^■^lrii^f^-f,M-Uit-i^^^^^.^^^^ _ _ ^, _ _ _ .. ,,^ ,^
'*H!- fv#*^ ^'H^^ ^^-^^1^ '^'H ^'^ *^ 4^-4iiH>|<'«^ 4^ *ii< iiM-M ¥. il iii;
.:^..|;<^,ii . ai iJ i.i ifi. ii i 1 :.,k -..i ii 2i u. r.i .>,/ ) v. *■ U • j \ ? ; ? li .: •; ^ ' , I ". '^ "^ j
;:» i..^ .i ^.i -..^ii ,fi.ii L* ,U i^ A.< -i^y^ i«.*i i V i-^ ■*; • •
" -M ii: u d -M 4^ M iiS ^l-U- ii
/;/
I THEOLOGICAL SEMINARY,
1 I Princeton, N. J.
*
Case^ DlVI&<0n...O.SrrC 1:
Shelf, Sec S^S'^^.Zl.
THE
CHRISTIAN LIFE.
Wherein is fhewed,
I. The Worth and Excellency of the Soul.
II. The Divinity and Incarnation of our
Saviour.
III. The Authority of the Holy Scripture.
IV. The Ohligation of the People to read the Scripture,
V. A Dlfluafive from Apoftacy.
VOL. V. and Laft.
By JOHN SCOTT, D. D. late Reaor of St. Giles in the Fields.
The Eighth Edition.
Printed for John B e e c r o f t , at the Bible and Crown in Paternojler Row, Mdcclvii.
To the Honourable
SUSANNA NOEL,
(Mother to the Right Honourable Baptijl Earl of Gavisborugh)
THIS laft Volume of the Work of my dear deceafed Friend^ the Reverend Dr. Scott^ is humbly and gratefully dedicated^ by
Her Honour's
^ofi ohligedy And mop devoted Servant ^
Humphrey Zouch.
^:
THE
CONTENTS.
Discourse I.
Of the Worth and Excellency of the Soul.
THE Connexion and Explication of the Text^ p. 1,2. 'The inejtiinable Price and Value of the Soul of Man^ in rejpe5l of its own natural Capacities^ reprefented under four Heads :, viz. Its Capacity ofUnderftanding, p. 4, 5. Of Moral Perfeciion, p. 6, 7. Of Plea fur e and Delight^ p. 8, 9, 10. Of Immor- tality^ p. II, to p. 16. Of what Eftecm the Sold is in the Judgment of thofe who know the heft Worth of it^ viz. the whole World of Spirits^ p. 17, to 27. Four htfereiices from hence ^ p. 27, to 36. What is mea?tt by lofing one's Soul explained^ p. 36. The Soid liable to a Jevenfold Damage in the other World, p 37/ /^ p. 53. Seven Caufes of the Da?iger we are
in
CONTENTS.
/// of ijiciirring this Damage^ p. 54, to 72. Men 7nay for Jake Chrifl^ and thereby lofe their Souls ^ four Ways ; by a total Apojiacy, p. 73^ 74. By rejiouncing the Profefjion of his Doc- tri?2e^ P* 75' ^y obftinate Hercfy^ P- 76- By a wilful Courfe of Dijobedience -, of which there are three Degrees ; the fir ft proceeds from a wilful Ignorance of Chrifi' s Laws ; the fecond from a wilful Inconfideration of our Obligation to them-, the third frojn an Obftinacy in Sin againft Knowledge and Conf deration^ p. 77, to p. 83. Four Reafons why our for faking of Chrijt infers this fearful Lofs of our Souls ^ p. 84, to p. 94. I'hat Gody if he befo determined, may without any Injury either to his Juftice or Good- nefs, detain loft Souls in the Bondage of Hell for every proved in fix PropofitionSy p. 96, to 105. 7hat God is aBually deterjnined fo to do, de?720?2- ftrated by three Arguments, p. 106, ^^ 1 1.'?. A Comparifon between the Gain of the World, and the Lofs of a Man\ Soul, in fix Particulars ; whereby it is fi:ewn of which fide the Advantage lies, p. 114, to the End.
Discourse
CONTENTS. Discourse II.
Of the Divinity and Incarnation of our Saviour.
A General Explicatiori of this Tcrni^ The Word, p. 1 ^4. A full Account of it in four Pfopoftions^ f jewing^ that it was derived from the "Theology of the jfews and Gentiles^ p. 135, to 140. That we ought to fetch the Se?ife of it from that aiitient T'heology^ p. 140, 14 r. ^hat in that "Theology it fgnifics a vital and divine SubfJieHie^ p. 142, to 144. yhd that our Sa- viour to whom it is applied in the New Teftarnenfy is that vital and divine Suhfijience^ p. 145, to 147. 7d? he the Word of God denotes four Thiiigs to be generated of the Mind of the Father -, To be the perfeSi Image of that Mind \ To be the Interpreter of the Father's Mifid^ and to be the Executor of it ; and in this is founded the Reafon of cur Saviours being called The Word, p. 148, to 158. V/hat we are to underftand by the Word's being made Flefli, p. 158, 159. Five In- fer eiices from this DoBrine, p. 160, to 172. What is 7nea?it by the Word'i dwelling ajnong us, explained, p. 172, to 180. His dwelling among us full of Grace ^ explained in five Particu- larSy p. 181 to 192. His dwclUjig among us Jull of Truth, explai?2ed in general, p. 198, to 270. Four Injlances of his dwelling among us full of Truth, in Contradi5iion to that cbjcure typical way of his Tabernacling amofjg the Jews, p. 207, to
2j8.
CONTENTS.
218. Four Ltferences^ the \Jl^ fro?n his dwelling among iis^ p. 2 J 8, /o 224. '£he zdy from his dwelling among us fall of Grace, and that, i . in rejpcB of his own Perjonal Difpojition, p. 224, to 227. 2. Of his Laws, p. 227, 228. 3. Of the gr acinus Far don which he hath procured for us, and promifed to us, p. 229, /o 231. 4. Of the abundant Afijlance he is ready to vouchfaf us, p. 222, 223. And, 5. Of the glorious Re corn- pence he hath promifed to, and prepared for us^ p. 234, 235. ^he id, from his dwelling among us full of 1- ruth, p. 236, /<5 240. The ^ih, from all thefe laid together, be dwelt among us full of Grace and Fruth, p. 240, to 247. Fhe Glory of the Word which the Apojiles beheld corfifled in in four Fhiiigs. i. Avifible Spkfidor and Bright - ncfs which encompaffed him at his Baptlfm and Transfiguration, p. 2485/19251. 2. Fhoje great and flip endous Miracles which he wrought, p. 251, /^ 254. 3. Fhe furpafing Excellency and Di- 'vinity of his F)ocirinc, p. 254, to 257. 4. Fhe incomparable Santlity and Furity of his Life, p. 257, to 260. Fhis Exprefjion, The Glory as. of the only begotten Son, explained, p. ibo, to 261. Fhat the Glory of Chrifi in the Fabernacle of our Natures, was Juch as became the only be- gotten Son of the Father^ proved in the fever al Particulars wherein it confifts, p. 2G2, to 272. Four Inferences from this for ef old Glory of the V^ord/ which the Apcflcs Jaw, p. 273, to the End
Discourse
CONTENTS.
Discourse III. Of the Authority of the Holy Scriptures.
THE Fuhiefs of the Scriptures a: a Rule of Faith and Manners:, proved in three Fropoftions ; i. That the Holy Spirit irifpired the IVr iters of them ivith all that ts necejjarv to eternal Life, p. 205-. 2. That they preached to the World all thofe NeceJJaries ijohich they were taught, p. 296. 3. That allthofe necrffary Ti^iiths which they preached, are comprehended in the Scriptures, p. 297/^312. The Clearnefs of the Scriptures proved, i. Fro?n exprefs Teftimony of Scripture, p. 3 12, if 6? 3 18. 2. Frorn the avo-d^ed Defign of Writing it, p. 318,/^ 320. 3. From the frequent Commands God lays upon us to read it ^ p. 320, /^ 322. 4. From the Obligation that lies upon us under Pain of Damnation, to beVuve and receive all thofe NeceJJaries to Salvation con- tained in it, p. 322. Four Conf derations in an-- fwer to thofe of the Church of Rome, .who tell usy that though all Things are not revealed clearly in the Scriptures, yet we have fiifficient Reafyn to heiieve them, Jince God has left us to ike Conducl of an infallible Church, p. 323. /£? tie End,
Discourse
CONTENTS.
Discourse IV.
Of the Obligation of the People to read the Scriptures.
THA'T the People are obliged to fear ch and read the Scriptures^ proved^ i . From the Obligation the yews were under to read and fear ch the Scriptures of the Old T^eftament^ p. 340, to 342. 2 . From our Saviour and his Apoflles Ap- probation of this PraBice of the Jews, p. 342, to 344. 3. From the great Defign and Intention of writing the Scriptures^ p, 344, to 347. 4. From the Directions of thefe Holy Writings to the Peo- ple, p- 347, ^0 350. 5. From the great Con- cernment the People have in the Matters contained in the Scripture, p. 350, ^^ 355- 6. From the univerfal Senfe of the Primitive Church in this Matter, p. 355, ^^359. A?! Anfwer to that ObjcBicn of the Church of Rome, That a general Permifjion of the Scriptures to the People, mufi necefjarily open a wide Door to Errors and Here- fes, p. 366, /o 368. Afiother Obje^ion, That if will prove an unavoidable Occafion of great Cor- ruptions in Maimers^ anfwer ed, p. 368, /^ 373. Two Lfercnces from the whole y p. 373, to the E^nd,
Discourse
CONTENTS.
Discourse V. A Diffuafive from Apoftacy.
AN Explication of the Words of the T*ext. p.^ 3 8 8 , /o 3 9 3 . The general Propofitiony . p. ■?93. Six In/lances of the mighty Tendencies there are in a vicious Courfe of Life to Error and Apoflacy from true Religion : i. It corrupts Mens Reajon aiidUnderftanding^ p. 394, to 396. 2. It rejiders the Principles of true Religion un-- eajy to their Minds y^. 396, to -^(^g. 3. // de- prives Men of the .greateji Eficouragement to Con^ fancy and St e a dine fs in Religion^ p. 399. 4. Ji^ weakens the natural Force of Me?is Confciences, p. 4c o, to 404, 5. It frengthens ajid enjorces the Temptations to Apoflacy^ p. 404, to 408. 6. It provokes God to give us up to the Power of Delujion^ p. 408, to ^11. Two Inferences from the whole y p. 411, to the End,
BOOKS printed for John Beecroft, at the Bible and Crown iji Paternofter-Row. Price 3d. or 20s, per Hu?tdred to thofe who give them away,
TH E Chriflian Monitor, containing an earnefl: Exhortation to an holy Life, with fome Di- redions in order thereto.
The Chriftians Daily Monitor, on the Four lafl Things, Death, Judgment, Heaven, and Hell.
A Sermon on the Excellency and Ufefulnefs of the Common Prayer, by W. Beveridge^ D. D,
The Churchman's Daily Companion, by R, Warren.
The Happinefs and Pleafure of a Religious Life.
The Greatnefs of God's Love to Mankind, in giving up his only begotten Son a Sacrifice for the Sins of the World, by John Scott, D. D.
Where may be had Bibles Large Folio for the Ufe
of Churches, and Family Bibles.
Alfo Common-Prayers of all Sorts, in curious Binding, with the Companion to the Altar.
O F T H E
Cljriftiatt life.
VOL. V.
Matt. xvi. 26.
What is a Man profited if he fiall gain the whole World y and lofe his own Soul ? Or what Jljall a Man give in Exchange for his Soul ?
IN the 24th Verfe our Saviour urges his Dlf- ciples to that neceffary Duty of denying themfelves^ that is, of furrendering up their Wills to the Condudl of his, and renounc- ing all their worldly Intereft when it comes in Competition with their Duty, and of taking up their Crofs, and following him; that is, of pre- paring themfelves to endure Perfecution for his fake, and to perfift courageoully in the Profef- iion and Pradice of his Religion^ whatfoever Oppofitions they fhould meet with from the World. And to prefs them hereunto, he urges this Argument, ver,2^. For whofoever will fave his Life^ Jloall lofe it ; and whofoever will lofe his Lifiy fall fijid it. Where the Greek Word ^\X^^ which we render hife^ may perhaps i3e better rendered Hinfelf it being familiar both with Hebrews and Syrians to call a Man's Life and Soul Himfelf-, fo the Pfalmift, T^hou fait not leave my Soul in Hell^ that is thou fhalt Vol. V. ' B not
2 Of the Chriftia7t Life.
not leave me periflilng in my Grave, Pfalm xvi. JO} and Leviticus xx. 25. Te fall not make yoiir Souls abominable^ i. e. yourlelves \ and that it ihould be fo rendered here is evident, be- caufe St. Luke io expounds it, What is a Man profited, if he gain the whole World and lofe him- felf or be cajl away? Luke ix. 25. And in- deed the Soul being the principal Part of a Man, and that which advances him into a Species of Being above that of a ?nere Animal, may very well be called himfelf, according to that of Hie-
rocks, (jl) ycco a v -^v^Ti, TO 5 o-wwct crduy TCt ^
eiiJQ^ tS c7a),aaT©-. 'Thy Soul is Thee, thy Body Thine, and thy outward Goods thy Bodys, And if inilead of Life we render 4^^^'^ Hlmflf, the Words will be v try plain and eafy ; for v/hofo- ever will lave himfelf by renouncing me and my Religion, fhall lofe himfelf for ever ; and v/hofoever will be content to lofe himfelf fcr my fake, fliall fave himfelf for ever. And this he farther enforces in the Text, JFhaf is a Man profited if be fall gain the whole World, and lofe his own Scid ? Or what fall a Man give in Exchange for his Soul? that is, what will it avail Man to gain the v/hole World, if he fcr ever ruin himfelf by it ? And when he hath thus ridncd himfelf, what would he give, if it were in his power, to fave and recover himfelf again ? The Words thus explained, 1 fliall refolve the Senfe of them into thefc five Propofitions.
I. That a Man, or the Soul of a Man is a Thing o{ ineflimable Price and Value; for our Saviour here weighs it againft the whole World, that is, againft all the Pleafiu^es, Profits, and Honours that this inferior World can afford ;
and
T'he Worth and Excellency of the SciiL 3
and declares, that in the jtiji Balance of his Efteem it out-weighs them all. And certainly that muft needs be exceeding preciciis^ whofe Worth the whole World cannot coiniterpO'Je.
II. That this precious Soul may be loft. This our Saviour plainly fuppofes in thele Words, if he lofe his own SouL
III. That our renouncing of Chrif and his Religion will moft certainly infer this Lofs. For thefe Words, as I have fliewed you, our Saviour urges as an Argument to diffuade Men from Apojlacy -, but if without lo/i/7g our Souls, we might rejiounce him, and apojlatize from him, there would be no Force in all this Argu- ment to diffuade us from it.
IV. That when this Soul is /c/?, 'tis loft irre- coverably. What ffoall a Man give in Exchange for his Soul? where the Greek'^Joxd. avJccAArcyucct which we render Excha?2ge, is ufed m the fame Senfe with H^lAcco-fJLccy which fignifies a Price of Redemption, denoting, that if a Man fliould or could give never fo much to buy his Soul from Perdition, yet no Price of Redemption will be taken for it.
V. That this irrecoveral^le Lofs of a Soul Is of fuch a vaf Moment, that the Gain of the whole World is not fuficient to compenfate it. What is a Man profited^ that is, he is not at all profited^ nay he is fo far from that that he is a vajl Lofer.
I. That the Soul of a Man is a Thing of an ifiefiimable Price and Value, And for the Proof of this Proportion, I fliall endeavour thefe two Things.
B 2 Firji,
4 ^ Of the Chrijiian Life.
Firjly To reprefent to you of what vaf^ Worth it is in refped: of its own ;2^///r^/ Capacities.
Secondly^ To fliew you of what vaft Efteem it is in the Judgment of all thofe who, as we mufi: needs fuppofe, do beft imderfand the Worth of it.
1. I fhall endeavour to reprefent to you of what vaji Worth it is in refped: of its own na- tii7'al Capacities, particulary in thefe four. (i.) In refped of its Capacity of Under flanding, ( 2 . ) Of Moral FerfeBion, ( 3 . ) Of Plcafure and Delight . ( 4 . ) Of Immortality .
I . The Soul of Man is of '-caji Worth in re- fped: of its Capacity of U?jderjlandi?2g. For cer- tainly to uuderjiand^ is the greatejl and noblejl Operation that a Being is capable of 5 for it is this that gives Beauty and Excellence to all ouf other Operations, whether they be iiatural or 7noral: 'Tis this that propofes the £Wi, and di- rects the Courfe, and prefcribes the Meafures of all our other A6lions ; and though we had never fo much Force or Power y yet unlefs we had Underflanding to guide and manage it, it would be altogether infignificant. For blind Power ads at random, and if we had the Force of a JVbirlwind^ yet without a Mind to fceer and manage it, it would be an equal Chance whether we did well or /// with it. So that unlefs there were fome Vriderflandingy either within or without us to condudt our acliye Powers, and determine them to our Good, we were as good be altogether without them ; be- caufe while they ad by Chancey it is at leaft an equal Lay whether they will injure or advantage us, Since therefore IJnderfanding is the Fade
and
7he Worth and Excelhicy of the SoiiL ^
and Meafiirc of all our other Powers, it neceflarily follows that itfclf is the grcatejl and noblejl of them all. What an excellent Being therefore muft a Soul be, in which xkii'^ great and fovcreign Power refides ? A Powers that can coliedl into itfelf fuch prodigious Numbers o{ finple Appre^ henfwns, and by comparing one with the other^ can conned: them into true Propofitions, and upon each of thefe can run fuch long and curious Defcants of Difcourfe, till it hath drawn out all their Confequents into a Chain of wife and co- herent Notions, and lor ted thefe into fuch various Syftejns of ufefid Arts and Sciences ; that can difcern the harmonious Contextures of Truths with Truths, the Jecret Links and Jundures of coherent Notions, trace up EffeBs to their CaufeSy and fift the remoteji Confequents to their natu- ral Principles ; that can caft abroad its jharp- Jighted Thoughts over the whole Extent of Be- ings, and, like the Sun with its out-Jlr etched Rays, reach the remoteji Objeds ; that can in the T^'winklijjg of an Eye expatiate through all the Univerfe, and keep Cor?rfponde?tce with both Worlds ', can prick out the Paths of the heavenly Bodies, and meafure the Circles of their Motion, fpan the whole Surface of the Earth, and dive into its capacious Womb, and there difcover the numerous Offsprings with which it is continually teeming ; that can fail into the World of Spirits by the never-varfing Compafs of its Reafon, and difcover thofe invijible Kegions of Happi?2efs and Mifery, which are altogether out of our Sight whilft we ftand upon this hither Shore : In a Word, That can afcend from Caufe to Caufe, Xq God who is the Caufe of all, and with its
B 3 Eagle^
6 Of the Cbrijlian Life.
Ed^^ie-Evcs can gaze upon that ^/^rn^/i Sun, and dive into the infinite Ahyfi of his di'-oine Perfec- tions. What an excellent Being therefore is that ».%://" that is endowed witli fuch a w,^ Capacity of Underjlanding, and with its piercing^ Eye can reach fuch an immenfe Compafs of Beings, and travel through fo i;^ an Horizon of Truth ? Doubtlefs, if human Souls had no (9/Z'(?r Capa- city to 'value themfelves by, but only this, this were enough to give them Pre-eminence over all inferior Beings, and render them the moft glo- rious ^art oflill this fubhmary World.
2. The Sold of Man is of ^vaji Worth in re- fpea of its Capacity of Moral Perfe5iion, For by the Exercife of thofe human Virtues which are proper to it in this State of Conjundion with the Body, it is capable of raifmg itfelf to the Perfection of thofe angelical Natures, which of all Creatures do moft nearly approach and refem- hie the great Creator, and Fountain of all Per- fea'ion. For by keeping a due Reftraint upon its ^bodily Appetites, and thereby gradually wean- ing itfelf from the Pkafures of the Body, it may by degrees be educated and trained up to lead the Life,^and reliih the Joys of naked '^w^ immortal Spirits ; it may be contempcred to an incorporeal State, fo as to be able to enjoy itfelf without catiyig and drinlung, and live moft happily upon the Pare of Angels, upon Wifdom and Plolinefs, and Love and Contemplation. And then by go- verning its o^n Will and Affedions by the Laws of Reafon and Religio72, it may by degrees im- prove itfelf fo far in all thefe Moral Endow- ments, which are the proper Graces of every reafonable Nature, as to be at laft as perfraiy
ivifi
The Worth and Excellency of the Soul. 7
u'ifc and reafonable in its own Choices and Refufalsy in its Loije and Hatred^ in its De- fires and Delights, as the Angels themiclves are. For though it cannot be expedled that in this imperfcB State a Sold fl:iould arrive to fuch a Pitch as this, yet even now it may be gy^o-wiiig up and afpiring to it ; which, if it doth, as 1 fhall lliew you by and by, when this is expired, it hath another Life to hve, which being antecedently prepared for by thofe fpiritual Improvements it hath made here, wnW furnifli it with Opportunities of improving infinitely fafter than here he did, or poflibly could. For in that Life it fliall not only be freed from thofe many Incumbran- ces which do here retard it in its fpiiitiial Progrefs, nor fliall it only be affociated with a World of pure and bleffed Spirits, whofe holy Example and njoife Converfe will doubtlcfs wonderfully edify and improve it ; but bi* alfo admitted into a more intimate Acquaintance with God, who is the Author and Pattern of all Perfecftion ; the Sight of whofe ravijhing Beauty v/ill inflame it with a mofl ardent Love to him, and excite it to a moft vigorous Imita- tion of him : All which confidered, it is not to be imagined how much the State of Heaven will immediately improve thofe happy Souls that are prepared and difpofed for it. But then confidering that Moral FerfeBion is as infinite as the Nature of God, in v/hich there is an Infinity of Holinefs, and Jufiice^ and Goodnefs, within this boundlefs Subjedt, there will be room enough for Souls to make farther and farther Improvements in,
B 4 evea
8 Of the Chiftian Life.
even to Eternity. And then v/hen they lliall ftill be growing on fo faft, and yet be ftill for ever improving, to what a trafif- cende7it Height of Glory and PerfeBion will they at laft arrive ? For though no finite Soul can ever arrive to an infinite Perfedtion, yet ftill it may be growing on to it, becaufe there will ftill be pofiible Degrees of it beyond its prefent Attainments -, and when it is arrived to the fartheft imaginable Degree, yet ftill it will be capable of farther, and fo farther and farther to all Eternity, And if fo, O blefied God, of what a capacious Nature haft thou made thefe Soids of ours, which though they will doubtlefs improve in Good?iefs as faft in the other Life as is poflible for them, with all the Advantages of a Heaveitly State, yet will never attain to an utjnofi Period^ but ftill be growing perfeuler and perfeBer for ever,
3 . The Soul of Man is of vafi Worth in Re- fpec^l: of its immenfe Capacities of Pleafure and Delight : For its Capacity of Pleafure muft neceftarily be as large and extenfive, as its Capa- city of Vnderfianding^ and of Moral Perfec- tion ; becaufe the proper Pleafure of a Soul re- fults from its own Knowledge ' and Goodnefs^ from its farther Difcoveries of Truths and far^ ther Proficiency in inward Reftitude and Vir- tue, and confequently as it improves farther and farther in Under jlanding and in Moral PerfeBion, it muft ftill gather more and more Fuel to feed and encreafe its own Joy and Plea- fure. For the Pleafure of every Being co^jfifts in the vigorous Exercife of its Faculties about
convenient
ne Worth and Excellency of the SoiiL 9 convenient and agreeable Objedls ; but the Fa- culties of a Soul are Vnderjlanding and WilU to which the only agreeable ObjedLS are ^riith and Goodnefs ; and therefore the more Truth there is in the Mind, and the more Goodnefs there is in the JVill', the more vigoroully will they employ and exercife themfelves about them, and confequently the more they will be pleafed and ravijl:ed. Since therefore, every 7iew Dif- covery of 'Truths and every new Degree of Good-- 7iefs, gives new Life to our Mi?ids and Willsy and renders both more fprightly and vigorous^ it hence neceflarily follows, that our Souls are capable of as much Pleajure as they are of 'T'?'uth and Goodnefs ; and how vaftly capable they are of both thefe I have already iliewed you. So that it is not to be imagined by us, who have here fo little Experience, what Hea- vens of Joy a Soul is capable of 5 only at pre- fent we find by Experience, that the more we improve in Knowledge and Goodnefs^ the more pleafant and chearful we find and feel ourfelveSy and that our Faculties ftill grow more adiive and lightfome the mere we difburden them of that Jg7iorance and Sin that clogs and incumbers them. And upon great Proficiencies in Know- ledge and Virtue we find a flrange Alacrity within ourfelves ; we are as it were in Heaven upon Earth J and do feel a Paradife fpringing up within us, the Fragrance of whofe Joys grows many times iojlrong, that our yr<^// Mor- tality can hardly bear them. When therefore fuch Soids do caft off ih\^ Mortality, which now doth only fetter and intangle them, and have made their Entrance into the invifibk Regions
of
lo Of the Chriftlan Life,
of Blejfednefs, how fprightly and aSlive, how lightfome and chearful will they feel themfelves ? For in the firjl Mornerit of their Admiflion, all that Mifi ol erromous Prejudice, which now in- terrupts their Profped: of 'Truth, and all thofe Remains of vTegular Affedlion, that check and difl:ra6t them in their Choice of Goodnefs, will be for ever chafed from their Minds and Wills by the clear Light of the heavenly State -, and their Faculties having difburthened themfelves, and (haken ^' every Clog, with what unjepeak- able Vigour will they move and atl, efpecially in the Prefence of fuch fuitable Objeds as the heavenly State will prefent before them ? When infinite 'Truth, and infinite Gcodnefs fhall be always prefent to their free Minds and undi- ftraded Wills, and nothing fhall interpofe to hinder them eicher in feeing the one, or in chufing the other, here will be Work enough for both to all Eternity ; and both being freed from all Incumbrance, the one will be difcovering every Moment farther and farther into that infiiiite ^ruth which it loves and admires, and the other will be improving every Moment more and more in that infinite Goodnefs which it chufes and adores. And then every new Difcovery and new Improvement will fpring 7iew Heavens of Joy in the Soul, and by reafon of thofe new Acquefts of Truth and Good?iefs, which we fhall every Moment make, we fliall every Moment be entertained with new Pleafures, and fo before we have fpent one Joy, another will fucceed, and another that, and fo on for ever. For when a God of infinite Truth and Goodnefs becomes the objeBive Happinejs of
a finite
. The Worth and Excellency of the Soul. 1 1
a finite Nature, which cannot compreliend and enjoy him, but in an inji^nte Succeiilon, every new Delight the Fnjoy>,:e.'7t of him creates in us mud necefiiirily raii'e a jiew Defire, and every 7icw Defirc immediately fi?id a ?2ew Dehght, and io roui^id c'gain to all Eternity, Of vsdiat a w/? Capacity 4xM-e- fore is this Soul of ours, in which thrrc is room enough fuccejfivcly to entertain all the ravifiing Joys and Pleafures that make aa everlafti7ig Heaven -, that can di'ink in thufe deep Rivers of Plcafure as faft as ihey fpring up and fiouD from God's right Hand for ever- more ? What Tongue can exprefs the traiu- merable Joys that fuch a Soul can hold, whofe Capacity is fo large as Heaven, and fo near to infinite^ as to be able to contain all thofe Joys and Pleafures that infinite Truth and Goodnefs can create ?
4, and lafily^ The Soul of Man is of vafi Worth in refpedl of its Capacity of Immoj'ta- lity. For by its Operations it is evident, that the Soul is not compofed of corruptible Mattery but is a fipiritiial and tmraaterial Subftance ; for if it were Matter^ it would aB and move only when other Matter prefl^^^s upon it, and not be able to determine the Courfe of its own Motion, but would be forced to move back- wards or forwards according as it was thrufi on by that outward Matter that co(Uinua]ly moves and preffes upon it, and all its Mo- tions would be as necefiar'' .s that of a Stone in the Air^ when it is chru<^ ap by an im- prefied Force, and frefi'ed down agai'i by the Weight of the Air above It : Whereas in this
Soul-
J 2 Of the Chrijlian Life,
Soul of ours we fenfibly feel and experience a tmtural Liberty of ad:ing, a Power to move itfelf, and to determine its own Motions which way it pleafeth -, when it is preffed forward never (o vigoroufly by the Jlrong Impulfes of outward Objedls, it is in its Power to go en or retreat^ and to divert the Current of its Thoughts into a quite contra-ry Channel to that whereinto it is thruft and directed by all the ImpreiTions of its Senfe. For thus in the midft of the Alarms and Shoutings of an Army^ of the ISJoifes of Drums and Trumpets ringing in our Ears, our Soul can re- colle6i itfelf, and reduce its fcattered Thoughts into profound Contemplations of a fweet and hlejj'ed Peace ; and when it is preffed from unthout with never fo much Importunity to this or that particular Choice, it is in its power to i^ejecl the Motion, and to chife the quite contrary : By all which it is apparent^ that the Sou! hath an innate Liberty of aBing^ that fie is not i^ecefitated from without by the dif fe^-ejit Concourfes and Motions of the feveral Particles of Matter ; but that all the Diverfity of her Wills and Opi?iio7is is principally owing to her own Freedorn and Power of Self- Determination, and to make the leaf Doubt of it, is to queflion the common Senfe and Experience of Mankind. Since therefore the Soul is not determined in its Motions by the diffttrent Vreffures of material Things, as all other Matter is, but hath Power to f%mm againfl: the Torrent^ and move quite counter to all foreign Impreffions, it hence neceflarily follows, that it is imniateriaU And indeed,
confidering
ne Worth and Excellency of the Soul. 15
confidering how much its Operations do ex- ceed the -utmoji Power of dull and pajjive Matter> I cannot but wonder that any Maa fliould be fo forfaken of his Reafon^ as to rank it among material Things ; for how is it pojjible that a Piece of dull iinaBive Mattery that a little Grafs or Dirt, or Mire, after all the Reji/migs^ Macerations^ and Matu-^ rations^ that can be performed by the Help of Motion^ fliould ever be able to make a thinking Being, or grow up into the Soul of a Fhilofopher ? That a Company of dead Atoms^ which cannot move un- lefs they are moved, can ever be capa-- ble Qii framing Syllogifms in Mode and Figure, and difputing, pro and con, whe- ther they are Atoms or no ? That fuch i?2ert and fluggifi Bodies fliould by their i??ipetuGUS joftling together awaken one another out of their fenfelefs Paffivenefs, and make each other hear and feel their mutual Knockings and Joftlings, and then from this Senfe into which they have thus awakened one another, and (which they are as incapable of as a mufical Lijirumefit is of hearing its own Sounds, or taking pleafure in the harmonious Airs that are played upon it ) fliould proceed and confult to- gether to make wife Laws, and contrive the beji Models of Government ; to inveftigate the Nature of Things, and deduce from them the feveral Syfte?ns of Arts and Sciences ; in a Word, how is it pojible that a Company of fuid Motes and Particles of Matter fliould ever be fo artificially co/nplicated and tii^i/L\l one with another, as to form an Underfand-
tug
1^ Of the Chrijlian Life,
iiig that can lift up its Eyes, and lool^ be- yond all this jenfible World into that of im- material Being^^, and conceive abftraBed No- tions of Things which can never be ObjeBs to any material Senfes \ fuch as a pure Point, 'Equality and Proportions^ Symmetry^ and Afymmetry of MagJtitiides^ the Rife and Pro- pagation of Dimenfions^ infinite Divifibility ^ and the like Notions that never were in Mat- ter^ nor confequently could ever be extracted out of it : That can corred; the Errors of all our material Perceptions, and demonftrate Things to be vaftly different from what they apprehend and report them ^ can prove the ^un^ for inftance, to be one hwidred and fixty times bigger than the Earthy Vv^hen to our Eye and Imagination it appears no bigger than a Bufliel ; that can lodge ^within itfelf all that Mafs of fenfible Things which taketh up fo much Room without it, and when it hath piled them up upon one another in vafi and moft prodigious Numbers, is ftill as capa- cious of more, as when it was altogether empty ; in a Word, that can grafp the TJniverfe with a I'houghty and comprehend the whole Latitude of Heaven and Earth within its own indivifible Centre ; how fenfelefs is it to imagine that fuch noble Operations as thefe can be performed by a mere Complex of dead Atoms and fenfelefs Particles of Matter ? And if they cannot, as doubtlefs they cannot, then from hence it will necefiarily follow, that the Soul of Man is an immaterial Thing. Furthermore we fee, that though the Soul takes in ObjeBs of all fzes^ yet when once
they
7he Worth and Excelhficy of the SoiiL 15
they are /;/, they are not as Bodies in a 7na- terial Place, in which the Greater take up more Room than the Lefs : For the Thought of a Mih\ or ten thoufand Miles, doth no more Jill or Jlretch a SouU than that of a Voot or an Inch^ or a Mathematical Point ; and whereas all Matter hath its Parts, and thofe extended c;/^ without another into Le?2gth and Breadth and Thicknefs^ and fo is 7neajurable by Inches^ Yards, or y3//^ Meajures ; there is no fuch thing as meafurable Extenfion in any thing belonging to the Soul. For in Cogitation^ which is the Effe?7ce of a Soul, there is neither Lengthy nor Bread;h^ nor ThickiiefSy nor is it pojjible to have any Conceit of a F(90/ of Thought, or a 27?r^ of Reafon, a Pound oi Wifdom, or a ^lart of Virtue. And if what belongs to a Soul be immaterial, it will ne^ ceffarily follow that the Soul itfelf is immaterial too, and as fuch capable of Immortality, For itnmaterial Natures being pure and Jimple^ having neither contrary Qualities nor divifibh Parts in them, as material Things have, can have no Principles of Alteration and Corrup- tion in them ; and being devoid of thefe, they muft needs be capable of living and Jubjijlijig for ever. What noble Beings therefore are the Souls of Men, which, together with thofe vajt Capacities of Vnderfianding, of Moral Perfection, of Joy and Pleafure, are naturally capable of Immortality, and confequently of improving in K?io%vledge^ in Goodnefs^ and in yoy and Pleafure, unto al! Eternity ! And therefore cerrainly a Soul rauft needs be a mr^ft precious Thing, that can thus outlive all /u--
binary
J 6 Of the Chriftian Life,
hnary Beings, and fubfjl for ever in fo fuhlime
a State of Glory and Beatitude,
Having thus flievvn you the invaluable Worth gf the Soul, in refped: of its own Jtatural Capa- cities, I proceed,
2. To fliew you of what vajl Efteem it is in the Judgment of all thofe who we mufl needs fuppofe to heft underfland the Worth of it, and that is the "uohole World of Spirits. For to be fure Spirits muft beji underfland the Excellency of Spirits^ becaufe they have a .clearer Infight into each others Natures, and a more immediate Profpedl of the Virtue^ Fewer and Excellency ^ of each others FacuU tics. For as for us, whilft we are in this hnbodied State, and do underfland by corporeal Organs, we generally judge of the Worth and ExcclL-ncy of Things by the ImprefTion they make upon our Senfes > and as thefe are tno?'e or lefs gratified and affecfled with them, we fet a higher or lower Value upon them. Since therefore Spirits are a fort of Beings that cannot touch or affedl our Bodily Senfes, it is impofTible we fliould be competent Judges of Ithe true Worth and Value of them ; and there- fore in this Matter we ought to be guided by the Judgment of Spirits, who mufl needs be fuppofcd to have a more intimate Acquaintance with one another s Natures. And if we will be guided by thefe, we fliall find the whole World of Spirits, even from the highejl to the lowefi^ unanimoufly rating the Souls of Men at an in- efjmable Price and Value. And to make this appear, I fhall fliew you the vajl Price there is fet upon them \
r .
The Worth and Excellency of the SouL 17
1. By God the Father.
2. By God the Son.
3. By God the Holy Ghojl.
4. By the Holy Angeh.
5. By the Devils.
I. Let us coniider the vaji Price which God the Father hath fet upon Souls. For when he intended to form thefe 72ohle Beings, and tranf- mit them into terrejlrial Bodies, that fo being compounded with z jhifitive Nature they might clafp the fpiritiial and animal Worlds together ; he being fenfible of the vajl Hazards and vifi- 7iite Snares they would be expofed to, was fo deeply concerned for their Prefervation, that he thought nothing too dear to fave and fecure them. And fore-feeing their Fall from that terreftrial Happinefs which he originally de- figned them, notwithftanding the liberal Care he had taken to preferve them in the State of Innocence, he defigned to remove the Scene of their Happinefs from Earth to Heaven, being refolved, if poffible, to repair the Lofs of a ter- reftrial with a celcftial Paradife. For which €nd, inftead of the Covenant of Innocence, the Blefjings whereof by their Sin they had for ever forfeited, he introduces the Covejiant of 7?^- fentance, that fo by the help of this Plank after their general Shipwreck, they might be pre- ferved, and go fafe to the Shore of a happy Eter- nity. And that by this Covenajit he might the more efteftually recover them, he defigned to grant it to them in fuch a Way, and upon fach a wife and weighty Confideration, as might at once affeft them with the greatefl Senfe of his Love, and the dcepejl Awe of his Severity , that
Vol. V. C f©
i8 Of the Chrljlian Life.
fo whilft by the former he allured, by the latter he might terrify to Repentance : To which e7id he determined not to grant it to them upon any other CoxAiltvmon than that of another^ fufFer- ing for them, and undergoing the Punifliment of their Sin in their ftead ; that fo whilft he fliewed his Love to them in admitting another to fiiffcr for them, he might exprefs his Hatred to their Sin in not pardoning it without another's fuffering. And that he might manifeft this his Love to them, and this his Hatred to their Sin in the higbcft Degree, as he admitted another to fuffer for us, fo he refolved to accept no meaner Suffering than that of his own beloved Son. And that this his Suffering might be the more effeBuaU he propofed to fend him down to us into this lower World cloathed in our Natures, that fo he might not only the more familiarly injlrtc^ us by his DoBrine and Example^ but the more exadly perfonate us in undergoing the Punifliment of our Sin > and upon his under- taking to undergo it, the mofl Merciful Father agreed to this Covenant of Mercy ^ by which he obliged himfclf to receive us into his Favour upon our unfeigned Repentance, and impowered his Son to govern us according to the Tenour of it, that is, to crown us with the Rewards of It if we repented, and infi^i on us the Punif:" ments of it, if v/e went on in our Impenitence. And that there might be nothing wanting to render this Government of his Son fuccefsful and us obedient to it, he alfo agreed upon this his mighty Undertaki^ig to fuhjiitute to him the Holy Ghojl to be the fupreme jMinifler of his Government, that fo by the Jgency of this
vicariom
The Worth and Excellency of the SouL 1 9 vlcariais Power, he might bow and incline the Hearts of Men to lubmit unto him, and comply with the Terms of this merciful Covenant in whicl) their everhifiing Welf ire is fo abundantly provided for.
This is the mighty Prcjcdl, which, for the fake of the Souls of Viui, the Father of Spirits hath contrived, and upon which he hath ad:ed and proceeded even from rhdrfrjl Fall to this \ ery Moment: And \>^y this he hath mofl plainly cxprejfed the high and great Veneration that he hath of them ; for doubtlefs had they not been exceeding precious in his Eyes, he would never have thought it worth the while to projedl and adl fuch mi^htv Thing-s to redeem and fave them : Pie would rather have left them to their cum Fate, and not have concerned himfelf about them, or not have concerned himfelf to that Degree as to make them the SuhjeBs of fuch a vaji Defign. For all ivife Agents meafure their Defigns by the Worth and Value of the Th'ngs they aim at, and do never lay great Projedls for the fake of little Trifles ; and unlefs God had a mighty Value for the Souls of Men, his making fuch vaft Preparations to fave them, wo'dd be like that foolifi Em.peror's raifing a mmierous Army, only to go and gather Cockle- Shells.
2. Let us coniider the vafi Price which God the Son hath fet upon Souls ; for it is plain he valued them at that mightv Rate, as that for their fakes he wiUingly undertook to execute this vaji Defign of his Father, and that to fave thefe precious Beings he thought it would be very well worth his while to come down from C 2 Heaven
20 Of the Chrijiian Life,
Heaven ^nd vail his Divi^iity in our NaturcSy to put on the Form of a Servant, and make himfelf of no Reputation ; to live a mijerable Life, and die a painful and accurfed Death. And can we think he would ever have laid down fo vaft a Price, as his Glory and Happinefs^ his Life and Blood amount to, for things of a mean and inconfderabk Value ? Had he fo low an Efteem of his Father's Bofom, and his own Heavenly Glory, as to part with them for Tr/fes ? Such fight Apprehenfions of Shame and Sorrow^ Pain and Mifery^ as to caft him- felf into them for the fake of Beings he had little or 710 Efteem of ? Could any thing but what is inefiimahle countervail to that Glory he parted with, and that Mifery he endured ? Or, can you think thofe Souls of little Worth which the Son of God thought worth his dying for ? No, certainly, if we knew nothing of our Souls but this, that the Son \of God thought them a good Purchafe at the dear Price of his Blifs^ his Glory and his Bloody yet from thence we have inffiite Reafon to conclude them moil precious and ineftimahle Beings, it being im-- poffible that he who doth fo perfedlly underftand the IVorth and Value of Thin::>;s, fliould ever be fo overfeen as X.opay fo vafl a Sum for fight and cheap Commodities.
3. Let us confider the vaf Price which God the Holy Ghofl hath fet upon Souls ; for 'tis for their fakes that he doth fo induftrioufly operate in the Kingdom of oar Saviour^ that he takes fo much Pains in it, as he doth and hath always done, ever fince it wastry? ere(5led, to drive on that blefed Defign of making the Souls of Men,
ths
7he Worth and Excelle?icy of the SotiL 2 1 the native Subjects of it^ liappy. It is upon their Account that he hath made fo many Re- velations of God's Will to the World, and con- firmed them by fo many Miracles, that fo he might extricate thofe precious Beings out of thcfe Labyrinths of Error in which they had involved and loft themfelves, and direcfl them into the way to true Happinefs. And it is for their good that he ftill continues fhedding forth his Heavenly Influences upon them, that he ftill infpires them with fo many good Thoughts importunes them with fuch urgent Motives, prefles upon them with fuch earneji Strugglings and vigorous Efforts, not only of his preventing but of his ajjijiing Grace too, that if pojfible he may awaken them into a Senfe of their Danger, and excite and quicken them to purfue the Me- thods of their own Safety and Happinefs. So infinitely jealous is this blefed Spirit left thefe precious Beings fhould mifcarry, that though one would think them [uffLckndy fafe-guarded in their Voyage through this dangerous Sea, under the Convoy of their own Reafon, yet he dares not truft them to themfelves, but bears them Company ail along, and keeps a watchful Eye over them, and when any Rock is nigh he warns them of it, and when they are befet with evil Spirits, thofe mifchievous Pirates that lie in wait to captivate and enfave them, he pre- fently comes in to their Afliftance, and unlefs they are refolved to betray themfelves, always brings them o^'vidorioufly. Nay, though they many times not only yield to thefe Piratical Spirits^ but join their Forces with them to refift and beat off their mercifid Friend and C 3 DeUverer,
22 Of the Chrijlian Life.
Deliverer, yet he doth not therefore prefently abandon them, but being infinitely concerned for their Refcue, follows them even co the Mouth of the Enemy's Harbour with his blejfed Motions and Importunities, and never gives over the Purfuit of them till he hath either actually recovered, or left them pafi: all Hopes of Redemption. And when he fees thit they are utterly loft by their oic^i Madnefs and Folly, and that it is in vain to follow them any farther -, he cafts a forrowful Lo^^k upon tht m, and like a gritv^d Friend, after ihe utmoft: Strugs: lings and extreme Efforts of his affronted Go dnefs, unwillingly leaves them to their own Jad Fate, and gives them up as it were with the Tears in his Eyes. And can you think this Slejfed Spirit would be fo i?2dufrrious as he is in his Miniftry for Souls, that he would take fuch infinite Pains to fave them, be fo extremely urgent and foUleiLOus for their Welfare, if he did not know them to be a fort of Beings of an ineftimable Worth and Value ? O blejjed God, what are not our Souls worth, that are worth all the Pains thy hkjTed Spirit takes to fave, and make them happy! That not only thou thoughteft ivorth all thofe vafl Thoughtsand Counfels, which thou haft fpent upon them ; that not only thy Son thought worth all thofe vajl Condefcentions he ftooped to to put thoie Thoughts in Execu- tion ', but thy blefj'ed Spirit ,alfo thinks worth all that unwearied Pains and Endeavour, all that inceffant Care and Importunity, which he employs .bout them to fave and refcue them from Sin and Mifery ? Doubtlefs thofe Beings muft needs be exceeding precious^ for whofe
Safety
The Worth and Excellency of the Soul. 2 3 Safety and Welfare all the blcjfed Trinity are fo unfpeakably concerned.
4. Let us confider the va/i Price which the Holy Angels put upon Souls : For though they are the Crown and Too of all the Creation of God, and do by their ejfcntial Perfection- bor- der Jieareft upon him, yet fuch is their Opinion of the Sonls of Men, that they think it no Dif- parag'cment to converfe with and minifler to them \ but from the beginning ot the World till now have been always ready to mantain a chfe Intercourfe and intimate Correfpondvrnce with them ; and fo far forth as they are permitted by the Laws of their invijible V/orld, they are con- tinually attending to ftretch torth a helping Hand to them in all their Needs and NecefTities. Though they are the moft illujlrious Courtiers oi Heaven, yet they dildain not to be the Life^ Guards of Souls, to pitch their Tents round about them^ as the FJalmiJl exprefles it, PfaL xxxiv. 8. and interpofe between them and their Danger ; to prompt them to, and affill them in their Dunes; to ftrengthen them againft, or to remove their Temptations; to comfort them in their Sorrows, and chafe away from them thofe malignant Spirits that are al- ways about them, watching all Opportunities to feduce and deftrov them. Hence, Heb, i. 14. they are faid to be ininiflrijig Spirits fent forth to minijlcr for them, who Jkail be Heirs of Sal- *vation. And how much 'hey are concerned for the Safety and Welbre of thefe precious Beings they are charged with, is evident by that Paf- fage, Luke xv. 16. There is joy in the Pre fence of the Angels of God over one Sinner that re- C 4 pentetho
24 Of the Chriftian Life,
pentctb. So confiderablc are the Lives of Souls to the Angels of God, that though they are al- ways entertained with the mofi: 7'avijlmig Plea- furcs, y(tiHeave?i Itfclf cannot divert them from being overjoyed at the Repentance of a perifj- ing Soul, and celebrating its Recovery with a new Fcflival. And whenever the happy News is brought them, that fuch a dyi?ig Soul is re- viv'd, they not only attend to it in the mid/i of all their Joys and Triumphs, but upon the Hearing of it they fhout for Joy, and fill the Heavens with a 72ew Acclamation. And when- ever fuch a penitent Soul hath bidden adieu to the Body, thofe blefed Spirits ftand ready to receive and guard it through thofe Legions of maligJiant Spirits that do always infeft thefe lower Tracts of Air, and to condud: it fafe to thofe happy Abodes where it is to lodge till the Refurredion \ for is faid of Lazarus^ Soul, Luke xvi. 22. Ihat it ^ivas carried by Angels into Abraham's Bofom, All which is a clear Demonftration of the vaji Efleem which thofe birjfed Angels have of Souls. For can it be thought that fuch noble Beings who have a God and themfelves to converfe with, and have fo immediate a Profpecft both of his Beauty and their own to exercife their Faculties and employ their Contemplation, would be fo ready and witling as they are to attend upon Souls, and minilier to their Safety and Flappinefs, if they had not a mighty Value and Eftimation of them? Surely if thefe immortal Spirits within us were not unfpeakably dear and precious^ thofe ange- lical Beings, who have always the ir^o^ fublime and cnravijlnng Objedts before th^m to employ
*The Worth and Excellency of the SouL 25
and entertain their Faculties, would never have thought it W07^th the while to ftickle fo zea- loufly in their Affairs, and concern themfelves fo much about them. And thus our Saviour himfelf argues, Mat,-x.v\n, 10. Take heed that ye defpife not one of thefe little ones -, for I fay imto you^ that in Heaven their Angels do behold the Face of 7?iy Father which is in Heaven-, that is, do not undervalue any Soul ; for how mea?i or little foever fome of them may appear to you, they are under the Guardianfiip of thofe blef'ed Angels that are the Courtiers of God, and do always attend upon his Majejiic Frefence,
5. And lajily^ Let us confider the vaft Price which the Devils themfelves do put upon Souls ; for ever fince thofe malignant Spirits through their own Pride and Ambition revolted from Gody and confpired to make War with Heaven, and revenge their Expulfion thence, the confant Drift of all their Defigns and Adions hath been to feduce and ruin them, being confcious that of all the Beings that are within the reach of their Power, there are none fo dear to God as thefe, and that by feducing from him thefe his mod precious Creatures, they fhall do him the greatejl fpight, and moft effedually revenge upon him their own Damnation. For doubtlefs were there any Beings below the Moon more dear to God than thefe, they would bend their Force and Malice againfl them, and not make thefe as they do, the only Centers of their mif- chicvous Activity. Had they any nobler Game to fly at, their ambitious Malice would difdain to ftoop to the Quarry of Souls ; but becaufe of all others thefe are the nobleji and befl worth
the
26 Of the Chriflian Life,
the ruining, therefore do thefe maUgnmtt Spirits turn all their Artillery upon them, and level all theirT^^v^r Darts againft them. And how ambitious they are of feducing our Souls, and trainhig them on to Perdition, is evident by the inffiite Wiles, and Snares, and Stratagems they contrive againft them, by their unwearied Di- ligence to watch all Opportunities againft them; to furprize them where they are carelefs^ and affault them where they are weakeji^ and cheat them with difguifed Suggeftions ; to infpeft their Humours, and applv themfclves to their Intereft, and nick their Tempers, with conv^- m^ntlewptaticiis. And if after all their Labour, Craft and Contrivance, they can but feize the Game they hunt for, the Blood of a Soul is fo rich a Draught, that they think it a fujicient Recompence for ail thdr painful 2Lnc] m'/chievous Devices ; for St. Peti r tells us, that th^y gc about like i-oaring Liom^ feeking whom they may de^'oour. And to he fure thofe malignant Spirits would never be fo impertinently mif- chicvouS:, as to fpend their time in catching Flies ; and did they not know our Souls to be noble Preys, they would never go fo far about as they do, nor take fo much Care and Pains to catch and enfnare them, So that from their unwearied Diligence to fcduce and ruin us, we may moft certainly conclude either that they are very foolip Devils, or that our Souls are very precious Beings ; but howfoever, their Dili- gence to deftroy them is a plain Argument that they efteem them precious^ it being by no means to be fupf ofed, that fuch wife and intelligent Beings as they are^ would fomuch concern them*
felveSa
^he Worth and 'Excellency of the Soul, 27 felves, as they do, about things which they had little or no Eftccni lor.
And thus you ice at what a 'vajl Pvate our Souls are vu-ued by the w^hole World of Spirits ; ho\7 from the highcjl to the lowcjl, thofe hejl and wifefl Judges of the jiift Worth of Souls, do all unanimouily concur in a great and high Eftimation. So that whether we value them by their own natural Capacities, or by the Eftima- tion of thofe who are beft able to judge of their Worth and Excellency, we have abundant Rea- fon to coaclude them moft precious and incjli^ mable Beings. And now 1 fliall conclude this Argument with fome Inferences,
I. From hence I infer, by what it is that we ought to value ourfelves and eftimate the Dig- nity of our OW72 Natures, viz, by our rational and ifmnortal Souls, thofe excellent Beings that are fo in'ijaluable in themfelves, and fo highly eftcemed by the beji and wife/l Judges. 'Tis this intelligejit and immortal Nature within us, that is the Crown and Flower of our Beings ; 'tis by this that we are exalted above the Level of mere Animals; by this that we are allied to Angels, and do border upon God himfelf: And he that values himfelf by any thing but his Soul, and thofe things which are its proper Graces and Ornaments, begins at the wrong End of himfelf, forgets his Jewels, and eftimates his Eftate by his Lumber. And yet good God! \^h2i\. foolijlo Meafures do the Generality of Men take of themfelves? W;^re we not forced by too many i£;(?^^/ Experimen.s, it would be hard to imagine that any Creature that believes a ra^ tional and immortal Soul to be a Part of its
Nature,
28 Of the Chnjlian Life.
Nature, would befo 7'idicidous as to value itfelf, by the little trifling Advantages of a well-co- loured Skin, a Suit of fine Clothes, a Pufi:' of popular Applaufe, or a few Bags of white and red Earth ; and yet, God Help us, thefe are the only things almoft by which we value and dif- ference ourfelves from others. You are a much better Man than jovir Neighbour^ he, alas, is a poor contemptible Wretch, a little creeping dejpicahle Thing, not worthy to be looked upon, or taken notice of by fuch a one as you. Why in the Name of God, what is the Matter ? Where is this mighty Difference between you and him ? Hath not he a Soul as well as you ? A Soul that is capable to live as long, and to be as happy as yours ? Yes, yes, 'tis true indeed ; but notv/ithftandingjG^j^be thanked,you areanother- guefs Man than he j for you have a much hajid^ joiner Body, your Apparel is much more^'^e* and fafloionable^ you live in a more fplend'id Equi- page, and have a larger Purfe to maintain it, and your N\mc forfcoth, is more in Vogue, and makes a far greater Noife in the World. And is this all the Difference between your mighty fclves and your /)/////// Neighbours? Alas? poor Men ? A few Days more will put an End to this, and when your rich Attires are reduced to a Winding-Sheet^ and all your vaft Poffeffions to fix Feet of Earth, what will become of all thofe little Trifles by which you value your- felves? Where will be the Beauty or Wealthy the Port or Garb, which you are now fo proud of? Alas ! Now that lovely Body looks 2.% pale and ghafily, that lofty Soul is left as bear, as poor and naked as your defpifed Neighbour's.
Should
^he Worth and Excellency of the Soul 29 Should you now meet his ^wandering Ghoft \\\ the "wide World of Spirits, what would you have to boaft of more than he, now your Beauty is withered, your Wealth vaniflied, and all your outward Pomp and Splendor flirouded in the Horrors of a filent Grave ? Now you will have nothing to diftinguifli you from the moft Con- temptible, unlefs you have isoijcr and better Souls, and by io much as you were more re- JpeBed for your Beauty and Wealthy your Garb and Equipage in this World, by fo much will you be more defpijed for your Pride and hifo- le?ice, your Ccvetoufnefs and Scnfuality in the other. Let us therefore learn to value ourfelves by that which will abide by us, by our immor- tal Souls, and by thofe heavenly Graces which do adorn and accompliJJj them ; by our Humi^ lity and Devotion, by our Charity and Meek- nefs, by our Te?nperance and Juftice-, all which are fuch Prehe^ninences, as will furvive our Funerals, and diftinguifli us from bafe and abje5l Souls for ever. But for a rational and immor- tal Creature to prize itfelf by any fuch tem- porary Advantages, is altogether as vain and ridiculous, as it was for the Emperor Nero to value himfelf for being an excellent Fidler.
idly. From hence alfo I infer how much we are obliged to live up to the Dignity of our Na- tures. Should a Stranger to Mankind be ad- mitted into this bujy Stage of human Affairs, to furvey our Adions, and \\\Qpaultry Defigns we drive at, certainly he v^ould hardly imagine that we believed ourfelves to be fuch a noble Sort and Strain of Beings as we are. If you faw a Man ferioufly employing himfelf in {oitiq fordid
and
JO Of the Chrijlian Life.
and beggarly Drudgery, could you imagine that he beli^rved himfeif to be the Son of a King, and the Heir of a Crown ? And when it is fo apparent that the main of our Delign is to prog for our Flelh, and make a comjoi'-tahlc Provifion for a few Years Eafe and Luxury, who would think that we behevcd ourfelves to be i?n?nor- tal Spirits that muft Hve for ever in an incon- ceivable Happinefs or Mifery ? When we conli- der the high Rank which we hold in the Creation, the vajt Capacities which there are in our Na- tures, and the noble Ends which we were made and defigned for, are we not afliamed to think how poorly we proftitute ourfelves, and vilify our own Faculties by the fordid Drudgeries wherein we exercife and employ them ? When we think what a Reputation we have throughout all the World of Spirits, what a vaft Rate we are valued at by God^ and Angeh^ and Devils^ are we not confounded to think how we under ^ value ourfelves by thofe hw aad inglorious Ends, which we purfue and aim at ? O good God, that thou ihould'ft give me a Soul of an /;;;- mortal Nature, a Soul that is big enough for all the Joys v/hich thy eveidafting Heaven is compofed of, and I be fuch a Wretch to myfelf, fuch a Tray tor to the Dignity of my own Na- ture, as to give up myfelf and all my Faculties to the Purfuit of fuch vain and wretched Trifles! That I who am akin to Angels, lliould make myfelf a Muckworm, and chufe Nebu- chadnezzar^ Fate, to leave Crowns and Scepters, and live among the favagc Herds of the Wil- dernefs ! That having fuch a great and noble Nature, I (liould content myfelf to live ! ':e a
Beaft,
T!:e Worth and Excellency of the Soul. 3 1
Beaft, and aim no higher than if I had heea born only to eat, and drink, and lleep, and wake, for thirty or forty Years together, and then retire into a Jilent Grave, and be infenfible for ever? Wherefore, in the Name oi God^ let us at laft remember what we are, and what we are born to. Let us confider, that we have Fa- culties that are capable of exerting themfelves for ever in the moll inravifnng Contemplation, and Love of the eterjial Fountain of Truth and Good nefs; of copying and tranfcribing his moft adorable Perfections, his Wifdom^ Good- nefs. Purity^ and Juftice, from whence the infinite Happinefs of his Nature derives ; and thereby of glorifying us into li'-cifig Images of God, and rendering us like him both in Beauty and Happinefs ; in a Word, that we have Faculties to converfe with Angels and with blefled Spirits, to bear a part in the eternal Comfort of their Joys and Praifes, and to relifh all thofe unknown Delights of which their ever- lafting Heaven doth confift. And having fuch great and noble Powers in us, is it not a bujviing Shame that they fhould be always condemned to an endlefs Purfuits of Shadows and Imperti- nencies ? Let us therefore roufe up ourfelves, and fiiake off th is yir J/// and degefierate Temper that iinks and depreffes us, and makes us act fo infinitely imbecoming the Dignity of our //;/- mortal Natures. And fince we are defcended from and defigned for the Heavenly Family y let us learn to demean ourfelves upon Earth, as becomes the Natives of Heaven. Let us dif- dain all bafe and fordid^ all low and uniJOorthy Ends of Adtlon, as Things beneach our //- v-
ftrious
32 Of the Chrijiian Life,
ftrious Rank and Station in the World of Beings^ and live in a continual Tendency towards, and Preparation for that Heavenly State which is iht proper Orb and Sphere of our Natures.
3^/y, From hence alfo I infer how much they undervalue themfelves, that fell their Souls for the Trifles of this World. For fince we know beforehand that the Wrath of God is revealed from Heaven againft all Unrighteoufnefs and Ungodlinefs of Men, and he hath plainly afTured us that our Souls muft fmart for ever for our Sins, it neceffarily follows, that whenever we knowingly fufFer ourfelves to be enticed into Sin, we make a li^///^/ Forfeiture of our Souls. He that knows that fuch a Draught, however fweete?ied and made palatable, is yet com- pounded with the Juice oi deadly Nightfade, and notwithftanding that will have the poifo- nous Draught, is Vv^ilfully bent to murder and deftroy himfelf. And when we fee that the Pleafure of our Sin draws after it the Ruin of our Souls, and yet will Sin notwithftanding, we do in effed: ftake our Souls againft it, and with our Eyes open, make this defperate Bar- gain, that upon Condition we may enjoy fuch a finful Pleafure, we will willingly furrender up our immortal Spirits to the Pains of an end- lefs and ifitolerable Damnation. And if fo, O blejfed God, how do the generality of Men depreciate and undervalue themfelves? For how often do we fee Men in their little Frauds and Cozenages, fell their Souls for a Penny gain; in their lafcivious and intemperate Humours, barter their Souls for a Moment's Mirth or Pleafure; in their ambitious Projeds and Defigns,
part
7he Worth a?id RxccUency of the SouL 33
part with their Souls for a Blaft of vulgar Breath 2inA popular Noife. For in every Temp- tation to Sin, the Devil cheapens our immortal Souls, bids fo much Pkafurc^ or fo much Pnfit for them ; and in every Compliance with the Temptation, we take his Offer, and ftrike the fatal Bargain j fo that if we will fin, we had need fin for fomething, fince we mufi: pay fo dearly for it. But, alas ! there is no Proffer the Devil can make us, that is a tolerable Price for the Blood of our Souls ; though he (liould offer us the whole World for it, our Saviour affures us, that he would bid us infinitely to our Lofs ; and if fo, what wretched Sales do we make of our Souls, when we fin for Trifles, lie and cheat to get a Penny, confent to a wicked Motion for a Pleafure that will wither while we are fmelling to it, and expire in the very Enjoyment ? For fo much we value our Souls at, and do in effcd; declare, that in our Efteem thefe precious Beings, which God and Angels fet fo high a Price on, are worth no more than what that Projit or Pleafure^ for which we fin, amounts to. O good God ! What cheap and worthlefs Things then are our Souls in our Efi:eem, who fell and barter them every Day for fuch mean and worthlefs Trifles ? How do we part with our Gold for Drofs^ and exchange our Jewels for Pebbles ? What fordid Thoughts, what wretched^ vile Opinions have we of ourfelves, that are fo ready, upon all Oc- cafions, to fell ourfelves for nought, or which is next to nought, for the fo7^ry Proffers of every bafe and infamous Luft ? O would to God we would at laft make but a jujl Eftimate of our- VoL, V. D fclves,
34 ^f ^^-^^ Chrijlian Life.
ielves, and thereupon rclblve, as is moft reafon- able we lliould, never to comply with ^v\y fmful Motion, till we can get more by it than our Souls are worth, and then I am fure we fliould be jor ever deaf to all the Proffers which the Devil or World can make us.
^tbly and hijil)\ From hence alfo I infer how much we arc obliged, above all Things, to take care of our Souls : For fmce they are Beings of fuch vajl Capacities in themfelves, and of fuch an high Eflimation in the World of Spirits, meilnnks w^e iliould all be convinced, that to take care of their Welfare, and prevent their cverlajiing Mifcarriage, is the highell Concern and Intereft of a Man. And yet, God forgive us, if we confult the common Praftice of Man- kind, w^e fhall find tb.at there is fcarce any thing in which we have any Intereft at all, that is more flighted and difregarded by us. Our Body is the Darlino; that hath our Hearts, and takes up all our Care and Thoughts ; and to entertain its Appetite, and accommodate it widi Plcafjres and Conveniencies, there is no Expence either of Labour or Time grudged, or thought much of; but as for the Soul, that precious and immortal Thing, which will be living, and perceiving unjpeakable Pleafures or Pains when this Body is dead and infen/ible^ that is overlooked as a Thine: not worthv our Jerious Notice or llegard. And though we cannot but be fenfihle how much it is difeafed in all it Faculties, how much its Underjianding is over- loaded with Error and Ignorance^ its M'^ill federed with ujireafojiable Malice and Obftinacy, and its Confcience opprefTed with
Loads
^e Worth and E>:ccUency of the SouL 3 5
Loads of Guilt fiifficicnt to fink it to the nether- vtojl Hell ; yet we lecm, for the Generality, to be no more concerned at it, than if its Ruin or Recovery were equally indifferent to us. We can fee it perifliing before our Eyes, without any Remorfe or Compaflion ; we can oafs Day after Day without making the leajl Offer or Attempt to recover it, without offering up z Prayer for it, or entertaining a ferictis Thought what will become of it for ever, O iffenfble Creatures that we are, thus to negledl and abandon the moft precious Part of ourfelves ; the Part that makes us Men, and by which alone we are capable of being happy or mifera- ble for ever I Let me therefore befeech and conjure you, even by all that is facred and ferious^ by every thing that is dear and precious to you, by your beji Hopes, and the moft im- portant Concern of your everlafiirjg Fatje, to take pity upon your perifiing Souls, to con- fider the amazing Dangers whereunto you have expofed them, and to confult the Means of their Recovery ; to prick and affeft your Hearts with the Senfe and Confideration of their im- pending Ruin, till you have forced them to cry out, What fjall we do to be faved ? To bathe their Wounds with the Tears of Repentance, and to pour into them that moft fovereign Balm of a ferious Purpofe and Refolution of Amend- ment; to pray earneftly for them, and keep a con- tinual Guard about them, and to ftrive vigoroully with thofe/";?/^/ Inclinations that threaten to fink and ruin them. And if we will be but coiitent to undergo thefe necejfary Cares and Pains to fccure them, we iliall be fure, when they leave thefe
D z Bodies
36 Of the Chrijiian Life.
Bodies to reap the Fruits of all in the PolTeffioii of an unfpeakably happy and glorious Eternity.
II. I proceed now to the fecond Propofition, contained in thefe Words, that our precious Souls may be kjh And this 'our Saviour plainly fup- pofes, If he gain the whole World, and lofe his oivn Soul. The Greek Word is ^)7/xia)3^>?, which properly fignifies to receive a Muldt, or to fuffer Damage , and therefore it is here oppofed to ocepir.a/ij if he /ImU gain. So that the Word doth not denote the abfolute Lofs or Extindion of the Soul, but its undergoing fome dreadful Muldl:, or fuffering fome irreparable fDamage. For, as Hi erodes hath obferved, cJ$ ofyTg a.S-a-
ixy\ etvouL ixQciaet^ clhKct t^ t8 eu ehou ccTroTnooaei. Im?nortal Subjlances cannot fo die as to lofe their Being, hut fo as to lofe their Well-being they ??iay. And accordingly our Saviour him- . fclf calls the Punifliment of the Wicked in Hell-Fire, deflroying them. Mat. x. 28. Fear
not them which kill the Body- but fear hiin
which is able to deflroy both Soul and Body in Hell. Where, by deflroying, he doth not mean putting a final End to their Being, but putting them into an irrecoverable State of Ill-being -, for in this State of Deflrudion, they ftill con- tinue to ad:, to weep and wail^ and gnaf:) their Teeth, as Chrifl ellewhere tells us. Mat, xiii. 42 ; which Adions plainly fuppofe their Con- tinuance in Being, though in a moft wretched and deplorable III- being. So that by the Lofs of the Soul here is not meant the Deflrudlion of its Being, but its being expofed to an irreparable JJamage in the other World. And to prove that
in
7he Wo7'th aiicl Excellency of the SotiL i,j in this Senfe a Soul may be loft, I Ihall cnc^ea- vour thefe two Things.
Firjl^ To fliew you what Damages the Soul
is liable to in tlie othr World. Secondly, Upon what Accounts it is liable to,
and in Danger of them. I. What Damages the Soul is liable to in the cthi^r World. To which I anfwer, that there is a fcvcnfold Damage whereunto the Soul of Man may be expofed hereafter,
ill. It is liable to be deprived of the higbejl
Happinefs it is capable of. 2dly. It is liable to the moft dreadfid Punifh- mentandCorredlion of the Father of Spirits. 3^/^'. It is liable to the Fury and Violence of
Devils, and other nialigJiant Spirits. ^thly. It is liable to be .confined to the mofl
difmal and uncomfortable Abodes. ^thl)\ It is liable to the perpetual Vexations of
its own crofsy wild 2ivA furious Paffions. 6thl)\ It is liable to the intolerable Anguilh of
its own guilty Confcience. ythly. It is liable to endure all thefe dijmal
Things for ever, ijl. The Soul of Man is liable to be deprived of the hsghe/l Happinefs it is capable of. The higbejl Happinefs that a Soul is capable of is to enjoy God 3 that is, to k?iow^ and love^ and refemble him ; and to be admitted into the 7ioble Society of thofe pure and bhfed Spirits that do thus enjoy him ; of all which Happinefs a Soul may be for ever deprived by its own vi- cious and depraved Temper. For befides, that by fuch a Temper it may provoke the ju/l and holy God, who hath the Difpofal of the Fate of
D 3 Souls,
oS' Of the Chrijlian Life,
Souls, to deprive it of, and banifh it from this Happinefs for ever j it may thereby alfo utterly ivcapacitate itfelf from ever enjoying it 5 it may promote and raife that Temper to fuch a degree of Averfation and Antipathy to Gcd^ and canker it into fuch an inveterate Enmity to all the Per- fections of his Nature, as that at lafl: it may be utterly iiicapable of any fuch beatifical Know- ledge of them, as can any ways incline it to love and imitate him; For the Apoftlc tells us, that the carnal Mind is enmity to Gody Rom. viii. 7. From whence it is evident, that in every Degree of Sin, there is a Degree of Averfation to God^ which Aveifation may be improved into fuch an implacable Malice againfl: him, as that our Know- ledge of him, inilead of endearing him to us, or engaging us to imitate him, may only avert us from, provoke and irjitate us againft him, and by prefenting to us thofe imfnejife Perfections, for which he deferves our dear eft Love, and deepefl Adoration, may only fill our Minds with the greater Rage and more invincible Horror. And when the Soul is arrived to fuch a De2;ree of Malignity againft GW, it is as impofjihle for it to enjoy him, as to be recreated witli Torment, or delighted with the ObjeCts of its own Anti- pathies. And for the fame Reafon alfo, it muft be incapable of enjoying the Society of bleffed Spirits y becaufe it hath acquired a Temper that is infinitely repugnajit to their heavenly Genius : fo that if fuch a prejudiced Soul fhould, when it is arrived into Eternityy find the Gates of Heaven open to receive it, it would doubtlefs be fo offended at every thing that is heavenly y fo ftartled at the Sight of Gody and the Difplays
of
7f3e Worth and Excellency of the Soul. 3 9
of his hated Perfecflions, and Icized with fuch a Horror againft thole god-like Beings that dwell there, and are perpetually conte?npIatlng and adoring^ loving and imitating hin^i, that it would riy away of its own Accord from that hlilsful Ilabitation, as Bats and Owls do from the Light of the Day, and rather chufe to banifh itfelf into eternal Darknefs and Defpair, than be fhut up for ever in a Heaven fo infinitely repugn 7iant to its Nature. And certainly to be thus excommunicated from the fupre?7ie Happinefs of our Natures, and he forced to live in everlajl^ ing Exile from God and ih^'d Smits, and wan- der about like wretched Vagabonds that are cha- fed and driven from all Hopes of Contentment, will be unfpcakable Damage to our Souls.
2dly, The Soul of Man is liable to the moft dreadful Puniiliment and Correction of the Fa^ ther of Spirits, There is no Doubt but fpiri- tual Agents can flrike as immediately upon Spirits, as bodily Agents can upon Bodies ; and though we, who are Spedators only of corporeal Action, cannot difcern the Manner how one Spirit a6ls upon another^ yet there is no Reafon to doubt of the Thing \ and if there be fuch a mu- /^/^/Communication of Adion between them, there is no doubt but they can mutually make each other feel each others Pleafures and Dif- pleafures ; and if fo, then it is only to fuppofe that the lefs powerful Spirits are fubjedl: to the violent Impreffion of the more powerful ones, and corjfequently that all finite Spirits are liable to the Laili of an infmite one ; for why fhould it be more difficult for the Father of our Spirits to corred our Spirits, than it is for the Parents
D 4 of
'40 Of the Chrijlicvi Life.
of our Flefli to correct our Flefh ? For though our Souls are no more imprejjibk with material Stripes than Sun-Beams are with the Blows of a Hammer, yet are they liable to horrid and ^////W Thoughts, and to be as much pained and aggrieved by them, as our Bodies are by the moft cxqidfite Torments. So that if God be difpleafed with us, he can imprint his Wrath upon our Minds in black and ghajlly Thoughts, and caufe it perpetually K) drop like hurjiing Sulphur upon our Souls. He cannot only aban- don us to the furious Refledions of our own natural Confciences, which, as I fhall fhew you by and by, will be hereafter extremely painful and 'vexatious^ but he can alfo infufe fuperna- tural Horrors into us, and pour in fuch Swarms of terrible Thoughts upon us as will give us no Reft, but fting us perpetually Day and Night with inexprefjible Anguifli. And of this you have a ^woeful Example in that mijerable Wretch Frauds Spira^ who, upon that fearfid Breach he made in his Confcience by a cowardly re- nouncing of his Religion^ was without any Symptoms of a bodily Melanclioly immediately feized with fuch an inexprefjible Agony of Pvlind as amazed his Phyficians, aflojiJjJjed his Friends, and ftruck Terror into all that con- verfcd with him. ■ For he was fo near to the Condition of a damned Ghojl^ that he verily believed Hell itfelf was more tollerable than thofe iwuifible Ladies that were continually laid upon his Soul ; and therefore wiflied he were in Hell, and would gladly have difpatched him- felf thither, in hope to find Sanduary there from thofe W7/g-<f/^/ Thoughts which continually
preyed
The Worth and Excelhicy of the SoiiL 41
preyed upon his Soul. And if in this World our Soul is fo liable to the Rod of the Father of Spirits^ we may be fure it will be fo in the other too, where God, if he pleafes, can render it an eternal Hell to itfelf, by pouring conti- nually into 'Vijrejh Floods of horrible Thoughts, which being thru ft on by an Almighty Power, and perpetually urged and repeated on the Aiind, muft neceffarily create in it not only exqui/ite, but uninterrupted Torment. And it being in his Power thus to Lafli our Souls, to be fure, when once he is implacably incenfed againft them, (as he will be hereafter, if we do not appeafe him) he will let loofe his Power upon them, and make them feel his ivrath- ful Refentments in thofe dire and frightful Thoughts with which he will fting and fcourge them jor ever. And if the Soul carry into Eternity with it thofe provoking Lufts which do here incenfe God's Difpleafure againft it, it will there have no Shelter from the Storm of his Vengeance, which like a Shower of Fire and Brimflone, will be continually pouring down upon it. For while it continues in this Shop of Vanities, it hath a great Variety of Objedls to divert thofe difmal Thoughts which God many times infufes into it ; but in the other World all thefe diverting Objects will be re- moved, and then every diftnal Thought which God lets loofe will feize and faften upon it, and, like Pro7netheus\ Vultures, prey on its wretched Heart for ever,
"^dly. The Soul of Man is liable to the Fury and Violence of Devils, and other malignajit Spirits, For whenever the Souls of Men do
leave
A 2 Of the Chrijlian Life.
leave their Bodies, they doubtlefs flock with the Birds of their own Feather, and comfort themfelves with fuch feparate Spirits as are of their own Genius and Temper -, for befides that Likenefs doth naturally congregate Beings, and caufe them to aflbciate with their own Kind, good and bad Spirits are by the eternal Laws of the other World diilributed in tiiOQ feparate Nations, and there live apart from one another, having no other Communication or Intercourfe, but what is between two hoftile Countries that are continually defigning and attempting one againft another. So that when wicked Souls do leave this terrejlrial Abode, and pafs into Eternity^ they are prefently incor- porated, by the Laws of that invifble World, into the Nation of wicked Spirits, and confined for ever to their moft wretched Society and Converfe ; and then how miferable muft their Condition be, who are damned to fuch a hcllifi Neighbourhood, and are allowed no other Com- pany but Devils and devilijlo Spirits ? For fince, as I have already fliewed you. Spirits can as well ad: upon one another as Bodies, what can be expeded when fuch malignant Spirits meet, but that they fliould be continually fnarling among themfelves, and baiting and wojrying one another ? When Wrath and Envy^, Malice and Ill-Nature^ are the common Genius that infpires and adls the whole Society, what can their Converfation be, but a continual Inter- courfe oi mutual Mifchiefs and Vexations; efpe- cially confidering how they have here laid the Foundations of an eternal Quarrel againft one another ? For there the Companions in Sin will
meetj
T^he Worth a7id Excelhicy of the Soul. 43
meet, who, by their /// Counfels, wicked In- finuations, and l?(7d Examples, did mutually contribute to each others Ruin ; and when thefe fhall meet in that uvcfoJ State, how will the tormenting Senfe of thofe irreparable Injuries they have done each other, incite them to exer- cife their hclUjh Fury upon, and play the Devils with ojie another ? And when a Company of ivafpijl:) Spirits fo implacably incenfed againft one another lliall meet, and like fo many Scor^ pions, Sfiakes and Adders y be fhut up together in the infernal Dens, how is it pofjible they fl:iould bear hifjing at, and flinging^ and fpit^ ting Venom in oiie another s Faces ? But then befides the mutual Plagues which thofe incenfed and furious Spirits muft needs be fuppofed to infli<^t upon one another^ they will be alfo nakedly expofed to the powerfid Malice of the Devils, thofe fierce Executioners of God's righteous Vengeance, who, as we now find by Experience, have Power to fuggefl black and horrid Thoughts, and to torture our Souls with fuch dreadful Imaginations, as are far more Jharp and exquifite than any bodily Torment. And if now they have fuch Power over us when God thinks fit to let them loofe, what will they have hereafter^ when thefc our wretched Spirits fliall be wholly abandoned to their Mercy, and they fhall have a free Scope to exercife their Fury upon us, and glut their hungry Malice v/ith our Vexations and Tor- ments ? It feems at leaft a mighty probable Notion, that that horrid Agony of our Saviour in the Garden, which caufed him to firiek and groan^ and fweat as it were great Drops of
Blood,
44 Of the Chrljlian Life.
Blood, was only the lEffedl of thofe preter- natural Terrors which the Devils, with whom he was then in Combat, impreffed upon his innocent Mind. And if they had fo much Power over his pure and mighty Soul, that was fo ftrongly guarded with the moft perfeB and iinfpottcd Virtues, what will they have over ours when God hath abandoned us to them, and throws us as Preys into their Mouths ? With what an helliJJo Rage will they fly upon our guilty and timorous Souls, in which there is fo much Tinder for their injedled Sparks of Horror to take fire on ? When therefore our guilty Spirits fliall not only be liable to the Scourge of Gcd^ but Devils and daynned Ghofts too fliall have ihtiv full Swi?ig at them, doubt- lefs the Hell within them will be far more in- tolerable than any Hell of Fire and Brimftone without them.
^thly. The Soul of Man is alfo liable to be confined to the moft difmal and uncomfortable Abodes, What or where the Abode of wicked Spirits is till the Morn of the Refurredion, is no where exprefly determined in the Holy Scrip- ture ; but fince, wherefoever they are, they are doubtlefs under the Powxr and Dominion of the Devil, who, as the Scripture afliires us, is Prince of the Power of the Air -, it is highly probable that their prefent Refidence is in thefe lower Regions of the World ; that either being chafed by thofe infernal Powers under whofe Tyranny they are, they are continually hurry- ing about in thefe inferior Tracfls of Air, or, which perhaps is more probable^ that they arc imprifoaed by thofe invifible Miniflers of the
divin
7he Worth and Excellency of the Soul. 45
divine Juftice within the dark Abyffes and tmder-groimd Vaults of the Earth, and not permitted, but upon /^t'^:/^/ Occafions, to come abroad into this upper Region of Light and Liberty. But wherefoever they are, it is doubt- lefs in feme fuch horrid and difmal Prifon, as is fit only to receive fuch vile and defperate Male- fadors, and fecure them till the great Afiizes, when they ihall be brought forth to receive their Trial 2iw6. final Judgment : And then being united to their Bodies, and thereby made liable to corporeal Torments, the Scripture exprefly affirms that they ihall be fliut up in everlafiing Flames, and be tormented for ever in a Lake of Fire and Brimftone ; for then the Lord him- felf ihall come in Flames of Fire to render Vengeance to all thofe that obeyed not his Gofpel 'y and having, with thofe raging Flames, fet every Part of this lo'wer World on Fire, he will reajcend with all his Train to the celefiial Manfions, and leave the Wicked weltering for ever in this burjiing Vault below ; for it is plain, that the everlafiing Fire, to which he will then fentence them, is the Confla2:ration of the World, which, after the fnfl are raifed, and caught up in the Clouds above the Reach of its afpiring Flames, fhall break forth on every fide, and turn all this Atmofphere into a Furnace of inquenchable Fire, and therein fliall thofe ^wicked Mifcreants that would not be re- claimed, be condemned to live for ever. For the Judgment being ended, the Judge and all his Retinue fhall return, and leave them in the midft of a burning World, furroundcd witli Smoak and Fire^ Darkncfs and Co?2fifion^ and
WTapc
^6 Of the Chrijlian Life,
wrapt in ferce and mei-cilefs Flames, which fliall Hick clofe to, and pierce through and through their Bodies, and for ever prey upon, but never confume them. And what an into- lerable Muld: this is, I leave every Man's natii^ ral Scnk to judge.
^tbly, The Soul of Man is alfo liable to the perpetual Vexations of its own crofsy wildy and furious Paffions. We have fuficient Expe- rience in this Life how vexatious our crofs and excefjive Paffions are ; for when our Paffions are divided, and contrary Obje(fts have raifed con- trary Defires and Appetites in us, how do they rend and diftrad: our Souls, and caufe perpetual Mutinies and Tumults within us ? But by reafon of thofe many yt';?/^^^^/ Gratifications with which we now make a ffiift to flop the 'Mouths of thofe Daughters of the Horfe-Leech, when they cry out, give^ gi^^'y we cannot be fo fen- fble of the Trouble and Vexation of them ; unlefs we now fubdue and mortify them, we fliall be forced to carry them into Eternity along with us. For by being feparated' from their Bodies, the Souls of Men are never fepa- rated from their prevailing Tempers, but in their feparated State are, for the main, of the fame Difpofition as they were here^ and do retain the fame Paffions and Appetites. 'Tis true, they cannot be fuppofed to retain their bodily Appetites, after they have thrown off their Bodies, bnt when they have wholly ac- cu/io?ned thcmfelvcs in this Life to flejloly Plea- fures, and have never experienced y^/r/Z/W ones, it is impolTiblfc but that, in the other^ they ihould be tormen:ed with an outragious Defire of
being
7he Worth and Excellency of the SouL 47
being unbodied again ; that fo being incapable of relifliing any other^ they may repeat thofe jlcfily Plealures which heretofore they were accuftomed to, and adl over the briitijh Scene anew. And this vehemerit Hankering of thefe carnalized Souls to return into their bodily State, is perhaps the only SenfuaHty that a fcparate Soul is capable of ; but it is fuch a Senfuality as muft neceflarily render fuch Souls extremely miferable ; for in that State it will be like the Hunger of a Jlarvi^ig Man, that is immured between two dead Walls , that is, it wdll be a Jierce Dei:. re without Hope of Satis- fadtion, a corroding Hunger, fliarpened with Dcfpair of Food, than which there is nothing more intolerably grievotis and tormenting. For how will it vex the wretched Spirit to look back from the Shores of Eternity into this corporeal World, and to ruminate thus with it- felf; 0 miferable Creature that I am I here am I cajl away for enjer upon a flrange and dtfolate Shore^ where I muft famifh for want of Food J pine away a long Eternity , and wan-' dcr to and fro for ever^ tormented with reji^ lefs RagCy and hujigry unfatisfed Defres ; where is 7iot G?ie Pleajure that I can relijhy 7iot an ObjeB that I can tafte any Sweetnefs in. Woe is ?ne I yonder are all my Joys and Co??fortSy all that is dear and precious to 7ne. O that I might go back again^ and be once tnore reflored to the Enjoyment of them ! but alas / between 7ne and them there runs an impaffable Gulph^ that deprives 7ne of all Hope of retwmnig ! For thus will the U77happy Soul torment itfqlf with an outrageous Lonp;injr for
that
^8 Of the Chriftian Life.
that which it can never hope to enjoy. But then, belides this Appetite of Senfuality, which it will there be vexed with, it will alio carry along with it all that Envy and Malice^ that Wrath and Impatience^ Pride and hifolence^ which it here contracted ; which black and hcUif: Paffions will prove perpetual Furies in its Bofom ; for in that wretched State it will not only have Objeds always prefent to excite them, but fuch objedls too as will excite them all at once to the moft outrageous Exceffes. For when ail at once it (hall fee others ad- vanced to the greateji Heights of Glory and Happinefs, and itlelf not only rejected but abandoned to ejidlefs Mifery, the Senfe of this niuift necellarily irritate all its devilijh Paffions to the higheft Extremities, and caufe its Pride to fwell, its Envy to burft, and its Wrath to boil into a diabolical Fury ; and what a conti- nual Hell muft this create in the Soul, to be perpetually worried with fo many black and 7'u- hid Paffions, to have all its inferior Parts and Affedions, like thofe of the Monjler Scylla, whom the Poets talk of, as fo many Dogs con- tinually barking and f?2arling at one a?J0ther, and yet remain un/eparable^ as being Compa?^ts o( the fame Subftance ?
