nor respect of per-
sons, nor taking of gifts." (Job xxxiv. 18, 19.) " Is
it fit to say to a king, Thou art wicked ? or to
princes, Ye are ungodly? How much less to him that
accepteth not the persons of princes, nor regardeth
the rich more than the poor ! for they are all the
work of his hands." (Rom. ii. 6.) " Who will ren-
der to every man according to his deeds : for there is
no respect of persons with God." (Acts x. 34, 35.)
M Of a truth I perceive that God is no respecter of
persons : but in every nation he that feareth him,
and worketh righteousness, is accepted with hini."
(Eph. vi. 8.) The apostle there presseth the duties
of servants to masters, from this consideration, that
" whatsoever good thing any man doeth, the same
shall he receive of the Lord, whether he be bond or
free ;" and at the 9th verse, " Ye masters, do the
same things unto them, forbearing threatening; know-
ing that your Master also is in heaven, neither is
there respect of persous with him." He maketh
this likewise an argument, why men should not op-
press and deal deceitfully one with another : (Col.
iii. 23.) " But he that doeth wrong, shall receive for
the wrong which he hath done, and there is no re=

490

spectof persons/' And, in general, St. Peter urgeth
this consideration upon all men to deter them from
sin in any kind : (1 Pet. i. 17.) " And if ye call on the
Father, who without respect of persons judgeth ac-
cording to every man's work, pass the time of your
sojourning here in fear."

And, besides that the Scripture doth remove this
at the greatest distance from God, it gives us also
several instances of the impartiality of the Divine
justice, that it is not to be perverted and turned
aside by any of those extrinsical considerations
which commonly sway with men ; it is not to be
prevailed with and overcome by flattery and entrea-
ties. (Matt. vii. 21, 22.) " Not every one that saith
unto me, Lord, Lord, shall enter into the kingdom
of heaven ; but he that doeth the will of my Father
which is in heaven," &c. The Divine justice is not to
be imposed upon by good words, and external
shows, and false professions ; so neither by any ex-
ternal relation to him : " For many shall come from
the east, and from the west, and shall sit down with
Abraham, Isaac, and Jacob, in the kingdom of God,
but the children of the kingdom shall be cast out
into utter darkness."

And, however men may bear up themselves now
upon their worldly greatness and power, certainly
there is a time coming, when the greatest persons in
the world, those who overturn kingdoms, and lay
waste countries, and oppress and 'ruin millions of
mankind for the gratifying of their own lusts and
ambition ; I say, there is a day a coming, when even
these, as much, nay, more than others, shall fear
and tremble before the impartial justice of God.
(Rev. vi. 15.) " And the kings of the earth, and the
great men, and the rich men, and the chief captains,

491

and the mighty men, and every bondman, and every
freeman, shall hide themselves in the dens, and in the
rocks of the mountains; for the great day of his
wrath is come, and who shall be able to stand ??
The impartial justice of God will treat the greatest
and the meanest persons alike. (Rev. xx. 12.) " I
saw the dead, small and great, stand before God ;
and the books were opened, and another book was
opened, which is the book of life, and the dead were
judged out of those things which were written in
the books according to their works." All judged
" according to their works."

I should next proceed to vindicate the justice of
God in the distribution of rewards and punishments,
from those objections which seem to impeach it :
but before I enter upon this, it will be convenient to
satisfy one question, which hath occasioned great
disputes in the world; and that is, how far justice,
especially as to the punishment of offenders, is es-
sential to God ? And for the clearing of this matter,
I shall briefly lay down these propositions :

1st, 1 take this for a certain and undoubted truth,
that every perfection is essential to God, and cannot
be imagined to be separated from the Divine nature,
because this is the natural notion which men have of
God, that he is a being that hath all perfection.

2dly, The actual constant exercise of those Divine
perfections, the effects whereof are without himself,
is not essential to God. For instance, though God
be essentially powerful and good, yet it is not neces-
sary that he should always exercise his power and
goodness, but at such times, and in such a manner,
as seems best to his wisdom ; and this is likewise
true of his wisdom and justice, because these are

492

perfections, the effects whereof are terminated upon
something without himself.

3dly, It is essential to God to love goodness, and
hate sin, wherever he sees them. It is not necessary
there should be a world, or reasonable creatures in
it: but upon supposition that God makes such
creatures, it is agreeable to the Divine nature, to give
them good and righteous laws, to encourage them in
the doing of that which is good, and to discourage
them from doing that which is evil ; which cannot
be done, but by rewards and punishments ; and
therefore it is agreeable to the perfection of the Di-
vine nature, to reward goodness, and to punish sin.

4thly, As for those rewards which the gospel
promised], and the punishments which it threatens,
there is some difference to be made between the re-
warding and punishing justice of God.

1. As for that abundant reward God is pleased to
promise to good men, the promise of it is founded in
his goodness, and the performance of that promise
in his justice ; for it is justice to perform what he
promises, though the promise of so great and abun-
dant a reward was mere goodness.

2. As for the punishing justice of God, about
which hath been the great question, whether that be
essential to God or not, it seems very plain, that it is
not necessary that God should inflict those judg-
ments which he threatens, because he hath threatened
them; for there is not the like obligation upon per-
sons to perform their threatenings, that there is to
perform their promises ; because God, by his pro-
mise, becomes a debtor to those to whom he makes
the promise ; but when he threatens, he is the credi-
tor, and we are debtors to his justice ; and as a ere-

493

ditor, be may remit, the punishment which he hath
threatened : but then, if we consider God as loving
goodness and hating sin ; if we look upon him as
governor of the world, and concerned to preserve
good order, to encourage holiness and righteousness,
and to discountenance sin ; under this consideration
it is essential to him to punish sin at such times, and
in such manner and circumstances, as seem best to
his wisdom.

And I am not at all moved by that, which is
urged by some learned men to the contrary, that if
punishing justice were essential to God, then he
must punish the sinner immediately, so soon as he
hath offended, and to the utmost of his power; be-
cause whatever acts naturally, acts necessarily, and
to the utmost: for I do not suppose such a justice
essential to God as acts necessarily, but such a jus-
tice, which, as to the time, and manner, and circum-
stances of its acting, is regulated and determined by
his wisdom ; and there is the same reason, likewise,
of his goodness.

I come now to the objections, which are taken
partly from the dispensations of God in this world,
and partly from the punishments of the other.

First, As to the dispensations of God in this
world, there are these two things objected against
the justice of the Divine providence :

I. The inequality of God's dealings with good
and bad men in this world.

II. The translation of punishments, punishing one
man's sin upon another; as, the sins of the fathers
upon the children, of the prince upon the people,
I begin with the

First objection, The inequality of God's dealing
with good and bad men in this world. In this life

494

things happen promiscuously, " there is one event
to the righteous and to the wicked;" if the wicked
suffer and are afflicted, so are the righteous ; if the
righteous sometimes flourish, so do the wicked: and
is not this unjust, that those who are so unequal as
to their deserts, should be equally dealt withal?
or if there be any inequality it is usually the wrong
way ; the wicked do, many times, prosper more in
the world, and the righteous are frequently more
afflicted. This was the great objection of old against
the providence of God, which the heathen philoso-
phers took so much pains to answer; nay, it did
often shake the faith of holy and good men in the
Old Testament : (Job xii. 6.) " The tabernacles of
robbers prosper, and they that provoke God are se-
cure; into whose hand God bringeth abundantly ;"
and chap. xxi. 7 — 9. he expostulates the same mat-
ter again : and David says, this was a great stumb-
ling-block to him ; (Psal. Ixxiii. 2, 3.) and the like
we find in the prophets, (Jer. xii. 1. Hab. i. 13.) This
objection I have elsewhere considered ; I shall now
very briefly offer two or three things, which I hope
will be sufficient to break the force of it.

1. It must be granted, that it is not necessary to
justice, to shew itself immediately, and to dispense
rewards and punishments so soon as there are objects
for them. This is not thought necessary among
men, much more ought we to leave it to the wis-
dom of God to determine the time and circum-
stances of the exercising of his justice; and we are
not to conclude, that the providence of God is un-
just, if he do not bestow rewards, and inflict pu-
nishments, just when we think he should.

2. If God intended this life for a state of trial,
wherein he would prove the obedience of men, and

495

their free inclination to good or evil, it is not
reasonable to expect that he should follow men
with present rewards and punishments ; for that
would lay too great a force upon men, so that there
would hardly be an opportunity of trying them ; but,
on the contrary, there is all the reason in the world
to presume that God should exercise the graces
and virtues of good men with afflictions and suffer-
ings, and suffer bad men to take their course for a
while, and walk in their own ways, without conti-
nual checks, by frequent and remarkable judg-
ments upon them so often as they offend.

3. If there be another life after this, wherein men
shall be judged M according to their works,'' then
this objection vanisheth ; for that great day will
set all things straight, which seem now to be so
crooked and irregular. The deferring of rewards
and punishments to the most convenient season, is
so far from being a reflection upon the justice of
God, that it is highly to the commendation of it.
What Claudian says of Ruffinus, a very bad man,
whose long impunity had tempted men to call in
question the justice of God, is considerable in this
case :

Abstulit hunc tandem Ruffini poena tumult um}
Absohitque deos.

" The punishment which overtook him at last, did
quiet those tumultuous thoughts, and absolved the
gods from all blame." When men look but a little
way, and consider only the present state of things,
they are ready to quarrel at the justice of them ; but
if they would look at the end of things, and have pa-
tience to stay till the last, to see the conclusion and
winding up of things, they would then acquit God

496

in their thoughts from all those imputations of in-
justice, which, from the inequality of present dis-
pensations, rash and inconsiderate men are apt to
charge him withal.

Second objection, From the translation of pu-
nishments, the punishing of one man's sin upon ano-
ther, as of " the fathers upon the children," which
God threatens in the second commandment, and
did, in some sort, fulfil in Ahab, " in bringing the evil
he had threatened him withal, in his son's days."
(1 Kings xxi. 29.) The punishing the sin of one
person upon a people, as that of Achan upon the
whole congregation. (Josh. xxii. 20.) " Did not
Achan the son of Zerah commit a trespass in the ac-
cursed thing, and wrath fell on all the congregation
of Israel ! and that man perished not alone in his
iniquity." And the sin of David upon the people,
(2 Sam. xxiv.) when seventy thousand died of the
plague, for David's sin in numbering the people?
Now how is this agreeable to justice? Is it not a
known rule, Noxa caput sequitur? " Mischief pur-
sues the sinner?" What can be more reasonable,
Quam ut peccata suos teneant author es ? " Than that
men's faults should be charged upon the authors ;"
and punishment fall upon the guilty ?

For answer to this,

1. It is not unreasonable that one man should
bear the punishment of another's fault, if he be wil-
ling and content to bear it: Volenti non jit injuria ;
fi There is no wrong done to those that are willing
to undergo it," though they be innocent; which
was the case of our blessed Saviour suffering for us,
V the just for the unjust," as the Scripture express-
ed it.

2, Where the person upon whom the punishment

497

is transferred, is likewise a sinner, and obnoxious
to God, there can be no injustice ; because he hath
deserved it upon his own account, and God may
take w hat occasion he pleaseth to punish them that
deserve to be punished.

3. In punishing the iniquity of the father upon the
children, the guilty person, that is, the father, is
punished in the calamity of his children ; for a man s
children are himself multiplied : and therefore it is
very remarkable, that in the second commandment,
God promiseth to " shew mercy to thousands of
generations of them that love him ;" but he " visits
the iniquities of the fathers upon the children," but
to " the third and fourth generation ;" that is, so far
as man may live to see them punished, and suffer in
their punishment.

4. As to the punishment of the people for the
sins of their princes and governors, and one part of
a community for another, supposing all of them to
be sinners, which is the true case, God may lay the
punishment where he pleaseth ; and there is no more
injustice, than when a man is whipped on the back
for the theft which his hand committed, a community
being one body : besides, the prince is punished in
the loss of his people, the glory of a king consisting
in the multitude of his subjects.

The objection with respect to the other world,
the punishment of temporal evils with eternal, is
elsewhere answered.

The use we should make of this whole discourse is,
First, If God be just and righteous, let us ac-
knowledge it in all his dispensations, even in those,
the reason whereof is most hidden and obscure :
Nehemiah, (ix. 33.) speaking of the great afflictions
that had befallen God's own people, yet this he

498

lays down as a firm principle, " Howbeit, thou art
just in all that is brought upon us."

Secondly, This is matter of terror to wicked men.
God doth now exercise his milder attributes to-
wards sinners, his mercy, and patience, and good-
ness : but if we despise these, that terrible attri-
bute of his justice will display itself ; and this the
Scripture describes in a severe manner; " The Lord
revengeth, and is jealous : the Lord will take ven-
geance on his adversaries, and reserveth wrath for
his enemies."

Thirdly, This is matter of comfort to good men,
that the righteous God governs the world, and will
judge it: " The Lord reigneth, let the earth re-
joice," (Psal. xcvii. K) and he gives the reason of it
in the next verse ; " Righteousness and judgment
are the habitation of his throne." Though he be
omnipotent, we need not fear ; for his power is al-
ways under the conduct of eternal righteousness.

Fourthly, Let us imitate this righteousness ; let
us endeavour to " be righteous as he is righteous ;"
let us give to God the love, reverence, and obedience
which are due to him ; and in all our dealings, what
is just and due to men. This duty hath an immuta-
ble reason, founded in the nature of God.

SERMON CXL.

THE TRUTH OF GOD.

A God of truth. — Deut. xxxii. 4.

In speaking to this attribute, I shall,

I. Shew you what we are to understand by the
truth of God.

II. Endeavour to prove that this perfection be-
longs to God, that he is " a God of truth."

III. Answer some objections that may be made
against it; and then make some use of it.

I. What we are to understand by the truth of
God. I shall take it as the Scripture useth it in a
large sense, so as to include not only the veracity
of God, but his faithfulness. Hence it is that, in
Scripture, truth and faithfulness are so often put
together, and frequently put one for another : (Isa.
xxv. 1.) " Thy counsels of old are faithfulness and
truth." (Rev. xxi. 5.) " These words are true and
faithful." And the faithfulness of God in perform-
ing his promises, is frequently called his truth.
And because the Scripture useth them promiscu-
ously, we need not be very solicitous to find out
distinct notions of them : but if you will, they may
be distinguished thus : the truth or veracity of God
hath place in every declaration of his mind ; the
faithfulness of God only in his promises.

For the first, The veracity or truth of God ; this
hath place in every declaration of his mind ; and
signifies an exact correspondence and conformity

ITT

500

between his word and his mind, and consequently
between his word and the truth and reality of
things. The correspondence of his word with his
mind, depends upon the rectitude of his will ; the
conformity of his word with the reality of things,
not only upon the rectitude of his will, but the per-
fection of his knowledge, and the infallibility of his
understanding : so that when we say God is true,
or speaks truth, we mean thus, that his words are
a plain declaration of his mind, and the true repre-
sentation of things, in opposition to falsehood, which
is speaking otherwise than the thing is, and hypo-
crisy, that is, speaking otherwise than we think. For
instance, when God declares any thing to be so, or
not to be so, to have been thus, or not to have been
thus, the thing really is so, and he thinks so ; when
heexpresseth his desire of any thing, he does really
desire it; when he commands any thing, or forbids
us any thing, it is really his mind and will that we
should do what he commands, and avoid what he
forbids ; when he declares and foretels any thing
future, it really shall come to pass, and he really
intended it should ; if the declaration be to be un-
derstood absolutely, it shall absolutely come to
pass ; if the declaration be to be understood con-
ditionally, it shall come to pass, and he intends it
shall, if the condition be performed.