6thly, The Soul of Man is alfo liable to the intolerable Anguiili of its own guilty Con- fcience. The Spirit of a Man^ fays Solomon^ can bear his Infirmities^ but a wounded Spirit %vho can 'bear? Intimating, that of all the Paffions which human Nature is liable to, there arc none fo grievous as that of a Mind awakened with the Sciife of Guilt, And of the Truth
of
The Worth and Excellency of the Soul, 49
of this, we have foiiie Experience even in this Life, though now we can make a {]:iift, either to divert ourfelves, by oiir feiijual Mirth and Jollities, from liftening to the Clamours of our guilty Minds, or elfe to deceive ourfelves into a groundlefs Peace, by indidgcnt and fallacious Principles 3 but unlefs we expiate oUr Guilts here, we fhall carry them into Eternity with us, where all thofe^7?/5//:z/Pleafures, with Which we now divert ourfelves from refledting on our Adtions, will be removed, and all thofe falla- cioiis Principles, with v/hich we cheat and de- ceive ourfelves, will be baffled by a njooeful Ex- perience. So that then our Soul will be nakedly expofed to the Lafli of its own furious Thoughts, and have nothing to guard or defend itfelf againft the cutting Reflections of a ginlty Con- fcience, which being roufed up and kept awake by the iinintermitting Senfe of our Mifery, will be always clamouring upon us, and con- tinually torturing our wretched Minds with foarp and vexatious Reflections : And befides, whilft our Soul doth aft by bodily Inftruments, and work in this Mire of Flefli, it is impojihle it fhould be fo nimble and expedite in its Mo- tions, as it will be when it is a naked Spirit. For then its Perceptions will be much clearer^ its Convid:ions more Jlrong and evident^ and all its Reflections aBive as the Lightning, and quick as the Wing of an Angel. So that whereas now the fiarpejl Stings of our Con- fcience have an Intermixture of Fancy and Imagination in them, being grofs and material Powers, do dull and rebate the Edge of them, and render them lefs pungent zxA ferifible -, when Vol. V. E ^ we
-Q Of the ChHJiim Life.
we are ftnpped out of our Flefli, and fent nake^ into the other World, we fliall have no Clog about us to break or allay thole Jharp Reflec- tions, with which we (hall be forced to lafli our- felvesyir ever. And then our Confcience will cut to the quick, and fting with a corroding Venom , then will the Remembrance of thofe Guilts, which brought our Miferies upon us, rouze up fuch a fwarm of Horrors in our Minds, as we fliall be able neither to avoid nor endure. For the Senfe of our Mifery will be every Moment fuggefting thofe Guilts to ^our Minds, that were the Caufe of it, and conti- nually upbraiding us with thofe defperate Fol- lies, by which we ran ourfelves into it -, the Confideration of which will caufe us to hate and curfe ourfelves for ever, and to difcharge our Fury upon cur own Heads, which will make our Soul turn Devil to itfelf, and force it to be its own Executioner. For it being nov7 confcious to itfelf, that its Miferies are nothing elfe but the rueful and pitilefs Deferts of its ow?i Folly and Madnefs, it will be continually meditating horrible Refledlions, and finging Satires on itfelf* So that while it is wandering' among wretched Ghofhs through the difmal Shades below, it will never ceafe lafliing itfelf with its own fiarp and flinging Thoughts, till it hath chafed itfelf into a Fury, and boiled up its f elf condemning Rage into everlafing Mad- nefs.
ythly and laftly, The Soul of Man is alfo liable to endure all thefe difmal Things for ever : For that our Souls are naturally immaterial and immortal, I have already proved ; fo that
if
7he Worth wid Excellency of the SouL 5 1
ii God m his irifinke Juftice fliall think fit to fentepxe ^wicked Souls irrecoverably to all thefe above-named Miferies, they mull:, by the Con- ftitution of their own Natures, live in, and undergo them for ever. And that he doth think to pronounce and execute fuch a Sen- tence upon them, he himfelf hath afllired us ; for fo in Scripture he hath plainly declared, that their Punilhment fhall be everlajling. Mat. XXV. 7. ^hefe, faith he, fpeaking of the Wicked, Jlxill go away into eve^dajling PiiniJI:)^ 4nent\ and accordingly the Fire in, and with which they are to be punifhed, is called ever- lajling FirCy Mat. xxv. 4 1 . and that they fliall fubfift for ever in this Fire, and be co- eternal with it, is evident by thofe Paffions and Adions that are attributed to them in it 3 for, jR^-u. xiv. 1 1 . they are faid to have no Rejt Day nor Night in it, but to be in a continual iinintermitting Fever, that will neceffarily burn and fcorch them, and not allow them the leajl Intervals of Eafe and Comfort. And in M<^/. xiii. 42. the hitter Anguiih which they fliall endure in this Fire is defcribed by their weeping and wailing^ and gnajlding their Teeth ; which Adions are plain Indications not only of their fubfifting in this everlafl-ing Fire^ but of the extreme Hor- ror and Anguifli that they fliall therein endure. And indeed when God fentences any immortal Being to Mifery, its Mifery muft be fuppofed to continue as long as it lives, and confequently to continueyir ever^ fince it is to fubfifi: and live for ever. And what a fearful Accefiion is this to all thofe above-named Miferies ? If we were to endure the foftejl and moil gentle
E 2 Pain
5 2 Of the Chrijliaft Life,
Pain without any Interval, for thirty, forty, ot an hundred Years, the Profpedl of that which is to cofney would render that which is prefent fo intolerable, thiit we fliould quickly grow weary of our Lives, and wiih ourfelves in our Graves. Lord i what fhall we then do, when we come to languuh out a long Kteyiiity in the tormenting Agonies of damned Ghofts ? How will it imbitter every prefent Torment to us, to think of that never-endi?ig Duration of Torment to come, that after we have confumed MilUom of Millions of Ages on the Rack, we have ftill an eternal Hell behind, and are as far diftajit from the End of our Mifery, as we were when it firjl began ? O ! now if we could die, and be infenfible for ever I what welcome Tidings would it be ? How gladly fhould we receive thdt fatal Blow, that could put an end to' a 'jx;^^// Eternity ? But now it will be in vain for us to cry, O Death, Deaths have Mercy upon us, and difpatch us quickly into an eternal Grave, For Death is deaf and cannot hear, every Moment it ftabs and wounds, but, woe is me / it cannot kill ; it flrikes and ftrikes, but cannot ftrike home, and fo is forced to con- tinue as ftruggling under the Pangs of an immor^ tal Death. If there were any Profpedl of an End of our Mifery, though it were after a MiU lion of Ages, this would give fome Eafe to the langiiifii?ig Sufferer ; but never, never — O how that fatal Word ftabs the wretched Soul, and rankles its Anguifli into eternal Defperationf For to be in extreme Mifery, and fee no End of it, is the Perfedion of Hell, and the utmofl Pof- fibility of Damnation »
And
7he Worth and Excellency of the Soul, 53
-And thus have I endeavoured to reprefent
unto you they^^r//// Mul<5ts our Souls are liable
to in the other World : which are fuch as, one
would think, v^tx^ fiifficient to awaken the moft
Jhipid arid hifenfible Creature.
II. I now pafs on to the fecond Thing pro- pofed, which was to fliew you upon what Ac- counts it is that our Souls are liable to thefe dreadful Things ; or what it is that expofes us to the Danger of them. In general it is our own Sin and Wickednefs, which doth not only incenfe the holy God againft us, who is \ol purer Eyes than to behold Iniquity, and provoke and urge him to inflid: thefe eiidlefi Miferies upon u^ as the juji Retributions of our defperate 1 jlly and Obftinacy -, but doth alfo, by its own natural Caufality, prepare us for, and fink us into that mifercibk State : So that if God fliould not damn us, yet our own Wickednefs would 5 Mifery of Damnation being [little elfe but the Perfection and Confummation of Sin. For the Sting of eternal^ as well as temporal Death, is Sin, and it is Goodnefs and Wickednefs that makes Heaven and Hell^ thofe two oppofite Hemifpheres of the invifible Worlds and as if Goodnefs were plucked out of Heaven it would ceafe to be Heaven^ and be overcaft immediately vi^ith the difmal Shades of Helh, fo if Wickednefs were banifhed out of Hell^ it would be Hell no longer, but prefently clear up into Light and Serenity, and fhine forth into a glorious Heaven-, but wherefoever Sin and Wickednefs reigns, there is Hell and Damnation in its necejfary Caufes. Since therefore in ?ie'* cejfary Caufes^ that which is the Caufe of the
E 3 Caufe
^4 Of the Chriftlan Life,
Caufe IS alfo the Caufe of the Eifed:, ouf hefi way to be refolved what it is that renders us liable to thefe future Miferies, will be to en- quire what it is that renders us liahle to fall into a finful Condition at the prefent ; for what- foever renders us liohle to Sin, muft neceffarily expofe us to the Danger of Mifery. Now, the Danger of our falling into and continuing in a State of Sin, proceeds from thefe foUo^mng Caufes.
1. From the natural Liberty of our Wills to G^^^and Evil,
2dly, From the many Temptations to Evil among which we are placed.
3^/r, From the more clofe and intimate Ac- cefs which thefe Temptations have to us, than the contrary Motives to Goodnefi,
^tkly. From the great Correfpondence of thefe Temptations with the corrupt Inclinations, of our Nature.
phly^ From the unwearied Diligence and great Subtil ty of the Devil to make ufe of, and apply thefe Temptations to us,
tthly^ From the plaufible Pretences we are furniflied with to excufe^ and jujiify our Com- pliance with them.
7/A/y, From the extreme Difficulty which this our Compliance brings us under to rejeS and, 'oanquifd them for the future.
I. We are liable to fall \x\to ^ fi? fid State, and from thence into eternal Mifery, from the natural Liberty of our Wills to Good and EviL If, indeed, we were neceffarily determined to Good^ our Happinefs would be intailed upon our Natures, and it would be as impoffible for
us
*fhe Worth and Excellency of the SouL ^ ^ us to be miferai/e, as it is for the Fire to freeze y or for the Ice to iurn ; but to be fo determined > I am apt to think is not ccnjlftent with the Condition of a Creature. For to be good by a natural Neceflity requires an infallible Under- ftanding, or a Mind that is infinitely removed from all Poflibility of being deceived and mif- taken ; and this no fijiite Mind can be : But how iliould the Will be in all Particulars necef- farily determined to what is right, fo long as it is under the Condud of 2, fallible Mind, that hath a natural Poflibility of mifleading it ? So that to be naturally^ neceffarily^ and ejfentially goody feems to be an inQ07nmiini cable Prerogative of the Divine Nature ^ according to that of our Saviour, There is 7ione goody fave onCy a?id that is Gody Luke xviii. 19. For fince no Will can be ejfentially good but that which is guided by an infallible Mind, and no Mind can be ejfentially infalUbky but that which is infinite in Knowledge, it hence necefl!arily fol- lows, that to be free \.o Good aud Evil is as natural to reafonable Creatures, as it is to be finite in Knowledge and Underfl:anding. 'Tis true, the greater Light of Knov/ledge there is. in the Mind, the lejs Freedom to Evil there muft be in the Will, unlefs it hath fome ante- cedent Biafs and Liclination to Ei;//; and con- fequently, the Angels being of far more intelli^ gent Natures than we Men, muft needs be naturally lefs free to Evil, but yet that even they are naturally free to it is evident, for that fome of them have aftually lapfed into Devils \ and if they are fo by their Natures, then much more are we by ours, who are ii> much their E 4 Inferiors
56 Of the Chriftian Life.
Inferiors in the rational World. For as we ^xz finite Intelligences, we muft neceffarily have fome Degree of Freedom to Evil in us, but as we are of the lowermft Rank of Intelligences, we muft naturally have greater Degrees of this Freedom in us than any other Order of intelligent Natures : And if this v/ere all, yet this very Condition of our Natures renders us more liable to degenerate into an evil thA fnful State, than any other kind of reafonahle Crea- tures. If we were now in a State of perfeSi Innocence, yet, of all intelligent Creatures, we ihould have the greateft Reafon to apprehend the Danger of our Fall; becaufe being the leaf intelligent, we have the greateft Freedom to Evil, and confequently are, on that account, in the greateft Danger of falling into it. By the very Condition of our Natures, we are, of all ratio72al Creatures, placed neareft to the Brinks of the fatal Precipice, and therefore have moft Reafon to apprehend the danger of falling headlong into it. For, doubtlefs, among i?inocent Creatures, there are none fo near the Danger of finning, asthofe whofe Wills are /e'^ reftrained from it; and therefore, though we were now as ijinocent as the bleffed Angels are, yet our Con- dition would be unfpeakably more tinfafe i becaufe by how much we fall fhort of them in Knowledge and Underftanding, by fo much v/e fliould exceed them in our Freedom to Evil, and confequently be fo much the more liable to it. But this alas ! is the leaft of our Dan- ger: For,
zdly. We ai-e liable to fall into zfinfid State, and from thence into eternal Mifery, from the
many
The Worth and Excellency of the SonL 57
inany Temptations to Evil among which we are placed. For this State of Being in which we now are, being intended by God for eur Trial and Probation, it was requifite^ in order thereunto, that we fliould be placed among Difficulties, that we might Yi^^sic fufficicui Op- portunity to exercife our Skill and Coui'age in Religion ; for unlefs v/e had fome fuch Diffi- culties to encounter, there could no Proof or Trial be made of our Virtue. Hence therefore hath God placed our rational Souls in mortal Bodies, which do naturally abound with brutifi Appetites and Defires, and compaffed us round with this World oi fenfual Goods and Evils, which continually importunes and excites them, that fo we might have fufficient Opportunity to exercife thofe human Virtues, which coniift in the Dominion of our ratic?ial Faculties over thefe our bodily Appetites and Defires, that we might never want occafion to give the mofl glorious Proofs of our Patience and ChaJIity, "[temperance and Equanimity^ Meeknefs and Sobriety 3 all which are proper to us as Beings made up of Soul and Body^ whence all thofe brutijlj Appetites arife, in the good or bad Go- vernment whereof confifts the Nature of human Virtue and Vice. So that this prefent State of human Life is intended by God for the Field of Combat between Reafon and Senfe^ between the Law in our Minds, and the Law in our Members ^ and that the Vidory of Reafon might, through the Difficulty of it, be rendered more glorious and remarkable, he hath fur- nifhed its Antagonijly viz. the bodily Appetite, \7ith various Weapons^ with the Temptations
of
5 8 Of the Chijlian Life.
of a World of fefifitive Goods and Evils to affault and oppofe it, to try its Metal, and exercife both its aBive and pafive Virtues \ and upon the Succefs of this Combat depends the rverlaj}i?/g Fate of the Soul. Ii Stnfe prevail, and lead her finally Captive into Vice and Wickednefs, (he is loO: for ever ; but if Reafon get the Victory, and finally reduce the Defires. and Appetites of Senfe, under the Dominion of Virtue, when this moi^tal Life ends flie Ihall triumph for ever^ and be tranllated hence into, a free and difmt angled State, where flie {hall be vexed and inticed no more with the Impor- tunities of y^'/z/?/^/ Lufts and Affedions, but to. all Eternity enjoy the Serenity and Pleafure of a pire intelle'Bual Being. This being there- fore the true State of Affairs, it is too too oh- vious how liable the Soul is to mifcarry, when it is placed in a Body among fo many brutifi Pafiions and Appetites, and that Body is placed in a tempting World, among fo many fenfitive^ Goods and Evils, that are continually importun- ing thofe Appetites to mutiny againft Reafon, and carry us away Captive into Folly and Wickednefs. How much Reafon have we to look about us, when we are placed in the midft of fo many Dangers, and have fuch numberlefs Snares on every fide ready to decoy and intangle us? But this is not all neither: For,
3 J/)', We are liable alfo to fall into a fmful' State, and from thence into eternal Mifery, from the more clofe and intimate Accefs which thefe Temptations have to us, than the contrary Motives to Goodnefs. For the great Advantage which thcfe Temptations to Vice have over the
moll
Tlje Worth and Excellency of the Soul. 59 moft powerful Motives to Virtue is this, that they are all of them prefent imd fenfibk ; for as for thofe grand Motives to Goodnefs, that are drawn from theConfiderationof our/i/.'r/r,;'State> they propofe to our Hopes and Frars, thofe Mafler-Springs of our Motions, fuch Goods and Evils as are a great way off\ and beyond the Profped of our bodily Senfes, which makes the Landllcip of them apj^^ear exceeding dim and faint upon the Mind ; their Futurity, which h one fort of Diftance, cauiing them, like Things afar off\ to look confufed and indiftinSy by rea- fon of whicn, they cannot afFedt us fo power- fully, and draw iuchjlrong and lafting Draughts of thc:mfelvf s upon our Minds : For Goods, like Magnets, have always the ftrongeji Attractions when they are neareji ; but as for thofe invifibk Goods of the other World, they are at fuch a Diftance from us, that they can hardly reach us, who hve upon the remotefl Circumference of the Sphere of their Attradlion. And as Diftance leflens all Objefe to the Eye, and renders them much fmaller in Appearance than they are in Reality ; fo the remote Futurity of thofe eternal Goods, which the Motives of Virtue do pro- pofe, detracts from their jifl Magnitude, and makes them, though unfpeakably "oafl in them- felves, appear exceeding [mall and inconfider" able to OM^: Jljort-fighted ^VmAs. And the fame is to be faid of thofe future Evils alfo, which they denounce againft us ; and befides, being not only remote^ but invifibk too, they cannot ftrike upon our Senfes, by which the moft vi- gorous Impreflions of Things are made upon our ^inds 5 whereas the Temptations of Vice arc all
prtfcnt
6o Of the Chrijliaji Life,
frefent iinA fcjifible^ and do fo circle us round as foon as we look abroad into the World, that which way foever we turn our Eyes, they are ilill before us, thrufting themfelves into our Minds, and with their conjlant Importunity ftirring and working our Defires. So that when- ever thcfe outward Goods or Tvils do affault us, we lie hare and opcji to the-, and they con- tinually prefs fo clofe upon our Senies, that we are not able to avoid their Imr r" fiions : When any cut-ward Good invites us to a finful Adion, it hath the vajl Advantage of being prejent and fenfible^ by reafon of which, it having a more immediate Accefs to our Minds, doth many times prevail, before we can rally up a yi^aW Strength of Coniiderations againft it ^ and when we fet ourfelves to refift and ftruggle with it, the heft of our Weapons is a Company of thin 2S\^ faint Notions of Things afar off-. Things that we never faw nor felt; which whilft we are re-? coUecfling, the Vice we are tempted to, hath its Powers ready to feize upon the Will, which ha- ving oftentimes experienced the Pleafure it invites to, is the more t^SiXy feduced to 2i freJJo Compli- ance. And whilft our Enemies are fo near us, and our Helps and Succours fo far qf^ we muftneeds acknowledge our Danger very great and urgent. /!^tbl)\ We are liable to fall into 'Si finful State, and from thence into eternal Mifery, from the ^r<f(^^ Correfpondence of thefe Temptations with the corrupt Inclinations of our Natures. For by reafon of the Nearnefs and Senfiblenefs of thofe outward worldly Goods, by which we are continually tempted and follicited to Evil^ they having the Advantage of preingaging ouif
AfFeS;ion$
ne Worth and Excellency of the Soul. 6t
Affedtions to them, before we arrive to the Ufe of our Reafon ; for in our tender Years thefe are the only Goods that we can relilh, they are thefe that do feed, clothe^ and furnijh us in hand with whatfoever our natural Appetites do gape for ; that are the fole Entertainment of our childijh Fancies, and the only Objects our yet wifledged Thoughts and Defires can reach at 5 and our Youthbeing thus entirely inured to. them, by that time wc ai e grown up to the Age of Reafon, and the Capacities of Virtue and Re- ligion, we have generally coatradled fuch ^nexcef- Jii:e Inclination towards them, and are fo ftrongly biaffed with the Love of them, that whenfo- ever they beckon to us we are ready to follow them through ail xhQ forbidden Trades that lead to evcrlajiing Ruin. For our Nature being thus ^vitiated, the Temptations without us have a ftrong Party within us, a Party of traiterom Inclinations, which, upon every Summons, follicits us to yield, and Surrender up our Virtue and Innocence ^ and no fooner can any Temp- tation from without give the Alarm, but pre- fently our own Lufts are iip^ raifing a Mutiny within us, and with the Hearts of our corrupted Fancy, do many times fo diforder our Under- ftanding, that it cannot rally up its Confidera- tions againft them. For before ever our Under- ftanding could be furnifhed with Confiderations, our Hearts were prepofTeffed with fuch an ex- cefjive Degree of ambitious^ covetous^ and luxu- rious Inclinations, that when afterwards the Pleafures^ Profits and Honours without begin to hold forth their gratefid Lures to us, and to tempt us away to Fraud or Treachery^ to Va-
niti
5i t)f the Ch7'ijlian Life,
nity or Licefitioufnefsy thofe depraved Inclina^ tions have gotten fuch Head within us, that they prove moft commonly toojlrong for all our Confideration, and with their impetuous Cur- rent carry us away, and drive us headlo7ig down towards etevjial Ruin ; and unlefs we put forth all the Strength of our Reafon and Refolution, and the Grace of God alfo come /;; to our Aid 3 it will be impojfihle for us to ftem fuch 2. furious Tide, when it is driven by the Wind of an out- nvard Temptation. When therefore our ow?t Inclinations do fo vigoroufly confpire with the Temptations without y to thruft us on into Sin and Perdition, how can \Nthti?7fe?i/tbIeoitht imminent Danger we are in of mifcarryingfor ever ? But, 5/A/)', We are liable alfo to fall into 2ifmful State, and from thence into eter7ial Mifery, from the U7iwearied Diligence and great Sub- tilty of the Devil to make ufe of;, and apply thefe Temptations to us. For that the Devil doth commonly, as an affiftant Genius to the Corruption of our Natures, excite and provoke Men to Wickednefs, is very evident from Scrip- tuj'c ; where he is faid to work in the Childre7t of Difobedience, Eph. ii. 2. To fill the Heart of Ananias to lye to the Holy Ghofi, Ad:s v. 3. ji7id to take away the Word out of Mens Hearts ^ left they Jloould believe a7id he faved^ Luke viii* 12. All which Expreffions do plainly imply, that the Devil is a co7iftant Agent in the Sins of Men. And being a fpiritual Agent, he muft needs be fuppofed to have a nearer Accefs to the Soul than any 7naterial Caufe whatfoever. For though he be totally debarred of all kind of Intercourfe w^ith the immediate Operations
of
I'he Worth and Excellency of the SouL 6j of the rcafonahle Soul, and can no more look into the Thoughts than we can into the Bowels of the Earth ; yet he can eafily get into the Fancy, which ftands next to that imfteriom Chamber that is open to no Eye but God's, and make what ufe he pleafes of the infoiite Images and Phantafms that are in it, and difpofe, and order, and diftinguifli them Into the Pidures of what Objeds he pleafes, juft as the Painter doth his numerous Colours^ that lie confufedly before him in their feveral Shells, and con- tinue and repeat thofe Pidures and Reprefen- tations as long and as oft as he pleafes. And then conlidering what the natural Ufe of the Fancy is, both to the Vnderjlanding and Willy how it prompts the one with Matter of Invention, and fupplies it with Variety of Objedls to work on, and draws forth and ex- cites the other to chufe or rejecfl thofe Objedls ic prefents, according as they are pleaiing or dif- pleafing ; we muft needs fuppofe that the Devil hath a vajl Advantage of infinuating his black Suggeftions into the Soul, by having fuch free Accefs into the Fancy. And accordingly he is faid to put it into the Heart of Judas to betray Chrifty John xiii. 2. But then he being not only a fpiritual^ but alfo an intellectual Agent, of a vaji and capacious Underftanding by Na- ture, and particularly improved in the black Art of Tempting, by a lo?2g Experience of his Wiles and Stratagems, having been a Tempter almoft ever fince he hath been an Angel , he muft needs be fuppofed to be wonderfully expert and fagacious in it ; that after having had froe ihoufand Years Experience of the Methods of
feducing
164 Of the Chriftian Life,
reducing Souls to increafe and perfedl his nd^ tural Subtilty, he muft by this be fully in- ftru6led, when and how to apply himfelf to every Age and Conftitution. For this hath been his fole Bufinefs, wherein he hath been infinitely intent and active ever fince he became a Devil, and if from a Man, then much more from a Devil of otie Bufinefs. Good Lord de- liver me^ froni a Devil that for five thoufand Years hath been continually making Experi- ments of Terriptations, and drawing them into Rules to dired: and order his mfchievous Prac- tice on the Souls of Men. But befides, as the Devil is of a jpirtiial and intelUgeiit Nature, fo he hath a vaft Number of his black Angels continually roving about the World, to feduce and captivate us into Sin and Ruin. And though thefe malignant Spirits have no Ligament of natural Love between them to tie and oblige them to one another^ yet, by that perfeB Ha- tred which they all bear to God and Men^ they are united together in an inviolable League, and go hand in hand with 07ie another^ in purfuance of their defperate Defign, to involve our wretch- ed Souls in the fame eternal Ruin with them- felves, which renders their Force fo much the mort formidable. And when we have fo many fpiritiial, fubtle^ and powerfid Adverfaries com- bining againft, and continually wandring to and fro like r^oaring Lions to devour us, we cannot but apprehend our Danger exceeding great ; efpecially confidering the infinite Temptations from without^ that this World affords the grea;t Variety oifejifiial Goods and Evils, which they have to objed: to our carnalized Minds. For
thefe
The Worth and Excellency of the SouL 65 thefe rnifcbicvoiis Spirits having fo great In fight into our Tempers, and fo great a Choice of Objedls to fuggeft to our Fancies, can never be at a Lofs how they may nick us with a co?ive- ?iient Temptation : and that which gives their Temptations a vajl Advantage over us is, that we know not how to diftinguifli them from the Motions of our own Hearts : For could we fee the Devil at our Elbows, or hear him whifpering at our Ears every time he infinuates his wicked Suggeftions into our Minds, weiliould doubtlefs rejed: them with an unfpeakable Horror ; but becaufe when they are conveyed into us, we know not how to diftinguifli them from the natural Births of our own Minds; therefore we do make no fcruple to hug and dandle them in our Thoughts, and entertain them with an c^ual Complacency. And when the Devil can convey his Poifon into us in fuch an invifi" ble manner, without difcovering his Devil's Face; when he can thus prompt us behind the Curtain, and fo difguife his Whifpcrs that we can't difcern them from the fccret Luftings of our own Hearts ; how can we be fife, without great Care and Watchfulnefs, from the Malice pf fuch a formidable Enemy? But,
6/%, We are alfo liable to fall into a fmfid State, and from thence into eternal Mifery, from the plaujible Pretences we are furniflied w^ith to excufe and juftify our Compliance with them. When by our own Folly and the Devil's Malice we are actually betrayed into any wilful Sin, zfpeedy Repentance would recover us im- mediately, and heal the Wound as foon as it is made; but inftead of that we have a thoufaytd
Vol. V. F faufibk
66 Of the Chrlftian Life.
plaifible Excufes to palliate and Jfkin it over ; but alas ! in the mean time it rots inwardly, and is feftring apace into an incurable Gangrene. For when our Confcience begins to fly in our Faces, we have no other Way, but either pre- fently to repent of, or to excufe and cloak our Wigkednefs ; the latter of which is ufually pitched on, as being both the moft eafy, and the moft agreeable with our corj'upt Inclina- tions. And indeed there are fo many Coverts which Men have found out for their Lufts to flielter them from the Perfccutions of their Confciences, that this Way there are no Men can be long to feek : for either they may blanch them over with an innocent Name, and call their Intemperances, Good-fellowfiip ; their Knaveries, ingoiiou'i Fetches -, and their Incon- tinences, 'Tricks ofWit', or elfe they may ex- tenuate and mince them into Peccadillo's, and fmooth over their grofcft Rebellions with the fofter Name of human Failings and Infirmities ; or elie they may furnifli themfelves with fome Shew of Argument to vindicate their Vices and aflert them lawful, as fome of late have done in the Cafe of Fornication and Uncle a^inefs \ or elfe they may fet up for Philofophical Sinners, and quote Texts out of their Gofpel, the Le- 'viathan, againft the eternal Differences of Good and Fvil, But if their Confciences will not be put off with fuch poor Pretences as thefe, there are religious Pretences enough in the World to proteft and give Countenance to all their Impieties; and they may either fly to the Romifj Dodrines of Ccnfrjlion and Penance^ of Fenal Sins, and of probable Opinions^ with
any
T^he Worth aiid Excellency of the Soul 67 any one of which they may eafily reconcile dieir Lufts and Confciences: Or if they chance to have an Antipathy to the Name of Roman Catholicky they may furnidi themfelves with fuch Doctrines out of fomc of our modern £;z- thufmjls, as will be ?i^ favourable to their Lufts as they need, or wifh, or defire ; that will con- fecrate their irregular Paffions into Signs of Grace, and dwindle their groffcft Crimes into 'the Sports of God's People; that will exalt a mechanick Train of Fancies and Paflions into a ftncere Converfion, and improve an Hyjterical Fit into a fpiritual Experie?2ce, By thefe, and fuch like ways, may Men eafily excufe their Vices to their Confciences -, and when they are furniflied with fo many Expedients, whereby to inable themfelves to fin on quietly, in how much Danger are they of falling fajt ajleep in the midll of their Guilts, and never waking again till they flame out about their Ears into everlajiing Burnings? For whereas this Fa- culty of Confcience was implanted within us by the Author of our Natures, to be a Guard to our Innocence, and a Scourge to our Lufts, the generality of Men have invented i^o many Tricks to fhift and evade it, that it is become almoft totally ifelefs to them. And when they have thus difabled their Confciences from de- fending them againft the Importunities of their Lufts, in what unfpeakable Danger muft they be, not only of falling into, but continuing in them till they have utterly rained and deflroyed them ?
"jthly^ and lajlly^ We are alfo liable to fall into zfnful State, and from thence into eternal
F z Mifcry,
6? Of the Chrijiian Life,
Miff^ry, from the extreme .Difficulty which this our Compliance with thoft Temptations brings us under, to rcjedt and vanquifh them for the future. For every new Comphance with Temptations to Evil foments and enrages our ra/ Inclinations, and when once thefe evil Inclinations are by our ciiftomary Compliances educated m\.o ftnful Habits, it will be impofible for us, without a niighty Affiftance of divine Grace, to vanquifh and fubdue them. So that as upon "Cci^ former Accounts we are in extreme Danger of falling into finfiil Courfes, upon this Account we are in no lefs Danger of continuing in theni'. For by complying with this Temp- tation, I fnaU very much difabl'e myfelf from tv^ithftanding the 7text -, and if I yield to fhaf tco^ the third will find me much more ready and traEinble^ and fo on, till at laft the Temp- tation grows firfl: familiar ^ and then natural to me, and then it Vv'ill be hardy and thea harder^ and then almoft impofible to rejed: or deny it. And when Things are reduced to this Iflue, that my Sin is naturalized to me, and grov/n into an inveteraCte Habit, the Lord have Mercy upon me I for nov/ I am in the Suburbs of Hell, but one Remove from the State of the Damnedy and am fo far gone in a confirmed State of Impiety, that I have almoft loft my Liberty of returning; and unlefs I am fpeedily refcued by fome Miracle of Grace it is morally imprfJble I fhculd ever efcape. Thus as we go on from ojie Degree of Wickednefs to another ^ we do as it were break down the Bridge behind us, and do what in us lies to difappoint ourfelves of all Hopes of any future Retreat. For every
Step
The Worth and "Excellency of the SouL 69 Step fo7^Lvards \\\ our finful Progrefs, renders our Return more dijicult ; and when once we have proceeded into a Cuf^om and Habit of Sin, we fi^iall find Repentar.cc fo irkjome to us, and fo much againft the Grain of our Nature, that it is a thouHind to one but that the Diffi- culty of it will utterly (lilTiearten us from at- tempting it ; and fo rather than take fo much Pains as we muft necefliirily do in fwimming againft the impetuous Stream of our Natures, we fliall tamely yield to it, and fufFer ourfelves to be borne down by it into the dead Sea of endlefs Mifery. When therefore there are fo many Caufes confpiring together to betray us into finful Courfes, and when there are fo many Ditnculties when once we are /;/ to oppofe and hinder our Retreat, what imm'ment Danger are we in of falling into, and perfevering in Sin to our evcrlafting Ruin ? And thus you fee how extremely liable we are upon all thefe Accounts to be loft for ever^ that is, to plunge ourfelves into all thofe endlefs Mifcries which the Lofs of our Souls implies.
What then remains, but that being ferioufly affected with the Senfe of our Danger, we pre- fently awake out of our Security, and with the deepeft Concern for our immortal Souls, cry out with St. Peters, Auditors, Men and Ere- thren^ what fall 'we do to be faved ? Verily, when I refled: upon the ftrange Uncon- cernednefs of Men about their y}<f///r^ Condi- tion, I am tempted to think either that they do not believe that they have an imynortal Soul in them, or that if they do, they be- lieve it is impojjible it fliould for ever mif-
F 3 carry.
>7o Of the Chrijlian Life,
carry. For how is it conceivable that Men, who in other Matters are fo follicitous when their Intereft is at ftake, and expofed to the leaft Flazard, Ihould beheve that they have Souls in Danger of perilling for ever^ and yet lake no more Care or Regard of them, but (Uke the forgetful Mother, who, when her Houfe was on fire, to fave her Goods, forgot her Child) lay out all their Thoughts upon the ///- tie Concerns of this frail and mortal Life, and in the mean time forget their precious Souls, and leave them perifl:iing in the Flames of Per- dition ? 0/?z//?/W Creature! what art thou made of that canft confider that thou haft an immor- tal Soul, furrounded v/ith fo many Dangers of being loft for ever^ and yet be no more con- cerned for its Prefervation ? Methinks if thou hadft any Senfe in thee, having a Profpedl of fuch ejidlefs Miferies before thee, the rejnoteft Poffibility of fallinginto them,fhould be enongh to ftartle and awake thee; but when thou art fo near the Brink of thofe Miferies, and haft fo many Caufes round about thee ftioving thee forward, and thrufting thee headlong down into them, and yet be no more concerned at it, is fuch a Prodigy oi fefifelefs Stupidity, as Hea- ven and Earth may juftly be aftonifhed at. 'Tis true, if the Danger thou art in were fuch as is impofjlhle to be evaded, it would then be the wifejl Courfe thou could'ft take to concern thy- felf as little as may be about it ; but rather to live merrily whilft thou may'ft, and not ante- date thy Mifcry, by thinking of the difmal Futurity. But God be praifed this is not our Cafe, though our Condition be dangerous^ yet
it
^he Worth and Excellency of the SouL y i It is far from dcfperate ; for if we will ufe our honeft Endeavour, and vigoroufly exert the Fa- culties of our Natures, we not only may, but lliall efcape. There are indeed a great many Caufes of our Danger, a great many Fnemies concurring to our Ruin, but none of thefe are able to affedl it, unlefs we ourfelves join H: nds in the fatal Confpiracy : If we will be but; faithful Friends to ourfelves, ^ nd true to our own eternal Intereft, it will be beyond the Power of all thofe Caufes together to do us nny material \v\]my. For bleffed be the good Gody thofe that are for us, are far greater and mightier than thofe that are againft us ; againft us we have the World, the Flejh, and the Devil, the weakefi of which is, 1 confefs, a dangerous and pidjj'ant Enemy; but for us, we have God and Angelsy and our own Reafon, affifted with the moft invincible Motives, with vafl and glo-- rious Promifes, that (land Beckoning to us with Crowns of Immortality in their Hands, to call us ^^ from the Purfuitof our Lufts to the Prac- tice of Virtue and Religion ; with direful Threatenings, that are continually alarming and warning us of the dreadful Confequents of our Sins ; and fundry other fuch mighty, I had al- moft faid Almighty Motives, as, if we would ferioufly attend to, v/ould certainly render our Souls i?npreg?2able againft all the Temptations of Vice. And befides our Pvcafon thus armed and accoutred, we have on our fide the Holy Angels of God, who are always ready to prompt us, and to affift us in our Duty, and to fecond us in all our fpiritual Combats againft the Enemies of our Souls. And belides all thefe, F 4 we
72 Of the Chrijlian Life.
we have with us the Almighty Spirit of Gody who upon our fincere Deiires and ho?ieJl Endea- vours is engaged to aid us, and co-operate with us in working out our Salvation -, whofe Grace is abundantly fufficient for us, to ftrengthen us in our Weaknefs, to fupport us under our greatejl Difficulties, and carry us on viftorioufly through the moft violent Temptations. And being backed with fuch mighty Auxiliaries, how is it pojjibk that we fhould mifcarry, unlefs we are refolved to betray oiirfelves^ and give Fire to to t4iey^/^/ Trains of our Enemies 3 and if we are fo bent, there is no Remedy for our Obflinacy, and it isjiijl and fit we fhould be left to the difmal and pitilej's Efi'ecfts of our ow?i Folly and Madnefs. For if when we fee ourielves in fo much danger, and it is yet in our Power to efcape if we pleafe, we will notwithflanding precipi- tate ourfelves into Ruin; all the World muffc agree upon an impartial Inquifition for the Blood of our Souls, that we murdered our fdvcs, that God is JiiJI, and that his Hands are dea/i from any Stain of our Blood, and that cur owit Ruin is wholly owing to our own invincible Obflinacy.
III. I proceed now to the Third Prop ofition, That our renouncing of Chriji^ and his Reli- gion, 'will moft certainly infer the Lofs of our Souls. For, as I have fhewed you, thefe Words are urged by our Saviour as a Motive to deter his Difciples from forfaking hin), as is plain from Fer, 24. 25. which nccefllirily fuppofes that upon their forfaking him, their Lofs would mofl. certainly and inevitably follow. In the Profecution therefore of this Argument, I fliall endeavour thefe two Things. i.
The Worth and Excel latcy of the Soul. y^
1. To fhew you what that forfaking of Chrifl is, which infers this Lofs.
2. Upon what Accounts our thus forfaking him infers it.
I. What that forfaking of Chrijl is, which infers this Lofs. To which I anfwer, there is a fourfold Forfaking cf Chrijl, which the Scrip- ture takes notice of as capital and dam?2able to the Souls of Men.
I. When we forfake him by a total Apo- ftacy.
2dly^ When we cowardly rejiounce the Pro- feflion of his Dodtrine, or any Part of it, not- withftanding we (lili believe and are convinced of the Truth of it.
3<^/y, When by obfinate Herefy we either add to, or fubtrad from the Faith of Chrifl.
^thlyy When by any wilful Courfe of Difobe- dience we do virtually renounce the Authority of his Laws,
I. We lofe and forfeit our Souls, when we forfake Chriil by a total Apoflacy from him : When after we have been baptized into his Name, and thereby have made a vifible Profef- fion of our believing his Doftrines, and obeying his Laws, we turn Renegadoes, and caft off'onz Belief of the ojie^ and difown our Obligation to the ether 'j we do moft juftly incur the Lofs and Forfeiture of our Souls. For io Jlrong and cogent is the Evidence of Chrifiafiity, that it is not to be fuppofed that any profejfed Chri- ftian can be either innocently or excufably fe- duced into a Difbelief of it; for Religion being a Matter of the ^^^//^y? Moment and Concern, he is a Traitor to himfelf, that either takes up
his
y^ Of the elm (11 an Life,
his Religion without Examination, or that upon Examination refufes to be fwayed by the ftrcngeft Reafon ; and I am fure it is tmpofjihle for any Chriitian to turn Infidel^ that is but io honeft to himfclf as firft to examine carefully the Reafon s of his Faith, and then to refolve fmcerly not to reject it, till better Reafons ap- pear to the contrary : But if either through their wilful Ignorance of the Evidence of ' Chriftianity^ or vicious Prejudice againft the Purity of it, they fuffer themfelves to be feduced into J^poftacy, they 2i\-Qfal/e Traitors to them- felves, and as fach are juftly //j^/^ to all thofe ftcrnal Damages they expofe themfelves to. And hence it is faid of thofe that draw back^ that is, apofiatize from Chriftianity not only that God's Soul Ihall have no Pleafiire in them^ but alfo that they draw back to Perdition, Heb. X. 38, 39. and 2 Pet. ii. 20. It is faid of thofe Jlpofuitcs^ that their latter End is worfe than the Beginni77g 3 and that it had been bet- ter for them not to have known the way of .Right coufncfi^ than after they have known it^ to turn from the holy Commandment ; which implies, that Apoftates from Chriftianity do not only forfeit their Souls, but that, without Re- pentance, they will \^z for ever forfeited to the moft wretched Condition, even to the nethermoft Degree of Perdition.
idly^ Welofeour Souls, when notwithftand- ■ ingwe do ftill believe, and are convinced of the Truth of Chrift's Dodrine, we do cowardly re- nounce the Profeffion of it, or any Part of it. For when once we have received the Faith of Qhrift^ we are thereby obliged not to renounce
the
The Worth and Excelle?2cy of the SouL 75 the Profeflion of it, whatfoever Hazard it may expofe us to, our /jlt^'d Lord having afllired us, that if we dcjiy him before Meyi, he will alfo deny lis before his Father which is in Heaven. Mat, X. 33. And St. PW alfo having warned us, that if we deny Chrijt^ he will alfo deny tis^ 2 Tim. ii, 12. That is, that he will rejedt and abandon us before God and AnG:els to ever- lafting Mifery and Damnation; for fo St. fohn aifures us, Rev, ii. 8. that the jp^'^r/J// and Un- believing^ i e. the faint -hearted Cowards that, for fear of Perfecution, renounce the Profeflion of the Gofpel, Jlmll have their Part in the hake which burneth with Fire and Brimftone, Not that in Times of Perfecution v/e are aKvays bound to make an aBual Profeflion and Pub- lication of our Faith, to run to the Tribunals of our Perfecutors, before we are fent for, and accufe ourfelves of thofe Dodlrines for which we are perfecuted 3 but whenever we are ap- prehended ^ acciifed and examined by them, either upon Knowledge or Sufpicion, we are bound, under the Penalty o^ forfeiting our Souls, to own and confefs our Faith, and not to deny any Dodtrine or Article of it, whatfoever the Confequence may be. For, in this cafe, to deny our Belief is not only a wilful Lye, which is in itfelf a da?nnable Crime, but an Ad: of Fligb Treafon again ft our Lord and Saviour , for by renouncing any Dodtrine which he hath reveal- ed and committed to us, we do not only betray his Truft, but blafpheme his Veracity 3 to deny what we believe he hath revealed, being in et- fedl to declare him a Cheat and Impoflor. And having thus incurred the Guilt of fo black a
Treafon
76 Of the Chrifliaji Life.
Treafon agalnft our Sav^iouvy and wilfully per- fifting in it, what can we exped the Confe- quenceof it fhould be, but the eternal Lok and Perdition of our Souls ?
3 J/y, We forfake Chriji to the Lofs and For- feiture of our Souls, when \>^ obfinate Herefy we add to, or fubtrad: from that heavenly Dodrine which he hath revealed to us. By . Herefy I do not mean barely a falfe Opinion in our Religion^ whether it be of greater or lejjer Moment 5 for I doubt not but the fame Error may be an inmcent Miflake in one Man, and a damnable Herefy in another ; that in the one it may be the Effedt of a i^eak Under- franding, but in the other^ of a perverfe and cbjiinate Will -, and when the Underftanding mifleads the Will it is Weaknefs, but when the Will mifleads the Underftanding it is Wicked- nefs. Yoxfrnple Error is only a Defedl of Un- derfta;iding, which, in a fallable Creature, is every whit as inculpable as Sicknefs in a mortal one ', but Herefy is a Fault of the Will, w^hich is the only Subjed: of Virtue and Vice. When therefore, by the wicked Prejudice of our cor^ rupt VV^ills a^ainft the Purity of Chrijiia?iityy our Underfbmding is betrayed into loofe and erroneous Principles ; when we underftand by our vicious Affedlions, and adapt our Opinions to the Interefts of our Lufts ; when we believe for the fake of any darling Vice, and fufter cur own fatiious^ covetous^ and extravagant Paf- lions, cither to tempt us to profefs thofe erro-^ neous Opinions which we do not believe, or to prejudice us into a Belief of them ; then is our Error no longer to be attributed to the V/eak-
nefs
The Worth and Excellency of the Soul. 77 nefs of our Underfrandins:, but to the Wicked- nefs of our Wills, which improves our Error into a damnable Herefy. For he would be a wicked Man, though he were not an Pleretick, that harbours thoic fi?if id Lufts, which betrayed him into Herefy ; but by being an Heretick he k much more wicked^ becaufe now he is wicked under a Pretence of Religion, and cloaks his Impieties with the Garments of Righteoufnefs. And what greater Profanenefs can any Man be guilty of, than to make his Religion a Bawd to procure for his Lufts ? So that if out of a vicious rropeniion of Will, we obftinately perfift in any religious Errors, we are not only guilty of that iJDicked Propenfion, which is of itfelf fzifficient to ruin our Souls, but we are alfo accoujitable for vitiating our Religion with thofe erroneous Mixtures, by which we have rendered it a Shelter and Proted;ion to our Luft. And what the Confequence of this will be St. Judc will inform us, who fpeaking of certain He- reticks, who, to gratify their own wicked In- clinations, had fophijiicated Chrijiianity with fundry black and poifonoiis Principles, pro- nounces this fearful Doom on them , for whom is referved the Blacknefs of Darknefs for evcr^ ver. 13.
/\.thly, and laftly, We forfake Chrift to the Lofs and Forfeiture of our Souls, when by any wilful Courfe of Difobedience we do virtually renounce the Authority of his Laws. For vvhilft we continue in any courfe o( wilful Sin , we live in an open Rebellion to our Savioury and do, by our Anions, declare that we will not have him to reign over us. And accordingly,
Tit.
7 8 Of the Chrijl'ian Life,
Tit. i. 1 6. the abominable and difobedient arc faid to dcm God i?i their JVo7'ks^ even while they profefs to know him \ and what the Fate of fuch will be, St. Faul hath forewarned us. Kom, ii. 8 J 9, But unto them that a7'e conten- tious^ and do not obey the Truth, but obey Un- rig hteoujhefs -, I?idig?iation and IVrath^ Tribu- lation and Angidjh, upon every Soul of Man that doth Evil, of the few frji, and alfo of the Gentile. And the fame Apoflle fpeaking of thefe cblUnafe Rebels, who live and perfift in an open Defiance to our Saviour's Authority, tells us, that they ff:all he punified with ever^ lajii?ig Deftrucficn from the Prefence of the Lord, 2 Thef. i. 8, 9. But before we difmifs this Argument, it will be requifite more parti- cularly to explain what thofe wilful Courfes of Sin are by which they thus renounce him ; all which may be reduced to thefe three Heads. Firft^ We renounce the Authority of his Laws, when we fin againfl him out of wilful Igno- rance of them. Secondly, When we fin on againfl: him out oiwilfid Inconfideration of our Obliga- tion to them. Thirdly, When we perfiil: in our Sin afjainft Knowledt^e and Confideration.
I. We virtually reiiounce the Authority of our Saviour, v/hen we fin on againfl him out of wilfid Ignorance of his Laws. For the Laws of ouv Saviour, in vvhich the great Lines of our Duty are defcribcd, are fo plain and legible, that no Man can be long excufably ignorant of them. But if our Ignorance proceed either frjt from a profane and profligate Mind, that is altogether regardlefs of God, and hath utterly v/orn off its natural Senfe of Religion, and fo
neither
7he Worth andFjXcelkncy uf the ScuL 79
neither heeds it nor concerns itfelf about it, but IS become quite deaf to all the Means of In- ftrudtion j or if it proceed, fcco?idIy, from the vicious Prejudice of our Wills, and \vc indu- ftrioufly fet ourfclves for the fike of fome darVmg Luft, to exclude from our Minds all the Means of Conviction -, and either ftudioully to avoid all Thoughts of Religion^ that w^e may ^iin on without Difturbance, which is the way . of thofe that are openly profane and irreligious ; or to ufe all pojjible Arts to wheedle our Un- derftandings into the Belief of fuch Principles as are moft indulgent to our Lufts, which is the way of Hypocrites and falfe Pretenders to Religion, If, I fay, our Ignorance of Chrift's Laws proceed from either of thefe Caufes, it will no more excufe our falling into Sin, than the want of Light will a Man's falling into a Ditch that fliuts his Eyes at Noon, and winks on purpofe, left he fhould fee, and efcape the Danger that is before him. But then,
2dly^ We virtually renounce the Authority of our Saviour^ when we fin on againft him out of a "wilful Inconfideration of our Obliga- tions to obey him. For we being reafonahk Creatures, are bound, by the very Conilitution of our Natures, to adt confiderately, efpecially in Matters of Religiony which are of the greateft Moment and Importance to us ; To that if we mifcarry herein through wilfid In- confideration, we are every whit as inexcufahle as if we had confiderately betrayed ourfclves. Now wilfid Inconfideration is either aBual or habitual 'y actual \% either, fir ft ^ when notwlth- itanding we have been fuiiiciently warned b/
precedent
8o Of the Chriftian Life,
pj'ccedcnt Surprizes, we take no care for the future ', for though it cannot be exped:ed we iliould always keep ioftiHB a Guard upon our- felves, as never to be furprized by an Enemy ; yet when we have been overtaken, there is all the Reafon in the World we fhould take warn- ing by it, and grow more wary and ijigilant for the future ; that we fliould awaken in our Minds fuch Confiderations as are necefjary to prevent our being furprized again, which if we do not, our next Surprize will be inexcufable. And if the Senfe of the Lapfe, which was per- haps but an tJinocent Error, or at moft but a Sin of Infirmity, doth not make us more <:^r^- /i^/ of ourfelves for the future; the next will be a wiful Fall : Or elfe, in the fecond Place, this ^^z^^/i£;//y'z//Inconfideration is, when, upon the prefenting of any beloved Temptation, we either quench the good Motions of our Minds, and refufe to confider the Evil and Danger of the Sin we are tempted to, left we {hould be thereby deterred from committing it ; or pur- pofely contrive to baffle our oivn Confideration, by oppofing it either with fome ungrounded Hope of Impunity, or fome fallacious Promife of future Amendment ; and if to make way for our Sin, we do either of thefe Ways wilfully drive all good Thoughts from our Minds, left they iliould difturb and interrupt us in the Enjoyment of it, our In confideration is to be refolved into the Wickcdnefs of our Wills, and not into the" Weaknefs and Infirmity of our Natures. And he that will not confider becaufe he will fin, and afterwards extenuate his Sin by his Inconfideration, urges o?2e Sin in excufe for
another
7'^e Worth and "Excellency of the Souh 8 1
another, and makes that which is his Fault his Apology. Whenfoever therefore we fin out of any aBnal and wilful Inconfideration, we fiix wilfully, and confcquently do thereby virtually renounce the Authority of our Saviour-, the frtal Event of which, without our Repentance, Will be our everhlting Ruin and Perdition. But then befides this aBual^ there is alfo an habitual Inconfideration, which \^ wilful}, and that is, when by often flifling the Convidions of our Confciences, we have feared them into a deep Infenfibility oi Good and Evil, fo as that now we fin on without any Remorfe or Reludancy, and teturn to our Lufts with the fame Indifferency as we do to our Beds or our Tables, without either confidering what we are doing;, or refled:- ing on what we have done ; and this is fo far from palliating our Sin, that it is one of the highejl Aggravations of it : For as it is no Ex- cufe that we fin out of an evil Habit, which we Voluntarily contraded by freque?7t Ads of Sin, fo neither will it at all excufe us that we fin out bf an Ixibitual Inconfideration, which we wiU fully contraded by often refufing to confider. But a. vicious Habits have a proper lE^vil and Guiltinefs in them diftindi from thofe vicious Ads that produced them ; fo habitual Incon- fideration hath in it a peculiar Venom of its own, beyond what was in thofe aBual Inconfi- derations whereby it was acquired. And ac- cordingly it is dcfcrlbed in the Scripture as the v:orJl, the mod de [per ate and incurable State of a Sinner : It is called a reprobate Mindy Rom. i. 28, 29. a feared Conjcience, i Tim. iv. 2. a hard and unrelenting Heart that trea- VoL. V. G furctb
82 Of the Chrijlian Life,
fureth lip Wrath againft the Day of Wrath^ Rom. ii. 5. So that if we go on in Sin with- out confidering, with a Mind habitually regard- lejs and injhfbk^ we are hardened and inve- terate Rebels, that have not only renounced the Authority of our Saviour^ but have alfo forfeited ourfelves, and that almoft irreparably, againft all his Methods of conquering and fub- duing us. But then,
2^dly and lajily, We virtually renounce the Authority of our Saviour^ when we perfift in our Sin againft Knowledge and Confideration, For to fin on obftinately againft Kfiowled'ge and Coj'tfpderation^ argues an invincible Malice of Will; for though the Condition oi^kit igno- rant and inconf derate Sinner be very fad and deplorable^ yet there is much more Hope of him, becaufe he hath never yet had the Force and Efficacy of Knowledge and Confideration^ which, perhaps, if ever he be brought to ex- . perience, may prove a fuccefsful Means of his Cure and Reformation. But the knowing and confiderate Sinner hath tried and conquered the Remedy, hath experimented the only Means of his Cure, and yet it grows worfe and worfe under the Application; he knows what his Sin is, and confiders the Confequence of it, and yet fins on ; which argues a . defperate Refolu- . tion of Will in him, thus to run himfelf upon a forefeen Ruin, and leap into Hell with his Eyes open. And what Hope is there of dif- fuading him from his Sin, that knows and con- fiders the Arguments againft it, and every Day breaks through them all, at the Call of every fnful Temptation? And as his Condition is
moll
' The IVorfh and Excellency of the Soul S3
md9i dcfperate, fo iiis Soul is moft gn^Uy^^ind €rJfyn?2ai-y for every Adl of his Sin is an open DcfiaiiCe to the Authority of God and his 5^- *Dicur ', his Rebellion \^ barefaced^ and hath no manner of Pretence wherein to malic or dif- guife itfclf ; and he knows and owns himfelf to be in a Rebellion, and yet perfeveres in it, which extremely aggravates and enhances the Guilt of it. For the Sinjidnefi and Immortality of Adions are to be meafured by the Degrees of Will that are in them, and the Degrees of Will in them are more or lefs proportionably, as the Nature and Evil of them are more or Icfs known, and confidered. Hence is that of St. James iv; 17. 'To him that knoweth to do Good^ and doth it not y to him it is Sin, Had he not known the Nature of his Ad:ion, the Weaknefs of his Underftcmding would have excufed the Error of his Will, and rendered it pardoiiahle at 'leaft, if not altogether innocent : But when hi$ Underftanding hath difcharged its Office, and fhew^ed him the Evil that he ouoht to avoid, that hath fairly acquitted itfelf, and can ftand. 'no longer chargeable for his Mifcarriages : So 'that now the JMan chufes his own Peril, and if he ftill chufe what he oiio-ht to avoid, his Un- derftanding is clear, and his V7ill alone is ctd^ pable. And when our Rebellion againft our Saviour is not only wilfid, but the Wiljuhiefs of it is fo extremely aggravated by our Know- ledge and Coniideration, what the Confequence ofitv^ill be, that y^'^r/}^/ Parage will afflire us, Luke^ xii. 47. T^he Servant that knoiveth his Mafters Will and doth it 7iot, fiall be beaten yoith many Stripes, And thus I have endea-
G 2 voured
84 Of the Chrijlian Lifi.
voured to reprefent to you what that forfaking of Chrift is, whieh expoles us to the Hazard of lofing. our Souls*
II. I proceed, in the iie!Kt Place, to fhew you upon what Accounts it is that o\iv forfakifig of Chrift infers xKi^ fearful Lofs ; of which, I ihall briefly give you ihh four-fold Account.
I. Our thus forfaking of Chrijl initvs the Lofa of our Souls, as it is a moft inexciifable Contempt of the greatejl Mercy.
idly^ As it renders us the moft unfitting Ob- jects of Mercy for the future.
3^/^, As it is an open Violation of the^x^^and fated Condition of Mercy.
^thly^ As it is an utter Rejection of our lafl Remedy.
I. Our forfaking of Chrift, by any of the afore-named Inftances, infers the everlafling Lofs of our Souls, as it is a moft ifiexcufabU Contempt of the greatejl Mercy. For when the Son of God came down from Heaven^ he brought from thence with him the largejl Offers of Mercy that Heaven itfelf could make to 2^fmful World \ he did not only bring down with him a Grant of univerfal Pardon and In- demnity, under the Broad-Seal oi Heaven^ for every Sinner that would lay down his Arms, and return to his Allegiance, together with the moft endearing Invitations of the God oi Heaven^ to 1V00 and iioin us to accept it ^ but he alfo brought along with him all that an everlajling Heaven means, Crowns of immortal Glory and Pleafure, to encourage us to, and reward our Acceptance of them. And what greater Mercy could the Cod of Heaven have expreffed to us,
than
Tthe Worth and Excellency of the Soul ^ 5 than to fend down his blcjjcd Son, not only to tender to us an Indemnity, but alfo to invite us to accept it with a Promife of Heaven ? So that if now we reje(ft him, now he is come to us with fuch Vdji and endear htg Propofils, what an intolerable Slight will it be to the tender Mercies of God, when we fliall declare by our Actions that we will not exchange the fordid Pleafures of our Luft for the Pardon of Heaven, for the Favour of God, and for all the Hopes of a glorious Immortality ? How can we exped: 2im farther Relief from God's Mercy, after we have put fuch an intolerable Affront upon it by preferring fuch an imworthy Rival before it ? When God hath laid his Pardon, his Love, and his Heaven in our Way, to flop us in our finfiil Courfes^ what a barbarous Indig- nity will it be to trample upon them all, and run over them into Hell ? With what Face caa we hope for 2Xij farther Kindnefs from Heaven^ after we have treated its Kindnefs with fo much Rudenefs and Contempt ? Certainly for ftnful Men to rejedl and run away from their Saviour^ when he comes to them with fo much Kindnefs, when he courts them with fuch. aflonifding Ex- preffions of Mercy, is a Provocation fuficieJit to incenfe an irfnite Goodncfs, and turn the ten- derelT; Mercy into an implacable Fury. When in^ finite Love is fo infinitely provoked, what lefs. Expiation can it claim and exa6l, than the ever^.. lajling Ruin and Perdition of our Souls?
^dly. Our Forfaking of Chrijl infers the ever-
lafling Lofs of our Souls, as it renders us the
moft incapable Objedts of Mercy for the future.
For when we are arrived to that Height of
Q 3 Wickednefi
8 6 Of the Chrijiian Life.
Wickednefs as finally to rejed: ChriJ!, and the Mercies of his Gofpel^ there is no farther Mercy that we are capable of; if after this God fliould be ^fo ki?2d and indulgent as to pardon us, alas ! What would it fignify ? for we fliould ilill be wretched and miferable in Defpight of his Par- don ', and that wicked Temper of Mind .which made us rcje6t our Savioiu^ would be an ever- hilli?ig Hell to us, though it fliould indemnify us. What will a Pardon avail a Man that is dying of the Stone or Strangury ? He can but die if he be not pardoned, and die he muft tho' he be. And as Httie Advantage it would be to a wicked Soul to be pardoned and abfolved by God^ while fhe hath a Difeafe within her that preys upon hei^ Vitals, and haftens her to a cer- tain Ruin. She could have been but miferable in t\\t future Life if fhe had not been pardoned, and miferable fhe muft be if fhe continues wickedy whether fhe be pardoned or no ; there being an everlafting Hell in the very Nature of Wicked nefs, which no outward Adt of Pardon can quench or extinguifh. Nay, if after our rejecling Chriji^ and the Mercies of the GofpeU God fliould not only Pardon^ but admit us into Heaven^ and indulge us the jree Enjoym.ent of all its Pleafures and Felicities ; yet that Wacz/i Tem.per of Mind which ^.n-AX^ [educed w% from our Savidur, would render us for ever incapa- ble of relifhing the Joys of it. Thofe Rivers of heavenly Pleafure would never agree with the helUf: Temper of our Minds, which, like a feverijld Tongue, would utterly difgufl their delicious Streams by P^eafon of its own over^ 'flowing Gail. So that after we have finally rc-
jeded
The Worth and Excelhicy of the ScuL 87
jecSed our Saviour, we are neither capable of being indemnified from Hell, nor of enjoying Heaven -, and hiving caft ourfelves beyond the Reach of all Mercy, into a ir^tate wherein we can neither begin to be happy, nor ceafe to be 7?2iferabh\ our Cafe is defpcratCy and there is no Remedy, but our Souls muft be loft and un- done y^^r ever.
'^dly. Our forfaking of Chrifi infers the ever^ lajimg Lofs of our Souls, as it is an open Vio- lation of the fixed and fiated Condicion of Mercy. The fixed and immoveable Ccnoiilon of the Mercy of the Gofpel is, that we ihould conftantly adhere to our Saviour by a true Faith and a fmcere Obedience, and that whenever we fall offixom, him, either into Infidelity, or Hc- refy, or Difobedience, we fliould remember from whence we are fallen, and return again to him by a deep and ferious Repentance. And indeed this Condition is fo low and ccndefcend-^ ing, that it was impojjible for the wife God and Governor of the World, to piopofe his Mercy to us at a /jTc^tT or eafier Rate ; and if God fhould have aited our Confent upon what Con- ditions he {liould propofe to us the Mercies of his Gofpel, this would have been the iitmoft Favour that we could in Modefty have craved of him, that he would be fo gracious, as to ac- cept our unfeigned Faith zxi^fincere Obedience -, and that whenever we fall off^ either from the one or tlie other^ he would admit us to Repen- tance, and receive us again upon our Return and Amendment. And lliould he have pro- pofed his Mercy to us upon lower Terms, he muft of Neceffity have let go the Reigns of his G A. Government,
88 Of the Chriftian Life.
Government, and given us a free Toleration for all manner of Wicked nefs. Had the Condn tion of his Mercy been but one Step lower than, Repentance, it had totally difTolved the Obli- gation of his Laws, and reduced the human World into a perfeti Anarchy. For fliould he have proftituted his Mercy to impejikent Sin* ners, he muft have made \i a Refuge for obfti- nate Rebels to fly to, and flielter themfelves from the Reach of his Authority ; and how in- confftent would this have been with the Wif- dom of his Government ? This therefore being the kweft Condition upon which the wife and holy God can propofe his Mercy to us, there is. no Ground to hope that after we have rejeded this, and are finally fallen off from it, he will make any new Propofal to us. For he hath yielded as much already to the Weaknefs and Inconftancy of our Natures, as he could pofli- bly do with Safety to his Government; and if this will not fuffice, we may depend upon it, that he will rather confent to facrifice our Souls to his righteous Vengeance, than his own Au- thority to our ohjtinate j Wills. So that when once we have finally rejedled our Saviour^ and fhaken Hands for ever wdth Faith and Obe4i- ence, and Repentance too, we are quite beyond the Reach of any wife Mercy -, and then how deplorable muft our Condition be, when things are reduced to this defperafe liTue, that God muft either confent to be fooliilily merciful to us, or to abandon our Souls to everlafing Per- dition?
^thly and lafily^ Om forfakijig of Cb'ift infers the everlafing Lofs of our Souls, as it is an
utter
7'he Worth and Excellency of the Sctcl. S9 utter Rejedion of our laft Remedy. For the laft Remedy which G^^hath prepared for Man- kind to heal the Malignity of their Natures, and recover them from eternal Mifery, is the "ineritorioiis Death and Sacrifice of his Blcjfed Son, who voluntarily undertaking to be the Attorney General, and Common Rrprejeiitathe oifinful Men, fuffered Death in our ftead as a vicarious Muld: and Funifhment for our Sins ; upon which the moft merciful Father hath granted to all believing and truly penitent Sinners a general Indemnity from eternal Punifhments, to which they were bound over by their Sins and Rebellions^ by virtue of which Grant, as foon as we believe in Chrijl, and do thereupon fincereiy repent of our Sins, we are totally abfolved from thofe everlqfting Puniili- ments whereunto they have expofed and obliged us. And this Sacrifice of Ch?ijl, being the lafl Remedy which G^^hath provided for our Guilty and the Grant of Pardon God hath made ia Confideration of it, being confined to believing ^nd penite?it Sinners, it hence necefTarily fol- lows, that they who finally perfifl in Unbelief or Impenitency, do thereby for ever cut them- felves off from all Interefl in that Sacrifice; and from all Title to that Pardon that is granted upon it, and conftquently leave themfelves/^/r ever deftitute of all Hope of Pardon and In- demnity for the future. So that by renouncing Chrifl we do renounce his Sacrifice, which is the laft and only Remedy we have to depend upon. Hence, Heb, x. 26. we are told, that if we fin wilfidly after we have received the hiowledge of the truth y ' tl\Te remaineth no
more
go Of the Chrijlian Life.
mofr facrfice for Sm -, that is, if after we have been baptized, and initiated into Chrijlianity^ wc relapfe into Infidelity oi wilful Difobedience, we do thereby forfeit oar Intereft in Chrift's Sacrifice ; and when we have once reje(fled our Intereft inthat, there remains no other Sacrifice for Sin, /. e. no other Sacrifice upon whicl i God will pardon and indemnifv us. So that now all that remains to us, is that which follows in the next Verfe, viz, A certain fearful looking for of fudgmejity and fiery Indignation^ which fiall devour the Adverfaries, For when we have finally baffled our lafi and utmofl Remedy, the Condition of our Souls mvift needs be defperate and incurable, V/hen by our obftinate Un- belief or final Impenitence we have otitfmned the Virtue of our Saviour's Sacrifice, we are out of the Reach and Compafs of God's Pardon, and fo confequently are funk beyor^d all Hopes of Recovery, into endlefs and irreverfible Dam-- nation. For now that precious Blood, which, if we had believed and repented, v/ould have fpoke better things for us than the Blood of Abel^ will rife in Judgment againft us, and, •like the Blood of thofe Souls that are under the Altar, will charge and impeach, and be con- tinually imprecating the Vengeance of Heaven upon us. And when that which was prepared for the lafi and zitmofi Remedy of our Souls fhall be converted into that Bane, and that which was intended for their Advocate fhall become their Accufer ; when that vocal Blood and thofe Jpeaking V/ounds which pleaded for, fhall plead againft, and cry out inftantly for Judgment upon them 3 what can they hence- forth
^hc Worth mid Excelhmcy of the Soul. g i forth exped: but cvcrhijl'hig Ruin and De- ftru6lion ?
What then remains, but that fince owvfor^ faking of Chriji will fo infallibly infer the Ruin of our Souls, we all return to, and cleave faji to our Saviour in our Belief and Obedience : That we who are fallen off from him into a Courfe oiwiful Sin and Difobedience, imme- diately return again by a deep and ferlous Re- pentance. For the Way in which we are walking leads diredly to Deftrudion ; every Step of it is a Defcent into Hell, and ne;^t to the lowermoft is the hotiomlefs Pit, and for all we know, the very laji Step we took brought us to the Brinks of the flaming Abyfs ; and if we did, one Step further will fet us beyond all Hope of Recovery. For in owx fnful Pro- grefs we are wading forwards in 2ijhehi?ig Pooly which the farther we go, the deeper it is, and fo deeper and deeper till we come to the Bottom of it ^ fo that at every Step we are in Danger of going beyond our Depth, and plunging our- felvesinto an irrecoverable Ruin 5 for we know not how foon wc may be fnatched away in our Iniquities ; and if it fhould fo happen, tliat after we have finned this Moment, we fhould die the next, this will determine our everlafijig Fate, and fink us into eternal M\(Qry.
Wherefore as we tender the Safety of our precious Souls, let us fpeedily forfake this dan^ gerous Road in which Perdition way-lays, and Hell gapes to devour us every Step we go ; and return unto our Lord in whom our Safety lies,. As yet the Opportunity of Salvation is in our Hands, but before to-iyiorrow Morning it may
Hip
92 Of the Chnjlia?t Life,
flip away from between our Fingers, and vanifh for evcr^ and we that are this Day wallowing in our Sins, may before the 7iext be roaring ia HelL So that while we defer and put off' our Repentance from Day to Day, we do as it were call: Lots for our Souls, and venture our ever^ iafti?ig Hopes upon a Contingency, that is not in our power to difpofe of. As yet tlie Gate of Mercy is open to us, and our bleffed Lord Hands ready with his Arms out-ftretchcd ta welcome and receive us 3 but for all we know, if we enter not prefently, the Gate may be fliut within 2Lfew Moments, and then though we knock and cry till our Hearts ake, Lordy Lord^ epen to uSy we fhall receive no other Anfvver, but Depart from me^ I hiow you not, O good God, how are we befotted then, that rather than begin our Repentance to-day, we will wilfully run the Hazard of being eternally tniferable before to-morrow Morning! For if this fhould be the Evenijig of our Day of Trial, as for all we know it may be, om Life and Eternity depend upon what we are now doing 3 and therefore one would think it fliould highly concern us wifely to manage this laft Stake, the winni^tg or lofing whereof may prove our making or undoing. In Pity therefore to our periflnng Souls let us return to our Saviour^^ before it be too late, before our Feet ftumhle on the dark Mou?itai?2s, and we fall down into everlajling Darknefs. And being returned and reunited to him., let us have a care we do not revolt again 3 for if we draw back we cancel our Repentance, and forfeit all its hlejjcd Fruits and Benefits ; and unlefs we ftedfaftly perfevere
and
^'hc Worth mid Bxceltency of the Soul, 93
and holdout to the end, all the Pains we have taken in our Chriftian Courfe will be for ever loft, and the Remembrance of it will only ad- minifter to our future Mifery. For how will it vex us in the other World to confider the Labour it coft us to take Heaven by Storm ? How vigoroufly we ftrove to mount the Scaling- Ladder y through how many Difficulties we had forced our >vay to that height of Virtue and Religion we were arrived to, and then when we were got as it were to the topmoft Rounds, and had laid our Hands upon the Battlements of Heaven J juft ready to leap in and take Pof- feffion of all its Joys ; how bafely we let go our Hold, and fo tumbled down from xhdXftu^ fendous Height into the bottomlefs Abyfs of e7tdlels Mifery? Doubtlefs this Confideration muft neceflarily fting our woeful Souls hereafter^ and for ever enrage them againft themfelves. Wherefore, as we value the Safety of our pre- cious Souls, let us, who by our wilftd Rebel- lions have gone aftray, return, and conftantly adhere to our blejjed Saviour, Alas ! where can we be happier than in his Service, who impofeth nothing onus but what contributes to our Welfare ? Where can we be fafer than in his Arms, and under his Protedion, who hath the Command and Difpofal of all Events, and to whom all Power is given in Heaven and Earth ? Where can we be placed more to our own Advantage than under his Guidance and Authority, who never permits any to ferve him for nought, but hath engaged himfelf to recompenfe our Labour with a Crown of Glory that fade$ not away ? And is it not ftrange^
that
54 C)f the Chrijlian Life.
that after fo many adva?2tageons Invitations^ we fliould need to he/cared to our Duty ? That after our blejed Mafter hath enjoined us fuch a reajonahle^ gentle^ and ii] finitely beneficial Ser- vice, he fliould he forced to terrify us into it with the Flames of Hel! ?
IV. I proceed now to tht fourth Propofition, ^hat ivheji the Soul is loji^ 'tis Icfi irre confer ably ; where the Greek Word dvlctXhctyfjiccy which we render Fjxchange^ is ufed in the fame Senfe with ^/Aa(T//;a, which fignifies a Price of Re- demption, denoting that when once a Man hath fold his Soul to Perdition, it is tmredeem- able, and that no Price will be excepted for its Ranfom and Deliverance; when a Man's Soul is in Hell, under the wretched Bondage of a damned Spirit, how little foever he regards it now, he would give all the World, if it were in his power, to be releafed again ; but if he had a thoiifand Worlds it would not do, his Bon- dage being fuch as will admit no Ranfom. For thefe Words of our Savioiir feem to have been a common Proverb of the Age he hved in, and that derived from thofe Words of the Devil in yob J All that a Man hath, will he give for his Life-, that is, when a Man is dying, he would willingly part with all to redeem his Life, but all will not do. Which Proverb our Saviour adapts to his own Argument, in which he proceeds from temporal to eternal Life : If a Man would give fo much for his temporal Life, what would he not give for his eternal one ? But as our temporal Life is not to be re- deemed, fo neither is our eternal one, whea once it is loft 5 for when once our Soul is loft or
abandoned
^he Worth and Excellency of the Soul. 95 abandoned to the State of the Damned, it is lojl for every and there is no dvJcchActyfjLccj or Ran- iom that will be accepted of by Gcd iov its Re- demption thence. In the Profeciition of which Argument, I Uiail endeavour thefe two things.
1 . To Ihew you that if G^^be fo determined, he may, without any Injury either to his Jujlice or Goodnefsy detain lof Souls in the Bondage of Hell for ever^ and abfolutely refufe to except any Ranfom for them,
2. That he is adlually determined fo to do. I. That if God be fo determined, he may,
without any Injury either to his Juftice or Good- nefs detain lojl Souls in the Bondage of Hell for ever, without accepting any Ranfom for them. And this, I doubt not, will plainly ap- pear, upon the due Confideration of ihekfolloW" ing Propofitions.
ijly That God being the fovereign Being of the World, hath an ii?ialie?iable Right to impofe Laws upon all other Beings.
2^/y, That having this Right, he may juilly inforce thofe Laws with whatfoever Penalties he fees necejfary or convenient.
i^dly^ That when thofe Laws he impofes are for the Good of his Subjeds, it is not only Ju- jlice but Goodnefs m him, to inforce them with 'thtfevere/l Penalty.
^thly, That the Penalty of eternal Bondage under Mifery, is the feverefi and moft effcBual way to inforce thofe beneficial Laws, and oblige us to the Obfervance of them.
Sthly, That if God think Good to inforce his Laws with this Penalty, he hath as much Right to exadl it v/hen we difobey, as he had to threaten and impofe it. tthly^
96 Of the Chrijlian Life.
()thl)\ That his aBual ^xadting of it can rid more impeach his Gooduefsy than his threateniiig and denouncing it.
I . That God being the fovereigii Being of the World, hath an unalienable Right to im- pofe Laws upon all other Beings. For he being the greatefl and moft powerful Being, can him- felf be fuhjedi to no other Law, but only that of his own Nature ^ and his Power being in-- finite and unconfined^ as well as his Wifdom^ fujlice^ and Goodnefs^ doth fufficiently warrant him to do whatfoever is confiftent with them* For to be fure a Being of infinite Power and Greatnefs, can have no Superior, but muft be: neceffarily exalted above all other Authorities, by this incommunicable Prerogative of his Na- ture 5 and being raifed above all Authorities, he muft have Authority above all, and his ef- fential Dominion having Ho other Law to bound it, but only that of his own Nature, he muft neceffarily have a Right to command whatfo- ever is confiftent with his WiJdo7n, fuftice^ and Goodnefs, His Will therefore being, by the tjifinite Pre-eminence of his Power and Greats nefs fupreme^ all other Wills are obliged to bow before, and proftrate themfelves to its fo'-oereign Authority; and there is no Law" whatfoever, but he may juftly impofe upon them, provided it be not repugnaJit to that fiipreme Law that is founded in his own Na- ture. This therefore being premifed, that God hath a Right, as he is the fovereign Being, to give Laws to all other Beings 5 it hence follows,
2dly^
Tlje Worth and Excelkficy of the Soul, 97
zdly^ That he may juftly enforce thofe Laws Wth whatfoever Penalties he fees ncceffary or convenient. For Laws without Penalties are rather Petitions than Commands ; and unlefs they carry Force enough with them to over- ■^we the Subjed:, and make themfelves obeyed, they want the formal Sanation and Obligation of a Law. To have a Power therefore of im- pofing Penalties mull neceflarily be tnfcparable from the Power of making Laws, becaufe they are the Penalties that make the Laws to oblige, that give them Power to command, and en- force them with an awful Authority. And as the Power of giving Laws fuppofes the Power of impofmg Penalties, fo it fuppofes a Power of impofing fuch Penalties as may be fiiffictent to incline and awe the Subjed: into Obedience, againft all Reafons to the contrary. For unlefs the Penalty be great enough to outweigh all other Confiderations, the Law w^hich it enforces will be extremely defedtive in Point of Obli- gation, and leave the Subjedt as much Reafon to difobey as to obey. God therefore being by his own natural Right the Supreme Lawgiver of the World, muft be fuppofed to have an equal Right of enforcing his Laws with fuch Penalties, as in his own infinite Wifdom he fhall think necejfary to oblige his Creatures to obey him ; and there is no Penalty can be too rigorous or /even, which is necejfary to enable his Laws to oblige and command us. Wherefore, accord- ing as he fees his Subjects more or lefs tempted, or inclined to difobey him, fo will he need greater or lef Penalties to oblige us to Obe- dience ; and therefore forefeeing what a frong . Vol. V, H Propenfit/
(J 8 Of the Chrijlia?! Life.
Propenfity of Evil there would be in our Na- ture, and with what importunate Temptations this would be excited and wrought upon, he could not but forefee that th^ fever eji Penalties would be neceffary to back and enforce his Laws, and being necefj'ary for that End he muft needs have a Right to impofe them, how fevere foever they might be. Nor is this Severity lefs good than it is juft ; confidering,
i^dly^ That when thofe Laws he impofes are for the Good of his Subjefts, it is not only an Adt of juftice in him to impofe them with the feveref Penalties, but of Goodnefs. And this is really the Cafe as to thofe Laws which God hath impofed upon us 5 for the Matter of them all is fomething tending to our Good, fomething or other that is perfective of our Natures, and conducive to our Happinefs -, and being fo, the greater the Penalty is which they are back'd and enforced with, the greater Demonftation it is of God's Care and Zeal for our Happinefs. For the End of Penalty is to oblige us to Obedience j and when all Obedience is for our Good^ the more ftridly he obliges us to it, the more he befriends us* When a diJiraBed Man is endeavouring to mifchief and deftroy hlmfelf, it is Kindnefs to bind him, though it be with Chains of Iron. When therefore God found us fo prone to injure ourfelves by wicked and mifchievous Adllons, it was Mercy to bind our Hands with his Threatenings of Punifhment j and the jironger his Bands are, the more they exprefs his Kindnefs ; becaufe the more they oblige us to be kind to ourfelves^ and true to mr own Intereft. And certainly for God to
lay
The Worth and Excellency of the Soul, 9 9
lay us under the Jirongefl Obligations to be happy, is lb far from being a Blemifh to his Goodnefs, that it is a moft gloricus Expreffioii of it ; but if we will be fo objlinate as to run into the Mouth of thofe Threatenings v/hicii he hath levelled againft us to fcare us into Happinefs, it \%jujt with him to difcharge them upon us, and make us feel the Effedts of our Folly and Madnefs. Since therefore the Reafon of the Penalty wherewith God hath enforced his Laws, is to oblige us to be happy ; and iince xht greater it is, the more Force it muft have to oblige uSj it hence neceffarily follows, that though it be not only a great but an eternal ouq^ yet it is not at all incG72jiJie?2t with his Goodnefs ; efpecially if we confider,
/\.thly^ That the Penalty of eternal Mifery, as it is the fevereft, fo it is the moft effedliial to enforce thofe beneficial Laws which God hath impofed on us, and to oblige us to the Ob- fervance of them. For to deter us from Sin, who are fo vehemently prone to it, it was very requifite that the Penalty denounced againft it, fliould not only be great as to the Degree, but endlefs alfo as to the Duration of it ; that fo it might cut us gf from all Pretence of Prefump- tion, and leave us no Ground of Encourage- ment to be wicked. For we are exceeding apt to flight and undervalue thofe £i;//f, which are propofed to deter us from the Goods which we vehemently defire, efpecially when thefe Goods are prefent and fenfible, and thofe Evils future and invifible. For thus we conclude, the Good that is before us we may enjoy a great while ^ and, which is very confiderable, we may pre-
H 2 fently
1 oo ' Of the Chrijlian Life,
fently enter upon the PoffefiTion of it j but as for the Evii that is confequent to it, it may be n long while before it befals us 5 and when it doth, there is this Comfort, that it will at laft have an End 5 and therefore let what will follow, let us ever feize the prefent Goody and make the beji ufe we can of it , and as for the future Evil, whenever it happens, the Profpedl of its End, tho' it be never fo remote^ will enable us to bear it more chearfuUy. For te?i YQ2iV?> prefent Pleafure vehemently defired, will far more effediually perfuade us> than a future Mifery of double the Duration ; and therefore if the future Penalty denounced againft our Sin were finite and temporary^ it would not be fiifficient to balance thofe prefent Pleafures with which we are continually importuned and foUicited y for the Penalty being propofed to deter us from Pleafures which we dearly love, we are upon that Account inclined to make as •light of it as may be, and to flatter ourfelves \vith the fofteji and eafeji Reprefentations of it ; fo that to be fure if there were any one comfortable Circumftance in it, our Thoughts would prefently infift upon that, and urge it as a Reafon why we fhould not be afraid of it. So that if the Penalty of our Sin had in it but the Circumftance of being finitey to be fure whenever it controlled our vicious Delires, wc fhould ftill make this a Pretence to defpife it ; Welly let it be never fo terrible y it will have an Endy Wherefore to enable it to terrify us efFedlually, it was requifite that it fhould not only be greaty but endlefs ; that it being ftrip- ped ©f all tolerable Gircumftances, we might
be
7he Worth and Excellency of the Soul i o i
be able to find nothing in it to qualify the Terror of it. But now it being not only great- hut, eternaly the Threat of it, which, like a Cloud, hangs lowering over us, hath no bright Jide to divert our Thoughts from the Blacknefs and Horror of it \ fo that whenever we think of it, and weigh it in the Balance with our Sins, we muft refolve to forfake them, or chufe to be defperatey Since therefore an eternal Penalty was fo neceffary to enforce God's Law, and fince his Law is for our good^ it is plain that his fo enforcing it can blemifli neither his Juftice nor Goodnefs. Wherefore though we fliould fmart yj?r ever for our Difobedience here- after, we can have no jujl Reafon to complairv of God J efpecially confidering,
^thly^ That if God fliall think good' to en-. force his Law with fuch an eternal Penalty, he muft be fuppofed to have as much Right to exadl it upon our Difobedience, as he had to threaten and impofe it. For as Supremacy over all other Beings gives a Right to make Laws^ and enforce them with Threatenings of Punifh- ment j fo when he hath adtually impofed Laws upon us, our Difobedience to them gives a Right to inflid: on us the Punifhments which, he threatened when he impofed them. For in^ all legal Punifhments the Right of threatening- them is founded on the Power of the Sovereign ; but the Right of executing them in the Dif- obedience of the SubjeB ; and if the Penalty be fuch, as that upon the Subjeds Difobedience- the Sovereign cannot juftly execute it, it was. wijuji for him to threaten it -, for to threaten legally, is to claim a Right to punifh upon, H J Condition^
102 Of the Ckriftian Life,
Condition the Law be broken and violated ; and that Sovereign^ who upon condition of the Subjects Difobedience, claims a Right to 7nore Punilhment than he can juftly exadt on him when he difobeys, pretends to more Right than he really hath, and fo by confcquence his Claim is unrighteous. If therefore by the Threat of his Law God may juftly claim a Right to punifh MS for ever if we difobey, then doubtlefs when we have adtualiy difobey ed, he may as juftly exaift it, and doth no more exceed his Right when he inflids what he threatened, than he did when he threatened to inflidl it. If he had Right to fay, / will piiniJJ: you for ever tipo?z condition you tranfgrefs my Laws, then upon our performing that Condition he muft necefla- rily have Right to do as he faid. So that our tranfgrefting his Law' being a fufficient Condi- tion for him to found a rightfid Claim to punifh us eternally, by our doing this Condition we juftly forfeit ourfelves to eternal Punifhment, and by our own Aft and Deed voluntarily re- fign up our precious Souls to the jujl Lafh of an everlafiing Vengeance ; which as the fujlice of God is no way obliged to fufpend, fo neither is his Goodnefs, which now is our only Referve ^ confidering,
kthly, and lafll)\ That God's exading this eternal Penalty of us can no more impeach his Goodiiefs, than his threatening and denouncing it. That it is highly confijlent] with his Good- nefs to threaten it, I have already proved ; but if it were not alfo covfiflent therewith to inflicft it, to be fure his own Wifdom would never admit him to threaten it. For to what End
fliould
Jjje Worth and Excellency of the SotiL 103
jfliould he threaten to adl contrary to the Good^ nefs of his Nature ? Either he mart defign to make us beheve that he intends to ad:, or not ; if the Jirfty he muft thereby defign to a'bufe and mifreprefent himfelf in the Opinion of his Creatures, to blemilh the Reputation, and ex- pofe the Honour of his own infinite Goodnefs. But if he did not defign to make us believe it, to what End fhould he threaten it, fince unlefs we believe it, it can no more affed: us than the firing of a Gun that is charged with nothing but Powder, and was defigned to make a Noife only, but to do no Execution ? So that if it be repugnant to God's Goodnefs to execute this Penalty, it mufi: be repugnant to his Wifdom to denounce it ; but it being not only conjifteitt with, but an Exprefl^on of his Goodnefs to de- nounce it, when he defigns thereby to oblige us more firmly to our Duty, in which our ever^ lafiing Happinefs is included, it may be no lefs an Expreflion of the fame Goodnefs to execute it upon us, when we, by our ohftinate Per- fiflance" in Sin, have rendered ourfelves inca^ pable of Mercy. For now there being no more Good to be done upon us, it will be an Ad: of Goodnefs in God to punifli us for ever^ if thereby any Good may be done to others by us % if by making us everJafting Monuments of his juft Indignation, he can everlaftingly warn and fecure others from thofe defperate Courfes that ruined us. For in this Cafe, his punifhing us for enjer may be an cffeBual Means to do that Good to others which he intended to do to us by threatening to punifli us for ever^ and they may take warning by our Punifliment, though
H 4 we
104 ^f ^^^ Chrijlian Life.
we would take none by his Threatening. And when by being obftinately deaf to the Threat of eternal Perdition, which God denounced on purpofe. to oblige us to be happy, we have not only forfeited ourfelves to it, but have alfo finned ourfelves into an Incapacity of having any good done upon us 5 the only Ufe which the Divine Good?2efs can make of us for the future, is to do good to others by us ; which it can no otherwife do, but by making our everlafiing Suffering an everlajli?2g Example for them to take warning by. For though. there is no doubt but every virtuous Soul fhall be hereafter fo confirmed in its State of Beati- tude, as that it fhall never fall from it, yet fliall it be confirmed no otherwife th;m by the Force of thofe Reafons and invincible Motives. which fhall then continually urge, and im- movably determine it unto that which is good : One of which Reafons, as we may reafonr.bly fuppofe, will be their Profped: of the endlefs, Miferies of the Damned, v/hich will be an everlafting Monitor to them, and together with their own Senfe of the ravifiing Pleafures of Goodnefsy will fecure them for ever from fal- ling. For if the Angeh of Heaven took warn- ing by the Fall and Ruin of their Apofiate Bre^ thren, as doubtlefs they did, and thereupon became m.ore immovably confirmed in Innocejice and Goodnefs ; why may we not as well fup- pofe, that one of thofe Reafons by which the Spirits of juji Men are fo immovably confirmed in their heavenly State, is the fad Example of r the endlefs Miferies of the Wicked ? If there-* fore when Cod hath denounced eternal Mifery
againfl
7^^ Worth and Excellency of the Soul, 105 againft us on purpofe to threaten us into Hap- pinefs, we will take no warning, it is an A6t of Goodriefs in him to inflidl it upon us, fince there- by he may fo effedually contribute to the con- firming of others in eternal Happinefs. For if we will not be wrought on by fuch a dread- ful Denunciation, there is no good to be done upon us ; and when we are part Recovery, and are forfeited by our own Obftinacy into the Hands of God's Vengeance, it will be an Aft of Goodnefs in him fo to difpofe of us as may be mod: for the Good of others, and confequently to difpofe of us to eternal Mifery, and by fo doing to make ufe of us as Arguments to con- firm and eftablifli others in eternal Hiappinefs ; that fo our Sufferings may be to them what his Threatenings were to us, Arguments to oblige us to be happy for ever. And fo I have done with the firfl Thing propofed ; which was to fhew you that if God be fo determined, he may, without any Injury either to his Juftice or Goodnefs, retain lojl Souls in the Bondage of Hell for ever, and abfolutely refufe to accept any Ranfom for them.
I now proceed to the fecofid Head of DiA courfe, namely, to prove that God is aftually determined io to do. And this I fhall endeavour to demonftrate by thefe three Reafons.
1 . Becaufe he hath already exacSled a Ranfom for the Souls 6f Men, to which no other can be equivalent ; from whence we may reafonably infer, that if this be rejeded he will accept no other,
2. Becaufe he hath exprefly declared himfelf to be thus determined.
3. Becaufe
io6 Of the Chrijlian Life,
3, Becaufehaving thus declared himfelf, we muft fuppofe that either he intended this De- claration only> for a Scarecrow^ or that he is determined to ad accordingly. •
i/?, That God is determined to conclude loft Souls under endlcfs Mifery, and admit no Ran- fom for them, appears from hence ; becaufe he hath already exadled a Ranfom for them, to which no other can be equivalent ; from whence we may reafonably infer, that \ithis be rejedled, he will accept no other. When by our jlrjt Apoftacy from God, we drained the Innocence of our Natures, and forfeited our Lives to the jujt Vengeance of Heaven \ fo terribly was it then incenfed againft us, that it would accept V no meaner Ranfom for us than the precious Blood of the Son of God ^ for fo St. Peter tells us, T^kat we were not redeemed with corrupt tible Things, as Silver and Gold ^ but with the precious Blood of Chrijl^ as of a Lamb without Blemijlo, and without Spot, i Pet. i. 18, 19. And though this Ranfom was of fuch a vafi and incomparable Value, that all the Treafures in Heaven and Earth are infignificant Trifles to it ; yet was the Virtue of it to extend no further than to thofe, who, by a lively Faith, and unfeigned Repentance, returned from their Rebellion to their Duty and Allegiance ; which if we do not, but inftead thereof obftinately perfift in our Wickednefs and Folly, we re- nounce all our Part and Intereft in the Blood of our Saviour ; and do in effedl declare, that upon fuch Terms as thofe we will not be be- holden to him for our Ranfom \ but that ra- ther than accept of Redemption upon fuch un- grateful
I'he Worth and Excellency of the SoiiL loy grateful Conditions, we will truft to the Cour- tefy of the Vengeance of GoJ, and abide the moft fatal Effeds of it. When therefore by perfifiing to the End in our Unbelief and Im- penitence, we have finally rejeded the Blood of C6r//?, and utterly extinguiflied all our Right and Title to it ; what Pretence of Reafon have we to hope, that God will ever accept of any other Ranfom for us ? When to the Sins, by which we made the fr/i Forfeiture of our ^:ouls, we have added the rank and horrid Impiety of trampUng on the Blood of the Son of God, and fo are not only not redeemed by it from the Vengeance to come, but are a thoufand times more deeply enthralled to it, by reafon that additiojial Guilt we have contradled by fquan- dering away the Price of our Redemption ; with what Face can we expert, in the midft of fuch black Circumftances, that God ihould ac- cept of any Exchange for our Souls ? He'that would not releafe us from the Obligation of our firji Guilts upon any lefs Confideration than the Blood of his Son, what Likelihood is there that any Confideration ihould move him to releafe us after we have (o prodigioufly augmented our Guilt by rejeding his Blood, and finally re- nouncing all our Intereft in it ? Doubtlefs, he that demanded fo vaft a Ranfom for us when our Guilt was fo comparatively fnall and iji- confiderable, will account no Ranfom fujfcient when we have fo tranfcendently inhanced and multiplied it. For if the Blood of Chrift, which is of fuch an unjpeakable Value, can give us no Relief without our willing Acceptance of it upon the Terms it is propofed to us, then
when
loS Of the Chrijlian Life.
when we have finally refufed It on thofe Terms, it mult be fomething that is more va- luable than his Blood that muft relieve us ;. fomething that is fufficient not only to redeem us from thofe Guilts which his Blood was a Ranfom for, but alfo to expiate the Guilt of our trampling on his Blood, which is ihtgreatejl and blackeft of all. But iince the Blood of Chrift is incomparably the moft precious Ran-, fom that Heaven and Earth could afford, what hope is there, that when this is rejedted by us, God fhould accept any other in exchange for our Souls ?
2^/y, That God is really determined to con- clude loft Souls under endlejs Mifery, and admit no Ranfom for them, appears alfo from hence, becaufe he h; th exprefly declared himfelf to be fo determined, ¥ov io out bkjfed Saviour, who. was the great Meifenger of his Will to the World, hath exprefly told us, that the fnal Sentence of the Wicked (hall be to everlajiing Fire^ Mat, xxv. 41. and that the Fate of 0^- Jlinate Sinners, whom he compares to Chaff, ihall be to be burned up with unquenchable Fire, But perhaps you may objedl, that thefe Texts only prove the Everlaftingnefs of the^ Fire in which they fhajl fuffer, and not their everlafting Suffering in it ^ for this Fire perhaps: may immediately confume, and utterly deflroy them, and render them infenfible of Mifery for ever. To which I anfwer, That the contrary is mofl evident ; for they are exprefly faid to live in this Fire, and to perform the Functions of living Beings in Mifery j to "weep and waily and gnajh their Jeeth^ Mat,, xiii. 42, and in the
Parable
ne Worth and ExcelleJicy of the SoiiL 109 Parable of DiveSy he is faid to lift up his Eyes in Helly being in Torments^ and to fee Abraham afar off^ and Lazarus /;/ his Bofom \ and to cry out to Abraham, Father Abraham, have Mercy on me^ and fend Lazarus, that he may dip the Top of his Finger in Water ^ and cool 7ny 'Tongue y for I am tormented in this Flame ^ Luke xvi. 23. ■ -A plain Evidence that this Fire
is to torment and not to confume them. Well, but this you will fay imports no more than their being tortnred in Hell forfome Period of Time, after which, it may be, they may ceafe to be, and confequently to be miferable. To which I anfwer, That elfewhere it is exprefly afferted, that this Torture is to endure for ever ; for thefe^ faith our &i;/^z^r, fpeaking of the Wicked, f^all go away into everlaftiiig Pwiif:ment^ Mat. XXV. 46. And how can their Punifhment be everlaftingy unlefs we fuppofe them to fub- fift everlaftingly in it ? If you fay it is everlaft^ ingy only as is an everlafting Deftruflion, or Privation of their Being : I anfwer, That in other Places of Scripture it is exprefly afferted, that this everlafting Punijfhment is a pofitive Thing 'y for it is faid to be a Worm that never 'dieth^ Mark ix. 44. that is, that to all Eternity lives and preys upon the wretched Sufferers ; and more exprefly yet, Rev, xx. 10. thofe that are caft into the Lake of Fire and Brimftoney are faid to be tormented there Day a?id Night for ever and ever : Whv^re the Greek Word ^ccaocvi^yiorovJou doth plainly denote po/itive Tor- ment, and referring peculiarly to a Rack, de- notes the kind of this pofitive Torment to be fuch as is not defigned to put an end to our
Lives,
no Of the Chrijlian Life.
Lives, but to continue them with inexpreffble Pa'^is. For this we Icnow is the proper Ufa and Defign of a R?xk ; and accordingly upon this tormenting Rack of hellijh Punifhrnent they are faid to have 7io Reft Day nor Nighf, Rev, xiv. II, So that the eternal Mifery oi loft Souls is as fully and exprefly afferted in Scripture^ as it could well have been, had it been exprefled with a Defign to leave no Pretence of Exception for Gainfayers ; and when a Thing is as plainly afferted to be as it could well have been if it really were, either we muft fuppofe the Thing to be^ or elfe the Affertion to be fallacious. So that if we think that God's own Word doth truly fignify his Determination, we muft from hence be forced to conclude, that he is really determined to fhut up loft Souls in eternal Mi- fery, and admit no Ranfom for them.
3^/)', and laftly^ This alfo appears, becaufe if after he hath thus declared himfelf, there were any Reafon to think that he is not determined to a(5t accordingly, that Reafon would warrant us to believe that this Declaration was only intended for a ScarecroWy and confequently to contemn and defpife it. For againft all that hath been faid, it may be (and is by fome Men) objeded, That God is not bound to do as he threatens ; that when by our Difobedience we have incurred the Penalty he threatens, he hath an undoubted Right indeed to inflift it upon us, and confequently may, if he pleafe, inflid; it without any Wrong or Injuftice ; but then, if he pleafe, he may difpenfe with it too^ either in the itohohy or in part, as he fees convenient. For the Punifhment being only a Debt which
the
7ke Worth and Excellency of the SouL 1 1 1
the Sinner owes to him, he is no more obliged
than other Creditors arc to cxa61: the utmoft
Farthing of it ; but may exad or remit the
whole^ or abate what Part foever he pleafes ;
and therefore it is to be hoped, that he being
a 7nercifulJ<2\-t&X.o\\ will not be fo extreme and
rigorous as to exadl of us the utmoft Punifhment
we owe him ; but that when he hath made us
fmart a while for our Folly, he will either re-
leafe us into a more happy Condition, or put
an End to our Beings and Miferies together.
To which I might anfwer, That when by our
Sins we have forfeited ourfelves to the juft
Vengeance of God, it is infinite Mercy and
Goodnefs to others, to punifh us according to
his Threatening ; and therefore when we by our
Sins have rendered ourfelves incapable of his
Mercy, that Mercy which now inclines him to
do Good to m^ will then equally incline him to
do Good to others^ by the dreadfid Example
of our Punifliment ; and fo he may be a very
merciful Creditor, and notwithftanding exadt
of us the utmoft Farthing. But this 1 have
already largely infifted on, and therefore, 2^/^',
I anfwer. That what God may do is not for us
to determine, when he may, or may not, and
is obliged to neither 5 but when he hath exprefly
denounced what he will do, we can have no
Reafon to hope that he will be better than his
Word. For if after that he hath denounced,
that if we perfift in our Sin he will punifli us
for ever for it, he fhould have left u? any jujt
Reafon to hope that he wdll not, he would
thereby have countermined himfelf, and baffled
the Defign of his oimi Denunciation, which is
to
112 Of the Clmjiian Life.
to terrify his rebellious Creatures from their Sins, and to awe them into Obedience to his Laws. But how much Reafon focver he hath given me to hope, that he will not be {q fever e to me as he threatens, fo much Reafon he muft have given me not to be afraid of his Threaten- ings. If I had 2iUy juft Reafon to believe that he will be more merciful than to inflift what he denounces, it is an irrational Thing for me to dread his Denunciations ; for I know God will do asy/(/? Reafon direfts, and therefore I muft conclude cither my Reafon to h^falfe, or God's Denunciation to be a Scarecrow , for if there be any juft Reafon why his Mercy and Goodnefs fhould interpofe, and avert the Exe- cution of his Threats from me, I ought Hot to be afraid of them, becaufe I am fure he can do nothing that his Mercy and Goodnefs forbids : But if there be no Reafon for fuch an Interpofurc, I am unreafonably prefumptuous to expedl it. So that either my Expcdtation muft be ground^ lefsy or my Fear of God's Threatenings irra^ iional : And can it be imagined that the wife God would ever go about to awe his Creatures into Obedience, by threatening their Sin with fuch Punifhments as he knows they have juji Reafon not to be afraid of ? Whatfoever there- fore God may do, I am fure if we go on in our Sins, we can have no Reafon to hope that he will either not punifli us at all, or lefs than he hath threatened ; or confequently, that he will abate us one Moment of that eternal Mifery which he hath fo plainly and exprefly de- nounced againft us. What then remains, but that fince when our Soul is lojl^ it is lojl for
ever^
TTje Worth and Excellency of the Soul. 1 13 ever, we now take all pojfible Care to fecure it while we may.
V. I proceed now to the Jifth and lajl Pro- pofition 'y That this irrecoverable Lofs of the Soul is offuch VA S T and UN S PEAK^ ABLE Moment y that the Gain of all the World is not fiifficient to compenfati it : What fhall it profit a Man, if he [hall gain the whole Worlds and lofe his own Soul ? That is. It will not profit him at all y nay, it will be fo far from that, that it will turn to his unfpeak- able Lofs and Difadvantage : Though by re- nouncing his Profeffion of my Dodlrine, or his Obedience of my Laws, a Man v/ere fure to make himfelf Lord of all the World, and to poffefs and enjoy it as long as he lived ; yet if for fo doing he fhould afterwards lofe his Soul, as moft certainly he will, he will find in the Ifluc that he hath made a woeful Bargain of it, and be forced to acknowledge himfelf a vafi Lofer, when he comes to fuffer thofe intolera- able Damages which the Lofs of a Soul im- plies. For the Proof of which, I fliall run a Comparifon between the Gain and the Lofs^ and therein endeavour to reprefent to you how much the Evil of this Lofs exceeds the Good of that Gain ; and this I fhall do in thefe yj/- lowifjg Particulars :
17?, The Good that is in the Gain is imaginary and fantajiical ; but the £^v7that is in the Lofe is real and fubfantial,
idly^ The Good that is in the Gain is narrow and particular -, but the Evil that is in the Lofs is large and univerfaU
Vol. V, I zdlyl
114 Of the Chrijlian Life.
n^dly. The Good that is in the Gain is convert tihle into Evil -, but the Evil that is in the Lofs' is never to be improved into Good.
r^thl)\ The Good that is in the Gain is mixed and fophifticated ; but the Evil that is in the Lofs is pure and unmingkd,
^thly. The Goc? J that is in the Gain is full of Intermiffions ; but the Evil that is in the Lofs is continual,
bthly^ The Good that is in the Gain is fiort and tranfitory s but the Evil that is in the Lofs is eternal,
ijly The Good that is in the Gain is imagi- nary 2inA fa?itajiical'y but the Evil that is in the Lofs is real and fuhftantiaL For whatfo- ever we gain of this World's Goods beyond what is neceffary to ferve the real Occalions, and modefl Conveniencies of this prefent Life, adminiflers to no other Purpofe, but only to gratify an extravagant Fancy ; For all the real Need that a Man hath of thefe worldly Goodsy is only to maintain and provide for his Body ; for his Soul hath no more need of them, than an Angel hath of Money to buy Viduals and Clothes with : And one would think fo fmall a Thing as TxH human Body is, could not jieed ma?iy Things j and that a Piece of animate Matter, fome fix Feet long, might be very eafily and cheaply provided for : And indeed fo it would be, if we could once forbear fancying its Needs to be greater than they are ; but if we let loofe the Reins to an ungoverned Fancy, that will fo extend its Needs beyond the Ca- pacities of its Nature, that all the World will be too little to content the extravagant Ap- petites
T^lje Worth and Excellency of the Soul. 1 1 5 petites of this little Clod of Earth. Lay hut your Fancies afide, and you will want no other Apparel but what is jiijficlent to keep you ivarm, and clean, and mcdej}^ and wi-.h this you may be very cheaply provided ; but if you will refolve to humour that capricious Thing, you will want the Revenue of a Lordjljip to cover your Nakednefs. Keep but your Fancies in order, and your Appetites will be contented with plain and iJDholefome Proviiions, and this a ftnall Income will furnifli you with ; but if once you let loofe that roving Faculty, and fuffer it to grow ^wanton and delicate^ that will fo ftretch your Appetites, that the Stores of all the four Elements will fcarce be fifjicient to gratify their Luxuries. And fo it is in all other Things appertaining to the Body ; whofe Wants, according'to Nature's Meafures, z\:tfwall^ but according to Fancy's are infnite. So that if a Man had all the World in his PofTeffion, yet all but that little little Part of it that is either naturally 7iecejja7'y, or rationally convenient for his bodily Subiillence, would be good for nothing but to humour the Defires of an extravagant Fancy, which are fo far from being quenched, that they are but the more inflamed by Enjoy- ment. If I had all the Wealth of Cr^fus, the good Fortunes of Cafar, and the Dominions of Alexander, what would it advantage me ? I fliould only have abundance of Things, that I have no real need of 5 Things, that if I would myfelf, I might eafily be as' happy without, as I can be with them. For would I but make my Nature and my Reafon the Meafure of my Wants, I might always live next Door to
I 2 Satisfadicn ;
1 1 6 Of the Chrijiian Life,
Satisfaction ; and as for my Wants, they would be fo light and portable^ that I might eafily take them, and carry them along with me, and lay them down almoft wherefoever I pleafed. Whereas if I permit my Fancy to grow wild and i?nagi?mtin)e^ I fhall always find my Wants doubled with my Enjoyments ; and whereas when I had but free Poimdsy I needed but fve hundred ; when I have fve hundred^ I fhall need five thoufaiid ; and fo on, till at laft I need beyond all poffibility of Satisfaction. SincQ therefore all that this World can do for me, befides the fupplying of a few modefi Needs, which a very little of it will do, what a miftr^ able Lofer fhall I be, if merely to gratify my Fancy, I forfeit my Soul, and incur the real Miferies of a woeful Eternity in purfuit of the fantajiick Joys of a Moment ? If to purchafe things which I fhall never be the better for, which while I have not, I do not need, and which when I have I fhall not enjoy, I fhould not only fquander away the mofl fubjiantial Happinefs, but plunge myfelf into a va/i Abyfs of real and intolerable Miferies ; O good God, what a woeful Bargain fhall I have of it ? For though the Pleafure of our Sin doth always vanilh on the Brink of Fruition, and like a golden Dream, concludes in a difappointed Ex- pectation ; yet the Sting that is to follow it will produce in us not only a realy but an extremely Jharp and dolorous Perception 5 fo extremely Jharpy that it will pierce our very Hearts, and caufe us to roar out with Anguifh for ever^ And, alas ! what a poor Compenfation is it for 2, Maa that muft e'er long be enduring the Tor--.
^he Worth and Excellency of the SouL i j 7 tures of a ttdious Famine, to be entertained a few Moments with the Pidure of a Feaft, or the Story of Cleopatra's, Banquet ? Or what Man in his Wits would ever forfeit himfelf, for the me-re Fancy of a Pleafure, to the lingering Torments of a Rack ? And yet, O wretched Sinner, thou ad:efl: a thoufand times more ex- travagantly 5 who, by thy unlawfid Purfuits of the imaginary Pleafures of the World, be- trayefl: thy Soul to the bitter Torments of
neii
2.dly, The Good that is in the Gain of this World is narrow and particular^ but the Rvil that is in the Lofs of a Soul is large and uni^ verfal, 'Tis but a Part of ourfelves, and that the worji Part too, that this World's Goods can benefit and advantage ; they can only clothe our Bodies more fplendidly, and feed them more dclicioufly, and furnifli them with more Plenty of c^^/to<^r^ Accommodations; but, alas! for the Soul, they are as infignificant to her, as muf-- cal Sounds are to the Eye of the Body, or mag- nificent Shew to the Ear : They cannot im- prove the meanefi Faculty about her, nor make her in any refped: either the better or the wifer^ And as for the Body itfelf, wherein all their Lines do centre, there are a thoufand Cafes in which they are perfedly ufelefs ; for they can- not give Health to it in any Sicknefs, nor Eafe in any Pain ; they cannot recover a loft Senl'e, nor reftore a withered Limb, nor redify a de- formed Feature ; nor is it in their power to re- prieve it from the Grave one Moment beyond the natural Period of its Mortality. So ex- tremely narrow are thefe worldly Goods which
I 3 we
1 1 8 Of the Chrijiian Life.
we are fo greedy of, that they can extend their Benefits no farther than the Body 5 nay, and even to that they are vaftly inadequate^ there being a thoufand bodily Necefiities whereunto they cannot extend theivifelves. So that if to purchaie thefe we ex:pofe ourfelves to eternal Perdition, we liiall have in comparifon but a Jjrcp of Good to coinpenfate ourfelves for an Ocean of M/J'ery, For the Mifery of Hell is as 1V7/? and exterifrce as our Capacity of Suffering, and hath in it an appropriate Torment for every fcnfdde Part of our Natures. It racks the iirctched Soul in every Faculty, and fills up all its Capacities of Mifery with Anguifli and Vexa- tion : It afflicts its Mind with horrid Apprehen- lions, wounds and gnailies its Confcience wuth iiiimal Refledions ; it fefters its Will with black and vcizcmous Pailions, and ftarves its Defires with e-ve?'kifting Famine. And as it leaves no Part of the Soul untormented, but covers it over from Head to Foot with Wounds and jBruifes, and putrijying Sores ; fo when the Body at the Refurredion is reunited to it, the Mifery of Hell will extend to this alfo ; for then it w^ill have fuperadded to \\.% fpiritual Plagues, the moft exqiiifite Inftrument of corporeal Tor- ment, viz, the dark^ and fioifom, and fcor do- ing Flames of a burning World, which w^ill feize upon the Bodies o{ reprobate Sinners^ they be- ing finally abandoned to them by the lajl and final Sentence, and flick clofe to, and burn through themy^r ever. And their Bodies be- ing thus wrapped and clothed mfiami?2g Sul- phur, mud needs be exquifitely vexed in every Part and Member, and feel as many Torments
as
7Zv TForfh and Excellency of the Soul, 1 1 9
as they have Senfes to endure them. Thus the Miferies of Hcll^ you fee, are far more exten- Jive than the Goods of this World ; for whereas thefe extend only to our Bodies, and can relieve them but in a few of their NeceiTities, thofe overfpread both the Body and Soul, and are both coetc7iial and coequal with their utmojl Capacities of Suffering : So that when by our iinla%vfid Purfuits of the Goods of this World we forfeit ourfelves to eternal Perdition, we plunge our "whole Nature into intolerable Mi- fery, for the Eafe and the Pleafure of one par^ ticular Part. Now, would any Man in his Wits, do you think, eat Ratsbane for no other Reafon, but only becaufe it hfwect ? Would he, to pleafe his liquorijh Palate, diffufe a tor-^ menting Poifon over all his Parts and Members ? Or would he think the Pleafure of ont fweet Guft, 2ifiifficie7it Compenfation for all theT^^c- ceeding Spafms and Convulfions ? Surely, no ; none but a Madman could ever admit of fuch an Extravagance. And yet, O wretched Sinner ! thou art far more %mld and extravagant , for a particular Good thou throwcil: thyfelf headlong into an univerfal Mifery ; and to gratify thy Body in 2.fc%v little Things, doft utterly ruin both thy Body and Soul. To pleafe thyfelf in ofie Part, thou puniQieft thyfelf in all ; and for the grati- fying one Senfe, deriveft a tormenti^ig Venom over all the Senfes of thy Nature ; and fo, in Jine, wilt have nothing but the Pleafure of a Tafte or a Touch, to compenilite thee for all the Agonies and Torments that thy Body and Soul together are able to fuflain. And what a poor Compenfation this is, I leave you to judge.
I 4 3^6'>
'120 Of the Chriflian Life,
'^dly. The Good that is in the Gain of this World is CGWcertible into Evil ; but the Evil that is in the Lofs of a Soul is never to be im- proved into Good, When vv^e are arrived to the Poffeffion of thofe outward Goods which at prefent we do fo greedily grafp after, it is a very uncertain thing whether they will prove Goods to us, or no ; whether, even as to this Life, we {hall be the better^ or the worfe for them. For it is very often feen that thefe 'WC7'ldfy Goods prove the worft of Plagues to thofe that are the Owners of them, and that thofe things which v/e account the Bleflings of this Life, do prove the Curfes and Miferies of it. When by a thciifand Lyes^ Flatteries and Circumventions^ a Man hath raifed himfelf up to that Pinacle of Preferment which his Ambi- tion afpired to, how often hath that Height proved the Occafion of his Fall, by ex poling him to thofe Storms of Envy and Misfortune w^hich would have blown over his Plead, had he fat quietly below ^ and been contented to enjoy himfelf in a more private Fortune ? And fo, when by an infinite Number of Rapines and OpprefJionSy Frauds and dijhoneft Com- pliances, a Man hath amaffed together a vaft deal of Wealth, how often hath that proved the Occafion of his Undoing ? Sometimes by expofmg him to the rapacious Covetoufnefs of others^ but moft commonly to the ill Effeds of his own extravagant Luxuries. For ufually when Fraud is the Procurer of Wealth, Wealth 5s the Bawd of Luxury ; this being the beft Expedient to drown the Cry of the Guilt of our Diflionefly. And then by that time Luxury
hath
7/3t' Worth and Excellency of the Soul 121 hath produced its natural Effed:s, it commonly leaves the ivcalthy Poffeflbr in a far worfe Condition than Poverty j it leaves him fo racked with the Gout or the Sto?ie, io over- whelmed with Catarrhs or Dropfies^ that the wiferable Man would be Leartily contented to part with all his Wealth for Eafe, and to return to Poverty, fo he might but return to the Health of an honeji Ploughman ; whereas, would he have contented himfelf with the ho?ieJl Acqueft of a moderate Fortune, he need have wanted nothing but Temptations to Luxury^ and Provifions for tormenting Difeafes. So that in fliort, whilft we are purfuing this World's Goods, we know not what our Game will be till we have feized on it ; peradventure, inftead of Venijon we are hunting a Serpent, which, when we have caught, will fting and invenoin us, and prove a Plague inflead of a Satisfad:ion. And is it not extravagant Madnefs then for Men to run themfelves into all thofe Miferies, which cverlajlmg Ruin and Perdition implies, for the fake of fuch uncertain Goods, which when they are pofleiTed of, for all they know, may do them a thoufand times more Mifchief than Good ? For as for thofe future Miferies, which by our finful Purfuits of thefe prejent Goods we incur, they are all fuch ahfolute and effential Evils, that there is ^not one Drop of Good to be extraded out of them ; for as they are eternal^ they are of an unalterable Na- ture, and the fame infupportable [Plagues they were yefterday, they will continue to be to- day, and for ever. Indeed if we were to out- live them, they might be accidentally adva?i-
tageous
122 Of the Chrijlian Life,
tageous to us ; they might dilcipline our Na- tures for an Happinefs to come, and ferve as fo many Toils to ouv future Pleafures ; and when they are paft, the Remembrance of them, Hke bitter Sauce, might give a Relifli to our Joys, and render them iTlbre grateful and delicious : But we being to endure them for ever, there is nothing good can fucceed them, no pqffible Advantage can be derived from them ; for in Miferies that have no End, there can be nothing but Mifery. And is it not very ftrange then, that Men (liould forfeit their Souls to fuch un- alterable Miferies, for fuch Goods as may be Plagues to them ? when, for all they know, there may be fuch a Train of Mifchiefs at the Heels of thefe Pleafures^ and Profits, and Honours^ they are fo greedy of, as may out- weigh all the Good of them, and render them a dear Pennyworth, though they had never pawned their Souls for them ? And if it fo prove, as it is very probable it may, then their Bargain is worfe than if they had pawned their Souls for nothing ; becaufe they have incurred 07ie Mifery only to feize upon another y and have waded through a temporal to come at an eternal one.
^ihly^ The Good that is in the Gain of this World, is mixed and jophifticated -, but the Evil that is in the Lofs of a Soul is pure and iinmingled. Should a Man fell his Soul for never fo great a Share of this World's Goods, he would find he had gotten but a very uneafy Pui-chafe 5 a Purchafe as he can neither fecure, without a great deal of Care, nor yet enjoy without a great deal of DiflatisfaSion, For
what
ne Worth and Excellency of the Soul, 123
what we call ours, is really ours but for our Portion of Expence and Ufe ; and all that is ours beyond this, is only the Title and the Care, and the Trouble of fecuring and difpenfing it ; for let but your Servants walk into your Gar- dens of Pleafure, and the Air fhall fan them with as gentle Gales, the Flowers delight them with as fragrant Odours, and the Birds enter- tain them with as raviflnng Melodies. And, in fome Senfe, your meaneji Servants enjoy what you have with far more Freedom than you \ for your Pofleffions are like a great Harveft, which many Labourers muft bring in, and more muft eat of 3 only you are the Centre of all the Care, and you they fix on \ but the Profits run out to all the Lines of your Circle, who ufually enjoy their feveral Shares with much more Peace and Quiet than you. You take the Pains to dig the Well, and undergo the Care of fupplying and maintaining it ; and when you have done, you can drink no more of it than the meaneji Slave about you ; but what you drink can't be fo f^eet and pure^ becaufe it is dafhed with manv more Cares and Diflurbances. For confidering the infinite Hazards thefe worldly Goods are expofed to, they muft needs carry with them abundance of Care and Dif- quietudes ; fo that when you are pofi^efl^ed of them, you only grafp a Bundle of gilded Thorns, which, while they pleafe your Eyes, will prick your Hearts, and continually difeafe you in the Enjoyment of them. And then for the Enjoyment itfelf, confidered abftradedly from thofe Cares that f irround it, alas ! it is fuch as rather creates Defire than Satisfadtion ; for
though
124 of the Chrijlian Life.
though at a diftance thefe T^errejlrial Goods do promile us fatr^ and raife in us vajl and bound'- lefs Hopes, yet ftill when we approach nearer to them, we find ourfelves miferably deceived. And then our Enjoyment falling fo vaftly JJjort of our Expedlation, all thofe fwelling Hopes that flattered and tolled us on, fall flat imme- diately under the Difappointments of Fruition ; and accordingly our Delires miffing their pro- mifed Satisfadion, grow more outragioiis and violent. And thus our Enjoyments, as they are compafied with Vexations, fo are they mingled with rejilefs Difcontents, as being all too little for our ijaft Deiires j which are there- fore rather enraged than fatisfied with them» What ijifinite Lofers therefore muft thofe Men be, who to compafs thofe fophifticated Goods which have fo many Evils intermixed with them, forfeit their Souls to everlajiing Perdi- tion ; which is fo 'vafl and fo intenfe an Rvil^ as will admit no degree of Good to be inter- mingled with it ; a Mifery fo pure and iinaU layed, as that it totally excludes all Commu- nication with Happinefs, and will not admit the leaft Hope of Eafe or Refrefhment. For what Eafe can we hope for in the everlajting Burn- ings ? What Refrefhment can we cxped: in the miqiienchahle Lake of Fire and Brimflone ? Doubtlefs we may as foon hope to find a Cordial in the Sting of a Scorpion, or fprightly NeBar in the Nefl of Wafps, as one Degree of Eafe or Comfort in Hell, There is not a Gleam of Light in all that Region of Darknefsy not a Drop of Sweet in all that 'vaft Ocean of Gall and Wormwood 3 but it is all Mifery, Jharp and
exquifite
iTje Worth and Excellency of the Soul, 125
exquifite Mifery, without the leaft Mixture of Eafe, or Hope of Mitigation. Can we then be {oftiipid as to imagine the enjoying this World's Goods, which are all fuch Compofitions of Good and Evily worth the enduring fuch pure and abftraBed Miferies for ever ? Would you for the Pleafure of an intemperate Draught that will quickly end in a Qualm or an Head-ach, be contented to endure the Torment of being impaled ? Or provided you might fpend this Night in your lafcivious Enjoyment, which after a y^i^' Moments will conclude' in Shame and Remorfe, would you be willing to roar upon the Rack all the Night after ? Doubtlefs you would not. And yet, God knows, thefe Pleafures are not comparably fo difproportioiiate to thofe Pains^ as the Pleafures of this World are to the Pains of Eternity. How then is i^ fojjible that fuch bitter Sweets as thefe are. Sweets that are chequered with fo many Cares, and allayed with fo many Difcontents, and Dif- appointments, fhould be fufficient to counter- vail thofe intolerable Miferies which the Lofs o£ our Souls implies ?
Sthly^ The Good that is in the Gain of this World is full of Intermiffions ; but the Evil that is in the Lofs of a Soul is continual. If I were Lord of all the World, I flioald never be Able to live in a conftaiit Enjoyment of it. For fuch wretched Counterfeits are all the Pleafures of Senfe, that they will not endure the Teft of a lo7:g Fruition ; for at the beft they are but Frolicks of Delight, that never feize us but when we are turned up to them in Moods and fits^ and all the Complacencies we have in
them
126 ^ Of the Chrijltan Life,
them are nothing but the little Starts of our Appetite, which, as foon as it hath done craving, grows a weary of them, and fo enjoys and loaths them by Turns ; for they can dwell no longer upon the Appetite than while the Ne- ceffities of Nature do continue ; and ^wtry frejlj Morfel after the Hunger is fatisfied, is but a new Labour to a tired Digeftion, and fo inftead of being a Pleafure becomes an Oppreffion. So that it is but a very little while that the Plea- fure of any outward Enjoyment continues ; for till it hath pleafed us it is not a Pleafure, and when it hath, it ceafes to be fo -, and fo it dies as foon as it is born, and its Nativity is only a Prelude to its Funeral. Thus all our Enjoy- ments are ftinted by our Appetites, which are naturally incapable of a continued Fruition. But then befides this, our Enjoyments are liable to a thoufand other Interruptions, which are not in our power to prevent or avoid, for whe- ther w^e will or no, we muft be fometimes out of Humour, and then all the Pleafures in the World are \no^' tedious Impertinencies -, and fometimes we muft Jlcep^ and then we are in- fejifible of them ; and fometimes be fick^ and then they are as taftelefs as a Cork ; and fome- times be griped with guilty Thoughts, and ill- bodijig Reflections, and then, inftead of Plea- fures, they are our Horrors and Vexations. Thus our Enjoyment, like an Ague, is full of Intermiflions ; now we are pleafed^ and anon we are difpleafed^ and immediately after the hot Fit is over, the cold one returns ; and thus it would be if we had all the World in our PofTefiion. And indeed the Intervals of our
Enjoyment
JToe IForth and Excellency of the Soul. 1 27
Enioyment of thefe Terre/i?^ial Goods are ufually /o?2ger than ^ the Enjoyment itfclf, and the hot Fits of our Pleafure and Fruition are generally fooner over, than thofe cold ones of Difplea- fure and Diffatisfadion that fucceed them. So that if I could command all the Goods in "the World, they would be fo far from yielding me a continued Happinefs, that, in all Probability, the Interruptions of my Happinefs would take up a g7'eater part of my Life than tlie Enjoy- ment of it ; and perhaps for every one Moment of Fruition, I fliould fpend two either in Pain, or in Non-perception of Pleafure. How then is it pojjible that fuch a broken and difcontinucd Happinefs as this fhould ever make us amends for thofe Miferies that are included in the Lofs of our Souls ? For to lofe our Souls is to be miferable without any Interruption, to be eter- nally grieved and tortured without any Intervals of Eafe or Refrefliment. For the State of Per- dition is a continual Torment fpun out into an endlefs Duration, wherein there are no Days- of Rejiy nor Nights of Sleeps nor intermediate Paufes of Eafe ; v/here the Fire never ceafes burning, nor the Worm gnawing, but Woe fuc- ceeds Woe without Intermiffion, and Miferies, like the nimble Minutes of Time, follow Mi- feries, and tread clofe upon one another s Heels. Hence, Rev. xx, 10. thofe that are caft into the Lake of Perdition, are faid to be torme?2ted Day and Night for ever 5 which plainly implies that their Miferies are all but one uninterrupted Torment, or continual Succeffion of dolorous Perceptions for ever. And if fo, O bleJJeJ God, what a poor Compenfation for it are the broken Joys of this World ? For if the Mifery pf Hell
128 Of the Chrijlian Life,
were to laft no longer than the Happinefs of this World, yet if for one Week's Happinefs here I were to endure another Week's Mifery there^ I (hould have a miferable Bargain of it \ becaufe the Happinefs being fo interrupted, and the Mifery fo co?2ti?iuedy I mull in the fame Space undergo at leaft double the Mifery that I en- joyed Happinefs. And what Man would be contented to live all the next Week in a Caul- dron of boili?ig Oil, wherein he knows he fhall be continually tormented^ provided he may fpend this Week in an uninterrupted Enjoyment of the mod ^r^/^/ Luxuries, which he knows he muft be as often and as long infenfble as he can be fenfible of ?
kthly^ and laftly. The Good that is in the Gain of this World is fading and tranfitory ; but the Evil that is in the Lofs of the Soul is eternal. For fo impotent arc all this World's Goods^ that they cannot infure us of one Mo- ment's Enjoyment of them. It may be, as foon as ever we have filled our Bags and Barns with the Wages of our Iniquity, and have 2c plentiful Provifion for'many Years Eafe and Luxury, we may be fnatched away upon the very Brinks of Enjoyment, and hurried into a woeful Eternity, there to confume thofe Years in Mifery and Torment, which we promifed to fpend in Plea- fure and Voluptuoufnefs. This you know was the Cafe of the rich Epicure in the Go/pel-, how did the jolly Wretch congratulate and applaud himfelf in the golden Purchafe of his Frauds and Oppreffions ? How did he vaunt of his own Prudence, and^i^^iCondudl, and ftrut and fwell with mimificent Conceits of the happy Condi- tion he was now arrived to ? when all of a
fuddeu
The Worth and Excellency of the SouL 129 fudden his unprepared Soul was furprized with a Summons to Eternity? And then how Mz;;/^ did the Fool look upon the fatal News, that that Night muft put an end to all his Hopes and Pleafures, and deprive him of all thofe future Enjoyments with which he had promiled to recompenfe all his pajl Toils and Labours ? With what Regret and Reludancy was he dragged from the dear Purchafe of his Sweat and Sin ? And in what Agonies of Horror did he groan out his wretched Spirit, when inflead of enjoying the Goods he had laid up for many I'ears^ he felt himfelf finking into a woeful Eternity, and lie weltering there in unquench-^ able Flames, whilft he hoped to have been wallowing here in Eafe and Voluptuoufnefs ? But fuppofe we ihould enjoy the many Years Eafe which this 'vain-glorious Fool was difip- pointed of, alas thofe Years will quickly ex- pire and Hhreefcore and ten, or Fourfcore at moft, is the utmoft Period we can hope to arrive . to ; but then from thence commences an Eter?7ity of Mifery, which Milliom of Millions of Ages can neither ihrink nor exhauft, and compared with the longeji Life of Pleafure, hath not the Proportion oi ontfngle Moment. So that if in Exchange for our Souls we could purchafe a Leaic of Life as long as Methufelalos., and a Leafe of Happinefs parallel to that Life, yet in the Con- clufion we fhould find it a m.oft woeful Bargain ; becaufe when both thefe Leafes are expired, as they mufi: at laft though it be lo7tg firft, we mufl remove into a State oi intolerable Mifery, whofe Duration will be always equally becaufe it will be always infinitely diftant from a Period 5 and when we arethere, all that long Train of Happinefs that^ Vol, V. K is
130 Of the Chrijlia?! Life.
is pafty will feem but a Minute's Dream In Com- parifon of that Eternity of Mile ry that is to come. But, O Good God, when for tbirty or forty Years Pleafure upon Earth, I have fuftered a tboufand Years Torment in Hell, and after that have end- lefs Tthoujands of "Ihoufands vcioiQ to fuffer, how dearly fhall I rue my own Folly and Madnefs, that for the fake of a few Moments Pleafure have run myfelf headlong into fuch an endlefi Mifcry ! Coniider therefore, O my Soul ! within a little while all thcfe outward Goods which I have purchafed by my bin, will fignify no more to me than if they had never been, and all their alluring Relifhes will be gone and forgotten y^^r ever ; but then for Ten //j^^/^W Millions of Ages after I Ihall be feeling the Smart, and enduring the Stings of them. When all my ill-gotten Wealth is flirunk into a Winding-fheet ^ and my *z;j/? Poffeffions into^^: iv^/ of Earth, and I have none of its Pomps or Pleafures left either to go along with, or to follow after me, then will the Guilt of all ftick clofe to me, and raife a Cry on me as high as the Tribunal of God-, a Cry that will draw down an everlafti?2g Vengeance on my Head, and ring Peals of Thunder in my Con- fcience for ever. Lord ! what a poor Amends then is the momejitary Enjoyments of the Goods of this World to me, and that after 2ifew Years niuft pafs into another^ and there languifh away a long Eternity under the intolerable Anguifh of a damned Spirit.
And thus you fee, upon '^^juft Survey of the Gains of this World, and the Lofs of a Soul, how infinitely Jhort the Happinefs of the one is to make us any tolerable Compenfation for the Miferies of th? other. And if the Gain of all the
World
The Worth and Excelk?icy of the SoiiL 1 3 f
World be too little to countervail this Lofs, what mifcrahle Lofers are the Generality of Men, that forfeit their Souls upon a far Icfi ^valuable Con- fideration ? For no Man was eve\- yet, or is ever like to be (o profperous in his Sin, as to gain the whole World by it; that is a Scramble in which Millions are engaged, and of which every one ^N\\\ be catching a Share. But alas, for the Ge- nerality, the Purchafe of Mens Sin is {ofmalld.nd incoiifidcrabk^ that it is fcarce a valuable Confi- deration for the Soul of a Rat. For what doth the common Swearer get by all his finfelcjs and impertinent Oaths, which are capable of ferving no other Purpofe but only to flop the Gaps of his- Speech, or to man Jiis Rage, that he may rave, and play the Fool a little more genteely ? What doth the Drunkard gain by all his Intem- perances, but only 2iJ]jort Fit oi frantick Mirth, and extravagant Jollity, which, after a fe^JO Hours, ends in a Jleeplcfs Night, a Jick and tiucafy Stomach, and ^foitifo Confufion over all his Senfes ? What doth the envious and malicioia Man get by all his Jludied Mifchiefs and Re- venges ? When he hath pluck'd out his Enemy's Eye, he cannot put it into his own Flead, nor can he encreafe the Stock of his onim Happinefs by diminifliing his Adverfary*s. When he hath made another the ivo^-fe^ he is never the better for it 5 nor do his Jnjuries grow lefs by being re- taliated : So that he vexes and difquiets himfelf to no purpofe, but to make his Enemy bleed; he keeps his o^wn Wound ^r^^;?, and confequently multiplies Evils in vain, and profecutes Mifchief only for Mifchief s fake. Iconfefs there are fome Vices that are not altogether fo unprofitable as thefe 5 \nfi)me Vices there is a Profpeit of worldly K 2 Gain
ij^S Of the Chrijlian Life.
Gain and Greatnefs, in others oi fenfitive Plea-* fure and Delight ; but alas, when after a few Days Enjoyment of thofe Gains and Pleafures, I am called away from them, and tranfported into a woeful Eternity, there to expiate the Guilts of them with thofe foarp and everlajling Tor- ments I fliall be made to endure, how fhall I be aftoniflied at my own defperate Folly to think what a mad Bargain I have made ? What an Happlnefs I have fold to purchafe thofe Gains ? What a Mifery I have incurred to grafp and en- py thofe Pleafures ? O ! now what would I give for a Gaol-delivery from Hell^ or but for the leaf Mitigation of my Agonies and Torments ! If I had all the Wealth that I purchafed by my Sin, and ten thoufand times more, how willingly would I part with it to bribe my Flames, and corrupt my Tormentors ? O ! now I fhall wifh a thoufand and a thoufand times that I had ra- ther chofen to famifli for want of Bread, than to enjoy thofe acciirfed Profits and Pleafures that were the Fruits and Wages of my Iniquities ; but now alas it will be too late to repent. As yet we have the Opportunity to retrieve our own Follv, and to revoke and cancel this our defperate Bargain, and by our ferious Repen- tance and hearty Renunciation of the Tempta- tions of this World, we may releafe ourfelves from our Covenant with Death, and Agreement with Hell. But if we out-ftay our Opportunity a few Moments longer, till Death hath put an end to it, the fatal Bargain will be fealed paft all Revocation.
O F
OF THE
Divinity and Incarnation
O F O U R
SAVIOUR.
J O H N i. 14.
Aiid the Word was made Flefi^ and dwelt amo?ig us^ {and we beheld his Glory, the Glory as of the only begotten of his Father) full of Grace a?2d Truth.
THESE Words contain 37jr^^ difinB Pro- pofitions :
I. The Word was made Flejh :
II. And dwelt among us ftdl of Grace and Truth :
III. A?2d we beheld his Glory, the Glory as of the only begotten of his Father. Of each of thefe I intend to difcourfe in iheir Order.
I. The firft is. That the Word was made Fief J. In handling of which I fhall do thefe three things :
1 . Shew you what we are here to underftand by the Word,
2. Why is it called The Word.
3 . What we are to underftand by The Word's being made Flefh.
K 3 Xi
^34 ^f ^^^ Chi'ijlian Life,
I. What Is meant by the Word? I anfvver in general, That by the Word here we are to underftand Chrift : For in the folio v/ing Verle you will find that this Word Vv^as he of whom yohn the Bapfijl was the Forerunner, and to whom he bare Witnefs, faying, Thii ijas he cf whom I fpake^ He that cometh ajter me^ is preferred before me j for he ivas before me. And in the other Evci?igelijis you will find that it was Chrijl^ whofe Forerunner the Baptifi was, and to whom he gave this Teftimony, as you may fee at your Leilure, Mat, iii. 1 1. and Mark i. 7. Luke iii. 16. where you find fohn Baptiji giving the fame Teftimony to Chrift which here he gives to the Word, efpecially 'u^r. 27. of this Chapter. Whicli is a plain Evidence that Ckriji and the Word are only different Titles of the fajne Perfon. But that I may more particu- larly explain to you the Meaning of this Phrafe, I will briefly deliver my Senfe of it in thefe following Propofitions.
1 . That this Phrafe, The Word, as it is by Way of Eminence applied to a particular Subjed:, is derived into the New Tefta?nent from the Theology of the Jews and Gentiles,
2. That the New T.eftament giving no diftinB Explication of it, it is moft fafe and reafonable to fetch the Senfe of it from that a?itient Theo- logy whence it was derived.
3. That the Theology from whence it was derived, ufes it to fignify a vital and Divifie Subfftence,
4. That therefore our Saviour, to whom it is applied in the New Teftament^ is that vital and I)ivi?2e Siibfiftencc.
I.
Divinity and Incarnation of our Saviour. 135 I. That this Phrafe The Word, as it is byway of Eminrficy applied to a particular Subject, is derived into the New Tcftament from the Ihco- logy of the 'fcws and Gentiles: Which will plainly anpear to any one, that iliall confider the e:<a5i Agieeinent between thofe Titles and Chara(fters wiiich are o;iven to our Saviour in the New Teftament, and thofe which the "Jews. and Gentiles give to the Word, fo often men- tioned in xSi^ixThfology. For as for this Phrafe, 0 Ao^©-, the Word, it is very antiently ufed in the Writings both of Jews and Gentiles. For Rah. Azriel in his Treatife of Holinefs, quotes it out of the Book of the Creation, which was written by Rah, Abraha?n, an antient Cabalift^ who the Jews fay was the Patriarch Abraham hin-^felf. The Spirit, faith he, meaning the moft High God, bringeth forth the V/ord arid the Voice ^ and thefe three are one God, Thus alfo it is frequently ufed in the Chaldee Paraphrafe^ as eminently appropriated to a Divi?ie Perfon : So in Jfaiah xiv. ly. inflead of Ifraei Jhall he faved in the Lord^ they read it, by the Word of the Lcrd', and ferendah\. 8. inftead of I am with thee, they read, hecaufe my Word is with thee-, and Gen. xv. 1. inftead of I am thy Shield, they read, tny Word is thy Shield s and fo in fundry other Places. And, which is very obfervable, PJalm ex. i. inftead of the Lord [aid unto my Lord, they read, the Lord faid unto his Word ; which Words our Saviour applies to himfelf, Mat, xxii. 44. as being him- felf that eternal Word, or AoV©-> there men- tioned. And in the fame Senfe alfo it was very antiently ufed in the Writings of the K 4 Gentile
136 Of the Chj'-ijiian Life.
Gentile Phihfophy, Thus Zeno, as ^ertidUan tells us ■^'^5 Ipeaks of a Ag>©- by which the World was made, and which he calls Fate^ and God, and the Soul of Jupiter. And the antient Orpheus, as he is quoted by Clemens Alexan- drinus-fy exhorts Men to behold and contem- plate tie divine Word^ who is the immortal Ki?ig of Heaven, And Plato t tells us, that the Motions of the Stars were difpofed and ordered by the Word, By which it is plain, that this Phrafe was ufed as appropriate to a divi?2e Perfon, both by Jews and Gentiles^ long before the writing of the New Tejlament, And that the New i'ejlament derived it from their Writings is apparent, for that it attri- butes to Cb'ijl the fame Titles and Charad:ers which they were wont to attribute to the Xo^©^, Thus, as the New Tefajne?it calls Chriji the Mefjias, the Word, fo the Chaldee Paraphrafe exprcfly tells us, that MeJJias is called the Word of God. Ofece, Cap, 7. Thus, as St. Paul calls him the King immortal, fo Orpheus^ in the aforenamed Place, calls him dVajcTa d^xvocTovy the King immortal. And whereas Chrift is faid to be the Image of God, 2 Cor. iv. 4. to be the filling forth of his Glory, and the ex- frefs CharaBer of his Perfon, Heb. i. 3 ; Philo calls him y^ai^ydr\^ 0g8 II, the G-Kid and e^VwV ©ry§, that is the Character of God, and the
Shadow
^ * Turtul. Apologct. c. 36. Pam. Hunc. (/. e. ^oyov) Zeno de- terminat factitorem qai cunfta in difpofitione formavcrit, eundem- que & fatum vocari & Deum & animum Jovis. f Stromat Lib. V. p. 607. F/f 55 Ahyny &^,oi' ^Afe4^^> t«T6) 'Treiff'iJ'pivi
v^v J^*' \(x'q^. TtofT^oto Avetyfjct \i\^AVct]ov. | Epinomis. II Lib. ii. de AgricuUura, p. 169. Edit. Gene v, 1613. . § Leg. Alleg. 1. ii. p. 60,
Divinity and In carnation of our Saviour, 137 Shadow and Image of God : And Plot in y That it is a Light Ji reaming forth Jrom God, even as Brightnefs doth from the Sun'-^K And as St, John, in the firft Verfe of this Chapter, tells lis. That the Word was from the Beginning with Gody and that it was God , fo Philo tells us, That by Prerogative of ElderJJnp he abided with the Father-, and Zeno, in the afore-named Place, l^hat he is God ; and Plotin •f- tells us, I^hat being the V/ord of Gody and the Image of Gody he is infeparably conjoined with him. And whereas Chrijl tells us, That he is the Light of the World, John viii. 12. the Manna which cometh down from Heaven 5 and the BreadofLifCy John vi. 33, 35 ; the fame P/6/7(? ftiles him the Wordy the Light %^ the Ma?2?ia\\y the a"pT@o and T^tfn riv eS'coxeu 0 Geo^ rrt -^v^ri §, that is, the Bread and Food which God ha!;h given to the Sold, And whereas it is faid, thut the Father is in Chrijiy that he dwells and abides in hiniy John xiv. 10 ^ the fame Author fays, rujoLT^i cfgooc©- 0 Xoy@^y cv CO S'lcuToiTatA nil ; that is, the Word is the Houfe -of the Father, in whom he dwells. Whereas Chrift is faid to have a Namey Phil. ii. 9. and to be advanced above all Principalities and Power Sy Eph. i. 21 ; Philo tells us, that this divine Wordis vpepdvo) ^av\U tS Tcoo-fxa Xj ^^eaCuTccTQ^ tSiv oacc yeyove ^ ; that is, above all Worlds, and the moji antient of all Things that are. Whereas Chrift is faid to be the High Priejl over the Houfe of God. Heb. x. 2 1 ; Philo tells us, that the World is the Temple
of
* Enn. 5. 1. c. 6. jlbid. +Philode Opif. mundi, p. 4, 5. ||Quod det. pot. inf. ibl. p. 137. §Leg. Alleg. 1. ii. p. 70, and 71. IIHDeMigrat. Abrah.p. 304. ^ Leg. Alleg. p. 71.
138
Of the Chrtftian Life, of Godj c/i} Z '^ clp^eipe'U o 'm^rdyov©^ duTd ^a©* AoV©-*; that ib', //^ 'zt'/3/^/& the fir jl- born divine V/G7'd is the High FriejL Vv'hereas Ghrift is laid to be tie Son of God^ and the firfi -born of every Creature : Plato calls him, the begotten Son cf the Gocd-f; Plotin, the Son of God t'y ^nd Phi/oy the fir jl-b gotten Son and IVord of Gcd^, Again, whereas God is faid to have created the World by Chrift, Heb. i, 2. and to have com- mitted the Governm.ent of it to him ; Pl-ilo' calls the S-a©- AoV©-, the oVwJ^aA/y;:^^©- ^ y^v- f ggrwW T? '57a^TJ? II 3 that is, the Governor of all TtingSy and the uttoco^©^ Qes **, the Viceroy of God ; and alfo opyccvov GeS cT/ S 0 xoa-uQ^xocTe' c-y,eiix^-'ii tt y that is, the Injhument of God by whom he made the WorkL As in Chrijl the Fulnefs of the Godhead is faid to dwells Colof ii. 9 ; fo Plo- tin tells us of the rS?, or AoV©-> ^f^^* ^^ ^^ jf//<?^ with God^^. As Chriji is called the great Shepherd of our Souls, i Pet, ii. 25 ^ fo Phiio tells us, that God, who is Ki??g and Pafior of the World, hath appoi?ited the Word his firjl- begotten Son, t;iv eTriueAeiav t))^ h^xg dyiArs ciccTi jiteyxAi^ (^xcriAeoos vTrxp^©^ cTiaJ^g^gcS^ ||||, to undertake the Care of bis facred Flock, as his own Viceroy and Subjiitute : And accordingly in the fame Place, he makes The Word to be that j4?2' gel whom God had promifed to fend before the Camp of Ifrael to condud: them through the Wildernejs. In fliort, as the A?2gels are find to ht fubjeB unto Chrift, i Pet. iii. 22. and as Chrifl is faid to be the Angel, or Mejjenger of
God,
* De Somniis, p, 463. f De Repub. 1. vi. J Enn. 5. 1, viii. c. 12 § De Somn. p. 463. || De Cherub, p. SS. ** De Somn. p. 466- %% Lib. Cherub, p. ioo. §§ Ennead. 5. 1. iii. c. 12. Iii! De Agricult. p. 152.
Divhiity and Incarnation ofmr Saviour, 139
God, John ix'. 4 ; fo Phib calls the mofl an- ticnt Word the 0 a o*x<^yyiX©- ''' ; that is, the Prince of the Angels, and the tqv ccyyeAov QeS -f ; the Angel or M^ffenger of God, And, to name no more, as Chri/i is called the Mediator of the New Covenant, Heb. xii. 24. and the Inter ccjjor between God and Man, Heb. vii. 25. and the Propitiation and Atonement : fo, faith Philo, (which is highly worthy of our Obferva- tion) the Word iVsTg? \j.iv i^i, &cc J. is the Inter- cefjhr for Mortals with the immortal God^ and aifo the Amhadador of that great King to his SnbjeBs -, which Office, faith he, he willingly undertook, faying, I will fland in the Middle hetweeJi the Lord and yon ^ as being neither im^ born as God, nor born as you ; but being a Me- dium between thofe two Extremes^ I will he a Pledge for Both -, for his Creatures, that they f:all 7iot utterly apojlatize from him ; for God, that he will not he wanting in his Fatherly Care towards them. And in another Place he tells us, that the 0e?©. Xoy©^ is Tyiscc^e(rx,€iccs k€- (pctAv X} TgA©^ § ; that is, the Beginnwg and the End of God's Good-Will to the World-, which is all one with Propitiation.
And thefe Authorities of Philo I have the rather inlifted upon, becaufe he being a few^ and a Platonick Philofopher, muft needs under- ftand the Theology of fews and Gentiles : and living about the Time of our Saviour, he mufl be fuppofed to have written in Terms that were then in ufe, and were very well underflood both by Jews and Ge?itiles : And if fo, then it
muft
* Quseft. Rerum divin. hasr. p. 397. f De Somn. p. 466. J Quasil. Rerum. divin. hsr. p. 397. § Dg Somniis, p. 447.
140 Of the Chriftian Life.
muft ncceiTarlly follow, that this Phrafe The Wordy fo common in that Author, was very commonly ufed both by yews and Gentiles in our Saviour's Time, and confequently, that it was derived from them, and fo appropriated to our Saviour by the infpired Writers of the Ne'W Teftament, And, indeed it is not to be imagined how thofe infpired Writers jfhould ever have fo exadly agreed with the Jews and Gentiles in the Titles and CharacSers of the eteriial Word, had not either they themfelves, or the Spirit of God, which dilated to them, purpofely derived it from them.
2. That the New Tejlament giving no diJlinEi Explication of this Phrafe The Word, it is moft fafe and reafonable to fetch the Senfe of it from that antient Theology whence it was de- rived. I do not deny but it is ufual with all Writers to ufe Terms and Phrafes by way of Accommodation, and to illuftrate their Senfe by alluding to fomething that is like it, and therefore are not always to be underftood in the Senfe which thofe Terms and Phrafes do moft commonly fignify, but in a Senfe that hath fome Proportion with it, as the Drift and Con- nexion of their Difcourfe doth plainly intimate. But when Writers ufe Words in a literal Senfe, without any .Note of Allulion, and without explaining themfelves into any different Senfe, either they muft mean th^ fame Thing which thofe Words do commonly fignify, or elfe they muft mean to deceive and impofe upon their ' Readers. And thus ftands the Cafe before us ; our Saviour is here ftiled The Word, a Term of Art^ vvhich was very common both in the
JewiJJj
Dhiniiy atid Incarnation ofotir Saviour. 141
Jewifi and Gentile Philofcfhy ; an^ neither here, nor any where elfe, is there the leajl Intimation that he is called fo, only by way of Allufion ; nor is it in all the New Tejlament explained into any other Senfe than that wherein it was commonly ufed ^ and therefore the Intent of the Jacrcd Writers^ in ufing it, muft bs either to denote the fame Thing which it fig- nified . before, or to deceive and impofe upon the World. But doubtlefs, if the Holy Spirit^ which infpired thcfe Writers, had meant any thing elfe by it than what it ordinarily figni- fies, he would have told us of it, and not have given us fuch an unavoidable Occafion to mi- ftake in fo great a Doctrine, by clothing its Senfe in fuch a Phrafe as generally fignifies what he never meant. For when he called Chriji by the Ja??ie Name, and attributed the fame Titles and Charaders by which the Jews and Gentiles were wont to defcribe their AOTO2, he could not but forefeethat all inqiii^ Jitive Perfons would be apt to conclude that he meant the fame Thing 5 and therefore if he had not meant fo, he would doubtlefs either not have given him that Name, and thofe Titles, or elfe, to prevent our being impofed upon by them, he would have explained them into fome other Meaning ; which fince he hath not done, we may fafely and rationally conclude, that he hath meant the fame Thing by this Name and thofe Titles, with thofe from whom he did derive them ; and confequently that the moft certain Way for us to underftand what is the Senfe of Chrifl's being The Word, is to confider what thofe Jews and Gentiles meant
by
142 Of the Chrijlian Life.
by it from whofe Phikfophy it was firfl bor- rowed and derived.
3. That both the fewijlo and Gentile Theo^ logy, ufed this Phrafe, 'The JVord, to fignify a iHtal and Divi?ie Suhfiflence, For as for the yewSy it is plain that by The Wo7^d they meant \}i\t Meffias ', and therefore, P/.* ex. which they fay contains the Myfteries of the Mef/ias^ the Chaldee Pharaphrafe^ inftead of the Lord faid unto my Lord^ read the Loj^d [aid unto his Word-, that is, confequcntly, to his McJJias, And Rab. Ardnia upon Genefis^ explaining that PafTage in Pf cvii. 20. The Lord fe fit forth his Wordy and they were hcakd, exprelly tells us, that by this IFcrd is meant the Meffias. And Pab, Simeon the Son of Johni^ expounding thofc Words of Job. xix. 26. Tet in my FlefiJIjall I fee God, faith, that the Mercy which proceeds from the higheji Wifdom of Gody fhall be crowned by The JVordy and take Flefh of a Wo- man y by which it is plain, that by The Word he-underftood the MeJJias. And that by the MeJJias they underftood a divine Subf/iencey is evident from fundry Places in the Chaldee Paraphrafey which often applies the Name Jehovah to the Meffias -, which according to the Opinion of the JewSy ought not to be imparted to any Creature ; as particularly, Ifa, xxviii. 5. Jehovah Sabbaoth [iov io \t\s in the Hebrew) Jl:all be a Crown of Glory unto the Refidue of his People -, which thofe Interpreters undcrftand concerning the MeJJias, So alfo, Ifa, xviii, 7. In that Time fall the Prefent be brought unto the Lord of Hofsy that is, fay they, unto the MeJJias. So alfo, Jer. xxxiii. 1 6,
By
Divinity and Incarnation of our Sa^Diotir, 143 By Jehovah our Right eoiifncfs^ they underftand the Mejjias \ and by the Name of the Ever- laJVnig, Mofes Haderfan undenlands the Name of tlie McjJiaSy or Aiiointed King, And cer- tainly, had they not beheved the Mcffias to be a divine Suhji/ieitcc, they would never have attributed to him this incommunicable Name of Cod ; of which they had fo high a Veneration, that they thought it too flicred for any Crea- ture to name, and much more to afiume. And the Commejitary upon the fourth PJahn ex- prefly faith, Eeccucfe the Gentiles ceafe not to ask us. Where is our God'? the T^ime will come that God will Jit among the Righteous, fo as they fjall be able to point him out with the Fin-- ger; which plainly refers to the Coming of the Mejjias. And fo alfo the Septuagint change Shaddai, the undoubted Name of the Cmnipo- tent Gody into AOTOS, T^be Wordy Ezekiel L 24. where in (lead of the Voice of God, (as it is in the Hebrew^ they read <pa>y^? t? Ao'^a, the Voice of the Word of God. And fo alio the afore -named Paraphrafe^ as I have already hin- ted , doth often ufe the Word of God for God himfelf, and that more efpecially with relation to the Creation of the World. Thus inftead oi I made the Earthy Ifa, xiv. 12. they read it, / by my Word 7nade the Earth : And inftead of God made MaUy Gen, i. 27. the Jerifalem Tar gum reads, And the Word of the Lord made Man : And inftead of They heard the Voice of the Lordy Gen, iii. 8. the Paraphrafe reads it. And they heard the Voice of the Word of the Lord God, And Philo exprefly calls this Word the S'sure^ov Qeovy or Jecond God, next to the
And
144 Of the Chrijlian Life,
And as the Jews believed T^he Word to be a divine Subf fence ^ fo did the Gentiles alfo. For fo Numeniiis the Pythagorean, as he is quoted by St, Cyrii'^^ calls the Father the Firf, and the TVord the Secoiid God; and Plotin tells us -(-, //6^/ this Word, or Image of God, heholdeth God, and it infeparably joi?ied with him , and Porphyry, as he is cited by the fore'?2a?ned Father j, tells us, that the Efence of God ex- tends to three In- Beings, viz. the higheft Good^ which is the Father, and the Maker of all T^hings, which is the Word, and the Soul of the World 'y and thefe he alfo calls t\\Q frft, and fecoitd, and third God, And of PythagoraSy , Procliis the Platonift affirms, that he com- mended three Gods together in ONEy (even as Plato alfo doth) the fecond of which was the Word or V/ifdom, whereunto he attributes the Creation of the World. And Plato, in his 6th Epiflle, fo far owns the Divinity of the Word, that he earneflly exhorts his Friends that they fhould vTofJivoeiy tqv tcov 'utocvtciov Q)eovr\y^fJLo-
VOL TOOvJe QvlctiV ^ tSv fJieXXovlodVy T«Tg Yiyifxiv©^ ^
WLTiHTJuoLTi^ xvQ/Lov; that is, invocate God, the Governor of all Things that are andfiall be, and alfo the Lord and Father of that Prince and Gover^ nor 5 by the firft of which he evidently means the Word, lince 'tis to the Word that he elfe- wherell attributes the Government of the Stars and Heavenly Bodies, By all which it is appa^ rent, that by the Word they underftood fome divi?ie Subfjlence, whofe Nature is exalted above 2X\fnite Beings whatfoever ; and therefore,
4. And
* Cyril, cont. Julian. I. viii. fEnn. 5. 1. i. Ci vi. J Cyril, ibid. 1. i. )|Plat. Epinom^..
Dhinity and Lie ar fin f ion of cur Saviour, 145 4. And laftly, Our Saviour, to whom this Phrafe the Morel is apphed, mud be that divine PerfoH or Suhjijiencc. And fo we find hira ftiled in the hrft Verfe of this Chapter ; In the Beginning ^ivas the Word, and the Word was with God, and the Word was God, Which Expreffions are fo exadly agreeable to the Phr.ife of the Gentile Theokgy, that Amelius^ the Difclple of Plotin, and a great Enemy to the Chri/iians, was forced to acknowledge that this is that Word which was from Evalafiingy and by whom all Things were made, as Hera- cliius fuppofed : And, per Joventy faith he, Barbarus ifte, meaning St, John, cum noftro Pi atone confentit, Verbum Dei in Or dine Prin^ cipii effe ^, "J his Barbarian is of our Plato'i Mind, that the Word of God is ranked among the Principles. And indeed, unlefs we under- hand this Place of the etej'nal Deity of the Word, I know not how it will be poflible to make any tolerable Senfe of it ; for if by i?t the Beginning here, we underftand, as the So- cinians would have us, in the Beginning of the 'Gofpel when John Baptift began to preach, the Words will imply a grofs Tautology, and the Senfe of them muft be this, that Chrift was when John Baptift preached that he was, or which is all one, that he was v/hen he was : For how can it be worthy of an Apoftle fo folemnly to affert, that the Word had a Bei?ig in the Beginning of the Gofpel, when we know the Baptift taugl^it as much himfelf ? Who therefore came baptizing with Water, that he fould he made tnanifeft to Ifrael, John i. 31. And Vol. V, L when
* St. Auftin. De Civit. Dei. I. .x.
146 Of the Chriftian Life,
when St. Matthew and St. Liike^ who wrote before, taught us more than this, i;/^;. That he was in being thirty Years before, when we are fure it was as true of any other then hving as of the Word, even of Judas that betrayed him, and Pilate who condemned him. By in the Beginni?igy therefore muft be meant the Begi?if2i?2g of the World ; and that even then, 7he Word was with God, and the Word was God. So Phil, ii, 6. 7. Who being in the Form of God, thought it no Robbery to be equal with God ', but made himfelf of no Reputation, and took upon him the Form of a Servant, ajid was made in the Likenefs of Men. From whence thefe three Conclufions do mofi: naturally refult ; Fir ft. That Chrijl was in the Form of a Ser- *va?2t as foon as he was made Man : Secondly ^ That he w^as in the Form of God, before he was in the Form of a Serva?it : And, Thirdly ^ That he was in the Form of God that is, did as really and truly fubfift in the Divine Na- ture, as in the Form of a Servant, or in the Nature of Man : For the Words literally tranf- lated run thus ; But emptied himfelf taking the Form of a Servant, being in the Likenefs of Men : Which plainly implies, that Chriji was full before he emptied himfelf, that he emptied himfelf by taking the Form of a Servant, that he took the Form of a Servant by being made in the Likenefs of Men 5 which Emptying prefuppofes a precedent Ple?jitude^ and which Plenitude confifted in being fo in the Form of God, as to think it no Robbery to be equal with God, So Rev. i. 11. he fo lemnly proclaims his own Divinity 5 Ia?n Alpha
end
Divinity and Incarnation of our Saviour, 147 end Omega, the firjl and the lafi ; which is the incommunicable Title by which God de- fcribes his own Being, and diflinguifhes it from all others. And Ifa. xliv. 6. / am the firjl^ afid I am the lajiy and befides me there is no God. Thefe, and many other plain AiTertions there are in the New Tejiafnenty of the Eternal Deity of the BleJJed Word. But fince the Ete?'77al God was conftantly, both by the Jews and Gentiles, fignilied by this Phrafe the Word, there is no Reafon to imagine that St. Jolm fliould make ufe of it in any other Notion j iince in fo doing he would have impofcd upon the World, and taken an effeBual Courfe, to make us believe that he meant what he never intended.
And fo I have done with the Jlrft Thing propofed, which was to fhew you what is here meant by Chrift's being the Word ; the Defign of which, you fee, is to exprefs his Eternal Godhead and Divinity.
2. I now proceed to the next Thing pro- pofed, which was to fliew you for what Reufon it is that he is here tailed the Word. In Anfwer whereunto, it is to be confidered that the Word A0'T02 hath a two-fold Signification : Firft, It fignifies Reafon, which is the inferring one Thing from another, and this is the Birth and Offspring of the fvlind. Secondly, It fignifies Speech, w^hich is an audible Expreffion of our Thoughts and Reafonings, and this is the Imao-e and Interpreter of our Minds ; and it is alfo the Executor of the Mind, efpecially in thofe who are in fovereign Authority, and do rule by their Word and Command. Now our Ble/fed
L 2 Saviour
14^ Of the Chrljlian "Life,
Saviour is called the Word upon both thefe Ac counts, both as he is the Reafon and the Speech of God ; and accordingly his being the Word denotes thefe four Things ,
i/?, His being generated of the Mind of the Father.
2^/y, His being the perfeB Image of that Mind.
3^/)', His being the Literpreter of his Father's Mind to us.
/i^thlyy His being the Executor of his Father's Mind.
i/?, His being generated of the Mind of the Father, even as our Word or Reafon is the Iffue and Offspring of our Minds. For it was the Opinion both of the Jews and Gentiles^ that the eternal Word is nothing elfe but that moft perfeB Notion^ Idea and Conception^ which God from the Beginning had formed of himfelf and Beings in his own Mind. For thus the fews tell us, that every thing below hath fome Root above ; which Roots, fay they, are the Sephi- roth^ or Seals by which all thefe inferior Sub- ftances are ftamped, and (haped, and fafhioned ; and thefe Seals, they tell us, are thofe moft perfeB Ideas of Things which God did form in his own Mind, according to which he fafhioned all the Beings that are in the World. For^ they*, all the three Worlds, that is, the Ra- tional, Se?fativey and Inanimate, were printed with the Print, and fealed with the fame Seal ; (that is, that great Seal in the Mind of Gody confifting of the Ideas of all Things) and that which is fealed^ and receiveth the Sealing here
below^
* Vid« Di't Cudwoith ofihc UmnofChriJi ^ndtk Church.
Divinity and Incarnation of our Saviour. 149
below^ is like to the Shape aiid Form of thofe things above which did Jcal and famp the Sig- nature upon them. And thefc three Worlds, lay they, being one below another^ God fet upon them the Seal of Scphiroth fo hard, that he printed them quite through the Bottom of them, that is, he ftamped them all into an ex- aol Refemblance to thofe Ideas which lie had formed of them in his own Mind. So that ac- cording to them, before God made the World, he framed the Idea and Model of it in his own Underftanding, which, together with that i/c^^jr, or Notion, which from all 'Eternity he con- ceived of himfclf, they called the AO'TOS or Eternal Word of God, Hence Fhilo calls the Word of God ^ the e<VoW 0^5, and alfo the 0-92^- ylc^cL "'^, and the dp^eTuircv 'zu-cc^c^eiytjLcc, and the tS'ecc Tc^i/ iS'siSu II : And tells us, that as a City be- fore it was made, exiftedonly in theMlndof the Builder ; fo the World had no other Place, ^' toV Oeioi'XoyovTov TcvjToc (^ix'>cocrfjL)''i(TOLvloc.; that h,tha?l the Divijie Word that made it. And afterwards he tells us, that the ijitelleSlual World, that is, the World which contains the Ideas of all Things, i^lv ere^v ePiv w 0^S Xoyov r\^y\ y,o(Tfxo7roiBvJ(^ §, is nothi?jg elfe but the Word of God now making the World ; and accordingly the Jews call the Word ihe Wifdom of God, and tells us J, that this Wifdom is of the mof inward Vnderfand- ing of God, who beholds himfelf in himfelf From all which it is apparent, that the Jews attributed the Original of this divine Word
L 3 to
* DeMundlOpif. p. 5. || Ibid. p. 3. § Ibid. p. 4.
:|: Rah. Ifaac Ben Schola mthe laft Ferfes of the qx\, and qxW. Pfalms,
^5^ ^f ^^^ Chrijlian Life.
to the Mind of the Father, it being according to their Divinify^ nothing clfe but that moft ferfecl Cov.C'^ptim and Idea ^Yhich God from everlasting formed of himfelf and ail other Be- ings, in his own Mind. In which (Opinion, the moft divi?ie Philofophers of the G entiles alfo do moft exadtly confent. And hence they gene- rally call the Word r5$, or JJndtrftanding of the Father, he being the perfeB Idca^ or Coficep- iion by which the Father undcrftands himfelf and all other Things. And accordingly Alci- nous tells us *, that both Socrates and Plato taught that God is a Mi7td, and that in the fame there is a certain Idea ivhich m RefpeB cf God, is that Knowledge which God hath cf himfelf y and in RefpeB of the World, is the J^atteini or Moidd thereof, and in RefpeSi of itfelf is very II fence. And Ploiin tells us -f*, that God is both the Party that is conceived in the Mind or Vnderftanding, and alfo the Party that conceives him ; and he makes the Word to be that which God doth mind m him- felf, which is Himflf and his own immenfe Perfedions ; and that the Nature of that Idea of himfelf w^hich he beholds m himfelf , is an Adt that ilTues from him, which confifts in beholding and minding of himfelf, and in beholding him becomes the felffame Thing with him ; and this Under ft aJiding or Know- ledge which God hath of himfelf, he calls §, the Son of the Sovereign Father, that bears the like Refembhnce to him, as the Light doth the Sun in the Firmament. And to name no
more
* Alcln dc Doftrina Plotonis. + Plot. Enn. 5. 1 vi, c. i. \ En. 5. 1. viii, c. xii. and Enn. 5. I. i. c. viii
Divijtity and hicar nation of our Saviour, 151
more, Porphyry, as he is quoted by St, Cyrily tells us, 'fhat it was the DoBrijie of Plato, that of the Good (which elfevvhere he calls the Father) is begotten an Undcrftanding in a Manner luiknown to Men^ i?i which are all "Things that truly are, and the Effences of all Things that have a Being -, that is, the fub- ftantial Ideas of God, and all created Things whatfoever ; and upon this Account it is, that they call this divine Subliflence the Word, be- caufe it was generated by the Mind of the Father, even as our Words are generated by our Minds. And accordingly the antient Jews and Chriftian Fathers, do generally expound t\\z.t great Elogiu?n of Wifdom, Prov. viii. con- cerning the Eternal Word-, where it is faid, that Wifdom was fet up from everlafting, and pojflfed by God in the Beginning of his Way , that it was brought forth by him before the World', and that when he appointed the Foun- dations of the Earth, then was it by him, as one brought up with him, and was daily his Delight, rejoicing always before him, Ver. 22 — 31. And this Notion the New Tefta^ ment doth plainly refer to, when it calls Chrift the Wifdom of God, i Cor. i. 24. which is the fame Title that both Jews and Pla- tonifts give to the Word upon the Account of his being that Eterrial Knowledge and Under- ftajiding which God hath of himfelf and all other Beings ; and in this, John i. 4. the Apo- - file feems plainly to hint this Notion to us ; for fpeaking there of the Word, In hi?n, faith he, was Life, and the Life was the Light of Men, Now I think it will be hard to give
L 4 any
^5^ Cy /& ChriJIia?! Life,
any natwal Account hf)w th;»t Life that was in the IForld fi'iLui en\ighl::n Men, unlefs we fuppolc his very Life and Being to confift in Kficivkdge and Vnderfianding \ for by the Light of Men here, is plainly meant that Z)/V *u/V/^ Knowledge which is revealed to the World by Chriji ; and this dirifie Knowledge he tells us is the very Life of the Word, or the Life that was in the Word : And after- wards he exprtfly calls the Word the Light itfclf, from whence all our Knowledge of God and Goodnefs is derived, v. 9. which is exactly the fame with what Philo faith of the Word^ njiz, that he is the intelkBual Sun that is aU together Light -, and with what L'lotin laith of the vS^i or Divine Mind *, that he is a Light Jfhed forth every where, Jlreaniing fro?n God^ and hegott€7i of him ; which is a plain Evidence of Chrift's being the jubftantial Light, Kiiow- ledge, or Liea, of all Things which God from Lverlafiing formed in his own Mind, and of his being therefore called the Word of God, becaufe he is the Offspring of God's Under- {landing, even as our Reafon is the Offspring of ours.
2.dly, He is cdWtAtheWordofGod, becaufe he is the perfect Image of God, even as the Word is the Image of the Mind : For thus, as I have already told you, the Eternal Word is very frequently called the hnage of God, both by the Jews and Gentiks : For fo Plotin -f, that this Divi?2e Und erf an ding, being the very Word of God, and Image of God, ever- lajiingly beholds God, ^nd cannot be feparated
from
■\* Enn 5. I. I. t Enn. 5. 1. i. c. 6.
Divinity and Incarnation of our Saviour, 153
from him ; and * that it is the begotten Ifiie^ Word, and Image of the Sovereign God. And Plato himfelf calls him -f- the begotten Son of the Goody and moll like imto him in all Ihings ; the 2y.yov^ tS ocyct!^S ^ o/uloiotcct^^ gjcenw, and afterwards^ toV t^ ccya^S e^cyroy cv Txyac^ov ey ysvnio'^v ccrccAoyov ixvroo ; that is, the begotten Son of the Good, who is mcji like unto himfelf. And Rab, Mofes, the Son of Neheman, as he is quoted by MaJiuSy proving that that Angel of God's Prejhice which went before the Camp of Ifrael was the Mcfias, or Eternal Word, tells us, that he is therefore called the Angel of God's Prefence, nimiruyn qui ille Angelus ejl fades Dei ; becaufe he is the Face of God, in ivhcni God's Face ivas to be feen. And fo Philo the ^ew alfo doth very frequently call the Word % the Image and Refemblance of God, and the direix^oviG-fjicCy the mojl perfB and cxaB Repre- fentation of God. For they fuppofe that God being Omnifcient, he mufl neceffarily know himfelf, and that knowing himfelf, neceffa- rily he mufl adl ad extremiim Virumy to the utmoft of his Power, even as all other necefary Agents do -, that ading to the utmoft of his Power, he mufl by know^ing himfelf produce as perfecfl an Image, Idea, or Notion of himfelf in his own Underflanding, as it was pofUble for him to do ; that it was poffible for him to produce fuch a vital and fuhliantial Idea of himfelf as is vefled with all the infinite Per- fedions of his Nature 3 and confequently that fuch an Idea he hath produced, and that this
Idea
* Ibid. 1. ii. ^^ t Plato de Rcpub. I. vi. p. 478. % Philo Legis AUcg. I, ii. p, 60.
I r4 ^f ^^^ Chrijiiaii Life*
Idea is the Eternal Word, For God can do whatfoever doth not imply a Contradidion : Now there is nothing in God but what he can communicate without a Contradiftion, but only Self -exi [fence ^ that implies a Contradiction in-* deed, for God to caufe another Thing to be without any Caufe, and to exift of itftlf. But as for all his other Perfections he may communi- cate them ; and when he ads neceffarily, as he is fuppofed to do in the Generation of the V/ord he muft, becaufe then he ads to his utmoil Poffibillty. So then the Word muft have the fan-.e Nature^ Effencey and PerfeBio72s with the Father ; and the only imaginable Difference between them muft be this ; that whereas the Father exifts of himfelf, the Word exifts of the Father ; which is exadly agreeable to the Ca- tholick Notion of Chriftians, And indeed if it be granted that God^ who is infinitely knowifigy muft neceffarily know himfelf perfedly, then it will feem to follow, that there muft be the fitme Perfedions in that Idea or Notion by which he knows himfelf] that there are in him- felf 3 for elfe it is not one perfeB Idea of him. And hence it is that our Notions do fo imper- fedly rcfemble Things, becaufe we cannot com- municate to them that Life and Subftance that is in the Things themfelves 5 and therefore if God knows himfelf perfedly, as he muft needs do, being infinitely knowijig^ he muft commu- nicate Life and Subftance to the Notion of him- felf, or elfe 'twill be no perfedl Notion of his Life and Siibjlance j and he muft communicate to it all ihe immenfe Perfedions of his own Na- ture, or elfe 'twill be no perfeB Notion of his
own
Divinity and Incarnation of our Saviour. 155 own Perfedions. So then the eternal Wordy which is here fuppofed to be the moft perfect Notion of the Father^ muft be a vital and fubjiantial Idea, endued with all the PerfccStlons of the Divi?2e Nature^ which is alfo very agreeable with the Chriflian Notion of the Divine JVord : For he is defcribed to be the Image of God, 2 Cor. iv. 4. the Brightnefs of his Glory, and the exprefs CharaBer of his Perfon, Heb. i. 3. and being fo, he muft ne- ceffariiy be what God is, i, e. God efjentiaL, or elfe he cannot be the perfcB Image, and exprefs Charader of God, And accordingly in the l\ew Teftame?it he is called God ever all, blejfed for ever, Rom. ix. 5. and the Perfedlions of the Divine Nature are very frequently attributed to him, as particularly Omnifcience, John xvi. 30. Eteimity, Heb. i. i2. aL}d Rev. xxii. 13. / am Alpha and Omega, the Beginning and the End, the firfi and the laft. So that upon this Account alfo he mjy very properly be called the Word oj God, becaufe as our Words are the Images of our Minds, fo He is the moft perfeB Image of God,
ydly. He is called the Word, becaufe he is the htterpreter of the Father's Mind, even as our Vv^ords alfo are the Interpreters of our Minds to others. And this Philo the Jew doth alfo take Notice of, as the proper Work and Office of the Word to be 'm£ecr^evT>)i t5 ^yefjiov©^ ^urpos T!> vzo-YiKoov *, the AmbaJJador of the great King to his SubjeBs, to communicate his Mind and Will to them 3 and alfo the Angel and Mefjenger of God to Meny to declare his Will and Pleafure to
them ',
* Quis rer. div. hier. p. 397.