Secondly, The faithfulness of God. This only
hath place in his promises, in which there is an
obligation of justice superadded to his word; for
God, by his promise, doth not only declare what
he intends, and what shall be, but confers a right
upon them to whom the promise is made, so as that
the breach of his promise would not only cast an
imputation upon his truth, but upon his justice,

501

IT. That this perfection belongs to God. And
this I shall endeavour to prove,

First, From the dictates of natural light.
Secondly, From Scripture.

First, From the dictates of natural light. Natural
light tells us, that truth and faithfulness are per-
fections, and consequently belong to the Divine na-
ture ; and that falsehood and a lie are imperfections,
and to be removed from God. There is nothing that is
esteemed amongst men a greater contumely and re-
proach than to give a man the lie, to call him a liar,
because it is an argument of so much baseness, and
of alow, and mean, and servile spirit; the usual tempt-
ation to it being fear of losing some advantage, or in-
curring some danger. Hence was that saying, that "it
is the property of a slave to lie, but of a free man to
speak truth :" now, whatever argues baseness or im-
perfection, our reason tells us is infinitely to be sepa-
rated from the most perfect Being. " God cannot be
tempted with evil ;" the Divine nature, being all-suffi-
cient, can have no temptation to be otherwise than
good, and just, and true, and faithful. Men are
tempted to lie by advantage, and out of fear : but
the Divine nature hath the security of its fulness
and all-sufficiency, that it cannot hope for any in-
crease, nor fear any impairment of its estate. Men
are unfaithful, and break their words, either be-
cause they are rash and inconsiderate in passing of
them, or forgetful in minding them, or inconstant
in keeping of them, or impotent and unable to per-
form them : but none of these are incident to God ;
his infinite wisdom, and perfect knowledge, and
clear foresight of all events, secure him both from
inconsiderateness, and inconstancy, and forgetful-
ness ; and his infinite power renders him able to

VOL. VI. 2 L

503

perform what he hath spoken, and to make good
his word. And that these are the natural dictates
and suggestions of our minds, appears clearly from
the reasoning of the heathens in this matter, who
were destitute of Divine revelation. Plato (de Re-
pub, lib. 2.) lays down this as a certain truth,
" That lying and falsehood are imperfections, and
odious to God and men ;" To ^Iv \pev$og ov /xovov oVo
Otcuv, dXXa teal vtt' avOpwirwv fiiGtirai. And afterwards
he tells us, " That the Divine nature is free from
all temptations hereto, either from advantage or
fear ;" Ou/c ap' kariv ov tveica av Geoc xptvSoiro ; iravTri apa

a\Pzv$zg to Qelov' and concludes, " Therefore, God is
true, and deals plainly with us, both in his words
and actions, and is neither changed himself, nor
deceives us." Porphyry, in the life of Pythagoras,
tells us, " That this was one of his precepts, Md-

Xiora S aXriQzvuv ; Tovro yap fiovov SvvaaBai rovq avdoioirovq

TToiiiv Gtw 7rapa7rXr?(7iouc''' and afterwards he adds,
" That truth is so great a perfection, that if God
would render himself visible to men, he would
choose light for his body, and truth for his soul."

Secondly, From Scripture. The Scripture doth
very frequently attribute this to God: ^2 Sam. vii.
28.) " And now, O Lord God, thou art that God,
and thy words be true." (Psal. xxv. 10.) " All the
paths oftheLord are mercy and truth." (Psal. xxxi.
5.) " Into thine hand I commit my spirit : thou hast
redeemed me, O Lord God of truth." (Rev. iii. 7.)
*' These things saith he that is holy, he that is
true." (Rev. vi. 10.) * How long, O Lord, holy and
true?" (Psal. xv. 3.) " Just and true are thy ways,
thou King of saints." (Ps. xvi 7.) " True and right-
eous are thy judgments.'1 Hither we may refer those
texts which speak of the plenty and abundance of

503

God's truth : (Exod. xxxiv. 6.) " Abundant in good-
ness and truth." (Psal. Ixxxvi. 15.) "Plenteous in
mercy and truth and those which speak of the
duration and eternity of it : (Psal. c. 5.) " And his
truth endureth to all generations." (Psal. cxvii. 2.)
" And the truth of the Lord endureth for ever."
(Psal. cxlvi. 6. J " Who keepeth truth for ever."

As the Scripture doth attribute this perfection to
God, so it removes the contrary from him with the
greatest abhorrence and detestation : (Numb, xxiii.
19.) " God is not a man, that he should lie, neither
the son of man, that he should repent: hath he
said, and shall not he doit? or hath he spoken,
and shall he not make it good ?" They are Balaam's
words, but God put them into his mouth. (1 Sam.
xv. 29.) " The Strength of Israel will not lie, nor
repent/' Rom iii. 4.) " Yea, let God be true, and
every man a liar." Nay, the Scripture goes further;
does not only remove lying, and falsehood, and in-
constancy from God, but speaks of these as things
impossible to the Divine nature : (Tit. i. 2. " In hope
of eternal life, which God, that cannot lie, promised
before the world began." Heb. vi. 18.) " That, by
two immutable things, in which it was impossible
for God to lie, we might have a strong consolation,
who have tied for refuge to lay hold upon the hope
set before us."

And the Scripture cloth not only in general attri-
bute this perfection to God, but doth more particu-
larly assure us of his sincerity, and truth, and faith-
fulness. Of his sincerity, that he deals plainly with
us. and speaks what he intends, that his words are
the image of his thoughts, and a true representation
of his mind. God is very careful to remove this jea-
lousy out of the minds of men, who are apt to enter

504

tain unworthy thoughts of God, as if, notwithstand-
ing all that he hath declared, he had a secret design
to ruin men ; therefore, he interposeth his oath for
our greater assurance. (Ezek. xxxiii. 11.) "As I
live, saith the Lord God, I have no pleasure in the
death of the wicked, but that the wicked turn from
his way, and live." When God speaks to us, he
speaks his mind, and hath no design to circumvent
and possess us with error and delusion : if he offer
life and happiness, we may believe he is real ; and
that if he did not intend to bestow it upon us, or if
there were no such thing as a future glory, he would
not have declared it to us : this was the temper of
our Saviour, who was " the express image of the
Father, full of grace and truth." (John xiv. 2.) " In
my Father's house are many mansions; if it were not
so, I would have told you."

And as the Scripture assures us of his sincerity,
so of his truth and faithfulness in the accomplish-
ment of all his predictions, and performances of all
his promises. As for the truth of his predictions,
and certain accomplishment of them, the Scripture
frequently useth this proverbial speech, to assure
us of the certainty of their accomplishment; " Hea-
ven and earth shall pass away, but my words shall
not pass away." (Matt. xxiv. 35.) For the faithful-
ness of God in his promises, the Scripture makes
frequent mention of it : (Deut. vii. 9.) " Know
therefore that the Lord thy God, he is God, the
faithful God, which keepeth covenant and mercy."
(Psal. lxxxix. 33, 34.) " I will not suffer my faith-
fulness to fail : my covenant will I not break, nor
alter the thing that is gone out of my lips." The
Scripture doth record God's punctual and full per-
formance of his promises, particularly of that pro-

505

rnise to Abraham, after four hundred years, to bring
the children of Israel out of Egypt, and to she
them the land of Canaan for an inheritance. (Ge».
xv. 13.) The punctual accomplishment you have
recorded, Exod. xii. 41. " And it came to pass, at
the end of the four hundred and thirty years, even
the self-same day it came to pass, that all the hosts
of the Lord went out from the land of Egypt." (See
likewise, Josh. xxi. 44, 4o ; xxiii. 14 ; 1 Kings viii.
56.) And upon this account it is that God is so fre-
quently in Scripture styled " the God that keepeth
covenant," (1 Kings viii. 23; Nehem. i. 5; ix. 3*2.)
and in several other places. And so likewise of
predictions of evil to come, God is true in fulfill-
ing his word: (1 Sam. xv. 29.) when the prophet
had threatened Saul to rend the kingdom from him,
he adds, " The Strength of Israel will not lie nor
repent : for he is not a man that he should repent."

III. I come to remove some objections that may
be made against the truth and faithfulness of God.

First, It is objected against the sincerity of God,
and his plain dealing, that he is sometimes repre-
sented in Scripture as inspiring prophets with false
messages. (1 Kings xxii. 22, .kc. ; Jer. iv. 10 ; xx.
7 ; Ezek. xiv. 9.)

Answer. — As to three of these texts, it is a known
Hebraism to express things in an imperative and ac-
tive form, which are to be understood only permis-
sively. So where the devils besought Christ, that
he would suffer them to enter into the herd of swine,
" he said unto them, Go," (Matt. viii. 31.) He did
not command, but permit them. And so (John
xiii. 27 ✓) where our Saviour says to Judas, " What
thou doest, do quickly;" we are not to understand,
that he commanded him to betray him, though that

506

seem to be expressed in the form. So likewise here,
where an evil spirit offered himself to be " a lying
spirit in the mouth of the prophet;"' and God says,
" Go forth, and do so this only signifies a permis-
sion, not a command. And so (Jer. iv. 10.) where
the prophet complains that God had greatly de-
ceived the people, " saying, they should have peace,
when the sword reacheth to the soul we are to
understand this no otherwise, but that God per-
mitted the false prophets to deceive them, prophesy-
ing peace to them; as appears by the history. (Ezek.
xiv. P.) 61 I the Lord have deceived that prophet;"
that is, permitted him to be deceived, and to deceive
the people, as a just judgment upon them for their
infidelity, with respect to his true prophets. This
he threatens at the 5th verse; " I will take the
house of Israel in their own heart, because they are
all estranged from me through their idols ;" because
they have chosen to themselves false gods, 1 will
suffer them to be deceived with false prophets: and
that this is the meaning, appears by the threatening
added, " and I will stretch out my hand upon him,
and I will destroy him from the midst of my people."
Now God will not punish that whereof he is the
author.

That text, (Jer. xx. 7.) " Thou hast deceived me,
and I was deceived,'' signifies no more, but that he
had mistaken the promise of God to him ; who, when
he gave him his commission, told him he would be
with him, by which he understood that no evil should
come to him, and now he was become a derision,
and the people mocked him ; and in his passion
and weakness he breaks forth into this expression,
" Thou hast deceived me, and I was deceived ;"
whereas it was his own mistake of the meaning of

507

God's promise, which was not that he should not
meet with scorn, and opposition, and persecution,
but that they should not prevail against him, as you
may see at the latter end of the first chapter.

Second objection against the faithfulness of God
as to performance of his promise. It is objected,
that God did not give the children of Israel all the
land which he promised to Abraham; as will ap-
pear by comparing Gen. xviii. 19, 20. with Josh,
xiii. 1, &c. and Judg. ii. 20, 21. (Gen. xv. 18.) God
promised to give Abraham and his seed such a
land, the bounds whereof he describes, (Josh. xiii.
1.) It is said there, that 44 there remained very much
land" yet unconquered, which they had not got the
possession of. And (Judg. ii. 20.) it is said, that
the people having not performed their part of the
covenant, God would suspend the further perform-
ance of his promise, and would not drive out any
more of the nations before them ; and it is probable,
that the Israelites never were possessed of the pro-
mised land in the full latitude and extent of the
promise.

Answer.— This covenant of God with Abraham,
was upon consideration of his past faith and obedi-
ence, though it seems the full performance of it did
likewise depend upon the future obedienceof his pos-
terity; in pursuance of this covenant, notwithstand-
ing all the murmurings and rebellions of that people,
God did bring them into the promised land, though
" they provoked him to destroy them many a time;
because he remembered his covenant with Abra-
ham :" when they were possessed of it, God gave
them a title to the rest, and would have assisted
them in the conquest of it, if they had performed
the condition required on their part; that is, con-

.508

tinued faithful and obedient to him; but they did
not, and thereby discharged God from any further
performance of his promise; and God, when he had
done this, had fully performed the covenant he made
with Abraham, so far as concerned his part, as ap-
pears by the acknowledgment of Joshua, even in a
time when a great part of the land was unconquered,
(Josh, xxi, 44.) and of Solomon, (1 Kings viii. 56.)
Yea, and had it not been that God had made this
covenant, as well upon consideration of Abraham's
faith and obedience, as upon condition of the future
obedience of his posterity, the rebellions and dis-
obedience of the people in the wilderness had re-
leased God wholly from the promise ; and he had
not been unfaithful if he had destroyed utterly that
people, and made a full end of them, and they had
" never entered into that land ;? because a failure of
the condition doth make the obligation to cease :
and that this condition was implied in this covenant
with Abraham, appears by these texts, (Deut. vii.
12, 13 ; xi. 22, 23. 32.) And (Judg.ii. 20, 21.) God
gives this reason why he suspended the complete
performance of his promise ; " The anger of the
Lord was hot against Israel, and he said, Because
that this people hath transgressed my covenant
which I commanded their fathers, and have not
hearkened unto my voice, I also will not henceforth
drive out any from before them, of the nations which
Joshua left when he died."

Third objection : God is not punctual in per-
forming his threatenings ; as, when he threatened
Adam, (Gen. ii. 17.) " In the day thou eatest thereof,
thou shalt surely die;" which yet was not accom-
plished, for he lived many hundred years after. God
threatened Ahab, to bring evil upon him and -his

509

family, (1 Kings xxi. 21.) but, upon bis humiliation,
he is pleased to respite it, (ver. 29.) So God threat-
ened Hezekiah with death"; but, upon his prayer,
adds fifteen years to his life. (2 Kings xx.) Thus
Nineveh was threatened; but, upon their repentance,
* God repeuted of the evil/' (Jonah iii. 10.) Now,
how is this deferring and turning away of judgment
consistent with the truth of God? Doth not this
seem to charge him with falsehood or levity ?

Answer. — This may be said in general — that every
one that understands the nature of God, cannot but
be very well assured, that falsehood and levity are
very far from God ; and though he could not untie
some particular knots, and answer all difficulties,
yet he ought to rest satisfied in this assurance. I
confess this objection is troublesome, and requires
a distinct consideration. I will not be peremptory
in nice matters; but I shall, with submission, offer
these things in answer to it:

I. As for the expression of God's repenting, we
are to understand it, as many others in Scripture,
after the manner of men, and spoken by way of con-
descension to our weakness, and accommodated to
our capacities, and not as casting any imputation of
falsehood or inconstancy upon God, as if either he
did not intend what he saith, or out of levity did
alter his mind. "When God is said to repent, the
expression only signifies thus much — that God doth
not execute that which seemed to us to have been
his purpose, that he is pleased to do otherwise than
his threatening* seemed openly to express, because
of some tacit condition implied in them : and this
doth not derogate either from the truth, or sincerity,
or constancy of God, in his word. Not from his
truth; for he speaks what he intends really, if some-

510

thing did not intervene to prevent the judgment
threatened; upon which he was resolved, when he
threatened, to be taken off, and stop his judgments:
nor doth it derogate from his sincerity and plain-
ness ; for he hath told us that his threatenings have
such conditions implied in them: nor doth it dero-
gate from the constancy and immutability of God,
because God doth not mutare consilium, sed senten-
tiam; " he doth not change his counsel and purpose,
but takes off the sentence" which he had passed
with reserved conditions.

2. As to the instances, that I may give more par-
ticular satisfaction to them, I shall consider the
threatenings of God with this double respect — either
with relation to a law, or with relation to the event;
with relation to a law, as they are the sanction of
it; or with relation to the event, as they are predic-
tions of something to come.

(t.) Some threatenings have only relation to a law,
as they are the sanction of it. And thus considered,
they differ from promises; for promises confer a
right. Omne promissum cadit in debitum; but a
threatening doth not convey any right, nor, if for-
borne, can the party complain of wrong done to him ;
and therefore, in this case, it can only signify what
the offence against the law deserves, and what the
offender may expect; for the end of threatening is
not punishment, but the avoiding of it: and this
may answer the first instance. God gave Adam a
law; and, by way of sanction, not of prediction of
an event, he threatened the breach of it with death:
now God did not execute the punishment threatened
at the time threatened, but deferred it, and this with-
out any impeachment of his justice or truth, because
this threatening was only the sanction of the law.

Ml

(2.) We may consider threatening^ with relation
to the event, and as predictions; and as to the ac-
complishment of these, there seems to be a greater
degree of necessity, because the honour of God's
knowledge, and power, and truth, seem to be con-
cerned in them; for if his word be not fulfilled, it
must either be for want of knowledge to foresee
events, or power to bring them to pass, or constancy
to his word. Now, if we consider threatenings with
respect to the event, as they are predictions of future
judgments, I think all the other instances may be
satisfied, by laying down this rule for the under-
standing of them; viz. " That all prophetical threat-
enings or predictions of judgments are to be under-
stood with this tacit condition — if there do not inter-
vene the humiliation, and repentance, and prayer of the
persons against whom the judgment is threatened;
and if so, God may, upon repentance, without any
impeachment of the honour of his truth, or know-
ledge, or power, either defer, or abate, or remit the
punishment."' And that the predictions of judg-
ments are to be understood with this condition, ap-
pears clearly from that known text, Jer. xviii. 7, 8.

I come now7 to the last thing I proposed, To make
some use of this doctrine.

First, If God be a God of truth, then this gives
us assurance that he doth not deceive us, that the
faculties which he hath given us are not false; but
when they have clear perceptions of things, they do
not err and mistake. Were it not for the veracity
of God, we might, for anything we know, be under
a constant delusion; and no man could demonstrate
the contrary, but that this is our make and temper,
and the very frame of our understandings, to be then
most of all deceived, w hen we think ourselves to be

512

most certain; I say, no man could be assured of the
contrary but from hence, because veracity and truth
is a Divine perfection, and therefore God cannot be
the author of error and delusion. Therefore we
may be assured, that the frame of our understandings
is not a cheat, but that our faculties are true, and,
unless it be our own fault, we need not be deceived
in things that are necessary to our happiness.

Secondly, If God be a God of truth, then there
is reason why we should believe and assent to
whatever we are satisfied is revealed to us by God.
A Divine revelation is a sufficient ground for the
most firm assent; for this very thing, that any thing
is revealed by God, is the highest evidence, and
ought to give us the most firm assurance, of the truth
of it. Hence it is that the word of God is called
the word of truth, yea, and truth itself: (John xvii.
17.) " Thy word is truth."

Therefore, whoever entertains the Scriptures as the
word of God, and is satisfied of the Divine authority
of them, ought, in reason, to believe every thing con-
tained in them, yea, though there be some things of
which no reasonable account can be given, and
which our reason and understanding cannot give us
particular satisfaction in ; yea, because we are sa-
tisfied that they are revealed by God, " who can-
not lie," whose knowledge is infallible, and whose
word is true, we ought, upon this higher and supe-
rior reason, to yield a firm assent to the truth of
them; if we do not, we dishonour this perfection of
God, and rob him of this essential property, his ve-
racity: (1 John v. 10.) " He that believeth on the
Son of God, hath the witness in himself: he that
believeth not God, hath made him a liar, because he
believeth not the record that God gave of his Son/'

513

As, on the other hand, if we do believe what God
hath revealed, we glorify this perfection of his, and
set our seal to his veracity. So it is said of Abra-
ham, (Rom. iv. 20.) that " he was strong in faith,
giving glory to God." And St. John the Baptist,
speaking concerning our Saviour, saith, (John iii.33.)
" He that hath received his testimony, hath set to
his seal that God is true."

Thirdly, If God be a God of truth, and faithful
in performing his promise, then here is a firm foun-
dation for our hope and trust. If God have made
any promise, we may securely rely upon it, that it
shall be made good; we may hold fast our hope
" without wavering, because he is faithful who hath
promised," (Heb. x. 23.) Hence it is that the bless-
ings of God's covenant are called " sure mercies."
(Isa. lv. 3.)

We attribute much to the word of a faithful friend,
and look upon the promise of an honest man as very
good security; but men may fail us when we rely
upon them : but God is true, though all men should
prove liars. Men are fickle and mutable; but the
nature of God is fixed, he cannot fail those that trust
in him. When God hath made any promise to us,
we may plead it with him, and urge him with his
faithfulness. So we find David did,2Sam.vii.25,&c.

Only we should be careful to perform the condi-
tion which is required on our part; (Heb. iv. 1.) we
should " take heed, lest a promise being left us, any
one should come short of it," by not performing the
condition; for that doth release and discharge him
of the promise; and he is faithful, though he doth
not perform what he promised, because he did not
promise but upon condition: and this seems to be
the meaning of those words, (2 Tim. ii. 13.) " If we

514

believe not, yet he abideth faithful, he cannot deny
himself." He said before, that if we perform the
conditions required, God will bestow the blessings
promised: "It is a faithful saying; for if we be dead
with hirn, we shall also live with him; if we suffer,
we shall also reign with him:" but if we deny him,
the curse threatened will then take place, and he
will deny us; and God is not unfaithful in doing
this, he does not deny himself.

Now if we have such assurance, we may trust
him with our greatest concernments, and venture
our souls with him: (Psal. xxxi. 5.) " Into thine
hand I commit my spirit; thou hast redeemed me,
O Lord God of truth." We should rely upon him,
when there are the greatest improbabilities of the
accomplishment of his promises. Thus did Abra-
ham, Rom. iv. 17, &c.

This should make us also patient in hope: if a
promise be not speedily accomplished, we should
not be dejected, or disquieted. David challengeth
himself upon this account: (Psal. xlii. 11.) " Why
art thou cast down, O my soul? and why art thou
disquieted within me ? hope thou in God ; for I shall
yet praise him, who is the health of my countenance,
and my God." And so likewise in reference to the
rewards of another world, though at a distance; yet
we should, as the apostle speaks, " wait for the
blessed hope."

Fourthly, The truth of God is matter of terror to
the wicked. All the threatenings of temporal evils
may justly be expected, because their sins deserve
them, and there is no condition implied in them,
upon which thou canst reasonably hope for the
avoiding or abating of the evils threatened, but of
humiliation and repentance: and if, notwithstand-

515

ing these threatening^ thou continuest in thy sins,
and i4 blessest thyself, saying, I shall have peace,
though thou walk in the imaginations of thy heart;"
by this very thing thou provokest the justice of God
not to spare thee, and makesthis wrath and his jea-
lousy to smoke against thee; and if thou continuest
impenitent, however he may defer the execution of
temporal evils, his truth and veracity is concerned
to inflict eternal punishments upon thee; for " he
hath sworn in his wrath'' that such shall not enter
into his rest."'

Fifthly, Let us propound to ourselves the truth of
God for our pattern and imitation. Would you be
like God ? be true and faithful. Truth and faithful-
ness are Divine perfections, but lying and falsehood
are the properties of the devil, and the predominant
qualities of hell. The character of the devil is, that
" he abode not in the truth, and there is no truth in
him ; when he speaketh a lie, it is of his own : for he
is a liar, and the father of it." (John viii. 44.)

One of the first and most natural notions that we
have of religion is, that it is to imitate God, and to
endeavour to be like him, so far as we are capable ;
and to contradict any of the Divine excellences and
perfections is the highest sin : because it is against
the clearest dictates of our mind, and contrary to
those principles which are most deeply rooted in
our nature. No man can be cruel and unmerciful,
false and treacherous, without a very high degree of
guilt; because these sins are contrary to the chiefest
and most essential perfections of God. Lying is a
sin that would fly in the face of a heathen, because
it directly contradicts those natural notions which
every man hath of God and religion ; therefore, we
find that there is hardly any thing that men are

516

more ashamed of, than to be taken in a lie, and it is
esteemed the highest reproaeh to be charged with
it; it argues such a direct contrariety to that which
is the rule of perfection, the nature of God, and con-
sequently so much imperfection and baseness ; he
that tells a lie out of fear, is at once bold towards
God, and base towards men.

Upon these accounts, God expresseth himself
highly offended with those that practise lying and
falsehood, and to have a detestation of them ; (Prov.
xii. 22.) " Lying lips are an abomination to the
Lord." It renders us unlike to him : (Eph. iv. 24, 25.)
" Put on the new man, which, after God, is created in
righteousness and true holiness" (or, in the holiness
of truth). And from hence he infers, " Wherefore,
putting away lying, speak every man truth to his
neighbour, for we are members one of another."
(Col. iii. .9, 10.) " Lie not one to another, seeing that
ye have put off the old man with his deeds; and have
put on the new man, which is renewed in knowledge,
after the image of him that created him ;" that is,
because we profess to be conformed to the image of
God. More particularly, we should charge our-
selves with truth and faithfulness towards God and
men.

1. Towards God, in our oaths, and vows, and co-
venants. In our oaths, when we swear in any mat-
ter, we tell God that what we speak is truth, and in-
voke him to bear witness to it. To falsify in an oath,
ia one of the most solemn affronts that we can put
upon the God of truth.

And so in our vows, which are a solemn promise
to God, of such things in which we have no prece-
dent obligation lying upon us. He that regardeth
truth, will neither be rash in making a vow, nor

careless to perform it: (Eccles. v. 4.) " When thou
vowest a vow to God, defer not to pay it, for he
hath no pleasure in fools." Not to perform what we
have vowed, is an argument of folly; either of rash-
ness in the making of it, or of inconstancy in not
keeping it.

So, likewise, in all our covenants with God, to
serve him, and obey him, and keep his command-
ments, we should strictly charge ourselves with
performance of these. There is a natural obligation
upon us to these things, from the very law of our
creation, though we should never solemnly make
any such promise, nor enter into any such engage-
ments, because it is a tacit condition of our beings :
but the taking of this covenant solemnly upon us in
baptism, strengthens this obligation, and makes our
unfaithfulness the greater sin. All our hopes of
happiness are founded in the faithfulness of God ;
and if thou be false to him, how canst thou expect
he should be faithful to thee? It is true, indeed,
that u he abides faithful, he cannot deny himself;"
but if thou hast any ingenuity in thee, this should be
an argument for thee to be faithful to him ; I am
sure this can be no encouragement to thee to be un-
faithful ; for if thou breakest the covenant thou hast
entered into, and neglectest the conditions upon
which God hath suspended the performance of his
promise, thou dischargest the obligation on his
part.

2. Towards men : We should charge ourselves
with truth in all our words, and faithfulness in all
our promises. It becomes us, who worship the
God of truth, to speak truth ; to use plainness and
sincerity in all our words ; to abhor falsehood and
dissimulation, and those more refined ways of lying,
vol. vi. 2 m

518

by equivocation of words, and secret reservations of
our minds, on purpose to deceive. Those that plead
for these, it is a sign they do not understand the na-
ture of God, and of religion ; which is, to conform
ourselves to the Divine perfections. We meet with
many complaints in the Old Testament, of the want
of truth and faithfulness among men : (Psal. xii.
I, 2; Isa. lix. 13—15; Jer. vii. 2. 8, 9 ; ii. 4—6;
Hos. iv. 1.) I am afraid there is as much reason for
this complaint now ; for we live in an age of greater
light, which doth reprove and make manifest this
work of darkness ; and, methinks, there is no sad-
der sign of the decay of Christianity, and of the little
power and influence that the gospel hath upon us,
than that there is so little regard had by Christians
to these moral duties; which, because moral (how-
ever men may slight that word), are therefore of
eternal and indispensable obligation, having their
foundation in the nature of God.

To conclude all: That man that can dispense
with himself, as to moral duties, that makes no con-
science of telling a lie, or breaking his word; what
badge soever he may wear, what title soever he may
call himself by, it is as impossible that such a man
should be a true Christian, as it is to reconcile the
God of truth and the father of lies.

SERMON CXLI

THE HOLINESS OF GOO.

Be ye holy , for I am holy, — 1 Pet. i. 16.

In speaking to this attribute, I shall,

I. Inquire what we are to understand by the holi-
ness of God.

II. Endeavour to shew, that this perfection be-
longs to God.

I. What we are to understand by the holiness of
God. There is some difficulty in fixing the proper
notion of it ; for though there be no property more
frequently attributed to God, in Scripture, than this
of holiness, yet there is none of all God's attributes,
which divines have spoken more sparingly of, than
this.

The general notion of holiness is, that it is a sepa-
ration from a common and ordinary, to a peculiar
and excellent use. And this notion of holiness is
applicable either to things or persons. To things :
thus the vessels of the tabernacle, and the vestments
of the priests, were said to be holy, because they
were separated from common use, and appropriated
to the peculiar and excellent use of the service of
God. Holiness of persons is twofold; either rela-
tive and external, which signifies the peculiar rela-
tion of a person to God ; such were called izpziq,
priests, or holy men : or else habitual and inhe-
rent ; such is the holiness of good men, and it is a
separation from moral imperfection, that is, from sin

2 m 2

520

and impurity: and this is called ogiottiq, and the
primary notion of it is negative, and signifies the
absence and remotion of sin. And this appears in
those explications which the Scripture gives of it.
Thus it is explained by opposition to sin and im-
purity; (2 Cor. vii. 1.) " Let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting
holiness ;" where holiness is opposed to all filthiness.
Sometimes, by the negation of sin and defilement :
so we find holy, and without blame, put together;
(Eph. i. 4.) " Holy, and without blemish ;" (Eph. v.
27.) " Holy, harmless, and undefiled;" (Heb. vii. 26.)
It is true, indeed, this negative notion doth imply
something that is positive; it doth not only signify
the absence of sin, but a contrariety to it : we can-
not conceive the absence of sin without the presence
of grace; as, take away crookedness from a thing,
and it immediately becomes straight. Whenever
we are made holy, every lust and corruption in us
is supplanted by the contrary grace.