1 5^ ^f ^'^^' Chrijltan Life,
them: And that in the Execution of this Oflice he doth Tc??5 /w-gj/ cy$ f^cto-iAsv^ cL ^oYf 'zn^irleiv i^STri- nrccyfjLciT©^ TJuct^yyeAAeiVy Scc. * Some as a King he commands what they fiall do ; othtrs^ as a School-mafiery he profitably infiru5is ; other s^ as a Cotinfellor^ he faithfidly adm-onifies ; all which he performs as the Interpreter of the Mind oj God. And clfewhere he calls him the 0go7rc?^T©- ^'a^©- -f-, the Divine Sim that enlightens the Souls of Men ', and elfewhere he exprefly calls him the Interpreter of the Mi?id of God to Men : So that it feems it was upon this Account as well as others, that he was called by the Antie?jtSy the Word cf God, And the fame Account is given of it in the New 'Teftament, So John i. 1 8 . No Man hath feen God at any time ; the only begotten Son^ which is in the Bofom of the Father.^ he hath declared him. Where there is a particular Reafon affigned, why though ether Men interpreted the Mind of God to us, yet Chrijt alone is called the Word of God ; becaufe he only was the immediate Interpreter of the Divine Will, even as the Word which we fpeak is of ours. For he was in the very Bofoni of the Father, and there underftood his Mind not by the Inftru(ftions of an Angel .^ nor by Dreams and Vifions^ nor only by the Holy Ghofty but by an immediate Intuition of his Thoughts and Purpofes, w4iich from all Eter- nity were expofcd to his View and Profped:, For as St. Gregory Nazianzen hath obferved. He had the fame Relation to the Father, as the inward Thought hath to the Mind, becaufe of his ifitimate Conjundtion with him, and Power
to * De Somn. p. 461. t Dc Charltatc. p. 552.
Divhiity and hicarnafton of our Saviour, 1 57
to declare him to the World. For the Father is known by the So?2^ who is a brief and eafy Demonftration of the Fatljcr, as every thing that is begotten is avoorcov Ao^©"^ thefilent Word of that ^hich doth beget it,
^^thl)\ and laftlyy He is called the Word^, becaufe he is the Executor of his Father's Will, even as the Word and Command of a King is the Executor of his Will and Pleafure ; For according to the Senfe of the Anticnts^ God hath from the very Beginning governed the World by his eternal A0'T02, whom they therefore call the immortal Kijig^ the Gover^ nor of all things that are^ or fmll be^ and the Viceroy of the great God, as I have already {hev/ed you at large. And it was by this Word that God executed his Will when he made the Wcrld : For by his Word he made the Heavens^ afjd all the Hoft of them by the Breath of his Mouthy Pfal xxxiii. 6. He did but fay the Word, Let there be Light ^ and there was Light 'y and to his powerftd and efficacious Fiaty the whole Frame of Nature was but a real Echo. For thefe Expreffions, Let there be Lighty and let there be a Firrnamcnty &c. are not perhaps fo to be underftood as if God did a6lually pronounce thofe Syllables, but they rather feem to be a popular Defcription of the infinite Energy of the Eternal Word by which God made the Heavens and the Earthy to v/hom it was as eafy to give Being to the World as it was to command it to be ; and that Pafiage of the Pfalmift, By the Word of the Lord were the Heavens madey and of the Author to the Hebrews^ Heb, xi. 3. that the Worlds were
framed
158 Of the Chrijlian Life.
framed by the Word of God^ feem rather to denote xh^t powerful Ad: of Creation which was exerted by the vital and fubjlantial Word of God^ whereby he inftantly, and, as it were, with a Word's fpeaking, gave Exifence to thofe Beings he intended to create, than any articulate Words or Phrafes, pronounced by God himfelf ; becaufe in this Chapter, and many other Places of the New Tefament^ it is expieily faid, that God made the World by Chrijl, who is that living ?iVidi fubjlantial Word that was with God from the Beginning. Well therefore may Chrift be called the Word of God^ fince by him God doth as effedually execute his Will, as if it were done by the Word of his own Mouth. For Chrift hath fuch Power, both in Heaven and Earthy that at his Word and Command all things are prefently done ac- cording to his Will 5 and therefore you may obferve in that Vifion to St. fohn^ Rev. xix. 13. yefia^ being reprefented as the King of KingSy and Lord of Lords, clothed in a royal purple Robe, is called by the Name of the Word of God, when he was executing the Divine Ven- geance upon the Nations by that Power which he hath at God's right Hand.
3. I now pafs on to the third and la/1 Thing, namely, what we are to underftand by the Word's being made Elejh ^ of which I fliall give you a brief Account, and then conclude with a few fliort Inferences from the whole. Which Words, beijig inadeFlefd, we ought not fo to underftand as if the eternal Word was changed, or converted into Flefh, as Cerinthus taught ; pr as if the Flefh was changed, or converted into
the
Divinity and Incarnation of our Saviour, 159
the Word, as Valcntirms ridiculoully afferted ; for the Deity is immutable^ a ad as it can be changed into notKmg, fo nothing can be changed into it. Bat by Flejh we are to nnderftand Man^ a Fart being put for the whole 5 for fo the Scripture doth very frequently call Man i7<^, that being one of the Ingredients of his Nature. Thus Pfabn Ivi, 4. 1 will 7iot jear what FleJJj can do unto me, Jeremiah xvii. ^. Curfed he the Man that maheth Flejh his Arm ; that is, that puts his Confidence in Man. Mat, xxiv. 22. Except thofe Days be Jldortened, no Flejh JJmU be favedy that is, no Man: And Rom. iii. 20. No Flejld pall be juflified in his Sight ; that is, no Man fliall be juftified. So here, The Word was made Flejh -, that is, l^he Word was made Man. Not that the Divijie Nature- was converted into the Nature of Man, but the Meaning is, it was made one with Man, even as our Soul is not turned into, nor confounded with the Body ; yet they two^ though diftinEl in Natures, grow into one Man : So the Man- hood of Chrift was affamed, or taken into the Wordy both being united into ojie Perfon, the Natures being prefcrved entire and diftindly without any Mixture or Confufion. For as the fourth General Council hath defined it, He was fo made Fief), that he ceafed not to be the Word, never changing that he was, hut affuming that which he was not. And though our Humanity was advanced by it, yet his Divinity was not at all diminiflied ; and the Myftery of Godlinefs, God manifejted in the Fief, was no Detriment to the Godhead, which is always unchangeably the fame : And therefore the feeming Harfhnefs of this Expreffion may
be
l6o Of the Chrijlian Life.
be moliiied by comparing it with others of the fame Import ; for elfewhcre it is faid, that he ims manifcft in the Flejhy i Tim. iii. i6. which only denotes that the Divinity was made known, and did appear in the Vv^orld in a hu- man Nature, Elfewhere it is faid, that he took on him the Nature of Man^ Heb. ii. i6. which only denotes that the Divinity did aflume the human Nature to it, and was perfonally united with it. So here the Word was ?nade Flejh \ that is, the Word was made ojie with the Flefli, by affuming the human Nature into a perfonal Union with itfelf.
Having thus explain'd to you the Senfe and Meaning of the Words, I fliall now conclude this Argument with three or four fhort Infe- rences from the Whole.
I. From hence we may Infer the eternal Divi?iity of our hlejjed Saviour^ even from this great Name l^he Wordy that is here attributed to him. For fince it is fo apparent that this Phrafe is a Term of Art derived from the Schools of the Jews and Gentiles, and fince by it they did all fo generally underftand a Divine Ferjon fubfifting from all Eternity ; it muft neceffarily follovv^, that the Holy Ghofty deriving it from them, and applying it to our blejjed Saviour, muft ufe it to the fame Senfe ; for otherwife He were better never to have ufed it at all, becaufe by difcourfing in the fame Language with them, he v/ill give us juft Occafion to think that he means the fame Thing, namely, that Chrift, whom he calls the Word, is a Divine Perfon fubfifting from all Eter?iity j which if he doth not mean by ufing
that
Divinity and Incarnation of cur Saviour. 1 6 1
that Term, he will almoft neceffarily betray u^ into ^falfc Belief concerning our Saviour. As, to inflance briefly in a Cafe of another Nature : Our Saviour in his Sermons doth frequently prefs us to Me chiefs and Fatie?2ce^ Humility and Charity^ all which are Terms frequently ufed long before in the moral Philofophy both of the Jews and Gentiles, by which they lignify fuch and fuch particular Virtues. Since therefore our Saviour doth ufe the fa?ne Terms with them, . wx have juji Reafon to conclude that he means xhtfame Virtues by them ; and fliould he mean any thing elfe, his very ufing of thefe Terms would necef- farily impofe upon us a falfe Senfe of his Mean- ing y for how fhould we underftand his Mean- ing but by his Words, and how fhouid we un- derftand his Words but by the common Import and Signification of them? And can we imagine that the Spirit of Truth would have ever defcribed our Saviour by a Term that was fo generally ufed to fignify a Divine Perfon fubfifting from all Eternity y and ufed it too, as he doth, without any Reftraint or Limitation ; nav, and fo feem- ingly at leaft to the fa77ie Purpofe, as ne doth in the three firft Verfes of this Chapter*, where he defcribes the Divine Nature and Operations of Chrifl the Word, in the fame Terms in which the Jews and Gentiles were wont to de- fcribe the Divinity of their AO'TOS : Can we imagine, I fay, that the Holy Spirit would have done thus, had he known Chrifl to be nothing but a mere Man that never was before he was born of his Mother ? Far be it from us to charge that bleffed Spirit with impofmg fuch a Delufion upon Mankind.
Vol. V. M 2. Hence
l62 Of the Chrijiian Life, *
2. Hence I infer the aftonifding Love of our blejjed Saviour in condefcending fo low as to be made Flefd for us, and affume our Nature. For what he was before he took our Nature, you have heard already ; He was no lefs than the eternal Word of the Father^ in whofe Bofom he enjoyed the fupremeft Degree of Blifs and Happinefs, being crowned with Glory, and en- circled about with the ejfential Rays of the Divinity, And yet fuch was his Love to poor Mortals, fo infinite was his Zeal and Concern for our Happinefs, that, feeing the Mifery we were plunged into, he could not reft, no not in the bkjjed Arms of his Father, but ftrips himfelf of all his Majeily and Blifs, and comes down among us, and affumes our Nature, to fave and refcue us, and invite and lead us to thofe Heavenly Manfions from whence he de- fcended to us. Lord, what a Prodigy of Love was here, as doth not only puzzle my Conceit, but out-reach my Wonder and Admiration ! For when I ferioufly confider it, though it be a Bleffing beyond all my Hopes, and fuch as I could never have had the Impudence to dcfire ; yet it fills my Mind with an awful Horror to think, that there was a Time when the great God was here upon the Earth in my Form and Nature, and converfed familiarly with fuch mortal Wights as myfelf, and for my fake, and fuch poor Worms as I, patiently under- went the common Infirmities of Men, and wil- lingly expofed himfelf to the Contempt and Scorn of a malevolent World, and the Malice and Cruelty of thofe barbarous Men to whom he gave Being, and could with the Breath of
his
Divmify ancl Incmiiation of our Saviour, 1 63
his Noflrils have fcattered into yltoms 3 and all this in mere Compaffion to a Company oi apofta^ tized Natures, who had fo higlily dcfcrved to be thrown from his Cnre and Mercy for ever. O my Soul, how am I aftoniflied at this Mira^ cle of Love ! Methinks, when I confider it, I am looking down from a ftupendous Precipice, whofe Height fills me with a trembling Horror, and even overfetting Reafon.
3. From hence I refer what mighty Oblip-a- tions we have for ever to love and ferve our blejj'ed Redeemer, If our Hearts are capable of being warmed into any Degree of Affedion, fure 'tis impoffible but we muft be afl^etfted at fuch an unheard-of Inftance of Love. For the Son of God to leave his Father's Bofom, where he was infinitely more happy than we can ex- prefs and think of, and difguife himfelf in mortal Flefh, and become a Ma7i of Sorro'ivs^ that he might make me a Man of endlefs Joys ; Can my Heart hold when I think of this ? Is it pofTible I fhould reflect upon fuch a prodi-^ gious Inflance of AfFeftion without being wrapt into an Ecftafy of Love ! BleJJed jefus, what barbarous Hearts do we carry about with us, that will not melt before the Flames of thy Love ! Flames that are fufhcient to kindle Seraphims^ and to fill all reafonable Breafls with burning AfFeftions towards thee ! For how is it poffible that any Man, I had almofl faid, that any Devil fhould be fo difingenuoui and ill-natured, as not to be aftedled with fuch ftupendous Kindncfs ! When we fee a Child flight his careful and indulgent Parents, we are ready to account him an unnatural Monfter ;
M z when
164 Of the Chrijlicin Life.
when we fee a Man neglect his Friend, or difregard his Benefadlor, we prefently call him bafe and ungrateful 5 nay, when we fee one abufe a poor brute Creature that fawns upon him, and expreffes its Kindnefs to him, we look upon it as an undoubted Sign of a very hard Heart, and an /// Nature : What Term then can we find in all the World of IVords^ that is odious enough to exprefs our Difaffcdlion to our blefjed Redectner^ to whom we are fo infinitely obliged ? Bafe^ Difmge?2Uous, III- iiatured^ and XJngratefid^ are all too foft } *tis fomething beyond barbarous and devilijh. For one would think that neither the moft inhu- man Canibal on 'Earthy nor the blachjl Devil in Hell^ could ever be guilty of fo foul a Crime, which had fomething in it too monjirous for any Words to exprefs. Well therefore may the Heavens be aftoniflied, and the Earth tremble, and all the Creation of God ftand amazed at us, to fee how infenfble we are of this moft ravifiing and endearing Love ! Well may we be amazed at ourfelves, and wonder at our own Stupidity, to think that the Son of God (hould be fo kijid as to come down from Heaven to vifit us, to leave the Habitation of his Glory, and fhroud his Divinity in mortal Flefli, and make himfelf a iniferable Wight, merely that he might make us happy^ and ad- vance us to that Glory and Blifs v/hich for our fakes he willingly abandoned ; and yet that we are no more touched and affedied with it, than with the moft indifferent Thing in the World ! Bielfed God, what are we made of ! What kind of Souls do we carry about with us,
that
I>ivinify and Incarnation of our Saviour, 165
that no Klndnefs will oblige us ; no, not the mod: endearing tliat ever was known or heard of 1 Doubtlels, fliould any Man have flicwn us but half this Kindnefs, fhould a Friend but offer to die for us, or a Prince to defcend from his Throne, and put himfelf into the State of a Beggary to enrich and advance us in the ■World, we fliould have thought ourfelves bound to him as long as we lived ; and fliould we have thought any Services too much, any Re- quitals too dear for him, we fhould have been looked upon as Monfters of Ingratitude, as the Reproaches and Scandals of human Nature, and been hifl^ed out of all Society for a Company of infamom Villains, unworthy of the leaji Re- fpedl or Favour from Mankind. But for a Friend to die, or a Pri?2ce to become a Beggar for our Sakes, alas ! what poor inconJiderabU Things are they, compared with the Con- defcenlions of the Sofi of God, who humbled himfelf much lower in becoming a Man, than the mod glorious Angel in Heaven could have done in afiuming the Nature of a Worm. And can we be fo inhuman as not to be moved by fuch a Miracle of condcfcending Love ' Is it the lefs, becaufe it is the Love of God, or doth it lefs deferve our Requital ? What Ex- cufe then can we make for our wretched In- fenfibility ? O ungratefid that we are ! with what Confidence can we fliew our Heads among rcafonable Beings, after we have fo barbaroufly flighted our beji Friend, and behaved ourfelves fo difingenuoufly towards our greatefl Bene-- facflor ? How can we pretend to any thing that is modeft or ingenuous, tender or afprehenfve^
M 3 ia
i66 Of the Chrijlian Life.
in human Nature, when nothing will oblige us, no not that aftonifjing Love that made the Son of Gcd leave all his Glory, and become a poor miferable Mortal for our Sakes ? O bleffed Jefus I what do thy boly Angels think of us ! how do thy bkjfed Sahits refent our Unkindnefs towards thee ! yea, how juftly will the Devils themfelves reproach and upbraid our Bafenefs, who, bad as they are, were never To much Devils yet as to Ipurn the Love of a Redeemer, coming down from Heaven to die and fufFer for their Sakes ! Wherefore, as we would not be hiffed at by all the reafonable World, and be- come Spectacles of Horror to God^ and Angels y and Devils^ let us endeavour to affed: ourfelves with the Love of our Redeemer, and to inflame cur own Souls with the Senfe of his Kindnefs^ who hath done fuch mighty Things to endear and oblige us.
4. From hence I infer what monftrous Dlf- ingenuity it would be in us to think much of ■parting with any thing, or doing any thing for the Sake of Chrift, who for our Sakes parted with his Father's Bofom, and all thofe infinite Delights which he there enjoyed, and united himfelf to our miferable Nature, that he might make us good and happy for ever. And now, after all this, with what Confcience, or Modefly, can we grudge to do any thing which he fliall require at our Hands ? Should he command me to defcend into the loweft Form of Beings, and to become the vcio^ wretched and contemptible of all Animals, could I be fuch a Caitif as to deny him, who defcended much lower for the Sake of me ?
Should
Divinity mid Incarnation of our Saviour, 1 6 7 fliould he remand me back into Non-entity^ and bid me ceafe to be for ever ; alas ! the Diftance is nothing fo great between me and nothings as it was betwixt him and that human Nature which he affumed for my Sake. Should he require me to die for him under all thofe linger i?7g and exquifte Tortures which the bleifed Martyrs fuffered for his Name, what Proportion were there between w^hat he requh*es of me, and what he hath done for me ! He on- ly requires that I fhould pafs through Death to Heaven for him, but he came from Heaven to pafs through Death for me ; fo that jor his Sake I iliould only put off a wretched Garment of Flefli, that I may be enrobed with Glory and Immortality } but for my Sake he put off his Robes of Glory and Majefcy, that he might w^ear my frail and mortal Fleih, and therein reconcile me to God^ and make me everlaftingly happy : And when I may advance myfelf into an Equality with Angels, by fufFering the Agonies of a 7?njerable Death for him, fliall I refufe, or think much of it, when he who was equal with God in Glory and Happinefs, was fo ready to be born a wretched miferable Man for me ? Should he require me to give my Subftance to the Foor^ and leave mvfelf defti^ tute of all Supplies and Comforts, could I d^ny fo poor a Kequeft to hitn, who forfook a Heaven of infinite Pleafures for my v^ake, and expofed himfelf naked to the Mercy of a wretched, wicked, and ill-natured World, from whom he could expecS nothing but the moft barbarous Contem.pt and Cruelty ? Sure, one would think it were impoffible for any
M 4 reafonabk
i68 Of the Chripan Life.
reafonahle Being to deny fuch poo7\ fuch itt" co7ifulerable Boons, to fuch a great and de-- Jernjing Benefador ! and yet thefe are much more than what he ordinarily requires at our Hands. For that which he ordinarily requires of us, is, that we would forfake thofe Vices wliich are as i7ijuriGUs to us, as they are hateful to &';//, and which are therefore hateful to him, becaufe they are our Enemies ; and that we .would pradife thofe Virtues in which the Per- fedion and Happinefs of our Nature is in- volved, and which we can no more be happy without, than we can be without Being. And can I think much to part with thofe Lufts for his Sake, which are my Shame and Infelicities, who never grudged to part with Heaven for ■viine ? Can they be as dear to me, as his Fa- ther's Bofom v/as to him ? And yet he left that for Love of me ; and fhall not I leave thefe for Love of him ? Methinks, if we will not part with them for cur own Sakes, as being de- ftruBive to our Peace and Happinefs ; yet, had we the leaft Spark of Ingenuity in us, we fhould gladly part with them for the Sake of our Saviour^ who for curs was fo ready to part with all that was dear to him. Can we be fuch Wretches as to refufe to ferve him, w^hen he requires nothing of us but what we ara obliged to by our cum Intereft ? Are we fo loft to all that is ingenuous and 7nodeJt^ that we will not obey him, when he only requires us to be kind to curfehes ? O wretched Mortals ! doth his coqiing down from Heaven to fave you, deferve this barbarous Treatment at your 1 lands, that to fpite him you fhould injure
yourfelves^
Divinity and Incarnation of our Saviour, 169
your/elves, and wound his Authority through yot^r own Sides ? Had he been wholly indiffe- rent to you, it had been very iinreafonable to rejeft his Service, when it altogether confifts in ferving yourfelves ; but to difbbey fo dear a Friend, to whom we are obliged by fuch flu-- pendens Favours, when he enjoyns us nothing but the Means of our own Happinefs, is fuch a Piece of monjlrom and unnatural Bafenefs, as the Devil himfelf can hardly parallel. O unkind that we are ! that we will not be good to ourfelves for our Saviour's Sake, and that when he conjures us to it, as he doth, even by all the Love that we owe him ! For fo ^^01071 xiv. \K^, Jf y^ l^^ ^^> faith he, keep my Commandf72e7its : Cofijider what ^nighty Tubings I have done for you ; how I left my Throne in Heaven for your Sakes^ and became a mife- rable mortal Man : And now that I am going from you, and am offering up my Life to redeem yoUi if ever I have merited any Love at your Hands^ exprefs it in keeping my Command- ments. It is no great Matter that I require of you ; it is only that you would be kind to yourfelves, that you would let Mifery alone^ and endeavour to be as happy as Heaven can make ycu. This is all the 'Requital that I expeB at your Hands, that you would be as good and happy cs I would have you ; and this which is the Sum of all my Commands, I con- jure you flri^ily to obferve, even by all the Love that you owe me, O blejjed fcfus, one would have thought thou hadft been requiring fome mighty Trial of our Love to thee, that we ihould do fome great Thing for thee, to
which
270 Of the Chriftian Life.
which nothing could prompt us but only our Gratitude and Kindnefs : But when thou only requireft us to exprefs our Love to thee, in doing that which is the higheji Expreffion of our Love to oiirfehes^ can we be fo dfmge- nuous as not to do that for thy Sake, to whom we are fo infinitely obliged, which we .-tare bound to do for our own Sakes, as well as thine ?
5. And laftly, Hence I Infer whst a glorious thing it is to do Good^ fince the Son cf Gody having fo great an Opportunity of doing Good to the World, thought it worth his while to come down from Heaven^ and affume our Na- tures, and undergo our Miferies, as if he efteem- ed it more glorious and becoming the Majefty and Divinity of his Perfon to dwell upon Earth with poor miferahle Mortals, among whom he might do the greatefi Goody than to fit above upon the Throne of Heaven^ and receive the moil humble Adorations of Angels ; for it was only for an Opportunity of doing the greatefi Goody that he exchanged the Glory and Happinefs of HeavcUy chufing rather to become a miferable Man to make others ^W and happy y than to continue among thofe infinite Delights with which the heavenly State abounds. What a moft glorious thing then is it to do Good ? when our moft wife Redeemer chofe it before Heaven it- felf 5 when he thought it more elegible to come down upon Earth and make us happy y than to dwell in the Bofom of his Father, and fliine in Heaven with the Brightnefs and Glory of his Divinity. And if there be nothing in Heaven fo glorious as doing Good^ w^hat is there upon
Earth
Divinity and Incarnation of our Saviour . 171 Earth that may be compared unto it ? What diniy what fullied things are all the Pomps and Splendors of this World compared with the Glory of doing Good to others, when God prefer- red it before Heaven itfelf ! To conquer King- doms, to lead the World in Triumph after us, how 7nea7i and ijiconjiderahle are they compar'd with that Glory which the Son of God forfook, merely to do Good to the World ! A thing which he efleemed fo great and illujlrioiis, that he did not only leave Heaven for it, but fcorned and defpifed the Kingdoms of the Earthy finding nothing below that was worthy of him, but only to go about doing Good ! For this was his conflant Employment, as you may fee, ABs x. 2 1 . And now is it pofjible^ that after this great Ex- ample, we fliould think Beneficence a cheap or vulgar thing ? Can we think it a Difhonour to ftoop to the mea?ie/i Offices, whereby we may ferve the Souls or Bodies of our Brethren, when the Son of God came down from Heaven, and veiled his Glory in mortal Flefh for no other End but to do Good 1 O fooliJJj Creatures that we are ! Did we but underftand and con- fider what a magnificent thing it is to fupply the Neceffities of Men, and contribute to their Happinefs, we fl:iould, doubtlefs, embrace it as our greatejl Preferment, and think aarfelves bound to blefs God for ever, for furnifliing us with Occafions of doing Good -, that he doth deem us worthy of fuch an illujlrious Employ- ment, to have fome Share with himfelf in the Glory of it ; that he will vouchfafe to us an Opportunity to honour and mag^iify ourfelves by adling this Di'i'iney this Godlike, Part in the
World.
172 Of the Chrijlian lutfe.
World. Never then let us think that we dif- honour ourfelves, fho' we ftoop never fo low, when it is to do Good ; no, though it be to vifit a Beggar, to drefs the Sores of a poor LazaruSy to ijtftruB, or comfort, the meanejt Wretch in all thy Neighbourhood. For now thou adteft the Part of God^ in doing the moft glorious thing in all the World ; a thing for which the greatejl Princes may envy thee, and the hlejjed God for ever applaud thee •! Now thou art doing that which the Son of God came down from Heaven to do, and which he thought more worthy of his Choice, than to reign over Angels in Heaven : So that either we muft fay, That he was unwfe for preferring it before Heaven^ or elfe we muft acknowledge. That we are infinitely foolijh in preferring any thing in the World before it.
II. I nov/ proceed to \ht fecond Propofitlon, And dwelt among lis full of Grace and Truth. For that thefe latter Words [fidl of Grace and Trutlj] belong to the former, [And dwelt among us] you may plainly fee by the Paren-* thefs in your Bible, by which they are inter- rupted and broken off" from one another. In the Explication of thefe Words, I fliall do thefe two Things :
1. Enquire what is here meant by the Word's dwelling among us.
2. What we are to underftand by his being full of Grace and Truth.
I. What is here meant by the Word's dweU ling among us"? In the Greek it is Id-^.lvGiv iv r\}jjLv\ that is, he pitched his Tabernacle among us 5
which
Divinity and Incarnation of our Saviour. 173
which feems plainly tf) refer to God's Dwelling in the Tabernacle under the Mofaic Law, For the Greek Word o-jcwrow comes immediately from the Hebrew Shacan, and differs from it only by the Greek Termination ; and from Shacan comes the Word Shechinah^ by which the He- brews were wont to exprefs God's glorious Pre- fence upon Earth, and efpecially his Habitation in the holy Tabernacle between the two Che- rubims, where he is faid to dwell, i Sam. iv. 4. and 2 Sam, vi. 2. becaufe from thence God was wont to fpeak, and difcover himfelf by a vijible Brightnefs and Glory : And accordingly this Prefence, or Habitation of God, is called in the Greek c/^of a, and iirKfx^viicx,, Glory and Appearing, Thus, Numb, xvi. 19. it is faid, That when the Congregation drew near to the Tabernacle, the Glory of the Lord appeared unto thtai \ and Ver. 42. it is faid. That a Cloud covered the Tabernacle, and the Glory of the Lord appeared. So when the Glory is faid to be departed fro?n Ifrael, 1 Sam. iv. 21. it is plain, that by that Glory is meant this vifble Appearance of God in a glorious Brightnefs from between the Chc- rubims. So Rev, 21. when it has been faid of the New ferufalem, that it was o-jcrjrrj, the Ta- bernacle of God with us, Ver. 3. that being re- peated again, Ver. 11. is faid to have the Glory of God in it, and the Glory of God to enlighten it, Ver. 23. Now it feems moft probable, that this glorious Shechinah, Prefence, or Habitation of God, confided in the Prefence of Angels ; who being the Courtiers of Heaven, where they appear, there God is faid to be pecuHar.y prefent. And hence it is that the Well Lahi-
174 Of the Chrljlian Life.
roi^ where the Angel appeared to Hagar^ Gen. xvi. 7, 14. is by the ferufalem Targum, ftiled the Well, ubi manifejlatata illi fnit Prcefentia Domini Majejlatica^ where the Prefence of God in Majefy was manifejled to her : And that vifible Glory which appeared from between the Cherubims, is called by the fame Name, ijiz. the Gloria Majejiaticce Prefejitice Domini^ the Glory of the Majeftatick Prefence of God > which is a plain Evidence that the fews be- lieved the Majeftatick Prefence of God to be nothing elfe but the Appearance of Angels. And of the fame Mind was the Author to the Hebrews^ Heb. ii. 2. For the Law, faith he, was fpoken by Angels ; and fo St. Stephen y Ads vii. 53. The Law was received by the Difpofition of Angels ; and St. Paul, that the Law was ordained by Angels in the Hand of a Mediator, Galat. iii. 19. Whereas Exod. xix. 1 1, compared with xx. Ver. 22. it is faid, that The Lord ca?ne down in the Sight of all the People, a?td talked with them -, that is, as you will there find, he fpoke the Law to them. Which is a plain Evidence, that that glorious Defcent of God's Prefence upon Mount Sinai, where the Law was fpoken, w^as in the Opinion of the Author to the Hebrews, nothing but the Prefence of Angels ; who when they were to reprefent the Divine Prefence, were wont to appear in bright and radiant Bodies ; and therefore where it is faid in Ifaiah'% Vifion, Ifaiah vi. i. that he faw the Lord fitting upon a Throfie, and that his Train filed the Temple ; that is, his Train of Angels ; and this Train of Angels our Saviour calls the Glory of the Lord,
John
Dmnify mid Incarnation of our Saviour. 175
John xii. 41. which is the fame with the She-- cbinal\ or Majeftick Fi'cjmce : And therefore, perhaps, they are called Angels of Light in re- ference to that lucidy Jlnning^ flaming Appear- ance which they were wont to make : And in Ffalm civ. 4. God is faid to make his Mijiiflers aflanmig Fire 5 that is, when they are to make a vifible Reprefentation of his Majeflick Fre^ fence to Mankind. But, befides this, Ifaiab Ixiii. 9. you have mention made of the Angel of God's Frefence "which faved Ifrael ^ which feems to denote the Head and Chief of thofe Angels, which by their glorious Appearances did reprefent God to Mankind. By which An- gel the Jews did generally underftand the Mef fiasy or eternal Word : For fo Fhilo *, fpeaking of God's committing the Care of his Flock to his firji-boni Son, ne Word, tells us, That thi% is that Angel *whom God promifed to fend before the Camp of Ifrael, even the Angel of his Pre^ fence. And fo alfo Kab. Menahem upon the xivth of F^iod, 1 9. tells us, that the Angel ivhicb went before the Camp of Ifrael was Shechiiiahy the Frefence, or Majefly of God, and that he is called the Angel, cr Prince of the World, be^ caufe the Government of the World is in his Hands, And to the fame Purpofe Mofes, the Son of Neheman, Praterea Scriptum eft, faith he, & Angelus faciei ejus falvos fecit ipfos^ &c. that is. It is written, the Angel of his Frefence fmll fave them, viz, that Angel which is the Frefence of God, of whom it is faid, My Frefence fl:all go before thee, and I will caufe thee to reft. Moreover^ faith he, this is that
Angel * De Agricul. p. 152,^
176 ^f the Chrijlian Life,
Angel of 'whom the Prophets foretold, The Lord whom ye feek fall fuddenly come to bis Temple y the Angel of the Covenant whojn ye defire ; which both the antient fews and Chrifians interpret to be the Mcfjias : And this, faith he, is He who governs the Worlds that brought the Children of Ifrael out of Egypt, and to whom the moji high Gcd co7nmunicates bis own Name, And this, without doubt, was he whom God calls his Frefence^ when he promifcd Mofes, That his Prefence fould go along with him^ Exod. xxxiii. 14. for this Prefence is there faid to be the Angel of God ^ both which put together, make him to be the Angel of God's Prefence, Exod, xxiii. 20. And accordingly, inftead of, Say 720t before the Angel of the Lordy Ecclef V. 6. tlie Septuagint renders it. Say not before the Prefence of God, that is, before the Angel of his Prefence, And fince to this Angel of bis Prefence^ God doth attribute not only his Prerogative of forgiving Sins, but alfo his own Name, as you may fee he doth, Exod, xxiii. 21. it feems very probable, what not only the fewSy but many very learned Chrifians do ailert, that it was no ci'eated Angel, but the eternal Word, or Mefias : For, laith God to MofeSy Behold I fend an Angel before thee, &c. beware of him, ajid obey bis Voice ; provoke him noty for he will not pardon your TranCgref- fons for my Name is in him ; that is, my Name fehovab, which is the proper and incom- viimicable Name of God, And accordingly you frequently read of an Angel that is called by the Name jehovahy which I doubt not, was the fame with this j'hgd of God's Prefence. Thus
that
'Divinity and Incarnatioii of our Saviour, 177 that Angel of the Lord which appeared to Mofes in the burning Bufi, is called by the Name Jchovahy and ftiled, tbe God of Abra- haniy Ijaac^ and Jacobs Exod. iii. 2. comp. 4. 5. And one of thofe Angels that appeared to />bra- hamm the Plains of Mamre^ is called ihQ Lord^ and the Judge of all the Earth, Gen. xviii. 1 , 2 ij. So alfo he that ftood on the Top of the Ladder in Jacob' ^ Vifion, is in Gen, xxviii. 13. called the Lord God of Abraham^ and the God cf Ifaac\ whereas in Gen, xxxi. 11. he is called the Angel of the Lord^ and afterwards, Ver. 13. the God of Bethel. Which feems to me a, plain Evidence, that that Angel of God wa§ God, fince both thofe Titles were attributed to * the fame Perfon ; and that he was alfo that very Angel of his Prefence whom God pro- mifed to fend before the Ca?np of Ifrael, fince in him it is apparent the Name of G^J was, /. e. the Name Jehovah, And it is very obfervable, that this very Angel, both Philo and the Chaldee Paraphrafe ftile the Word of Gody and therefore thofe Words of God to Jojljuae Jof. 1. 5. As I was with Mofes, fo I will be with thee, the Paraphrafe renders thus ; As my Wora was afjijiing to Mofes, fo . it fall be ^fifling to thee. And it is the Obfervation of the learned Mafius^ that generally where thc; Hebrew T'ext fpeaks of God, either converfing with Men, or managing their Affiurs, that Pa^ raphrafe, inftead of God, ufes this Phrafe, the Word of God, From whence it is evident, that it was the received Dodrine of the Jews, that God was always prefent with Mankind by his eternal Word -^ which is therefore the more
Vol. y. N confiderable^
178 Of the Chriftian Life.
confiderable, becaufe it fo exaftly agrees with the Dodrine of the Primiti've Fathers, For fo Tertullian^ Chrijlus femper egit in Dei Pa- iris noinine 'y ipfe ab initio converfatus eft cum Patriarchis & Prophetis, And in his Book againft Praxian he tells us, That from Adam td the Patriarchs and Prophets^ Chrijl always defcejtded to difcourfe ninth Men -, and that that God who converfed upon Earth with Men, was no other than that eternal Word that was to be made Flcjh. And the fame thing is ftre- nXioufly alferted alfo {by fiftin Martyr in his Difcourfes with Trypho the Jew. Nor can I fee any Reafon why he fliould not be the An- gel of Gods Prefe?2cey fmce elfe where he is ex- prefly called thq Ajtgel of that Covenant by which God hath obliged himfelf to be prefent with his Church ioi ever, MaL iii. i. And the TSJew Tefament fo often declares him to be the Image J and CharaBer^ and Reprefentative of Cod ', and himfelf tells Philip that he did fo perfeftly reprefent the Father, that whofoever hadfeen him had feen the Father ^ John xiv. 9. And if this be fo, as it leems highly probable, that ^he Word was the Angel of God's Prefence'^ th^t is, the Chief or Prince of thofe Angels that reprefented God m the World, then it will follow that the .Shechi?7ahy or Majejiick Pre^ fence of God, confifted in a glorious and *vifble Appearance oi the Wordy with a Troop of blef fed Angels attending him in bright and lumi-- nous Forms. And this I conceive was the glo- rious Prefence of God which came down fi'rft upon Mount Sinai yznd afterwards removed into the Tabernacle, and abode between the two
Cherubims,
Divinity and Incdrhdtion of our Saviour, 179 Cherubims. And this I am rather induced to believe, bccaufe I find the Defcent of God's Pre- fence upon Mount Si?iai^ is defcribed in the fame Manner as Chrift's Coming to Judgment; for fo Mat. xvi. 27. it is faid, that he Jhall come in the Glory of his Father^ with his An- .gels ; and St. "fude tells us, that he pall come with his Holy Myriads^ or Ten Thoiifands^ Ver. 14. for fo it ought to be rendered : And the Lord in the fame Manner is faid to come froin Sinai with his holy Ten Thoufands, or Myriads ; for fo it is in the Hebrew^ Deut. xxxiii. 2. And fince they are both defcribed in the fame Man- ner, it feems to follow, that they were both the fa77ie Majejiick Prefence of God, even the eternal Word affuming a .glorious Form, and attended with Myriads of bright and fhining Angels. And this fame Prefence it was that was afterwards difplayed in the Tabernacle, which was faid to be filled With the Glory of the Lord, which fhone from between the Cherubims with a bright and vifible Splendor ; that is, with the illujirious Appearances of the eternal JVordy and thofe glorious Angels that attended him. And upon that Mount, and in that Tabernacle, did this bleffed Word reprefent his, Father, even as the Viceroy doth the Sovereign Prince; for there in his Father's Perfon, and by his Au- thority, he gave forth his Laws and Oracles to the Seed of Abraham^ and as the Vicegerent oi xh^ vcio&i high God, governed the Houfe of Ifrael, and diftributed to them Rewards and Punijhments, according as they behaved them- felves towards hira : For upon all the fore- named Reafons it feems highly probable, tliat N 2 he
iSo Of the Chrijlian Life.
he was the Lord who fpoke to Mofes, and from between the Cherubims, and that thence de- livered the Law to him. So that as he was the Shechmah^ or glorious Prefence of the moft high God in the Tabernacle, he did there repre- fent his Perfon by bearing his Authority, and ruHng the Houfe of Ifraely as his Subftittite and Viceroy,
And that the Words of my Text do refer to this glorious Appearance of the Word in the Tabernacle, and to his reprefenting of the moft high God there, is very evident, in that it is not only faid that he tabernacled among them, which evidently alludes to his dwelling in the old Tabernacle; but that they i^iW his Glory too, which is a plain Allufion to that Glory of his which filled the Tabernacle. So that the Meaning of thefe Words, He dwelt among usy feems to be this ^ that as Chri/i, who is the eternal Wordy was the Shechinahy the Divine Prefencey or Angel of God's Prefencey which in the Tabernacle, of old reprefented the moft High to the Jews 5 fo he alfo abode, or taber- nacled in our Flefh, as the Refrefentative of his Father to Mankind. In the Tabernacle of our Flefh, he difplay'd the Glory of his Father to US; he openly manifefted and reprefented him to the World, even as of old he was wont to do in the Tabernacle of Mofes. For T^he Word to tabernacle among us, muft neceffarily fignify more then barely to dwell, or live among us ; for it muft fignify to dwell as the Shechinah in the Tabernacle, that is, as the moft glorious Prefence, or Reprefentative of the moft high Gody as one that was vefted with the divine
Authority,
Divinity and Incarfiation of our Saviour, i % i
Authority, and that was the Vicegerent of the Father of all Things. So that, He dwelt among iis^ feems to fignify the fame with, He reign'd among us in his Father's Stead, as one who bore his Authority, and reprefcnted his Perfon, and to whom, for the future, we were to pay the fame Homage and Reverence that we were bound to render to the moft High himfelf, who under hi?nfelf hath authorized him to be our Prince and Governor, to declare his Divine Will to us, and exad: our Obedience thereunto, by rewarding and fiinijliing us according to the Tenor of thofe Laws which he hath cftablifhed in his blejfed Gofpeh, for this is plainly implied in his Shechaniziitg or Tabernacling^ viz. his being the glorious Reprefentative of God in the World. He tabernacled among us, that is, he aded in God's Stead, as one that reprefented his Father ; and this he did in our Flcfli in a far more glorious Manner than ever he did in the Mofaic Tabernacle : For in our Flefli and Na- ture he tabernacled full of Grace and Truth ; which brings me to the next Enquiry, viz,
2. What is here meant by his dwelling among us fidl of Grace and Truth ? By thefe two Phrafes the Defign of the holy Penman is, doubtlefs, to diftinguifh the Manner of his dwelling among us, from that of his dwelling among the Jews in the Tabernacle : For a little after he ufes tht fame Phrafes in Contra- diftindlion to the Law of Mofes : The Law, faith he, was given by Mofes, but Grace and Truth by Jefus Chrifi, v. ij, God, the eternal Word, gave the Law to Mofes, and Mofcs gave it to the People of Ifrael-y but Jefm Chrijl
N 3 that,
1 8 2 Of the Chriflian Life.
that is, the eternal Word incarnate^ gave not the Law, but Grace and T^ruth. So in the Text, ^he Word incarnate^ or tabernacled in our Flefh, did Shecanize^ or perforrn the Part of his Father's fupreme Reprelentative among us full oj Grace and 'Truth ; which imphes fome- thing beyond what he did when he dvyelt in the Tabernacle of Mofes, and there, as the Viceroy of Gody reigned over the Houfe of facob. That I may therefore more fully explain this Matter to you, I will briefly confider thefe two Phrafes aparty and (hew you in what Particulars they each of them diflinguifti his dwelling among m^ irom his dwelling in the Mojaic Tabernacle,
I. He dwelt among u^fuil of Grace ^ which djftinguidies his dwelling among us from that more fevere and rigorous Manner in the former Tabernacle ; and that in thefc following Parti- culars :
ijl, He dwelt among us full of Grace, in refped: of the Sweetnefs and Ohligingnefs of his Behaviour, in Contradiftindion to that more dreadful and terrible Manner of his Converling with the y^fw^, when he tabernacled among them. The fews being a Tcio^fubborn and ftiff-necked Generation, (as they are often called in the Old Tefament) the eternal Word thought fit to converfe among them in fuch a way as was mofl fuitable to their Genius and Temper, to break their Stubbornnefs with the Dread of his Power, and av^e them with the Terror of his Majefty. And accordingly you find that when he came down firft upon Mount Sinai^ he w^s attended with a loud founding Trumpet, with Thunders znd. Lighte?2i?2gSy with Fire and Smoak^ and all
the
JDivinity and hicamation of our Saviour, i §3 the Equipage of a mod dreadful Majefty, fuch as caufed the Mountain and the People to trem- ble, Exod. xix. 16, 20. And afterwards it is faid, that the Glory in which he appeared, when the People faw him upon the Mount, was like a devouring Fire, in which gloricm Appreance he afterwards removed into the Tiz- hernacle, and there abode between the Cheru- hims, Exod. xl. 34, 35. And when in all this dreadful Majefty he appeared unto them, they are kept at a great Diftance from him, and were feverely forbid to approach him, leaft he j(houl4 break forth upon thetn, and deflroy them^ Exod, xix. 24. And whenever they provoked him by their Murmurings and Rebellions, his Wrath broke forth like Lightening upon them, and confumed the ring-leading Rebels, that by their Example the reft might be warned to do no more wickedly. Thus in all his Converfes with them he clothed himfelf in a formidable Majefty, to break and awe ihdvjiurdy Spirits, and force their Jiiff Necks to yield to the Yoke of his Sovereign Authority. But when he affumed our Nature, and tabernacled among us in our Flefli, he laid by that ajionijking Majefty that was wont to render him fo dread- ful to the Ifraelites, and put on all the Con- defcenfions and Sweetnefies of a moft familiar and endearing Converfation, and converfed amongft Men in fuch a generous, friendly, and courteous Manner, as was moft apt to charm and enamour the World. He was free, without being vain or trifling-, ferious, with- out being four and morofe ; his Humour al- ways chearful and uniform^ and his Gravity
N 4 was
184 Of the Chrijlian Life,
was equally diftant from Morofenefs and Vanity; and, in a Word, his Deportment was made up of all the Accomplifliments that can command either Love or Honour. And though now and then he falls into high Expreffions of Indigna- tion, yet it was only againft thofe bafe Fellows the Pharifees^ who under a Pretence of being Sahits and the god/y Party, were bleated up with Pride and Arrogance, and cankered with Malice and ill Nature; for which they were fo abominable in his Eyes, whofe Temper was altogether fo loving and divine, that he could not mention them without calling them Plypo- crites, and the Children of the Devil. And if to all this you add his profound Humility and Condefcenfon, his Meeknefs under PvCproaches, and his Conftancy and Patience under the great- efl Sufferings; how much vaox^fweet, graceful, and charming, was this, than when he appeared in fuch a dreadful and aftomfhing Majefly upon Mount Sinai, and in the Tabernacle of Mofs? It is true, the Inmcency and Purity of his Life, the Divinity of his Dodrine, and the many mighty Miracles that he wrought, could not but imprint an awful Majefly upon his Perfon ; but yet it was a graceful Majefty, a Majefly full of Grace and Sweetnefs, and fuch as was much more apt to endear, than to affright Men. For, as for the Virtue of his Life, and the Divijiity of his Dodrine, it could not but attract all thofe who had any Love and Efleem for Virtue and Goodnefs. And as for his Miracles, they were vaflly diffe^ rent from thofe which he wrought in the Wildernefs, which had little elfe in them but
Matter
Divinify and Incarnation of our Saviour, 185
Matter of Terror and Aftonifliment ; but thefe were all fuch as did cxprefs his Kindnefs to the World, and fo were much more apt to oblige, than to terrify thofe that beheld them : For he went about doi?7g Goody and healing all that were opprejjed with the Devil, Ads x. 3 8. and healing all mamter of Sichiefs, and all manner of Difeafes among the People, Mat. iv. 23. So that in refped: of the Sweetnefi and Obligingncfs of his Converfation, he taber- nacled among us full of Grace, in Contra- diftindion to that terrible Majefty in which he tabernacled among the fews,
2dly, He tabernacled among us full of Grace ^ in regard of the Sweetnefs and Gentlenejs of his Laws, in Contradiftindion to thofe many burtht?ifome Precepts which he gave when he tabernacled among the Jews, It is apparent by the Hiftory of that People, that they v/ere obftinately addided to the Cuftoms of Egypfy from whence they were brought, and of the neighbouring Nations round about them ; and thence it was, that notwithftanding thofe ma- nifeji Difcoveries that God had made of him- felf to them, and of his being the only true God, fuch as one would have thought had been fuficient to have convinced the moft ohjlinate Gain fay ers ; yet ever and anon we find them ftarting afide to the idolatrous Cuftoms of the Gentiles, and revolting from that God who had fo glcrioufly manifefted himfelf among them. The Eternal Word therefore, when he came to tabernacle among them, he gave them abun- dance of Laws, the Matter of which was in its own Nature perfedly indifferent, that by
thofe
1 86 OftheChrifiianLife.
thofe, as by fo many Bounds and Fences, he might keep them from breaking out of God's Inclcfure into the wild Common of Geiitilifm -, and fuch were the greatefl Part of tlieir Ceremonial LawSy fome of which were infti- tuted in Compliance with the more innocent Rites of the Heathen^ and others in Oppofi- tion to thofe which were purely fuagical and idolatrous. And hence it is that in the Law of their Ceremonies, there are fo many Things enjoined them, of which we can give no tole- rable Account, they being either innocent Cuftoms derived from the Heathens in Com- pliance with the JewSy or Prohibitions of thofe magical and idolatrous Cuftoms in which the ^ews had been educated in Egypt^ and to which they were always very prone and in- clinable ', fo that merely to comply with the Jews in what was innocent, and to reftrain them in what was hurtful and idolatrous, the Eterfial Word was fain to impofe a "oajl Num- ber of fofttive Laws upon them, which con- tained nothing but what was purely indifferent, and might have been done or undone without any Prejudice to the eternal Rules of Good- nefs. And accordingly, Ezek, xx. 24, 25. It is faid, that becaufe their Eyes were after their Fathers Idols^ therefore God gave them Statutes that were jtot good-., that is, had no intrinfick Goodnefs in them; and fudgments whereby they Jhould not live. And that God impofed thcfe Things, not as ^^^^in themfelves, but as accommodated to the prefcnt State and Temper of the Ifraelites^ is evident from what the Pfahnijl fays, Pfal, li. 16. Thou defa-efl not
!Sacrifce -,
Divinity atid Incarnation of our Saviour, 1 87 Sacrifice :, thou dcUghteJi not in Burnt-Offer- i?2gs. Though it is evident he had a farther End in impofing very many of thefe facred Rites, namely, to fliadow out by them the Myfteries of the Go/pel, and give them feme preludious Hints of that glorious Kingdom of CImJiy that was afterwards to be eftabhfhed in the World : But by this Means the JewiJIj Law was multiplied into fo many Precepts, an4 thofe many of them fo expenfive and burthen- fome, that the Apojlle calls it a Toke^ which neither thcy^ nor their Fathers were able to hear^ Adls xv. 10. and elfewhere, a Yoke of Bondage^ Gal. v. i. Thus while the E/^rw^/ Word tabernacled among the fews^ his Laws were very rigid and cumberjbme^ being clogged with fo vaji a Number of pofitives Rites and Obfervances: But when he came to tabernacle in our Flefli, he aholiflied all thefe numerous Ceremonies, and impofed. nothing upon the World but what is fweet^ and eafyy and full of Grace. And hence himfelf tells us, Maf^^ xi. 30. 0 i!^vyQS iJLH x?y)roiy My Yoke is gracious^ (for fo it is in the Greek) and my Burthen i^ light ', for it impofes nothing upon us but what is moft agreeable to our rational ^^^^^^^y no- thing but what we ourfelves, if we were ^v^ife and goody fhould reckon ourfelves obliged to, though he had never enjoined it. For all the Duty he requires of us refults immediately from the Frame of oar Natures, and the unalterable Relations we ftand in to God and the World. For the Sum of all Chrijlian Duty is containe4 in thofe three Generals, to live foberly, and righteoiifly^ and godly ^ in this prefent World \
and
1 8 8 Of the Chrijiian Life.
and thefe muft neceflarily oblige us fo long as wc C2iriLy fuch Beings about us, and continue mfuch Relations. Whilft God is our God and Creator, we cannot be difobliged from living godly ; that is, from honouring and loving him, i'vom feari?7g and trujiing in him, from fervifig and adoring him \ for unlefs we could deftroy our Relation to him, and ceafe to be his Creatures, the Duenefs of thefe Ads of Homage and Worfhip from us to him^ muft neceflarily abidey^r ever : Whilft wc continue to be reafonable Animals, we cannot be freed from the Obligation of ASc^r/V/y, which con- fifts in governing our Paflions and Appetites by our Reafon; for till we can lay by our Reafon, which is the fuperior Principle of our Nature, and ftep into another Form of Beings, it will be alwavs fit that our inferior Powers fliould be fubjed: to its Conduft and Government. Whilft we continue in the Society of Men, and are Members of the Body of Mankind, we cannot be releafed from the Ties of Right eouf nefsy which contains in it Charity and all other fociable Virtues ; and till we ceafe to be related to Mankind, it can never ceafe to be reafon- able for us to do what becomes our Relation, that is, to be jujl^ bening^ and charitable to one ajiother. So that all that the Word incarnate hath enjoined us, is to do what we ourfelves muft needs acknowledge is n\oi\.juJi and rea- finable^ and what we fhould chufe to do before any thing in the World, were we not pre- judiced againft it by our own bafe Lufts and unreafonable Paflions, So that in refpedl of xkioi^ gracious Laws he gave us whilft he dwelt among us, he may well be iaid to dwell among us/^// of Grace. idly^
Divitiity and Incarnation of our Saviour, 189 3^/j', He dwelt among us full of Grace ^ in refped: of t\\2iX. full Pardon and Remiffion which he hath granted to Sinners in his Gqfpcl, in Contradiftindion to thzt partial and incomplete Pardon which he gave when he tabernacled among the. Jews. For whilft the Eternal Wordy as his Father's Reprefentative, reigned over the Nation of Ifraely he gave no other Pardon but temporal, by the Law of Mofes, which was the Rule and Inftrument of his Go- vernment. And I am fure that from the xxth o( Exod. to the xxviith of Deut. in which Compafs that whole Law is comprized, there is not the leaf mention of any otber Pardon or Forgivenefs, allowed to OiFenders, but only what refpeds their temporal Punifhment : Nay> mfome Cafes this was not allowed; as particu- larly, in the Cafes of Blafphemy, Idolatry y and Murthery no, not though they heartily repented of it. For all that Pardon which the Mofaick Law allowed, was indulged to them upon their offering up propitiatory Sacrificesy which in thefe exempted Cafes were not allowed of; but yet the Apofle tells us of all thefe Sacrifices in general, th^t the Blood of Bulls and of Goats could not take away Si?ty Heb. x. 4. that they did fanBify only to the purifying of the Flifh Heb. vii. 13. that they could not make him that did the Service perfect as pertaining to the ConfciencCy Heb. ix. 9. that is, that they only releafed Offenders from the Obligation to civil and ecclefa/lical Punifliments, but could by no means free them from the eternal Pu- nifhments of the other Life. Not that I make the leaf doubt but that truly penitent Offenders
were
Vgb •••■-- Of the Chrijian Life.
Were for^^feh the eternal Punifhment then] as well as noiv^ and forgiven too for the Sake of Jefus Chrijly the Laiiib that was inten- tionally flain from the beginning of the World; but by what hath been faid, it is plain they were not forgiven by virtue of that Law t<rhfereby the Etefhal Word reigned over the Houfe of IJrdel^ but rather by virtue of that Gcfpel which was firft preached to Adam^ and afterwards to the Patriarchs -, wherein Chrift^ the Se&d bf the Woman, and the Seed of Abra'- ham, is promifed, in whom all Nations of the Earth fhould bfe blefled. It is true, the Sacri- fices of the Law were typical oi the Sacrifice bi'Ch}iJl,2d[)A fo confequently was that tem- poral Pardon obtained by them, typical of that 'etef-nal Pardon which we do obtain by the great Propitiation of our Saviour ; for lb the Apoftle tells us^ tMt the Ldib Md in if >a fiadow of good things to &fne. Heb. x. t. But "^b muft not imagine that eternal Remif- iSo^ri/ 'whicH is the Effed: of Ghrijf% real Sacri- fice, cduld ^ver be obtained by thofe Sacrifices which wer^ only the Shadows and Refemblances of it. So that that Remiffibn of Sins which iht -'Eternal Word gave vvhilft he tabernacled among the fews, was nothing near fo perfeSl and complete as that which he afterwards pro- claimed in the Tabernacle of our Flefli, becaufe it neither extended to all Kinds of Sins, nor yet to all Kinds of Punifhments ; it left fonte unforgivcn, as to the Punifliments of this Life, and it left all unforgiven as to the Punifhments of the Life to come. But having pitched his Tabernacle in our Flefli, he did, by the me- ritorious
Divinity and hicarnation ofotir Saviour, 191 ritorims Sacrifice of himfelf, obtain of his Father this piiblick Ad: of Grace, this free Charter of Mercy for all Mankind, that who- foever would repent and amend, whatfoever Sins he is guilty of, whatfoever Punifliments he is obliged to, he fliall certainly be forgiven. them all, and be as freely received into God's Grace and Favour, as if he never had offended him ; for he is the Propitiation for the Sins of the World \ And by him faith the Apoftle, all thai 'believe are jujiifi'ed jrom all Things, from which they could not be juflified by the Law of Mofes, Ad xiii. 39. In this refped therefore the Eternal Word dwelt among us full xf Grdce, in that' he proclaimed fuch a full and perfed Pardon of all Sins, and of all Punifli- ments, to all that with a true Faith and hearty Repentancd fhouid turn unto him j and accord- ingly this Pardon is frequently called by the Name of Grace, or of the Grace of God, and of our LordJefiisChriJl. Ads xv. u. Heb. xii. 15. and Rom. iii. 24.
/\^thly, He dwelt among us jfi/// of Grace, m ttfyedi of the internal Grace and Affiilance^ which he fb abundantly afix)rded us above what he did to the fews under the Law of Mofe^ when he tabernacled among them. I make no Doubt but God in all Ages hath been always ready to affift good Men in their Duty. This the very Heathens themfelves believed, that X^i^^ S'^ly-ov©^ ^^eiiccycc^oi, that God did concur with all good Men, and that no Man did ever arrive to any eminent Degree of Virtue with- out a divine Afflatus, or Affiftance. And had the good Men among the yews been ignorant
of
192 Of the Chrijlian Life.
of this, what lliould move them to pray, as we find they often do, that God would ^wajh and cleanfe^ and quicken and frengthen^ and eyi- liven them ? For fo, in the Book of the PfalmSy you find good David very often praying, that God would teach him his Commandments^ and incline his Heart to keep them^ and keep him back fro?n prefumptuous Sin. By which Prayers it is evident, they had good Encouragement to hope that God would be ready to concur with them, and to blefs their pious Endeavours with the internal Afliftance of his Grace and Spirit. And this Encouragement, I fuppofe, they might have partly from their natural Notions of God^ which muft needs fugged to them that He being infinitely good^ as he is, will never be wanting to his Creatures in any thing that is necejjdry to the obtaining thofe noble Ends for which he created them, and confeqaently that he will be affiftant to them in their Duty which is the Way to that End, and not to leave them to contend with Difficulties which are injuperable to their natural Power and Abi- lity ; and partly from thofe general Evangelical Promifes which God made to them by the P^- triarchs and Prophets^ from whence they might fairly infer, that he who had promifed to do fo much for them, upon Condition they perfifted in their Duty and Allegiance to him, would never be wanting on his Part to ftrengthen and enable them to it. But I can by no Means allow, that they were encouraged to hope for any fuch Afliftance from any Promife of that Law which the Eternal Word gave them, when he tabernacled among them, and by which, in
his
T>ivmity and Incarfjatton of our Saviour, 193 his Father's Stead, he ruled and governed themj and that both becaufe there is no Inch Promiie found in all that Law, and becaufe^ tlie Apojfk tells us, that the Law ivas weak through the Flefhy Rom. viii. 3. and calls it the Minilir'atrcn of Death written and engraven in Sto?ies^ in Oppofition to the Mini/fration of the Spirit that is 7Wt written in Tables of Sto?ie, but in fefily Tables of the Heart, 2 Cor. iii. 7, 8. compare with ver, 3. And Gal. iii. 13, 14. you find the Apojlle op- pofes to the Ciirje of the Law, the Blcffing of Abraham-, and the Bleffmg of Abraham he tells us is the Promife of the Spirit through Faith , that is by the Go/pel, And thus under the Law there was doubtlefs an /V;zVr;?^/ Grace and Afliftance vouchfafed to good Men, though not promifed by it; yet after the Fternal IVord for- fook the Tabernacle of Mofes, and came to ta- bernacle in our Flefh, it is evident that then he did more plentifully communicate this his Grace to the World than ever ; for then the Spirit was faid to be flied upon us abundantly through yejus Chriji our Lord \ and in the i6th Verfe of this I ft oi^John, we are faid of his Ftdnefs to receive xd^v dvJl x^6^^^J Grace upo7i Grace^ that is, Grace heaped upon Grace, and a vaf overflowing Abundance ; according to that of Theognis cTc/ijs t' aiT' dvi^v dvM, that is, thou giveft me Calamities upon Calamities. So that unlefs we will ourfelves, it is now impoffible v/e fhould fall i.iOit either of our Duty, or the bleJJ'edK^w^iVi of it, fince our Saviour is become ^uch an overflowing Fountain of Grace to us, and hath promifed to communicate it to us in fuch plentiful Effufions if we will fincerely afk, an4
yoL, V. P honeftly
1 94 ^f ^^^ Chrijlian Life.
honeftly endeavour after it ; and therefore in this Refpedl alfo he may well be faid to dwell among lis jiill of Grace ^ in that while he dwelt among us he obtained for, and promifed to us fuch an accumulated Plenty of inward Grace and Affiflance^ to encourage and enable us to do his Commandments.
^thl)\ He dwelt among us full of Grace in Refpect of the Vaftnefs of the Recompence which he promifed to us, and which infinitely exceeds whatfoever he promifed when he dwelt in the Tabernacle of Mofes. For when the eternal Word reigned over Ifrael as the Vice- roy and Subftitute of his Father, he only aded the Part of their Civil Sovereign or Governor ; which Part he continued till they chofe another King, and then he refigned his Title to the fucceeding Heirs of David. And accordingly we find, that when the Ifraelites firft defired a King of Samuel^ God bids him hearken to their Cry : For^ faith he, they have not rejeBed theCy but they have rejedled rne^ that 1 JJoould not reign over them. 8am. viii. 7. Which is a plain Argument, that before he only afted as their political Prince, in that he interprets their defiring another King, to be a rejeding of him from reigning over them. For had he been no otherwife King over Ifrael^ than as he is over other Nations where the true Religion is owned and profeffcd, his Dominion might have fairly confifted with that of another King, or Sovereign \ and it would have been no more a rejeding God's Rule for Ifrael to defire a King, than it is for France^ or Spain^ or Fngland, For it is plain the Ifraelites did not rejed God's
divine
Divhiity and Incamafion of our Saviour. 1 9 ^ divine Dominion, which he claims over the World as the Omnipotent Creator of all Things ; for then their Defire of a King had been Idola^ tryy and the Kings whom they delired had been Idols, ovfalfe Gods. It is plain therefore, that it was his political Dominion only which they rejeded, by defiring another King to reign in his ftead, which he interprets as their Inten- tion to rob and divert him of that Civil Autho- rity which till then he had claimed and exer- cifed among them. So that xh^ plain Senfe of their Defire was this ; God f]:iall no longer be our Civil Sovereign^ but for xht future we are refolved to have a King from among ourfelves^ even as other Nations round about us, whom we will inveft with the fame Civil Authority which hitherto he hath challenged and exercifed among us. God the Eternal /^r^ therefore be- ing their Civil Friiice^ or Ruler, as fuch he gave them the Mofaick Law, which he only defigned to be the Rule, or Inftrument of his C/r// Government and Dominion J which is the Reafon why in that Law he only promifed Civil or Temporal Bleffings, becaufe it was only a Law of Civil Government, and as fuch could defign no further than the Civil or Temporal Happinefs of thofe who were to be ruled and governed by it. And accordingly, if you pe- rufe the Promifes of that Law, you will find that they all confift of outward and temporal Bleffings; fuch as Health of Body, and VIdory over their Enemies, Peace among themfelves, and with their neighbouring Nations, Phity of Bread, and the Conveniencies of Life, and Succefs and Profperity in all their Affairs ; and O 2 therefore
'196 Of the Chrijlian Life.
therefore the Author to the Hebre'Wi calls the Gofpcly the bringing in of a better Hope, and upon this Account oppofes it to the Law of Mofes, Heb. vii. 195 which plainly implies, that that Law brought in no better Hope than that of a temporal Happinefs; and thofe Words of the Apojlle, Gal. iii. 12. T& Law is not of Faith ; but the Man that doth the?n JJ:all live in them^ do plainly feem to imply this Senfe. The Law propofing only prefent and fenfible Bleffings to fuch as do it, fuch as that T^hou (J: alt live a happy and profperous Life in this World, doth not require Faith properly fo called, which is the Evide7ice of things not feen ; that is of the invifible Bleffings of the other Life; and ver, 21. he plainly afferts, that if there had been any other Law befides the Gofpel that could have given that promifed Life, Righteoufnefs would have been by that Law, and therefore fince, as he afferts, Righ- teoufnefs was by no other Law but the Gofpel^ it follows, that no other Law^ no, not that of MofeSy could give, or promife, Life eternal. Not that I make the lea/l Doubt, but good Men under the Law of Mofes, did firmly believe a future Happinefs ; for this the very Hea- thens themfelves had very great Hopes and Expedations of, though they never had fo much Reafon as the Jews to induce them to believe : For, befides all thefe weighty Argu- ments which were common to them with the Heathens, they had thofe general evangelical Promifes which God made to the Patriarchs of being their God, and their exceeding great Reward ; the Hiftories of the Tranflations of
Enoch
I)hhitty and Incarnation of our Saviour, 1 97
E?20ch and Elijah, and oi jiindry mofl eminent Examples of God's exceeding Love to Good- nefs and good Men ; from whence they might eafily infer, that fure he had bettiT Rewards in Store for them than any of the tranftoij Bleffings of this Life, efpecially when they law how many good Men were deprived of thefe, and left naked and dejtitute of all worldly Com- forts : Befides all which, in every Age they had Prophets that were divinely infpired, and who, among all the Secrets that were revealed to them, cannot be fuppofed to have been wholly unacquainted with the typical Meaning of their Ceremonies and Polity, which, among other Things, prefigniiied the glorious Recompences of the Life to come. But however they came by it, I think it is very apparent from fundry Paffages in the Book of Pfalms, E'zekiel and Daniel, that they were far from being Strangers to the Dodrine of a blejjed Immortality here- after 'y though I think it is very apparent from what hath been faid, that they did not derive their Belief of this Dodrine from any exprefs Promife of their Law. But yet it .is very apparent, that though they were not alto- gether unacquainted with it, yet it was never fo clearly difcovered to them by the eternal Word, as it was afterwards to us by the Word incar?iatey fince, as the Apoftle tells us, He brought Life and Immortality to Light by the Gojpel : For therein he hath moil clearly promifed it to us, and as far as human Language can exprefs, explained and unfolded its Nature ; and by his own Refurredlion and Afcenfion into Heaven^ hath given us a clear
O 3 and
3 98 Of the Chrijlian Life.
and vifible Demonftration of its Truth and Reality ; fo that now the Exiftence of it is be- come as certain to us, as it is poffible for a Matter of Fa5t to be j and we cannot be more infallibly affured of it than we are, unlefs we had been perfonally in Heaven^ and had there furveyed its Glories with our own Eyes. Well therefore may He be faid to have dwelt among us fu/l of Grace, fince he was gracicufly pleafed to make us fuch exprefs Promifes of future Happinefs, and give us fuch ample Affuranc^ of its Reality and Exiftence. And fo I have done with the firft Note of Diftindion between Chrift's dwelling among us, and his dwelling in the Mofaic Tabernacle : He dwelt among us full of Grace,
2. The ctber Charafter by which his dwel- ling among us is diftinguifhed from his dwelling in the Mofaick Tabejiiacle, is this, that he dwelt among us full of Truth. It \s plain that Truth here is not to be underftood as oppofed to Falfjoody becaufe in that Senfe it is no Note of Diftindion between thefe two Dwellings, or Tabernaclings of Chrif, unlefs we fuppofe that he did falfiy dwell, or ad, and reprefent God in the Tabernacle of Mofes, which would be to blafpheme his Truth and Veracity. Truth therefore muft here be underftood as oppofed to Obfcurity and Shadow^ and fo muft denote Clear nefs and Reality y as it very commonly doth. As when we fay a Pidure is not a true Man, we do not charge the Picture with a Lie. If it could fpeak indeed, and fliould call itfelf a Man, we fliould then fay, it were a lying Pidure for pretending to be what it is not,
being
Dhinify and Incarnatwi of our Saviour, 1 9 9
being only ^ifilent Refemblance of him. Thus when the Apoftle faith, He dwelt among us as full of liruth, and thereby dillinguiflies his tabernacHng among us^ fi'om the manner of his dweUing among tlie "Jews^ it is not fo to be underftood as if he had dwelt among them in a falfc^ or lying Manner, or that that Repre- fentation which he made to them of God and divijie Things were falfe and impojiurous ; no, God forbid : But thus, whereas when he inha- bited the Tabernacle, he was full of Hierogly- phicks, or myjiical Reprefentations, which tho* they were true Pictures, or Shadows of divine Things, yet have not the Truth and Reality of the things themfelves in them, and confe- quently would be Lyes and Cheats, ihould they pretend to be what they only reprefent, but now he is come to dwell among us, he is full of the Things themfelves, of thofe Realities which formerly he only gave us the Typ^s and ShadoiL's of; now he hath removed all that Scene of Pidlures and myjiical Reprefentations, and brought the Things themfelves upon the Stage, and expofed them naked to the View of the World. So that ito'-iV he doth not entertain tis, as heretofore he did the Jews, with Em^ hlems and Shadows, but with Truth, and the real Subftances of Thin2:s. And thus the Word is very frequently taken in the New Tefiament: Thus Heb, viii. 2. the Chrijiian Church is called the true Tabernacle in Con- tradiftinftion to the Tabernacle of Mofes ; not as if that were 2i falfe Tabernacle, but a typical one, it being defigned only as a Shadow of the Chrijiian Churchy which is the true Reality
O 4 and
2 o o Of the Chrljiian Life .
and Subftance which was pidtured and repre* fcntcd in it 3 for lb the Jpojlle himfelf explains it, HcL \\. 24. For Chrijt^ faith he, is not €72tered into the holy Places made with Hands, which are the Figures cf the true^ hut into Heaven itfelf : From w^hence it is plan, ihat therefore thofe holy Places are oppofed to true Places, becaufe they were only Figures, or myjVical Reprefentations of fomcthing that is real and fuhflantial. So, F)an. vii. 16. when Daniel defired to know the Truth of that Prophctick Scene, it is faid, that One food by^ and made him know the Interpretation of the T'hingS', that is, what was the Reality and Subllance that w^as reprefented in thofe Types and Figures. So here, He dwelt amcr:g iisfull cf Truth ; that is, when he dwelt among us he was full of the Subjlance and Reality of thofe Things, v/hich before he was wont to reprefent by ohfcure Emblems and Shadows -, now he prelents to us the Things themfelves, and not the myjlical Types and Figures of them, as formerly he was wont to do. For I think it is very evident, that the whole Model of the Jewifi Pclity was purpofely contrived to be an Emblem and Reprefentation of the Gofpel, and t]:iat the 7nain Reafon of thofe numerous Rites and Ceremonies, was to de- lineate and (hadow out the glorious Myderies of Chrifiianity : For the Apoftk plainly tells us, that they were all a Shadow of Things to C0772e, and that the Body, or Subftance of that Shadow, was Jfus Chrift. CoL ii. 17. And the Author to the Hebrews calls them the Patterns of the Things in Heaven, or the hea- venly
T)knntfy and Incarnation of our Sainour, 20 1 'venly Things j by which it is plain he means Ch?'ijty or the Subjects of the Kingdom of Chriji, lince he tells us, that as it was 7iecefjary that thofe Patterns fliould be purified with ISlood, fo it was 7icce[jary that thofe heavenly Things reprefented by them, fliould be purifiec oy a better Sacrifice, Heb. ix. 23. And what other heavenly Things are there but only Chri/lians that are purified with this better Sacrifiice of Chnft ? And in another Place the fame Author tells us, that the Law hath in it a Shadow of good Things to come, Heb. x. i. And thus very frequently in the New Tefiamenty the facred Rite of the Mofaick Law are declared to be Types and Shadows of the My fi cries of ^Iie Gofpel^ as particularly in the Epiflle to the Hebrtivs^ which is almofl wholly fpent upon this Argument, and this the Jews themfelves feem to be acquainted w^ith long before the Publication of the Gofpel : For fo the moft antient Jews looked upon the Temple as a Type and Figure of the heaveitly State ; and Thilo the few, in his Allegories of the Law, and ahnoil in all his other Writings, makes the Rites and Ceremonies of the Mofaick Law to be Types and Figures of fome Divine or Moral Truth, and particularly the High Prieji^ to be an Emblem of the Eternal Word^ and his Crown and Veftments to be Reprefentations of his Authority and Divine Perfedlions, wherein he exadly agrees with the Author to the He- brews, And from fundry PalTages in the Book of Pfalms it feems evident, that the good Jews had a Profped: beyond the Outfide and i^etter of the Law, even into the typical
Senfe,
202 Of the Chriflian Life,
Senfe and Meaning of it ; and that through its glivimering Shadows and Rcfemblances, they beheld very much of the Subftance and Reali- ties of the Gofpel : For hence probably was that of David, Pfal. xxv. 14. '^he Secret of the Lord is with them that fear him ; for certainly the Secret of the Lord here cannot be meant the Fore-Knowledge of future E'vents, fince under the Old T^eftament that was neither reftrained to good Men, nor much lefs was it univerfally with them that feared God-, and therefore it feems more probable, that by it we are to underftand thofe then fecret Myfte- ries of the Gofpel^ which were fo obfcurely reprefented in Types and Figures of the Law-y efpecially if we compare this with that Prayer oi David, Pfal. cxix. 18. Open thou mine Eyes, that I may behold the wondrous Things out of thy Law, which methinks plainly intimates that the good Man did believe there were fome wondrous Myfteries contained under thofe dark and typical Reprefentations : And afterwards, ver. 27. Make me to underftand the way of thy Precepts, fo fall 1 talk of thy wondrous Works ; which implies that he believed that there were fome things very myftical and hard to be underflood, contained within the Precepts . of their Law, which in their literal Senfe •were eafy and obvious, and had nothing of Depths or Myftery in them^ and therefore, certainly, had he not feen fomething within' them beyond their Rind and Outftde, he would never have prayed fo earneftly as he doth, that God woidd teach him his Laws, and that he would ?iof hide from him his CommandmentSy
as
Divinity and Incarnation of our Saviour, 203 as he doth, ver. 19. Much lefs would he have imagined, that by under ft anding of them he fbould be enabled to talk of fuch wo?idrous 'Things, Afterwards, verfe hi), he tells us, that he had feen an End of all PerfeBion, but God's Commandments are exceeding broad ; which denotes that he who had feen an End of all Things elfe, had difcovered fo vaft and boundlefs a Depth in the Commands of God^ that he could fee no End of it \ whereas it is plain, that the literal Meaning of them was very narrow and contraBed, and far from being fo exceeding broad \ which argues that \}i\^ good Man had difcovered, under the Letter and Surface of them, a Mine of niyjlical Senfe which he could not reach the Bottom of, and that God had given him a Glimpfe of thofe glorious Secrets of the Gofpel which he had wrapped up, and involved in the /v/zV^/ Pre-^ cepts of the Law. Thus the Eternal Word^ while he tabernacled among the "Jews^ revealed his Gofpel to them by Types and Shadows, and myftical Reprefe?itations of it, which, though it was very obfcure and imperfeB, yet feems to have been the bef and cleareft that the prefent State of that People could admit of. For it feems plain by the Hiftory of the JewSy that they were naturally a very rude and un-* tradable People, and doubtlefs they were never worfe than when they came out of the Land of Egypt, where their bad Temper was doubdefs very much improved by thofe grofs Idolatries in which they had been educated; fo that being bad themfelves, and alfo extremely debauched by the wicked Manners of the
Egyptians^
204 Of the Cbrijllan Life.
Egyptia7is^ it is not to be fuppofed that they were Subjedls capable of the Heights and Puri- ties of 'Religion y for if from the Depth of Lnmortality^ whereinto they were funk, God fhould have immediately ftrained them up to the highejl Pitch of Gof pel- Purity, in all Pro- bability they would never have borne it -, but like the Strings of a inufcal Inftrumenty being wound too high, would have been apt to crack and fly in pieces, and wholly to revolt from God into thofe grofs Idolatries which yet they were hardly weaned from, and which were ftill fo fiiitable to their Genius and Temper. So that as yet there was io great a Gulph between thtm and the Gofpel, that it was hardly poflible ei her for them to go to thaty or for that to come to thcnh And therefore as God in his own high Wifdom hath placed a Twilight be- tween the Night and the Morning to fecure our Sight, left our iveak Eyes fhould be dazzled by a too fuadeji Irruption of the Broad-Day ^ Glory ; fo did he deal with the feijcs : He though^ it not comoenient immediately to poft them out of utter Darknefs into perfeB Light, but firft interpofes a lefs pure Rcligioji as a Medium or Twilight between the Heathen and the Gofpel State y that fo by that he might prepare their Sight for the Reception of a more perfeB Splendor, and make them fit to entertain the feverer Purities of the Gofpely without being offended or dazzled with its Glory. But yet in Wifdom he hath fo contrived and modelled this lef^ perfeB Reli- giouy as to make it moft inftruMve and ifefuly having fo ordered its facred Rites and Cere- monies,
JDivimfy and hicaj^nafion of our Saviouj\ 205
monies, as to make them Reprefcntaiive of the whole Method and Otcono?ny of the Gofpel -, and though thofe typical Reprefcntations were very ohjcure and dark, fo that the Gojpel feemed to run under Ground in the midft of thofe cere" 7nonial Ohfervances, yet it frequently broke forth, and opened itfelf in the midft of them, and by Degrees, in the prophetick- Age^ did make it a larger Channel, till by its Force and Violence it did overthrow thofe Banks that ftood in its Way, and overfpread the Face of the whole Earth. So that it is plain that the Obfcurity of thofe typical Reprefcntations did not render them wholly ufelefs, fince they were not fo obfcure, but thofe who were good^ and diligent^ and Jerious in the Study of them, might be, and were inftrudled by them in v/hat- foever was necefj'ary to make them good and happy. For though thofe T'ypes had not a Mouth to fpeak out the Go/pel^ yet they had a Hand to point to it, they being as it were rude Draughts of that which was afterwards to be drawn to the greateft Life and Exadnefs ; and this, it is plain, was underftood by all good Men, whofe Hearts were carried beyond the outward Letter of the Law, to the more inward and fpiritual Meaning of it ; v/hereiri they difcovered thofe Evangelical Myjleries that were vailed and hidden under the outward Ceremonies, which made up that true fpiritual Cabala which feems conftantly to have been preferved among the true Ifraelites, and w^hich afterwards was more largely commented on by the Prophets of the jucceeding Ages, whofe Care it was to unlock this Cabala^ qx fpiritual
Senfe
2o6 Of the Chrijlian Life,
Senle of the Law, and to raife up the Hearts of that People to a higher Expedlation of the great Things which were to come. So that you fee the State and Condition of the fews would not admit of a plain Difcovery of the Gofpel to them, but required an outward Cere- vionial Religion y that being mofl accommodate to their Genius and Temper \ and therefore though the Eternal Word for the prefent Exi- gence eftabliflied fuch a Religion among them, yet he wifely framed and modelled it into a typical Reprefentation of the Gofpely that fo thereby he might prepare them for it, and fo far inflrud; them in the Knowledge of it as was neccffary to their Welfare and Happinefs. And -hence the Apoftle tells the fews, that the Law was their School- Mafter to bring them unto Chriji, that they might be juftiiied by Faith, and that now after Faith was come, they were no longer under their Schocl-Majier, Gal. iii. 4, 25, that is, while they were in their Infantine^ Childijh State, and incapable of a more perf5l Inftitution, God fet the Law as a SchooUMaJler over them, that that by its Types, and PiBiireSy and Emblems^ might gradually inftrud them in the Myfteries of Chnji, and the Gofpel, that fo when it was openly revealed they might be juftifed by the Belief of it -, and therefore now iince the Gofpel was come, they were no longer under the Tutorage of that SchooUMaJler \ now they were no longer to learn Chrijl by Typ^s and myfiical Reprefentations, fmce he himfelf was prefent with them, and had openly re- vealed thofe di'-oine Myfteries which under thofe Types were fo obfcurely admnbrated.
So
Divinity and Incarnation cfotir Saviour. 207 So that you fee the Eternal Word tabernacled among the 'Jews in a far d[fferent Manner from what he did when he pitched his Taber- nacle in our Natures ; for when he tabernacled among them he wdiSjull oi I'ypcs and SbadowSy and 7nyjiical Emblems \ he inllruded them in divine Things by Symbols^ and obfcure Repre- fentations; but when he came to tabernacle among ns^ and our Natures, he was jiill of Truths that is, of Siibjiance and Reality : For then inftead of the Shadows and Figures of them, he exhibited to us the Things themfelves; then he brought down the Myjleries of the Gofpel out of that Cloud of ^ypes in which they were before involved, and fet them before us in a clear and open Light.
But that I may more fully demonftrate this to you, I fhall briefly give you fome particular Inftances of his dwelling, or converfing among us full of 1'ruth, in Contradiftindion to that obfcure typical Wolj of his converfing, or taber- nacling among the Jews -, which I fhall rank under thefe four Heads :
2.
His Perfonal Tranfadions.
The Purity and Spirituality of his Laws.
3. The Condition and polity of his King- dom,
4. The Rewards and Recompences w^hich he promifes to his Subjeds.
I. One great Inflance of his converfing among us full of Truth, in Contradiftinftion to that ob- fcure d,ndtypical way of his Converfing among the J^ws^ is his own perfo?2al Tranfaftions. The
eternal
2o8 Of the Chrijlian Life,
eternal Word being to affume our Natures, thought fit to give the feios^ whilft he taber- nacled among them, a Specimen^ or Pattern of thofe glorious things he was to tranfadl in his incarfiate State ; and this he did chiefly by the High Priejly and thole expiatory Sacrifices which he ordained and inftitated among them, as you may find it demonflrated at large in the Epiftle to the Hebrews, For, as to the High Priefiy He was to be called^ and ordained of God^ Heb. v. 4 ; in which the eternal Word re- prefented to them his Commiffion from the Fa- ther, to defcend into the World as his Embaf- fador to Men. Secondly^ He was to be born of a Woman that came a pure Virgin into the Arms of his Father, Levit, xxi. 14; in which he feems to reprefent to them his own pure Nativity of, a Virgin- Mother. Thirdly^ He was to be waflied with Water, and his Flefli and Loins were to be covered w4th the whitefl and the cleanefi Linen, Rxod, xxix. 7. and xxviii. 42 ; by which Chriil: typified to them the IMMACULATE Sandtity and Inno- cence of his human Life. Fourthly^ He was to be cloathed in the mod glorious Garments that could poffibly be made by the moft ex- cellent Workmen, Exod, xxviii. 2, 3 ; which feems to denote the Majefty of Chrift's Perfon, and thofe glorious Works by which he rendered himfelf fo illuftrious in the World. Fifthly^ The Colours of the Embroideries of his Gar- ment being blue^ purple^ fcarlet, and white, feem to denote the Truth of \i\^ prophetick Office^ the Majejly of his Royal, the PerfeBion of Jiis Priefily^ and his Innocence and Sanctity m
Divinity and Incarnation of our Saviour, 209
the Exerutloii oi them ail. Sixtljly\ He wore a holy Crown on his Head, and a Plate on his Forehead engraven with Holinefs ; which de- notes the Divine Authority of Chri/i, and the Sacrednefs and Divinity of his Perfon. And, Seventhly^ Upon his Breaft he wore the JJrim and Thwnmim^ in which was prefigured the Height and Purity of Chrift's Doctrine, and the Holijiefs and PerjeBion of his Laws. In a Word, the Pligh Priejl was to offer Sacrifice for the Sins of the People, on the great Day of Expiation^ which Sacrifice was to be a Beajl without Blemifr:), voluntarily prefented at the Door of the Tabernacle, whither the High Priejl being come, he was to ftr>ip off his glo- ricus Garment, to lay his Hand on the Head of the Beaft, and to confefs the Peoples Sins over it, and then to flay the Beaft, and carry fome of the Blood of it within the Vcil^ and fprinkle it upon, and before the Mercy-Seat^ by which he is faid to make an Atonement for their Sins ; that is, to obtain Authority from God to blefs and pardon : In which the eterfial Word gives us a plain Reprefentation of his future Sacrifice upon Earth, and li:ter- cejjiofi in Heave?! ; for he being both our Sa- crifice and High Priefl, did freely diveft him- felf of the Glory and Dignity of his divine Nature, and offer up himfelf to die for us -, by which he laid his Hand, as it were, upon his own fpGtleJs and immaculate Head, did, as our Reprefentative, acknowledge what he had de- fer ved, that for our Sins we have juftly merited to die for ever by the Hand of God, even as ^e for our Sakes, did fubmit to die by the yoL. Yo P Hand
2 1 o Of the Chrtjlian Life,
Hand of Man : And having performed this bloody Sacrfice^ he enters into Heaven^ which is the true Holy of Holies, and there, by the Ob- li'^ation'of his Blood and Obedience, makes an Atonement for our Sins, and obtain Authority from his Father to pardon and receive into Fa- vour every truly penitent Offender in the World. Thus you fee how the perfonal Tra?2fa5lio?2s of our Saviour were under the Law of Mofes re- prefented in myflical Types and Figures ; but when he came to tabernacle among us, he did all that which before he only reprefented : He actually came down from the Father to us, was born of the Holy Virgin, lived a moft holy and innocejit Life, died a Sacrifice for our Sins, and is gone into Heaven to intercede for us : So that now, inftead of I'ypes and Figures, we have the Stibftances and Realities that were obfcurely iliadowed and reprefented in them.