Now this habitual holiness of persons, which con-
sists in a separation from sin, is a conformity to the
holiness of God ; and by this we may come to un-
derstand what holiness in God is : and it signifies
the peculiar eminency of the Divine nature, where-
by it is separated and removed at an infinite dis-
tance from moral imperfection, and that which we
call sin ; that is, there is no such thing as malice, or
envy, or hatred, or revenge, or impatience, or cru-
elty, or tyranny, or injustice, or falsehood, or un-
faithfulness, in God ; or if there be any other thing
that signifies sin, and vice, and moral imperfection,
holiness signifies that the Divine nature is at an in-
finite distance from all these, and possessed of the
contrary perfections.

521

Therefore, all those texts that remove moral im-
perfection from God, and declare the repugnancy of
it to the Divine nature, do set forth the holiness of
God : (Jam. i. 13.) " God cannot be tempted with
evil." (Job viii.3.) " Doth God pervert judgment, or
doth the Almighty pervert justice?" (Job xxxiv.
10. 12.) " Far be* it from God that he should do
wickedness, and from the Almighty that he should
commit iniquity. Yea, surely God will not do
wickedly, neither will the Almighty pervert judg-
ment." (Rom. ix. 14.) " Is there unrighteousness
with God? God forbid." (Zech. iii. 5.) " The just
Lord is in the midst thereof, he will not do iniquity."
And so falsehood, and unfaithfulness, and incon-
stancy. (Deut. xxxii. 4.) 44 A God of truth, and
without iniquity." (1 Sam. xv. 29.) 44 The Strength
of Israel will not lie." (Tit. i. 2.) 44 In hope of eter-
nal life, which God, that cannot lie, hath promised."
(Heb. vi. 18.) 44 That by two immutable things, in
which it was impossible for God to lie." Therefore,
you shall find, that holiness is joined with all the
moral perfections of the Divine nature, or put for
them : (Hos. xi. 9.) 44 I am the Holy One in the
midst of thee that is, the merciful One. (Psal.
cxlv. 17.) 44 The Lord is righteous in all his ways,
and holy in all his works." (Rom. vii. 12.) 44 The
commandment is holy, and just, and good." (Rev.
iii. 7.) 44 These things saith he that is holy, he that
is true." (Rev. vi. 10.) 44 How long, O Lord, holy
and true?" (Psal. cv. 42.) 44 He remembered his
holy promise;" holy, that is, in respect of the faith-
fulness of it. (Isa. Iv. 3.) 44 The sure mercies of
David," rd ocrm, 44 the holy mercies of David," which
will not fail.

So that the holiness of God, is not a particular,

5%2

but an universal perfection, and runs through all
the moral perfections of the Divine nature ; it is the
beauty of the Divine nature, and the perfection of
all his other perfections : take away this, and you
bring an universal stain and blemish upon the Di-
vine nature; without holiness, power would be op-
pression ; and wisdom, subtilty ; and sovereignty,
tyranny; and goodness, malice and envy; and jus-
tice, cruelty; and mercy, foolish pity; and truth,
falsehood. And, therefore, the Scripture speaks of
this, as God's highest excellency and perfection.
God is said to be " glorious in holiness :" (Exod. xv.
11.) Holiness is called God's throne: (Psal. xlvii.
8.) " He sitteth upon the throne of his holiness."
This is that which makes heaven : (Isa. Ixiii. 15.) it
is called, " the habitation of his holiness, and of
his glory ;" as if this were the very nature of God,
and the sum of his perfections. The knowledge of
God, is called, " the knowledge of the Holy One."
(Prov. ix. 10.) To be made " partakers of a Divine
nature," and to be made " partakers of God's holi-
ness/' are equivalent expressions ; (2 Pet. i. 4.
Heb. xii. 10.) And, because there is no perfection of
God greater, therefore he is represented as swear-
ing by this; (Psal. Ix. 6.) " God hath spoken in his
holiness." (Psal. lxxxix. 35.) " Once have I sworn
by my holiness." The angels and glorified spirits
they sum up the perfections of God in this; (Isa.
vi. 3.) "And one cried unto another, and said, Holy
holy, holy, is the Lord of hosts, the whole earth is
full of his glory." (Rev.iv. 8.) " And they rest not
day and night, saying, Holy, holy, holy, Lord God
Almighty, which was, and is, and is to come."
There is no attribute of God so often repeated as
this ; in some copies it is nine times.

523

II. I shall endeavour to prove, that this perfection
belongs to God,

First, From the light of nature. The philoso-
phers, in all their discourses of God, agree in this,
that whatever sounds like vice and imperfection, is
to be separated from the Divine nature; which is to
acknowledge his holiness. Plato, speaking of our
likeness to God, saith, '0,uo/wcrtc ce SUaiov ko.1 ogiov
tiira (ppovriffzvs yzviaOat. (Dan. iv. 9.) King INebu-
chadnezzar calls God by this title, " I know that
the spirit of the holy Gods is in thee." In a word,
whatever hath been produced to prove any of God's
moral perfections, proves his holiness.

Secondly, From Scripture. There is no title more
frequently given to God, in Scripture, and so often
ingeminated, as this of his holiness. He is called
holiness itself; (Isa. lxiii. 15.) where heaven is
called " the habitation of his holiness;" that is, of
God. His name is said to be holy ; (Luke i. 49.)
" And holy is his name." He is called " the Holy
One;" (Isa! xl. 25.) " The Holy One of Israel;" (Isa.
xli. 20.) " The Holy One of Jacob;" (Isa. xxix.
23.) He is said to be " holy in all his works and
promises;" (Psal. cv. 42.) " In all his ways and
works;" (Psal. cxlv. 17.) This title is 2,1 v en to
each of the three persons in the blessed Trinity ;
to God the Father, in innumerable places : to
God the Son, (Dan. ix. 24.) " to anoint the most
Holy/' The devil cannot deny him this title ; (Luke
iv. 34.) " I know thee who thou art, the Holy One
of God." And the Spirit of God hath this title
constantly given it, " the Holy Ghost," or " the
Holy Spirit," or " the Spirit' of holiness." The
Scripture attributes this perfection in a peculiar
manner to God ; (1 Sam. ii. 2.) " There is none holy

524

as the Lord." (Rev. xv. 4.) " For thou only art
holy." Holiness is a communicable perfection ; but
no creature can partake of it in such a manner and
degree as the Divine nature possesseth it. God
is eternally holy, the fountain of holiness; the crea-
tures are derivatively and by participation holy.
God is eminently and transcendently so ; the crea-
tures, in a finite degree. God is immutably so,
it is impossible it should be otherwise; but no
creature is out of an absolute possibility of sin.
In this sense it is said, (Job iv. 18.) that " He
putteth no trust in his servants, and his angels he
chargeth with folly." And, (chap. xv. 15.) " He
putteth no trust in his saints ; yea, the heavens are
not clean in his sight." From all which I shall
draw these inferences :

1. If holiness be a perfection of the Divine na-
ture, and a property of God ; if, in the notion of
God, there be included an everlasting separation
and distance from moral imperfection, and eternal
repugnance to sin and iniquity ; from hence we may
infer, that there is an intrinsical good and evil in
things ; and the reasons and respects of moral good
and evil do not depend upon any mutable, and in-
constant, and arbitrary principle, but are fixed and
immutable, eternal and indispensable. Therefore,
they do not seem to me to speak so safely, who
make the Divine will, precisely and abstractedly
considered, the rule of moral good and evil ; as if
there were nothing good or evil in its own nature,
antecedently to the will of God, but that all things
are therefore good or evil because God wills them to
be so : for if this were so, goodness, and righteous-
ness, and truth, and faithfulness, would not be es-
sential, and necessary, and immutable properties

525

of the Divine nature, but accidental, and arbitrary*
and uncertain, and mutable ; which is to suppose
that God, if he pleased, might be otherwise than
good, and just, and true. For if these depend
merely upon the will of God, and be not necessary
or essential properties of the Divine nature, then
the contrary of these, malice, and envy, and unrigh-
teousness, and falsehood, do not imply any essential
repugnancy to the Divine nature ; which is plainly
contrary to what the Scripture tells us, that " God
cannot be tempted with evil;" that " it is impossible
he should lie that he cannot be unrighteous.

If any man say that God hath now declared him-
self to be just, and good, and faithful, and now he
cannot be otherwise, because " he is a God of truth,
and he changeth not;" this is to grant the thing:
for this supposeth the veracity and immutability of
God to be essential and necessary perfections of the
Divine nature; and why not justice and goodness
as well ? I say, it supposeth veracity and immuta-
bility to be essential perfections, and not to depend
upon the will of God ; that is, that God cannot
will to be otherwise than true and unchangeable:
for if he could, what assurance can we possibly
have, but that when he declares himself to be good
and just, he is, or may be otherwise?

But I need not insist upon this, which seems to
be so very clear, and to carry its own evidence along
with it. I will only use this argument to prove it,
and so leave it. No being can will its own nature,
and essential perfections ; that is, choose w hether it
will be thus, or otherwise ; for that were to suppose
it to be before it is, and before it hath a being to de-
liberate about its own nature. Therefore, if this
be the nature of God (which I think nobody will

526

deny), to be good, and just, and true, and neces-
sarily to be what he is ; then goodness, and justice,
and truth, do not depend upon the will of God, but
there are such things, such notions, antecedently to
any act of the Divine will. And this does no ways
prejudice the liberty of God ; for this is the highest
perfection, to be necessarily good, and just, and
true ; and a liberty or possibility to be otherwise,
is impotency and imperfection. For liberty no
where speaks perfection, but where the things and
actions about which it is conversant are indifferent;
in all other things it is the highest perfection not to
be free and indifferent; but immutable, and fixed,
and necessarily bound up by the eternal laws of good-
ness, and justice, and truth, so that it shall not be
possible to swerve from them ; and this is the per-
fection of the Divine nature, which we call his holi-
ness.

2. If holiness be the chief excellency and per-
fection of the Divine nature, this shews us what
account we are to make of sin, and wickedness,
and vice. We may judge of every privation by the
habit, for they bear an exact proportion one to
another. Light and darkness are opposed, as habit
and privation ; if light be pleasant and comfortable,
then darkness is dismal and horrid. And so holi-
ness and sin are opposed : if holiness be the highest
perfection of any nature, then sin is the grand im-
perfection, and the lowest debasement of any being;
oecause it is the most opposite to that, and at the
farthest distance from that, which is the first excel-
lency and perfection.

This should rectify our judgment and esteem of
things and persons. We admire and esteem riches,
and power, and greatness ; and we scorn and con-

527

temn poverty, and weakness, and meanness ; yea,
grace and holiness, if it be in the company of these.
We are apt to reverence and value the great, and
the rich, and the mighty of this world, though they
be wicked, and to despise the poor man's wisdom
and holiness; but we make a false judgment of
things and persons. There is nothing that can be
a foundation of respect, that ought to command our
reverence and esteem, but real worth, and excel-
lency, and perfection ; and according to the degrees
of this, we ought to bestow our respect, and raise
our esteem. What St. James saith of respect of
persons, I may apply in this case : (James ii. 4.)
" Are ye not then partial yourselves, and become
judges of evil thoughts?" We are extremely par-
tial ; we make a false judgment, and reason ill con-
cerning things, when we admire gilded vices, and
weakness exalted to high places ; I mean, ungodly
rich men, and ungodly great men ; for wicked men
are properly ungodly, unlike to God ; and when
we contemn poor, and mean, and afflicted holiness
and piety. Were but our eyes open, and our judg-
ment clear and unprejudiced, we should see a
beauty and resplendency in goodness ; even when
it is under the greatest disadvantage, when it is
clothed with rags, and sits upon a dunghill, it
would shine through all these mists, and we should
see a native light and beauty in it, through the
darkness of a poor and low condition : and we
should see wickedness to be a most vile and ab-
ject thing, when it appears in all its gallantry and
bravery ; we should look upon the poor righteous
man, as " more excellent than his neighbour;" aud
the profane gallant, as the offscouriug of the earth.
We should value a man that does justice, and loves

528

mercy, and speaks the truth to his neighbour; we
should esteem any one more upon the account of
any one of these simple qualities, than we would
another man destitute of these, upon the account
of a hundred titles of honour, and ten thousand
acres of land. A wicked and unholy man, he is a
vile person, who deserves to be contemned ; and a
holy man, he is the right honourable ; (Psal. xv.
4.) "In whose eyes a vile person is contemned ;
but he honoureth them that fear the Lord." The
vile person is opposed to him that fears the Lord.
He that is bold to affront God, and sin against him,
is the base and ignoble person. God himself, who
is possessed of all excellency and perfection, and
therefore knows best how to judge of these, he tells
us how we should value ourselves and others ; (Jer.
ix. 23, 2 4.) " Let not the wise man glory in his wis-
dom, neither let the mighty man glory in his might;
let not the rich man glory in his riches : but let
him that glorieth, glory in this, that he understand-
eth and knoweth me, that I am the Lord, which
exercise loving-kindness, judgment, and righteous-
ness in the earth ; for in these things I delight,
saith the Lord." To know these Divine qualities
and perfections, signifies here, to understand them
so as to imitate them. I do not speak this, to bring
down the value of any that are advanced in this
world, or to lessen the respect which is due to
them; 1 would have nothing undervalued but wick-
edness and vice; and I would have those who have
store of worldly advantages to recommend them, to
add religion to their riches, and holiness to their
honour, that they may be current for their intrinsic
value, rather than for the image and picture of worth
which the world hath stamped upon them.

329

3. If holiness be the chief excellency and perfec-
tion of the Divine uature, then what an absurd and
unreasonable thing is it to scorn and despise holi-
ness, to mock and deride men under this very title !
The world is much blinded, that they do not see
the great evil of sin, and the beauty and excellency
of holiness : but that men should be so infatuated,
as to change the nature of things, and to mistake
things of so vast difference, as sin, and holiness ; to
call good evil, and evil good ; that sin which is the
vilest thing iu the world, should be esteemed and
cherished, accounted a piece of gallantry, and reck-
oned amongst the excellences and accomplishments
of human nature ; and holiness, which is so great a
perfection, should be a name of hatred and disgrace,
to be contemned and persecuted; that that which is
the glory of heaven, and the most radiant perfec-
tion of the Divine nature, should be matter of scorn
and contempt ; as the apostle speaks in another
case, " Behold, ye despisers, and wonder, and pe-
rish F Do ye think the holy and just God will
put up these affronts and indignities ? Ye do not
only despise men, but ye despise God also: you
cannot contemn that which God accounts his glory,
without reviling the Divine nature, and offering
despite to God himself : the malice reacheth heaven,
and is levelled against God, whenever ye slight
holiness.