2. Another great Inflance of his converllng among us full of Truth, is the Purity and Spi- rituality of his Laws, It is apparent that thofe which he gave to the fews, according to the literal Senfe of them, did only oblige them to an exterfial Obedience ; and therefore St. Paul calls the whole Law a carnal Com^ mandment, Heb. vii. 16. and the Precepts of k he calls carnal Ordinances impofed upon them till fhel'ime of Reformation, Heb. ix. 10. But yet it is apparent, that by thefe carnal Ordi- nances the eternal Word did defignedly typify and reprefent that internal Purity of Soul which the evangelical haw doth exad: : For he feeing that the fews were not only a per- iserfe, but alfo a dull and fottifi People, as
thofe
Dzvhiity and IrKarnatloii of our Saviour, 2 1 1
ihofe generally ^^re who arc born and bred in Slavery, and that therefore they were incapa- ble of Juhlime and jpiritual Precepts, and would be ap.t to forget plain ones : He there- fore thought it moft proper and fui table to their Capacity and Genius, to inftrudt them by jhifible and material Signs, even as Parents do fometimes teach their Children by Pidlures ; for of this his Condefcenfion to their Dulnefs and Capacity, the Prophet Ifaiah takes Notice C/ji7/>. xxvlii. 10, II. where he faith, that he gave them Precept upon Precept, Line upon Line, here a little and there a little with a fiammering Tongue ; that is, he looked upon them as Children, and fo condefcended to their Weaknefs, and fpoke to them in their own Dialed. And this. way of inftrudting them by outward and vi/il^le Signs, was the mod pro- bahle to take Effed:, becaufe it was much in nk in the Eaftern Countries, but more tfoe- cially in Egypt, whofe Manners they \n^^^ infi- nitely fond of, to wrap up their moft excelle?it Precepts in Hleroglyphicks, which were no- thing but Pictures and material Signs, by which they reprefented their di'-oine and moral Infti- tutions. Thus therefore by fuch vifible Sip-ns and Pidlures, the eternal Word inftruded mem in the Rules of internal Purity and Goodnefs • 4b by Circumcijion he fignified to them the Cir^. cumcifion of their Hearts ; and by their feve^ ral Wajhings, Purity from Hypocrify and Sen^ fuality : Yea, this was probably the Intent of that Difference of Meats, as St. Barnaias in his Epiftle tells us, that Swines Flefli was pro- nounced unclean, to inftrudt them not to live
P Z l:k
e
2 12 Of the Chriftian Life.
like H'g^ that clamour when they arc hungry^ and forget their Mafters when they are full y that EagleSy and fuch 7'avcnotis Birds were forbidden to be eat, to teach them that ihoit who live not by htdujiry, but Rapi?ie^ are abo- minable ; that Fifj withmt ScaleSy which gene- rally dwell in the Mud, were all pronounced tinclean^ to teach them the Evil of Senfuality^ find Earthly-Mindednefs. Thus, by thefe out- moard Signs, his Intent w^as to infinuate into them internal Purity of Mind -, and this was very well underflood by thofe who were good and wife among them : Hence we find David gives very high Eficomiums of the Law, PJaL xix. 7, 8. T^he Law of the Lord is pejfedl^ converting the Soul, snaking wife the fimple \ rejoicing the Heart, enlightejiing the Eyes, &c. whicb Charadcrs are proper only to that inward and fpiritual Senfe of the Law, that was decyphered upon thofe outward Signs and Ceremonies. Which Senfe feems to have been very little taken Notice of by the fottif) VuU gar ; for only the Ceremony itfelf was Matter of Law to them, which if th^y obferved they were not punijhable by that Law, though they never took Notice of its jpiritual Senfe and Meaning, which made them negledl that in- ward Purity which was pidured on thofe out^ ward Signs, and place the whole of their Righteoufncfs in an outfde ceremonious Pagean- try. Ilcnce is that of St. Faul, 2 Cor. iii. 13, 14, 15 ; I ufedy fiith he, great Plainnefs of Speech : And not as Mofes, which put a Veil o^jer his Face, that the Children of Ifrael could not fedfajlly look unto the E?id of that
'which
Dhhiify a?id Jncamatton of our Sa^-yioiir. 2 1 3
nvhkh is aboliJl:ed, But their Minds were blinded -, for until this Day remaineth the jamc Veil untaken away, in the reading the Old Tejiament ; ivhich Veil is done away in Chrift, By which Veil he means thofe outward Sha- dows and Types in which the myjiical Scnfe of the Law was wrapped and involved \ and it feems they were fo taken with the Pomp and Gaiety of the outfide, that they never minded that rich Treafare of Senfe that was contained within it, and which the Apofile here calls the 'End of that which is abolifed -, yea, to this Dayy faith he, the Veil of outward Ceremonies flands fo much in their Light, that they cannot difcern the internal Senfe of the Old Teftameiit ; but now, faith he, it is do72e away by Chrift. Now that the eternal Word hath pitched his Tabernacle in our Nature, thofe outward Types wherein this inward Purity of Soul was fo obfcurely intimated, are vanifhed like Clouds before the Sun, and in their Room are Intro- duced the mofl: pure and fpiritual Laws of the Gofpel, which are no longer couched in Types and ceremonial Shadows, but in plain and naked Propofitions. Now internal Holinefs is palpa- bly declared to be the great Defign of Religion^ that we fliould cleanfe ourf elves f'o?n all Filthi- nefs of Flejh and Spirit^ and perfect Holinefs in the Fear of God, This therefore is another Inilance of Chrift's tabernacling among us full of Truths viz. the Purity and Spirituality of his Laws, which heretofore he myftically re- prefented to the Jews by outward Rites and Ceremonies.
P 3 3. Another
214 Of the Chrijlidri Life,
3. Another Inftance of his tabernading among us full of Truth, in Contradiftindion to that obfcure Typical Way of his converfing among the Jews^ is the Condilion and Quality of his Church and KiJigdom, The Eternal Wordy deficrnii^g to eredl a glorious Kingdom in the World, drew as it were a rude Scheme, or Draught of it, in the Form and Model of the Je'wijh Polity, For fr/i he ereds a Kingdom among them of which himfelf was King, to typify that fpiritual Kingdom which after- wards he meant to eftahlifh in the World \ then he adopts the fews to be his Children by the external Sign of Circumcifion^ who are therefore called a Holy Seed^ which was an Emblem of that Holy Seed which afterwards he defigned to beget to himfelf by fpiritual Re- generation, which is therefore called the Or- cumcifon of the Hearty 'whofe Praife is not of Men, but of God, His delivering them from the Bondage of Egypt, and leading them thro* the Rcd'Sea, and the Wildernefs, into Canaan, typified his delivering of his future Church from the Bondage of Sin and Satan, and leading it by his own gracious Prefence through the Red-Sea of Blood, and Perfecutions, and the Wildernefs of the World, to the Canaan of eternal Reft. His giving the Law on Mount Sinai in Fire, was a Figure of his delivering the Gojpel by the Spirit, which came down in fery cloven Tongues at the Fcaji of Pentecojl, Thus his eredling the Ark in the Wildernefs was alfo another Type of that fpiritual King- dom, which afterwards he meant to ered: in the World. The diverfe Ornaments and Infhuments
of
JDivinity and Incarnation of our Saviour. 2 1 5
of that Tabernacle reprefented the Diverfity of Jfiritual Gifts and Fundions in the Chrijlian Church ; its being covered with Skins withoufy and adorned with Gold 'within, fliadowed the mean and contemptible Form wherein the Chri/fian Church firft appeared to the World, notwithftanding the inward Glory and Purity with which it was adorned and embellifhed. The Glory of God appearing in the Tabernacle, denoted the Prefence of Chriji in his Churchy which he hath promifed to continue to the End of the World ; its being removed from Place to Place, and finding no Reft till it was lodged in the Temple, prefigured the perfecuted State of the Primitive Church, which was hunted Zip and down the World by the mighty Nim" rods of the Earth, and could find no Reft till it was tranfported to the heavenly Temple. By thefe, and fuch like Types and Shadows^ did the Eternal Word prefigure the State and Condition of his future Church, that fo when It came to be ere(5ted in the World, the Jews might know and own it, having {^tn it before hand fo exadtly decyphered and adumbrated in the very Frame and Model of their owji Polity. But when he came to tabernacle in our Nature, he gave aBual Being to thofe Things which before he on\y Jhadowed and reprefented ; for then he ereded this glorious Church, of which the Jewijh was only a Model and Platform delivered it from the Egyptian Bondage of Wickednefs and Idolatry, and by his own glorious Prefence conducted the Members of it through all the Perfecutions of an enraged World, to the Canaan of eternal Reft ; and P 4 therefore
2l6 Of the Chrifiian Life,
therefore this alfo is another plain Inftanee of his tabcruaciing among us full of T^riith, the State and Condinon of his Church, which be- fore was fo obfcurcly reprcfented.
4. And lafly, Another Inftanee of his taber- nachng aiii'.'ng us full of Truth, in Contradi- ftindion to that obfcure and typical Way of his converhng among the feii's^ is the glorious Rccompences which he hath fo plainly and clearly promifcd to his Subjec^ts. For this he alfo obfcurcly typified to the fcws ; for, as I have already hinted, by that Canaan which he beftowed upon them after their /^^/Wi Travel through the Wildernefs, he did darkly reprefent to them that Canaan above flowing wi*h infi- nite Delights, which he hath promifed to be- ftow upon his faithful Servants after they have pafied through the Wildernefs of this vVorld. So alfo by their Sabbaths^ and efpccially their Tear of Jubilee^ wherein they were to reft from all their Labours, and keep a perpetual Fefliivity, He did obfcurcly decipher to them that Sabbath of Reft, and Jubilee of ejidlefs Pleafure, which virtuous Souls fliall enjoy in Heaven after they have finiflied their Labours here on Earth, as you may fee at large, Heb, iv. Now by thefe, and fuch like Shadows of their Law, which poffibly the P 0!3hets by divine Infpiration might expound to thcixi, thofe who were wife and good among them, ic is very probable, were inftruded in the Article of eternal Life. Hence it may be might arife that famous Controverfy among the Jews conce'ining the written and oral Law, which they call the Cabala^ or the Law^ by Tradition ;
not
lyhhiify and Incarnation of our Saviour. 217 ftot that this traditional contained any thing that was not in the written Law, but becaufe thofe .Things which were oblcurely contained in the Types of the written Law, w.*re ex- plained and interpreted in this their traditional Law. - But it is apparciit that the Types of eternal Life were not fully explained in this traditional Law till after the Babylo?iiJh Cap- tivity^ after which the Prophet DanieU and after him Ezekiel, began to fpeak more plainly of the RefurreBion of the Dead ; and from that Time forwjrds the Dod:rine of the Refiirrediion and eter7:al Life began to be more openly taught among the amnion People till about the Time of the MaccabseSy when it w^as brought forth into the Light from under thofe Types in which it was fo obfcurely reprefented, and be- came a Principle even of the popular Religion ^ and an Article of the Jewifh Faith, as plainly appears from the Recoids of thofe Times, par- ticularly 2 Mace. vii. 23, 26. compared with Heb. xi. 35. And indeed it was very necejjary that then this Article iliould be more clearly revealed, to fortify the Jews againft thofe many Perfecutions whereunto they were expofed for the Sake of their Religion^ that they might not be terrified to apojlatixe from it by thofe cruel Martyrdoms which in the Time of the Maccabees they many of them endured ; and befides, now the Time of the Gofpcl was ap- proaching, and CQnfc',^'^endy its Myfleries, hke the Light of the 7^ifng Sun, began to break forth clearer and clearer from under that Cloud of Types wherein it was wrapped and involved, till at laft tiiC Sun of Righteoufnefs himfelf
arofe
i 1 8 Of the Chrijlicin Life,
arofe and difperfed thoie Clouds, anct broughc
Life and Immortality to Light by the GojpeL
But as for the Sadducees^ who give no Heed
to the Cabala^ or traditio7ial Law, in which
this Dodrine was iirft difcovered, and adhered
only to ihe written Law of Mofes^ they ftill
continued Infidels in this Point, and believed
neither Angeh nor Spirits^ nor the Life to
co7ne : So very obfcurely was it reprefented in
the 'Types and Shadows of the written Law.
But when once the Eternal Word came to
tabernacle in our Flefli, he revealed this great
Article fo plainly and clearly to the World,
that it is impoffible for any one not to believe
it, that believes him to be the MefjiaSy or
incarnate Word.
And thus you fee, by all thefe Inftances, what a vafl Difference there was in refpedt of Truth, between Chrift's tabernacling in our Nature, and in the Tabernacle of Mofes. And now I fliall conclude this Argument with two or three praclical Inferences.
ly?, He dwelt or tabernacled among us. ] From hence I infer the high Authority of Chrijl^ and that hc>ly Religion which he hath revealed to us. For to tabernacle among us, as I have already fliewed you, fignifies to dwell in the midft of, as the Shechinah^ Prrfence, or Reprefentative of the moft high God, as one that aded in his Father^s Perfon, and was veiled with his Authority, and con- fequently as one who hath as great a Right to ex?. 61 our Obedience as the Etcrjial Father himfelf, fliould he have come down from Hea^ ven in his own Perfon to give Laws to Man- kind*
bromify and Jncarnatlon of our Saviour, 2 1 9
kind. For fo when the Eternal Word went before the Camp of Ifracl as the Shechinal\ or Afigel of God's Prefejice^ God requires them that they fliould obey /'/;;; as himfelf : Beware of him and obey bis Voice ^ faith God j pro- voke him not^ for he will not pardon your ^ranjgrefjions^ for my Name is in him, Exod. xxiii. 21, and ver. 22. To obey the Voice of this Angel is interpreted to be the fame Thing as to obey the Voice of the moft High God himfelf; but if thou flmlt i^ideed obey his Voice, faith God, a72d do all that 1 fpeak, then I will be an Enemy to thy Enemies, &c* So that for the Ifraelites to difobey this Angel (who, as I have proved to you, was the Etcr- 7ial Word, or Reprefe?itative of the mofh High God to them) was to all Intents and Purpofes the fame Thing as if they had difobeyed the moft High himfelf. And accordingly our Saviour tells the Jews, He that' believeth on me, be^ lieveth ?iot on 7?ic^ but on the Father that fent me ', that is, he doth not merely believe on me, but on the Father too, whofe Authority I have, and whofe Perfon I reprefent ; for fo he explains himfelf in the Jollowi??g Verfe. He that feeth me, fceth him that fent me -, that is, I being my Father's Shechinah^ or Reprc- fentative, John xii. 44, 45. And therefore as every Contempt of the Deputy, or Vice-Go- vernor, is an Affront to the Sovereign Prince whofe Perfon he bears, and by whofe Autho- rity he a6ls ; fo every Rebellion againft Chrift is an open Defiance to the Soroereign God, whofe Perfon he reprefents, and by whofe Authority he reigns. Hence our Saviour tells the fews,
John
2 20 Of the Chrijllan Life^
John V. 23. that He that hojioureth not the Son^ ho7ioureth not the Father which hath fent him \ which plainly intimates that God the Father refents thofe Indignities which we offer to Chrijl and his Laws, as if they were done to his own Perfon, and that if himfelf fliould fpeak to us from the Battlements of Heaven^ or procla* m his Law to us in a Voice of T^hun^ <54rr, he would not be more difpleafed to hear us openly declare that we will not obey him, than he is to fee us trample upon the Laws of his Son, whith he hath fiamped with his own Sovereign Authority. So that if we were not infinitely fool-hardy, methiriks, we fhould r ever dare to violate our Keligion, in which the Authority of the moft high God is fo imm.ediaiely concerned. For whatfoever our Religion requires of us, it requires in his Name, who hath an undoubted Right and Authority to command us ; (or from all Eternity he was inveded with '".r. abjolute and unlimited Power of doing ui y thing that is not unbecoming his Divine Perfections, and in this the Right of hi? Dominion over us is originally founded. For he that hath Power, mult needs have a Right to cxercife it fo far as it is Ju/l and becoming his Nature, otherwife liis Power would be altogether in vain ; and therefore fince God from all Eternity hath a Power of doing whatfoever he pleafes, fo far as is con-^ fijlent with liis Plolinefs and Goodnefs, there is nothing can be pretended againil: the Right of his Dominion and Authority over us : For God cannot but have an eternal Right to exercife his own Power, and he cannot but have an
immutable
Divinity and Inca?viatlon of our Saviour, 221
immutable Right to exercife it over his own Creatures. And as from all Eter?jity he had Power to do whatfoever was jufl and becoming him, fo from his creating of us it became mofl jiijl and becoming that he fliould rule and go- vern us ; for we became his as foon as we were created by him ; all our Powers of Aftion were from him, and by that he hath acquired an unalienable Right in whatfoever we are able to do. We have nothing but what is his Gift, and therefore can do nothing but what is his Debt 3 we received all from him, and therefore muft owe all to him ; for by Right of Creation he is the fupreme Proprietor of all our Powers and Faculties, and, as fuch, hath a juji Claim to all the Homage and Obedience I that we are able to render him. So that as
God's Dominion over us is originally founded in his moft abfolute Power to do whatfoever is juJl and becomi72g him ; fo the Juftice and Be- comingnefs of his Dominion over us doth im- mediately refult from his creating of us, by which he hath for ever entitled himfelf to all the Obedience we can render him. And by I Virtue of this immutable Title doth he claim
our Obedience to the Laws of Jefus Chrijl^ whom next to himfelf he hath made our Prince and Ruler, having vefted him with his own I fovereign Authority, and conftituted him his
j fupreme Reprefentative in the Church, So that
I by difobeying his Laws, we incur the Guilt of
the mod monjlrous Injuftice in the World 5 we 1 refume ourfelves from him to whom we owe
our Being, and refufe to own ourfelves to be j his Creatures, from whofe Bounty we receive
I even
222 Of the Chrijlian Life,
even the Power of rebelling againft him \ we alienate our Faculties from thofe f acred Ufes whereunto they were deiigned and confecrated, and turn thefe living Temples of God into Dens of impure Thoughts and filthy Lulls : In a Word, we fight againft: God with his own Gifts, and arm the Effects of his Bounty againft: Jiis fiver eig?i Authority. And what do we think will be the Confequence of thefe Things ? Can we be fo fottifo as to imagine that the Almighty Father will fit above in the Heavejis, and fee how his Laws are trampled upon, his Authority contemned, and e?cpofed to Scorn and Derifion by a Company of impious Wretches, that owe their very Beings to him, and never be concerned at it ? Do we think him fo f lipid a Being as that no Provocations will awake his Vengeance, that he will for ever fit uncon- cerned v/ith his Flands in his Bofom, whilft- his violated Laws, like the Soids u?ider the Altar, are continually crying out to him, How long, O Lord^ holy and true ! dofl thou not avenge our parrel upon the Heads of thefe audacious Rebels that every Day trample us under Foot, and have no more Regard for our Authority, than they have jor the Whifiling of the Wind ! For God's Sake, Sirs, let us confider before it be too late,^Avhat is like to become of us, what probable Flopes of Security we can propofe to our fives if we perfift: in this unjuft Rebellion. Gird up your Loins like Men, and I will de- mand of you in the Name of God, do you think that the ^ife Governor of the World will be for ever infenfble of all the rude Affronts and Provocations vou offer hirn ? If
fo,
Divinity and Incarnation of cur Saviour. 223
fo, pray where is his Wifdom^ or in what Senfe doth he govern the World, if he takes no care to fccure his Laws by punijlnvg Oh^-:nders, and lets his Subjedts alone to do as they lift ? Or have you an Arm as ftrong as God's ? Can you grapple with his Almighty Vengeance, or withltand the Stroke of his Thunderbolts ? Sure fuch a ridicidoia Conceit can never enter into any reafonable Breaft ? And if not, in the Name of God^ what do you propofe to your^ felves, when you can neither hope for Favour from God, nor Security from yowjelves ? Are you fo abandojied of all your Reafon, as wil- fully to fhut your Eyes againft your Danger, and run the defperate Venture of falling into the Hands of the living God ? Hath not our blejfed Lord moft fairly warned us wljat we are to truft to ? Hath he not told us how he values his Laws, and how dreadfully he will punifi the Tranfgreffion of them ? Hath he not moft ferioufly protefted to us, that unlefs we do repent and amend^ he will never forgive us, either in this Life, or that to come 5 and that if we ftill perfift in our Rebellions, he will at laft banifti us from his Prefence jor every and aflign us our Portion with Devils and damned Ghoffs, in that Lake that burns with Fire and Brimftone ? And hath he not taken it upon his De'ath that all this is true, when he fo freely Jealed his Doftrines with his Blood ? And now after all this, is it poffible we fliould be fo fenfelefs^ as to think we can be fafe in our Wickednefs, when God the Father is en- gaged both in JVifdom and Honour to avenge it as an Affront to his Authority, and God the
Son
224 ^f ^'^^ Chrtjlian Life.
Son hath revealed his Father's Wrath from Hea- '0671 againft all Unrighteoufnefs and Ungodlinefs o£ Men ? And therefore, as we value our own Safety, it concerns us cither to fubmit to that Divi7ie Authority which is ftamped upon the Laws of our Saviour, or tlfe to fecure ourfelves of fome Retreat, or Sanduary, from that Al-^ mighty Vengeance which our Rebellion will certainly arm againft us.
2dlyy He dwelt among us full of Grace,'] Hence I infer what mighty Encouragement we have to ferve and obey our bleffed Mafier^ who in his dwelling among us \N2iSfull of every thing that can render his Service lovely y or de- Jirabky and abounded in all thofe amiable Graces that can oblige us to love and obey him. For what was there wanting in our bieffed Mafter that any reafonable Subjed: can defire iii his Prince and Sovereign ? Would he deiire a Prince of a fweet and gracious Temper, one that \^ full of Love and Tendernefs to his Sab- jedls ? Such a one, in the moft cjninent Degree, is our blefjcd Lord -, for how doth the Hiftory of his Converfation upon Earth abound with the Expreffions of a moft f'weet and loving Temper ? For Love was the Principle of all his Actions, the Life and Soul of his Converfation s and in all that he did, or fpoke, he made fome new Difcovery of his urfeigned Aifedion to the World 5 for he %vent about doing Good, and his whole Life was nothing but one continued A5l of Charity to Mankind. For ftill you find him either infruBing the Jgnoranty or reproving the Lrroneous, or comjorting the DejeBed, or feeding the Hungry^ or curing the Sick and
Difafedo
Divifiity and Licarnation ofmr Saviour, 225 t)ifeafed. From Morning to Night he was conftantly engaged in one good Adtion or other ^ and the whole Race of his Life, like that of the Sun, was fpent in enlivenmgy or enlighten- ing the World. So endearing was his Beha- viour, that he obliged his very Enemies, and when he had won them, treated them with all the Tendernefs and Affeftion of a moft loving Father towards his deareji Children. From all he converfed with he extorted Refpedl and Ve- neration, and none were able to refifl the Charms of his victorious Love, but thofe whofe Hearts were harder than the nether Millftone. But that I may convince you of the infinite Good- nefs and Tendernefs of his Nature, I will give you but that c'/zd' Inftance, Luke x\x, 41. And when he was come near^ he beheld the City^ and wept over it ; which, as you will fee after- wards, was occafioned by the Forefight of its approaching Ruin and Deflruftion • and yet at the fame time he forefaw the Cruelties which thofe barbarous Villains were about to pradife upon him, how they would fcourge his Body v/ith knotty Whips, and nail his Hand^ and Feet to the Crofs, and thruft a Spear into his Heart : He faw how they would triumph over his Mi- fery, mock at his Calamity, and dance to the Mufick of his dying Groans. And now one would have thought fuch a Profpecft as this would have for ever enraged his Soul aeainfl them, and made him rejoice to fee th2it /weep- ing Deftruftion that was coming upon them ; but fuch was the incomparable Sweetnefs of his Temper, that while he forefaw them plotting his Ruin, he could not but figh over theirs^ Vol, V. Q_^^ and
226 Of the Chrljlian Life.
and while he beheld their Malice all reeking in his Blood, and fporting itfelf with his Torments and Agonies, yet at the Senfe of their approach- i?ig Deftrudlion, his very Bowels yearned, and his Heart ?nelted with Commiferation, and he could not forbear weeping, to think that thofe curfed Inflruments of all his Miferies, muft e er long be fo wretched and miferable themfelves, earneftly wifhing that they who fo greedily thirfted for his Blood, had known in that their Day the thi?igs which belong to their Peace. And thouo:h one would have thou2:ht the barbarous Entertainment he met with here upon Earth, would have for ever quenched all his Aifec- tion to Mankind, yet ftill it lives, and in De- fpite of all the Aifronts and Outrages he en- dured, burns as vigoroufly in his Breaft as ever. So unconquerable was his Love to his Subjsds, that all the bloody Cruelties they pradifed upon him, when they chafed him out of the World, were never able to alienate his Heart and Affedlions from them ; but after all their Cruelties he flill retained his fatherly Bowels towards them, and when he could en- dure their Torments no longer, breathed out his loving Soul in an earneji Prayer for their Pardon, Father forgive them, for they know not what they do. And now that he is in Hea- ven among Angels and glorified Spirits, where he cannot but remember how unkindly we treated him when he was upon Earth, and per- haps doth ftill bear upon his glorified Body thofe very Wounds which he received from our Hands, which one would think were fi^cient to incenfe hiim againft us for ever j yet his
Heart
t)ivmly a7id Incar 'nation of our Saviour, iij
Heart is the fame towards us, full of all thofe kind and tender Pvcfentments that iiirfl brought him down iroln Heaven, and rendered iiis Converfation among us fo full of Sv/eetnefs and Endearments. And now being fo infinitely kind as he is, why fhould we be diflieartened from ferving him ? Methinks the Senfe of his Love to us, if there were no other Argument in the World, Ihould be fufficient to bind us to his Service for ever. For, O my Soul, boi.v can I do too 7nuch for fo kind a Friend I How can I he too fubmiffive to fo good a Mafler ! that is fo infinitely tendir of all his Servants ^ and loves them a thoufand times more than they love themfelves ! Sure if we had any Spark of Ingenuity in us, the Senfe of his matchlcfs Kindnefs towards us, would be fufficient to turn all our Duty to him into Recreation, to make us thirlT: after his Service, and catch at all Opportunities of expreffing our Loyalty and Obedience to him : We fhould embrace his Commands as Preferments to us, and v/ear them as the greateji Favours^ and think our- felves more honoured in being the Servants of ^efus Chrift^ than in being made mighty Kinqs and Potentates.
2. Cbnfider, as he h full of Grace, in Re- fpedl of his own perfonal Difpofition, fo he is alfo in Refped: of his Laws, in which as I have already fhewed you, he requires nothing of us but what is for our Good, nothing but what tend^ to the Perfection of our Natures, and the Ccnr fummation of our Happinefs. All that our Saviour requires at our Hands, is only that we fhould ad: according to the Laws of a reafonahk
Q_a Naturcy
228 Oftk Chrijlian Life.
Nature^ and conflantly purfue the great End of our Creation, which can never be obtained by us, unlefs we regulate our Aftions by thofe ijoife and excellent Rules which he hath pre- fcribed us, and which he hath prefcribed us upon no other Inducement, but only to oblige us to be happy. For as to any Advantage that will accrue to him from our Aftions, it is alto- gether indifferent to him whether we obey him or no ; for he was always infinitely happy within himfelf, and would have always been lb, though we had never had a Being ^ fo that his Felicity depends not upon us : and were it not that the fiiper abundant Goodnefs of his Na- ture doth for ever incline him to make us happy as well as himfelf ^ he would never have concerned himfelf about us, but would have let us alone to do as we lift, and abandoned us to the Fate of our own Adions, He therefore being infinitely happy within himfelf, can have no Self-Ends to ferve upon his Creatures ; be- caufe within the Circle of his own divine Being, he hath all that he needs, and all that he de- fires 5 but being infinitely good^ as he is infi- nitely happy, we are fure that our Good muft be the only End of his intermeddling with our Actions, and his giving Laws to diredl them. And if we confult the particular Laws which he hath given us, we fhall find they all of them moft naturally tend to perfeB and rediify our difordered Natures, to exalt and fpiritualize jpur AfFedions, and infpire us with all thofe divine Difpofitions that are requifite to qualify us for the Happinefs of the World to come. And now, methinks, if we had any Senfe of
our
"Divinity mid Incarnation of our Saviour. 229
our own Intereft, this Confideration fliould mightily encourage us to Obedience, to think that while we are ferving our hlejfcd Mailer j we are ferving ourfelves to the be/I: Purpofes, and that his Service and our Intereft are fo combined and united, that by the fame Adions we may gratify him, and do ourfelves the greatejl Kindnefs in the World ; that he exads nothing from us, but what he was obliged to do by the infinite Care and Concern he hath for us 5 and that he had been lefs ki?2d, (hould he have required lefs^ and mufl- neceflarily have fubftraded from us fome Degree of our Happi- nefs, fliould he have abated us any Part of our Duty. O blejfed Jefus ! who can complain of thy Service, when thy very Commands are Tokens of thy Love ; when all the Duty thou required of us, is only to be kind to ourfelves in doing thofe Things, which, if thou hadft never commanded, our own Intereft would have obliged us to, had we but underftood it as well, or regarded it as much as thou doft ?
3. But then confider again, as He \s full of Grace to us in his own perfonal Temper, and in thofe mild and gentle Laws which he hath given us ; fo, Thirdly, He is full of Grace to us alfo in refped of that gracious Pardon and Forgivenefs which he hath procured for, and promifed to us, if we will heartily repent and amend. I confefs, though his /)6';y^;2^/ Temper fhould be never fo fweet, and his Laws never fo gentle^ yet if he fliould, upon every wilfid Offence, exclude us from all Hope of Pardon, it might juftly difcourage the Generality of Men from engaging any farther in his Service ;
Q^ becaufe.
2^o Of the Chrijlian Life.
bscaufe, more or lefs, we have all I'innedj and fallen fhort of the Glory of God. So thiit if upon every wiful Acl of Rebellion, we Ihould ftand for ever excluded from his Favour, we fhould generally be left in a defperate Con- dition, and then to what Purpofe flioald we ferve him any longer, when by all our future Loyalty and Submiffions, we muft never hope to he re-admitted into his- Grace and Favour \ To remove this great Difcouragement there-^ fore the hlefed fcfiis hath obtained for us this piiblkk Grant and Charter of Mercy from his Father, that if now at lafl we wiii repent and amend our ways, notwithflanding all our.f ^<^ Rebellions, we Ihall find Mercy, and be as freely received into his Grace and Favour, as if we never had offended him ; and this merciful Grant he hath publilhed to us in the Fromifes of his Gofpel : So that now we cannot make the Icaft- Doubt of our Pardon and Acceptance with him, upon our unfeigned Repentance, without calling his Truth and Veracity into Queftion. And now what reafonahle Caufe of Difcouragement have we from returning to the Service of our bleffed Mafler,, when we are fo amply afiured that our paji Difobedience to him ihall, . upon oiu* Return, be forgotten for e'ver ? For in the Name of God, what can we defire more ? Is it reafonabic Uiat the wife Go- vernor of the World ihould pardon Oifeiiders, whether they repent or no 3 that he fliould let them take their Swing in Wickednefs, and never take any Cognizance of their Adions ? Let us fpeak plainly ; would we have him crovern us or no ? If not, we are infinitely
befotted
Divinity and Incarnation of our Saviour, 231 befitted^ that for the Sake of a few paltry Lufts, that are our Plague and Shame^ would deprive ourfelves of all the Bleffings and Bene- fits of his Government. But whatfoever we would have, it is by no means fit that he fliould furrender up \\\sjuji Authority over us, becaufe we are Fools and Madmen ; and if we think it fit that he fhould govern us, we cannot be fo fenfelefe as to think it reaf enable that he fliould pardon our Sins till we repent of them -, becaufe by fo doing he would give up all, and leave us abfoliite Mafters of ourfelves. So that if we ourjches had been called to the Pi^ivy Council of Heaven^ to give our Vote to thofe Laws by which we were to be ruled and governed, doubt- lefs we could not have had the Confidence to afic either gentler Laws, or greater indul- gences, than the bleffed jefiis hath freely granted us in his Gofpel. If God fliould have told us, that he would impofe nothing on us without our own Confent, and bid us afk for ourfelves any thing that is ft and inodefty doubtlefs the utmoft that any modeft Man could have craved, would have been only this ; Lord^ if thou will be but fo fnerciful as io give us fuch Laws as are fuited to our Na-- tures, and are conducive to our Happinefy and fo far to confider our Weaknefs and Infta- bility^ as not to caft us away from thy Favour for ever upon every wilfid 'Tranfgrefjion^ hut to pardon and receive us again upon our un- feigned Repentance ; this is all the Favour we would afky a?id for this we woidd praife and adore thy Goodnefs for ever and ever. Sine God therefore, out of his own Grace
0^4 and
232 Of the Chriftian Life.
and Goodnefs, hath granted this Indulgence I'O us, why fhould we be difcouraged from re- turning to our Duty. Though we never fo notorioufly violated and negleded it ? For now we are fully affured that we can never be ex- cluded from all Hope of Pardon, till we are pafl all Poflibility of Repentance.
4. He is full of Grace to us alfo, in refped: of that abundant Affiftance which he hath promifed and vouchfafed to us. I do confefs, though notwithilanding our former Rebellions, he fliould be never fo ready to receive us into Favour again upon our unfeigjied Repentance \ yet unlefs he will alfo affift us in our Repen- tance, and enable us to conquer the Difficulties of it, we have ftill very great Reafon to be difcouraged from his Service : For by our ow?i evil Habits, we have fo difabled ourfelves from returning to our Duty, that without the Con- currence of a fupernatural Grace, it will be in vain for us to attempt it : For he that from a State of habitual Sin, enters into a Courfe of Repentance, mufl ftrive all along againft the Current of his Nature, which at firft efpecially, and w^hen he is weakefl^ will be fo f'wift and impetuous^ that by his own fmgle Strength, it will be impoffible for him to ftem^ or conquer it, and unlefs it be aflifted by a greater Strength than his own^ he will be inevitably borne down and carried away with it, though he ftruggle never fo vigoroully againlt it ; fo that it is no Encouragement at all to the Service of Chrifl^ that he will receive us to Pardon when we heartily repent, unlefs he will alfo enable us to repent by the Concurrence of his Grace
with
Divinliy and Incarnatwi of cur Saviour. 233 with our hone/l Endeavours. But this Difcou- ragement alfo he hath removed out of our Way, by making us a puhlick Grant and Pro- mife of his Grace and Affiftance ; for he hath affured us, that he will give bis holy Spirit to every one that ajks it, Luke xi. 13. that if we will work out cur own Salvation he will work in us to will and to do, Phil. ii. 12, 13, and that to him that hath, that is, improves that Grace which he hath, it JJjall be given 7nore abunda?2tly. Mat. xiii. 12. So that though we cannot do all by our ov^n fmgle Strength, yet we can do fo much as will oblige our blejfed Mafter to enable us to do all ; and therefore that we do not do all, is as much our Fault as if we could, becaufe we are able to do all through Chri/t^ who will ftrengthen us, if we will but do what we can ; fo that this, methinks fliould be fufficient to encourage any reafonable Man in the World to undertake his Service, to confider that he who is my Mafter, will co-operate with me, and proportiom my Strength to the Work he enjoins me ; that he will not ftand ftill with his Arms in his Bofom, and fee me ftruggle in vain under an ijifup- portable Burthen of Duties, but that he will fet to his own Shoulders, and contribute his own Strength, and enable m.e, by Degrees, to undergo it with Eafe and Alacrity ; fo that though through the Weaknefs and Impotency which I have voluntarily contracted, my Duty is become too heavy for my Shoulders, yet I will never be difheartened fo long as I am fure it is not too heavy for my Saviour's, for if I heartily endeavour I am confident I fhall un- dergo
234 Of the Chrijiian Life.
der^o it, if it be in the Power of an Almighty
Grace tq enable me.
5. And laftly\ He was full of Grace to us alfo, in refpedl: of that glorious Recompence which he hath promifed to us, and prepared for us. I confefs, were his Service all Work, and no Wages, there were fome Reafon to be difheartened -, but when he hath promifed, and fo amply aflured us, that after we have fpetit a few Days, or Years, in his Service upon Earth, he w^ill receive us into the Participation of his own Joys, where we fi:all commence as happy as it is poflible for an everlafing Heaven to make us, methinks we fhould kifs his Yoke, and court his Service, and think we can never do too iauch for fuch a boimttjid Mailer, wha rewards all his Servants with fuch immortal Preferments : For what is the Labour of a few Moments, compared with that everlafling Reft- and Pleafure wherein it fhall (hortly terminate ? And when once v/e ?re arrived to the heavenly Cajtaan, and have rafted thofe raviflmig De- lights with which it flows and abounds, how light and inconfideraklc will all thefe Difficulties in our Voyage appear to us, which now do fo ftartle ana affright us ? How fliall we wonder at our o^wn Sloth and Faint-heartednefs, to think that ever we fliould be fuch wretched Cowards as to be afraid of any thing that hath Heaven at the End of it, which is a Happi- nefs fo vaft and imfpeakable, that the Hope of it is fufficie?it to turn Torments into Recrea- tions ? Flow fhall we be aftonifhed at our f elves ^ to think that we could ever be fach wretched Fools as to deliberate one Moment, whether ^
Heaven
Divmify and Incarnafio?! of our Saviour. 235 Heaven were prejerable before all the Plea- fures of Sin, or whether it were more eligible to dwell with Harlots and Drunkarih for a Moment, and \^^a]low in their bcajlly Pleafures, th'^^n to enjoy the Society of God^ and Saints^ and Angels, to all Eternity ? The Odds will then appear fo va/l, and the Difproportion fo iinlpcjkabk, that we iliall wonder how we could ever be io Jhifelejs as to make a Comparifon be- tween them. Sure, Sirs, we do not believe that Heaven is the Recompence of Chrift's Service ; for if we did, metlunks we fliould more heartily engage in it. For could we ftand thus delibe- rating upon the Shoar, whether, we ihall bid adieu to our Lufts, take leave of all theiry?//- for.i Pieafures, and embark onrfelves in the Ser- vice of our Saviour -, could we ftand paufing thus as w^e do, whether we fhall venture into thofe petty ctorms that are like to attend us in ouv fpiritual Voyage, did we verily believe that a few Leagues Diftaipce lies that blejjed Shore, where we Ihall be crowned as foon as we are landed wMih all the Joys that an everlajling Heaven means ? Certauily the Belief of this is fztfficiejit to put Life and Courage into the moft creji-fallen Soul in the World, and to give her Spirit and Vigour enough to carry her triumphantly through all the weary Stages of her Duty. So that confidering how, in all Refpeds, our blejed Lord abounds in Grace and Goodnefs to us, we have the greateji En- couragement imaginable to engage us to his Service.
3d!y, He was fidl of Truth,'] From whence I infer, that the Chriflian Religion is a very
plain
236 Of the Chrijlian Life,
plain and intelligible thing. For this, as I Jiave fliewed you at large, is one of the great Notes of Diftin6tion between Chrift's taber- nacling among the Jews and among LhriJtianSy that whereas among the Jews, he w^as full of obfcure Types and myftical Reprefentations ; among us Chriftians^ he is full of Truth -, that is, he is plain^ and open^ and clear^ without any dark Referves or Myfteries 5 now he hath plainly revealed that which before he did fo obfcurcly decypher ; now he hath unriddled all thofe myftical Types, and turned them as it were infide outwards^ and given us their hid^ den Senfe and Meaning in plain and naked Pro- poiitions ; and of thefe our holy Religion is com- pofed. So that thofe Dodrines which before were all Myftery^ whilft they lay obfcurely couch'd under the Types and Figures of the Law, are now brought forth from behind the Curtain into the open View of the World, and prefented barefaced to our Underftandings in the moft plain^ and eafy^ and fajniliar Senfe :. Not but that Chriftianity hath fome Myfteries in it ftill, whofe Depths we are not able to fa- thom ; but it is not becaufe Cbrift hath not re- vealed them, but becaufe our Underftandings are incapable of comprehending them ; fuch are the Docftrines of the Holy Trinity^ the Incarna- tion of our blejjed Saviour^ and the Hypofta- tical Union of the divine and human Nature in him : Nor indeed is it much to be wondered at, that we, who with all our Wit and Reafon, are not able to explicate the Myfteries of a MitCy or Flea^ of a Plant or a Stojie^ or any of thofe innumerable Things^ that are before us, fl:ould
not
Divinity and Incarnation of our Saviour. 237 not be able to underftand fuch incompreherifible^ to order fuch infinite, or define fuch ineffable things ; but though we cannot comprehend the ModeSy nor underftand the /iriB Philofophy of them, yet if we would but ftrip them out of their falfe Difguifes into their original Plainnefs and Simplicity, we might doubtlefs eafily difen- tanglethem from all Repugnancy and Contradic- tion, which hfujicient to render them rationally credible, they being contained in that excellent Religion, whofe Truth is demonftrated by fuch ^bimdaftt Evidence. But perhaps, as God con- tinued all the Dodtrines of Chrijiianity in a My- ftery among the Jews, and referved the clear Revelation of them to the Coming of the Mejjias ; fo for the fame Reafon he hath ftill referved the clear Difcovery of thofe Doctrines which are ftill Myfterics to us Chrijiians, for the future State, and then, it may be, we may as fully underftand thefe, as the believing Jews (after the Coming of Chrijl) did thofe other Dodrines of the Gofpel, which before were all Myfteries to them. But, God be praifed, whatfoever is neceffary to make us good and happy, is now fo plainly difcovered to us, that wc cannot be ig7iorant of it unlefs we wilfully fhut our own Eyes. We need not dive into myftical Senfes, or grope after Truth among Shadows and Um^ hrages, as the good fews were fain to do under the Mofaick Difpenfation, all that is neceffary to our Salvation being written as it were upon the very Surface of our Religion^ and openly expofed to our View in plain and literal Propofals. And yet notwithftanding the Plaimiefs and Simplicity of the Chriftiaii
Religion^
2 1^8 Of the Chrifiian Lift.
^ Religion^ there are too many, both among oW^ felves^ and in the Church of Rome, who have induftrioufly. fet themfelves to refolve all its Dodlrines again into Darknefs and unintelli- gible Myfteries, having, inftead of the plain Propofitions of our Saviour, introduced a 7iew fajlnoned myftical Divinity, made up of nothing but certain efnpty Schemes of effeminate Follies andW/JEnthufiafms, which are impoffible for any Man to underftand that cannot conjure for the Meaning of them. And thofe Dodtrines which our Saviour purpofely delivered in the moft plain and literal Senfe, that fo the meaneft Underftanding might be inftrudied by them, thefe Men have blown up, like fo many Bub- bles, into fwellij2g Myfteries, which, being ftripped of thofe glittering Allufons, and pom- pous Metaphors, wherein- they are clothed, vanifh immediately into Air, or fink mio fat and empty Nonfenfe. For thus the Doctrine of Faith, and Repentance, and Juftification-, which lie as plain in the Scripture as Words can make them, are by their Divinity rendered more ob- fcure and myjierious than ever they were whilft they were couched under the Types and Figures of the Law, more of the true Nature being difcovered in Circumcifon, and the legal Wajh- ings and Atonements, than in a hundred Vo- lumes of 7nodern Syftefrts of Divinity. For, whatfoever is intelligible, they look upon as carnal, and till they have fubtilized it into fome unaccountable Myftery, it is not fpiritual enough to be admitted into their Syfte?n oj Divinity, as if they thought it below the Majefty of Religio?i^ to expofeitfelf to the View
of
Droinity and Incarnation of our Saviour, 239 of the World, and there was no way to fecurc it from Contempt, but to lock it up in Myfte- ries and Obfcurities ; for elfe to what Purpofe ihould they wrap it round with Clouds as they do, unlefs they defign to make a Trade of it, and fo draw a Curtain before it, as Men do be- fore their Puppet-Plays^ that fo they may get Money by fliewing it : For it is apparent that Religion itfelf fuffers extremely by it j for \^'hill^ they thus fpiritualize it into Air, and do, as it were juggle it out of Sight in the Clouds of their ffiyftical Nonfenfe, they ren- der it extremely fufpicious to all that are wife and inquifitive, and will not fuffer themfelves to be impofed upon by the Trains of their myfte- rious Gibberifd, And as for their more credu- lous Followers, whilft they thus lead them by the Nofe through a Valley of Shades and Darknefs^ they utterly deprive them of the "vigorous Warmth and Comforts of Religion ; . for how iliould they know how to make ufe of the Arguments and Motives of Chriftia^iity^ when thofe excellent Dodlrines from whence they are deduced, are wrapped in unintelligible Myfteries ? For how fliould they draw forth from the Articles of their Faith, thofe pracli- cal Principles that are lodged in them, when thofe Articles are converted into Riddles, which they do not nor cannot underftand ? Thus, by turning Chriftianity into a Myftery^ they do not only thwart the Defign of our Saviour^ which was to bring it forth from under the my- fterious Reprefentations of the Law, and pro- pofe it to the World in the mofl plain and in- telligible Manner 5 but they alfo difpirit Re- ligion
240 Q/" ^^^ Qortjllayi Life*
ligion itfelf, whofe Life and Energy confiil^ in being underftood, and expofe it to the Con- tempt and Scorn of thofe that have Wit enough to deted: their Follies of their Enthujiajtical Myfteries.
\thly and laftly ; He dwelt among us full of Grace and Truth.'] From hence I infer the In- excufablenefs of thofe Men that perfift in their Difobedience to the Gofpel now that our blejjed Lord hath exprefled fo much Grace towards, and fo clearly made known his Mind and Will to us. What Excufe can we urge to palliate our wretched Difobedience ? If you will but imagine yourfelves for a little while to be ftanding before the Tribunal of your Saviour, where, ere it be long, you muft all appear, I will briefly draw up what in probability will be your Plea, and what may be reafonably pre- fumed will be his Anfwer, " In the Name of '' y^i then let me demand of you, what " can you plead for your felves, why that " fearful Doom which he hath pronounced *^ againft you, fhould not be palTed upon you ?'* Why^ Lordy we know that thou wert an an- ftere Many that thou wouldft exaB of tis to the utmoft PunBilio^ and that if ever we failed in the leaft Circumftance of our Duty, thou wouldeft immediately let loofe thy implaca- ble Vengeance upon us ; and this utterly dif heartened us from thy Service^ cori/idering how impojjible it was for us to pleafe thee. ** Ah wretched Creatures ! can you have the " Face to charge me with Rigour and Severity, " who have had fo many notorious Experi- *' ments of the Sweetnefs of my Nature, and
*' Tendernefs
Divinity and Licarnation of our Saviour, 241 •^* Tendernefs of my AfFedions towards you ? ** What o?ie Aftion was I ever guilty of in all *' my Converfation among you that could give *' you the leaji Sufpicion that ever I would *' prove an aujlere Mafter to you, or that \ '* would not be ready to conftrue you in the ^' moft favourable Senfe, and to pity and par- *^ don you wherefoever you were excufable? *' Did I ever give you ajiy Occafion to think *' that I was of a peevijh or captious Nature, '* apt to be provoked with Trifles ? Yea, had " you not all the Reafon in the World to con- *' elude from the Sweetnefs of my Temper, *' that I would be always ready to confider *' your InfirmitieSy and pity your WeaknefJeSy " and judge you by the Meafures of a Friend? *' And do you now pretend that it .was the *' Dread of my Severity that diflieartened you " from my Service ? " But^ Lord^ the Laws ivbich thou gavejl us were fo intolerably biir^ thenjome^ that neither we Jior our Forefathers were able to bear them : We would willingly have obeyed thee if it had been poJJibl\ but when we faw thy Burthen exceeded our Strength, we concluded it was in vain for us to attempt the bearing it, " O ungratful •' Rebels ! dare you accufe me of Tyranny, *' when you know in your own Confciences I " never impofed any Law upon you, but what *^ had a necefjary Tendency to your Happinefs, " and was fo far in its own Nature from being *' a Burthen to you, that it commanded nothing ** but what would have been an Eafe and " Refrefhment 3 and if you can produce any y one of my Commands that obliged you to
Vol. y„ R \\ any
2142 of the Chriftian Life.
any thii g but to be kind to yourfehes^ or convince me that I could have enjoined leji upon you without being lefs kind or mer- cifid to you, I will freely admit of your Pica as jufi^ and immediately pardon all your Diifobediences againjfl me. But when all my Laws are Inflances of my Love to you, and Expreffions of my Zeal for your Welfare, who but fuch Modifiers of Ingratitude as yourfelves would ever have charged me with Tyranny and Oppreffion ? " But, Lord, thou kfiowejl we are fickle and mutable Crea- tures \ and though we did heartily refohe that we would ne^er revolt from thy Service, 'yet through the many Temptatiom that per- petually follicited us, we were nt lajl feduced into a Rebellion againfl thee : And though when we refleBed upon what we had done, we were full of Sorrow and Remorfe, a7id wifhed from our Souls that we had never done it -, yet then, being defperate of Mercy, and pafi all Hopes of Pardon, we concluded that it was too late to repent, or to think of returni^ig to our Duty again. " Ah, unworthy Wretches ! <« with what Confidence can you impute the «' Continuation of your Rebellion againft me " to your Defpair of ever finding Mercy at *^ my Hands, when you know in your own ^« Confcicnces that I died to procure Forgive- «^ nefs for you, and that by my Death I ob- *-^ taincd an Aft of hidemnity and Oblivion for '' all that would come in, and return to their " Duty upon the Proclamation of my Gofpel ? " Whe'n you cannot but know that I tendered '^ you your Pardon fealed with my own Blood,
'' and
Dhmity a?2d Licarnafion of our Saviour. 243 " and courted you to accept of it -, and though " Time after Time you fcornfully refufed and " rejeded it, yet in hope that at laft you might *' be prevailed with, you know how lono- I *' waited upon you, even till you had tired out " my Patience, and I faw there was no Re- " medy ? And do you now charge your not ** returning to your Duty upon your Hopelef- " nefs of Pardon for youxfonner Rebellions ; " // is trucy Lordy we cannot deny but thou didjl offer us Pardon -, buty alas, it was upon an iyjipojjible Cojidition, even upon a hearty Re- pentance, a?id a thorough Reformation, which thou kneweft we were not then able to per- form. For by a long Cujiom of Rebellion againfl thee^ we had contracted fo many in- veterate evil Habits, which had fo weakened and debilitated our Powers, that we were no more able to reform and amend ourfelves than the Leopard is to change his Spots^ or the ^Ethiopian his Skin : 'To what purpofe then JJmdd we attempt hnpojjibilities, or fet our- felves to wrejlle with Difficulties which we knew we were never able to furmoujtt ? " But pray how did you know that it was " impofible for you to repent, when by all the '' Arguments I ufed with you, I could never " perfwade you to make Trial of it ? You know *' in your own Confciences that there are 7nany *' Things that you could do : You could have " betaken yourfelves to a ferious Confidera- " tion of the Duties and Motives of Religion ; *' you could have attended, and abftained at ^' leaft from the outward Adls of Sin, and 'I' humbly implored my Grace and Affiftance ;
R 2 '* and
244 Of the Chrijlian Life.
'' and that to encourage you to do this, and *' what elfe was in your Power, I gave you *' the mofl: ample Affurance in the World, that ^' I would back and enforce your Endeavours *' with the Aids of my Grace, and in Defpite " of all Oppolition, crown them with Succefs. *' So that though by your o-wn fngle Strength " indeed you could never have effedied your *' Repentance, yet it was far from being m^ ** pojjible to you, fince you know that by doing *' what was in your Power, you fhould infalli- " bly oblige me to enable you to do all the " reft." Buty blefjed Lord, what Encourage- meftt had we to repent and return to our Duty ? For if w£ had done it, we muft ha'ue bid adieu for ever to all thofe Pleafures and De- lights by which we were invited and detained in the Service of our Lufs j a?id Thou offer edfl us nothing in Excha7ige for thenty but only Sighs and Tears, with other ungrateful Ri- gours of a bitter and fevere Repentance^ How then canjl thou blame our Difobedience againjl thee, when we bad fo many inviting Temptations to it, and fo little Encouragement to the contrary ? " O prodigious Impudence ! '' with what Face can you aflert fuch a noto- *' rious Falfliood, when you know in your ^^ own Confcience, that befides all thofe Plea- *^ fures that are conjiatural to my Service, and ** which do vaftly exceed all the Pleafures of *' Sin, I laid an immo?^tal Cvown. at your Feet, *' and faithfully promifed you, that if you " would but fpend a Jhort Life in my Service, ** I would at the End of it receive you into f;^ that blifsful State where you il^ould be happy
l^ beyond
Dhmity and Incarjiation of our Saviour. 24^ " beyond all your WifliCS, and to the utmoji ** Capacity of your Nature ; where you fliould ** live with God and Angels in the moft raptu^ " rous Exercife of everlajiing Love and Joy, ** which one would have thought had been *' fiifficient to recompence you for thofe fdly *' Pleafures, for whofc Sake you deferted me *' and my Service ? But fince you have tram- *' pled upon all my Offers, and would by no *' means be perfuaded by all thofe ?mghfy ** Tenders I have made you, Go, ye defervedly
" curfed, into ever Hold^ Lord, we befeech
thee, ajid before thou pajj'ejl thy irrevocable Doo?n upon us, hear this laji Petition we Jhall make for ourfelves : We now confefs that we are fully convinced (and O that we had un^ derjiood it fooner !) what infinite Reafon we had to adhere to thee and thy Service, It is our Mifery that thefe Things were not fooner difcovered to us, or at leaf, that they were not fo clearly difcovered as to convince and perfuade us. Had we but known what we now know, we woidd never have deferted thee as we did -, and therefore we befeech thee have Pity upon our Ignorance, aiid impute Jiot to our Wills the Faults of our Under jtandings^ which are not in our Power to remedy. ** Why, is this the JJtmofi that you can plead *^ for yourfelves ? Have I not told you all '^ thefe Things before-hand as plainly as Words *' could exprefs them ? Have I not inftituted " an Order of Men in my Church to explain *^ thefe Things to you, and to put you in ** Mind of them ? So that whatever you pre- *^ tend, you could not but know and under-
R 3 ^^ ftand
2^6 Of the Chriftuin Life.
*^ Itand them ; or if you did not, it was be- '' caiile you would not. And if you would '' wilfully fliut your Eyes againft the Light, it '^ was ycur own Fault that you did not fee, " and you may thank yourfelves for the Confe- *' quences of it. I plainly told you where *' your Wickednefs would end, and unlefs you '' were wilfully blind^ you could not but fee *' what the Event of your Sin would prove ** even while you were committing it > and you *^ know in your own Confciences, that this *' fearful Doom, which now you deprecate, ^' you were fairly warned of, when you might *^ have eafily avoided it by a timely Submif- *^ fion, but you would not. And feeing you *' would be fo mad as to rejcd: Heaven when '' it lay before you, and leap into Hell with ^' your Eyes open, your Blood be upon your '' own Heads. For I have tried all the Arts *' of Love and Methods of Kindnefs to re- <* claim you -, and fince you have rendered them '^ all i?2effe^ual, what remains but that you de- " part from me, like accurfed Wretches as you *' are, into that £"u^r/<^/;?g' Fire prepared for the '* Devil and his Angels. ''
And now, I befeech you, do not your own Confciences confent to the Juftice and Righte- oufnefs of this Procedure ? Is there any tolerable Plea you can urge at the Judgment- Seat of Jefus Chrif which here hath not been fully anfwered ? And if fo, how inexcufable Ihall we be when we come to plead our own Caufe in the great Afiembly of Spirits ? For when thefe Aggravations of our Difobedience -fliall be laid open, our Guilt will appear fo
foul
Divinity a7td Incarnation of our Saviour, 247 foul and monfrous^ that we fliall doubtleis be condemned by the unanimous Vote of the reafonable World 5 and as foon as the great Judge hath paffed his Sentence upon us, our own Confciences will be forced to echo, fujl and righteous art thou, O Lord, in all thy Ways, Wherefore, as we would not be found inex- cufably guilty when we come to plead for our Lives before the Tribunal of our Saviour, let us all be perfuadedto return to his Service, and faithfully to continue in it, that fo, inftead of G^, ye Curfed, we may hear from his Mouth that welco7ne Approbation, Well done, good and profitable Servants^ enter into the foy of your Mafier.
III. I come now to the lafi Propofition in the Text, viz. And we beheld his Glory, the Glory as of the only Son of the Father, In handling of which I fliall do thefe two Things :
1. Explain to you what this Glory of the Word was which the Apofile tells us they beheld.
2. Shew you that it was the Glory as of the only begotten Son of the Father,
I. What was the Glory of the IFord, which the Apofile tells us they beheld ? 1 anfwer in general, By this Glory here muft be underftood fome thing that is refembla?2t to the Glory of his dwelling in the Tabernacle -, becaufe, as I have already fliewed you, the Apofile feems plainly to refer to it, in that he doth not only tell us that the Word tabernacled among us,
R 4 which
24-8 Of the Chrijlian Life.
which alludes to his tabernacling among the ftnos ; but he alfo tells us, that they favv his Glory, which alludes to that Glory of the Lord which the fe\x)S beheld in that antient Ta- bernacle. Since therefore the Apojlle mentions this Glory of the Word incarnate^ by way of Allufion to the Glory of his divine Prefence in the Tabernacle, it muft neceffarily bear fome Refemblance, or Proportion to it ; becaufe elfe it would be no proper Allufion. The befi: Way therefore for us to difcover what this Glory of Ch?^iji v/as which they beheld, is to confider wherein the Glory of the diviiie Prefence m the Tabernacle did chiefly difcover itfeif 3 and that, you fliall find, was in thefe four Things : Firjl^ In a bright and luminous Appearance. Secofidlyy In exerting of an extraordinary Power. Thirdly, In giving Laws and Oracles. Fourthly^ In fenfible Significations of its own tjnmaculate Sandtity and Purity. And in Pro- portion and Correfpondence to thefe, the Glory of the Word incarriate alfo muft confift in thefe four Things :
ly?. In the 'vifble Splendor and Brightnefs with v/hich his Perfon was arrayed at his Baptifm^ and more efpecially at his '\tra?if figuration.
2.dly^ In thofe great ^Lndfiupendous Miracles that he wrought in the Courfe of his Miniftry.
3t//^, In the i?2Comparable Purity and Good- nefs of his Life.
^thiy. In the furpafjing Excellency, and Di- vinity of his Dodlrine.
i/, That Glory of the Word which St. fohn and the Apofiles beheld, confifted in that vifible
Splendor
i)hmity aftd Incarnation of our Saviour. 249
Splendor and Brightnefs with which his Perfon was arrayed at his Baptifm^ and more efpecially at his 'Transfiguration ; in Refemblance to that vifible Splendor and Brightnefs in which he appeared in the Mofaick ^abernack^ where it Ts frequently faid, that the Glory of the Lord abode and appeared ; as you may fee, EaW. xxiv. 16. and xl. 34. Which Glory it is evi- dent difcovered itfelf in an extraordinary 'vifihle Splendor that fhone from between the Cho'uhimSy and diffafed itfelf thence all over that facred Habitation, And accordingly in Ezek, xlii. 2. it is faid, that the Glory of the God of Ifrael came from the Way of the Eafi^ and the Earth fiojte with his Glory ; which denotes that it was extraordinary bright and luminous^ fince the Earth (hone with the very Refledlion of it. And in this fame glorious Splendor was Chriji arrayed ^;r/? 2X\i\s Baptifm^ and afterwards at his Transfiguration. For at his Baptifm it is faid, that the Heavens were opened unto him^ and that he faw the Spirit oj^ God defending like a Dove^ and lighting upon him. Mat. iii. 16; where by the Holy Ghoft'% defcending like a Dove, it is not neceflary we fhould underftand his defcending in the Shape, or Form of a Dove, but that in fome glorious Form, or Appearance, he de- fcended in thefame Manner as a Dove defcends ; and therefore St. Luke expreffes it thus ; And the Holy Ghofi defended in a bodily Shape like a Dove upon him, Luke iii. 22 ; that is, he defcended in fome very glorious and vifible Appearance, in the fame Manner as Doves are wont to defcend when they come down from
the
2 CO Of the Chrijiian Life,
the Skies, and pitch upon the Earth. But what that Shape was in which he appeared, is not here exprefled -, but that which feems to be moft probable is this -, that the Holy Ghojl afl'uming a Body of Light, or furrounded as it were with a Guard of Angels appearing in luminous Forms, came down from Above juft as a Dove with his Wings fpread forth is ob- ferved to do, and hghted upon our Saviour's Head ; and the Reafon why I think fo, is this ; both becaufe where-ever any mention is made of God's, or the Holy Ghoft's appearing in an indefinite Form, it is always in a Body of Light and vfible Splendor, of which I have given you fundry Inftances ) and alfo becaufe it feems to have been a very early Tradition in the Churchy that it was in a very glorious Appearance of Light that the Holy Ghoft came down upon cur Saviour : And therefore in the Gofpel of the Nazarensy as Grotiiis obferves, it is faid, that upon the Holy Ghoft's Defcent, gJcTus Txrepie^^.cLfjL-^i rov rd^mop (poos jjceyd, immediately a great Light fioone round about the Place ; and fufiin Martyr y fpeaking of our Saviour's Baptifm, faith exprefly, irZ^ ccvrKp^yj iv tco 'lop^avr^i that there was a Fire lighted in the River Jordan ; that is, the Water, immediately after he was bap- tized in it, feemed to be all on Fire by the Refledlion of that bright and faming Appear- ance in which the Holy Ghofi defcended upon him 5 fo that while he wore this Crown of vifbie Light, his Head, as the Painters are wont to exprefs it, was circled round with the Rays of that Glory in which he was wont to appear from between the Cherubims. And
this
Divinity and Incarnation of our Saviour. 251
this Glory of his was queftionlefs feen by many of the Apoftles^ who were jundry of them Dif- ciples to '^ohn the Baptift, and {o may reafona- bly be fuppofed to be prefent at the Baptifm of our Saviour,
And as for his Transfiguration upon Mount Tabor, it is faid, that upon it, his Face did Jlnne as the Sun^ and that his Raiment ^was white as the Light y or as St. Luke exprefles it, oT^a.T/o"/xo5 ctfTtf Xev)tQ^ e^ctaTfoiirlcf} ; that is, his Raiment was like the Whitenefs of a Flafli of •Lightening, Luke ix. 29. So that from Head to Foot he was all enrobed in a vijible Glory, and covered with all that Brightnefs and daz^ ling Splendor in which he was wont to appear in the Tabernacle of Mofes. And accordingly you have mention made of a Cloud that over- fhadowed the three Dijciples^ whilft jefus . remained in his Transfiguration, which is ex- a6lly agreeable with that Cloud that covered the Tabernacle of Mofes, whilft the Glorv of the Lord filled it, as you may fee, Exod, xl. 34. And that this glorious Transfiguration was a Part of that Glory of the V/ord which St. fohn here fays they beheld, is evident, becaufe himfef was one of the three Difciples that were Eye- Witnefl^es of this glorious Scene, and it is exprefly faid of him and his Brethren, that they jaw his Glory, and the two Men that flood with him, Luke ix. 32.
2dly, This Glory which they faw confifted in thofe great and jtupenous Miracles that He wrought in the Courfe of his Miniftry, in Pro- portion to that extraordinary Power in which the Glory of the divine 'Prefince difcovered
itfelf
252 Of the Cbrijiia?! Life.
itfelf in the Tabernacle of Mofes. For thus we find that it was from the Tabernacle that God exerted all that miraculous Power by which he puniflied the Rebellions of the Jews^ and wrought thofe miraculous Deliverances for them. It was from the Tabernacle that he commanded the Earth to open, and fwallow up Corahy Dathan, and Abiram^ and that he fent forth that dev.oiiri?jg Fire which confumed their two hundred 2XiA, fifty Accomplices. It was from the Tabernacle that he fmote the faife Spies with the Plague, and fent forth an Army oi fiery Serpents to deftroy the murmur- ing Ifniclites. Ic was by his Prefence in the Tabernacle that he conduced them through the Wildernefs, and drove their Enemies before them ; that he divided the River Jordan to open them a Paffage into Ca?2aa?2, and made the Wall of Jericho to fall flat at the Blafls of a few Rams-Horns. And upon the Account of this miraculous Power v/hlch he exerted from the Tabernacle, the Ark that was con- tained in it, and w^as the fpecial Seat of his Prefence, is called the Ark of his Strength^ Pfal. cxxxii. 8 ; and God is faid io fend them Help from his Sanctuary ^ and to jlrengthen them out of Sion, wdiere the Ark was repofited in the Sanduary of the Temple, Pfah xx. 2. Thus alfo thofe Words are to be underftood, PfaL Ixxx. 2. Before Ephraim^ BenjamiU:, and Manafieh, fiir up thy Strength, and come and help us ', becaufe the Ark, from whence God was v/ont to put forth his Strength in faving of that People, marched immediately before thefe three Tribes. And this was very well
underftood
Divinity and hicarnation of our Saviour. 25^
ainderftood both by the Ifraelites and the Phi- lijlines -, for when the Philijii?2cs had over- thrown them, they delired that the Ark of the Lord might be fetched out of Shiloh, that io when it came among them it might fave them out of the Hands of their Enemies, i Sam. iv. 3. And when the PhilijVmes underftood that the Ark was brought into their Camp, they were fore afraid, and cried out, God is come into the Camp; Woe unto us ^ loho floall deliver us out of the Hands of thefe mighty Gods ? Thefe are the Gods that fmote the Egyptians ijoith all the Plagues in the Wilder nefs^ v. 7, 8. From whence it is evident, that they both looked upon the Tabernacle as the Seat of God's ?niraculous Power, and this 7niraculous Power is called the Glory of God ; for thus when the Ark was taken by the Philifli?teSy it is faid that God delivered his Strength i?2to Captivity^ and his Glory i?2to the Enemies Hand, Pfal. Ixxviii. 61. And his Glory, and the Miracles that he wrought from the Tabernacle in the Wildernefs, are mentioned zs fy?ionymou5 Terms, Numb, xiv. 22. Becatfe all thefe Men have feen my Glory^ and my Miracles 'which I did in Egypt, and in the Wildernefs^ &c. So that it is evident, that he exerted his mi-- raculous Power from the Tabernacle, and that this miraculous Power was his Glory.
And confonantly hereunto, it was from the Tabernacle of human Nature wherein he dwelt, that the Eternal Word exerted that miraculous Power whereby he cured the Sick^ calmed the Sea, and raijed the Dead, vanquifed the De- vils, and wrought all his miraculous Works,
which
254 ^f ^^^ Chrijlian Life.
which were io many and fo greats that they raviflied his Friends with Joy to behold them, and ftruck Terror and Amazement into his Enemies \ for fo it is faid, that they were all amazed at the ?nighty Power of God that was in him, Liikeix. 43. And that when they faw how the Devils trembled, and fled before him, they marvelled^ faying, It was never fo feen in JfraeU Mat. ix. 33. So that by their own Confcffion, that 77iiraculous Power which he exerted in the Tabernacle oi human Nature, did far exceed that miraculous Power which he exercifed in the Tabernacle of Mojes. And this miraculous Power of his is alfo exprefly called his Glory, John ii. 11. This Beginning of Miracles did Jefjs in Cana o/' Galilee, and ma- nifefted forth his Glory, and his Difciples be- lieved on him. So that as his miraculous Power was called his Glory when he taber- nacled among the fews, fo it was alfo when he tabernacled in human Nature, and fo by Confequence, this alfo was a Part of that Glory of his, which his Apoftles faw while he dwelt among them.
3^/^', This Glory which they faw confifled alfo in the furpajjing Excellency and Divinity of his Dodlrine, agreeably to that Expreflion of his glorious frefence in the old Tahernacle^ viz. his giving Laws and Oracles to the Ifraelites, For thus we find that God told Mofes, that he would meet him in the Tabernacle, and com^ mune with hi?n of all ThingSy which he would give him in Commandment to the Children of Ifraely Exod. xxv. 22, dinA Nu?nb.\\\. 89. you have the Manner of his communing with them
defcribed ;
Divinity and Incarnation of our Saviour, 255
defcribed ; for whien Mofes, faith he, went into the Tabernacle^ he heard the Voice of one fpeaking unto him from off the Mcrcy-Seat that was upon the Ark, from between the two Cheru^ bims. For Chrift, as I have formerly fhewed you, being the Civil Prince or Sovereign of the ^ews, the Cheriibijns were the Throne upon which he fat, and from whence he gave Laws and Dire6lions for the Adminiftration of the Affairs of his Kingdom : And accordingly, he is faid to dwell between the Cherubi?ns, Pfalm xcix. i ; and to ride upon the Chertibi/ns, 2 Sam. xxii. 1 1 5 and the Sanftuary wherein the Cherubims were feated, is exprefly called the Throne of the Lord ^ Jerem. xvii. 12; becaufe here it was that he fat in all his'Majefty, and gave forth his Laws and Ordinances to the Kingdom of IfraeL And this was an eminent Expreffion of the Glory of his Prefence among them, becaufe hereby he afferted his fovereign Authority, and did publickly challenge to him- felf that Right to his glorious Power which from all Eternity was inherent \\\ him : And hence the Apoftle calls the giving thofe divine Laws and Oracles a glorious Minifirationy and plainly afferts it to bean Inftance of the Glory of the divine ihechijtah, or Prefence in the Ta- bernacle, when he grants that the Miniftration of Death written and e?igraven in Stone ^ was glo^ riouSy yea, and that Miniftration to be Glory in the Abftrad:, 2 Cor. iii. 7, 9.
And in Correfpondence hereunto did the divine IVord, when he tabernacled in our Na- ture, give forth divine Laws and Oracles to the World 3 all which are yet remaining among
25 6 Qf^f^^ Chrijlia?i Life.
us, and do contain in them the Subftance of our holy Religion ; which being (o divine and goJ-^ like, and altogether compofed pf the purefi Laws, and moft heaveiily Dodrines, is a moft proper Inftance of that Glory of the Eteriial Word which the Apoftles beheld, though not with the Eyes of their Bodies, yet with thofe of their Minds. For what can be more glori^ ous in the Eye of Reafon^ than thofe illujtrious Difcoveries which he hath made to us in his Go/pel of the Nature of God^ and the Duty oi Many and the OT/^cr/^/ Recompences of the World to come, in which he hath fo far exr ceeded whatfoever hutnan Wifdom was able to difcover of them, that all the Philofophy that ever was before him mull confefs itfelf eclipfed and out-fhone by him, and all the Philofophy that ever fucceeded him, hath been forced to derive and borrow Light from him : And ac- cordingly we find his Gofpel^ in which his Doftrines are contained, ftiled by the Name of the glorious Gofpel^ 2 Cor. iv. 4 ; which in Comparifon with thofe dark and confufed Difco- veries which the World had formerly made, the Apoftle refembles to the firft breaking forth of the Light out of the rude and obfcure ChaoSy 2 Cor. iv. 6. For God^ faith he, who commanded the Light fo fnne out of Darknefs^ hath fhined into our Hearts^ to give the Light of the Know- ledge of the Glory of God, in the Face of Jefus Chrift : Where, by the Face of Jefus Chrift^ ^he Apoftle feems plainly to allude to that di- vine Glory and Luftre with which Mofess Face fhone when he came down from feeing the Glory of G^i, Exod. xxxiii, 29. So that his
Meaning
Divi?2ity and Incarnation of our Saviour, 257 Meaning is this -, that as the Cbildren of Ifracl with their bodily Eyes faw the Glory of God fliining upon the Face of Mofes^ fo they^ the Difciples and Apoftles of our Saviour^ had far more clearly beheld with the Eyes of their Minds the divijie Glory difplayed in his Doc- trine and Miniftry^.
/\^tbly and lajilyy This Glory of the Eternal Word which they faw, confifted alfo in the in- comparable Sandtity and Purity of his Life, femblably to that Expreffion of his glorious Prefcnce in the old Tabernacle, viz, the fen- fible Significations he gave of the immaculate Purity and Holinefs of his Nature. For by thofe outward Cleanfings of all Things and Perfons that did any ways belong to the Taber- nacle, or did at any time approach it, he did openly reprcfent and fignify the Purity and Sandity of his own Nature, which being infi- nitely feparated from all manner of Impurity and UncleaJinefs^ cannot endure that any thing that is filthy or impure fhould approach it. For thus we read that the Tabernacle itfelf, and all the JJtenfih of it, were 'to be purified and fcmBified with Oil before the Entrance of the Shechijiah^ or divine Prefence : So alfo the High Priejly the Priefls, and the People, were to be cleanfed and purified before they were fuffered to approach the holy Habitation ; and if at any time they had contraded any of thofe legal UncleannelTes that are fpecified in the Law of Mofes, they were to be excluded from the Communion of the Congregation, and from all the Exercifes of publick Wcrfip and Devotion, till they were cleanfed and purified Vol. V. S again :
258 Of the Chrijlian Life.
again : The Intent of all which was to fignify to- that People, how ir reconcile able his Nature was to all Impurity and Wickednefs, that it could not admit of the Neighbourhood of any Evil, nor dwell within any Lines of Commu- nication with it 5 for this is expreffed in the very Reafon why thefe hegiS Purif cations are fo ftridly required : For I the Lord your God, tim hol)\ Levit. xix. 2. For I the Lord which fanBify you^ am holy^ Levit. xxi. 8. Plainly intimating, that the Intent and Reafon of all thole ceremonial Purifications, was to fignify to that dull 2lXxA flupid People the immaculate Holinefs and Purity of his own Nature, which is fo infinitely removed from any thing that is impure and ujikoly^ that he could neither com- municate with, nor endure the Approaches of it. And in this, it is evident he placed a great Part of the Glory of his ?najeftical Prefence m the Tabernacle, fince a great Part of that Reli-- gio7i which he there inftituted, was intended to fignify the Glory of his Holinefs to them ; and accordingly he is defcribed to ht glorious in Ho- linefs, Exod. XV. II.
And agreeably hereunto did the Ete?^nal Word, when he tabernacled in oitr Natures, fignify to the World the iinfpotted Purity of his Nature, by that incomparable Example of Ho- linefs v/hich he gav© in his Life and Converfa- tion among us. For whereas before he ex- prelfed his Holinefs by myftical Types and ceremonial Obfervances, he hath now fignified it by a Life full of Virtue and Goodnefs, and a Converfation exadly conformable to the ete?'- nal Rules of Righteoufnefs. For, as a Creature
in
Divinity and Incarnation of our Saviour. 259
m refpeft of his Huryianity^ he never failed ia the leafi Punctilio of that Duty^ Homage and Devotion which he owed to the moft High God^ his Creator : As a Man, he never fwerv^d, either in his Paflions or Appetites, from the ftridle/i Rules of Sobi'iety and temperance % as a Member of human Socictyy he never was guilty of an unrighteous Action, either towards his Superiors^ Inferiors^ or Equals ; but all his Life was a walking Monument of Good- nefs, and his whole Converfation a moH pe?'fe6i Tranfcript of thofe divi?te and heavejily Laws which he gave to the World. So that he was all glorious without as well as within^ his Prac- tice being a living Comment and Paraphrafe upon that immaculate Purity and Holinefs which is the Glory of his divi?te Nature. This therefore was doubtlefs a Part of that Glory which the Apoftles beheld in the Eteriial Wordy even that immaculate Sandtity and Holinefs of which he gave fo many glorious Significations in the whole Courfe of his Converfation : And accordingly, we find this his Purity and Holi- nefs defcribed by the Name of the Glory of the Lordy 2 Cor. iii. 18. But we all with open Faccy beholding as in a Glafs the Glory of the Lordy are changed into the fame ImagCy from Glory to Glory y even as by the Spirit of the Lord : Where it is plain, that by the Glory of the Lordy muft be meant his Holinefs ; becaufe it is into the Image of thaty that we are tranf- formed. So that the Meaning of the Words is this, we all beholding the Holinefs of Chrijly which is his Glory, in the Glafs of his Dodrine ijid incomparahle Example, are transformed
S 2 into
26o Of the Chrijllan Life.
into the Likenefs of it, and do gradually pafs on from one Degree of this Glory of his Holi- nefs to another J under the Conduct and Affif- tance of the Spirit of Chrift,
And fo I have done with th^frjt Thing pro- pofed, which was to Ihewyou what that Glory of Chriff was which the Apoftle here tells us they beheld.
2. I now proceed to the y^r^??^ Branch of my Difcourfe, which was to fliew you, that this was the Glory as of the only begotten Son of the Father : But before we proceed to the Proof of it, it will be neceffary to explain this Phrafe, ^q^xv cas fjLovcyevSiy the Glory as of the only begotten Son. Which Word is, or as^ is in Scripture taken two Ways,, fometimes as a Note of Similitude-, or Co7nparifon\ fo Mat. vi. ID. T'hy Will be do7ie in Earthy w? iv spctvajy as it is in Heaven ; that is, like as it is in Heaven ; and if we take it in this Senfe, then the meaning of the Words mull; be this, A?2d we beheld his Glory which was like unto the Glory of the only begotten Son of the Father ; that is, like unto that Glory in which the only begotten Son was wont to appear when he dwelt in the Tabernacle, and converfed with the anticnt Patriarchs. And in this Senfe I have fliewed you already how it was as the Glory of the only begotten Son, by {hewing you the great Agreement and Similitude there was between the Glory of Chrift when he dwelt in the Tabernacle of Mojes^ and in the Tabernacle of onr Nature. And when I confider how plainly this Text doth allude to the Shechinah,
or
Divhiity and Incarnation of our Saviour. 261
or divine Prefehce of tlie Word in that antient Tabernacle, I am very much induced to think that we ought not to exclude this Senfe of it, namely, that as he dwelt in the Tabernacle of cur Nature, like as he dwelt in the Tabernacle of Mofes y fo that Glory of his which they be- held in the Tabernacle of cur Nature, was like unto that Glory in which he appeared in the antient Tabernacle.
But then this Word wf, is fometimes alfo taken for a Note of Confirmation ; fo Pjalm Ixxiii. I. MS aycL^o<i 0 QeoSy ^ridy God is good to Ifrael. And thus St. C/j?jfofto7ne underftands it here, w$ bjc ojuioioocreoiis eq'iv a^Tg TrotpocCoXm-) ccAAo^ (^e^oLiooasoos, &c. It is not a Note of Similitude and Comparifon, but of Corfirmation and iinque- ftio?7able DijtinBion ; as if the Evangelift had faid, we faw his Glory, fuch as became^ and was fit for the only begotten and truly natural Son of God. For my part, I fee no Reafon why the Words may not be fairly underftood in both Senfes, fince they are no ways oppofite to, nor incorfiftent with one another ; and if fo, then this muft be the Meaning of the Words ; We beheld his Glory lohich was like unto that Glory i?i li'Jjich the only begotten Son appeared in the old Taberjiackj and which was fuch as was every way becoming the only begotten Son to appear in, T\\q firft of which Senfes I have proved to you already, that the Glory of Chrift m the Tabernacle of our Natures was like unto his Glory in the Tabernacle of Mofcs -, and therefore now I fliall only prove thofecond^ that it was fuch as became ^ and was every way worthy of the only begotten Son of the Father ;
S 3 and
252 Of the Chrijlian Life.
and this, I doubt not, will plainly appear by confidering xhtjeveral Particulars of it.
i/?, That vijible Splendor and Brightnefs In which he appeared at his Baptifm and l^ranf- figiiration, was fuch as became him, and was ^worthy of him : For in all probability, that Splendor confifled oi Angelical Beiftgs, cloathed in bright and luminous Bodies ^ becaufe as I have formerly proved to you, that Brightnefs in which he appeared upon the Mounts and which he difplayed from between the Cherti- bims, was nothing elfe but thofe Angels of Lights or minijlring Spirits which he made to appear as Flames of Fire round about him ; and therefore that Train of Angels whom Efay faw filling the Temple, Efay v\. i. our Saviour calls the Glory of the Lord^ John xii. 41 ; that is, that vfible Glory in which the Lord appeared from between the Cheriihi?ns. And if that vifible Glory confifted in a Train of Angels appearing in glorious Forms, then there is no doubt but that vifible Glory of our Saviour at his Baptifm and 'transfiguration was the fame ; fince, as I have already fhewed you, it is defcribed by thtfame Name, and in tho fame Manner and Appearance ; and, if foy how well did it become the only begotten Son to be furrounded with the illufirious Guards of his Father's Court, and attended on with thofe high-born Spirits, whofe Office it is to minifter before the Throne of the moft High ? For never was the moft glorious Potenate upon Earth attended with fuch a fplendid Train and Retinue, the meanefi of which was far more illufirious than the greatefi and
moft
Divinity and l7icarnation of our Saviour, 263
moft high-born Monarch in the World. So that as the moft high God did, by a Voice from HeavcUy both at his Baptifm and l^ranj'- Jiguration, declare liim to be his beloved Son ; fo by the glorious Train of Attendants he fent him, he manifefted the Truth of his Declara- tion ; for we muft needs fuppofe him to be the Son of the moft High^ when we fee the moft glorious Beings in all the Creation, fo willingly fubmit themfelves to his Service and Atten- dance : And when we fee the moft High adorn- ing his Outjide with the luminous Bodies of Angels, we may reafonably conclude that there was a Divinity ^within, and that the "Jewel was God^ becaufe the Cajket was Angels, But whatfoever this glorious Splendor was in which he was cloathed at his Baptifm and Tra?:/- figuration^ it was apparently fuch as very well became the only begotten Son, not only becaufe, as the Philofopher faith, that if God would ever take upon him a Body, it would be certainly Light, which is a Veftment moik. fuit able to his Glory and Majefty -, but alfo becaufe that miraculous Splendor was an infallible Token of the Prefence of the Divinity in him ; for it never was but where God was prefent ; and therefore it is called the Glory of God, it be- ing the infeparable Concomitant of his more peculiar Refidence. For thus, as I have fhewed you upon the Mounts and in the 'Tabernacle^ it was a vifible Demonftration of the fpecial Prefence of the invifible God, and whcreibever, in all the Old Te/ta?ne?2t, any Mention is made of its Appearance, you fliall find that there God himfelf did peculiarly refide ; And there-
S A fore
264 Of the Chrijlian Life.
fore It is not to be imagined that God would have communicated to our Saviour this i?jfe^ parable Token- of liis ow7i Prefence, unlefs the Drcinity had refided in him. For Jefus Chrijl was the only Perfon upon whom this vifible Glory defcended ; never did the Hand of Heaven put forth fuch a Fvobe and Diadem of Glory upon any Perfon in the World, as this which our Saviour v/ore at his Baptifm and transfiguration ; which plainly denotes, that he was the only Perfon in whom the Divinity was fuhjiantially united, and did ejfentially dwell. So that as this vifihk Glory was a cei-iain Token of God's peculiar Refidence in the Tabernacle and Temple, fo it was alfo of his fbecial Prefence in Clmft ; for the Pliflory of his Baptifm tells us, that it did not only make a tranfient Appearance, but that it re- mained on him, fignifying that the 'Divinity^ whofe Prefence was denoted by it, had made him his Habitation and Place of cojtflajit Abode. For though that vifihle Glory after fome Time difappeared and went off from him, yet the Tiling fignified by it, viz. the divine Prefence^ always remained in him ; for by that outnjcard Glory he w^as clearly manifeiied to be the Holy One of God, the Tabernacle and Sand:uary in which God was, and where he had taken up his Refidence for ever, that his human Nature was that [acred Temple where the Divinity intended to dwell, and from whence for the future he would deliver all his Oracles, and communicate all his Bleffings to Mankind. So that in this Refpe6l this vifhle Glory was fuch as highly became the only begotten Son, becaufe
it
Divmity ajid Incarnation of our Saviour, 265
it plainly denoted that the Fuhiefs of the God- head dwelt bodily in him, and had chofen him for his Habitation for ever ; and therefore Joh?z Baptift tells us, that though he knew him not, yet this God had revealed to him, Upon idmn thou JJjalt fee the Spirit descending and remain- ing on him^ the fame is he ivhich baptizetb with the Holy Ghoft, And I Jaw and 'bear Record that it was the Son of God, John i . 33, 34. Where you may obferve, that though it was revealed to him only that he was the Per- fon that fliould baptize with the Holy Ghoft^ upon whom the Spirit defcended, yet he bare Record alfo that this Perfon was the Son of God ^ rationally concluding that this vifible Glory, which was fuch an infallible Token of the fpecial Prefence of the Divinity , was never to be communicated to any but the So7i of God. And it is very obfervable, that at both thefe Times, when our Saviour was arrayed in this glorious Splendor, he is declared by a Voice from Heaven to be the Son of God, it being the Father ^ Intention at once to manifeft him to be his Son both by Word and Deed ; and at the fame Time, when he declared him to be his Son, to array him in fuch a Glory as became the Dignity of his Perfon.
idly. The great and Jlupendous Miracles that he wrought were fuch as became his only be-' gotten Son. It is true, it cannot be denied but feveral Miracles have been wrought by meer Men, they being authorized by God, and affifted by his Almighty Power -, but fo many and fo great as our Saviour wrought were never per- formed by any Mortal. For as to the Number
of
266 Of the Chrijiian Life.
of them, they were more than ever were wrought by Mofes and all the Prophets toge- ther ; for, befides thofe that are recorded, which were all performed within the Space of four Years at moft, St. fohn tells us, that he wrought fo many that the World could not contain the Records of them, fohn xxi. 25 ; which though it be an hyperbolical Expreilion, yet denotes thus much at leaft, that the Num- ber of them was fo greats that they were almoft ijinumerabk. And as to the Greatnefs of them, they did apparendy exceed all that ever were wrought before in the World. For he did not only raife the Dead, but he raifed himfelf alfo after he had been barbaroufly mur- dered by his Enemies. He made the Winds and Sea obey him, and with the Word of his Mouth vanquiihed the Devils^ and drove them from their Habitations, and forced them againft their Wills and their Interelt to acknowledge him to be the Son of God. And whereas the Miracles of Mofes and the Prophets were moft of them iioxious^ they being Ads of divine Vengeance upon the Wicked and Ungodly^ and conftquently more apt to terrify, than to oblige thofe that beheld them ; the Miracles of our Saviour were all of them Expreffions of his V7 feigned Love and Good- Will to the World. For among all that vaf Number of wondrous Works that he wrought, there is not oite to be found by which any Man was ever prejudiced, unlefs it w^s his difmilling the Devils into the Swine of the Gadarens^ which without all Doubt he did in Kindnefs and Good- Will to the Owners \ who being io cruel to themfelves.