4. If God be a holy God, and hath such a repug-
nancy in his nature to sin, then this is matter of
terror to wicked men. The holy God cannot but
hate sin, and be an enemy to wickedness ; and the
hatred of God is terrible. We dread the hatred of
a great man ; because where hatred is backed with
power, the effects of it are terrible ; hut the hatred

530

of the almighty and eternal God is much more
dreadful ; because the effects of it are greater, and
more lasting, than of the hatred of a weak mortal
man. We know the utmost they can do ; they can
but kill the body; after that, they have no more
that they can do : they cannot hurt our souls ; they
cannot follow us beyond the grave, and pursue us
into another world : but the effects of God's hatred
and displeasure are mighty and lasting, they ex-
tend themselves to all eternity ; for who knoweth
the power of his anger? Who can tell the ut-
most of what Omnipotent Justice can do to sin-
ners ? " It is a dreadful thing to fall into the hands
of the living God ;" because he that lives for ever,
can punish for ever. We are miserable, if God do
not love us. Those words, " My soul shall have
no pleasure in him," signify great misery, and ex-
press a dreadful curse; but it is a more positive
expression of misery, for God to hate us ; that sig-
nifies ruin and destruction to the utmost ; (Psal.
v. 4.) " Thou art not a God that hath pleasure in
wickedness, neither shall evil dwell with thee."
This is a /uetWcc, and expresseth less than is in-
tended. God is far from being of an indifferent
negative temper towards sin and wickedness; there-
fore the Psalmist adds, " Thou hatest all the work-
ers of iniquity ;" and then, in the next verse, to
shew what is the effect of Gods hatred, " Thou
shalt destroy them that speak leasing." Therefore,
sinner, fear and tremble at the thoughts of God's
holiness.

5. Imitate the holiness of God : this is the in-
ference here in the text, " Be ye holy, for I am
holy." Holiness, in one word, contains all the ins-
table perfections of God ; and when it is said, " Be

531

ye half," it is as much as if he had said, Be ye
good, and patient, and merciful, and true, and faith-
ful ; for I am so. Therefore religion is called " the
knowledge of the Holy One," (Prov. ix. 10. and
chap. xxx. 3-) And our imitation of God, is ex-
pressed by our " putting on the new man, which
after God is created in righteousness and true holi-
ness," (Eph. iv. 24.) Seeing then this is the chief
excellency and perfection of God, and the sum of all
the perfections which we are to imitate, and wherein
we are to endeavour to be like God, let us conform
ourselves to the holy God ; endeavour to be habitu-
ally holy, which is our conformity to the nature of
God ; and actually holy, which is our conformity
to the will of God. I will not enlarge upon this, be-
cause I have pressed the imitation of these par-
ticular perfections, goodness, patience, justice, truth,
and faithfulness, upon other texts. 1 shall only
mention two arguments to excite and quicken our
desires and endeavour after holiness.

1. Holiness is an imitation of the highest excel-
lency and perfection. Holiness, I told you, signifies
a separation from sin and vice, and all moral imper-
fection, and consequently, doth comprehend and
take in all the moral perfections of the Divine na-
ture, the goodness, and mercy, and patience, and
justice, and veracity, and faithfulness of God ; now
these are the very beauty and glory of the Di-
vine nature. The first thing that we attribute to
God, next to his being, is his goodness, and those
other attributes, which have a necessary connexion
with it ; for his greatness and majesty is nothing
else but the glory which results from his united per-
fections, especially from his goodness, and those
perfections which are akin to it. Separate from

53c2

God those perfections which holiness includes in it,
and what would be left but au omnipotent evil, an
eternal being, infinitely knowing, and infinitely able
to do mischief? Which is as plain and notorious a
contradiction, and as impossible a thing, as can be
imagined : so that if we have any sparks of am-
bition in us, we cannot but aspire after holiness,
which is so great an excellency and perfection of
God himself. There is a vulgar prejudice against
holiness, as if it were a poor, mean thing, and below
a great and generous spirit ; whereas holiness is the
only true greatness of mind, the most genuine no-
bility, and the highest gallantry of spirit : and how-
ever it be despised by men, it is of a heavenly ex-
traction, and Divine original. Holiness is the first
part of the character of " the wisdom that is from
above;" (Jam. iii. 17.) " The wisdom that is from
above, is first pure, then peaceable, gentle, and easy
to be entreated, full of mercy and good fruits, with-
out partiality, and without hypocrisy."

2. Holiness is an essential and principal ingredi-
ent of happiness. Holiness is a state of peace and
tranquillity, and the very frame and temper of hap-
piness ; and without it, the Divine nature, as it
would be imperfect, so it would be miserable. If the
Divine nature were capable of envy, or malice, or
hatred, or revenge, or impatience, or cruelty, or in-
justice, or unfaithfulness, it would be liable to vex-
ation and discontent, than which nothing can be a
greater disturbance of happiness: so that holiness
is necessary to our felicity and contentment ; not
only to the happiness of the next life, but to our
present peace and contentment. If reasonable crea-
tures could be happy, as brute beasts are in their
degree, by enjoying their depraved appetites, and

533

following the dictates of sense and fancy, God
would not have bound us up to a law and rule, but
have left us, as he hath done unreasonable creatures,
to satisfy our lusts and appetites, without check and
control : but angels and men, which are reasonable
creatures, have the notions of good and evil, of right
and wrong, of comeliness and filthiuess, so woven
and twisted in their very natures, that they can
never be wholly defaced, without the ruin of their
beings; and therefore it is impossible that such
creatures should be happy otherwise, than by com-
plying with these notions, and obeying the natural
dictates and suggestions of their minds ; which if
they neglect, and go against, they will naturally feel
remorse and torment in their own spirits ; their
minds will be uneasy and unquiet, and they will be
inwardly grieved and displeased with themselves
for what they have done. So the apostle tells us,
(Rom. i.) that even the most degenerate heathens had
consciences, which did accuse or excuse them, ac-
cording as they obeyed, or did contrary to the dic-
tates of natural light. God, therefore, who knows
our frame, hath so adapted his law to us, which is
the rule of holiness, that if we live up to it, we shall
avoid the unspeakable torment of a guilty con-
science; whereas, if we do contrary to it, we shall
always be at discord with ourselves, and in a per-
petual disquiet of mind : for nothing can do contrary
to the law of its being, that is, to its own nature,
without displeasure and reluctancy ; the conse-
quence of which, in moral actions, is guilt; which
is nothing else but the trouble and disquiet which
ariseth in one's mind, from consciousness of having
done something that contradicts the perfective prin-
ciple of his being; that is, something which did not

VOL. VI. 2 N

534

become him, and which, being what he is, that is a
reasonable creature, he ought not to do.

So that in all reasonable creatures there is a cer-
tain kind of temper and disposition that is necessary
and essential to happiness, and that is holiness ;
which, as it is the perfection, so it is the great felici-
ty of the Divine nature : and, on the contrary, this is
one chief part of the misery of those wicked and ac-
cursed spirits the devils, and of unholy men, that
they are of a temper contrary to God, they are en-
vious, and malicious, and wicked ; that is, of such
a temper as is naturally a torment and disquiet to
itself : and here the foundation of hell is laid in the
evil disposition of our spirits ; and till that be cured,
which can only be done by holiness, it is as impos-
sible for a wicked man to be happy and contented
in himself, as it is for a sick man to be at ease ; and
the external presence of God, and a local heaven,
would signify no more to make a wicked man happy
and contented, than heaps of gold, and concerts of
music, and a well-spread table, and a rich bed,
would contribute to a man's ease in the paroxysms
of a fever, or in a violent fit of the stone. If a sen-
sual, or covetous, or ambitious man were in heaven,
he would be like the rich man in hell, he would be
tormented with a continual thirst, and burnt up in
the flames of his own ardent desires, and would not
meet with the least drop of suitable pleasure and
delight to quench and allay the heat : the reason is,
because such a man hath that within him which
torments him, and he cannot be at ease till that be
removed. Sin is the violent, and unnatural, and
uneasy state of our soul ; every wicked man's spirit
is out of order, and till the man be put into a right
frame by holiness, he will be perpetually disquieted,

535

and can have no rest within himself. The prophet
fitly describes the condition of such a person : (Isa.
lvii. 20, 21.) " But the wicked are like the troubled
sea, when it cannot rest, whose waters cast forth
mire and dirt : there is no peace, saith my God, to
the wicked." So long as a man is unholy, so long as
filthiness and corruption abound in his heart, they
will be restlessly working, like wine which is in a
perpetual motion and agitation, till it have purged
itself of its dregs and foulness. Nothing is more tur-
bulent and unquiet than the spirit of a wicked man ;
it is like the sea, when it roars and rages through
the strength of contrary winds ; it is the scene of
furious lusts, and wild passions, which as they are
contrary to holiness, so they maintain perpetual con-
tests and feuds among themselves.

All sin separates us from God, who is the foun-
dation of our happiness. Our limited nature, and
the narrowness of our beings, will not permit us to
be happy in ourselves : it is peculiar to God to be
his own happiness ; but man, because he is finite,
and therefore cannot be self-sufficient, is carried
forth by an innate desire of happiness, to seek his
felicity in God. So that there is in the nature of
man a spring of restless motion, which, with great
impatience, forceth him out of himself, and tosses
him to and fro, till he comes to rest in something
that is self-sufficient. Our souls, when they are
separated from God, like the unclean spirit in the
gospel, when it was " cast out, wander up and
down in dry and desert places, seeking rest, but
rinding none." Were the whole world calm about
a man, and did it not make the least attempt upon
him, were he free from the fears of Divine vengeance,
yet he could not be satisfied with himself ; there is

2 N 2

536

something within him that would not let him be at
rest, but would tear him from his own foundation
and consistency ; so that when we are once broken
off from God, the sense of inward want doth stimu-
late and force us to seek our contentment elsewhere.
So that nothing but holiness, which re-unites us to
God, and restores our souls to their primitive and
original state, can make us happy, and give peace
and rest to our souls : and this is the constant voice
and language of Scripture, and the tenour of the
Bible; " Acquaint now thyself with him, and be at
peace," (Job xxii. 21.) " Light is sown for the righ-
teous, and gladness for the upright in heart," (Psal.
xcvii. 11.) "The work of righteousness shall be
peace ; and the effect of righteousness, quietness
and assurance for ever," (Isa. xxxii. J7.)

Seeing then holiness is so high a perfection, and
so great a happiness, let these arguments prevail
with us to aspire after this temper, that " as He who
hath called us is holy, so we may be holy in all
manner of conversation ; because it is written, Be
ye holy, for I am holy."

V

SERMON CXL1I *

[A Spital Sermon, preached at Christ Church on Easter Tuesday,
April 14, 1691.]

OF DOING GOOD.

Let us not be iveary in well-doing : for in due season
we shall reap, if we faint not : as ive have therefore
opportunity, let us do good unto all men, especially
unto them who are of the household of faith. — -
Galat. vi. 9, 10.

The apostle, in these words, recommends unto us
a great and comprehensive duty, the doing of good ;
concerning which, the text offers these five particu-
lars to our consideration :

I. The nature of the duty itself, which is called
well-doing, (ver. 9.) and doing good, (ver. 10.)

II. The extent of this duty in respect of its object,
which is all mankind; " Let us do good unto all
men, especially unto them who are of the house-
hold of faith."

III. The measure of it, u As we have oppor-
tunity."

IV. Our unwearied perseverance in it ; " Let us
not be weary in well-doing."

V. The argument and encouragement to it ; be-
cause " in due season we shall reap, if we faint

* Although the present position of the above Sermon seems to
interrupt the regular series of those on the Attributes, it appeared
nevertheless proper to preserve that arrangement, which had been
adopted in former editions of the Author's works.

538

not : therefore as we have opportunity, let us do
good," &c.

I. I will consider the nature of the duty itself of
well-doing, and doing good. And this 1 shall ex-
plain to you as briefly as I can, by considering the
extent of the act of doing good, and the excellency
of it. And,

1. The extent of the act. It comprehends in it
all those ways wherein we may be beneficial and
useful to one another. It reaches not only to the
bodies of men, but to their souls, that better and
more excellent part of ourselves, and is conversant
in all those ways and kinds whereby we may serve
the temporal or spiritual good of our neighbour,
and promote either his present, or his future and
eternal happiness.

To instruct the ignorant, or reduce those that are
engaged in any evil course, by good counsel, and
seasonable admonition, and by prudent and kind
reproof; to resolve and satisfy the doubting mind ;
to confirm the weak ; to heal the broken-hearted,
and to comfort the melancholy and troubled spirits :
these are the noblest ways of charity, because they
are conversant about the souls of men, and tend to
procure and promote their eternal felicity.

And then to feed the hungry, to clothe the naked,
release the imprisoned ; to redeem the captives, and
to vindicate those who are injured and oppressed in
their persons, or estates, or reputation ; to repair
those who are ruined in their fortunes ; and, in a
word, to relieve and comfort those who are in any
kind of calamity or distress.

All these are but the several branches and in-
stances of this great duty here in the text, of doing
good; though it hath, in this place, a- more parti*

539

cular respect to the charitable supply of those who
are in want and necessity; and, therefore, with a more
particular regard to that, I shall discourseof it at this
time. You see the extent of the duty : we will, in the

Second place, Briefly say something of the excel-
lency of it ; which will appear, if we consider that it
is the imitation of the highest excellency and perfec-
tion. To do good, is to be like God, who is good,
and doeth good ; and it is to be like to him in that
which he esteems his greatest glory : it is to be like
the Son of God, who, when he was pleased to take our
nature upon him, and live here below, and to dwell
amongst us, " went about doing good." And it is to
be like the blessed angels, the highest rank and
order of God's creatures, whose great employment
it is to be " ministering spirits, for the good of
men." So that, for a man to be kind, and helpful,
and beneficial to others, is to be a good angel, and
a Saviour, and a kind of God too.

It is an argument of a great, and noble, and gene-
rous mind, to extend our thoughts and cares to the
concernments of others, and to employ our interest,
and power, aud endeavours for their benefit and
advantage : whereas a low, and mean, and narrow
spirit is contracted and shrivelled up within itself,
and cares only for its own things, without any re-
gard to the good and happiness of others.

It is the most noble work in the world ; because
that inclination of mind, which prompts us to do
good, is the very temper and disposition of happi-
ness. Solomon, after all his experience of worldly
greatness and pleasure, at last pitched upon this, as
the great felicity of human life, and the only good
use that is to be made of a prosperous and plentiful
fortune: (Eccles. iii. 12.) " I know (says he, speak-

540

ing of riches) that there is no good in them, but for
a man to rejoice and to do good in his life." And,
certainly, the best way to take joy in an estate, is
to do good with it : and a greater and wiser than
Solomon has said it, even He, who is the power and
wisdom of God, has said it, that " it is a more
blessed thing to give than to receive."

Consider further, that this is one of the great and
substantial parts of religion, and next to the love
and honour which we pay to Almighty God, the
most acceptable service that we can do to him : it
is one table of the law, and next to the " first and
great commandment" of loving the Lord our God,
and very like to it : " And the second is like unto it
(says our Saviour), Thou shalt love thy neighbour
as thyself ;" like to it, in the excellency of it ; and
equal to it, in the necessary obligation of it." And this
commandment (says St. John, I Epist. chap. iv. ver.
21 .) have we from him, that he who loveth God, love
his brother also." The first commandment, indeed,
excels in the dignity of the object, because it en-
joins the love of God ; but the second seems to
have the advantage in the reality of its effects : for
the love of God consists in our acknowledgment,
and honour of him ; but our " righteousness and
gpoduess extend not to him ;" we can do him no
real benefit and advantage: but our love to men is
really useful and beneficial to them ; for which rea-
son God is contented, i n many cases, that the ex-
ternal honour and worship which he requires of us
by his positive commands, should give way to that
natural duty of love and mercy which we owe to
one another : " I will have mercy (says God, in the
prophet Amos), and not sacrifice."

And to shew how great a value God puts upon

541

this duty, he hath made it the very testimony of our
love to himself ; and for want of it, hath declared
that he will reject all our other professions and tes-
timonies of love to him, as false and insincere.
" Whoso hath this world's good, (saith St. John,
1 Epist. chap. iii. ver. 17.) and seeth his brother
have need, and shutteth up his bowels of compas-
sion from him, how dwelleth the love of God in
him ?" And again, (chap. iv. ver, 20.) " If a man
say, I love God, and hateth his brother, he is a liar ;
for he that loveth not his brother whom he hath
seen, how can he love God whom he hath not seen?"

You see the duty here recommended, both in the
extent, and in the excellency of it ; " Let us do
good." I proceed to consider, in the

II. Second place, The extent of this duty, in respect
of its object, which is all mankind, but more espe-
ciallyChristians, those that are of the same faith and
religion; " Let us do good unto all men, especially
unto those that are of the household of faith." So
that the object, about which this duty is con-
versant, is very large, and takes in all mankind ;
" Let us do good unto all men." The Jews confined
their love and kindness to their own kindred and
nation : and because they were prohibited familiarity
with idolatrous nations, and were enjoined to main-
tain a perpetual enmity with Anialek, and the se-
ven nations of Canaan, whom God had cast out be-
fore them, and devoted to ruin, they looked upon
themselves as perfectly discharged from all obliga-
tion of kindness to the rest of mankind : and yet it is
certain, that they were expressly enjoined by their
law to be kind to strangers, because they themselves
had been strangers in the land of Egypt. But our
Saviour hath restored this law of love and charity

542

to its natural and original extent; and hath declared
every one that is of the same nature with ourselves
to be our neighbour and our brother, and that he
is to be treated by us accordingly, whenever he
stands in need of our kindness and help ; and to
shew that none are out of the compass of our charity,
he hath expressly commanded us to extend it to
those who, of all others, can least pretend to it, even
our enemies and persecutors.

So that if the question be about the extent of our
charity in general, these two things are plainly en-
joined by the Christian religion :

1. Negatively, That we should not hate, nor bear
ill-will to any man, nor do him any harm or mischief.
" Love worketh no evil to his neighbour," saith the
apostle, (Rom. xiii. 10.) And this negative charity
every man may exercise towards all men, without
exception, and that equally; because it does not
signify any positive act, but only that we abstain
from enmity and hatred, from injury and revenge,
which it is in every man's power, by the grace of
God, and the due care and government of himself,
to do.

2. Positively, The law of charity requires that
we should bear an universal good-will to all men, and
wish every man's happiness, and pray for it, as sin-
cerely as we wish and pray for our own; and if we be
sincere in our wishes and prayers for the good of
others, we shall be so in our endeavours to procure
and promote it.

But the great difficulty is, as to the exercise of
our charity, and the real expressions and effects of
it, in doing good to others; which is the duty here
meant in the text, and (as I told you before) does
more particularly relate to the relief of those who

543

are in want and necessity. And the reason of the
difficulty is, because no man can do good to all in
this kind, if he would; it not being possible for any
man to come to the knowledge of every man s ne-
cessity and distress; and if he could, no man's
ability can possibly reach to the supply and the re-
lief of all men s wauts. And, indeed, this limitation
the text gives to this duty; " As we have opportu-
nity (says the apostle) let us do good unto all men;"
which either signifies, as occasion is offered, or as
we have ability of doing, or both, as I shall shew
afterwards.

So that it being impossible to exercise this charity
to all men that stand in need of it, it is necessary to
make a difference, and to use prudence and discre-
tion in the choice of the most fit and proper objects.
We do not know the wants of all men, and therefore
the bounds of our knowledge do of necessity limit
our charity within a certain compass ; and of those
whom we do know, we can relieve but a small part,
for want of ability: from whence it follows, that
though a man were never so charitably disposed, yet
he must of necessity set some rules to himself for
the management of his charity to the best advantage.
What those rules are cannot minutely and nicely
be determined: when all is done, much must be
left to every man s prudence and discretion, upon a
full view and consideration of the case before him,
and all the circumstances of it; but yet such general
rules may be given as may serve for the direction of
our practice in most cases ; and for the rest, every
man s prudence, as well as it can, must determine
the matter. And the rules which I shall give, shall
be these:

First, Cases of extremity ou^ht to take the first

544

place, and do for that time challenge precedence of
all other considerations. If a person be in great
and present distress, and his necessity so urgent,
that if he be not immediately relieved he must pe-
rish, this is so violent a case, and calls so loud for
present help, that there is no resisting of it, whatever
the person be ; though a perfect stranger to us, though
most unworthy, though the greatest enemy we have
in the world, yet the greatness of his distress does
so strongly plead for him, as to silence all consider-
ations to the contrary; for, after all, he is a man,
and is of the same nature with ourselves; and the
consideration of humanity ought, for that time, to
prevail over all objections against the man, and to
prefer him to our charity before the nearest relation
and friend, who is not in the like extremity. In
other cases, we not only may, but ought to relieve
our friends, and those that have deserved well of us,
in the first place; but if our enemy be in extremity,
then that Divine precept takes place, " If thine ene-
my hunger, feed him ; if he thirst, give him drink."

Secondly, In the next place, I think that the ob-
ligation of nature, and the nearness of relation, does
challenge a preference; for there is all the reason
in the world, if other things be equal, that we should
consider and supply the necessity of those who are
of our blood and kindred, and members of our
family, before the necessity of strangers, and those
who have no relation to us. There is a special duty
incumbent upon us, and another obligation beside
that of charity, to have a particular care and regard
for them. In this case, not only Christianity, but
nature, ties this duty upon us: (1 Tim. v. 8.) " If
any man provide not for his own, especially for those
of his own house,1' for them that are of his family,

545

" he hath denied the faith, and is worse than an in-
fidel;" that is, he doth not only offend against the
law of Christianity, but against the very dictates of
nature, which prevail even amongst infidels. And
our Saviour has told us, that when our parents
stand in need of relief, it is more acceptable to God
to employ our estates that way, than to devote them
to him and his immediate service; and that it is a
kind of sacrilege to consecrate that to God, whereby
our parents may be profited, and provided for in
their necessity.

Thirdly, The obligation of kindness and^benefits
lays the next claim to our charity. If they fall into
want who have obliged us by their former kindness
and charity, both justice and charity do challenge
from us a particular consideration of their case;
and proportiouably, if we ourselves have been obliged
to their family, or to any other that are nearly re-
lated to them.

Fourthly, Those " who are of the household of
faith," and of the same religion, and members of the
same mystical body, and do partake of the same
holy mysteries, the body and blood of our blessed
Saviour, the strictest bond of love and charity; these
fall under a very particular consideration in the exer-
cise of our charity: and of this the apostle puts us
in mind, in the last words of my text, " Let us do
good unto all men, especially unto those that are of
the household of faith." God hath a special love
and regard for such, and those whom God loves
ought to be very dear to us.

And this, perhaps, was a consideration of the first
rank, in those times when Christians lived among
heathens, and were exposed to continual wants and
sufferings; but it signifies much less now that Christ-

546

ianity is the general profession of a nation, and is
too often made use of to very uncharitable purposes;
to confine mens bounty and benefits to their own sect
and party, as if they, and none but they, were " the
household of faith;" a principle which I know not
whether it has more of Judaism or of popery in it.

Fifthly, After these, the merit of the persons who
are the objects of our charity, and all the circum-
stances belonging to them, are to be valued and
considered ; and we are accordingly to proportion
our charity, and the degrees of it. I shall instance
in some particulars, by which a prudent man may
judge of the rest.

Those who labour in an honest calling, but yet
are oppressed with their charge, or disabled for a
time by sickness, or some other casualty: these,
many a time, need as much, and certainly deserve
much better, than common beggars ; for these are
useful members of the commonwealth; and we can-
not place our charity better than upon those, who
do what they can to support themselves.

Those, likewise, who are fallen from a rich and
plentiful condition, without any fault or prodigality
of their own, merely by the providence of God, or
some general calamity; these are more especially
objects of our charity and liberal relief.

And those also who have been charitable, and
have liberally relieved others, when they were in
condition to do it; or the children or near relations
of those who were eminently charitable and bene-
ficial to mankind, do deserve a particular regard in
our charity. Mankind being (as I may say) bound
in justice, and for the honour of God's providence,
to make good his promise, to preserve such from
extreme necessity.

547

And, lastly, Those whose visible wants, and great
age and infirmities, do plead for more than ordinary
pity, and do, at first sight, convince every one that
sees them, that they do not beg out of laziness, but
of necessity, and because they are not able to do any
thing towards their own support and subsistence.

There are innumerable circumstances more,
which it would be endless to reckon up ; but these
which I have mentioned are some of the chief ; and
by proportion to these, we may direct ourselves in
other cases.

Sixthly, Those whom we certainly know to be
true objects of charity, are to be considered by us
before those who are strangers to us, and whose
condition we do not know, yea though, in common
charity, we do not disbelieve them ; because, in
reason and prudence, we are obliged to prefer those
who are certainly known to us; since we find, by
experience, that there are many cheats and counter-
feit beggars who can tell a fair story, and carry
about testimonials of their own making; and like-
wise, because we run the hazard of misplacing our
charity, when there are objects enough besides,
where we are sure we shall place it right: and cha-
rity misplaced, as it is in truth and reality no cha-
rity in itself, so it is hardly any in us, when we
squander it so imprudently as to pass by a certain
and real object, and give it those of whom we are
not certain that they are true objects of charity.
In this blind way a man may give all his goods to
the poor, as he thinks, and yet do no real charity.
And, therefore, unless we be able to relieve every
one that asks, we must of necessity make a differ-
ence, and use our best prudence in the choice of
the most proper objects of our charity.

548

And yet we ought not to observe this rule so
strictly, as to shut out all whom we do not know,
without exception : because their case, if it be true,
may sometimes be much more pitiable, and of
greater extremity, than the case of many whom we
do know ; and then it would be uncharitable to re-
ject such, and to harden our hearts so far against
them as utterly to disbelieve them ; because it is
no fault of theirs that we do not know them ; their
wants may be real notwithstanding that ; especially,
when their extremity seems great, we ought not to
stand upon too rigorous a proof and evidence of it,
but should accept of a'fair probability.

Seventhly, Those who suffer for the cause of re-
ligion, and are stripped of all for the sake of it,
ought to have a great precedence in our charity to
most other cases. And this of late hath been and
still is the case of many among us, who have fled
hither for refuge, from the tyranny and cruelty of
their persecutors, and have been, by a most extra-
ordinary charity of the whole nation, more than
once extended to them, most seasonably relieved;
but especially by the bounty of this great city,
whose liberality upon these occasions hath been
beyond all example, and even all belief. And I
have often thought that this very thing, next to the
mercy and goodness of Almighty God, hath had a
particular influence upon our preservation and de-
liverance from the terrible calamities which were
just ready to break in upon us; and, were we not
so stupidly insensible of this great deliverance
which God hath wrought for us, and so horribly
unthankful to him, and to the happy instruments of
it, might still be a means to continue the favour of
God to us. And what cause have we to thank God,

549

w ho bath allotted to us this more blessed and more
merciful part, to give, and not to receive ; to be free
from persecution ourselves, that we might give re-
fuge and relief to those that are persecuted !

III. We must consider the measure of our cha-
rity, o Kaipov z\ofxtv, which our translation renders,
" as we have opportunity ;" others, " as we have
ability :" so that this expression may refer either to
the occasions of our charity, or to the season of it,
or to the proportion and degree of it.

1. It may refer to the occasions of our charity,
" as we have opportunity let us do good ;" that is,
according as the occasions of doing good shall pre-
sent themselves to us, so often as an opportunity is
offered. And this is an argument of a very good
and charitable disposition, gladly to lay hold of the
occasions of doing good, as it were, to meet oppor-
tunities when they are coming towards us. This
forwardness of mind in the work of charity the apo-
stle commends in the Corinthians : (2 Cor. ix. 2.)
" I know the forwardness of your mind, for which I
boast of you to them of Macedonia:" and this he
requires of all Christians, (Tit. iii. 8.) that they
should " be ready to do every good work ;" and
(1 Tim. vi. 18.) that we be "ready to distribute,
willing to communicate." Some are very ready to
decline these opportunities, and to get out of the
way of them ; and when they thrust themselves
upon them, and they cannot avoid them, they do what
they do grudgingly, and not with a willing mind.

2. It may refer to the season of this duty, wg Kaipov
Xofxtvy " whilst we have time wq for ewe, " whilst this
life lasts ;" so Grotius does understand and inter-
pret this phrase : and then the apostle does hereby
intimate to them the uncertainty of their lives, espe-

vol. vi. 2 o

55Q

cially in those times of persecution. And this con-
sideration holds in all times, in some degree, that
our lives are short and uncertain ; that it is but a
little while that we can serve God in this kind ;
namely, while we are in this world, in this vale of
misery and wants. In the next world there will be
no occasion, no opportunity for it ; we shall then
have nothing to do but to reap the reward of the
good we have done in this life, and to receive that
blessed sentence from the mouth of the great Judge
of the world : " Come, ye blessed of my Father, in-
herit the kingdom prepared for you before the foun-
dation of the world ; for I was hungry, and ye gave
me meat," &c. And, Euge bone, serve! "Well
done, good and faithful servant! thou hast been
faithful in a little, and I will make thee ruler over
much." God will then declare his bounty and
goodness to us, and open those inexhaustible trea-
sures of glory and happiness, which all good men
shall partake of, in proportion to the good which
they have done in this world. Or else,

3. (Which I take to be the most probable mean-
ing of this phrase) It may refer to the degree of this
duty, in proportion to our ability and estate; as we
have ability, " let us do good unto all men." And
this the phrase will bear, as learned men have ob-
served ; and it is very reasonable to take in this
sense, at least as part of the meaning of it, either
expressed or implied : for, without this, we cannot
exercise charity, though there were never so many
occasions for it ; and then this precept will be of
the same importance with that of the son of Sirach :
(Ecclus. xxxv. 10.) " Give unto the Most High ac-
cording as he hath enriched thee and with that
counsel, (Tob. iv. 7.) " Give alms, c/c ro>v vrrnpyjavTuw.

96 1

according* to thy substance;"' and (ver. 8.) " If thou
hast abundance, give alms accordingly." And this
may be reasonably expected from us ; for where-
ever his providence gives a man an estate, it is but
in trust for certain uses and purposes, among which
charity and alms is the chief: and we must be ac-
countable to him, whether we have disposed it faith-
fully to the ends for which it was committed to us.
It is an easy thing with him to level men's estates,
and to give every man a competency; but he does
on purpose suffer things to be distributed so un-
equally, to try and exercise the virtues of men in
several ways ; the faith and patience of the poor,
the contentedness of those in a middle condition,
the charity and bounty of the rich. And, in truth,
wealth and riches; that is, an estate above what suf-
ficeth our real occasions and necessities, is in no
other sense a blessing, than as it is an opportunity
put into our hands, by the providence of God, of
doing more good ; and if we do not faithfully em-
ploy it to this end, it is but a temptation and a
snare; "and the rust of our silver and our gold
will be a witness against us," and we do but "heap
up treasures together against the last day.''