Divi?jify mid Incarnation of our Saviour, 267 as to prefer their Swine before their Saviour^ it was great Charity and Mercy to deprive them of that which was fo apparent a Hin- drance to their Enjoyment oF a far greater Good. So that all his wondroia Works were nothing but Ads of Kindnefs and Beneficence ; for he went about doing Good, curing all that were pojfejjed with the Devil, and healing all manner of Difeafes^ And whereas none of thofe that wrought Miracles before him could ever pretend to perform them by any immanent Power of their own, but had only a tranfient Power given them for the prejent Miracle, which they either obtained from God upon their Prayers and Supplications, or was given by God for the Execution of his ow7i Will and Command ; the ble£ed Jefus had this Power fubjedled and abiding in him, fo that he could exert it when^ and where ^ and as often as he pleafed ; and whether he w^ere abfent or pre- jent^ with the Word of his Mouth he could do what he would : Yea, and many times he per- * formed his wondrous Works without any Word or Sign intervening, even by z flent Virtue proceeding from that miraculous Power with which he was endued ; and of all his Miracles, there is only one which he performed upon Prayer and Supplication to his Father, and that was his railing Lazarus from the Dead, the Reafon of which he himfelf gives, John xi. 42. Becaufe of the People which ft and by\ that they may believe that thou haft fent me : Intimating that he did not offer up this Prayer to his Father with Defign to obtain of him a new Power of working- Miracles, which he was
already
j^68 Of the Chnjllan Life.
already endued with in an abundant Meafare ; but that hereby I might lignify to the People how acceptable I am to thee, and let them fee that I do all my Works in thy Name. And that he had this Power, is evident in that he did fo plentifully communicate it to his Apoftles and Followers, which neither Mb/J^ or the Prophets were ever able to do. For thus, Luke x. ig. he exprefly tells his Seventy Difciples, Behold, I give you Power to tread on Serpents and Scorpions ; and fo alfo when he difmiffed his Twelve Apoflles into Judea^ Mat. x. 8. he bids them, Go, heal the Sick, cleanfe the Lepers y raife the Dead, caji out Devils ; for freely you have received, faith he, and therefore freely give. From all which it is apparent how far the miraculous Works of our Saviour did exceed all thofe that ever were done before him ; and being fo great and excellent, fo far tranfcending all that ever was done by any Mortal, they plainly demonftrated him to be the Son of God, and very well became the Dignity of his Perfon : For how could he have done all thefe mighty Things by a Power iin manent in himfelf, had he not been the Son of an omnipotent Father ? And in what' more bccomi77g Way could he have expreiTcd that cmnipotent Power which he derived from his Father, than in thofc aftonijlding Miracles of Love which he wrought in the World ?
n^dly. The excellent and divine Dodlrine which he taught was fuch as became the ojily begotten Son, For certainlv, if we confider the excellent Frame and Contrivance of the Chriftian Religion^ we cannot but confefs it to
be
Divhiity and Incarnation of our Saviuiir. 269
be moft Divhie and God-like, moft ^worthy of that i?7fifiite Wifdom and Goodnefs from whence it was derived. For Religion in general is the Means of advancing rational Beings to that Pcrfedlion and Happinefs for which the great Creator hath defigned and intended them ; and certainly never was there any Religion in the World more adapted to advance this noble Deiign of God, than that which our Saviour hath taught : For, as for its Agenda, what it requires to be done, they all confift in acfting reafonably, and according to the Dignity of our Nature, in thinkings /peaking, and prac- tifing \ in loving and hating, defring and de- lighting, hoping and fearing, as becomes rea- fonable Beings, placed in our Condition and Circumftances ; and do require nothing of us, but that we fhould regulate our Practice by the Rules of right Reafon, and dire 61 all our Faculties and Affedions to their proper Ends and Objeds ; and when we come to this Pitch, ahvvays to thijik that which is moft reafonable^ and always to praBife what we think fo, then we are advanced to the topmofi Round of our Perfedion, in which is founded the utjnofl Happinefs we are capable of : So that in all the Courfe of our Chrijiian Pradice, we are in a direct Progrellion and Tendency towards our Perfedion and Happinefs. And as for the Cre- denda of Chrijlianity, the Dodrines it requires us to believe, they are all of them pregnant with the moft ftrong and vehefne?it Motives to engage us to the Practice of what it enjoins ; Motives tliat have fuch a Potent, I had almoil faid Omnipotent Force in them, that it is im-
^jo Of the Chrijlian Life.
fojjlhle for any Man heartily to believe, and throughly to weigh and confider them, and not be effcd;ually perfuaded by them. Since there- fore it was fo highly convenient that the Son of God in Perfon fliould come down from Heaven among us, that fo the Dignity of his Perfon might give Authority to that Religion by which the World v/as to be governed ; and fince he did come down upon this honourable Errand, it was impoffible for him to have taught any DocStrine that could more effedlually have promoted the g^'eat End of Religion^ or more fully expreffed his infinite Wifdom, and Goodnefs, and Zeal for the Welfare of the Souls of Men, than that which is contained in the Chrifiian Religion^ which is every Way fb adapted to make Men good and happy, fo ac- commodated to the Nature and Condition of Mankind, that there is nothing could better becojne the only begotten Son to teach in the World, or that could be more worthy of all thofe i? finite Perfedions that are lodged in his Nature, and do fpeak him to be the moil genuine Offspring of the moft High. For fo excellent was his Docitrine, that his very Ene- mies were aftoniflied at the Wifdom that was given him, Mark vi. 2, 3. and wondered at the gracious Words that proceeded out of his Mouth, Luke \y. 22, Well therefore might he fay of himfelf, / am the Light of the ¥/orldy he that followeth me fi: all not walk in Dark- nefsy but fijall have the Light of LifCy John viii. 12.
Athly and laftly, The incomparable Sandity and Purity of his Life was fuch as very well
became
Divinity and Incarnation of our Saviour. 271
became the only begotten Son. For as it was highly convenient that he Ihould come down into the World, and in his own Perlbn teach us that Religion by v/hich he intended to govern us, that thereby he might ftamp it with a more aweful Authority ; lo to render it more fuccefsful, it was. no lefs convenient that he fliould come down in (5z/r Natures, that therein he might be capable of pradifing what he taught us, and fetting us an Example of what he would have us to do, that fo we might fee that he enjoined nothing upon us but what was pra^icabky and what did become the moft glorious Perfon, that ever did affume our Na- tures ; that thereby we might be encouraged to our Duty, and animated with a noble Emulation of treading in his bleffed Footfteps. Since therefore all this was fo highly conve^ nienty and the Son of God in Compliance with this Convenience did ad:ually affume our Na- ture, it was impoffible for him to lead a Life that better comported with this Defign of his Incarnation^ or better became the Dignity and Excellency of his Perfon than he did. For now that he was become a Man, he was oblig- ed to ?.di fiiitably to his Nature; and fliould he have done any thing that was unfuitable to the State and Circumftances of his Nature, he would not have adled becoming himfelf. So that it was highly convenient that he fliould become a Man, and being a Man, it was in- difpenfably 7iecejfary that he fliould live like a wife and a good Man in the Condition and Relations wherein he was placed, and nothing could be more worthy of, or beco?ning him,
than
272 Of the Chrijlia7i Life,
than fo to do, though he was ftill the only begotten Son of the Father. For it is the Glory of God himfelf, that he always adls moft reafonably according to the State and Relations of a God', and therefore when God becomes Man by afiuming our Nature to his own^ it is his Glory to a6t moft reafonably in the State and Relations of a Man. And thus did the blejfed Jefus do in the whole Courfe of his Converfation upon Earth j for his Life was a moft exa5l Pattern of all human Virtues, in which all that is omajnenfal to human Na- ture was reprefented in its fairefi Colours : There you may fee a /^/r Example of the moft ardent Love to, and confant Dependance upon God, of the m.oft profound Humility, and per- fect Refignation to his heavejily Will. There you may behold the Moderation of human Paffions and Appetites fet forth to the Life, and fairly delineated in its moft exquifte Per- feftions ; in a Word, there you will find Loyalty and Submijjion to Superiors^ Fidelity and Jujlice to Equals^ Court efy and Candour^ and Co?ide^ fcenfion to Inferiors^ imiverfal Love, and an unbounded Charity to all, pradifed to the Height and Exadnefs ; and w^hich Way foever you turn your Eyes on i\\\s fair Monument of Vir- tues, you can difcover nothing but what is lovely and adorable, and infinitely becoming the only begotten Son of the Father.
Having thus explained and demonftrated the Propofition to you, I fhall conclude with thefe four Inferences from this fourfold Glory of the PFcrd which they faw.
}
t)ivinity and Incajitdtion of our Saviour. 273
I. They fav/ the glorious Splendor which inverted his Perfon at his Baptif?n and "Trans^ figuration : From whence I infer his Deputation from the moft High God, and Father of all Things, to be his Reprefentatlve and Viceroy in the Chrijlian Church, For this vifihle Glory with which he was inverted, was always the peculiar Charader of the immediate Repre^ fentative of God^^ and therefore by Way of Approbation it is called the Glory of God ^ and the Glory of the Lord -^ and Vv^herefoever Gcd^ as fupreme Monarch and Governor, is repre- fented as refiding and taking up his Royal Habitation, there you always find him dif- playing himfelf in this vifble Glory and Splen- dor. Thus, when by the Eternal Word he was reprefented among the fews as their fupreme Lord and Governor, he always mani- fefted his majeftic Prefence among them . by fome bright and Jhining Appearance \ the firfl Inftance of which was his Appearance to Mofes from out of the burning Bujh upon Mount Sinai, where he firfl adled, under God the Father, as Sovereign King of IJrael, in com- miffioning Mofes to be their Captain and Leader out of Egypt', for here it h faid, that he appeared in a Flame of Fire, Exod. iii. 2. That is, in a vifible Glory that refembled the Brightnefs of a Flame of Fire. For this Mountain he had chofen for the Seat a»d Throne of his majejlical Refidence, from whence he intended to give Laws to Ifraely and to exert his Royal Dominion over them ; and therefore here he appears in that vfble Glory which was always the Charadcr of trie
Voj-.V* T divine ^
2 74 ^J ^^^ Chrijlian Life,
dhnne King, and immediate Reprefentative of God. to that People. And indeed if that be true which Jofephus tells us, this Mountain was looked upon as the Habitation of God long before ever Mojes came thither j foi" therefore, fays Jofephus, did Mofes drive his Father Jethrd^ Flock thither to feed, becaufe of all other Places it moft abounded with Pafture, * S'iol to S'v^av e^eiv eu S'lxrpilieiv avTrca Tov Geou 3 KocTctvefJLV^e'ioyji wpoTipov, » roAfAoovlcioy e/Ji(^ccTeveiv els clvto toou Tvoifjiivoov -, that is, becaufe it was famed that God dwelt there ^ which was the Reafon that the Shepherds never durft to drive their Flocks thither, becaufe of the Sacrediiefs of the Place, And if this Report were true, then it feems this Mountain was the Seat of the Royal Refidence of the Eternal Word before ever Mofes came thither, and confequently the Glory and Brightnefs in which Mofes faw him appear, was nothing but the Diiplay of his Majeftic Prefence which did there make its ordinary Abode. But whether that be true or falfcy it is moft plain and apparent, that wherefoever he appeared as the King of Ifrael^ or Reprefentative of God to them, he always cloathed himfelf in zvifible Glory and Splendor. Thus he appeared to them, in a Pillar of Fire, that is, in a moft bright and luminous Form, when he condudled them through the Red Sea, and the Wildernefs 5 and when he came down upon Mount Sinai to give the Law to them, it is faid that the Glory in which they beheld him was like devouring Fire. Exod. xxiv. 17. That is, it was unfpeakably bright ^ndrefulgent,
even
* Jof. Antlq. I. 2. p. 6o|
Divinity and Incarnation of our Saviour. 275 even like that of a mod tJitenfe and vehemciit Fire ; and in all this radiant Glory did he difplay himfelf from between the Cherubims when he removed from the Mountain, and chofe the Tabernacle for the Seat of his future Refidence and Royal Abode. Thus wherefo- ever he appeared in his Kingly Majefty as the puhlick Reprefentative of his Father, this 1;/- fible Glory is always made mention of, as that which was the peculiar Charader of his Pre- fence and Perfon. It is true, it is recorded of Mofes^ that when he came down from the Viiion upon the Mount, his Face fhone fo brightly that the Ifraelites were not able to approach him ; which feems to argue that this vifble Glory was not fo peculiar to the Eternal Word as his Father's Reprefentative, as we would have it, fince we plainly fee it was common to Mofes with him. But this doth no Ways deftroy our Affertion ; becaufc it is plain that that Glory which covered the Face of MofeSy was all derived from the Glory of the Rternal Word, with whom for forty Days he had converfed in the Mount. For Mofes being fent down as an Apoftle to the Jews, to pro- mulgate thofe Laws to them which he had received upon the Mount, the Eternal Word^ to convince the unbelieving fews that he had fent him, reflects upon his Face fome Rays of Glory from that Sphere of Light in which he appeared to, and converfed with him, that that might be an oc/^/^r Demonftration to them, that Mofes came from him, and was commiffioned by him to preach and promulgate his Laws to themi. So that Mofes his Glory being derived
T 2 from
276 Of the Chrijtian Life',
from the Word^ declared him to be his Apoftle and Minifter ; even as the Glory of the Word being derived from the Father, declared him to be his Reprcfentative and Viceroy ; fo that from its fliining upon the Face of Mofes, it by no Means follows that this infble Glory is not the peculiar Charadler of God's immediate Re- prcfentative ', becaufe that which fhone upon his Face was only the Parhelius, or Refledlion of the ^uifible Glory of him who was God's immediate Reprcfentative. For fo the Earth alfo is faid to foine with the Glory of the God of IfraeL Ezek. xliii. 2. And as the Glory with which it fhone was not the Glory of the Earth, but the Glory of the God of Ifrael -, fo neither was that Glory upon the Face of Mofes the Glory of Mofes, but the Glory of that divine Perfon with whom he had con- Verfed, derived to, and refledled upon him ; and it being ftill the proper Glory of that divine Perfon, may very well be faid to be the peculiar Charafters of his being the immediate Reprcfentative of God^ notwithflanding it re- fle(5ted from him upon Mofes ; efpecially con- lidering that this refieSied Glory upon Mofes his Face was to be an Evidence to the fewsy that he cam.e down to them as an Apoftle from the Eter?2al Wordy with Authority to publifh and declare his Laws to them. For if this derivative Splendor was an Evidence that Mofes came down as an Apoftle from that divine Perfon on the Mount, then the original Splendor of that diviiie Perfon whence it was derived and reflected, was at leaft an equal Evidence that he came down upon the Mount
as
Divinity mid Incarnation of our Saviour. 277
as the Apoftle, and immediate Reprefentative of the moft high God hiinfelf.
And in the fame Manner wc find that the Word Incarnate did give Evidence to the Commiilion of his Chrijlian Apojlles ; for upon the Day of Feyitecoft, when they were affem- bled together, it is faid, that there appeared unto them cloven I'ongues like as of Fire, and fat upon every one of them^ Adls ii. '^. That is, there were feveral Fla(hes, or Beams of Glory, which, Hke bright Flames of Fire, did cleave afunder in many Places according to the natural Motion of Flames, of which every Part, as it extends itfelf in Length, grows more Spire-like^ or Pyramidal^ and fo divides from the Part next to it ; and upon the Head of every one of the Apoftles, did one of thefe divided Flames of Glory reft in the Form of a Tongue, which, like a Flame, grows fiarper and foarper towards the Top : For thus the Hebrew Idiom for a Flame of Fire ufes the tongue of Fire, becaufe of the Refem- blance that is between them, Ifa, v. 24. So that, as the Eternal Word did evidence to the fews the Apoftlefhip of Mofes by that vifible Glory which he reflefted on his Face, fo did the Word Incarnate evidence to the Chriftian Church the Apoftlefliip of the I'welve by this vijible Glory which he derived upon them. For now, according to yohn the Baptiffs Pre^ didion of him, he baptized them with the Holy Ghoft, and with Fire^ Luke iii. 16 That is, by the outward Sign of th.2X vifble Glory which refted like Fire upon them, he folemnly ini- tiated them into their Apoftkfoip^ and de-
T 3 dared
278 of the Chrijtian Life,
clared them to be the Heralds of his Will to the World. And as this vifibly Glory v/ith which he baptized them, was an Evidence of their being fent frcm^ and commiflionated by him to bear his Authority, and reprefent his Perfon ; fo that vijible Glory with which he was baptized from Heaven^ firft in the River Jordan^ and afterwards upon Mount Tabor y was an undoubted Evidence that he was fent from Above to be his Father's Reprefentative in the Church : For if their fhining with his Glory was an Evidence of their being inverted with his Authority, then his fhining with his Father's Glory muft be an ^j-^^/ Evidence of his being inverted with the Authority of his Father. And as this vi/ib/e Glory was always the ^^a///^r Charadter of God's immediate Re- prefentative, and the royal Crown and Robes, as it were, with which the moft High adorned him 2ithis I/iauguration, and Invertment with* his own kingly Authority : fo St. Peter exprefly tells Cornelius and his Company, that God had anointed hiin with the Holy Ghoft^ and with Power ^ A(fls x. 13 ; that is, by that outward Sign of the vijible Glory in which the Holy Ghojl defcended upon him, he had inverted him with regal Power, and deputed and declared him to be King of the Church, And this, in all Probability, was the Reafon why he forbad his Difciples to declare his Transfiguration till after his RefurreBion Jrom the Dead, Mark 5x. 9. becaufe he knew that if they did, the Jews would not believe it, but would ma- licioufly interpret it to be ^ falfe Pretence of his to the Title of God*s immediate Reprefen- tative
T^ivmity and Ijicarnation of our Saviour. 279
tative and Viceroy, that "oijiblc Glory in which he appeared being the proper Chara(5ler of that divine King by whom the moft high God had formerly governed them -, and therefore in all the Hiftory of his Life you find he did indu« ftrioufly avoid openly to avow his regal Autho-» rity, and only infinuates it by Confequences and objcure Intimations. For fo violently were they prejudiced againft his being their King^ upon the Account of his ohfciire Parentage, and mean Condition, that he could not but fore fee how unjeafonable it would yet be pub- lickly to own his regal Authority, and con- fequently the Glory of his Transfiguration which did fo apparently infer it ; till by more miraculous EfFedts, and particularly by his Re^ JurreBion from the Dead^ he had fufiiciently proved anddemonftratedit ; and then he openly declares, without any Referve, that all Power iJi'as given him in Heaven and Eard\^ Matt. xxviii. 18. Since therefore it is fo apparent bjr this charaBeriftical Glory, in which his Perfon was enrobed, and which the Apoftle aflures us. they faw him invefted with, we have all the Reafon in the World to conclude, that the moft high God hath deputed him to be King and Lord of the Church, For when the Apoftle tells us that they faw this vifible Glory which /hone upon him at his Baptifm and T'rans^ figuration^ he doth as good as fay, that they fav/ all the Solemnity of his divi?ie Coronation, that they beheld the moft high God circling his Brows with the royal Diadem, and inverting his facred Body with the imperial Robes of the great King of the World. So that if it
T 4 be
2 8o Of the ChrijlianLife. '
be true what St. John fays, that they did fee this Glory, (as v\^e have all the Reafon in the World to conclude it is, becaufe he offered to feal his Teftimony of it with his Blood, and the other two that faw it with him actually did fo) then we cannot but acknowledge the ifjcj/ed J^fus to be our King, to vvhofe divine Authority we are bound to pay the /cw^ Ho- mage and Obedience ; and that whenfoever we wilfully tranfgrefs his Laws, we do openly rebel againft our mod rightful Sovereign, to whofe Service we are bound by all pofjibie Ties and Obligations.
2. They faw the Glory of that miraculous Power, which he exerted in the Courfe or his MiniAry ; from whence I infer the Credibi-r lity of the Chriftian Religion: For the many fiufendous Miracles that he wrought, were a mod: plain and tinquefionable Evidence of a divine Power, refiding in him, and accom- panying his Miniftry. For never were, there io many miraculous Effects produced, either before cv fnce^ in the World, by the moft r^'- nowned \¥orkers of Miracles that ever were j and all that hath been done by the mofty^- f;2(5Z/i Magicians, that ate recorded in Hiftory, were but like the little Tricks and Delulions of Jugglers^ compared with the wondrous Works of our Saviour- 5 and' yet it is apparent that his Education had been moft plain and fimple^ that he never had been inftrudted in any tnatheinatical Science, or my[lical Rights, or in any other Art of performing Wonders, either by human Wit, or diabolical Afliftance ; but was bred, up under the Care x}f his poor honejl
Parents,
Divinify and Incarnafiott of our Saviour, 281
Parents, who were forced to earn their Bread with the Sweat of their Brows, and fo in all Probability was trained up in his Father's Pro- feffion, that fo by his daily Labour he might be able to contribute to the Charge of his Maintenance. And yet it is plain, this ho772e- bred Perfon fomedmes, only by fpeakino; of a Word, fometimes merely by the Touch of his Hand, fometimes by 2ijilent Virtue proceeding from him w^ithout any outward Sign inter- vening, did more^ and far greater Wonders in three or four Years Time, than all the moft fkilful Phyficians^ Magicians, and Mathema- ticia?is could ever do, either before or after him. Now how was it poffible that fach a Perfon fhould ever have accomplifted fuch great and mighty Things as he did, had he not been endued with Power from above ? And if he was endued with fuch a Power, what greater Evidence can we defire of the Truth and Divinity of his Doftrine? For it is not /up- fofable that the God of Truth would have en- dued our Saviour with this miraculous Power, had that Dodrine been falfe which he fought to confirm by it ; becaufe in fo doing he would have openly/'/^/rc/2/2;t'(^aCheat, and defignedly contributed to the Propagation of an Impofture, which is utterly inconffent with his Truth and Veracity : So that now the Truth of Chrifia-- nity finally refolves into the Veracity of God, which is the Foundation of all the Certainty in the World. For admitting that God can either deceive, or be deceived, we do not know but our Faculties may be conilantly impofed upon, gnd then there is nothino- in Nature that we
can
282 Of the Chrijiian Life,
can be certain of. So that if it be true, as St, fohn here teftifies, that they did fee the Glory of our Saviour's Miracles, that is a mofl unde^ Tiiable Evidence of the Truth and Divinity of his Doftrine ; and that they did fee it, I think is as evident : For it is not imaginable that any Jingle Man w^ould openly teftify a known Lye without fome Temptation inducing him there- unto 'y much lefs that fo many Hundreds of Perfons as the Eye-JVitneJJes of our Saviour's Miracles were, fhould confpire to cheat the World, not only when they had no Tempta- tion to it, but when they had all the Reafon in the World againft it ; for they faw their Mailer fuffer a jhameful Death before their Eyes, by which they might eafily divine what their (/wn Fate would be if they perfevered to preach up his Miracles and Doctrine, which they could not refolve to do without bidding adieu to all their temporal Hopes, and engaging themfelves to undergo all the Miferies and Ca- lamities in the World ; and if they teftified what they knew to be falfe^ they tranfgrefled the Rule of their own Religion, and thereby forfeited all their Hopes of a bleffed Immorta- lity in the Life to come. And can it be ima- gined that fo many Men fhould at the fame Time fo unanimoufly agree to report and tefti- fy the Miracles of a Man whom they had lately feen crucified before their Eyes, when they knew in their own Confcicnces^ that it was all a mere Forgery, and could not but forefee, that by perfifting in it, they lliould incur an inevitable Ruin in this Life, and an eternal Damnation in the Life to come ? Was
there
Divinity and hicarnation of our Saviour, 283
there ever fiich a defperate Piece of Madnels heard of from the Beginning of the World to this Day ? And yet this monjirous T\\m^^ which is by a thoujcmd times more incredible than any thing in the Chrijlian Religion^ we mud not only imagine may be^ but believe that it really was'y or elfe confefs that St. fohn fays true here, that they did fee the Glory of his Mira- cles, which is fo undoubted an Evidence of the Truth of his Doctrine. Wherefore fincc we are compafled about with fuch a Cloud of Wit- nefles, let us by a lively and vigorous Faith ad- here to the Truth of our holy Religion^ and then we fhall find it quick and mighty through God^ to the cafting down the ftrong Holds of our vicious Habits, and implanting in us all thofe divine Difpofitions, which are neceflary to qualify us for thofe endlefs Joys which our blejjed Lord hath promifed to, and prepared for us.
3. They faw the Glory of that divine and incomparable Dodrine which he taught : From whence I infer the Unreafonablenefs of Mens entertaining 7nea7t and contemptible Opinions . of the Chrljllan Faith, fince it is fo excellent in itfelf that it was a Glory to the Son of God to be the Author of it. We have a Sort of Men among us who would fain be accounted the Wits and Vlrtuofo's of the Age, who pre- tend" to acknowledge a God^ and a Providence, and all the Principles of natural Religion, and yet openly profefs a very mean and contempt tlble Opinion of Chrlfllanlty, and take all Oc- calions to reprefent it as a ridiculous Fidion, fit only to be impofed upon the credulous
Vulgar.
284 Of the Chriflian Life,
Vulgar. But I would fain know of thefe mighty Men of Reafon^ what plaiifihle Pretence they can urge for this their hold and blaJphe?nGtis Cenfure? Is it becaufe Chriftlanlty is a revealed Religion ? Or, becaufe there is any thing in it that is unworthy of God^ whom we pretend to be a Revealer of it ? Or, becaufe there wants credible Evidence of its being revealed by him ? If they pretend to rejed: it becaufe it is ;i re- vealed Religion ^ I would befeech them to con- fider how it could have comported with the Goodnefs of God never to make any Revela- tion of his Will to the World, when the Gene- rality of Men were loft in fuch a Midnight of Ignorance in refped: of natural Religion ; how even the natural Notions of the Deity were corrupted into all manner of Follies and Vani- ties, and Men had formed Religions. not only hateful to God^ but naifeous to all that were wife among themfelves ; and how dcfed:ive al- fo they were in the beft and pur eft Precepts of Morality, having at laft conf.crated their Vices, and enthroned them among the Graces of Reli- gion : In which miferable State of Things, it is fo far from being mireafonable to expcd: a Revelation, that it is \\^xd\y pofjihle to vindicate God's Goodnefs without fuppofing it. For fhould he have for ever left Mankind in this hewildei'-ed Si2i\:Q without Revelation, he would have been more wanting to Man, who is the nobleft of all his earthly Creatures, than he is to the moft contemptible Animal \ for to his meaneft Creatures he hath given juficient Abi- hty to attain the highefi End of their Beings, which Mankind can hardly be fuppofed to have
in
Divinity and Incarnation of our Saviour, 285
in his corrupt degenerate State, without fup- pofing a 7iew Revelation from Heaven, For we have an innate Notion within us of a fu- preme Being above us, that is fuperlatively goody and endued with all pojfihle Perfedlion ; our 7iatiiral Reafon didates to us, that to con- verfe Vv^ith, and enjoy him for ever, is the higheji Good that we are capable of, and the moft jiiitahle to our rational Natures ; but by \yhat means we may be reconciled to him in this State of Revolt whereinto we are fallen, and how at length we may arrive to the Enjoy- ment of him, could never have been fufficiently made known to us in this Maze of Ignorance wherein we were involved, without feme di- vine Revelation : And therefore to fuppofe Re- velation unreafonable in our iniferahk State and Circumftances, is to fuppofe it unreafo7i- able for the great and good Governor of the World to furnifh his iioblejl Creature Man with fufficient means to obtain his moft excellent End. And if it be acknowledged that there is a Re- velation, becaufe it is lo highly reafonable that there fiiould be, let us conlider which of all the Religions in the World, that pretends to be from God, is moft likely to be the Reve- lation of his Will, and then I doubt not if we impartially compare them, but our Reafon will foon give its Vote for Chriftianity, If you en- quire for this Revelation of the Enthufiajlick Poets of the Heathen, how wild and extrava- gant is that Religion, which we find in the theology of Hefiod^ the Hymns of Orpheus, the Odes of Pindar^ and the Poems of Homer, Fir- gil^ and Ovid? If you confult the Heathen
Oracles
2S6 Of the Chriftiajt Life.
Oracles of Delphos, Dodona, and Jupife?' Ham^ mon^ how "oain and frivolous^ how ujicertain and fallacious^ are all their Refponfes ? Be- fides that, the Books and Records of them are long fince periflied and confumed. If you enquire for this Revelation in the Old Roman *Theology^ which Niima pretended to receive from his Goddefs Egeria, that alfo is loft, be- ing burned by the Roma?! Senate^ as Valerius Maximus tells us ; for that it contained many Things in it not only deftrudive to the Gods and Religions of other Countries, but alfo to his own and the Roman Profeffion : Or (hall we confront Chriftianity with the Alchoran of Mahomet:, which he often pretends to have re- ceived from God? There we (hall find every Page almofl abounding with monftrous Cheats and Impoftures, the Whole being nothing elfe but a ccfifiifed Medley of impious and contemptible Fopperies, heaped together by a T^riumvirate of Arians^ Jews and Pagans^ who were all of them known Impoftors in the Ages wherein they lived: So that to confront Chfiftianityy with any of thefe, is to light up a Rufh-Candle and refolve to out-face the Sun with it. For as for Chriftianity^ it is a Religion made up of the moft divine and Godlike Inftitutions ; its Precepts being fuch as arc moft worthy of God, enjoining nothing but what is either true Godlinefs, and moft generous Morality, or what are the moft efficacious Means and Inftru- ments of promoting them. And as for its Do'ftrine, it partly confifts of thofe Principles of natural Religion which all wife Men, of whatfoever Nation or Religion, have owned
and
Divinity and Incarnation of our Saviour* 287
and acknowledged, fuch as the Exijlence^ Unityy and Providence of the Godhead^ the Immortality of the Soul, and the Rewards . and Pu?/7fme?2ts of another Lije, together with the great Day of Accounts, whereim Men fliall receive according to what they have done in the Fiefli : And even the Dodtrine of the Holy Tri?jityy which is the frofoundefi Myftery of all our Religion, hath been owned and profeffed by the greateft and moft famous Philofophers that ever were. And as for thofe Doctrines that are purely Chrif tian^ fach as the Birth, and Life, and Death^ the Refurrcdlion and Afcenfion of our Sa^ viour, together with his Sitting on the Right Hand of God and coming at the laft Day to judge the World, they are all of them fo excellently contrived to ferve the great Ends of Religion, fo wonderfully pregjiajit with Mo- tives and Arguments to engage Men to the greateft Purity and Goodnefs, that by their cum native Beauty and excellent Contrivance, they manifeft themfelves to be the Products of a divine Wifdom. So that there can be no reafonahle Pretence to contemn Chriftia-^ nity, either becaufe it is a revealed Religion^ or becaufe it contains any thing in it that is any ways unworthy of the Revealer : And that there wants not fuficient Evidence to demon- ftrate it to be the Revelation of God, I have already proved in the former Inference. So that after all the leud Talk of thefe confident Men, it is apparent there is not the leaft Co- lour or Reafon for their impious Cenfures of Chriftia?jify. But alas ! it is evident that the
Founda-
288 Of the Chrtftian Life.
Foundation of their Quarrel againft it lies not fo much in their Reafon, as their Lufts. Chri" Jiianity lays them under fevere Reftraints, and will not permit them to be wicked in quiet, which provokes them to arm their Wit, and the little Reafon that they have, againft it ; that fo having baffled, or rather laughed them- felves out of their Religio?jy they may be left at Liberty to play the Fools and Madmen without Controul or Difturbance. And I make no doubt, but if inftead of that ftriB Piety and Virtue which Chriftianity enjoins, it had but indulged to them the Liberties of the Heathen Religion, fo that they could have but adted all their Wickednefs with Devotion, facrificed to the Gods in druiiken Bowls, and worfliipped in the Arms of a Strumpet^ there are no Men in the World would have been more zealous Chri^ ftiam than they. But let no Man be iofoolijh as to imagine that he can alter the Nature of Things by laughing at them, or, that Chri- ftianity will ceafe to be true in Compliance with our wicked Intereft and Defires \ no, no, Things will be as they are in defpite of us, and how- foever we will pleafe to fancy them. And if after all our rude Contempts of ReligioUy it be found to be true^ as I doubt not but it will, we fliall be fenfible when it is too late that it had been more for our Safety to have played before the Mouth of a Cannon while it is fpit- ting Fire, or to have catched hold of a Thun-- derbolt as it comes roaring down from the Clouds, than to have played with Religiony and made it the Subject of our impious Scorns and BuiFooneries,
4. and
Divmify ojid Incarjiation of our Saviour, 289 4. and lallly. They favv the Glory of his im- maculate Holinefs and Purity : From whence I infer, that Holinefs and true Goodnefs is the greateji Glory and Honour to human Nature. For this was the Glory of the Son of God him- felf when he affumed our Nature, and dwelt among us ; and there is nothing more glorious in Chnft than his Goodnefs ; and notwithdand- ing thofe excellent Dodrines that he preached, thofe Jlupendom Miracles that he wrought, and that vifiblc Splendor in which he was inrobed, he had not deferved the Name of a great and glorious Man if he had not httnjujt and cha- ritahle, temperate^ and humble^ and Heavenly- minded and emhient in all thofe divi?ie and hu- man Virtues, which are the proper Glory and Ornament of human Nature. For that which makes a Man more honourable than a mere Ani- mal, and advances us into the next Degree of Beings to Angels, is our Reafon, by which alone we border upon the Divinity, and declaim Kin- dred with the ^7?^^//c^/ Natures. That there- fore which is truly our Honour and Glory, con- fifts in living according to that Reafon by which we are advanced above all fublunary Natures ; that is, in governing our PaJJions and JppetiteSy Words, and Anions, according to thofe eternal Rules of Righteoufnefs which right Reafon dictates to us ; and if inftead of doing thus, we^ wholly refign up ourfelves to the Dominion of our briitip:) and unreajonable Inclinations, we thereby render ourfelves more defpicable and infamous than the moft beafly Brutes in all the Creation, and even thofe Goats, and Wolves, and Swine, and "tygers, wliom we re- Vox.. V. U femble
290 Of the Chrifltan Life.
.femble in our beaftly Manners, could they fee our Shame, would doubtlefly hifs at us, and re- proach us for greater Beafls than themfelves ; for they all live up to the heft of their Natures, and regularly purfue the highefi End for -which they were created ; whereas we, who are allied to the iiohleft of Beings, and are created and defigned for the moft glorious Ends, do by our bafe and iinreajonable Condefcenfions fhame- fully undervalue ourfelves in purfuing no Ends but what are extremely iin^worthy of us : So that it had been much more for our Honour and Reputation to have affumed the Shape and Nature of Brutes, when we affumed their Man- ners and Cuftoms : for then our Adions would have very well become us, and neither G<?^ nor Man could have juftly upbraided us for them. But to lead the Lives of Brutes in the Shape and Nature of Meji^ is monftrom ^ it is to ad- Vance the Beaft above the Man, to place our i?d'^/f where Nature hath placed our jF/W, and l5ecome our own Reverfe and Antipodes.
OF
OF THE
AUTHORITY
OF THE
HOLY SCRIPTURE
John v. 39.
Search the Scriptures^ for m them ye th'uik ye have eternal Life,
Y the Scriptures here muft be meant the Old Tejtament ; for as yet the greateft Part of the New was unrevealed^ and the whole of it umvritten. They were thofe very Scrips tures which the unbelieving Jews^ to whom our Saviour was now preaching, owned and acknowledged to be the Word of God ^ for in thcm^ fays our Saviour, ye think yc have eter- nal Life \ which it is certain they did not thijik of any other Scriptures but only thofe of the Old T^eftamcnt j and they are th:y, fays he, which testify of me. And to be fare there were no other Scriptures which could teftify of Chrift to the unbelieving fewSy but only thofe of Mofes and the Prophets, thefe being the only Scriptures whofe Teftimony they credited. But yet the Reafon which our Saviour urges to
U z move
£92 Of the Chrijlian Life.
move them to read the Old T^ejlajtienf , doth as much oblige us to read the New as well' as the Old^ as it did them to read the Old -, for in them ye think ye have eternal Life \ that is, in them ye think ye have eternal Life promiied, and all the Neceffaries to be belitved and done by you, in order to your obtaining it, propofed to you. And indeed as they thought, fo it was ; they had eternal Life propofed to them in HieroglyphicJzs ; for that was the Myftery of their Holy of Holies^ that was the Interpreta- tion of their Land of Canaan^ and the fpiri- tual Senfe of all their ^^;?^r^/ Promifes of good Things to come : They had all the Articles of Faith, and all the Inftances of Duty that were necefjary to their Attainment of eternal Life exhibited to them in the Writings of their Pro- phets, and the Types and Figures of their Law. For it was by this Rule alone that all the holy Men of the Jewifj Nation did live and believe ; and either this yN2i% fiifficient to guide and direft them to eternal Life, or they were left under a fatal NcctiTity of falling fhort of it: It was the Law of the Lord that did enlighten their Eyes^ and rejoice their Hearts^ and convert their Souls ; and it was in keeping it that they found great Reward^ Pfalm xix. 7, 8, 11. And therefore either they fell fhort of the Reward of eternal Life notwithftanding this their Illu- mination and Converfion, or they found it in keeping that Law by which they were illumi- nated and converted 5 and if in keeping their Law they found eternal Life, then it is certain that in their Law they had it. So that thefe Words of our Saviour {for in them ye think ye
hav^
Of the Authority of the "Holy Scripture. 293 have eterjtal Life ) do not imply that they were miftaken in thinking fo, or at leaft they only imply that they were miftaken in thinking to obtain eternal Lfc by adhering to thtprif/ie and literal Senfe of their Law, without purfuing the Myftery and Jpiritual Meaning of it; which was indeed the Error of the Pharifees^ with whom oui Saviour is here difcourling. For the interjial Senfe and Myftery of their Law was the Gofpel, all whofe Articles of Fairh, and Precepts of Duty, were (though darkly and obfcurely) expreffed and repreiented in the Types and Figures of the Mofaic Inftitution. And hence the Apoftle tells, that both the Priefts and their Oblations did ferve unto the Example and Shadow of heavenly Things, Heb* viii. 5. So that the heavenly ihiitgs contained in the Go/pel were the fuhftantial Ideas which thofe legal Types and Patterns contained and reprefented ; and the fame Author calls that Law (^Shadow of good Things to come^ Heb. X. I ; that is, when an obfcure Scheme of Pre- figuration of the Mercies of the Gofpel^ of which eternal Life is a principal Part. Since there- fore the Law was nothing elfe but only the Gofpel in dark and obfcure Cyphers, if in this we Chriftians have eter?2al Life, in that the Jews had it alfo : And therefore the Reafon which our Saviour here urges to oblige the fews to fearch the Scriptures of the Old Teftament^ (jor in them ye think ye have ' eternal Life) doth at leaft equally oblige us Chriftians to fearch the Scriptures both of the Old and New. For if they had jift Reafon to think they had eternal Life in the Old Teftament 5 and were
U 3 thereupoa
294 Of ^^^ Chriftian Life.
thereupon obliged to fearch into it, we have rather more Realon to think that ^zh^M^ eternal Life in the Ne^o^ fince the ISew ^efiament is nothing elfe but only the Old decyphered and unridviied; and therefore we mull not only have eternal Life in this^ as they had in that, but we muft alio have it far more exprefly than they. In the Profecution of this Argument therefore, I fhall endeavour thefe Tiido Things :
I. To ftiew you that in the Holy Scriptures we have eternal Life, .
II. That this is a very forcible Reafon ta obhge us to fearch them.
I. Firft, tliat in the Holy Scriptures we have eternal Life-, that is, that in them we have eternal Life propofed to us, together with all that is necejfary to be believed and praftifed by us in Order to our obtaining it ; or iiiother Words, that the Holy Scripture is 2i fufficie?it Rule, both of Faith and Manners, to guide and diredt us to eternal Happinefs. And this is one Article of the Faith of the Church of Eng- land, which we are required to explain to the People ; for io in her fixth Article our Church profeiTes, that the Holy Scripture containetb all Thi?igs necefjary to Sakation ; fo that 'what- foever is not read therein, or may be proved thence, is not* required of any Man, that it Jhould be believed as an Article of Faiths or be thought requifte or necefary to Salvation, Now to make the Scripture a fufficient Rule as to nil Things neceffary to Salvation, there are two Things ne'ceffary; Firft^, That it
fliould
i)fthe Authority of the Holy Scripture. 295:
fiiould be full', and Seco7idly, That it flionld be clear ; both which the Holy Scripture is in an eminent Degree, as containing in it all that is 7iecejfary to be believed, and done in order to eternal Life, And this will evi- dently appear from thefe three following Pro- pofitions :
1. That the Holy Spirit infpired'the Wri- ters of the Scripture with all that is neccffary to ■eternal Life.
2. That they preached to the World all thofe Necefjaries with which the Holy Spirit infpired them.
3. That all thofe 7iecefary Truths which they preached, are comprehended in thofe facred \Vritings of theirs of which the Holy Scripture^ confifts.
I . That the Holy Spirit infpired the Writers of the Scripture with all that is nccefjary to eternal Life, For firfi, our Saviour, by whom they were originally inftruded, declares, that as the Father loved him, a?id fk'eiiued him all "Things that himfelj did, John v. 20. fo he had made hio'ven to them all Things that he had heard of his Father, John xvii. 8. And then when he went from them, and ceafed to inftrud: them in his own Perfon, he promifed that by his Spirit he would teach the?n all Things, and bring all Things to their Re?nembrance what- foever he had [aid unto them, John xiv. 26, and that by the fame Spirit he would guide them into all Truth, John xvi. 13. If there- fore the Spirit did perform this Promife to them, (as there is no Doubt but he did) then
U 4 wc
296 Of the Chriftian Life,
we are fure that he did teach them over again whatfoever Chrift had taught them before, and if Chrift had taught them whatfoever he had heard of his Father, (^as he declares he had) then it is certain either that he taught them all Things 7ieceffary to cterjial Life^ or that he himfelf had not heard from his Father all Things that are neceffary thereunto.
2. That as they were taught by the Spirit all Things ncccffary to eternal Life^ fo what they were taught, they preached and delivered to the World, For fo our Saviour commanded them to go forth into all the World, and teach all Nations to ohferve all thofe Things ivhich he had cojnmanded them. Matt, xxviii. 19, 20. Which Injundion of his they ftridly obferved ; for fo we are told, that in Obedience to it, thty "went forth, and preached every ivhere. Mark xvi, 20. And that their preach- ing extended to all Things neceffary to Salva- tion, is evident from their own Teftimony : For thus St. Paul tells the Ephefians^ that he had not famine d to declare unto thon the whole Counfel of God, Ads xx. 27. And to be fure in the whole Counfel of God, all that is ne- cef]ary to Salvation muft be included. And concerning that Gofpel which he had preached to ihe Corinthians, he thus pronounces \ By which alfoye are faved, if ye keep in Memory .|| what i preached unto you, iinlefs ye have believed in vain, i Cor. xv. i, 2. But how could they be faved by that Gofpel he preached to them, unlefs it contained in it all Things neceffary to Salvation ? And this very Gofpel which the Apoftles in their conflant Miniftry
propofed
Of the Authority of the Holy Scripture. 297
propofed to the World, St. fames calls the engrafted Word^ which is able to fave our Souls. James i. 21. And for the iiime Reafon it is alfo called the Word of Reconciliation^ 2 Cor. V. 19 ; The Word of Salvation^ Adls xili. 26 ; And the Word of Life^ Acfls v. 20 ; And the Saviour of Life unto Lifrj 2 Cor. ii. 16 ; And alfo the Power of God unto Salvation to every 07ie that believes^ Rom. i. 17. Neither of which it could be juftly ftiled, fiippofing it to be defective in any thing necejjary to the eter- ;;^/ Happinefs of Men.
3^/y and lajily. That all thofe neceffary Truths which they preached, are comprehended in thofe Writings of theirs, of which the Holy Scripture confifts. It is true, before the Chriftian Dodrine was colled:ed into thofe Scriptures of which the New "Teftament now confifts, it was all conveyed by oral Tradition from the Mouths of the Teachers, to the Ears of the Difciples; but in a little Time tho/e holy Men who firft preached it, found an abfo^ lute Neceflity of committing it to Writing, as a much furer Way of preferving it uncor- ruptedy and tranfmitting it down to all fuc^ ceediyig Generations ; for thus Eufebius tells us, * That the Romans not being fatisfed with St, Peter'j preaching of Chrijlianity to thenty earnejily defred St. Mark, his Companion^ that he would leave them in Writings a ftanding Monument of that DoBrine which St. Peter had delivered to them by Word of Mouthy which was the Occafon, fays he, of (he writing of St. Mark^s Gofpel : Which
Thing J Hift. Ecclef. Lib. ii, c. xv.
298 Of the Chrijliaji Life,
^hing St, Peter tinder (landing by a Revelation of the Spirit^ being highly pleajed with their eamefi Defire^ he confirmed it by his own Au- thority^ that it might afterwards be read in the Churches, It feems in thofe Days the Ro^ mans did not think oral^ or unwritten Tra-- ditions^ a fufflcient Confervatory of divi?ie Truths, nor did their BiJJ:ops then forbid the reading of the Scriptures to the Laity in theic cwn Language. After which he tells us *, that St, Matthew and St, John were the only Difciples of our Lord^ who had left written Co?7imentaries of the Tubings which they had preached behind thejn ; and it was^ fays he, Necefity that impelled thcrn to write. For Matthew having preached the Faith to the He- brews, and intending to go from them to other NationSy wrote his Gofpel in his own Coun- try Language^ that thereby he might fupply the Want of his Prefence to thofe whom he left b^oin-d him. And afterwards when Mark and Luke had publifed their Gofpels^ John, who had hitherto only preached the Gofpel by Word of Months being at length ?noved by the fame Reafon^ betook himfelf to write. And the three former Gojpels, fays he, ar- riving to the Knowledge of all Men^ and particularly of St, John, he approved them^ and with bis own Tefiimony coyfrmed the Truth of them. From which Relation it is evident, that that which moved thofe holy Men to commit their Gofpels to Writing, was this ', that they judged it necefary for the Con- iervation of the Chrifian Dodlrine, that {o
thcfe * Lib. iii. c. xxiv.
Of the Authority of the Holy Scripture. 299, thefe in their Ahfence might be Jtanding Mo- numents of the Faith, to preach that Gcfpcl to Mens Eyes which they had preached to their Ears : And if they wrote to prefervc the Faith^ to be fure they would kave no neccjjary or cf-
fefitial Vdiit o{ \t unwritten. There are feveral Propofifions in thele Gofpclsy which, though ver) iifcful, are far from being ejjential Pans of Chriftianity -, and can we imagine that thofe holy Men who wrote on purpofe to conferve Chriftianity^ lliould take fo much care to write many Things which are not ncccj]ary Parts, and in the ir.ean time omit any Thiiigs that are ? Eufebiiis tells us of St, MarJz in particular, ^voi ycLo eTToiriC-ccTOTiT^ovoictv n;^ fJLYid ev COl'Yl^ii(Te inctp aAi- xft); r\ -^iho-cL^oA. t1 ca^ c^joToii ; i.e. he took great Care of this more efpecially, not to pretermit any of thofe "ihings which he had heard, even from St. Peter) nor to aflx any thing to them that was filfe : And if he were fo careful not to omic any thing, to be fure he would be parti- cularly careful not to omit any thing which he judged necefary to the eternal Happinefs of Men, But what need we depend upon hu- man Authority, when as, if we confuk thofe
facred Writings themfelves, (which fj far as they go, all Chrifiians allow to be tlie Word cf God) we fliall find they give this Teftimony of themfeives, that they compre- hend in them all Things neccjfary to eternal Life. For thus the Writers of the New Teffa- ment teflify of the Old, That they are able to make us wife unto Salvation, through Faith which is in Jefus Chrift, 2 Tim. iii. 15. And if the Old Tejtament alone was able to do this,
then
3 o o Of the Chrtftian Life,
th^n much more the Old and New together ; but how could they make Men wife to Saha- tion^ if they were defeBive in any Article that is necejjary to Salvation ? And then the Lxmo Author goes on and tells us, that all Scriptuj^e is give?! by Infpiration of God^ and is profitahle for DoBrine^ for Reproofs for CorreBion, for InftruElion in Righteoufnefs -, that the Man of God may be perfeB^ throughly fiirnifed unto all good Works-, ver. i6, 17. And if the Old Scriptures were fuficient to make the Man of God perfeBy and to furnifli him throughly unto all good Works, one would think that the New and Old together n:iou]d not be df-feBive, For that the Scriptures of the New Teftamc?ity as well as of the Old^ contain in them all Things 7teceJJary to eternal Life^ they themfelves do plainly teftify of them- felves : For thus St. Luke in the Beginning of his Gofpcl tells his Theophilus^ to whom he writes, that forafmuch as many had fet fei'th a Declaration of tbofe 'Things that were Jurely believed amo7ig Chriftians, it feemed good unto him alfo, haviiig had a perjeB Underjianding of all Thijigs from the fir/l, to write them down, in order that he might know the Cer- tainty of thofe Things wherein he had bee?t inftruBed: From whence I infer, that fup- pofing St. Luke performed what he promifed^ his Gofpel muft contain a full Declaration of the Chriftian Religion : For, Firft, by pro- mifing to give an Account of thofe Things which were furely believed among Chrifiians, he engaged himfelf to give an entire Account of Chriftianity^ unlefs we will fuppofe that
there
Of the Authority of the Holy Scripture, 301
there were fome Parts of Chrijlianity which the Chrijlians of that Time did not furely beheve. Secondly^ In promifing to give an Account of thofe Things of which he had a pcrfcB UndertVanding from the firft, and in which his Tbcophilus had been inftruiSled, he alfo engages himfelf to give a complete Account of the whole Religion, unlefs we will fuppofe that there were fome Parts of this Religion which St. Luke did not perfedly undcrftand, and in which Tkeophilus had not been before inftruded. Thus alfo St. yohii teflifies of his Gofpely Chap. xx. 31. l^hefe Things are inritteny that ye might believe that Jefus is the Chrijl the Son of God^ and that believing ye might have Life through his Na??2e. And if it be objedled, that by thefe Things the Apoftle only means the Miracles of Chrifl^ which are the Motives of our Belief, and not his Dodlrines which are to be believed by us ; this is noto- rioufly jalfe^ fince by thefe "Jhings St. yohn means his Gofpel^ in which not only the Mira- cles, but the Dodrines of Chrift are contained ; and therefore in his firfl Epiftle, Chap. v. 13^ he faith, Thefe Things have I written unto you that believe on the Name of the Son of God, that you 7nay hiow that ye have eternal Life, and that ye may believe, or continue to believe on the Name of the Son of God-^ where by thefe Things, it is plain he means only the Chrijlian Dodrine, which he had been teaching throughout the whole Epiflle. From which two Places I argue, tliat all Things neceff'ary to eternal Life are written, becaufe he cxprcily tells us, that thefe Things were written to this
End,
302 Of the Chrift'ian Life.
End, that they might beget and nourifli in us that Faith by which we may obtain eternal Life \ but if that Faith which thefe written Things were defigned to beget in us, be not fufficiejit to eternal Life^ then were thefe Things written in vain, and the End of writing them, which was that we might obtain etefiial JLife^ bybeHeving them, was wholly fniftrated ; but if that Faith was fufficie?it to eternal Ltfe^ then thefe written Things which begot that Faith, and were the Objed; of it, muft con- tain in them all Things necejjary to eternal Life ; for how can they beget in us a Faith that is fiificient to ete?^7ial Life^ unlcfs they propofe to our Faith all Things that are ne- cefjary thereunto ?
And thus I have endeavoured to demonftrate from Scripture itfelf, which all agree is the Word of Gody and confequently the moft con- eluding Authority in the World, that the Holy Scripture is in itfelf a fiffciejit Rule of Faith and Manners to dired; Men to eternal Life. And if this be fo, I would fain know by what Warrant, or Authority, any Man, or Church, can pretend to obtrude upon the Faith of Chrijiians any imwritten 7raditio?ts^ or Dodlrines of Faith, and Rules of Worfliip, not recorded in Scripture^ as of equal Authority with thofe recorded in Scripture^ and equally necejfary to the eter?2al Happinefs of Men. For that there have been fuch bold Impofers 'in the Chrillian World, Irenctus affares us in the 2d Chapter of his 2d Book againft Here- fies ; where he tells us of a Sort of He re ticks who taught, that the Truth c;ould not be found
in
Of the Authority of the Holy Scripture. 303
in the Scriptures hy thofe to idjom 'Tradition %vas unknown % foraj'much as it was not deli-- vered by Writings hut hy Word of Mouths And thele Hereticks, ^ as Tertullian obferves, confcfed indeed that the Apoftles were igno- rant, and that they did ?20t at all differ among themfelves in their Preaching, but faid they revealed ?iot all Things unto all Men ; fo?ne Things they taught openly, a?id to all, fome Things fecretly, and to a few ; which fecret Things were the unwritten Traditio7is which they fought to impofe upon the Faith of Chrijlians, And how far the Church of Rome itfelf doth in this Matter tread in the Foot- "fteps of thefe antient Hereticks, is but too m^ torious : For thus in the Preface of their G/- techijm it is exprefly affirmed by the Council of Trent, that the whole DoBrine to be deli- 'vered to the Faithful, is contained in the Word of God, which Word of God is diftrihuted into Scripture and Tradition, And in the Coun- cil itfelf they declare, and define, that the Books of Scripture and unwritten Traditio7i9 are to be received and honoured with equal pious AffeBion and Reverence : In which Words they exprefly own, another Word of God befides the Scripture^ viz. Tradition^ which they equalize with the Scripture itfelf. And this is almoft verbatim the very Aflfertion which both Irenceus and Tertidlian condemn for Herefy ; and as they are the fame, fo we find they are grounded on the fame Authority : For thofe very Texts of Scripture, which thofe antie72t Hereticks urged for their Tradition^
are
5 De Prxfcrip. Hccret. c. xxv.
304 Of the Chrijlian Life,
are urged by Bellarmin for the T'raditton oi his Church, Thus for their Traditio?!^ as Ire- nans and Tertidlian acquaints us*, they urged that of St. Paul^ We [peak Wifdom amo?ig thejn that are perfeB \ and alfo, 0 Timothy, keep that which is committed to thy Trujl -, and again, nat good T^hing which is committed to thee, keep : All which Texts are urged by Bellarmin in his 4th and 5th Books De Verba Dei, in Behalf of that Tradition which the Church of Rome contends for : And it is fome- thing hard that that which was damned for Herefy in the primitive Church, fhould be made an Article of Faith in the prefent Roman^ Not that we do difallow of Traditions univer- fally received in all Churches and Ages ; for Ave frankly acknowledge that what is now contained in Scripture was Tradition before it was Scripture, as being firft delivered by Word of Mouth before it was colledted into Writing ; and therefore whenfoever it can be made evident to us that there are any im%vritten Dodlrines bearing the fame Stamp of divine Authority with thofe that are written, we are ready to receive them with the fame Veneration as we do the Scriptures themfelves. For it is not their being written that doth authorize them, but their being from God and our Saviour, and his Apojiles -, and therefore when once it is made appear to us that Chrijl or his Apojlles taught fo and fo, that is fufficient to command our Affent and Submiffion, whether it be made appear from Scripture or Tr adit ion » So that the Reafon why we may tmbvdiCt fome Doctrines and rejed: otherSj it is not merely becaufe the
one
J
Of the Authority of the Holy Scripture, 305
cjie are written, and the other not -, but be- caiife to us, who Hve at fo great a Diftance from Chrift and his Apoftles^ it can never be made fo evident, that what is not written was taught by them, as what is. What is written hath been deUvered down to us by the iinani- incus Traditio?! and Teftimony of the Church of Chrift in all Ages, which I am fbre can never be juftly pretended of any o?ie of thofe unwritteji "Traditions^ which the Church of Rome now impofes upon the Faith of Chriftians, Let them but produce the fame unanimous Teftimony, that any one of thefe twelve Arti- cles which they have thought meet to fuper- add to the antient Creeds^ was taught by Chrift^ or his Apoftles, as we do that what is contained in Scripture was fo, and we will as readily embrace it as any Proportion in Scrip- ture ; but if this Article be neither to be found in Scripture^ nor delivered down to us as taught by Chrift^ or his Apoftles, by the un- animous Teftimony of the Church of Chrijt through all Ages, we muft crave their Pardon if we cannot receive it as Part of the Word of Cod. But how impojjible it is to prove by the unanimous Teftimony of the Churchy that any ujiwritten Doctrine is Part of the Word of God neceffary to be believed by all Chriftians^ is evident from hence, becaufe iov feveral Ages after our Saviour the Church unanimoufly taught, that whktfoever was neceffary to be believed was contained in Scripture -, and for •the fame Church at the fame Time to teftify that this or that unwritten Doftrine is a Part of God's Word iieceffary to be believed, and VoL.V. X yet
3o6 Of the Chriftian Life.
yet that all Do6lrines neceffary to be believed are "written^ is plainly to contradidl itfclf. And yet we find the primitive Fathers unanimoufly attefting that the Scripture is the Rule from whence we draw all the Airertions of our Faith, the lajl Will and Teftimony of our Saviour^ by which all Controverfies are to' be decided, the Boundaries of the Churchy out of which it is not to depart, the Touchftone of Truth, the Foundation and Pillar of our Faith for the Time to come, and the only certain Principle of Chriftian Dodrine and Demon- ibation in Matters of Faith. Thefc are their '^owji Expreffions, and abundance more than thefe we meet with to the fame Purpofe 3 and which is very obfervable, they not only aflert the Scripture to be a full and adequate Rule of Faith, but feverely declaim againft all Ad- ditions to it. Thus Eufebius Pa?nphilus in the Name of the Fathers of the Council of NicCy n:o7<; yey^ufJ(.evQi9 'zint^soB rex, [jlt] yeycs^,ufAeycc f/,n iivolei fjir\H ^riT&y i. e. thofe Thi?2gs which are writteny believe , thofe Things which are not written^ iieither think iipony nor enquire after. Thus alfo St. Aufiiny ^licquid inde audieritis ^ Scriptura facray hoc vobis bene fapiat ; quic-^ quid extra efy refpuitCy ne erretis in nebula : Whatfoever ye hear from the Holy Scripture^ let it favour well with you-y whatjoever is without them, refifcy left ye wander in a Cloud, St. Bazil declares, that // is a manifefi falling from the Faithy and an Argument oj Arrogancyy either to rejeSl any Point of thofe Things that are writteny or to bring in any ^f thofe which are not written-^ and that it
is
Of the Authority of the Holy Scripture, 307 is the Property of a faithful Man to be fully perfuadcd of the Truth of thofe Things that are delivered in the Holy Scripture^ and not to dare either to rejedl or add to any Thing thereunto. Thus Tertullian adverf. Hermog. Si enim non eft fcriptum^ timeat Vce illud adjicientibus aut detrahentibus deftinatum : If what he pretends be fiot written^ let him fear that Woe that is denounced againft fuch as addy or take away. What Likelihood therefore is there that they who thus feverely forbid adding any thing to the written Word of God^ did ever fo much as dream of ajiother Word of God coniifting of unwritten Traditions ? And in- deed methinks it is very ftrange if there had been any other Word of God befides what is written^ there {hould be no Notice taken of it in that which- is written ; efpecially coniider- ing that if it be as necejfary to be believed as the Roman Church defines it, it is as necefary that we fhould have Direction where to find it, and how to know it when we have it ; but of this we have not the leaft Intimation in Scrips- ture. For as for thofe Words of St. Paul^ 2 Thef^ ii, 15. Hold the T'r adit ions which ye have been taught^ whether by Word^ or our Epiftle^ all that can be juftly inferred from them is only this, that the Thejj'alonians at the writing of this Epiftle, had only an oral Tra-- dition of a great Part of that Gofpel which St. Paul had preached to them, the Gofpels being as yet either not colledted into Writing, or not difperfed abroad into the Churches ; fa that then this^ and \{\s former Epiftle to them, were perhaps the only written Part of the
X z New
I 308 Of the Chriftian Life, '
New T^efament that was yet arrived to their Hands ; and if fo, then this Command of hold- ing the Traditions by Word^ did oblige no longer than till they had received the written Gofpel -, becaufe then thofe Traditions by Word were all recorded in Scripture^ and being there re- corded, they were henceforth obliged to hold them as Scripture^ and no longer as Traditicm by Word. But fuppofing there are ftill un- written Traditions in the Church that are not in Scripture^ but yet were delivered by Chrift, or his ApGJlles^ and fo are equally the Word of God with the Scripture; I would fain know how we who live at fo great a Diftance from Chriji^ and his Apojiles^ fliould either know where to find, or be afTured, that they are fuch when we have them. We know very well that even in the Primitive Ages there were fundry counterfeit Traditions^ which Hereticks pretended to derive from Cbrift and his Apoftles^ and if it were fo eafy a Matter to counterfeit Tradition then, how much more eajy is it now ? I confefs Vincent ins hirinenfis gives us a very good Rule how to diftinguifli counterfeit from true Traditions ; ^od ubique^ quod femper, quod ab omnibus creditum ef, hoc eft vere proprieque Catholicum : That which was every iiDherCy and always^ and by all Chrijlians be^ lievedy that is truly and properly Catholick, And by this Rule we are willing to abide ; if they can ftiew us any Article of Chriflianity not recorded in Scripture^ which hath been every where, and always believed by all ChriftianSy we will readily admit it as an wiwritten Word of God^ and with the fame
Refpedl
Of the Authority of the Holy Scripture, 309 Refped and Reverence as we do that which is written : But this we are fully affured they will never be able to perform, feeing, as was fhewn before, the P?Hmitive Church doth with one Confent atteft the Scripture to be an entire Rule of Faith, in which all the Articles of Chf^i/liafiity are contained.
But we are told that for thefe unwritten Traditions we muft rely upon the prefent Church of every Age, and receive as a divine Tradition whatfoever flie defines to be fo ; where by the prefent Church is meant the prefent Roman Church-, that is to fay, what- foever this Church defines, we muft believe it, becaufe flie defines it ; which we cannot but think is a hard Cafe : Fir/i^ Becaufe we know very well that the Roman Church is at bejl but a Part of the Church univerfal^ and we know no Right that any Part hath to impo/e upon the Whole, and to oblige it to believe whatfoever (he propofes, merely becaufe flie propofes it. Secondly, Becaufe in Fad: we are very well afliired that the Roman Church is fo far from being zfmcere Preferver of Tradition^ that there is no Church in the World hath more ftudioufly attempted to counterfeit and deprave it ; of which innumerable Inftances are given by our Authors, many of which are now acknowledged even by their Authors to be true. For even their vulgar Latin Edition of the Bible itfelf, which they prefer before the Originals, is confefTed by themfelves to abound with manifeft Errors and Corruptions ; and even to the very Canon of the Bible they have 2^M^(iifundry Apocryphal Books f which we
X 3 cer-
5IO Of the Chrijiian Life,
certainly know the Primitive Tradition never admitted as Parts of the jacred Scripture 5 and it is notorious to all the V/orld how many Books and Writings thej' have forged, and how many of the Writings of the Anticnts they have gelded and mterpolatedy to detend and fuppoit \^Yo{t pretended Traditions which they have impofed upon the World as Articles of Faith. And after (he hath been guitty of fo many apparent Faliifications, we cani'iot but think it a very hard Cafe that we fhould ftill be obliged to believe her upon her own bare Word. For in the third Place, at this Rate of Proceeding we muft, in many Inftances, condemn the Traditions of the 'Primitive Church in Compliment to thofe of the prejent Rojnan which, if we believe our own Eyes, and the moll authentick Hiftories and Records of thofe Times, do exprefly thwart and con- tradict one another-^ and fince, if we would never fo fain, we can never believe both Parts of a Contradidtion ; we muft in believing the {?;7^ give the Lye to the other. Nay, Fourthly^ and lafily, though we fliould be perfuaded, as we think v/e have Rcafon to be, that many of the Traditions of the prefent Church of Rojne are not only not mentioned in Scripture^ but diredtly contrary to it ; (as for Inftance, their performing Divine Service in an unknown Tongue, which we think is as contrary to I Cor xiv. as one Propofition can be to aiiother :) yet if that ChurcUs Definitions do by their own Authority oblige our Faith, we muft be- lieve her againft Scripture itfelf. And this we think intohrable^ that any Churchy or Cbriftian^
flaould
Of the Authority of the Holy Scripture, 3 1 1
(liould be obliged to believe the wiwritteji Word of the Church of Rome in a Matter wherehi, upon the moft diligeJit and impartial Search, they are verily perfaaded it coiUradids the "written Word of God, and if the Sentence of the one or the other muft be made '-ooid, v^e think it is very rcafonable that the Voice of htv pretended tmwritten Word (hould be filenced by that more certain one of the lively Oracles of God. But after all, if what I have endea- voured to prove be proved, viz, that the Holy Scriptures are a Juficient Rule of Faith and Manners to condudt us 10 eternal Life , this will be enough to evacuate all that is pretend- ed for this unwritten Word of God, For God and Nature we know do nothing in vain ; and therefore if one Word of God be fufficient, viz, that which is writteny what Need have we of this other which is unwritten ? And fo I have" done with the frf necejfary Property of a Rule of Faith, viz, that it be full ; and fhewn at large that the Holy Scripture is fo as to all Things 7iecejfary to Salvation; and therefore {hall now proceed to,
II. The Second y viz. That it be clear and intelligible to thofe whofe Faith and Manners are to be regulated by it.
I do not mean, when I fay that the Scrip- ture is clear y -andi plain ^ and intelligible to all thofe to whom it is a Rule of Faith and Manners, that it is throughout fo in all its Propofals ; for it cannot be denied but there are many Things not only in St. PWs Epiftles, but alfo in other Parts of Scripture hard to
X 4 be
312 Of the Chrijlian .Life,
be iinderflood ', and fuch as do not only exceed the Apprchenfion of common Capacities, but alfo puzzle the Underftandings of tile moft acute and profound Enquirers. But that which I af- fert is this 5 That all thofe Dodrines of Faith, and Rules of Manners which are neccfjary for Men to beheve and pradife, in order to their Attainment of eternal Life, are fo plainly and clearly revealed in Scripture^ that there is no honeji teachable Mind that is capable of under- ftanding com7ncn Senfe, but may from thence rtcth^ full Information of them u^on faithful and diligejit Enquiry. And though in fome Texts thefe NeceJJaries are not fo plainly pro- pofed as in others^ yet in fo?ne Text or other they are all of them fo plainly propofed, that no Man can read the Scripture^ and ftill be ig-- ^norant of them, without being wilfully blind % for which there is no Remedy either in the Scripture, or out. of it. And this I fhall endea- vour to prove,
1 . From the exprefs Teftimony of Scripture.
2. From the avowed Defign of writing the Scripture,
3 . From the frequent Commands God lays upon us to read the Scripture.
4. From the Obligation that lies upon us under Pain of Damnation to believe, and receive all thofe Necejfaries to Salvation contained in it.
I , From the exprefs Teftim.ony of Scripture It is evident, that in all things 7iecejfary to Salvation, at leaft, the Scripture h clear and plain^ For to be fure if in any thing the
Scripture
Of the Authority of the Holy Scripture. 313 Scripture be plain^ it is in thofe Things that are moft neccjjary to be believed and known ; and therefore if it be obfcure in thefe Tilings, we may reafonable prefume it is plain in no- thing : But that it is in many Things plain and eafy to be under ftood, is evident from its o^n Teftimony : For thus of the Mofaic Law it is exprefly affirmed by Mofesy This Command- ment which I command thee this Day^ it is not hidden from thce^ neither is it far off. Deut. XXX. II. Where Mofes fpeaks not only of the Ten Comma?idme?itSy which confifting for the moft part of Laws of Nature, are upon that Account more eafy to be underftood ; but of all the Commandments oi Mofes in general, whether Ceremonial^ Judicialy or Natural. For fo, ^'^r. 16. This CommandiJient^ we find, contains as well the Statutes and Judgments, as ' the Commandments of the Law, all which muft take in the whole Mofaic Inftitation. And accordingly, PfaLcxix. 105. i^^i;/^ calls this JVord of God, a Lamp unto his Feet^ and a Light unto his Path -, which how could it be if it did not burn clear enough to guide and diredt him ? And if it did, then to be fure it = burned clear enough to diredt him in thofe Things wherein it was moft necefjary for him to be dired:ed. Again, in PfaL xix. 1;. 7. 8. we are told, that the Tejiimony of the Lord is fure, making wife the fimple -, and that the Com- mandment of the Lord is pure, enlightening the Eyes. But how can any Law make the fmple wife, or enlighten the Eyes of Men, iinlefs it be fo plainly and clearly delivered, as tK^t the fmple may be capable of apprehend- ing
314 Of the Chrijiian Life.
iiig, and the Eyes of Men of difcerning the Scnle of it ? I know it is ubjc<5ted by Bellar- miriy that thefe Words do only imply, that this Law indeed being uiiderftood, doth enlighten Mens Eyes, and direct their Fra(?:lce ; but by no Means that it \s plain ?nd eajy to be under- ilood. Bat this is a meer Cavil ; for it is plain that it is by underiianding the Law, that tiie Jimpie are made wife, and the Eyes of Men enlightened. If therefore this Law be fo obfcure in itfclf, as that it cannot ii>ake itfelf under- itjod by all that iincerely enquire into it, how is it pojjible that it iliould make them wife^ or enlighten the Eyes of their Minds ? But it is plain that the Intent of thofe Paffages of David was to excite, and encourage Men to ftudy and obferve the Law : But what though the Law makes the fmple wife^ when they underfland it ; what Encouragement is this for the fmple to ftudy it, if it be fo obfcure that they cannot underftand it ? And fince they muft: underftand it before they can obferve it, what Encourage- ment doth this Confideration give them to obferve it, that it will make them wife when they underftand it, if it be not plain enough for them to underftand it ? But then that fore- lighted Paflage of Mofes doth in exprefs Words contradid this Cavil of Bellarmin ; for he tells the People, that the Commandment he gave them was not hidden from them ', whereas, if it had been fo obfcurely delivered to them by Mofes^ that upon their fncere and diligent Enquiry they could not underftand it, it is certain that it had been ftill hidden from them, how wife foever it might make them when
they
Of the Authority of the Holy Scripture, 315
they did underftand it: And to fay that fuch a Propofition will make me wife when I do un- derftand it, is no Argument at all that it is not hidden from me, if it be fo obfcurcly ex- prefTed, as that upon my fmcere Enquiry I am not capable of underflanding it. But that the Old'Teftament, at leaft in all necefary Matters, was plai?t enough, even to common Capacities, is evident from the frequent Appeals our Saviour makes to it in his Contefts with the common People of the Jews, Thus in the Text he bids them Search the Scriptures^ for they are they which teftify of me -y and in other Places, What faith the Scripture ? And doth not the Scripture fay fo and fo? Now how im- pertinetit would it have been for our Saviour thus to appeal to it at the Tribunal of the People, if he thought it fo obfcure that the Peo- ple were not capable of underflanding it ? How trifling would it be for a Man to appeal to Suarez'% Metaphyflcks in a Controverfy with a Plowman, or to refer him to Euclid's Elements for the determining the Bounds and Meafures of a Field?
And as from what hath been faid, it is appa- rent that the Scriptures of the Old Teflamenf were at leaft in all Neccflaries plain and clear to the Jews ; fo it is no lefs evident that the Scriptures of the New T'ejlament are fo to ChriftianSy fince it gives the fame Teftimony to itfelf of its own Clearnefs, as the Old 'Tefla- ment doth. For thus, 2 Cor- iv. 2, 3, 4. the Apoftle tells us, that they did not handle the Word oj God deceitfully y but by Manifeftation of the Truthy commending themfelves to Men's
Con*
3 1 6 Of the Cbrijllan Life,
Confciciiccs In the Sight of God. But if our Go/pel he hid, it is hid to them that are loft , in whom the God of this World hath blinded the Mi?ids of them which believe not^ left the Light of the glorious Gofpel of Chrift^ who is the Image of God, fouldfoine unto them. Sup- pofing then that they wrote with the fame Plainnefs and Clearnefs with which they fpake, (which there is no Shadow of Reafon to doubt of) then from thefe Words it is evident, Fi7Jli That they did neither in their Preaching nor Writings afFedl to difcourfe dubioufly, or ob- fcurely, but that their great Defign was fo to manifeft and make known the Truth, as that by their Plainnefs and Simplicity they might recommend themfelves to the Confciences of all that heard, or read them. Secondly, That in Fad they had in their Sermons and Writings fo clearly taught the Gofpel, that if after all it remained hidden, or obfcure to any, it was only to fuch as were 7^/? and irrecoverable, ^Ihirdly^ That that which rendered the Gofpel which they had taught and written, hidden or obfcure to fuch, was not the Obfcurity either of the Matter which they taught, or of their Manner of teaching it, but their own wojddly Aifec- tions which blinded their Eyes, and hindered them from feeing that which in itfelf was illuftrioufly vifble. Which is an unanfwerahle Evidence of the Clearnefs and Plainnefs of the Scriptures of the New T'eftament in all Jiecef fary Things ; for if they are clear to all but fuch as wilfully fhut their Eyes againft them, they are as clear as they need be to ho?ieft and teachable Minds 5 for there is nothing can be
clear
Of the Authority of thejioly Scripture, 3 17 clear enough to fuch as are not willing to underftand. And accordingly the Gofpel^ which the Apoftle calls the Grace of God which hringeth Salvation^ is faid to have appear ed^ or llione forth, to all Men ; teaching us, that denying Vngodlmefs and worldly Lufts^ we fould live Joberly, righteoufy, and godly in this prefent Worlds Tit. ii. 11. Now \i tht Go [pel did fhine forth unto all Men, it muft be in the Scrmom and Difcourfes of thofe that had preached it to the World ; and if they fo preached it as that it flione forth to all Men, they muft neceflarily have preached it very plainly and clearly : Either therefore it was wrote as it was preached, or it was not ; if it was not, it was not wrote truly and fincerely ; if it was, it was wrote very plainly, fo as to make it appear and iliine forth to all that read it. It is true, there are fome Things obfcure both in the Old Scriptures and New-, but then thefe are fuch Things as are no Parts of the Necejfaries and EJJentials of Religion j fuch^ Things as Men may be fafely ignorant of, or be fniftaken about, without any Hazard of their eternal Life. For all that the fore-cited Teftimonies prove is only this ; that that true Religion by which God governs the Faith and Manners of Men, is fo far forth as it is neceffdry to be believed and pradtifcd, plainly and clearly revealed to them in the Holy Scriptures. But befides this, all Men agree there are a great many other Things revealed in Holy ScripturCy which, becaufe they are not tiecejfary for all ]VIen to underftand, are many of them not (o plainly revealed as that all Men may under^
ftand
3 1 8 Of the Chrifiian Life.
lland them. But fince the Scripture was writ- ten to teach and inftrudl Men, to be fure it teaches them moft plainly that which is mod necejfary for them to know; and therefore lince there are fome Things plainly taught in Scripture^ as is evident to any one that reads it, to be fure among thefe Things are contained all that is necejfary for Men to know and un- deriland.
2. From the avowed Defign of writing the Scripture it is alfo evident, that in all Things necejfary it is plain and clear. For thus con- cerning the Old "Tejlamejit^ St. Paul tells us, that whatfoever Things 'were written afore^ timcy were written for our learning ; that we through Patience and Comfort of the Scrips iures might have Hope^ Rom. xv. 4. And if they were written for our Learning and In- ftruftion, to be fure they were fo written as to teach and inftrud: us, that is, plainly and clearly, efpecially as to thofe Things wherein we have moft Need to be inftrudted. And then as for the New Tefament, St. Luke tells his Theophilus^ that the Reafon of Jiis writing his Gofpel was, that he might know the Cer- tainty of thofe Things that were furely believed among Chrijiians^ and wherein he himfelf had been inftrudled : And if it were to afcertain us of the Principles of Chriftianity that he wrote his Gofpel^ certainly he would take Care to write it after fuch a Manner as that thofe that read it might underftand it, otherwife he muft run counter to his own Defign. Thus alfo St. John faith, that he wrote his Gofpel that Men might believe that Jefus is the Chrijl^ the Son
' Of the Authority of the Holy Scripture, 319
of God', but how could his Gofpel mAnco, Men to believe this, unlefs it be fo written as that Men may underftand it ? And fo alfo for his Epiftles, he tells us that he wrote them that ibey that believed in Jeftis might hmw that they have eternal Life, and that they may be- lieve, or continue to believe, on the Na?ne of the Son of God: And if this were his End, to be fure he would take Care to write fo as that they might underftand ; otherwife, how could they know by his Writing that they had eternal Life, or be moved thereby to continue to believe on the Name of Jefus? For there is nothing can create in Men either Knowledge or Faith, but what they underftand. Seeing there- fore the great End of Writing the Scripture^ was to inftrudl the World in the great Things of Religion, either we muft fay that both the Writers of the Scripture, and the Holy Ghoft that infpired them, were defective in Skill, or in Care, fo to write as to obtain this End ; or that their Writings are an effectual Means to obtain it, which it is impoffible for them to be, unlefs they are plain and clear as to the great Things of Religion, In flhort, every wife Agent purfues his End by the moR proper and effeBual Means • and I would fain know whe- ther to write plainly, or obfcurely, be the moft proper Means to inftrud: Men by Writing -, if to write plainly, then either the Apojtles wrote fo, or they were not wife Agents, lince to in- ftrud: was the great End of their Writing. The moft natural Way of conveying to Mens Minds the Notices of Things, is by Words ei- ther fpokeUy or written^ and feeing whatfoever
can
320 Of the Chrijlian Life.
can be fpoken in plain and intelligible Words may be written in the fame Words, there can be no Doubt but thofe Words will be as intelli- gible when they are written^ as when they are fpoken ; for why fliould the fame Words be more obfciire when conveyed to us by our Eyes, that when conveyed to us by our Ears ? Seeing then the Senfe of Scripture may be as plainly conveyed by Words written, as by Words Jpo- ken, and feeing that even thofe who deny the Plainnefs of Scripture, do yet allow that the Senfe of it may be plainly conveyed by Words fpoken, or, which is the fame Thing, Oral tradition ; if the Scripture be not plain, it can be refolved into no other Reafon but this, that God would not have it fo ; for there is no Doubt but he could have fpoken as plainly as Men, and have written as plainly as he fpoke ; and therefore if he hath not done fo, it was be- caufe he would not; but to fay that he would not write thofe Things plainly which he thought neceffary for all Men to know, and which he wrote on Purpofe that all Men might know, is to fay that he would, and would not at the fame Time -, or that he wrote them on Purpofe that Men might know them, and yet that he wrote fo as that they might not know them.
3. From the frequent Commands G<9^1ays upon us to read the Scripture it is alfo evident, that in all necejfary Things it is plain and clear. That G^^doth not only allow, but wills and re- quires us to read the Scinpture^ I ihall fliew at large hereafter, when I come to treat oifearch- ing the Scripture. Suppoling therefore at pre- sent the Thing to be true^ I would fain know
ta
Gf tie Author! fy of the Holy Scripture. 32 r to what Parpofe (hould God require us to read the Scripture, if in tliofe Things which are necejjary for Men to know and believe, it be not plain and intelligible^ Doth God require us to read it for the Sake of reading it, or for the Sake of undei (landing it ? If the former^ reading any other Book might as well have an- fwered God's End as reading the Sc7 ipture -, becaufe Reading is Reading whatfoever it be that we read ; if the latter, then either the Scripture is plai?i and intelligible as to all thofe Things which he requires us to underjftand, or he requires us to read it in vain. For to what pur pole ihould we read that we may underftand, if that which we arc to read be not plain enough to be underftood by us? As for Inftancc; the Bereans, Adts xvii. 11. are highly commended for fe arching the Scriptures daily \ now I would fain know, was this a Virtue in them, or was it not ? If not, why are they commended for it? If it was, it was certainly their Duty. What was the Intendment of it ; was it only that thy might be expert Readers ? Why are they fo commended for reading the Scriptures above any other Book, feeing that reading any o/Z?^r Book would have done as well for thit our- pofe as reading the Scriptures ? But the Text itfelf tells us, that the Intendment of their read- ing the Scripture was, that they might know whether thofe Tubings were jo or no, which Sc. Faul had preached to them -, but how flioald they know this by reading the Scripture, if the Scripture which they read was not plain enough to be underftood by them ? Again, St. Taiil gives this as a great Commendatioii of VoL.V. ' Y his
-^22 Of the Chriftian Life,
his Son Timothy ^ that from a Child he had know?! the Holy Scriptures ; whence by the Way we may learn, that it is not fo great a Reproach to our Church as the Romanijls in- tend it for, that we permit Womeji and Children^ linkers aiidCohlers to read the Scripture, But I pray, what was the Meaning oil'imothy's know- ing the Holy Scripture from a Child ? Was it that he knew the Words of it only, or the Senfe of it alfo ? If the foruier^ a Parrot may be taught as much as T^imothy had learned, and confequently deferve as high a Commendation as he ; if the latter^ then it feems the Scripture is plain enough for a welUdifpofed Child to know the Senfe of it, fo far forth at lead as it is ucccjfary to be known, and this is as much as we defire. If therefore God requires us to read the Scripture, as Timothy did, to the End that w^e may know and underftand it as he did, then either we may underftand the Senfe of it, by reading it, or elfe G*:?^' requires us to read it in vain.
4. and lafily^ From the Obligation we lie un- der upon Pain of Damnation to believe and re- ceive thofe Necejjaries to Salvation contained in Scripture^ it is alfo evident tha^t as to all thofe Necefaries it is plain and clear. That w^e are obliged to believe under Pain of Damnation ail that the Scripture propofes as ?iecefary to cur Salvation, is agreed on all Hands ; but how can Men bejudly obliged tobelievefuch Things as are obfcure and doubtful^ and uncertain^ and of which they can have ViO certain Knowledge ? Either the Neccfjaries to Salvation muft be plainly and clearly exprefled in Scripture, or
we
Of the Authority of the Holy Scripture. 323 we have not fuficient Reafon to believe them ; and to iliy God will damn us for not believing thofe Things which he hath not given us fuffi- cient Realon to believe, is to charge him with the moft outragious Oppreilion and InjuQice, But we are told, that though Gc^/ hath not clearly revealed to us in Scripture thofe Things which he hath obliged us to believe, upon Pain of Damnation, yet he hath left us fufficient Reafon to believe them ; for he hath left us to the Condudt of an iiifalliblc Churchy that is to fay, of the prefent Church of Ro?ne in all Ages, whom he hath authorized to expLun and define to us all Things that are nccefary to be believed, which we are to receive upon her Authority, and not upon the Scripture's ; fo that if we firmly believe what {lie defigns and propofes to us, we are lure to believe all Thinq;s that are Jiecefary to be believed. Now in Anfwer to this Objection, which indeed is \h^ great Foun- dation that the Faith of thofe of the prefent Church of Rome relies on, 1 defire thcfe Things may beferioully confidered.
1. That before we can reafon.ably rely upon the Authority oi rX^^ prefent Church of Rome ^ in defining and propoiing tons the Articles of our Faith, there are fundryl^]\\\\2^% that we mud be- lieve upon the Authority oi Scripture,
2. That thefe Things which we mu ft believe from Scripture before we can rely upon the Authority of that Churchy are at Icaji as ob-: fcurely revealed in Scripture^ as any other ^h^-^, tide of our Chriflian Faith.
3. That after all thefe Things, upqn.our re- lying on that Chi{rch\ Authority^ VVfe are left
Y 2 to
324 Of the Chrtftian Life.
to the fame^ or greater Uncertainties, than upon
our relying upon the Authority of Scripture.
4. That in relying upon the Authority of the Scripture we are left to no other Uncertainties than juft what is necejjary to render our Faith virtuous and rewardable ; whereas by relying upon the Authority of that Churchy fuppofing it to be a certain Ground, as it is pretended, our Faith would have little or nothing of Virtue in it.