But what proportion our charity ought to bear to
our estates, I shall not undertake to determine: the
circumstances of men have too much variety in them
to admit of any certain rule; some may do well,
and others may do better ; every man as God hath
put into his heart, and according to his belief of
the recompense which shall be made "at the resur-
rection of the just."' I shall only say, in general,
that if there be iirst a free and willing mind, that
will make a man charitable to his power; for " the
liberal man will devise liberal things/' And we

'2 o 2

552

cannot propose a better pattern to ourselves in this
kind than the King and Queen, who are, as they
ought to be (but as it very seldom happens), the
most bright and shining examples of this greatest of
all graces and virtues — charity and compassion to
the poor and persecuted. I proceed to the

IV. Fourth thing considerable in the text ; viz. Our
unwearied perseverance in this work of doing good :
" Let us not be weary in well-doing." After we
have done some few acts of charity, yea, though they
should be very considerable, we must not sit down
and say we have done enough : there will still be
new objects, new occasions, new opportunities for
the exercise of our charity, springing up and pre-
senting themselves to us. Let us never think that
we can do enough in the way of doing good. The
best and the happiest beings are most constant and
unwearied in this work of doing good. The holy
angels of God are continually employed in minis-
tering for the good of " those, who shall be heirs of
salvation :" and the Son of God, when he appeared
in our nature, and dwelt among us, that he might
be a perfect and familiar example to us of all holi-
ness and virtue, " he went about doing good" to the
bodies and to the souls of men. How diligent and
unwearied was he in this work! It was his em-
ployment and his pleasure, his meat and drink, the
joy and the life of his life. And God himself,
though he is infinitely and perfectly good in him-
self, yet he still continues to do good, and is never
weary of this blessed work. It is the nature, and
the perfection, and the felicity of God himself: and
how can we be weary of that work, which is an
imitation of the highest excellency and perfection,
and the very essence of happiness?

553

V. And lastly, Here is the argument and en-
couragement to the cheerful discharge of this duty;
" because in due season we shall reap, if we faint
not; therefore, as we have opportunity, let us do
good unto ali men. In due season we shall reap;"
that is, sooner or later, in this world or in the
other, we shall receive the full reward of our well-
doing.

And now I have explained this duty to you, as
plainly and briefly as I could, the hardest part of
my task is yet behind — to persuade men to the
practice of it : and, to this purpose, I shall only in-
sist upon the promise in the text, ;' Be not weary in
well-doing; for in due season ye shall reap, if ye
faint not."' We shall reap the pleasure and satisfac-
tion of it in our own minds, and all the other mighty
advantages of it in this world, and the vast and un-
shakable reward of it in the other.

First, We shall reap the pleasure and satisfaction
of it in our own minds ; and there is no sensual
pleasure that is comparable to the delight of doing
good. This Cato makes his boast of, as the great
comfort and joy of his old age, C onscientia bene act ce
vita, multorumque benefactor um recordatio jucuu-
dissima. The remembrance of a well-spent life,
and of many benefits and kindnesses done by us
to others, is one of the most pleasant things in the
world. Sensual pleasures soon die and vanish : but
that is not the worst of them, they leave a sting be-
hind them ; and when the pleasure is gone, nothing
remains but guilt, and trouble, and repentance!
Whereas the reflection upon any good we have
done, is a perpetual spring of peace and pleasure to
us, and no trouble and bitterness ensues upon it;
the thoughts of it lie even and easy in our minds:

354

and so often as it conies to our remembrance, it
ministers fresh comfort to us.

Secondly, We shall likewise reap other mighty
advantages by it in this world. It is the way to
derive a lasting blessing on our estates. What we
give in alms and charity is consecrated to God, and
is one of the chiefest and most acceptable sacrifices
in the Christian religion: so the apostle tells us,
(Heb. xiii. 16.) " To do good, and to communicate,
forget not; for with such sacrifices God is well
pleased." It is like the first-fruits under the law,
which being dedicated and offered up to God, did
derive a blessing upon their whole harvest.

And it procures for us also the blessing and
prayers of those to whom we extend our charity ;
their blessing, I say, upon us and ours, and all that
we have : and is it a small thing in our eye, to
have (as Job speaks) the blessing of them who are
ready to perish to come upon us? "The fervent
prayer" of the poor for us " availeth much :" for God
hath a special " regard to the prayers of the desti-
tute, and his ear is open to their cry."

Few men have faith to believe it, but certainly
charity is a great security to us in the times of evil,
and that not only from the special promise and pro-
vidence of God, which is engaged to preserve those
from want, who are ready to relieve the necessity
of others : (Prov. xi. 25.) " the liberal soul shall be
made fat; and he that watereth, shall be watered
also himself." And (Prov. xxviii. 27.) " He that
giveth unto the poor shall not lack. He shall not
be afraid in the evil time, and in the days of dearth
he shall be satisfied," says the Psalmist. But, be-
sides the promise and providence of God, our cha-
rity and alms are likewise a great security to life,

5jj

from the nature and reason of the thing itself. Who-
soever is charitable to others, does wisely bespeak
the charity and kindness of others for himself against
the day of necessity ; for there is nothing that makes
a man more and surer friends than our bounty ;
this will plead for us, and stand our friend in our
greatest troubles and dangers ; "for a good man,'*
saith the apostle, that is, for one that is ready to
oblige others by great kindnesses and benefits, " one
would even dare to die." It has sometimes hap-
pened, that the obligation which a man hath laid
upon others by a cheerful and seasonable charity,
hath, in time of danger and extremity, done him
more kindness than all his estate could do for him :
" alms," saith the wise man, " hath delivered from
death/'

And in times of public distress, and when we are
beset with cruel and powerful enemies, who, " if God
were not on our side, would swallow us up quick,"
the public charity of a nation does, many times,
prove its best safeguard and shield. There is a most
remarkable passage to this purpose: (Ecclus. xxix.
11 — 13.) "Lay up thy treasure according to the
commandments of the Most High, and it shall bring
thee more profit than gold. Shut up alms in thy
store-houses, and it shall deliver thee from all af-
fliction. It shall fight for thee against thine ene-
mies, better than a mighty shield and a strong
spear."

And of this I doubt not but we of this nation, by
the great mercy and goodness of Almighty God,
have had happy experience in our late wonderful
deliverance, under the conduct and valour of one of
the best and bravest of princes, and to whom, by
too many among us, the most unworthy and mi-

556

thankful returns have been made, for the unwearied
pains he hath undergone, and for the desperate
hazards he hath exposed himself to for our sakes,
that ever were made to so great and generous a bene-
factor; so great a benefactor, I say, not only to these
nations, but to all Europe, in asserting and vindi-
cating their liberties, against the insolent tyranny
and pride of one of the greatest oppressors of man-
kind; of whom I may say, as Job does of the levi-
athan, (Job xli. 33, 34.) " Upon earth there is not
his like : he beholdeth all high things ; he is a king
over all the children of pride."

And, beyond all this, the blessing of God does
descend upon the posterity of those who are emi-
nently charitable, and great benefactors to mankind.
This David observes in his time ; " I have been
young (says he), and now am old ; yet have I not
seen the righteous forsaken, nor his seed begging
bread :" and what he means by the righteous man,
he explains in the next words, f* he is ever merciful,
and lendeth."

I shall only add, upon this head, that the practice
of this virtue will be one of our best comforts at the
hour of death, and that we shall then look back
upon all the good we have done in our life with the
greatest contentment and joy imaginable. Xeno-
phon, in his Cyrus, which he designed for the per-
fect idea of a good prince, represents him, in the
last minutes of his life, addressing himself to God
to this purpose : " Thou knowest that I have been
a lover of mankind ; and now that I am leaving this
world, I hope to find that mercy from thee, which I
have shewed to others." These words, that excel-
lent heathen historian thought fit to come from the
mouth of so excellent a prince as he had described

557

him, just as he was leaving the world ; by which we
may see what the light of nature thought to be the
best comfort of a dying man. This brings me to the
Third and last particular which I mentioned, The
vast and unspeakable reward which this grace and
virtue of charity will meet with in the other world.
It will plead for us at the day of judgment, and pro-
cure for us a most glorious " recompence at the re-
surrection of the just," and that proportionable to
the degrees of our charity : (2 Cor. ix.6.) " He which
soweth sparingly, shall reap also sparingly; and he
which soweth bountifully, shall reap also bounti-
fully." And from this consideration, the apostle en-
courageth our perseverance in well-doing; " Let us
not be weary in well-doing; for in due season we
shall reap, if we faint not ;" that is, we shall certainly
meet with the reward of it, if not in this world, yet
in the other.

And now that I have declared this duty to you,
together with the mighty pleasure, and advantages,
and rewards of it, I crave leave to present you with
some of the best occasions and opportunities of the
exercise and practice of it: and, for your encourage-
ment hereto, I shall read to you the present state of
the chief hospitals belonging to this great city, and
of the disposal of their charity for the last year.

And now I have laid before you these great ob-
jects of your charity, and the best arguments I could
think of to incline and stir up your minds to the
exercise of this excellent grace and virtue ; as there
is no time left for it, I having, I am afraid, already
tired your patience, so, I hope, there is no need to
press this duty any further upon you, since you are
so willing and forward of yourselves, and so very
ready to every good work. This great city hath a

558

double honour due to it, of being both the greatest
benefactors in this kind, and the most faithful ma-
nagers and disposers of it; and I am now in a
place most proper for the mention of Christ's Hos-
pital, a protestant foundation of that most pious
and excellent prince Edward VI. which, I believe,
is one of the best instances of so large and so well-
managed a charity this day in the world.

And now, to conclude all : if any of you know
any better employment than to clo good ; any work
that will give truer pleasure to our minds ; that hath
greater and better promises made to it, "the pro-
mises of the life that now is, and that which is to
come;" that we shall reflect upon with more com-
fort, when we come to die ; and that, through the
mercies and merits of our blessed Saviour, will
stand us in more stead at the day of judgment; let
us mind that work : but, if we do not, let us apply
ourselves to this business of charity with all our
might, and " let us not be weary in well-doing, be-
cause in due season we shall reap, if we faint not."

" 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 work, to
do his will, through Jesus Christ; to whom, with
thee, O Father, and the Holy Ghost, be all honour
and glory, thanksgiving and praise, both now and
forever." Amen.

SERMON CXL1II.

THE GOODNESS OF GOD.

The Lord is good to all, and his tender mercies are
over all his works, — Psal. cxlv. 9.

The subject which I have now proposed to treat of,
is certainly one of the greatest and noblest argu-
ments in the world — the goodness of God ; the
highest and most glorious perfection of the best and
most excellent of beings, than which nothing de-
serves more to be considered by us, nor ought, in
reason, to affect us more. The goodness of God,
is the cause and the continuance of our beings, the
foundation of our hopes, and the fountain of our
happiness, our greatest comfort, and our fairest ex-
ample, the chief object of our love, and praise, and
admiration, the joy and rejoicing of our hearts; and
therefore the meditation and discourse of it must
needs be pleasant and delightful to us: the great
difficulty will be, to confine ourselves upon so copi-
ous an argument, and to set bounds to that which
is of so vast an extent ; " The Lord is good to all,
and his tender mercies are over all his works."

Which words are an argument, which the divine
Psalmist useth, to stir up himself and others to the
praise of God : at the 3d verse he tells us, that " the
Lord is great, and greatly to be praised;" and he
gives the reason of this, (ver. 8, 9.) from those pro-
perties and perfections of the Divine nature, which
declare his goodness; " The Lord is gracious, and

560

full of compassion, slow to anger, and of great
mercy: the Lord is good to all, and his tender

mercies are over all his works :" where you have
the goodness of God declared, together with the
amplitude and extent of it, in respect of the objects
of it : " The Lord is good to all."

In the handling of this argument, I shall do these
four things :

First, Consider what is the proper notion of
goodness, as it is attributed to God.

Secondly, Shew that this perfection belongs to
God,

Thirdly, Consider the effects and the extent of it.

Fourthly, Answer some objections which may
seem to contradict and bring in question the
goodness of God.

First, What is the proper notion of goodness, as
it is attributed to God.

There is a dry metaphysical notion of goodness
which only signifies the being and essential proper-
ties of a thing; but this is a good word ill bestowed ;
for, in this sense, every thing that hath being, even
the devil himself, is good.

And there is a moral notion of goodness ; and that
is twofold :

1. Move general, in opposition to all moral evil
and imperfection, w hich we call sin and vice ; and
so the justice, and truth, and holiness of God, are
in this sense his goodness. But there is,

2. Another notion of moral goodness, which is
more particular and restrained ; and then it de-
notes a particular virtue, in opposition to a particu-
lar vice ; and this is the proper and usual accep-
tation of the word goodness ; and the best descrip-
tion I can give of it is this, that it is a certain propen-

561

sion and disposition of mind, whereby a person is
inclined to desire and procure the happiness of
others ; and it is best understood By its contrary,
which is an envious disposition, a contracted and
narrow spirit, which would confine happiness to
itself, and grudgeth that others should partake of it,
or share in it ; or a malicious and mischievous tem-
per, w hich delights in the harms of others, and to
procure trouble and mischief to them. To commu-
nicate and lay out ourselves for the good of others,
is goodness ; and so the apostle explains doing good,
by communicating to others, who are in misery, or
want: (Heb. xiii. 16\) " But to do good, and to
communicate, forget not." The Jews made a dis-
tinction between a righteous and a good man ; to
which the apostle alludes, (Rom. v. 7.) " Scarcely
for a righteous man will one die ; yet, peradventure,
for a good man some would even dare to die." The
righteous man was he that did no wrong to others ;
and the good man he who was not only not injurious
to others, but kind and beneficial to them. So that
goodness is a readiness and disposition to commu-
nicate the good and happiness which we enjoy, and
to be willing others should partake of it.

This is the notion of goodness among men ; and it
is the same in God, only with this difference, that
God is originally and transcendently good : but the
creatures are, the best of them, but imperfectly good,
and, by derivation from God, who is the fountain
and original of goodness? which is the meaning of
our Saviour, (Luke xviii. 19.) when he says,
" There is none good, save one, that is God." But
though the degrees of goodness in God and th©
creatures be infinitely unequal, and that goodness
which is in us be so small and inconsiderable, that,

562

compared with the goodness of God, it does not de-
serve that name; yet the essential notion of goodness
in both must be the same ; else, when the Scripture
speaks of the goodness of God, we could not know
the meaning of it ; and if we do not at all under-
stand what it is for God to be good, it is all one to
us (for aught we know) whether he be good or not ;
for lie may be so, and we never the better for it ; if
we do not know what goodness in God is, and con-
sequently when he is so, and when not.

Besides that, the goodness of God is very fre-
quently in Scripture propounded to our imitation ;
but it is impossible for us to imitate that, which we
do not understand what it is: from whence it is
certain, that the goodness which we are to endea-
vour after is the same that is in God ; because in this
we are commanded to imitate the perfection of God;
that is, to be good and merciful as he is, according
to the rate and condition of creatures, aud so far
as we, whose natures are imperfect, are capable
of resembling the Divine goodness.