I. That before we can reafonably rely upon the Authority of that Church in defining and propofing to us the Articles of our Faith, there are fimdry Things that we niuft believe upon the AutHority of Scripture, As for inftance, we muft in the firji Place believe that there is a Churchy or Society of Chrijlians feparated from the World, or incorporated by a peculiar divine Charter. Now whether there be fuch a Church or no, is a Queftion that muft be re- folved by the Scripture^ and not by the Church ; becaufe to believe that there is a Churchy becaufe the Church faith there is a Churchy is to take that for granted which is the Thing in Queftion. Secondly ^ We muft believe that this Church hath Authority to define and propofe to us the Articles of our Faith, which muft alfo for the fame Reafon be believed on the Authority of the Scripture^ and not of the Church, For to believe that there is a Church that hath Authority to propofe to us the Arti- cles of our Faith, is to believe that there is a Church which we are obliged to believe ; and how can I believe this upon the Church'^ Au- thority^ Uiiieis I can believe it before I do
believe
Of the Authority of the Holy Scripture, 325
believe it ? thirdly. Before we can rely upon this Churcifs Authority in defining and pro- pofing to us the Articles of our Faith, we muft believe that this Church is infallible ; for if flie be not infallible^ how is it confijlent with the Truth of God to oblige us to believe her^ fee- ing in fo doing he mull: oblige us whenfoever llie errs to believe her Errors ? But that fhe is infallible is not to be believed upon her own Authority; for then her infallible Authority mu(t be the Reafon of our Belief that fhe is infallible y that is, wx muft believe her infalli- ble^ becaufe we believe her infallible. Seeing then we cannot believe it on her own Autho- rity, if we believe it at all, it mufl be upon the Authority of Scripture, Fourthly y Before we can rely upon the Church of Ro?ne*s Authority to define to us the Articles of our Faith, we mull: believe the Church of Rome to be this iifalUble Church : But feeing this is no felf- evident Principle, we mufl have fome other Evidence befides herfelf to induce us to believe it; and v/hat elfe can that be but Scripture? We are told indeed by fome of her great ejl Divines, that there are certain Marks and Notes of a t7^ue Church peculiar to the Church of Rome, by which we are obliged to believe her the true Church ; fuch as Antiquity , XJni- 'uerfality, Holinefs of DcBriney 5cc. But fee- ing no Do(flrine can be holy that is not true^ we mufl be fatisfied that that Church is true before we can know that it is hoh ; fb that be- fore we can reafonably fubmit to her Autho- rity, we muil be very v/eli aflured that her Dodrine is true^ and this wc cannot be alfiired
Y 3 of
326 Of the Chrifian Life.
of by her Authority, becaufe that as yet is the Matter in Qiieftion ; and therefore we can be no ctherwife affured of it, but only by the Authority of Scripture -, and when we are af- fured bciforehand by the Authority of Scripture^ that her Dcdrines are true^ her Authority comes too late to affiire us. Seeing therefore it is evidep.t that there are fomc, if not all the Articles of the Roman Faith, that mufl: be known and believed by us upon the Authority of Scripture, before we can fafely rely upon her Authority to define them to us, how can we be obliged to fettle our Faith upon her Autho- rity, w^hen as before we can reafonably admit her Authority, we muft believe feveral of the Articles of our Faith upon the Authority of Scripture ? For I v/ouid fain know, are thefe Articles of Faith, or no ? That there is a Church ; that this £hiirch hath Authority to define the Ar- ticles of our Faith, and that in fo defining, this Church is i77 fallible, and that this infallible Church is the Church oj Ro-me ? If they be, as they them- felves own they are, then there are fome Arti- cles, it fce'ms, that mull be believed without the Cburch''s> Authority upon thcfingle Authority of Scripture ; and if /owe, why not all? Why jQiould not the Scripture he tis fuffixient to au- thorise us to believe the Refl: as thefe, fince its Authority is as great in 'one Text as in another ? Efpecially confidering,
2. That thefe Things which we mufl: believe from Scripture before we can rely upon the Authority oi xhc Church cf Rome, are at lead a:; obfcurely revealed in Scripture as any other Article of our Chrifiian Faith. The great
Reafon
Of the Author liy of the Holy Scripture, 327
Reafon urged by the Ro7najuJls againfl our Re- liance upon the Scripture for our Faith, is the Obfcurity of it ; and if this be a good Reafon, it proves a great deal more than they would have it, viz, that we ought not to rely upon Scrips ture, even for thofc Articles, without believ- ing of which we can have wo fujjicient Ground to rely upon the Authority of their Church: For I would fain know, is it clear and plain from Scripture that the prefent Cathoiick Church of every Age hath Authority to define Arti- cles of Faith, and that in all its Definitions it is infaUihle ? and that the pre/hit Church of Rome is this Cathoiick Church ? If fo, how came thofe Texts upon which thofe Articles are founded to be undcrflood in a quite different Senk, not only by us, but by the greateji Part of the pri^ mitive Fathers^ as hath been abundantly prov- ed by Protejlant Writers ? Suppofing that we fliould be fo blinded by our Partiality to our own Tenets as to mifapprehend plain and clear Ex- prefTions of Scripture, it is very jlrange me- thinks that the Fathers^ wlio were never en- . gaged in the Controverfy, ai:id fo could not be biaffed either one Way or f other ^ (liould yet mifapprehend them too. What is this but to fay, that let Men be never fo indifferent, yet they may be eafily miftaken in the Senfe of very plain and clear Expreflions ; and if fo, what fignifies either Speaking or Writing? Eut to proceed to fome Inftances 3 will any modeji Man in the World afiirm, that the Church of Ror/2e\ InfalUhiliiy in defining Articles of Faith to all fucceedijig Generations, is more plainly expreffed in thofe Words of our Saviour^
Y 4 Ihou
328 Of the Chriftian Life.
^hou art Peter, and tipon this Rock will I build f'ny Church, than the Divinity of our Saviour is in the Beginning of the frji Chapter of St. John's Gofpclj where it is exprefly Liffirmed that he is God -, whereas in the other there is Eot the leaft Mention eii.her of the Church of Rome^ or of JjifallibiUty ^ or defining Articles of Faith ? Why may we not then as well de- pend upon the one Text for the Article of our Saviour' 2> Divifiity, as upon the other^ for that of the Church of Rome's Infallibility ? Again, are there not inninnerable Texrs of Scripture, wherein the Articles of Rcmijjion of Sin^ the Refiij'reBion of the Deady the lafi Judgment ^ end the World to come^ are at leaft as plainly exprelkd as the frefent Church of Rome's Irfah lihillty is in any of thofe Texts that are urged in the Defence of it ? And therefore if we be- lieve the latter upon the Authority of Scrip- turcy notwithilanding the pretended Obfcunty of it, why may we not as well upon the fame Authoiity believe all xh.^ former^ fince they^r- mer are at lead as plainly expreffed as the lat- ter ? Either therefore the Scripture is plain enough to be relied upon, as to this Article of the Church of Ro-rie's Infallibility, or it is not j if it be not, \vt have no Ground for our De- pendance upon the Authority of her Definitions and Proposals ; if it be, it is plain enough to be relied upon in all other 7iecejjary Articles of Faith, fince thefe are all as plainly at leaft ex- prefied in Scripture as that. For if we may not rely upon the Scripture becaufe it is not plain, then where it is equally plain^ it is equally to be relied on.
3. That
Of the Authority of the Holy Scripture. 329
3. That when we come to rely upon this Church's Authority, we are expofed to far greater Uncertainties than while we relied upon the Authority of Scripture, For in the Jirji Place, we are of all Sides agreed that the Scripture is infalUbJe^ and that fuch and Juch Writings are Parts of Sci'ipture ; and therefore are abfolutely fecure, that if We follow the true Senfe of it, it cannot miflead us. But the much greater Part of Chriftiam deny that the Church of Rome is infallible ; even the Church of Rome itfelf owns the Authority we rely on to be ii fallible, but all Chriftia?7s all the World over, beiides thofe of her oum Com- munion, difallow hers to be fo ; and to forfake our Dependance upon an Infallibility which all own, to rely upon an Infallibility which but few in Comparilbn admit, is certainly a very dangerous Venture. And then, Secondly^ As for the Infallibility of Scripture^ we are certain where to find it 5 ^i%> in every Text, and in every Propofition therein contained, which be- ing all the Word of God, muft be all infallible. But as for the Infallibility of the Rornan Church, as they have handled the Matter, it is almoil as diflicult to find as to prove it 5 fome cry, lo it is here ; and fome, lo it Is there; fome place it in the Pope only, others in the Tope and his College of Cardinals ; fome in the Pope prefiding in a general Council', others in a general Council whether the Pope prefide in it or no. So that in this Church it feems, there is Infallibility fomewhere, but what are we the better for it if we know no where to find it? If we go to the Pope for it; there
have
3 JO Of the Chrifiian Life.
have been tujo or three Popes at once that have decreed againft one another-, and there- fore one or the other of them to be fure were miflaken. Hov/ then (hall we know which is the true infallible one ? And when I have found the true Pope^ others tell me I am not yet arrived at the Seat of Infallibility^ until I have found him in his College of Cardifials ; and when I have found him here, I am ftill to feek, feeing I find the fame Pope (Eugenius the Fourth for In fiance) decreeing o?ie Thing in his College of Cardinals^ and the quite contraiy in a general Council-, and therefore I am fure he could not be infallible in both. Therefore others fend me to the Pope in a getteral Council ', but when I come thither, I find myfelf at a Lofs again ; becaufe I meet with feveral Inftances of one Pope'^ defining cne Thing in one general Council; ^nA. a?iother Pope, the quite co?itrary in another ; and therefore in one or the other Council^ I am fure the one or the other Pope was miftaken. And as for g^eneral Councils themfelves, there are fundry of them which are ov/ned by foj^ne, and rejected by others of the principal Doctors of the Roman Communion, And even when Councils are legally affembled, there are fo many nice Difputes among them, what it is that makes them general, and when it is that they adl conciliariter^ as they call it ; that is, fo as to render their Decree perpetually and univcrfaliy obliging ; tiiat though we were re- folved to build our Faith upon the Authority of this Church, yet if we will ufe that Caution in believing that -we ought to do in a Matter
Of the Authority of the Holy Scripture, 331
of fo great Moment, we fliould find ourfelves involved in greater Uncertainties concerning thefe Things, than we are concerning the Senle even of the moft difficult Places of Scripture. But then, nirdly^ When we are paffed over all thefe Difficulties, we are ftill at as great a Lofs to underftand what is the Scnfe of the Church to be believed by us, as what is the Senfe of Scripture : For the Church hath no other Way to deliver her Senfe to us but either by oral ^raditton, that is, by Word of Mouth, or by Writings if flie deliver her Senfe to me by oral Tradition^ how can I know what that is who never heard her fpeak either in its diffufed Body, or in a geiieral Council^ or in any other Reprefentative ; unlefs it be that of my own Parifi-Prie/i perhaps, who for all I know, may be ignorant^ or heretical^ and fo either not underlland himfelf the Church's oral Tradition^ or wilfully pervert it to a contrary Meaning ? And if the Church de- liver her Senfe to m.e by Writing, as flie hath done in the izritten Decrees of her general Councils^ muft I read over all her Decrees ? How fhould I do that, who underftand not fo much as the Languages in which they are written ? Or fuppofe they were tranflated, how fliall 1 know that they are faithfully rendered, any more than I do that the Scripture is fo ? But fuppofe I were certain of this, and (hould thereupon proceed to read them, alas, I find in them a great many difficult and dubious Exprefiions ; yea, and at \t^^ Jeeming Contradi(5lions to each other ; how then can I be more certain of the true Scnfe of thefe Writings than of the Senfe
of
^532 0/ the Chrijlian Life.
of the Writings of Scripture ? But you will fay, the Cburch hath digefted her Senfc of all her- Articles of Faith into a p/ai/? Creed and CatecH/hi, 'viz, that of the Conn d I of Tre?jty whereby the plalneft Reader may, without any laborious Enquiries, be ready inftruded in what he ought to believe. This, I confefs, isfome- thing j but as for thofe Articles of Faith wherein IVe and the Cburch of Rome arc agreed, we find them as plainly expreffed in Scrit)ture as in that Creed and Catechifm ; and therefore we have Reafon to believe, that if thofe Articles wherein we dilagree had ever been intended for Articles of Faith, they would have been as plainly exprefled there as thefe ; but it is no Wonder we fhould not find them plainly exprefiTed there^ when we cannot find them expreffed there at all. But do we not find that the Scriptures, even in the plaintjl Expreflions of Articles of Faith, have yet been perverted by Hereticks into a contrary Mean- ing ? And what then ? Are not the Words of Councils as liable to be perverted into a con- trary Meaning as the Words of Scripture ? For do not the Roman Dodlors differ as much about the Senfe of their Councils^ as we do about the Senfe of our Scriptures ? Yea, and have we not a notorious Inflance of it at this very Day ? For what can be more contrary than Belar- minc's Expofition of the Trent Faith, and the BiJJoop of Condom's, ? And yet both allowed by the Pope, who by the Authority of that Council is made y^A' Arbitrator of the Senfe of it. But then Fourthly, and laftly. As to the Senfe of Scripture, our Reliance on tlie Authority oi
that
of the Authority of the Holy Scripture. 333 that Church leaves us at as great an Uncertainty as it found us. For where the Scripture de- ligns to fpeak plainly, as it doth in all Things necejjary to Salvation, the Church cannot fpeak plainer 3 and therefore there we may underiland the Scripture as well without the Church as with it ; but where it doth not fpeak plainly, the Church of Rome bath left us no infallible Com- mentary whereby to underiland it ; fo that where the Scripture is plain, fhe hath not made it plainer ; and where it is ohfciire^ ^^Q hath left it as ohfcure as ever : So that after all the Noife that is made of Infallibility, her Do<fl:ors are fain to apply themfeives to the fame Me- thods of underftanding Scripture -, that is, to confult the Senie of Antiquity, and ccnipare Text with Text, and the like, that wtjatiible Proteftants do -, and v/hen they have done all, ^re as liable to be miftaken as we. Nay, they them- feives confefs, that even general Councils them- feives may be miftaken in their Applications of Scripture-, that is, that they may miiapply them to wrong Purpofes, which they cannot do with- out miftaking the Senfe of them, of which there are a great many notorious In fiances in the /t^- cond Coujicil of Nice ; which to prove it the Duty of Chrijtiam to worfhip Lnages, uro;es God's taking Clay, and making Man after his own Image; and likewife that of E/ay, There Jhall be a Sign and Tcftimony to the Lord in the Land of Egypt \ and alfo thoife Paffages of David, Confefjion and Beauty, is before him. Lord, 1 have loved the Beauty of thy Houfc. O Lordy 7ny Face hath Joi'pft for thee. O
Lord^
334 Q/* '^"^^ Chrijlian Life,
Lordy I will feek after thy Countenance, 0 Lord, the Light of thy Countenance is fcaled over us. And from that Paffage, ^s we have feen, fo have we heard, they argue that there muft: be Images to look on -J and becaufe it is faid, God is mar- vellous in his faints, they conclude that the Church mufl: be decked with Pictures : And from No Man light eth a Candle and puiteth it un- der a Bufel^ they wifely infer that, hnages muft be fet upon the Altar; all which are as remote from their Senfe as the frjl Verfe of the firf Chapter of Genefis, What greater Certainty have they with their Infallibility, than we without it ? We can know as well the Senfe of plain Texts of Scripture, as of plai?: Texts of Councils, or Creeds, or Catechifms -, and we can as eafily pervert the Senfe of the C72e as of the other : And as for thofe that are not plain^ even general Cou?2cils you fee, for all their Infallibility, may be miftaken about them as well as we. So that when all comes to all, by forfaking the irftillikk Authority of Scrip-- ture to rely upon the i? fallible Authority of that Churchy we are fo far from arriving at a greater Certainty of Faith, that we are in- volved in greater Uncertainties than ever. But then,
4. and lafly^ In relying upon the Authority of Scripture, v/e are left to no other Uncer- tainties than iuft what are fieceffary to render our Faith virtuous and rewardable ; whereas, l)y relying upon the Authority of the Church of Ro?ne (fuppofing it was as fare a Ground of Faith as it is pretended) our Faith would have little ox nothing of Virtue in it. It is pretended
(though
Of the Authority of the Holy Scripture, 335
(though falfly you fee) that that Church's, Au- thority is fo fiire a Ground of Fai^h, that while a Man depends upon it he cannot be miftaken in any necefjary Article of Faith ^ which in Reality amounts to no more than this; that while a Man believes as that Church believes, which infallibly believes all that is 7iecejfary to Salvation, he infallibly believes all that is ne- cefjary to Salvation; and it is equally true^ that while a Man believes as the Scripture teaches, which infallibly teaches all that is fie- cefjary to Salvation, he infallibly believes all that is necejjary to Salvation ; that is, both are equally fcilfc. For no Man can infallibly be- lieve either the Church or Scripture, becaufe In- fallibility exceeds the Capacity of human Na- ture ; no Man can fo believe either, but that he may be miflaken, and if he maybe midaken, it \% pofihle he may not believe all that is ne- cejfary to Salvation, whetlier he grounds his Faith upon the Church, or the Scripture, But becaufe this Church pretends fo to fecure my Faith while I depend upon her Authority as that I cannot be miftaken, for this very Reafon I cannot depend upon it, becaufe I am fure of this, that God never defigned for me any fuch Means of believing as iliould render my Faith infallible. For to what End fliould he require me to take fo mu^h Pains and Care to fecure my Faith from Errors, if he hath furniilied mz with any certain Means of being infallible ? It would be but applying that Means, whatever it is, and my Danger would be immediately over ; and then I need trouble my FIcad no further^ being now £0 fecured as that I. cannot
be
336 Of the Chrijiian Life.
be miftaken • after which it would be very //?/- pertinent^ methinks, for God to trouble me with thoie i^jinecefary Injuniftions of trying all ^hings^ and holding fafl to that which is good ; of fear doing the Scriptures ^ and trying the Spi- rits whether they be of God ; ajid taking heed mohiljl I Jia?2dy left I fall What need a Man be at the Expence of all this Labour and Cau- tion, whofe Faith is already fecured ? Seeing therefore God requires thefe Things at our Hands, it is a plain Cafe that he never intend- ed us any Method how to be infillihle in be- lieving; and therefore fince tho. Church of Rome's Authority is pretended to be fuch a Method, for that Reafon it ought to be rejeded. It is plain that God intended that our Faith fhould be a Grace and a Virtue, and confequently that it fhould be an Ad: of our Wills, as well as of our Underftandings, which fuppofes the Evi- dence of it to be irreftftible \ for what Virtue is it to believe that the Sun fhines when it glares full in our Eyes ? Since therefore our Faith muft be 2ifree and voluntary AfTent upon fuch Motives as -^xz fufjicient to fatisfy an honejl Mind, but not to compel either an ohftinate Infidel, or felf deceiving Hypocrite ; God did not think fit fo to fecure our Faith as to leave it impojfiblc for us to err damnably ; and indeed if he had, it would have been no Virtue in us to believe favi?igly ; for what Virtue is it for a Man to do that which it is impofjible for him not to do ? It is fufticient that we cannot err damnably in our Faith without fome damnable Fault in our V/ills ; but if we either refufe to enquire into this Revelation for what is necef^
fary
Of the Authority of the Holy Smptia-es, 537
fary for us to believe, or will only enquire into it with a Mind that is biaffed with wicked and fiyiful Prejudices, or will not fubmit our Un- derflandings to it upon the deat^eji Convidion, there is no Doubt but we may be ignorajity and we may be deceived in Things of the greatejl Moment, and it is but jujl and Jit that we ihould : And if, not with (landing thefe Faults, we could not err, for God's Sake what Virtue would it be to be Orthodox^ But if with honejl^ humble-, and teachable Minds, we will diligently enquire into divine Revelation, we (hall there find all the Ncccffarics to Sal- vation fo clearly and plainly propofed to us, that it will be morally impojjible for us either to be ignorant of, or deceived about them. So that by relying on Scripture, you fee we are expofed to no other Uncertainties than juft what are necefjary to render our Faith a Virtue ; and God diQih as much require that our Faith fhould be virtuous, as that it fhould be Orthodox ; that it fhould be the Ad: of an honejl^ humbky diligent, and teachable Mind, as that it fliould be extended to all Things necejfary to Salva- tion, Now our Faith may be Orthodox with- out an infallible Certainty, but it cannot be virtuous and rewardable with it. To what Purpofe then do the Romafiijls talk of an in- fallible Certainty in Believing ? Is it reafonable to expert more Certainty than Godtw^i intended to give ? He hath given as much as is necefary for ho7iefi Minds, and no more, and whether Kiiaves and Hypocrites believe right or wrong is of no great Concernment. If therefore our Fiiith be liable to no other Uncertainty tha^ VoL.V. Z iuft
33^ Of ^^^^ Chriftian Life.
iuft what is fiecejjary to try our Honefty, that is much better lor us in refped: of the Virtue of our Faith than an infallible Certainty, Sup- pofing therefore that the Chw^ch of Rome were as injalUble as it pretends, it is certain that the Scripture is as iifalUhle as that ; but whether we rely upon one or the other ^ we 2iVt fallible Hill. And could that Church render us as in- fallibly certain as it pretends, it would thereby preferve indeed the Orthodoxy of our Faith, but then at the fame Time it would deftroy the Virtue of it: For to believe rights when we cannot believe wrong, is fatal and necefary , but to believe right, when through our own De- fault we may believe wrong, this is virtuous and rewardable.
By what hath been faid therefore, I think it is fufficiently evident, that it is upon the Scripture we are to rely, and not upon the Church, efpe- cially upon the Roman Church, for all Things iieceffary to Salvation -, and therefore fince we are obliged to believe thefe Things upon Pain of eternal Damnation, it neceffarily follows that they muft be plain and clear, and Scripture ^ otherwife we could not be juftly fo obliged to believe them. And thus I have fhewn at large that the Scripture is x}£i<^ great Rule of our Faith and Manners, and that as fuch, it is hoth full and clear, as containing in it all Things necefary to Salvation, and propofing them fo plainly and clearly, as that upon an hone/i and diligent En- quiry, all Men may find and difcover them.
OF
OF THE
Obligation of the People
To READ the
SCRIPTURES.
I John v. 39,
Sea?'ch the Scriptures^ for in them ye think ye have eterftal Lije,
WHETHER thefe Words are to be rendered indie atively \_Ye do fearch the Scriptures] as fome would have them^ or /;/?- peratively [Search the Scriptures^ as our Trans- lation renders them, amounts to the fame Thing ; for if we render them indicatively^ \Te do fearch the Scriptures] it is evident, that they are fpoken with Approbation, Te do read the Scriptures, and ye do very well in fo doing : For thus we find the Bereans commended for fearchi?2g the Scriptures, and Timothyy for knowing them from a Child. And if to fearch the Scriptures be a commendable Pradtice, then to be fure our Saviour here mentions it at lead with Approbation ; and what he approves when done^ that to be fure he would have us do. Whether therefore it be delivered in the Form
Z 2 of
34^ Of ^^^^ Chr'ijlian Life.
of a Command, or of a bare Affertion, it is equivalent to a Command, it being at lead an Aflertion of a Thing which he approves, and confequently would have all Men to pradlife. But becaule there is a numerous Party in the Chriftian World which doth not only forbid the People to fearch the ScriptureSy but reprefents is as a Pradtice of very dangerous Confequence, it is hereby become necejjary that we fhould not only affert, but prove their Obligation to it, which otherwife would be very needlefs^ there being nothing more plain and evident m itfelf. Now to prove that the People are oblig- ed to fearch and read the Scriptures^ I fhall, as briefly as I can, argue the Point from thefe following Topicks.
1. From the Obligations which the yews were under to read and fearch the Scriptures of the Old Tejlament,
2. From our Saviour'^ and his Apoftles Ap- probation of their Practice in Purfuance of this their Obligation.
3. From the ^r^^f Defign and Intention of writing the Scriptures,
4. From the Direftion of thefe Holy Writ- ings to the People.
5. From the^r^'^z^ Concernment of the Peo- ple in the Matters contained in them.
6. From the univerfal Senfe of the Primi^ five Church in this Matter.
1. From the general Obligation which the Jeni'S were under to read and fearch their Scriptures. For fo God requires them to keep
ibc
Peoples ObligatioJi to read the Scriptures. 341 the Words "which he commanded the?}j^ in their Hearts^ and to teach them diligently to their Children^ and to talk of them as they fat in their HoufeSy and as they walked in the Way^ and when they lay down^ and when they rofe iip^ and to hind them as a Sign upon their Hands^ Deut. vi. 6, 7, 8. And elfevvhere, this Bock of the Law Jl:>all not depart out of thy Mouthy but thou fldalt meditate therein Day and Nighty fpeaking to the Children of IJrael in gene- ral, Jofua i. 8. And again, Te fall lay up thefe my Words in your Hearty and in your Souly that your Days may be multiplied^ and the Days of your Children^ in the Land which the Lord fware unto your Fathers to give them, as the Days of Heaven upon the Earth. Deut. xi. 18, 21. And to meditate on God*s Law Day and Night, David makes a Part of the Charadter of the blefed Man. Pfahn i. 3. Now if they could not keep God's Laws in their Hearts, as moft certainly they could not, if they could not teach them to their Chil- dren ; if they could not talk of them upon all juJI and proper Occafions -, and in a Word, if they could not meditate on them Day and Night, without being very well acquainted with them by diligent Search and reading them, it is moft certain, that to read and fearch into them was their indifpenfible Duty. Now if there be the fame Reafon why we fhould read the Scriptures as there was why the ^ews fliould, then the Obligation of thefe Commands muft extend to us as well as to them s becaufe the Reafon of the Law is the Law ; but 'tis evident, even beyond Contradiction, that there
Z 3 is
342 Of the Chriftia?! Life.
is no good Rcafon affignable for the c?ie, which is not of equal Force for the other ; and what- foever is objedled by our Adverfaries in this Point againft our reading the Scriptures^ is of equal VaUdity againft the Jews reading them. It IS objedled, That our reading them, through our Incapacity to underftand them, muft occa- fion a great many Errors and Herefies in the Church. And why fhould not their reading them occafion the fame, fince neither their Un- derftandiiigs were larger ihzn ours, nor their Scriptures clearer and more intelligible than ours ? It is farther objecfled, thathecaufe of the many ///Examples recorded in Scripture^ it is dangerous for the People to read it, becaufe of their Aptnefs to be mifled and corrupted by Example. But I befeech you, are there not more 2W Examples in the Old'Teflament than in the NenjD ? And were not the Jews as apt to be corrupted by them as we Chriftians ? And therefore, fince thefe Objeftions do prefs as much againft their reading the Scriptures as ours, it is certain they ought to keep ioth from it or neither. Seeing therefore notwith- ftanding thtfe Objedions, God obliged the Jews to read them, it is plain they are not of Forpe enough to difoblige us from doing the fame.
2. From our Saviour and his Apoflles h^- probation of this Praftice of the Jews in Puri'uance cf their Obligation to it, it is alfo evident, that we are obliged to the fame. That the comnwn Pecple of the Jews did ordinarily read the Scriptures in our Saviour's Time, is e.x'ident not only fi'om the Text, Search the -' ■ Scriptures
Peoples Obligatmi to read the Scriptures, 343 '
Scriptures (which if you take them hidica- tively, are an exprefs Declaration that they did read them ; and if you take them i?nperativelyy necclTarily imply that they themfelves owned that they ought to read them) but alfo from thofe Queftions which our Saviour frequently afked them in his Conferences with them ; fuch as, HavQ ye not read .^ Have ye never read in the Scripture ? And hath not the Scrip- ture faid fo and fo? Which Queilion would be very impertinent^ if reading the Scripture were not then ordinarily prad:ifed by that People. And that even their holy Women were then fo well inftruded in the Scriptures as to be able to inftrudt their Children, 'Tifnothy is a Jigjjal Inftance, who, though his Father were a Heathen, had known the Holy Scrip- tures from a Child, 2 Tim. iii. 15; which Knowledge he mud neceffarily have derived from his Grandmother Lois, and his Mother Eu7iice, whofe Faith St. PW celebrates, 2 T/;;/. i. 5. And this Pradice of reading the Scriptures, which was fo common among that People in our Saviour's Time, is fo far from being difconti- nued, either by himfelf, or his Apojlles, that it is always mentioned by them with Applaufe and Approbation. Thus the Bereans are com- mended as a People of a nobler Strain than thofe of Theffalonica, becaufe they fearched the Scriptures daily, whether thofe Thmgs which St. P^.v/ had preached to them, were fo or no. And St. Paul is fo far from repreiiend- ing Timothy for meddling with the Scriptures whilft he was a Layman, that he mentions it to his Honour, that he had known the Scrip-
Z 4 tures
544 Of the Chriftian Life.
turesfrom a Child, And in all thofe Paffages where our Saviour takes it for granted that the common People of the fews did read the Scrip- tiire^ we have not the leaft Intimation of his Diflike of their Pradice, which we fhould cer- tainly have had, had he apprehended it to be either dangerous or iinwarr ant able. Seeing there- fore neither our Saviour nor his Apoftles do in the leaft dilallow of the Scriptures being read by the common People^ but on the contrary do exprefly commend it ; this is a plain Argument that it was their Intention to perpetuate the Pradice of it io future Ages. For feeing the Jews read the Scriptures in Obedience to an ex-^ prefs Command of God^ as was fliewn before, had our Saviour intended that they fhould not continue it, he would doubtlefs have repealed that Command by fome Countermand, which he was fo far from doing, that he not only every where allows of their reading the Scrip- tures^ but alfo exprefly approves and commends it ; whereby he plainly eftablifhes the Obliga- tion of that antient Command, in Obedience to which they did read them.
3. From the great Defign and Intention of writing the Scriptures^ it is alfo evident, that the People are ftill obliged to read them. It is plain the great Defign of writing the Scriptures was to inftrud Men in the Knowledge, and perfuade them to the Pradice of true Religion ; for thus of the Scriptures of the Old "Teftament St. Paul tells us, that whatfoever things were written aforetime^ were written for our learn- ings Rom. XV. 4. and for our Admonition^ 1 Cor., x» 1 1. And as for the New Teftament^
we
Peoples Obligation to read the Scriptures. 3 4.5
we are told, that it was written that we might believe that Jefus is the Chriji the Son of God^ and that believing we might have Life through his Nawe^ John xx. 31. And St. Feter tells us, that he wrote both his Epiilles to Jiir up the pure Minds of Chrijlians by way of Remem- brance^ and to put them in Mind of the Words which were fpoken before by the Holy ProphetSy and of the Commandmeiit of the Apollles of our Lord and Saviour^ 2 Pet. iii. i. And St. John gives us this Account of his writing his Epiftles ; thefe 'Things have I written to you that ye fin noty i John ii. i. And St. Jude, this of his : Beloved^ when I gave all Diligence to write unto you of the common SaL vationy it was needful for me to write imto yoUy and exhort you that ye JJjould earneftly contend for the Faith which was once delivered wito the Saint s 'y v. 3. Thefe are the Ends for which the Scripture was written ; but how can the Writing of it contribute to thefe Ends, if we are not permitted to read what is written ? For the Scripture was written to the People as well as to th ^ Clergy, as I fliall fliew by and by ; but to what Purpofe fhould it be written to the People to inftrud and admonifh them, if the People are not allowed to read its In- ftrudions and Admonitions .? What Influence could the writing it have upon the People's Belief, that Jefus Chrift is the Son of God, if they had been debarred from acquainting them- felves with what is written concerning him ? How could it ftir up their Remembrance, if they might not read what it fuggefted to their Memory? By v/hat other Way can it keep
the
"3 4 6 Of the CbrijUan Life.
the People from finning, but by Motives and Pcrfualions ? But how fhould its Motives and Perfuafions affed: their Minds, if they are not allowed to confult and undcrftand them ? Upon what Account can it move the People earnciUy to contend for the Faith once deliverc^d to the Saints, if they are not allowed to learn from it either what that Faith is, or what thofe Rea- fons are which oblige them to contend for it ? So that to write to the People on Purpofe to inftru6l and reform them, and at the fame Time to purpofe to debar them from reading it, is either to fuppofe, that the Wridiig will ope- rate like a Charm, or to purpofe a dow7iright Contradidion. For how oddly would it have looked, if in the afore-cited PaiTages, the Apoftles had expreffed themfclvcs thus: '' 'T^befe *' ihings are written for your Learning and ** Admonition -, but it is by no Mea?2S fit you *' fjould learn from tbem what they teach and *^ admonijh you. ^beje Things are written^ " that ye fiould believe that Jefus is the " Chrift and the Son of God -, but they are not *^ written that you Jlmdd enquire oj them *' whether Jefus be the Chrijt, or the Son of God. Thefe T'hings are written to put you in Mind of what hath been fpoken by the Prophets and Apoflks -, but they were not written that you might acquaint yourf elves by them what the Prophets and Apojlles fpake. Thefe Things are written that you *' fould not fin ; but beware you do not read " them^ left the bad Examples recorded in ** them cccafwn you to fn." In fluort, *' Thefe " Thi?7gs were written to excite ^ you earnejily
" to
(c
cc
4C
Peoples Obligation to read the Scriptures, 3 47
*' to contend for the Faith once delivered to *' the Saints-, but you are by no n^eans allowed *' to enquire into them, lefl you Jl:ould mijm- ^^ derjland them, and Jo, injiead of contending " for the Faiths you fhoiild contend fr Herefy *' and falfe Dob'trine T' Had the Apojlles thus exprellcd themfelves, I appeal to any reafonabk Man, whether thefe PalTa2:es would not have ftartled his Underftanding, and tempted him to queflion whether the Authors of them wxre well in their Wits ; and yet this muft have been their Meaning, fuppoling that they meant that the People iliould not read what they wrote.
4. From the Diredlion of thefe holy Writings to the People, it is alio evident, that the People are ftill obliged to read, or acquaint themfelves with them. For fo we find the Law of Mofes was delivered by God to all the People as well as to him and Aaron ; and (as was fhewa before) they were all of them commanded to fearch and enquire into it : And fo alfo were the Sermons of the Prophets, which are ufually prefaced with- an Hear, O Ifrael, hear, O Houfe of Judah, hear, O Houfe of Jacob, and hear all ye of Judah. So alfo oar blefjed Saviour preached his Sermons and Parables^ not only to his Apojlles, and feventy DifcipleSy but alfo to the People, and to the Multitudes. And fo alfo his Apojiles direcft their Epiftles, not only to the Saints, to the Faithful in Chrift Jefus, to the Beloved, which in the Language of Scripture includes every Chrifian ; but alfo to all that are at Rome, to all that in every Place call upon the Name of Jefus Chrift our
Lordy
34? 0/ the Chrijlian Life.
JLordy to all the Sahits which are in Achaia, to all the Saints which are at Philippi, to the twelve T'ribes which are fcattcred abroad^ to the S tr angers fcattered through Pontus, Ga- latip, ^c. and to them which have obtained like precious Faith with us -, that is, to all the Jew- iJJj Chriftians difperfed over the World. See- ing therefore the Scriptures were directed to all, as well Laity as ClergXy this not only gives a Right to all to read them, but alfo lays an Obligation upon all to acquaint them- felves with them. For the very diredling fuch a Writing, or Epiftle, to fuch or fuch Perfons, doth, in the Senfe of all the World, imply, that he who writes doth defign and intend, that they to whom he direds it fliould read and perufe it ^ and therefore, lince the Scrips tures were written to ^//, that is a plain Inti- mation that it was the Intention of the Writers that all {hould read th^m. And for us not to read what God hath written, and diredted to us, is by Implication of Fad, a profane Negledfc and Contempt of his Mercy, and looks as if we either thought him fuch an infignificant Being, or ourfelves fo little concerned in any Thing that he can fay or write to us, as that it would not be worth our while to receive, and perufe the Contents of thofe facrcd Epiftles, which by the Hand of his holy Penmen he hath vouchfafed to dired; to us. Nor is it a fufficicnt Excufe for our Contempt, to fay, that in Confideration of our own Proncncfs to err and miftake, we ought to content ourfelves with this, that our fpiritual Guides fliould read God's Writings for us, and deliver the
Senfe |i
Peoples Obligatloji to read the Scriptures. 349
Senfe and Contents of them to us : For to be fure, had God intended that the Priefts only fhould read them, he would have diredied :hera only to the Priefts ^ and ordered them only to deliver the Senfe of them to the People • and therefore, fincc he hath direcfted them to botb^ this neceflarily implies that it was his Intention that both (hould read them. For if God had not directed them to Men, neither Priefts nor People were obliged to read them ; und there- fore feeing the great Reafon why any Men ought to read them is, becaufethey are directed to Men, this Reafon obliges all Men to read them, becaufe they are diredled to all Men. For not to be highly concerned to know and under- (land what it is that God writes to us, is an Ar- gument that we have a very mean Regard both of his Majefty, and his Mind, and Will. But to be fure whofoever is highly concerned to know what fuch a Writing contains, will, if he can, be very curious to perufe it with his own Eyes at leaft, fuppofmg that it is not unlawful for him fo to do \ becaufe there is nothing gives that Satisfaction to a Man's Mind as the Infor- mation of his own Senfe. So that for Men, wilfully to negled: reading the Scripture which God hath fo exprefly direcfted to them, and thereby not only licenfed, but obliged them to read it, argues a very profane Difregard both of the Author of it, and of the Matter it con- tains 5 and for any Man, or Society of Men, to forbid the People to read what God hath written and dired; to them, is not only to de- prive them of a Right which God hath given them, but alfo to acquit them of a Duty which
he
350 Of the Chriftian Life,
he hath laid upon them. For St. Paul.'m thofe Epiftles which he wrote to the Chriftian People mgenef^al oi fuch ^nAfuch Churches, ftill takes it for granted that they would read them, as be- ing not only warranted^ but obliged thereunto by his writing them; for io Ephef.m, 3, 4. fpeaking of that great Myflery of the Calling the Gentiles which God hath revealed to him, concerning which, faith he, / wrote afore in few Words, whereby when ye read ye may under ft a7id my Knowledge in the Myjlery ofChriJi, So alfo 2 Cor, i. 13. We write 7io other Things ujitoyoUy than what you read ; that is, than what you may, at leaft, and are obliged to read by Vir- tue of our writing them to you. And as for his E pi (lie to the Hhcfaloyiians, which he wrote to that whole Church, he gives Charge that it fhould be read to all the holy Brethren, i Thejj\ v. 27. So alfo for that of the Colofjlans, When this Epi- file is, or hath been, read amongft you, caufe that it be read alfo in the Church of the Laodice- ans ; a7id that ye likewife read the Epiftle from Laodicea. Where you fee he all along either fuppofes or requires that what he wrote to all fiiould be read by all, and to alL If therefore this Authority of St. Paul be fufftcient to over- rule the Authority of any pretended Succefor of St. Peter, then it is certain that reading the Scripture is ftill the Duty of Laymen, not- withftanding any Papal Prohibition to the contrary.
5. From the great Concernment the People have in the Matters contained in Scripture, it is alfo evident that they are obliged, if they
are
Peoples Obligation to read the Scriptures, -^51 are able, to read it and acquaint themfelves with it : For as for the Matters wliich the Scriptures contain, they are fuch as are o{ ever- lafting Moment to the Fcople as well as to the Clergy, The Articles of Faith which the Scrip- ture propofes are as ncccjfary to be believed by the People as by the Clergy, The Precepts of Life which the Scripture prefcribes are as ne^ cejfary to be pradifed by the Fcople, as by the Clergy. The Promifes and Threats with which the Scripture enforces thofe Precepts, are as jie- cejjary to be confidered by the People, as by the Clergy : And feeing both are equally concerned in the great Matters which the Scriptures con- tain, what Reafon can be affigned why both fhould not be obliged to acquaint themfelves with them ? I know it is pretended that it is the proper Office of the Clergy to fludy the Scriptures for the People as well as for thera-- felves, and that therefore the People are obliged to receive the Senfe of the Scriptures upon Trufl from their Teachers, without makino- any farther Enquiry. But I befeech you, are you fure that your Teachers are infallible? That they are not fo is moft certain, it being notorious that mod of the prevailiiig Herefies of Ckriftendom were firjl fet on Broach by the Teachers of the Church, and it is impolhble they fhould be ijifalUMe, v/ho have fo often ac- tually erred even in Matters of the higheft Mo- ment. Suppofe then what is fairly fuppofabley that your Teachers fhould miflead you, and not only in to dangerous, but dajnnabk Errors ; are you fure that they fhali be damned for you, and that you fhall efcape ? If fo, then Hcrefy in
the
35^ O/* //6^ Chrijlian Life,
the Laity can never be damnable^ if they re- ceive it upon Truft from their Teachers j and confequently, their Souls are as fafe un- der the Condud: of falfe Teachers as true ; provided always that, right or wrongs they be- lieve what is taught them. But if yourielves muft give an Account to God as well for your Faith as for your Manners, and are liai/e in your own Perfons to eternal Damnation (as moll certainly you are) as well for Herefy as Immorality y then it is the mo ft unreafo?tabIe Thing in the World that you fliould in all Things be obliged to believe your Teachers up- on Truft ; for at this Rate a Man may be eter-^ nally damned^ merely for believing what he is obliged to believe. If it be faid that the Peo^ pie are not bound to believe what their parti- cular Pajlor teaches, but what the Church teaches them, and the Church cannot err, though their particidar Paftor may ; I would fain know how fhall the People be otherwife in- formed what the Church teaches them than by the Expofitions of their particular Pajlors^ they being atleaft as ///r^^^^Z? of informing themfelves what the Doiftrine of the Church is, as what the Docflrine of the Scripture is ; and therefore if their Paftor fliould err damnably in expound- ing to them what the Church teaches, as it is fuppofable he may if he be not infallible^ there is no Remedy but they muft err damnably in believing whatfoever their Paftor teaches. But we are farther told, that it is fuficient for the People that they believe in the Grofs^ that •whatfoever the Church teaches is true^ and that as for the Particulars^ there is no Neceffity
that
Peoples Obligation to read the Scriptures* 3jf3 that they fhould be informed about them; becaufe he who believes that all that the Church teaches is true, implicity believes all that is necejjary^ feeing the Church teaches all that is neceffary. Bat the Mifchief of it is, that this compendious Way of Belief is utterly infignificant, and doth no way comport with the Defign and Intention of a Chrijlian's Faith. For God doth not re- quire our Faith merely for its own Sake, but in order to a farther End, that it may purify our Hearts, and Influence our Lives and Man- ners y that is, that the Matters which we be- lieve might by being believed by us affedt our Wills, and continually move and perfuade us to abflain from all Ungodlinefs and worldly Lujls^ and to live foberly^ righteoujly, and godly in this prefent World -, and if our Faith hath not this Effed: upon us, St. James aflures us that it is a dead Faith, and will profit us nothing. But how is it pojjible that our believing fuch and fuch Propofitions fhould move-and perfuade us, if we do not know what thofe Propofitions are, and what is the true Senfe and Meaning of them ? What Man can be pcrfuaded by fuch Propofals as he doth not underfland, and of which he hath no Manner of explicit Know- ledge ? An Heathen that believes that what- foever Go^ teaches is true^ doth implicitly be- lieve that Jefus Chrijt came from God to reveal his Will to Mankind, becaufe it is certain that God teaches this ; but what is he the better for this his implicit Belief? What Influence can it have upon his Heart and Manners, who, perhaps, never heard of J ejus Chriji, nor of any one Propofuion which he revealed to the VoL.V. A a World?
"54 Of the Chriftian Life.
World ? And fo he who believes that whatfo-
ever the Church teaches is true^ doth implicitly
believe that there iliali be a future Judgme72t^
a RefurreSion of the Dead, and a?2 everlajl-
ing State of Happincfs ^ or Mifery, after
Death, becaufe all thefe Things the Church
teaches •, but if he never hears of them, or
hath no explicit Knowledge and Belief of
them, how is it fofjihk they ihould operate on
his Will and Affcdions, or ever perfuade him
to be the better Man, or the better Chrifian ?
And the fame is to be faid of all the other
Articles of Chriftianity, So that either wq
mull: believe to no Purpofe, and content our-
felves with an infig7iificant Faith that will not
at all avail us ; or take up our Faith upon
Truft ivjm fallible Teachers v/ho may miflead
us into damnable Errors, and if they ihould,
we muft be liable to anfwer for it in our Per-
fons, and at our own eternal Peril ; or, which
is the Truth of the Cafe, we muft be allowed
to enquire, and judge for ourfclves, at leaf!:, in
all Things necefjary to our eternal Salvation.
Seeing therefore there are many Things in
Scripture which the Scripture itfelf obliges me
upon Pain of Damnation to believe ; it hence
neceiiarily follows, that fo fer forth as the
Scripture obliges me to believe v/h-ct it teaches,
it obliges me to underftand v»hat it teaches,
other wife I muft believe I know not whar^
which is impoffible ; and fo far as the Scripture
obliges me to underftand what it teaches, it
■ muft oblige me to fearck^ enquire, and judge
what it teaches, becaufe I cannot underftand
withcut c:i|i!iring and judging: But how can I
enc^uir.
Peoples Obligation to read the Scriptures. 355
enquire what the Scripture teaches, if I cannot be admitted to read and confult the Scripture ? And fo again, there are many Duties in Scrip- ture y which the Scripture itfclf obHges me to pracftile upon Pain of eternal Damnation ; but how can it obHge me to pradife what it doth not oblige me to underftand ? Or how can it oblige me to underftand what it doth not oblige me to enquire after ? But how can I enquire what it is that the Scripture obliges me to pradlife, when I am forbid all Accefs to it, and it is locked up from me in an unknown Tongue ? In fhort, therefore, feeing the Things contained in Scripture are of the high eft Moment to the People y and it is as much as their Souls are worth not to believe and pradtife what it teaches ; and feeing they can neither believe nor pradlife what they do not underftand, it is of infinite Concern to them fo far at leaft to read, confult, and underftand the Scripture^ as. they ftand obliged to beheve and prad:ife its Doctrines and Precepts.
6. and lafily^ From the TJniverfal Senfe of the Primitive Church in this Matter, it is alfo evident, that the People are obliged to read or acquaint themfelves with the Holy Scripture, For the Primitive Church for above 7?x hundred Years were fo far from debarring the People the Ufe of the Scripture^ that it continually urged and prefled it upon them as a Matter of indifpen^ fible Obligation. For fo Origen wifties. That all would do as it is written, viz. Search the Scriptures, So alfo Cle??iens Akxandrinus^ Hearken ye that are afar off, hearken ye that he near j the Word cj God is hid from n9
A a 2 Man :
356 of the Chrif/ia7i Life,
Man : it is a Light common to all Men^ and
there is no Darknejs in it. So alfo St. Aufti?i *,
Think it not fiifficient that ye hear the Scrip-
tures in the Churchy hut do you alfo read the
Scriptures yourfehes in your oivn HoufeSy or
get fonie other to read them to you. So alfo
St. ferom §, The Lord hath fpoken to us by his
Gojpely not that a few^ but all foould under*
jtand. And elfewhere, fpeaking of the Women
that were at Bethlehem with Paula, It was
not lawful^ faith he, for any one of all the
Sifters to be ignorant of the PfalmSy nor to
pafs over any Day without learning fome Part
of the Scriptures. And elfewhere -j-, JVe are
taught^ faith he, That the Lay-People ought to
have the Word of God 720t only fujficiently^ but
alfo with Abundance^ that Jo they may be able
io teach and counfel others. So alfo St. Cbry-
fojtome i, Hear me^ O Laity ^ get ye the Bible ^
the moft wholfom Remedy for the Soul-, and if
ye will no more^ at leaft get the New Tefta-
menty St. Paur^ Epiftles^ and the ABs^ that they
may be your continual and earneft Teachers.
And elfewhere he affirms ||, That it is more
necejfary for the Lay-People to read the Scrip*
turesy than either for the Monks or Priejis, or
any others. And to cite no more of the ififi*
ni'te Authorities of the Fathers to this Purpofe,
St. Bafil obferves **, The Scripture of God is
like an Apothecary's Shop full of Medicines of
fiindry forts^ that fo every Man inay there
cbufe a convenient Remedy for his Difeafe,
And
* In Orat. adhort. ad Gent. § In Pfal. 86. t Ep. ad
Coloir. c. 3. X Ep. ad Colofo Horn. 9. || In Mat. Honi.3. '^* InPfal. I.
T copies Obligation to read the Scriptures. 3 57
And that the People as well j.s tliC PriJIs were then allowed the Uie of the Bible, is evident from a notorious Matter of Fad: ; for when the Roman Emperors endeavoured to force the Chrijlians by Perfecution and Torments to deliver up their Bibles to be burnt, that fo by cxtinguifliing thofe Sacred Records they might extinguifh Chriftianity, they examined not only the Bijlxps and Clergy, but alfo the People of all Degrees and both Sexes -, many of whom as well Women as Men, owned that they had Bibles, but rather chofe to die than to deliver them up ; and many others, who to avoid Death, delivered up their Bibles, and are therefore branded with the ignominious Name of Tra- ditors, for which they were excluded the G?//;- miinion of the Church, and could not be re- admitted without a long and fevcre Penance, But it is impoffible the People could have been Traditors if they had had no Bibles to deliver up ', and therefore being fo, is an undeniable Argument that the People were then allowed the Ufe of the Scripture as well as the Priejls. And by the way, it's v^vy Jlra?ige that any Community of Chriftians (hould think that a proper Way to extinguifli Herefy, which thofe Heathen Perfecutors made ufe of to extinguifli Chriftia?iity, But that in thofe fi?'/i Ages thefe People were allowed the Ufe of the Bible, is a Cafe fo plain, that they who of later Ages have thought meet to repeal this Allowance, have never been able to produce fo much as one probable Colour of Primitive Authority to warrant their Pradlice. And though in other Points they not only claim but ravifli Antiquity
Aa 3 m
35^ O/* /^^ Chrijlian Life,
in defpight of Modefty, as well as Truth ; yet here they are fo abandoned of all Pretence to it, that they are not able to produce fo much as one Paflage of any Primitive Father that feems to difcourage the P^c?/>/e? from reading the Scripture^ and much lefs that forbids them fo to do : And 'tis notorious to all the World, That in the Primitive ^ges, when the Latin was the vulgar Language of the Romans, the Bible was tranilated into that Language for the Ufe and Inftrudion of the People, but when through the many Incurfions of the barbarous Nations into the Roman Empire, this Language was worn out by Degrees, and inftead of being the vulgar, became an unknown Tongue to that People ; the Governors of that Church, having to ferve their own fecular Ends, intro- duced into it fundry corrupt Dodlrines and Pradices which they feared the Light of the Scripture might detedt to the People, they thought it mod advifable not to tranflate it into the new vulgar, but to let it remain locked up from their Cognizance in the Old Latin, which by this Time \ try few, except the Clergy, underftood. And when for fome TioiC it had lain hid from them in an unknown Tongue, they proceeded at laft v/holly to forbid the tjfe of it to the Laity. So that about the Ninth and T^enth Ages, which aU agree were over-caft with grofs Darknefs and Ignorance, the Scriptures were iliut up, like the Sy- hilline Oracles in the Capitol, and none but the Priejls were allowed to read and confult them. And though upon the Commencement ©f the Refonnation, the Bible was for fome
time
Peoples Obligation to read the Scriptures, % 59
time fet forth again mfundry vulgar Languages among the People, yet did the Guides of that Church foon find it ?iecejjdry, for Defence of their own XJnfcriptural Do<5lrine and Prac^ticcs to remit it to its old Confinement. For F/>//, The Ccuncil of Jrcnt, in the Fourth Rule of their Index Expurgatorius, forhids the Laity to read, or fo much as to have the Bible in the Vulgar Language, tho' tranflated by thofe of their own Church, without a Licence in Writ- ing from the Bijhop of the Diocefe, or the In^ qui/iter', and this upon Pain of not receiving Abfolution of their Sins unlefs they delivered up thofe their Bibles to their Ordinary, To which Rule, Pope Clement the Eighth afterwards added Obfervation, ^hat hitherto by the Com- tnand and PraBice of the Holy Rcfjian and Uni- verfal Inqidfition, the Faculty of granting fuch Licences for reading or keeping Bibles in the Vulgar Tongue, or any Summaries or Hiftorical Compendiums of the [aid Bibles, is taken away ; ivhich is to be inviolably obferved. And In the Index of Prohibited Books, pubhdied by Pope Alexander the SeveJith, not only thofe Bibles that are tranflated and printed by Ilereticks^ but alfo all Bibles in any Vulgar TonQ;ue are abfolutely forbidden. And though, where the Reformatio?! hath prevailed, they arc forced again ft their own Laws more freely to indulge the Ufe of the Scripture to their People ; yet in thofe Countries where they are Jote Mafters, this Privilege is very rarely granted.
And now being thus necejjitated to deprive the People oi the Light of the Scripture, left
Aj^ 4 they
360 Of the Chrijtian Life.
they (hould thereby difcover their Errors and Corruptions, it was necefary for them to in- vent fome plaufible Pretences to juftify a Prac- tice fo contrary both to Scripture and Primi- tive .Antiquity, and fo enormoufly derogatory to the comnon Right of Chrijtiam ; and wher^ it muft be done, it. is a vtiy hard Cafe if Men of Wit and Learning cannot find fomething to fay for any thing. Now the two main Pretences that are urged in this Cafe, are, Firft^ That a general Permiflion of the Ufe of Scripture to the People muft neceffarily open a 'wide Door to Errors and Herefes : Secojidly, That it will prove an unavoidable Occaiion oi great Corrup- tions in Manners.
I. That a ^^;z(frj/ Permiflion of the Ufe of Scripture to the People mufl: necefl!arily open a wide Door to Errors and Herefies -, becaufe there are many Things in Scripture which are bard to be underftood, and which the Unlearn^ edy who are unqualified to underftand therr^ aright, will be apt to wreft into a wrojig Senle to their own Deflrudlion. To which I anfwer,
I. That this Reafon holds as good againft the writing and publifliing the Scripture at firfi in Languages that were vulgarly known to the People, as againft the tranflating them now into the vulgar Languages. For the He- brew, in which the Old 'Feftament was written, was the vulgar Language of the Jews ; and the Greek, in which the New Tefiament was written, was then the moft vulgar Language of the Jews, and Gentiles ; and yet notwith- ftanding there were the fame hard Things then
in
Peoples Obligation to read the Scriptures. 361 in the Scripture as now^ and the People were as tinlear?2ed then, and as apt to wreft thefe bard Scriptures to their own Deftrudlion then as now-, yet God notwithftanding thought fit to write and publifh it in Languages that were moft known to the People: and tiierefore, cither we muft fay, that he did not take that Care that he ought to have done to prevent Errors and Herefics, or that this is no good Reafon why the People fhould be debarred of the Scripture in their own ^vulgar Language. For why fhould not the Writing the Scriptures at Jirji in the vulgar Languages as much open a Door to Herefies^ as the Tranflating them afterwards, feeing it is neither their bein^ written in the vulgar Language, nor their being tranflated into the vulgar Language but their being in the vulgar Language, that is here pretended to fet open this dangerous Door to Herefies.
2. This Objeftion ftrikes with equal Force againft God's writing and publifliing the Scrip- ture to the People^ as againft their reading and confulting it. For that God wrote thefe Scrip- tures to the People^ and that in fo doing, he not only gave them a Right, but alfo laid on them an Obligation to read them, I have already ihewed. If therefore the Reading ^^ Scripture by the People be fuch an unavoidable Inlet of Error and Herefy^ as this Objedlion pretends, it was doubtlefs very unadvifedly done of God to publifh fuch a dangerous Book to the World ;' which thofe for whom he publiflied, and to whom he diredled it, cannot famiHarly converfe with without imminent Peril of being infeded
with
362 Of the Chrijtian Life.
with Herefy. And if the Scripture be fuch a quarrelfome Knife as thefe Men fay it is, that the People can hardly touch it without cutting their Fingers, they are certainly more beholden to the Church for taking it from them, than they are to God for bellowing it on them.
3. This Obje6lion makes as much at lead again ft the Priefs reading the Scripture as the People. For moft of thofe Herefies that have been broached to the People ^^^^ fir ft brewed by the Priefts^ from whofe Lips the People do commonly derive their Errors^ as well as their Knowledge : Witnefs thofe famous Herefies with which the Chriftian World hath been fo diftradted from one Generation to another^ fuch as the Novatian^ the Donati/ly the Arian^ the Pelagian^ the Eutichian^ the Eunomian ; all which Counterfeits, and a great many more, were firjl coined by the Clergy^ and difperfed for current Chriftianity among the Laity, And therefore, if this Pretence, that the Reading of Scripture opens a Gap to Herefy^ be a fufiicient Reafon why the Laity fhould not read it, it is a much vnovt fuficie?it Reafon why the Clergy (hould not read it. For it requires Skill and Learning as well to wreft the Scripture into iwohfalfe Senfes as are likely to impofe upon the Wcrld, as to interpret it into its true Senfe ; and I am very fure that it ordinarily requires more Wit and Art to extort from the Scripture probable Errors, thnn it doth to dif- cover by it 7iecejfary Truth ; and if fo, then if the Danv^er of letting in Herefies is a true Reafon why any Ihould not read it, it is much more a true Reafon why the Learned fhould
not
Peoples Obligation to read the Scriptures. 363
not read it than the Unlearned; and confe- quently why the Friejh fhould not read it than the People^ feeing the former are more quali- fied to extradl Herefies from it than the hitter. If therefore this Obje6lion fignifies any Thing, it muft be this, That it is a very dangerous thing for any Body to read the Bible ; that this fame Divi?ie Book, which God thought fit to pubHfli to the World, and which the Primi- five Church thought fit to oblige all that were able to perufe and fludy, is now become fuch a dangerous Inlet of Plercfy^ that like Pandora's^ BoXy you can no fooner open it, hut Swarms of Er?'ors and Falfe Do5irincs will prefently fly abroad into the World ; fo that it would be very well for the World if it were t ither ut- terly extinguiflied, or hid in fome inaccejjible Repofitory, where no Mortal Eye might ever approach it.
4. This Objedlion exprefly contradids our Saviour^ and the Priniiti've Fathers, For Mat, xxii. 29. our Saviour tells the Sadducecs^ who were cavilling with him about the Refur- redlion, Ye do err^ not knowing the Scriptures, Had therefore the Sadducees been of the fame Mind with our Objectors^ they would doubtlefs have told him, by your good Leave ^ Sir^ in this Poijit you yourfetf are in an Error ; for in all Probability had we known the Scripture^ or been intimately acquainted with it^ we Jhoidd have erred ??iuch more. Either therefore our Saviour was miftaken in charging the Error of the Sadducees upon their Ignorance of Scripture^ or our ObjeBors are miftaken in making it fo necejjary an Expedient for the Pre- vention
364 Of the Chrijlian Life.
vention of Error to forbid the People being ac- quainted with Scripture-, for 'tis plain He and ^hey are of quite different Opinions in the Cafe. But whatever their Opinion is, I am fare the Primitive Fathers were of the fame Opinion with our Saviour : For Irenceus writing of the Valentinian Hereticks^, All thofe Errors they fall into-i becaufe they know not the Scriptures. So St. ferom *|*, JVe mujl fcarch the Scriptures with all Dilige?2cey that fo as being good Ex^ changers, we may hiow the lawful Coin from the Copper. And elfewhere, T'hat infinite Evils arife from Ignorance of the Scriptures^ and that from this Caufe the greate/i Pai^t of Herefies have proceeded. St. Chryfoftom is of Opinion, that if Men would be converfant with the Scrip- tures and attend to them, they would not only not fall into Errors themfelves, but be able to refcue thofe that are deceived -y and that the Scriptures would infiruB Men both in right Opinions, aftd good Life. And to name no more, I'heophiladf tells us, that nothing can de- ceive them who fearch the Holy Scriptures ; for that, faith he, is the Candle whereby the 'Thief is difcovered. But it feems, according to 7n0' dern Experiments, this Candle of Scripture rather ferves to light the Thief into the Houfe, than to difcover him when he is there ; and therefore it is thought neceffary for honeft Mens Security, either that it fhould be v/holly extin- guiflied, or at leaft hindered from giving Light by being (hut up in a dark Lanthorn of an un- ktiown Tongue. But when they who were once the ho7iefi Men are become the Thieves,
it
* Lib. 3. c. 12. t In Ep. ad Ephef. 1. 3. c. 4.
i
Peoples Ohligation to read the Scriptures. 365 It is no wonder that they fhould thus change their Note, and complain of the Light of this Candle as dangerous to them, which heretofore they efteemed their greateji Security. I am fure the Reafon affigned by St. Peter why fome Men wrefted the Scriptures to their ow7i Deftrudion, was not their reading the Scrips ture, but contrariwife, their not reading it enougli, which they that are unlearned , faith he, wreft to their own DeftruBion, 2 Pet. iii, 16. Unlearned in what ? Why doubtlefs in the Holy Scripture, For as to human Learning, St. Peter himfelf was as imlearned as they ; and if it was their being unlearned in Scripture that occafioned them to wreft it into an hereti- cal Senfe, then it is not Mens reading the Scripture that leads them into Herefy^ but their not reading it enough. To fay therefore that the Peoples reading the Scripture is an Inlet of Herefy -, and to fay, no it is not their reading it, but their not reading it enough is the Inlet of Herefy, is an exprejs Contradidtion ; the former our ObjeBors fay ; the latter our Saviour^ his Apoftles, and the Primitive Church fay ^ and I think it is no hard Matter to determine which of thcfe two Contradidtions we ought to bc^f lieve.
5. and laftly. According to this Objedlion, the beft Way to keep Men from being Hereticks is to deprive them of all Means of arriving at the Knowledge of the Truth : And this, I con- fefs, is a very certain Way ; though not a very ho7ieft one. Let Men know nothing of Reli- gion, and to be fure they cannot be Hereticks^ it being impoffible for Men to err in their Con- ceptions
*66 Of the Chriftian Life,
ccptions of thofe Things whereof they have no Notion. Put out a Man's Eyes, and you cer- tainly prevent his being impofed upon hy falfe Mediums of Sight to miftake 07ie Colour or Fi- gure for another ; and yet I fancy moft Men would think this a C7^uel Kind of Courtefy. But if Men muft not be allowed Scripture to inftrudl: them in the Truth, for this Reafon, becaufe it may occafionally miflead them into Errors and Berefies^ then they muft be allowed no Means of Inftrucflion that may occafion them to err, and confequently no Means at all, there being no imagtjiahle Means of Inftruftion which may not be an Occafion of Errors and Herejies. Is the Scripture itfelf in its own Nature an Oc- cafion of mifleading Men into Heref)\ or not ? If you fay it is, confider before you fay it, how it could confifl: with the Truth and Veracity of Gody to publifh fuch a Book to the World ts tends in its own Nature to feduce and miflead the Under (landings of thofe that read it. If you fay it is not fo in itf:lf, but only that it may be fo accidentally, I would fain know what Means of Inftrudion is there which may not accidentally become an Occafion of miiieading Men into Herefy, and therefore if this be a Jufficient Reafon to deprive Men of Scripture^ it is fiifficie?it to deprive them of all ether Means of Inftrndiion. And feeing the Knov/ledge of Religion is the Food of Mens Souls, to keep them in Ignorance for fear they fhould err, is to deny them Food for fear they fliould furfeit. There is no Doubt but Men whofc Minds are tindtured with heretical Pra- vity, will be apt enough to extract the Poifon
of
Peoples Obligation to read the Scriptures, 367 of Error out of the clearejl Conveyances and Difcoveiies of Truth ; but what then ? Do not bad Men ordinarily apply the beft Things to the ijcorjl Purpofcs ? If Men fall into Herefy by reading the Scripture, where Hes the Fault ? Not in the Scripture fure, no Chriftian will pretend that 5 and if it be in themfelves, in their Pride, or Vain-Glory, or Covet ouf?icJs, or Senjuality, (as it is demonftrable it is) is \tjujl that all fhould be deprived of it, becaufe fo7ne ill Men have^made an /// Ufe of it ? Some Men have furfeited by Eating and Drinking, is it jufl that all Mankind therefore fliould be de- prived of Meat and Drink ? Suppofe a Prince, pretending ■ to be an infallible Geographer^ ihould iffiie out a Proclamation commanding all his Subjeds to travel at Mid?2ight, and fliould affign this as the Reafon of it, that he had been certainly informed th^t feveral of them had loft their Way at Noon, and wandered into Bogs and Precipices by the Light of the Sun j would any one imagine this to be the true Reafon, or rather would not every o?2e believe that his true Dcfign was to keep his People in Igno- rance of the Roads and Situation of his Coun- try, that (o they might never be able to dif- cover the Errors of his Maps, which would *^er- haps difcover him to be not only a fallible Geo- grapher, but alfo a very erroneous one ? And where the People are forbid travelling in the Light of. the Scripture^ whatever may be pre- tended, ijoife Men will believe that the true Reafon is not to prevent the Peoples failing into Errors, but to prevent the difcovering the Errors of thofe to whofe Guidance and Direc- tion
368 Of the Chnjlian Life.
tion they are wholly and folely fubjeded. And this I conceive is 2i]iifficie?it Anfwer to the Jirft- Objedion, 'viz. That the Allowance of the Scripture to the People, is a dangerous \v\\t\. of Error and Herefy^ I proceed therefore to the Second, which is this ;
Obje5f, 2. That there are ??7any Things re- corded in Scripture which are very apt to fug- geft lewd Thoughts to the People, and thereby to corrupt their Manners -, as particularly the many bad Examples therein related, which are of a very contagious Nature, and confequently dangerous for the People to converfe with. In anfwer to which I delire thek Jour Things may be ferioufly confidered.
I. That this ObjeBion ftrikes as much agalnft the Scripture itfelf as again ft the Peoples read- ing it. For what worfe Thing can be faid of the Scripture than this, that it is fuch an /;/- feBious Book, fo apt to excite impure Thoughts in Mens Minds, and to kindle lewd AfFedions in their Hearts, that it is by no Means fit the People ihould read it ? Should this be faid to a T^urky or a Heathen, who had never read one Word in the Bibky he would certainly conclude it to be nothing but a Canto ofRihaldries^ writ- ten for no other End but to provoke and enter- tain the lafci'^jious Inclinations of Mankind. And certainly had our ObjeBors but as much Reverence for this Holy Book as they pretend, they would rather oblige their People to read it than with-hold it from them, upon a Pretence that doth fo fcandaloufly refledl upon its Repu- tation. If there be any fucli PaiTages in Scrip- ture as are apt to ilart lewd Thoughts in Mens
Minds,
Peoples Obligation to read the Scriptu?'es. 369
Minds, the utmoft that can be fairly pretended, is. That thofe Paffages ought to have been left out of the Peoples Bibles^ or at leaft to have been left iintranjlatcd : But to urge this as a Reafon, why all the reft of the Scripture fliould be denied to the People, inlinuates, as if the ivhcL' were nothing elfe but a mere Kennel of co7itagious Obfcenities. For to urge that for a Reafo?i, why the Scripture in general fhould not be read by, or to the People^ (which at moft is only a Reafon why fome few Paf- fages of it fliould not be read by them) is to fuppofe the whole Scripture to be made up of fuch Paffages as are apt to infufe vicious Thoughts into the People ; than which what can there be fuppofed more falfe in itfelf, or more derogatory to the Scripture ?
2. This Ohjcdlion, if it proves any thing, doth as well prove that it was unfit for God to publiOi the Scripture to the People, as it is for the People to read it. For is it fit, that He, who is a God of purer Eyes than to behold Iniquity, fhould pubUfh fuch things to the World as ^.re apt to engender impure Thoughts in Mens Minds ? And yet though Mcls Minds were as apt to imbibe iinpure Thoughts when thefc Things were firfi publifhed, as they are now, this hindered not God from publifhing them to the V/orld in fuch Languages as are beft known and imde7food by the People, Ei- ther therefore God did not fo well know what is af)t to corrupt Mens Minds as our wife Ob- jectors ; or he was lefs concerned than they to preftfve them from being corrupted 5 or what
Vol. V; B b they
370 Of the Chrijllan Life.
they objeft is both falfe and fcajidalous. Fof to lay, That the wife and holy God hath pub- liilied fuch Things to the World as his Mini- fters find necejfary to conceal from the World, left its Thoughts fliould be corrupted by them, is in effed; to fay, that his Minifters are grown wifer than he, or are more concerned for the Intereft of Holinefs than he. If the vicious Examples, for inftance, that are recorded in Scripture, are more apt to deprave Men than to inftrud; them, what need they have been re- corded ? What is there in the mere Story of Noah's Drunkennefs and Inceft, and David's Adultery, confidered abftradtly from the good Inftrudions it gives, that fliould move God to deliver it down to all future Pofterity ? If it ferve no good Ends, it is recorded to a bad Pur- pofe ; and therefore, if for this Reafon, becaufe it is apt to corrupt Mens Minds, the Church be obliged to conceal it now, for the very fame Reafon God was obliged to have concealed \\for ever. Either therefore we muft fay that God did very /// in publifliing it, or that the Church doth very /// in fuppreffing it ; for God could have no other End in publifliing it to the World, but only to inftrud the World by it. If therefore it be not injlrudlive, God was miftaken ; but if it be, it is fit the World jQiould be acquainted with it.
3. That this Objediion doth exprefly con- tradidl the Scripture itfelf ^ For whereas it tells us, that the bad Examples recorded in Scrips ture would be apt to deprave the Peoples Minds and Manners, St. Faul tells us the quite con- trary :
Peoples OhVtgatmi to read the Scnp/Hres, 371 ttary : Thefe 'Things njocre our Examples , to the Intent we JJjoidd not lujl after evil 'Things^ as they (i. e. the Ifraelites in the Wildernefs) lujlcd : Neither be ye Idolaters as ijoer^e fome of them : Neither let us commit Fornication^ as jome of thefn committed^ aiid fell in one Dav three and twenty T'houfand : Neither let lis tempt Chrijly as fome of them alfo tempted, a?id were dejiroyed of Serpe?its : Neither mwinur ye, as fome of them alfo murmured, and were dejiroyed of the Defroyer : Now all thefe Things happened unto them for Enf ample s 5 and they are written for our Adinonition, upon whom the Ends of the World are co?ne, 1 Cor. x. 6, 7, 8, 9, 10, II. Whereas this Objedlion urges that there are fimdry Paffages in Scrips ture, which fl^ould the People read, woald ex- cite evil Thoughts in their Minds ; the fame St. Paul tells us, T^haf all Scripture is profitable, not only for DoBri7ie and Rep?^oof but alfo/ir Co7^re5lion, for InjlruBion in Righteoufnefs, 2 Tim. iii. 16. Whereas this ObjeBion pre- tends, that It would be very ujifafe, for young People efpecially, to be allowed the Scriptuj^e^ becaufe there are feveral amorous Stories and Paffages in it which will be apt to faggeft wan- ton Thoughts to their gay and amorous Fancies ^ David, it is plain, was of a quite contrary Mind ; for wherewith^ faith he, foall a yomig Man cleanfe his Ways ? By taki?ig heed thereto according to thy Word. Pfalm cxix. 9 -, than which two Paffages, what Affertions can be more contrary one to another ?
Bb ii
4, and
372 Of the Chrijlia?! Life,
4, and lafly. That fuppofing this OhjeBioft to be thus far true, that there are fome Paf- fages in Scripture which may fometimes occa- lionally excite bad Thoughts in Mens Minds, yet this is no juji Realbn why the Uie of Scripture fliould be forbid to the Peoph\ For every thing which the People occafionally make bad Ufes of, is for that Reafon to be forbid to them ; even Prayer and the Sacra-- ments^ and the Profcfjion of Chrijlianity ought to be forbidden them as well as the Scripture^ feeing of the one as well as of the other ^ many People do occafionally make very had Ufes. So long as the Scripture is good in itfelf, and apt in its own Nature to inftrudl and edify thofe that read it, this is fiifficient not only to warrant the Peoples Ufe of it, but to enjoin and require it, and if it fometimes occafions corrupt Thoughts' in corrupt Minds, this is no more a Reafon why the People fhould be de- prived of the Light of it, than fome bad Mens making ill Ufe of the Light of the Sun is, w^hy the Sun fliould be extinguijflied, or w^hy the People fhould be for ever fliut up from the Light of it in dark and di final Dungeons. 5ut as for thofe very Faflages in Scripture^ which do fometimes occafion /// Thoughts in Mens Minds, they are fo far from doing it of their own Natures, that as they are delivered in Scripture^ there is nothing more naturally apt to reprefs had Thoughts, and to arm and fortify Mens Minds againft them. As for in- ftance, the had Examples recorded in Scripture are generally delivered with infamom Charac- ters,
Peoples Obligation to read the Scriptures. 373 ters, fevere Prohibitions, and dreadful In- ftances of God's Vengeance attending them, which render them much more apt to re- prels than to excite evil Thoughts in Mens Minds ; to quicken them to Prayer and Watchfuhiefs againft Temptations, and when at any Time they have been overcome by them, to encourage them to Repentance ; or when they have overcome them, to ftir them up to grateful Acknowledgment of that preventing and afjifing Grace of God, by which they have been enabled to refift and repel them. Thefe are the 72atural Ufes of thole bad Examples recorded in Scripture ; and therefore, if inftead of making thefe Ufes of them, fome Men pervert them to bad l^urpofes, that is their Faults and not the Scripture's, It is fufficient that the bad Ex- amples in Scripture, as they are there re- corded, are in themfelves of excellent Ufe to the People ; but fliould Men be deprived of the Ufe of every good Thing they abufe, I would fain know what one good Thing would be left free to their Enjoyment. And now having proved at large the Peoples Right and Obligation to ufe and fearch the Holy Scrip- ture, and anfwered the main Ohjeciioiis againft it, I fliall conclude with thefe two Inferences
irom thofe.
«
I. If the People were obliged to acquaint
themfelves with Scripture, then they are
obliged to receive upon the Authority of
Scripture thofe divine Truths which it pro-
B b 3 pofes
374 ^f ^'^^ Chrijlian Lift,
pofes to their Belief. For to what other End ihould we be obliged to read and confult the Word of God, but only that we may learu from it what is his Mind and Will ? But how fhould we learn from Scripture what God's Mind is, if we are not to believe what he herein declares upon Scripture Authority ? If I muft not believe when I read the Scrip- ture that this is God's Mind, becaufe the Scripture fays fo, it is impojible I ihould ever learn God's Mind by reading it } and con- fequently I am obliged to read it to ?io Pur- pofe : For there is nothing can teach me what God's Mind is, but that which gives mc fuf-. ficient Ground to believe that what it teaches is the Mind of God. When therefore 1 read the Scripture^ and find fuch a Propofition plainly afferted in it, is this a fiifficient Ground or no, for me to believe it to be the Mind of God ? If it be, then the Authority of Scrip- ture is a fifficient Ground for my Belief 3 if it be not, then the Scripture cannot teach me what God's Mind is ; becaufe it cannot give me fufficient Ground to believe any one Propofition in it to be the Mind of God. We are told indeed, that we are not to receive the Senfe of the Scripture from the Scripture^ but from the Churchy who alone hath Authority to expound it to us, and whofe Expofitions in all Matters of Faith are infallible. But if this be fo, to wliat End fhould we read the Scripture^ feeing the only End of Reading is to learn the Senfe of what we read, which according to this Prin- ciple is not to be learnt from Scripture ? So
that
Peoples Obligatmi to read the Scriptures, 375
that though there be no other loife End of reading the Scripture^ but only to learn from it what it means, yet it feems, for Men to read it for this End is a perfe6l La* bour-in-vain ; feeing it is not from the Scrip- ture but from the Church that they are to learn the Meaning of Scripture, For as for the Scripture^ if thefe Men are to be be- lieved, it is nothing but a Heap of unfenfed Characters ; fo they exprefly term it ; But what do they mean by it ? Is it that the Scripture confifts of a Company of Letters, and Syllables, and Words, that carry with them ho determinate Senfe, that God Ahnighiy hath written and publifhed a Book to the World that means nothing ? If fo, then when the Church by its infallible Authority pretends to expound the Scripture^ her Meaning is not to expound the Senfe of it, but to impofe a Senfe on it which was never in it \ for how can flie expound the Senfe of a Book which hath no Senfe in it ? If the Church is to expound the Senfe of Scripture^ the Scripture muil have a certaiji determinate Senfe in it before fhe ex- pounds it ; for to expound the Senfe of that which hath no Senfe, is Nonfenfe : And if the Scripture hath a certain ^Q:x\{t in it antecedently to the Churchy Expofition of it, why do they call it a Parcel of unfenfed CharaBers ? If their Meaning be only this that the Senfe of Scripture as it is delivered in Scripture^ is fo obfcure and ambiguous^ that without the infallible Expofition of the Churchy we can never be certain what
Bb 4 it
^^6 Of the Chrijlian Life,
it is ; befides, that this is notorioufly falfii the Scripture in all necefary Points, both of Faith and Manners, being fo very plain and clear^ that any Man that reads it with an unprejudiced Mind, may be as certain of the Senfe of it, as he can be of the Senfe of any Writing, and confcquently of the benfe of any written Expofition of the Church -, befides this, I fay, it is evide?2t, that whatever thefe Men pretend, it is not merely becaufe of the Obfcurity of Scripture that they oblige Men to ground their Faith upon . the Churchy and not upon the Scripture ; for they own as well as we, that in many Things the Scripture is very plain and clear^ and yet they will by no Means allow Men to ground their Belief of thefe Things upon the Authority of ScriptU7^e, but all mufl te refolved into the Authority of the Church. By which it is evident, that if all the Scripture were as plain as the plaincfi Scriptures they would ftill contend for the NecelTity of Mens relying upon the Churchy and not upon the Scripture ; and confequently that the true Rea* fon w hy they contend for it, is not becaufe the Scripture is cbjcure^ but becaufe they are re- folved to advance the Churclos Authority. We own as well as they, that where the Scrip- ture is obfcure^ Men ought to be guided by the Authority of. the Churchy which we freely allow to be the heft Expofitor of Scripture, But the true State of the Difference between ihem and us^ is this, that whereas we require plain Men to judge of plain Things with their c'is)n Underftandings, and all Men fo far
forth
Peoples Obligatio?! to read the Scriptures, 377
forth as they are capable, to judge for them- felves in Matters of Religion, and not con- tent themfelves to fee with the Church's Eyes, where they are able to fee with their (nvn ; nothing will fatisfy thefe Men, but to have all Men, as well IVife as Simple, furren- der up their Faith and Judgment to the Churchy and wink hard, and believe whatever the Church believes, purely becaufe the Church believes it. Whatever they pretend there- fore, the Truth of the Cafe is this ; They will by no Means allow us to believe upon the Authority of Scripture ; not becaufe the Scripture is objcure, (though this they pre- tend, for were it never fo plai?i the Cafe would be the fame) but becaufe they are fenfible that this will inevitably fubvert their ufurped Dominion over the Faith and Con- fciences of Men. But we mud believe upon the Authority of the Church 5 and who is this Church I befeech you ? Why they them- -felyes are this Church, So that whereas God hath publiflied a Book called the Bible, on purpofe to declare his Mind and Will to the World, here are ftarted up a fort of Men that call themfelves the Church, who very gravely tell us ; Sirs, Tou muji not fo much as look into this Book, or if you do, mufi not believe any one Word in it upon its own Credit and Authority, For though ive do confefs it is the Word of God, yet ive are the file "Judges of the Senfe of it -, and therefore whatfoever we declare is its Senfe, how un- likely foever it may feem to you, you are
bound
378 Of the Chriftian Life,
bound in Confcience to receive and believe it for this very Reafon^ becaife we declare it. In Jloort^ you mufl refgn up your EyeSy your Faithy your Reafon^ and Underjlanding to us, and fee only with our Eyes^ and believe only with our Faith, and judge only with our Judgmefit ; a?id whitherfoever we fl:all think fit to lead you, you mufi tamely follow us, without frefuming to examine whether we lead you right or wrong. But yet after all, to induce us thus to enflave our Under- ftandings to them, they themfelves are fain to appeal to Scripture, and allow us in fome Things to judge of the Senfe of it, and to believe thofe Things upon its Authority. For no wife and honejt Man will ever believe, either that they are the Church, or the infal- lible Judges of the Senfe of Scripture, without fome Proof and Evidence ; and for this they are fain to produce feveral Texts of Scripture, fuch as, 7hou art Peter, and upon this Rcfck will J build my Church, Now fuppofing that to be true, which is notorioufly falje, vi-z. That thofe Texts do neceflarily imply that they arc the only true Catholick Church, and that as fuch they are conftituted by God in^ fallible Judges of Scripture ; yet before I can believe fo, I muft judge for myfelf whether this be the Senfe of them or no -, and if I judge it is, I mull believe that they are the Church, and infallible upon the Scripture" % Authority and not theirs ) for their Authority is the Thing in debate, and I cannot believe upon it before I believe it. So then, though
we
Peoples Obligation to read the Sciptures. 379
we muft believe nothing elfe upon Scripture Authority, yet upon this very Authority we muft beHeve that they are the Churchy and that they are infallible^ which are the fiinda- tneiital Principles of their Religion ; that is to fay, we muft believe as much upon Scripture Authority as will ferve their turn, and no more. But may I be certain of the Truth of thefe two Fundamental Principles upon Scripture Authority or no ? If I may, why may I not as well be infallibly certain upon the fame Authority of other Principles of Chri^ Jiianity as well as thofe, feeing there are no common Principles of Chrijliaji Religion -but what are at leaft as plainly revealed ia Scripture as thefe. But this will fpoil all 5 for if Men may be infallibly certain of the Principles of Religion upon Scripture Autho- rity, what will become of the Neceflity of Mens relying upon the Chucrh^ which is. founded upon this Principle, that Men can arrive at no infallible Certainty in Religion by relying upon the Authority of Scripture^ or indeed any other Authority but the Church's ? But if I cannot be infallibly cer- tain of thofe two Principles, *viz. that they are the Churchy and Infallible^ by thofe Authorities of Scripture which they urge to prove them, how can I be infallibly certain of any thing that they declare and define ? For if I am not certain that they are the Churchy for all I know the Church may be infallible^ and yet they may be miftaken y and if I am not certain that they are in- fallible.
3^0 Of the Chriftian Life,
jalliblc^ for all I know they may be the Churchy and yet ftill be miftaken. \\\ fliort, no Authority can render me infallibly certaijt^ but that which is infallible -, no Infallibility can render me infallibly certain^ but that of which I have an ij2jallible Certainty. Either therefore the Scripture can render me infallibly certain of the Infallibility of their Church (and if it cannot, I am fure no- thing can) or it cannot ; if it can, why may it not as well render me infallibly certai7t of other Principles of Chriftianity^ which are at leaft as plainly revealed in it as that ? If I cannot, how can I be infallibly certain that any thing flie defines and declares to me is true ? If then the Authority of Scripture can give us an infallible Certainty, we have as juji a Pretence to it as they, it being upon this Authority that we ground our Faith ; if it cannot, neither they nor we can juftly pretend to it ; becaufe they cannot otherwife be infal- libly certain of their own htfallibility but by Scripture, But the Truth of it is, God never intended either that they or we fliould be in- fallibly certain in the Matters of our Religion -, for after all the Means of Certainty that he hath given us, he ftill fuppofes that we may err, and plainly tells us that there muft be Herefies, and that even from among the Mem- bers of the true Churchy where infallible Cer- tainty is (if it be any where) there lliould arife falfe Teacher ^^ who lliould bring in dam-- nable Do(flrines 5 which could never have happened, if he had left any fuch Means to his
Church
Peoples Obligation to read the Scriptures, 38 1 Church as fliould render her Children infallibly certain. All that he defigned was to leave us fuch fiijpcient Means of Certainty in Religion^ as that we might nor err either dangeroufly or damnably without our own Fault. He hath left us his Word, and in that hath plainly dif- covered to us all that is neccjjary for us to believe in order to eternal Life. He hath left us a Jianding Miniflry in his Church to explain his IVord to us, and to guide us in the Paths of Righteoufnefs and Truth -, but ftill he requires us to fearch the one^ and attend to the other with ho72eJ}, humble ^ and teachable Minds 5 and if we do not, we may err not only dangeroufly but damnably, and it is but Jit and jujl we Hiould. But if we diligently fearch the Scrip- ture, and faithfully rely upon its Authority, without doing of which we fearch it in vain j if we fmcerely attend to the publick Minifly, with Minds prepared to receive the Truth in the Love of it ; tho* we may poflibly err in Matters of lejs Moment, yet as to all things necejfary to our eternal Salvation, our Faith Ihall be inviolably fecur'd 5 and this is as much as any honeji Man needs, or as any honcji Church can promife,
2. From hence alfo I infer, that in the Mat- ters of ok:- Faith and Religion^ God doth ex- pert thac we fhould make ufe of our own Rea- fon and Judgment. For to what End fliould he put us upon fearching the Scriptures^ but that thereby we may inform ourfelves what thofe Things arc which he hath required us to believe
and
3S2 Of the Chrtfltan Life,
and pradife ? But if it were his Mkid that W^ fhould wholly rely upon the Authority of our Church, or of our Spiritual Guides, and fubmit our Faith to their Didates without any Ex- amination, what a 7ieedlefs and impertinent Imployment would this be for us, to fearch and confult the Scriptures ? Confult them, for what, if we are not to follow their Guidance and Direction, and to take the Meafures of our Faith and Manners from them ? And if for this End God hath obliged us to confult them, (as to be fure it can be for no other End) then he hath obliged us to employ our own Reafon and Judgment, to confided what they fay, and enquire what they mean ; 'otherwife he hath obliged us to confult them to no Purpofe. It is as evident therefore that God will have us ufe our own Pvcafon and Judgment in difcerning what we are to believe, and what not, in Religion^ and not lazily rely upon others to fee and difcern^ and believe for us, as it is that he would have us fearch and confult the Scrip- tures ; ^ and that I think is evident enough, from what hath been faid, to any one that is not refolved not to admit of a Convidlion. And indeed feeing our Reafon is the noblejl Faculty we have, it would be very ftrange if God {hould not allow it to intermeddle in the highejl and moft important Affair wherein he hath engaged us y and feeing it is our Reafon only that renders us capable of Religion, what an odd thing would it be for God to forbid us making ufe of our Reafon in the moft import ajit Concerns of Re- ligion, that is, in diftinguifliing what is true
Religion
Peoples Ohligatwi to read the Scriptures, 3 8: j Religion from what is falfey and what we ought to believe from what we ought to rejed: ? I know it is pretended by thofe who urge the abfolute Neceffity of fubmitting our Reafon to the Churchy that they allow Men to make ufe of their ov)n Reafon and Judgment in difcovering which the true Church is, and that all they contend for is only this, that when once Men have found the true Churchy' they ought to enquire no farther, but im- mediately to deliver up their Reafon and Un- derftanding to it, and believe every thing it believes without any farther Examination. So that before Men come into their Churchy it feems they are allowed to fee for themfelves, but after they are in^ they muft wink and follow their Guides, and depute them to fee and underftand for them ; which to fuch Men as are not quite fick of their own Reafon and Underftandings, fhould methinks be a great Temptation to keep them out of their Church for ever : For if I may judge for myfelf while I am out of it, but muft not while I am in it, I muft be very fond of parting with my own Eyes and Reafon if ever I come into it at all. But fuppofe I was always in it, and had been bred up in its Communion from my Infancy, will they allow me when I come to the full ufe of my Reafon fairly to queftion whether theirs be the only true Church or no, and to hear the Reafons, and examine the Scriptures, and confult the Dodors on both fides ? No, by no means ; this I am forbid under the Penal- ty of being deprived of the Benefit or PriejJfy
Abfolution.