Thus much for the notion of goodness in God ; it
is a propension and disposition in the Divine nature,
to communicate being and happiness to his creatures.

Secondly, I shall endeavour to shew, in the next
place, that this perfection of goodness belongs to
God ; and that from these three heads :

I. From the acknowledgment of natural light.

II. From the testimony of Scripture and Divine
revelation. And,

III. From the perfection of the Divine nature.

I. From the acknowledgments of natural light.
The generality of the heathen agree in it, and there
is hardly any perfection of God more universally
acknowledged by them. I always except the sect

.563

of the Epicureans, who attribute nothing but eter-
nity and happiness to the Divine nature ; and yet
if they would have considered it, happiness without
goodness is impossible. I do not find that they do
expressly deny this perfection to God, or that they
ascribe to him the contrary ; but they clearly take
away all the evidence and arguments of the Divine
goodness; for they supposed God to be an immortal
and happy being, that enjoyed himself, and had no
regard to any thing without himself, that neither
gave being to other things, nor concerned himself in
the happiness or misery of any of them ; so that their
notion of a Deity was, in truth, the proper notion of
an idle being, that is called God, and neither does
good nor evil.

But, setting aside this atheistical sect, the rest of
the heathens did unanimously affirm and believe
the goodness of God ; and this was the great
foundation of their religion ; and all their prayers
to God, and praises of him, did necessarily sup-
pose a persuasion of the Divine goodness. Who-
soever prays to God, must have a persuasion or
good hopes of his readiness to do him good ; and to
praise God, is to acknowledge that he hath re-
ceived good from him. Seneca hath an excellent
passage to this purpose; u He (says he) that denies
the goodness of God, does not, surely, consider the
infinite number of prayers that, with hands lifted up
to heaven, are put up to God, both in private and
public, which certainly would not be ; nor is it
credible, that all mankind should conspire in this
madness of putting up their supplications to deaf
and impotent deities, if they did not believe that the
gods were so good as to confer benefits upon those
who prayed to them/'

564

But we need not infer their belief of God's good-
ness from the acts of their devotion, nothing being
more common among them than expressly to attri-
bute this perfection of goodness to hiin ; and, among
the Divine titles, this always had the pre-eminence,
both among the Greeks and Romans ; kvq re fikyaq re,
Deus optimus maximns, was their constant style; and
in our language the name of God seems to have
been given him from his goodness. I might pro-
duce innumerable passages out of the heathen au-
thors to this purpose, but I shall only mention that
remarkable one out of Seneca ; Primus deorum cut-
tus est deos credere; deinde reddere illis wajestatem
sit am, reddere bonitatem, sine qua nulla majestas :
44 The first act of worship is to believe the being of
God ; and the next to ascribe majesty or greatness
to him ; and to ascribe goodness, without which
there can be no greatness."

II. From the testimony of Scripture and Divine
revelation. I shall mention but a few of those many
texts of Scripture, which declare to us the good-
ness of God, (Exod. xxxiv. 6.) where God makes
his name known to Moses; 44 The Lord, the Lord
God, merciful and gracious, long-suffering, and
abundant in goodness and truth." (Psal. lxxxvi.
5.) 44 Thou, Lord, art good, and ready to forgive."
(Psal. cxix. 68.) 44 Thou art good, and dost good."
And that which is so often repeated in the Book of
Psalms ; 44 O give thanks unto the Lord, for he is
good, and his mercy endureth for ever." Our
blessed Saviour attributes this perfection to God,
in so peculiar and transcendent a manner, as if it
were incommunicable : (Luke xviii. 19.) 44 There is
none good, save one, that is God." The meaning is,
that no creature is capable of it, in that excellent

56.5

and transcendent degree, in which the Divine na-
ture is possessed of it.

To the same purpose are those innumerable testi-
monies of Scripture which declare God to be gra-
cious, and merciful, and long-suffering; for these
are but several branches of his goodness: his grace
is the freeness of his goodness to those who have not
deserved it : his mercy is his goodness to those who
are in misery : his patience is his goodness to those
who are guilty, in deferring the punishment due to
them.

III. The goodness of God may likewise be ar-
gued from the perfection of the Divine nature, these
two ways :

1. Goodness is the chief of all perfections, and
therefore it belongs to God.

2. There are some footsteps of it in the creatures,
and therefore it is much more eminently in God.

1. Goodness is the highest perfection, and there-
fore it must needs belong to God, who is the most
perfect of beings. Knowledge and power are great
perfections ; but separated from goodness, they
would be great imperfections, nothing but craft and
violence. An angel may have knowledge and power
in a great degree; but yet, for all that, be a devil.
Goodness is so great and necessary a perfection,
that, without it, there can be no other; it gives per-
fection to all other excellencies: take away this,
and the greatest excellencies in any other kind
would be but the greatest imperfections; and there-
fore our Saviour speaks of the goodness and mercy
of God, as the sum of his perfections ; what one
evangelist hath, " Be ye merciful, as your Father
which is in heaven is merciful," is rendered in an-
other, " Be ye therefore perfect, as your Father

vol. vr. 2 P

566

which is in heaven is perfect." Goodness is so
essential to a perfect being, that if we once strip
God of this property, we rob him of the glory of all
his other perfections ; and therefore, when Moses
desired to see God's glory, he said, he would
make all his goodness to pass before him, (Exod.
xxxiii. 19.) This is the most amiable perfection;
and, as it were, the beauty of the Divine nature:
(Zech. ix. 17.) " How great is his goodness, and how
great is his beauty !" Sine bonitate nulla majestas ;
" without goodness, there can be no majesty." Other
excellencies may cause fear and amazement in us ;
but nothing but goodness can command sincere love
and veneration.

2. There are some footsteps of this perfection in
the creatures, and therefore it must be much more
eminently in God. There is in every creature some
representation of some Divine perfection or other ;
but God doth not own any creature to be after his
image, that is destitute of goodness. The creatures
that want reason and understanding are incapable of
this moral goodness we are speaking of ; man is the
first in the rank of creatures that is endowed with
it, and he is said to be " made after the image of
God, and to have dominion given him over the crea-
tures below him ;" to signify to us, that if man had
not been made after God's image, in respect of good-
ness, he had been unfit to rule over other crea-
tures : because, without goodness, dominion would
be tyranny and oppression ; and the more any crea-
ture partakes of this perfection of goodness, the
more it resembles God ; as the blessed angels, who
behold the face of God continually, and are thereby
" transformed into his image, from glory to glory ;"
their whole business and employment is, to do

567

good ; and the devil, though he resembles God in
other perfections, of knowledge and power, yet, be-
cause he is evil, and envious, and mischievous, and so
contrary to God in this perfection, he is the most op-
posite and hateful to him of all creatures whatsoever.

And if this perfection be in some degree in the
creature, it is much more in God ; if it be derived
from him, he is much more eminently possessed of
it himself. All that goodness which is in the best-
natured of the sons of men, or in the most glorious
angels of heaven, is but an imperfect and weak re-
presentation of the Divine goodness.

The third thing I proposed to consider, was, the
effects of the Divine goodness, together with the
large extent of it, in respect of the objects of it :
" The Lord is good to all, aud his tender mercies
are over all his works;" " Thou art good, and doest
good," says David, (Psal. cxix. 68.) The great evi-
dence aud demonstration of God's goodness, is from
the effects of it. To the same purpose St. Paul
speaks: (Acts xiv. 17.) " He hath not left himself
without witness in that he doeth good, and sends us
rain from heaven, and fruitful seasons."

I shall consider the effects of the Divine good-
ness, under these two heads :

I. The universal extent of God's goodness to all
his creatures.

II. I shall consider more particularly the good-
ness of God to men, which we are more especially
concerned to take notice of.

I. The universal extent of his goodness to the
whole creation ; " The Lord is good to all." The
whole creation furnisheth us with clear evidences
and demonstrations of the Divine goodness ; which
way soever we cast our eyes, we are encountered
with undeniable instances of the goodness of God ;

2 P 2

56o

and every thing that we behold is a sensible de-
monstration of it ; " The heavens declare the glory
of God, and the firmament sheweth his handy-
work," says the Psalmist, (Psal. xix. I.) And again,
(Psal. xxxiii. 5.) " The earth is full of the goodness
of the Lord." The whole frame of this world, and
every creature in it, and all the several degrees of
being and perfection, which are in the creatures, and
the providence of God towards them all, in the pre-
servation of them, and providing for the happiness
of all of them in such degrees as they are capable of
it, are a plentiful demonstration of the Divine good-
ness ; which I shall endeavour to illustrate in these
four particulars :

l..The universal goodness of God appears, in giv-
ing being to so many creatures.

2. In making them all so very good ; considering
the variety, and order, and end of them.

3. In his continual preservation of them.

4. In providing so abundantly for the welfare and
happiness of all of them, so far as they are capable
and sensible of it.

1. The extent of God's goodness appears, in giv-
ing being to so many creatures. And this is a pure
effect of goodness, to impart and communicate be-
ing to any thing. Had not God been good, but of
an envious, and narrow, and contracted nature, he
would have confined all being to himself, and been
unwilling that any thing besides himself should
have been ; but his goodness prompted him to
spread and diffuse himself, and set his power and
wisdom on work, to give being to all that variety of
creatures which we see and know to be in the
world, and, probably, to infinitely more than we
have the knowledge of. Now, it is not imaginable
that God could have any other motive to do this,

569

but purely the goodness of his nature. All the mo-
tives imaginable, besides this, must either be indi-
gency and want, or constraint and necessity ; but
neither of these can have any place in God ; and
therefore it was mere goodness that moved him to
give being to other things ; and therefore all crea-
tures have reason, with the four and twenty elders
in the Revelations, to u cast their crowns before the
throne of God, saying, Thou art worthy, O Lord,
to receive glory, and honour, and power ; for thou
hast created all things, and for thy pleasure (that is,
of mere goodness) they are and were created.*'

(1.) Indigency and want can have no place" in
God ; because he that hath all possible perfection,
hath all plenty in himself ; from whence results all-
sufficiency, and complete happiness. So that the
Divine nature need not look out of itself for hap-
piness, being incapable of any addition to the hap*
piness and perfection it is already possessed of:
Ipse sais pollens opibus, nihil indiganostri. We make
things for our use, houses to shelter us, and clothes
to keep us warm ; and we propagate our kind, to
perpetuate ourselves in our posterity : but all this
supposeth imperfection, and want, and mortality;
to none of which the Divine nature is liable and
obnoxious.

Nay, it was not want of glory which made God
to make the world. It is true, indeed, the glory of
God's goodness doth herein appear; and creatures
endowed with understanding have reason to take
notice of it with thankfulness, praise, and admira*
tion: but there is no happiness redounds to God
from it, nor does he feed himself with any imagi-
nary content and satisfaction, such as vain-glori-
ous persons have, from the fluttering applause of
their creatures and beneficiaries, God is really

570

" above all blessing and praise." It is great conde-
scension and goodness in him, to accept of our ac-
knowledgments of his benefits, of our imperfect
praises, and ignorant admiration of him ; and were
he not as wonderfully good, as he is great and glo-
rious, he would not suffer us to sully his great and
glorious name, by taking it into our mouths ; and
were it not for our advantage and happiness to own
and acknowledge his benefits, for any real happi-
ness and glory that comes to him by it, he could
well enough be without it, and dispense with us
for ever entertaining one thought of him ; and, were
it not for his goodness, might despise the praises of
his creatures, with infinitely more reason than wise
men do the applause of fools. There is, indeed, one
text of Scripture which seems to intimate that God
made all creatures for himself, as if he had some
need of them: (Prov. xvi. 4.) " The Lord hath made
all things for himself ; yea, even the wicked for the
day of evil." Now, if by God's making " all things
for himself," be meant, that he aimed at and intended
the manifestation of his wisdom, and power, and
goodness, in the creation of the world, it is most
true that, in this sense, he " made all things for him-
self :" but if we understand it so, as if the goodness
of his nature did not move him thereto, but he had
some design to serve ends and necessities of his
own upon his creatures, this is far from him. But
it is very probable, that neither of these are the
meaning of this text, which may be rendered, with
much better sense, and nearer to the Hebrew, thus:
" God hath ordained every thing to that which is fit
for it, and the wicked hath he ordained for the day
of evil ;" that is, the wisdom of God hath fitted one
thing to another, punishment to sin, the evil day to
the evil doers.

571

(2.) Nor can necessity and constraint have any
place in God. When there was no creature yet
made, nothing in being but God himself, there
could be nothing to compel him to make any thing,
and to extort from him the effects of his bounty:
neither are the creatures necessary effects and ema-
nations from the being of God, flowing from the Di-
vine essence, as water doth from a spring, and as
light streams from the sun : if so, this, indeed,
would have been an argument of the fulness of the
Divine nature, but not of the bounty and goodness
of it ; and it would have been matter of joy to us
that we are, but not a true ground of thankfulness
from us to God ; as we rejoice and are glad that
the sun shines, but we do not give it any thanks for
shining, because it shines without any intention or
design to do us good ; it doth not know that we
are the better for its light, nor did intend we should
be, and therefore we have no reason to acknow-
ledge its goodness to us.

But God, who is a Spirit, endowed with know-
ledge and understanding, does not act as natural
and material causes do, which act necessarily and
ignorantly ; whereas he acts knowingly and volun-
tarily, with particular intention and design, know-
ing that he does good, and intending to do so freely,
and out of choice, and when he hath no other con-
straint upon him but this, that his goodness inclines
his will to communicate himself and to do good :
so that the Divine nature is under no necessity,
but such as is consistent with the most perfect li-
berty, and freest choice.

Not but that goodness is essential to God, and a
necessary perfection of his nature, and he cannot
possibly be otherwise than good : but when he com-

572

municates his goodness, he knows what he does,
and wills and chooseth to do so.

And this kind of necessity is so far from being
any impeachment of the Divine goodness, that it is
the great perfection and praise of it. The Stoic
philosophers mistaking this, do blasphemously ad-
vance their wise and virtuous man above God him-
self ; for they reason thus ; "A wise man is good
out of choice, when he may be otherwise ; but God,
out of necessity of nature, and when he cannot pos-
sibly be otherwise than good." But if they had
considered things aright, they might have known
that this is an imperfection in their wise man, that
he can be otherwise than good ; for a power to be
evil, is impotency and weakness. The highest cha-
racter that ever was given of a man, is that which
Velleius Paterculus gives of Cato, that he was Vir
bonus, quia aliler esse non potuit ; " A good man, be-
cause he could not be otherwise this, applied to a
mortal man, is a very extravagant and undue com
mendation ; but it signifies thus much, that it is the
highest perfection, not to be able to be otherwise
than good ; and this is the perfection of the Divine
nature, that goodness is essential to it: but the ex-
pressions and communications of his goodness are
spontaneous and free, designed and directed by in-
finite knowledge and wisdomKgfc

This is the first. Th^secomTparticular is, That
God hath made all creatu^| very good, consider-
ing the variety, and order, and end of them. But
this I shall reserve to another opportunity.

END OF VOL. VI.

J F. Dove, Printer, St. John's Square.

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