384 Of the Chrijltan Life.
Ahfolution. So that in fhort, they will allow me to make ufe of my Reafon if I have been bred an Heretick in order to my Reconciliation to their Church, but if I have never been an Heretick^ I muft never ufe my Reafon to ex- amine the Truth either of my Church or Re- ligion \ that is to fay, I may ufe my Reafon when there is no other Remedy, and I muft continue a Heretick if I do not : But it were much better that I had never had Occafion to ufe my Reafon at aJl. So that according to thefe Men, the ufe of our Reafon in Religion is only the leaft of two Evils; it is not fo l^ad as to continue a Heretick, but if I had never been one it would be very i?acl, and a certaiji Way to make me one 3 which me- thinks looks very odd, that the Ufe of my Reafon {hould be neceffary to reduce me from Herefy, and the Difufe of it as iiecejfary, when I am reduced, to preferve me from relapiing into Herefy, 'Tis a memorable Paffage of the Bijljop of St. Mark in the Council of Trent, that Seculan are obliged humbly to obey that DoBrine of Faith which is given them by the Church, without dijputing or thinking farther of it. Where by the Church, he means the Clergy affembled in that Council So that according to this Man's Doctrine, the Faith of the People is a meer Beaft of Burthen, that right or wrong muft bear all the Load that the Pr lefts fhall agree to lay upon it -, and though it ftiould feel itfelf opprejjed by them with never fuch grofs Contradictions or Ab- surdities, it muft think no farther of it, bu^
tamely
1
I
peoples Qbli gat 1071 to read the Scriptures 3S5 tamely trudge on without ftarting or boggling At this Rate what Tricks may not the Priefts play with the Faith of the People? Let them invent what Dod;rincs they pleafe to ferve the Intereft of their own Ambition and Covetouf- nels, the People muil: believe them without alking why -, or if they fliould alk why, they muft expe(fl no other Anfwer but this, becaufe we have thought fit to define and declare them. For it is by no Means allowable that the People Ihould exercife 2iny private Judgment of their own^ about Matters of Faith ; no, I confefs it is nor, where the Matters propofed to their Faith are falfe and erroneous -, be- caufe it iG a thoufa?id to one but one Time or other the People will difcover the Frauds and Impoftures of the Priefts^ and this woald fpoil all. But if the Matters of Faith are true, in all Probability the farther the People enquire into them, the better they will be fatisiied about them 5 and if in the Exercile of their private Judgments they fhould in fom.e Particulars err, that is far more tolerable than that they ihould be utterly deprived of the Means of being able to give an Anfwer to every one that afks them a Reafon of the Hope that is in them. But when God hath given the People reafonable Faculties on Pur- pofe that by them they may be able to diflin- guifh what is true from what is falfe, for any Party of Men to forbid them the Ufe of thefe Faculties in dlftinguifliing what is true from what is falfe in Religion, in which above all Things they are mod highly con- cerned, it is a moil injurious Ufurpation upon V01..V. Cc the
386
Of the Chrlftian Life,
the common Rights of human Nature. For by this Means oar heft Faculty is rendered ufelefi to us in our greatefi Concerns ; and whereas God gave it to us on Purpofe to guide and diredl us, we are utterly deprived of its Guidance where we have moft need of it, and where it will prove moft fatal to us if we fliould happen to err and go aftray*
DISSUASIVE
FROM
APOSTAGY.
I Tim. i. 19.
Holdiitg Faith and a good Coiifcience ; ivhicb' fome having put away^ cojicerning Faith have made Shipwreck.
THESE Words are a Part of St. FauH Charge to his Son Timothy, wherein he pathetically exhorts him as a valiant Bijl^op, to take all pojfi'ole Care to preferve the Parity of the Chrijlian Do6lrine in his Diocefe of EphcfuSy which at that Time abounded with falfe Teachers, whofe Bufinefs it was to fow the Tares of Herefy and falfe Dodrine in that large TSinA fruitful FidA, the Cultivation where- of St. Paul had committed to his Ci. .rge. And that he might difcharge this Office the more effcdually, the Apoftle warns him in the jirfi Place to take care of himfelf, that he did not fuffer his own Faith and Manners to be de- praved and corrupted by thofe lewd and irre^ ligious Principles which thofe Antichriflian
C c 2 Semi-
388 Of the Chrijlian Life.
Seminaries were then fcattering among his People ; that fo he might be an Example to his Flock, as well as a Teacher of pw^e and un- defiled Religio77. And this, ver, 18. he prefles upon him trom the Confideration of what had been foretold of him by divine Infpiration, before ever he entered upon his Miniflry, viz. That he f^ould war a good Warfare^ that is, prove a conjlant and couragious Champion of the C«6r/y?/(^;? Faith 3 which Prophefies, he ex- horts him to ufe his utmofi Endeavour to verify both in his Profeffion and Practice, by holdi77g^ or as it is in the Original, Ix^^^ havings or keep- ing Faith a7id a good Co?2fcie?2ce^ which latter y viz. a good Conftience^ fome having put away^ concerning iht former^ viz. Faith y have made f:ipwreck.
Before we proceed to the Defign of thefe Words, it will be necrjjary briefly to explain fome Terms in them 3 as,
1. What is meant by Faith,
2. What by a good Confidence.
3. What by putting away a good Con^ fidence : And,^
4. What by rc^zYmg fidpwreck ofi the Faith,
I . As for the Firfty What is here meant by keeping the Faith ? I anfwer. By this Phrafe Faithy we are to underftand the Chrifiian Creed, or Summary of thofe jiecefiary and efifeiitial Dodrines whereof the Cbrifitian Religion is compofed : For at that Time there was little elfe profeflld and taught ia the Chrifiian Churches, but only xht fiwidamental Principles
of
\A D(/fuq/ive from Apoftacy, 389
of ChriJiiaJiityy togetlier with the iiearejl and moft immediate Inferences from them ; fo that few then misbelieved but fnch as misbch'eved in Fundament ah y and every Error in Dodtrine was generally a Hcrefy. The Chrijtian Faith in thofe Days lay within a narrovj Compafs, and fo it continued till the Wantonncfs and C\ino(\iy oi fiicceediiig Ages ftarted difpiitable Opinions, and as they prevailed, adopted thenx into the Family of Fai^h ; infomuch, that ia Procefs oiTiniQ^Jundry Opinions were received that were never fo much as heard of in the Apojlolical Age ; and as foon as they were received, they were prefently declared necelTary Articles. And as for the contradidory Opi- nions, though Chriftianity was little or no- thing concerned whether they were t7^ue or jalfe^ yet they feldom underwent any milder Name than Herefy, or ^d?;2//(?r Doom than Dam- nation ; which hath been one of the grand Oc- cafions of all the Ruptures and Divifions that have happened in the Chriftian World. But as for the Faith which the Apojile here fpeaks of, it was of a much lefs Bulk than what it is now arrived to, by rolling through the wild Opiniatry of fixteen difputation Ages, which by Degrees have f welled it from a fiort Script into a large Volume. For if we look into the New Tejlament^ and into the Writings of the moft Primitive Fathers, we (hall find the Sums of Chriftian Faith therein contained, confifting of very few Articles, and thofe fuch only as are effential to Chriftian Religion^ and fuch as wherein almoft all the differing Perfuafions of Chriftians do to this Day concenter. To hold
Cc 3 the
390 Of the Chrijiiaji Life,
the Faith therefore is to perfevere immovably in the Frofeffiori of the t?''ue Chiftian Dodrine, fo far as in us hes, and not to be prevailed upon to defert or forfuke it, either through Fear of Perfecurion, or Hope of temper al Advantage, or the knavifd Arts and fly Iniinuations oi falfe Teachers.
2. The fecondTtvvci hereto be explained, is. What is meant by keeping 2. good Confcience^ Confcience in general is nothing but ouv prac- tical Judgment directing us what we ought to do^ and Vvdiat to avoids and approving or re- proving^ according as we follow its Diredlions, or run counter to them. The Confcience therefore is good or bad^ according as the Di- reftions are which it gives for the Government of our Lives and Adions. If our Judgment be falfe and erroneous^ and diredls us to do what we ought to avoids or to avoid what we ought to do, it is a /5^<i Confcience, that infcead of being a Light to guide our Steps in the Paths of Righteoufnefs, is only a "oanderlng Night- Fire that leads us into Bogs and Qoagmires. As on the contrary, a good Confcience is our pradlical Judgment well informed, and truly diredting us in the Courfe of our Adtions what we ought to do, and what to avoid: For a good Confcience is the true Echo of God within us, that faithfully refounds his Voice, and upon all Opportunities of Adion, repeats after him to our Wills and AfFedions. To keep a good Confcience therefore implies two Things : Firjiy To maintain in our Minds a true Senfe of Good and Evil, and fo far forth as in us lies, to pre- ferve ouv praQical Judgment ///r^ from z\\ falfe
Principles
1
J
A Dijfuafive from Apojlac)\ 391
Principles of Adion, and not to fiiffer either our njicious Inclinations, or worldly Interefl:, to warp and feduce it, and caufe it to miftake Evil for G:,ody and Good for Evil, Secondly^ It im- plies our following the Dictates and Directions of a good Confcience, our doing what it hids^ and abftaining from what it forbids^ and faith- fully refigning ourfelves to its Condud: and Government, and not to be prevailed upon by any Temptation whatfoever to ad counter to its Senfe and Perfuafion. In fliort, To keep a good Confcience^ is to live in 2ifriB Conformity to the Didates of a ijo ell-informed Judgment, and not to allow ourfelves in any Courfe of Adion which this Vice-God within us forbids or difapproves.
3. The T^hird Term to be explained in the Text, is. What is meant by putting away a good Co?2fcience ; which being diredly oppofed here to keeping a good Confcience^ miift denote the Contraries to it. To put away a good Confcience therefore, is either, firjl^ to corrupt our own Judgment of Things and Adions out of vicious Affedion or worldly Intereft, and impofe upon ourfelves falfe Notions of Good and Evil', or, fecondly, to ad diredly contrary to our Senfe and Perfuafion ; to leave undone thofe things which our own Confcience tells us we ought to do, and to do thofe things which it tells us we ought not to do. In fhort, to put away a good Cojijcience is to live in any known Courfe of Sin, either of Omifioji or Commifion ; to pradife Contradidions to our own Judgments, and to follow the Inclinations of our Wills againft the Light and Convidion of our Confciences, 4. The
392 Of the ChrtjUan Life.
4. The lajl Enquiry is, What is here meant by making fnpwreck of the Faith ? Which being here fet in Oppolit'on to ho!di7ig or hcpihg the Faith ^ muft lignlfy opnofittly, and confequently niuft denote not hoMing and keeping it; or which is the fame thing, lofing and abandoning it : For in this Allegory^ the true Chriftian Faith is reprefented as a Ship, and a good Ccnfcience^ or a pure and holy Life, as the Pilot that fleers and governs it. And indeed, in that State of Things there was no other Pilot, but Purity of Confcience and Holi- nefs of Life, was able to condud: and preferve this Ship, and carry it fafe through thofe in-- crffant Storms of Perfecution, wherein at that 1 ime it was tolTed and agitated. For when Cirifilam have once thrown off the Obligations of a good Confcience, by abandoning themfelves to a ^ivickrd and dijjclute Life, what is there left to :eitrain them from abandoning their Faich, when it (lands in Competition with their worldly Eafe and Intcreft ? And though there fhould be no Competition between their Faith and Intereft, but tncy might freely enjoy them b jth without any Dlflurbance ; yet their wicked Lives will naturally tempt them to corrupt their Faith with wicked Principles ^ of which latter in the next Verfe, he gives an eriinent Inflance in HymejiccuSy who had not wholly deferted Lhrijlianity^ but only renounced one fundamental Article of it, viz. the Refurreftion of the Dead : As oi\ht former ^ he giwQ^ another Inftance in Alexander^ who, as it feems proba- ble, had through the Fear of Perfecution deferted Cbrijlianity itfelf.
The
A Dijjuafive from Apojlacy. 393
The Words thus explained may be refolved into this Scnfe, That Mens living wickedly againjl the ConviBions and Obligations of their Confcir72ce, doth I'ery much expcfe them to Apoftacy from true Religion into grofs and im- pious Errors. Thus to the hove of M^ncy^ which is the Ret of all Evil^ the Aycjtlc at- tril u' es Mens erring from the Faith ^ i Tim. vi. ;o, And that which expofed thok fJly Women^ 2 Tim, iH. 6. to the Sedudion oi falfe TcLiclicis, was their being laden with Sins^ and led away with diver fe Lufs, And the fame Apojtle alcribes Dc?nas Apoftacy to his Cov'etonlhefs, or inordinate Love of this pre- fent World. 2 Tim. iv. 10. But that I may evn^cc this Truth more fully, I fhall give you fome particular Inftances of the mighty Ten- dencies there are in every vicious Courfe of Life to Error and Apoftacy from true Re- ligion.
1. It corrupts and debauches Mens Reafoa and Underflanding.
2. It renders the Principles of true Religion uneafy to their Minds,
3. It deprives Men of the higheft Encou- ragements to Conftancy and Stedfaftnefs in Religion,
4- It weakens the natural Force of their Confciences, which is the greateji Reftraint from Apoftacy,
5. It ftrengthens the Temptations to Apo- ftacy.
6. It provokes God to give us up to the Power of Delufions,
i.Liv-
394 Of the Chrijlian Life,
I Living in any k?iown and wilful Courfe of Sin, corrupts and debauches Men*s Reafon and Underftanding. So long as a Man lives in any known Sin, he doth not only live without, but againft his Reafon, which, inftead of be- ing the Guide of his Actions, hath nothing at all to do with them, but like an idle Spec- tator, doth only behold the brutifi Scene without any Part or Concern in it. And whilft a Man thus abandons himfelf to the Government of his own blind Will, and lives not only in the pci'petual Negle6l, but Con- tempt of his Reafon, it is impoihble for him not to wafte and impair it: For as our f^ational Faculties are improved and perfeded by Exer- cife, fo they naturally languifli and decay through Difufe and Inaftivity ; and confe- quently, the lefs Ufe we make of them in the Government of our Lives and Anions, which is their proper Office and Employment, like flaijding Waters, they muft corrupt and pu- trify. And indeed there is no impure Luft but doth, by its own natural Efficacy, difable Mens Reafon andUnderflanding; for while we are in thefe Bodies, our Mind is fain to work by bodily Inftruments, and to make Ufe of Brains^ and Bloody and Spirits^ in all its Ope- rations ; and according as their Temper is good or bad^ its Operations will be more or lefs perfe^ : But while a Man indulges himfelf in any ifnpure Affection, that will naturally diflemper thefe Organs of his Mind, and indif- pofe them for the \Jk of his Pvcafon. For fo Madnefs, which is fuch a Diilemperature of the Brain, and Blood, and Spirits, as doth
wholly ■
A DiJJuafive from Apoftacy, 395
wholly alienate them from the Ufe of Reafon and Difcourfe, is ufually found, to be the EfFecl of fome wild and extravagant' Aifed:ion, fuch as Pride, or Covetoiifnefs^ Anger ^ or Fearful- nef^ Jealoify, or Liijt ; and if thefe Paffions, being once arrived to their iitmoft Rage and Excefs, do fo often run into down-right Mad- nefs and Difiradion, to be fure every inordinate Degree of them muft be a Tendency tow^ards it, a great Difturbance of Mind, though not a /(^/'(^/Diflradiion ; and how much they exceed their due Bounds and Meafures, by fo much they mud taint and vitiate thefe neceffa?^ Iniiruments of our Mind and Reafon. Thus every inordinate Lufl doth by a 7iatural In- fluence difturb Mens Reafon, and fully the Cleainefb of their difcerning Faculties. So that what Clearnefs is to the Eye of the Body, that Purity from vicious AfFed:ion is to the Eye of the Mind ; it brightens its Apprehenlions, and renders its Conceptions of Things more quick, diftinBy and vigorous : Whereas on the con- trary, all diforderly Affedion doth jnore or lefs cloud and difturb the Brain, chill or inflame the Spirits, hurry them into tiumdtuous Mo- tions, or render them liflefs and unaBive ; by which continual Diforders, our difcerning Fa- culties muft by Degrees be extremely weakened and confounded. And whilft the Mind is thus loft in the Fogs of inordinate Affedlion, it is an eafy Matter to feduce and miflead it, it being through the Dimnefs of its Sight apt to be impofed upon by falfe Colours, and tindured with Prejudice and undue Apprehcnfions of Things. JVcak Minds are eafiiy abufed, efpe-
cially
i9^ Of ^^^^ Chrijlian Liff.
cially In Matters of Religioriy which being placed beyond the Profpec^t of Senfe, require a Jeverer Attention in order to the forming of right Apprehenfions concerning them ; and therefore the 7nore Men weaken their Under- ftendings by their Lufts, the mo7'e they mud be expofed to Errors and Delufions. But then,
2. Living in any k?iown Courfe of Sin, ren- ders the Principles of tt^iie Religion uneafy to Mens Minds. Whilft a Man leads a wicked Life, his 7rligious Principles, if they are pure' and true, will perpetually reproach and up- braid him : For there are no Contraries in Na- ture i:oore irreconcilable to one another than true Faith and bad Manners; the great Defign of all true Faith being to move and perfuade Men to abftain from all Ungodlinefs, and to live Joberly, righteoufiy , and godly in this pre- fent World^ If therefore a Man's Faith be true and genuine^ he cannot live wickedly without ading againft the fidl Fcrfuafiun of his own Mind, which muft neceflarily render him very uneafy \ for in this State of Things he afts with a felf-condemnifig Judgment, and every Compliance with bis Inclination fets him at odds with his Reafon ; all the while he is meditating any wicked Defign, he ftruggles with his Confcience, and confronts and out- rages his ctcv^ Convidlions; and v/hen he hath aded it, every Reflcdion he makes on it is a bitter Inveftive againft himfelf : Thus fo long as the Principles of true Religion poffefs his Mind, he finds himfelf continually hagged and oppreffed by them \ they fit as an uneafi Load
upon
A Diffuafive from Apojlacy. 397
upon his Soul, and will not fufFer him to fin in quiet, but perpetually caufe his fnijul Delights to go off with an uTigrateful Farewel, and recoil upon him in many a /H^/y Qualm and Convulfion. hi which State of Things he hath no other Remedy, but either to forfake his Principles, or his Lufts, or to live in perpe- tual Variance with himfelf 5 and therefore, if he flill refolve to fin on, in all Probability he will foon grow quite weary of true Religion^ and quit his Mind as foon as poflibly he can, of thofe ftern and iiijlexible Principles which create thefe Difcords in his Breaft. And whilil he is in this Temper, it will b;^ an eafy Matter to prevert him to any Religion that will give Eale to his ftrait-laced Confcience^ and call a moxQ favourable Afped: on his Luft ; for being refolved to follow his vicious Inclinations, he now fees through them, and underftands by them ; and whilil his Mind runs upon the falfe Biafs of his Lufts, that Religion which is mod grateful to them will feem moft reafon- Me to him. Shew him a Way how he may worfhip God acceptably without the Ex pence of a jtriB Attention, and the inward Devo- tions of a^z^r^Heart, and heavenly AfFedions^ merely by numbering fo many Prayers on a String of Beads, by feeing a Prieft adt over fuch a Set of Ceremonies, and hearing him in varied Tones fometimes pronounce, and fome- times murmur a Form of Words in an unknown Language-, and though at firft view it may feem very ahjurd to him, yet the very Loofe- nefs and Carnality will be apt to engage his AfFeftions to it 5 and then they by Degrees will
P
398 0/' the Chrifdan Life,
go near to wheedle his Underflanding into a more favourable Opinion of it. Propofe to him an Expedient how he may go to Heaven at laft, without undergoing the Severities of a fmcere Pvepentance and Amendment ; tell him there is a certain Church in the World, whofe Priefls, if he confefs his Sins to them with any Degree of Sorrow and Remorfe, have full Power to pardon and abfolve him ; fo that if he do but take care not to die without Con- feflion, however he lives, he cannot mifcarry for ever. He may indeed go into a very hot Place called P/^r^j^^ry, and there fuffcr awhile very grievous Things before he get to Heaven ; but if inftead of parting with his Lufts while he lives, he will part w^ith his Money when he dies, he may at eafy Rates purchafe of that Church inch a Number of MaJJes, Requiems^ and Indiilgencies^ as will in all Probability foon procure his Difmiffion from thofe temporary Sufferings into eter?ial Happinefs. How oddly foever this Dodtrine may appear to his Reafon, to be fure it will be charming enough to his Lufts ; and when once a Man's Lufts are re- tained, the Caufe is half carried at the Bar of his Judgment. And fo in all other Inftances it is a great Difad vantage to true Religion^ and as great an Advantage to falfe^ that Mens Faith and Reafon are fo much fwayed and biafled by their Lufts, For though there is no Religion can be true but what is pure and holy^ yet it is the Holinefs of true Religion that doth provoke their Lufts againft it, and 'tis their Lufts that do provoke their Reafon ; and when all is done, there is noticing doth
more
A Diffuafive from Jpojlacy. 399
more flrongly incline, or frequently pervert de^ f raved and ^wicked Minds to falfc Religion, than its Compliance with their vicious Affedions, though this very Thing is one of the r*joft cer-* tarn Signs in Nature of its Falrtiood.
3. Living in any known Courfe of Sin, de- prives Men of the greatefl Encouragements to Conftancy and Stedfaftnefs in xhQ true Religion: For doubtlefs the higheft Encouragement to Perfeverance in the Truth againft all Oppoii- tions and Temptations, is the Hope of thofe glorious Rewards that await them in the World to come. 'Twas this that guarded the Faith of the antient Martyrs fafe through all the Rage and Cruelty of their Perfecutors ; their having an Eye to the Recompence of Reward, the Sight of which i?ijpired the drooping Souls with an invincible Courage, made them defpife Racks, and Wheels, and Flames, and exult and triumph under the moft exquifite Torments. And indeed what lefs Encouragement than the Hope of being eternally happy within 2l few Moments, could have enabled a Company of tender Virgins, delicate Matrons, infirm and aged Blfliops, to endure thofe long and dolorous, Martyrdoms, as many Times they did, when their Tormentors took their Turns from Morn to Night, and plied them with all Kinds of Tortures, till oftentimes they were forced ta give over, and confefs themfelves overcome either through Wearinefs or Compaffion ? But nov/, by indulging ourfelves in any known. Courfe of Sin, we throw away this Sovereign Cordial, and leave ourfelves naked and deflitute of all the mighty Supports it is able to give us
under
^oo Of the Chr'ijlian Life,
under any Temptation to Apoftacy. For how can we hope for any Good from G^^, and much lefs for fo great a Good l% a Heaven of immor- tal Joys' amounts to, whilfl we perfifl in open Rebellion againft him ; efpecially when he hath exprefly fufpended this mighty Recompence upon our conjiant and faithful Obedience to his Will, and told us plainly before-hand, that we might know what to truft to, that if we fall of thisy he will be fo far from admitting us into that Place and State of Bleffednefs, that he will banidi us for ever from his Prefence into outer Darkncfs, and eternal Wretchednefs and Defpair ? When by 'wiful Sin therefore we have caft away our Hope of Heaven, what have we left to fupport our Conflancy to the Truth if ever we fhould be called to fuffer for it ? How can it be expedled, that rather than renounce our Religion^ we fhould be contented to part with our Goods ^ or Liber- ties^ or Lives^ when all our Hope is fliut up in this Life, and we have no Profped: of Com- penfation either here or hereafter ? If ever there- fore we would be ftedfaft to the Truth againft all Temptations, we muft above all Things take care by a holy Life to cheriifh and keep alive the Hopes of Heaven in our Breafts, which is the only Anchor that can hold and fecure us in a ftormy Sea frorii making Shipwreck of our Faith.
4. Living in any hiown Courfe of Sin weak- ens the natural Force of Mens Confciences, which is the greateft Reftraint from Apoftacy. Indeed for Men to apoftatize from their Re- ligion to fecure their worldly Intereft, is a ^ Thing
I
A DiJJuafive from Apoflacy^. 40 1 Thing fo bafe and infamous^ {q foul an Infliance of a cowardly^ degenerom^ and projlitiite Soul, that if a Man were under no other Reflraint but only that Senfe of Honour that is lodged in all brave Minds^ he would fcorn fo mean, fo poor a Condefcentlon. But yet when all is done, there is no fuch powerful Reflraint upon Men as that of a good Confcience, which is the natural Bridle by which Gcd curbs our bead-flrong Nature, and keeps jt from flying out into all the wild Extravagancies it is in- clined to. For it is from Gody and in God'^ ftead, that Confcience afts, who is the moft powerful Being in the World : When it com- mandsy it is with God'% Authority j when it rebiikeSy it is with God's Majefty ; when it applauds^ it is with God^s Complacency : It proceeds not upon Principles of mere Policy or Prudence, which require us to a6l this way fioWy and a7ion the contrary, as Circumftances alter ; but upon the awful Principles of Divi- nity, which oblige us by all that we can hope or fear for ever, and require of us the felf- fame Things and Adtions in all Circumftances; and the fole Reafon it infifts on is the Will of God, whofe Pleafure or Difpleafure can make us happy or miferable for ever. The Voice of Confcience is not. This I judge mojl expedient for thee to do, and this to avoid, but this thou 77iufi do, and this avoid, as thou tendereft the hove of God, and dreadcft his everlafting Hatred and Revenge : And it is no lefs than eternal Blifs that Confcience allures our Hope with, and eternal Vengeance that it alarms our VoL.V. Dd Fear
402 Of the Chriftlan Lifeo
Fear with ; and if Men will not be with-lield by fuch powerful Reftraints as thefe, what can with-hold them ? Whilft therefore a Man die- rifhes his Confcience by complying with it, and follows its Directions, this, if any thing, will fecure his Stedfaftnefs to the Truth againfl all Temptations; whilft this hath any Power over him, he will as foon eat Fire as facrifice his Faith to his Intereft. For, for a Man to re- nounce his Religion upon any Profped: of temporal Gain or Lofs, is fuch a fagitious Violation of all that is Sacred^ fuch a 7nonJlrous Inftance of High Treafon againft Gody fuch an cpen Blafphemy of his Truth, fuch a bold Defiance of his Majefty, and in a Word, fuch a Complication of vile Perfidy, bafe Ingratitude, and impious Falfliood, that but to think of it is like looking down from 'Si fliipendous Pre- cipice, that fwims the Head, and ftrikes the Mind with Horror and Amazement; fo that while a Man's Confcience hath any Power over him, he will no more be able to prevail with himfelf to commit the one^ than to throw him- felf headlong down from the other ^ whilft he is under the Horror of the Profpecft ; and he will find it fo much more eafy to endure the worft of Perfecutions, than to commit fuch an Out- rage and Violence on his Confcience, and un- dergo thofe hon^ible Refledtions, and flinging Remorfes, that muft follow it: But after a Man, by wilful finning^ hath often wounded his Confcience, the natural Tendernefs of it will by Degrees wear off, till at length it grows quite callom and infenfbk. For what is re- ported
A Dijfuafive from Jpofiacy, 403
ported of Mithridates^ that by often drinking of Poifon, he had fo familiarized it to his Conftitution, that at length it fate quietly on his Stomach, and gave him no Difturbance, is true of Confcience, which at firfl recoils at every fnful Potion, and cannot fwallow it without fuffering viokjit Spafms and Convul- iions ; but having been a while accuftomed to it, it by Degrees grows more and more 7iaturaly till at length it goes more glibly down without ftraining, and goes quietly ^without Remorfe or Relud:ance. And when once a Man's Con- fcience is frozen over by a Cuftom of Sinning, it will every Day grow harder and harder^ and at length be able to bear the heavie/i Loads of Guilt without relenting ; and when once Things are reduced to this State, Good and Evily Virtue and Vice, are Things indiffe^ rent to him, which he chufes or refufes as they come to hand, and are more or lefs fubfervient to his prefent Convenience. He can hlafpheme and pray, opprefs and give Ahm, with the fame Unconcernednefs of Mind 3 and to adl the Devil or the Saint are Parts fo iridifferent to liim, that he can perform them both with the fame Remorflefnefs. And when a Man is thus got loofe from the Reftraints of his Confcience, there is nothing fo bad that can come amifs to him. If therefore while he ftands in this Pofture, his temporal Intereft fhould chance to beckon him to change the beji Religion in the World for the worjl -, to pray to infenfible Images, and dead Mtns Ghoft, inftead of the fver/afing God-, to let go Subftances to catch
Dd 2 At
4©4 Q/* ^^^ Chrijlian Life.
at Shadows and Ceremonies, and to part With the mod rational Truths for the moft palpable and fulfom Cantradiftions ; he hath no Principle in him Jlrong enough to with-hold him from a bafe Compliance, his Confcience being laid fad afleep, which whilft awake would have trembled at fuch an horrid Propofal. And though by thus proftituting his Faith to his Intereft, he at once renounces his God^ his Saviour^ and all his Hopes oi future Immor- tality ; yet his infenfible and remorfefs Heart is no more touched or afFeded with it, than if it were the yZ/jjg'/j/^ Peccadillo. Thus by letting go a good Confcience ^ Men pave thcmfelves an eafy Way to Apoftacy from true Religion^ which otherwife would be one of the moft craggy and dijicult Paffages in all the Highway to HelL
5. Living in any kfiown Courfe of Sin doth very much ftrengthen and enforce the Tempta- tions to Apoftacy. He who lives under the Conduft and Government of a good ConfciencCy takes care to regulate his Affeftions towards the Things of this World, fo as neither to fear the Evils of it too much, nor love the Goods of it too well ; but makes a jujl and equal Efti- mate of both, and by that proportions his Affedions towards them; and he who doth this, difarms them of their tempWig Power, which is chiefly owing to ourfelves, and the falfe Eftimate we make of them. 'Tis our own Imagination that gives Life and Efficacy to the Charms and Terrors of the World, and renders them iofuccefsful and viSlorious: Wc
fancy
A Dijfuajive from Apo/iacy, 405
fancy that to be in them which is not, and fo are affeded not fo much with the Things them- felves, as with the falfe Reprefentations that we make of them. But he, who by following the Dictates of a good Confcience, hath reduced his wild Affedions within the Lifts of Reafori and Sobriety, can from thence defy the World, and maintain his Poft againft all its Temptations. He loves its Goods no better than they deferve, and confequently he loves them not fo well as to part with his Virtue, his Innocence, and his Soul for them. He dreads its Evils no far- ther than they are truly dreadful, and con- fequently is fully fatisfied, that to fm is much more dreadful than to luffer; and he hath found, by often Experience, that in the faith* fid Difcharge of his Duty, there is far more Peace, more foy, and Satisfa^lion, than In all the vain Allurements of this World. He hath found another Heaven upon Earth, be- fides thefe temporal Enjoyments ; a Heaven within his own Breaft, compofed of joyous Hopes, and hlejfed Expectations \ and in this Heaven hath often found himfelf a thoufand times more happy, than among all the Feftivities of an earthly Paradife ^ and therefore knows very well that he is bid to his Lofs, whenever he is tempted to exchange the one for the other. He is thoroughly fenfible, having al- ready found it to his Smart, that by finning he fhall fuftain a much heavier Lofs, and expofe himfelf to far more exquifte Agonies of Mind than any this World can threaten him withal ; and therefore certainly reckons upon it, that D d 3 whenever
406 Of the Chrijiian Life.
whenever to avoid a Sin he incurs a SufFcrin<^, he wifely chufes of two Evils the leaft. And while his Soul ftands thus afFedied, it is flM- proof againft all Temptations^ and much more againft thofe Temptations, which foUicit him to renounce his Religion, and in which he knows by Experience, there is far more Good than the World can propofe to him in exchange for it. He knows both how little the Worlds and how much true Religion is worth ; and having made a ju/i Eftimate of both, to pro- pofe to him any worldly Hope as a Price for his Faith, is the fame thing as to offer a Mifer Drofs for his Gold. His Mind is fixed in this Perfuafion, that all the Mifchiefs this World can do him, are inconfderable to one who muil live for ever in another unfpeakably happ'i or tniferable ; and therefore to threaten him into an Apoflacy with any worldly Fear, is to attempt to blow up a Rock of Marble with a Squib of Wildfire. But when once a Man hath taken off the Reftraints of his Confcience from his wild AfFeftions, and let them loofe to the World, they w^ill aid and aflill its Temptations againft him, and animate them with a thoufand times m.ore Life and Vigour than is in their own Natures. For as for the Goods of this World, they can never bewitch us as they do, did w^e not give a Drefs to them ; we paint their Faces, and varnifh them over with an artificial Beauty, and then fall in Love with our own Fucus j and fo much as we value and afie6l them beyond their natural Worth, fo much Power we give them
A DiJ/iiq/ive from Apoftacy, 407
to conquer and enflave us. When therefore, by leading a fenfual and wicked Life, a Man has wholly devoted himfelf to the World, he hath put himfelf into the World's Power to be commanded and difpofcJ of as it pleafes. And now if any 'worldly Good beckons and invites him, his mad Affedlion will prefently hurry him after it, though it be through thick and thin^ through the rc\o{i flagitious and enor- mous Courfes. If any worldly Evil threaten and alarm him, he muft immediately fly, though it be from Virtue and Innocence^ from G(?^and Heaven^ and all that is Sacred m Re- ligion, His Affedlions have rendered him a mere Laquey to the Goods and Evils that are without him, and whither ever they fend him, he muft go, wherever they lead him, he muft follow, let their Vagaries be never fo wild 2indi wicked. If therefore, while his Soul is thus enflaved to the World, he ihould be tempted by him to apoftatize from his Religion^ what hath he to reftrain or fecure him ? For ever fince he got loofe from his Confcience, he is wholly led by his AfFeftions, and thefe being chained and faftened to the World, hale him after it which way foever it moves. So long as his Religioji and his worldly Intereft confift, and go Hand in Hand, he is very well content to own and follow it ; but if ever a Storm of Perfecution fhould part them, in all Probability he will follow his Intereft, and like the treacherous Orpha^ give his Religion a parting Kifs, and leave it. For his Heart is flow fo wedded to the World^ that he efteems
D d 4 nothing
40 8 Of the Chrifitan Life.
nothing fo good as its Goods^ and nothing i^o evil as its Evils y and the 077e being his Heaven^ and the other his Hell^ all otiier Confidera- tions are overcome by them ; and to obtain the one^ and avoid the othcry he rnufl: flick at nothing, no not at renouncing his God and his Religion^ together with all his Hopes of -^l future Immortality.
6. and laftly. Living in any known Courfe of Sin, provokes God to give us up to the Power of Delufion : For fo long as Men fub- mlt themfelves to the Guidance and Diredlioii of a good Confcie?2ce, the Spirit of Gody who is a Spirit of Truth, abides with them, and not only diredts their Wills, but alfo informs their Underftandings, and enables them to difcern the Beauty and Reality of thofe heavenly Truths, which he hath revealed to us in the Holy Scriptures, For though fince he hath revealed already the whole Will of God to us concerning our eternal Salvation, we have no Reafon to exped: that he will reveal new Truths to us ; yet feeing fo far forth as it is neceffary, he hath promifed and engaged, that he will co-operate with us to enable us as well to underftand the Will of God as to perform it ; we have the greateft Reafon in the World to depend upon it, that fo long as we cherifh his heavenly Infpirations, by yielding to them our free and ready Compliance, he will be fo far an ajjifting Genius to our Underftandings, as to fuggefl to us thofe Truths which he hath already revealed, and fet them before our Eyes in fo fair ^ Light, as that we fhall not
fail
A Dijjuafivc from Apoftacy. 409
fall more clearly to difcern, and more diftlndlly to apprehend them than otherwife we f]:iould or could have done. For when he writes his Truths upon our Minds, it is with fuch a vie- torious Sun-beam as will endure neither Cloud nor Shadow before it. Whenever he fpeaks, he fpeaks not to our Ears but to our Minds, and re- prefents Things nakedly and immediately to our Underftandmgs. He converfes with our Spirits, as Spirits do with Spirits^ without involving his Senfe in articulate Sounds or material Re- prefentations ; but obje<5ls it to us in its own naked Light, and charadlerizes it immediately on our Underftandings. And as he propofes the divi?2e Light to us, fo he alfo illuminates our Minds to difcern and comprehend it : He raifes and exalcs our intellectual Powers, and as a vital Form to the Light of our Reafon, in- vigorates and adtuates it, and thereby renders its Apprehenfion of Things more quick^ and piercing, and fagacious. Thus doth the Holy Spirit more or lefs affift us in the true Under* ftanding of divifie Things, as he finds us more or lefs compliant with his heavenly Pleafurej and though he ftands no more obliged to render our Minds infallible than our Wills ifnpeccabky yet fo long as by ouv fmcere Obedience to his holy Suggeftions, we keep ourfelves under his Condudl and Diredtion, we may depend upon it, he will either preferve us from all dangerous Errors, or if iov jujl Reafons he fhould permit us to fall into any fuch, they fhall not prove dangerous to us, but either we fliall be con- vinced of them while we live, or obtain Pity
and
4IO Of the Chrijtian Life.
and Pardon for them when we die. But whilft we perfifl: in any wilful Courfe of Sin, we do not only violate our own Confcience, but alfo repel thofe good Motions of the Spirit of Gody whereby he ftrives to reduce and reclaim us ; in doing which we continually grieve him, and if we do not forbear, lliall at length provoke him wholly to forfake and abandon us, to give us up to our own Hearts Lufts as defperate Wretches, with whom he hath hitherto ftrove and ftraggled in vain, and of whofe future Recovery there remains no farther Hope or Profped. And when he hath forfaken us, our Mind will not only be left 7iaked and dejli- tute of all thofe Helps and Advantages for the Underftanding of divijie Truths, which it receives from him, but alfo be expofed to the Cheats and Fallacies of Evil Spirits, whofe Recreation it is to put Tricks upon our Minds ; to banter and play upon our eafy Faith, to caft Mifts before our Eyes, and therein to juggle away all true Religion from us, and foift in the room of it, the moft fulfom Errors and Miftakes. For fo the Apofle tells us of Antichrift the great Deceiver, that he fhould come with all the 'Deceivablencfs of Vfirigh- teoufnefs to them that perifi, hecaufe they re- ceived not the Love of Truth, that they might be faved. And that for that Caufe, 'u/2;. their not receiving the Truth in th^ Love of ity God fiould fe?id the?n a Jlrong Delufwn that they Jhould believe a Lye-, that is, by abandoning them ' to the Power of cheating and deluding Spirits : That they all might be damned, who
believed
A Dijfuafrce from Apojlacy. 41 1
believed not the "Truths but had Pleafure in U?irighteoufnefsy 2 ThelT. ii. 10, 11, 12. And God grant that this at laft prove not our Fate, that becaufe we have finned againft the clcarejl Light, and gone aftray in all Unrighteoufnefs under the bcji and purejl Religio?i in the World, we are not at length given up by God to follow the wild Delufions of Antichf^ijt, and to believe all xhok fulfom Lyes and Impofturcs which he from Age to Age hath been iinpofing upon the World. But whether it proves thus or no, this I am fure of, that by perfifting in any vi- cious Courfe againft the Light and Convidioa of our Confcience, we highly provoke Almighty God to withdraw his Grace from us, and give us up to our own Hearts Lufts ; and when this is done, our own Hearts Lufts will foon betray and give up our Faith to falfe and vicioia Prin- ciples of Religion,
And now having fhewn at large what Jlrong and prevalent Tendencies there are in a wicked Life to Apoftacy from true Religion^ I floall conclude this Argument with two or three In- ferences.
I. From hence I infer, What a great Ma- lignity there is in Mens being /;^^^;2/?^;2^ to, and apojiatizing from the true Religion in Compliance with their finful Affedtions; it being, as you fee, the ill Daughter of a bad Mother, (2i debauched ^nd a dijjolute Confcience) and confequently partaking of all its natural Bane and Malignity, even as all other bad EfFeds do of the malignant Nature of their ^^iCaufes. But the Truth of this will more
fully
412 Of the Chriftian Life,
fully appear by confidering the particular Evils which Mens Inconftancy to, and Pronenefs to revolt from, the true Religion imply ; of w^hich I (hall give you thefe five Inftances ;
1. The great Impiety of it.
2. The defperate Folly of it.
3. The foul Diihonefty of it.
4. The Jhameful Cow^ardice of it.
5. The vafi Hazard and Infecurity of it.
I. Confider the great Impiety of it. He who can part with his Religion^ or any Principle of it, upon any other Terms than 2ifull Convic- tion of the Falfhood of it, is either a down- right Atheiji^ who believing no Religion to be true^ governs himfelf by this Principle, That the wifeft Courfe is to profefs none but that which is uppermoft, and moft for his Intereft : or a profane and impious Wretch, who, though he believes his own Religion true^ exchanges it for another which he believes to be falfe^ upon no other Confideration, but fo much tem- poral Advantage to boot : By which he plainly declares, that in the Balance of his Eftimation, the Odds between liruth and Falfhood, the Declarations of God^ and the Impoftures of the Devily are fo inconfiderable^ that the leafl Ad- dition of the tranfitory Goods of this World to the latter^ renders it oi Jiificient Weight to turn the Scale againft the former^ and that for his Part he is not much concerned whether the Almighty be his Friend or Foe ; and pro- vided he may but enjoy his Eafe and Plea-
fure
A Dijfuafive from Apoflacy. 41 3 fare 2. few Years longer here, he is very well contented to part with all his Hopes and In- tereft in God for ever. For this is the natural Conftrudion of Mens Apoflacy from the true Religion in Confideration of their worldly Inte- refl, that that Intereft is in their Efteem far more eligible than Go^with all his Power an^i Goodnefs, that it is better to be without God in the World than without Preferment, and that that Man makes a very good Bargain, who gets a good Place in Exchange for his Maker ^ and with the treacherous Judas fells his Saviour^ though it be for thirty Pieces of Silver : Which is fuch a monflrous Degree of Impiety, as one would think, fhould be fuf- ficient to fcare and affright the mofl couragious Sinner, that hath but the leafl Apprehenfion of God^ or Senfe of Good and Evil. But then,
2. Confider the defperate Folly of Mens abandoning their Religion in Compliance with their vicious AfFedlions. For he, who with- out thorough Conviction abandons the Profef- lion of his Religion^ whether it be true or falfe^ doth together with that mofl certainly abandon all the blefed Rewards, and incur all the dreadful Penalties that true Religion pro- mifes and denounces, becaufe though his Reli- gion perhaps may be falfe^ yet in renouncing it whilfl he believes it true^ his Will doth as malicioufly renounce the true Religion, as if it really were fo. He thought it true, and yet renounced it, by which he plainly declares, that if it had been true he would have renounced
it 3
414 Of the Chriftlan Life,
it ; fo that whether it be true or falfe^ it is alt one to him, his Will is the fame^ his Crime and Guilt the fa7?ie -, it is true Religion he in- tentionally renounces, and therefore in fo doing, he doth intentionally renounce all his Concern and Intereft in true Religion, Now what a defperate Piece of Folly is this for a Man to part with all his Stock in the Common Bajik of Religion^ which if it be not a dozvnright Sham and Impofture, is of everlajiing Mo- ment and Concern to him, only for a prefent Gratification of fome vain and unreafojiable Luft 5 to divorce himfelf y^^r ever from the Love of God^ to quit all Title and Intereft in th^ precious Blood of the Saviour of the World, only to curry a fiort- lived Favour with Men, with Men whofe Breath is in their Noftrils, and who with a few Days or Years muft go off the Stage, and leave us here perhaps /ir/i^r;? and dcftitute? To part with all my glorious Hopes of Heaven^ which are my beji Heaven upon Earth ^ and which is worfe^ with Heaven itfelf, where I have Treafures of Blifs fufficient to maintain me in i\it tno^happy Port to eternal Ages ; only to gain or fecure a tranjitory Eftate or Preferment, which, while I have, it cannot make me happy ^ and from which ere long I fhall be torn and divided, and not be a Far- thing the better for for ever ; to expofe one- felf as a publick Spediacle of Scorn and Con- tempt to God and Angels, and all the wife and good Part of the rational World, for a Jkort extemporary Blaze of pompous Splendor and Greatnefs, which lies at the Mercy of
every
A Diffuafpve from Apojlacy. 415
every Counter-bbl of Fortune, and in all Pro- bability will, ere long, expire in Smoak and ^tink^ Wrctchcdnefs and Infamy ; to plunge one- felf headlong into all the Agonies and Tor- ments, the Horrors and Defparations of a woe^ fid Eternity, only to efcape zJJjort Perfecution, and a glorious Martyrdom ; when a little af- ter perhaps I (hall fuffer a great deal rnore^ and longer^ under the Gout, or Stone, or Stran- gury, without the Comfort of dying in a brave Caufe, and being aflured of an immor- tal Recompence, than I could have done un- der the Hand of the Executioner with it ? And yet all thefe ;;W Pranks that Man plays at once, who abandons his Religion in Compliance with his Lufts.
3. Confider the yjjz// Diflionefty of it : For, befidcs that our Religion being the mofl facred Pledge committed to us by God for our own Ufe, and the Ufe of our lateft Pofterity, we cannot vicioufly defert and abandon it without betraying of God, and falfifying our Truft to him ; and which is uDorfe, without fquandering away the mofl ineftimable Good that ever he committed to Men, upon our own bafe Lufts, and his moft execrable Enemies, which is difhoneftly blackened with the fouleft Ingra- ■ titude : Befides this, I fay, by forfaking our Religion in Compliance with any lewd Af- fedlion, we not only do a difooneft Thing at prefent, but alfo totally difcard the Obliga- tions to Honefty for the future : For there is nothing can rationally oblige a Man to be thoroughly honeft but only his Religion, or
ijiward
41 6 Of the Chrijlian Life,
inward Senfe that it is his mdifpe^ifible Duty towards God^ before whofe righteous Tribunal he muft one Day give an Account of ail his ^ftions. The two "great Motives of human Adion are Religion^ and worldly Intereft : Now as for Religion^ that confifts oi fixed and unalterable Principles, which will by no Means ply or bend to the Alterations of outward Affairs and Circumftances ; but do in all Con- ditions move and oblige us with equal Force and Vigour ; whereas worldly Intereft is a fickle and mutable Thing, that varies and al- ters with every outward Turn and Revolu- tion : So that that which is my Intereft /o- day^ may prove my Damage to-morrow 5 and if it fhould, whatever Part I ad: to- day ^ it will oblige me to ad the contrary to-morrow. When therefore a Man hath let go his Reli^ gion^ and hath nothing but his Intereft to hold him, it is Crofs or Pile for (ho, future^ whether you find him an hoiieft Man or a Knave ; be- caufe from henceforth he will be Knave or Hofiefi, according as it ferves his Turn, and that which ferves his Turn to-day^ may prove his Lofs and Prejudice to-morrow-, fo that whether to-day or to-morrow he proves a true Man or a Cheat, wholly depends upon the Die of Fortune, and you muft confult his Stars to find the lucky Hour or Moment when you may fafely truft him. For after the Wretch hath been fo perfidious as to renounce his God and his Religion^ he hath no one Prin- ciple remaining in him upon which you can faften any lajiing Confidence. As for his
Intereft,
I
A hijfuaf.ve from Apojlacp 417
Intereft that is fuch a fickle and inconfiant Thing that there is no triifting it ; if it plead for you now^ the next Turn of Affairs it may be retained againft you, and the Man being got loofe from all the Ties and Obliga- tions of Fidelity, you may be fure he will ftick at nothing, be it ever fo foul^ that his prefent Intereft invites him to to ferve him- ielf; he will make no Bones, whenever he hath a fair Opportunity, to cheat and betray his own Father, or fupplant his deareji Friend or Benefadlor ; and what fliould hinder him, his Confcience and Religion being gone, and with them all binding Principles of Truth and Honefty ? For when a Man forfakes his Religion out of any vicious Affedion, he, doth in Effed make this publick Declaration to the World, By this my own Acl and Deed^ I do here Jor ever renounce all the Obli- gations to Honefiy and fair Dealing with God or Meny and am refolved for the future to be deaf and inexorable to all the Importunitiei of Confcience and Religion, From henceforth I will lift en to no other Call but that of my worldly Intereft ; when that bids me be honefty 1 will be honeft ; and when it bids me play the Knave, I will play the Knave ; and therefore for the fu- ture^ I warn all that know me to truft fne no far^ ther than they can make it my Intereft to be true, and not to venture the moft trifiing Matter in which they are unwilling to be wronged, either upon 7ny Faith, or Word, or Oath, without demanding of me fuch ample Vol. V. E e Secu^
AiS Of the Chriftian Life.
Securities as jnay render it impofjible for me to wrong them without wronging myfelf For this is the Principle I now intend to live by^ That is always heji and fittejl to be done^ that is moft fubfervient to my prejent Interejt, This in Con- ftruftion of Fadt is the Profeffion which that Man takes up^ who in Compliance with any vicious AfFedion abandons the Profeflion of his Religion.
4. Confider the jhameful Cowardice of it. The Advantages of true Religion are great enough to encourage a Mind of any Conftancy or Firmnefs, to charge through the greatejt Difficulties the World can interpofe between them and hifm Who that hath the Spirit of a Man, v/ould ever boggle to wade through a narrow JImUow Stream of te?nporary Suf- firings, whilft on the farther Shore he be- holds a Heaven of immortal Joys ready to receive and reward "him ? But for a Man to turn his Back, and run away from God and Heaven, for fear only of being difappointed by fome lewd, or covetous, or ambitious Hope, is fuch an Inftance of vile, proftitute Bafe- nefs, as is beneath even Contempt and De- ri fion. For what Danger or Difficulty dares that Wretch encounter, that dares not ftand by his Religion, in which he confefles all his future Hopes are involved, for fear of lofing fuch a Place, or being difappointed oi fuch a Preferment, which within a few Days or Years he knows very well he muft lofe for ever ? He who hath a Mind capable of being feared <?ut of his Religion by fuch mean Confidera-
tions
A Dijfuafive from Apojlacy. 419 tions as thefe, is good for nothing but only to be made the Foot-Ball of Fortune, to be kicked up and doiDn upon \\cx fcornful Toe at Pleafure, who by threatening him with Ca^fmalle/l Evil, can huff him out of the greatejl Good^ an4 finding him a wretched paffive Thing that hath not Strength enough to refift her weake/i Im- preffions, makes him her Sport and Recrea- tion, and turns him into any Thing, and toffes him whither (he pleafes ; from Truth to Falf- hood, from God to the Devil, and from Heaven to Hell^ without the leaji Controul or Oppoli- tion. For the poor Man*s Soul is grown fo tender and effeminate, that for the greateji Good in all the World, he cannot endure the leajl Air of Suffering to blow upon him : Tell him of Suffering for Right eoujhefs Sake, and the very Thought of it frights and appales hirn. Prefent but a Perfecution at his Breaft, and bid him ftand and deliver, and the creft-f alien Pol- troon is prefently ready to cry out, O fpare my Life^ fpare my Skin I And take my Religion^ take my God, and all my Hopes of Heaven and Immortality, And who but an infamous Coward, would ever endure to be heftored out of fo vaji a Good by the weak and im- potent Fvils of this World ; which if they do their worft, can only rob him of a fern tranfitory Enjoyments, which without their Conftraint he muft ere long take his leave of for ever ? How ridiculouily meanfpirited would it be for a Man to deliver up his Purfc to a Thief, who he knows ^hath no other
E e 2 Weapon
4-2 o Of the Chrijiian Life.
Weapon but 2ijlender Switch to hurt and of- fend him ? But for a Man to deliver up his 2^^- ligioHy and with that his God and his Heaven^ at the Demand of 2.Jhort Skin-deep Afflidlion : which can only difeafe him for 2. few Moments, and fhall then determine in everlajling Pleafure and Delight, is a thoufand times more mean and ridiculous.
5. and lajlly^ Confider the vafl Hazard and Infecurity of a Man's parting with his Kelt- gion in Compliance with his vicious Affeftions : For that which moves him to it is only his Profped: of living at Eafe 2ifew Years longer, or gratifying fome covetous Defire or Ambition ; but whether he obtain thefe Ends by parting with his Religion^ is vaftly hazardous and inje- cure. Perhaps when I have adted this impious and perfidious Part, I may be caft into fuch Cir- cumftances, as may force me upon impartial Refledions, and make me fee, whether I will or no, the Blacknefs and Infamy of my Revolt and Apoftacy^ which if it fhould happen, would in- evitably raife fuch a Sv/arm of Horrors in my Confcience, and caft me into fuch Agonies and Convulfions of Soul, as will render me a Hell and a Devil to myfelf, and give me a thoufand times more Pain and Uneafinefs than all thofe temporal ^vWs could have done, for fear of which I ran away from my Religion, And if to fhun Poverty^ I (liould throw myfelf into Defpera- tion ; if to avoid a Prifon^ which to an innocent Mind with a righteous Caufe can make ^.Heaven upon Earth, I fhould caft myfelf into a Hell
upon
A DiJJuafive from Apcjlacy. 421
upon Earth ; if to keep in a whole Skin, I fliould bring upon myfelf the i?2tolerable Anguiih of a wounded Spirit ^ if to efcape be- ing rejeBed, difgraced^ and difcountenanced by Men, I fhould expofe myfelf to the per-^ petual Clamour and Reproaches of 7ny own Confcience : If thefe Things, I fay, fhould happen, as it's very probable they may, I fhall find myfelf miferably difappointed of that Eafe and quiet Enjoyment, fox the Sake of which I bafely abandoned my Religion ; I ihall find that ta fave my Garments from being finged, I have thrown my Body into % confuming Flame, and only expofed my Breaft to fave my Buckler. But then fup- pofe this fliould not happen, fuppofe my Confcience fhould be Jlupid and ii^fenjible enough to bear the Guilt of my Apoffacy without Remorfe or Relenting -, yet my Pro- fpecfl of Gain and Advancement in this World, is extremely hazardous and infecure. For it is a thoufand to one, but they to whofe Religion I turn, and upon whofe Favour I de- pend, will by one Means or other difcover my Falfl:iood and Infincerity, and if by the Courfe of my Anions, or any other fufpicious Indi- cation, they fhould find Caufe to be jealous that I embraced their Religion only to ferve my Intereft, and againfl the Perfuafion of my own Mind ; if they are wife they will treat me as a dajigerous Perfon, upon whom there is no Reliance : For how can they imagine that I fliould be true to them, who have been falfe to my R£ligion ? It is a Proverb among
Ee 3 the
412 Of the ChHJlian Life.
the feijos^ 7hat Frofelytes are not to be trujlei to the tenth Generation % and by too many ivoe-^ ful Inftances in our own Neighbourhood, we find it a Maxim in Ibme Mens Politicks, That a 7ictD Convert is no more to be trufted than an old Hereiick, And though for a while they may tldnk fit to ufe me as a proper Tool to ferve a prefcnt Defign, yet to be fure they will ufe me no longer than they needs muft^ and when I have done their Work, I m.uft exped: to be thruft out, to make Room for fuch a& they can more fafely depend on, And if this fnould not happen, as it is very probable it may y yet feeing all human Affairs are liable' to perpetual Turns and Mutabilities, perhaps upon the next Revolution a contrary Intereft may appear upon the Stage, and then I fhall find myfelf deferted of all my prefent Supports and Dependencies, and like a forlorn Wretch, utterly abandoned both by God and Men, with- out any other Company to entertain me in this n>y mournful Solitude, befides the woeful Re- mtmbrances of my Guilt and Shame. To fjch infante Uncertainties of obtaining their Ends are thofe miferahle Men expofed, who. ddert their Religion in Purfuit of their worldly Intcrefl-. And fo I have done with the firil Inference : But then,
2. From hence I infer, How cautious a Man ought to be in changing his Religion^ or any Principles of it, left that which in- duces hjm to it' be not fo much his Con- vidion as his profigate Confcience, 1 do not
pretend
A Dijjmji've from ApojlacS^, 423
pretend that Men are always to maintain the fame Perfualion in Matters of Keligioji ; for fuch an Obligation would as effedually ferve the Intereft of falfe Religion^ as of true. Whatever fome Men pretend, we are all of us, from "Top to Bottom^ a Company o^ fallible Creatures ; and if we are in an Error, as it is poffible we may, it is our Duty to endeavour to be better informed. Nor do 1 deny, but an honejl-minded Man, without being in the leaft influenced by a bad Confcience^ may be innocently, or at leaft pitiably feduced from Truth to Error ^ by falfe Colours, and pro- bable Appearance, for want of fufficient Sa- gacity to diftinguifh between Sopbijlry and true Reafon, But if in Compliance with any 'vicious Affeftion, or in Purfuit of any worldly Intereft, a Man deferts the Truth, and takes up falfe and erroneous Principles, his Error is no longer imputable to the Weaknefs of his Underftanding, but to the Wickednejs of his Will ', and a wilful Error in his Faith will prove as fatal and as damnable to him, as a wilful Wickednefs in his Manners, and when- ever his wretched Soul fliall appear before the great Searcher of Hearts^ it ihall certainly be treated by him as a wilful Apoftate, that hath perfidioufly renounced his Baptifrnal Vow, and abjured his God, his Saviour^ Truth and Re- ligion. And feeing it is thus, it very highly concerns Men, as they love thcmfelves, or have any Regard of their own everlajiing Weil-Being, not to defert their Religion, or any Principle of it, upon any other Motive
E e 4 thai>
424 Of the Chriftian Life.
than a thorough Convidlion of its Falihood ^ not to fufFer themfelves to be feduccd from it by any temporal Intereft, or vicious Affedion, left in fo doing they reprobate themieives from Gody and all the blejjed Hopes of a glorious Eternity hereafter. For when Men are upon changing their Perfuafions in Reli- gion, it is an ordinary Thing for their Inte- refts and Paflions fo to intermingle with their Reafonings, that without fome Care and Ob- fervation of themfelves, they will not be able to difcern which of the two hath the greater Influence upon them ; infomuch, that I am very apt to think that there are a great many carelefs and unrefledling People, that are hurried merely by their Intereft and Paf- fions, out of one Religious Perfuafion into another^ who yet, through grofs Negled and Inobfervance of themfelves, believe themfelves to be Converts upon pure Reafon and Con- vidlion. Perhaps upon the Solhcitations of ^worldly Intereft, their Minds were wrought into a frong Inclination to a Change; info- much that they vehemently wifti that they could but fatisfy their Reafon and Confcience of the Truth and Reality of that iiew Per- fuafion, which thefe their importunate Paflions fo earneftly invite them to embrace ; and then V/ith this jlrong Bias of ^worldly Intereft upon their Minds, away they run hunting after Reafons and Arguments to convince and fatisfy themfelves ; and if in this Heat of AfFcdion they can but light upon any little Shew of Probability, that will quickly im- prove
A Dijfuajive from Apojlacy. 425
prove them into irrefragable Proofs and De- monftrations : For when a Man enquires whe- ther fuch a Doftrine be true, with a Jirong In- dination of Will to find it fo, he will be atraid to confult the Reafons and Arguments againft it, left they fhould convince him that it \sfalfe^ and thereby defeat his Inchnation. And when once a Man is fo prepoflefled, as that he will hften only to o?ie fide of the Queflion, be that fide never fo abfurd and ridiculomy it is a bard Cafe if he cannot find Reafons enough to wheedle himfelf into the Belief of it ; for his very Inclination to believe it will deter him from entering into a jlridl Examination of thofe Reafons, and being afraid to exa- mine them too far, left he fliould find them falfe and uncojiclnding, if he can but dif- cern the leaf Colour of Probability in their firft View and Appearance, that will be fuffi- cient to convince him, and render him a "warm snd zealous Convert : For indeed, the Man was a Convert in his Heart upon Reafons of worldly Intereft, before ever he thought of thofe Reafons of Religion that made him a Convert in his Judgment ; fo that 'twas his Intereft that converted his AfFedtions, and his Affediions that converted his Faith -, and yet all this while, for want of Self'RefleBion, the Man imagines that his new Faith is wholly owing to the Reafon and Evidence it carries with it; whereas, would he but impartially confult himfelf, and take a little Pains to review the Steps and
Progrefs
4^6 Of the Chrijlia?! Life,
Progrefs of his Change, where it began, and how it proceeded and concluded, he would foon be forced to acknowledge, that xh^frjl and fundamental Reafon of it was nothing but a njoorldly Intereft. Wherefore to fecure you againft this dangerous Piece of Self- Delufion^ by which I doubt there are too many Men do eternally ruin and deftroy themfelves, I \v\\\ endeavour to give you fome contain Signs and Indications by v/hich you may be able to judge, if ever you fhould be tempted to change your prefent Religion or Perfuafion, whether you do it fincerely, and upon piij-e Convidtion of Mind, or in mere Compliance with any 'u/- cioiis or "worldly Affedion : And I fliall give them to you in thefe following Queries, which I earneftly befeech you ferioufly to propofe to your own Souls, whenever any liich Tempta- tion fhall befal you.
1 . Whether upon your firf Entrance on the Debate of changing, your Prejudice lie on the fide of yom prefent Religion, or of that you are invited to turn to ?
2. Whether you have not fome Diftafte in your Affedions to your prefent Religion ^ before you entertained any Overtures of changing it? ;
3. Whether that which gave you frjl In- clination to change, was not fome te?nporal In- tereft ?
4. Whether before you entertained any In- tention to change, you were fully refolved
to
A Tiijjuafive from Apoftacy. 427
to confult impartially on both fides of the Queftion ?
5. Whether when you Jirjl entered upon this Confultation, it was your unfeigned Inten- tion, whatever (hall happen to you, to adhere to that fide which fliould appear moft reafon^ able ?
6. and lqftl)\ Whether before you were in- clined to change, you did confcientioufly com- ply with the Obligations of Religio?i^ and con- tinued to do io afterwards ?
I, When you fall under any Temptation to change, alk your ow7i Soul whether your Prejudice lie on the fide of your prefent Re- ligion, or of that which you are tempted to turn to ? There is no Man that fincerely pro- fefles any Religion^ but muft be ftrongly prejudiced for it, efpecially if he imbibed it betimes, and was principled in it by his Edu- cation ; for how can he fincerely profefs it, without engaging his Aftedions towards it, and heartily efpoufing its Intcreft ? For though I confels it is a Fault for Men fo to pre-engage themfelves to any Religious Principles, efpe- cially fuch as are not exceeding clear and evideftt, (and fuch are all the Fundamentals of Chriftianity) as to fliut their Ears againft all contrary Reafons, and obflinately refolve never to part with them, or fo much as to admit into Confideration any Argument or Evidence againfl; them ; yet after all it is impoflible for any fincere Profelfor of any Religion^ whether it be true or falfcy to be
fo
428 of the Chrijlian Life.
fo indifferently affected towards it, as not tcy fide with it in his Will as well as in his Faith and Judgment -, fo that whenever he is tempted to defert it, the Temptation mull neceffarily find him ftrongly pre-engaged for it; and un- lefs it bring along with it fuficient Evidence not only to convince his Reafon, but alfo to captivate his Prejudice, it will never be able to prevail. For if ever the Man loved his Religio?2^ his Paffion will contend for it as well as his Reafon -, fo that all Arguments againft it, be they never fo ftrong and cogent y will at firf efpecially find a dificult Accefs to, and an ungrateful Reception in his Mind ; and though he is fo overborne by the Strength of the Evidence againft it that he can no longer forbear doubting and fufpeBlng it, yet ftill he is very loth to part with it, and ftill he wifhes it were true^ though he is not able to evince it fo, till after having endured a long Siege oi Jlrong and prefjlng Arguments, he is driven at length out of all his Defences, and then his Prejudice yields as well as his Judg- ment, to furrender up his erroncus Faith to the prevailing Power of his Convidlions : This is the natural Temper of every fmcere Pro- feflbr of any Religion, When therefore you are at any Time tempted to change your Re^ llglon, before you proceed, paufe a while, and confider ferioufly how you ftand difpofed, and which way your Heart is pre-engaged ; whether to the Religion you have hitherto profeffed, or to that for which you are invited to change it. Confult a while with your own
Souls
A Diffuafive from Apoflacy, 429
Souls to which fide of the Queftion you are moft inclined to liften, whether to the fide which aflerts ^owxprejent Perfuafion, or to that which contradidls and oppofes it. Obferve but which Way your Wiflies and your Paflions move, whether for or againft it, and which Reafons and Arguments you are mofi: concern- ed for, thofe that oppofe, or thofe that defend it. For aflTnre yourfelves, if the Temptation to change find you lukewarm and indifferent^ or fo much as eafy and pliable to its Propofals ; if it finds you unaverfe to admit of a contrary Per- fuafion, or forward to catch at every Shew of Evidence againft that Religion which you have hitherto profefl^ed, or ready to ht ft agger ed out of it upon xh^firft Appearance of any Reafons or Probabilities againft it ; if, I fay, you find any of thefe evil Symptoms upon you when you zvQfirft tempted to change, you have great Reafon to fufped that you are zfalfe Hypocrite to that Profeflion which you have hitherto made ; that there is fome vile Affedlion in you that hath got the Afcendant of your Religion and your Confcience, and that if in this Tem- per you proceed to a Change, you will be found to be a Convert of your Lufts and not of your Convidlions.
2. When you fall under any Temptation to change your Religion, examine whether you have not entertained fome Diftafte to it in your Affedions, before you proceed any farther; whether you have not entertained fomie Quarrel againft it upon the Account of
the
43 o Of the Chrifttan Life,
the Difturbance it gives you in your vicious Delights and Enjoyments ; or becaufe it too fevercly exadls of you iiniverfal Sandity of Life and Manners, to which of all things in the World your Heart is moft averfe, and without which the inflexible Principles of your frefent Perfuafion will not permit you to hope for any Favour from God^ either here or hereafter, Confider, whether upon thefe Ac- counts your Mind be not cankered with a fecret Enmity againft your Religion \ whether under thofe Qualms of Confcience it often gives you, your Heart doth not rife againft it, and you do not fometimes fccretly wifli that you could releafe your Faith from its tyrannick Principles, which give you fo much Pain and Difturbance, and fubmit it to fome gentler Religion that would permit you to fin in quiet, or at leafi prove more indulgent to your Lufts: For if this be your Temper, you are in very great Danger of being be- trayed by it into any falfe and corrupt Re- ligion that fliall be tendered you in exchange for your own. For if this other Religion offer but any fair Terms to your vicious Afi^eftions, or propofe but any Expedient how to accommodate the vexatious Quarrel be- tween them and your Confciences ; if it doth but any way reconcile your Hope of Heaven to your vicious Manners, by direfting you to fome eafer Terips of Salvation than that of forfaking all Unrighteoufnefs, and worldly Lufts, and live foberly, and righteoiifly, and godly in this prefent Worlds if it will but
admit
A Dijfuajive from Apojlac)\ 431
admit of any Commutation of that unfufferahle Penance of Godlinefs for bodily Exercife, of tjiijcard Mortitication for a long Faft or a found Whipping, of putting cff the Old Man for putting on a Hair Shirty of running the Race of a holy Life for a faitntering Pilgri- mage, or the hke ^ this is a Religion for your Tooth, with which your naughty Heart will be ready enough to fall in love upon the firjt Interview 5 and when once it hath gained our Hearts and Affedions, if we do not take the greater Heed they will quickly gain our Faith and Judgment : For when a Man is angry with his own Religion becaufe it fits iineafy on his Confcience, if a more eafy Religion prefents itfelf to him, he can hardly forbear wiftiing it were true^ though as yet he hath no Evidence that it is fo; and then a very fkfider Evidence will fuffice to induce a Be- lief of the Reality of any thing which a Man earneftly wifhes and defires. If in this /// Temper of Mind therefore you fiiould be tempted to change your Religion, it concerns you as much as your Souls are worth to look about you -, for you have a Seducer in your Breaft, a prevalent injinuating Seducer, i^iz, fome vile and finful Affedlion, who, if you liften to his charming Perfuafions, will certainly betray you into a moft damnable Apoflacy. Wherefore before you proceed to examine the Merits of the Caufe, confider ferioufly with yourfelves, that that Diftur- bahce which your prefent Religion gives to your vicious AfFedtions, for which you are
lb
432 Of the Chriffian Life.
fo angry with it, is fo far from being ^juft Ground to fafpedl it, that it is a 7^eal Evidence of the Truth of it ; becaufe it is a fejijible De- monftration of its Holinefs, which is an infepa- rable Concomitant of Truth ; and therefore for you to defert it upon this Motive, is in Effedt to pronounce it ^falfe Keligion^ becaufe it gives you a fenjible Experiment of its Truth and Reality.
3. When you fall under any Temptation to change your Religion^ confider whether that which gave you the frft Inclination to change was not iovnt temporal Intereft; whe- ther before ever you admitted any Thought of a ■ Change, you did not perceive another Religiofi appear upon the Stage, attended with all the fair Hopes and Advantages of this World, and whether this Profpeft did not frft fuggdfl: to you a great Inclination to enter into its Retinue. I do not deny, but that even worldly Confiderations may fo far influence honeft Minds, as to put them upon a more fevere and impartial Scrutiny of their prefent Perfuafions in Religion ; and unlefs it be in Cafe of palpable Truth or Falfliood, it is but honeft Prudence, when a Man's temporal Intcreft lies at flake, to take Care that he is fure of his Hand, that he doth not throw it away upon a falfe Per- fuafion in a Fit of blind Humour or Obfti- jiacy, and facriiice that to an erroneous Judg- ment which he owes to no other Altar but Truth's. And indeed before I throw myfelf upon any Suffering, whether it be Lofs or
Pain^
A D Iff iiq/ive from Apoftacy. 43 ^
Pam^ I am bound in Confcience diligently to enquire whether it be for Truth or Righte^ oujhefs fake, left inftead of receiving the Crown of Martyrdom, I am fent away to feel-' rny Reward in ihe Paradife of Fools. Bu; if merely upon the Confideration of any prefejit Lofs or Advantage, 1 find myfelf ftrongly inclined to change my Religion, be- fore ever I enter into the Merits of the Caufe, to examine the Reafons/r<? and con^ it is a cer- tain Sign that that Lr.-fs or Advantage that in- clines me, hath a more /(Jie^^'/y^// Influence up- on me than my Religion ; that I love the World better than God, and do prefer my earthly Ex- pedations before all my Hopes of, everlafwto- Happinefs. And if in this ///Temper of Mind I fhould be tempted to a prefent Change, it concerns me as much as my Soul is worth to be very careful what I do; for I ftand upon the Brink of -a Precipice, the joul and fatal Precipice of Apoftacy, into which if I fall, I am ruined for ever. For if in changing my Religion, it be found that I followed this my wicked Inclination more than any fincere Convi6t!on, I muft expedl to be treated by God as an Apojiate and Renegado, as a wilfid Deferter of his Caufe, and Betrayer of his facred Truth. But if I change while I ftand thus inclined, it is fearfully hazar- dous, but this will be found to be the Tru*h of the Cafe 5 for in all Probability my wicked Inclination will caft a Mift before my XJn- derftanding, and fo darken its Profpedl that it Vol. V. Ff will
434 ^f ^^^ Chrifiian Life,
will hardly be able to diftinguifh the grojfeft Sophiftry from the clear cjl Reafon. So that now thofe Arguings which before I faw thro' with half an Eye, and looked upon as moft abjurd and ridiculous^ will appear to my ab- ufed and biajfed Mind, in the Colours of clear Evidence and/?/^m Demonftration, and I fliall be ready to furrender up my Faith to thofe trif- ling Pretences of Reafon and Authority, which before I laughed at and defpifed : Now, T^hou art Peter y and upon this Rock will 1 build my Churchy will feem a very pregnant Proof, that all the Bifiops of Rome from St. Peter^ are or- dained the Supreme Heads of the Churchy and the Fountains of all Ecclefajtical Authority, though they are not fo much as mentioned in it, no, nor from any Thing that appears, fo much as thought of. Now, ^his is my BodVy looks like a Jiibjianti al Ewidtnce of the Truth of T'rafifubjiantiation^ and of* all thofe wild Abfurdities it contains ; though thofe Forms of Speech, / am the true Vine^ and / am the Door^ do as fubftantially prove that Chrijl bears Grapes, and turns upon Hinges. Now every Thing will appear to me in a quite dif^ ferent Guize from what it did before, and I fhall fancy that I fpy Dcmonftration where before I could only difcern Probability ; for a gcod^utnoi Money, or a r/V^ Preferment, is a Jirange Clearer of fome Mens Eyefight. Thus when a Man begins to think of chang- ing his Religion under the powerful Influence of his worldly Intereft, that is ufually the
only
A Dijfuafive fro77i Apojlacy. 435 only effeb^ual Reafoii that leads and perfuades him : As for other Reafons, they only ferve for Form-fake, to difguifc the yb/^/ Apoftacy into fome Reiemblance oi 2i fine ere Converfion -, for till his Intereft ftruck in with them, they fjgnified nothing with him, made not the lea/l Impreihon on his Mind -, but being backed with that, all on a fudden they are wondrous coge?it and perfuafroe ; from whence it is evi- dent, that they received their Strength and Force from his Intereft, without the Air of which they are not able to operate ; and confequently that the Change of his Faith is owing to the over-riilirig Intereft of his Co- vetoufnefs and Ambition, and not at all to the Prevalence of Reafon and fincere Convidion* For 'twas that Intereft that ftrongly inclined him to change before ever he knew any Rea- fon for it, and then it was that Inclination that made his Reafons, and created his Con- virions ; and let him talk what he pleafes of Reafon, Scripture^ and Authority-, if he was ftrongly inclined to change before he was moved to it by Reafon and Evidence, it is plain that the prevailing Motive of his Con- verfion, was either the Fear of lofing fome good warm Place, or the Hope of gaining fome important Station or Preferment. And if this be found the Truth of his Cafe when he comes to appear before the Tribunal of God^ it had been a thoufand times better for him that he had never been born ; for then he will be found a bafe Deferter of his God, a treacherous yudas to his Saviour, and a perjidiom Rene^
F f 2 gado
436 Of the Chriftian Life.
^ado from his Religion^ and according to the Quality of his Sin and Guilt, receive his Por- tion of Damnation.
4. Confider whether before you entertained any Intention to change, you were fully re- folved impartially to confult both fides of the Queftion. I doubt there are too many among us that firft refolve to change their Religion^ and then begin to enquire after Reafons and Arguments againft it, and that their Reiolution to change is fo far from being the Effeft of fmcere Convidlon, that their Conviction is the Effeft of their Refolution, Firft^ Some vile Affeftion, or fome temporal hitereft, recom- mends another Religio?i to thern, that either o-ives them Leave to be wicked without Re- morfe or Difturbance, or promifes them Gain and Advancement ; upon which they refolve right or wrong to entertain and embrace it ; and then to excufe themfelves to their own Confciences, or to vindicate their Reputation to the World from the Scandal of being down^ right Apoftates, they fall a hunting after Rea- fons and Arguments to convince themfelves of the Truth of it, or at leaft to make the World believe, that it was not their Intereft but their Conviftion that turned them. And when Men thus refolve firft^ and enquire afterwards^ to be fure their Enquiry will be very partial -^ for being fully refolved to change their Reli- gion upon fome vicious ovfecular Motive, it is become their Intereft to pick Holes in it, and to reafon or cavil themfelves out of the Behef gf it. And this makes them fhy of bringing
the
A Dljfuafive from Apoflac% 437
the Matter under a fair and impartial Exami- nation, left while they are feeking Reafons to overthrow their Faith, they fliould find Rea- fon to efiablifli and confirm it. So that they begin their Enquiry with thefe fecret Intentions; We will lift en oiily to one fide of the Caufc, and leave the ether to fbift for itfelf- andfeek for as many Arguments as we can againft our Religion^ but none for it. TVe will read the Bocks a?id confiilt the 'Teachers of one fide only, viz. the op- pofite fide to our prefe?it Belief and Perfuafton^ and if among them we can but fijid Argu- ments enough to rejider the contrary Perfuafwn any way probable, we will fubmit our Faith to it without any farther E?iquiry, and not tf'ouble ourfelves to examine the Evidence on the other fide, for Fear we fioould be convinced in Spight of our Teeth that the Truth lies there 'y and then our Confcience will never let us be quiet, but be perpetually clamour- ing againft us for bafe and impious Apoftates. That this is the foul and hypocritical Intention of too many among us, is Jiotorious enough by their Practice; they leap from Church to Church, and frorn one Communion to another^ without any Paufe or Confideration ; they are with us to Day, and gone from us to Morrow, and are fuch Mujljroofn, extemporary Con- verts, that before ever we hear they doubted of their own, they are confirmed in a contrary Religion, In (liort, they ileal out of their Religion fo foftly, and with fo litiie N"cife, that they are commonly §one before ever we
E i 3 hear
43 8 ^f i^^ Chrifilan Life.
hear they are going, as if they were afraid w<5?^ fhould ftop and detain them by better Reafons and fuller Convidions. Whereas had thefe Men any Confcience or Honedy in them, they would conlider, that Religion is a Thing too f acred ^ndferious to be thus dallied and trifled with, and that to change one's Religion is a Matter of fuch vajl Importance, as requires a longSLud thorough Confidcrsition^ and a very clear and full Convidion of Mind ; and there is too much depends upon it to part with it upon Jlight Pretences, and that it concerns them as much as an Eternity of Blifs amouiUs to, not to defert it upon any other Inducement but that of a thorough, well-weighed Perfuafion of Confci- ence. And if they had had any fuch honeji Thoughts about them while they were under the Temptation to change, they would never have admitted any Doubt of their Religion, but upon great and palpable Evidence ; and then they would have doubted long before they would have concluded againft it, and not have precipitated their Judgment hand over-head in- to a contrary Perfuafion, till they had frjl ap- plied themfelves for Refolution again and again to their old Guides, and Paftors, and with all due Deference to their Authority, had ftridly examined all their Reafons and Anfwers, 'till they had thoroughly infpeded their Argu- ments pro and con, and equally heard both fides of the Caufe ? 'till they had read, advifed, and confulted on both fides, and weighed the whole Matter over and over with the greatefi
Care
A Dijfuqfive from Apojlacy. 439
Care and Exadnefs. But when Men run away from their Religio?i in an Inftant, without ever obferving this regular Procefs oi Jincere Enqui- ries, it is a plain Cafe that their Wills were re- folved before their Underftandings, and that they were converted before ever they were convinced -, and confequently that it was not Reafon and Convidion that turned them, but Luft or Intereft : For though when they are turned they may perhaps be very diligent to feek Convidion, yet this is only an After-Game which they are fain to play to fave their Con- fcience or their Reputation.
3. Confider before you entertain any Inten- tion to change, Whether it be your un- feig?ied Intention, whatever fhall happen to you, to adhere to that fide which fhall ap- pear moft reafonable. Perhaps you are not yet arrived to that Height of Impiety as to refolve right or wrong to change your Ke- ligioUy whether you find it true or falfe upon a juft and fair Examination ; for this is fucli an horrible Defiance of God^ fuch an exprefi and abfolute Renunciation of all that is [acred and good^ as no Man can be guilty of who is not utterly abandoned of all his natural Senfe of Religion^ and Relifh of Good and £i?/7. But yet perhaps you may be tempted to change with the Profped: of fuch Advan- tages on the one fide, and Calamities on the other^ which though it doth not obtain of you that bafe and wicked Refolution, yet doth fo far prevail, as to engage you upon a freflo En- quiry, to try whether upon fecojid Thoughts
F f 4 and
44^ Of the ChrijVian Life,
and better Confideration you can fatisfy your own Minds of the Truth of that Religion you are invited to turn to, that fo you may, if pof- fible, comply with a good Confcience, and fe- cure your Intereft in doing your Duty. And thus far you are fafe enough ^ but before you proceed any farther, it concerns you, as you tender your everlaftijig Intereft, to look into your own Souls, and confider ferioufly whether you are unfeignedly refolved, whatfoever the Confeqaence of Things may be, to cleave talT: to the Truth of God on which fide foever you fhall find it. Put the Que fn on to yourfeives over and over, 0 my Soul, here are fuch Adian^ iages^ and Jucb Calamities before you^ impor- tuning you to change your prefent difcountenanced Religion for a more thrif^ng and profperous one : Are you now refolved fairly and impartially to examine the Merit of the Cauf ? And if there- upon you ftill find Reafon to believe that your prefent Religion is the very Truth of JefuTy will you rather renounce thofe Advantages and incur thofe Calamities than forego it ? Will you follow the Truth wherefoever you find it, and whltherfoever it fhall happen to lead you, though it be from Preferment to Perfecution ? Are you refolved by the Grace of God to proftrate all your temporal Hopes and Fears before it, and rather to lofe any Good or fufFer any Evil than defert it ? For let me tell you, if you find your Heart fhrink at this Propofal, or that you have any referred Intention, if the worft come to the worft, rather to part with your Religion right or wrong, than to (hake Hands with your
temporal
A Dijfuafive from Apojlacy, ^\\\ temporal Intereft, you are in a very unfitting Temper" to examine on which fide the Truth lies. For it is a plain Cafe, your Mind is un- der a prevailing Biafs of temporal Hopes and Fears, which will be fure to incline it to favour that fide of the Queftion which is moft for your Intereft, and 'twill be impoffible for you to examine fairly and judge impartially whilft your Judgment is thus bribed and corrupted by your Intereft. For your Will hath already de- termined upon the Matter before ever your Un- derftanding hath heard the Caufe, and it is your fecret Intention, right or wrong, to forego your Religion rather than your Intereft, if ever they come in competition. So that now you will be obliged, in your own Defence, to ufe your utmojl Art to fet the fairefi Colours upon the Evidences againft your Religion^ and to ftlfle and enervate thofe that aflert ^nd maintain it, "left they Ihould fo confirm you in the Belief of it, as that when Occafioii requires, you will not be able to furrender it up without committing an horjnble Outrage and Violence upon your- felves. Wherefore, before you fuffer your worldly Hopes and Fears t© fiimmon your Religion upon a new Trial, be fure you fix this Refolution in }^our Souls -, By the Grace of God I will now lay afide all hiterefl and Affe^lion^ and ftriSlly examine the Evidence on both fides with an equal and ujibiafjed fudgment, I will atteiid to nothijig but the Reafofh of Thi7igs, and the pure Merits of the Caufe -, and wherever I find the Truth lies, whether on the fide of my In- terejl or againfi; it, I will be fure to follow it, whatjbever Jl:all be the Event and Iffue, For if
upon
442 Of the Cbrijlian Life.
upon the Temptation of any wof^Uly Interefi, you bring your Religion to a 7iew Trial with this fec?'et Intention, that though it fliould ftill approve itfelf to your Judgment, yet you will rather part with it than abandon that Intereft, this very Intention will be apt to blind and miflead your Judgment to arm your Wit and Reafon againft your Religio?iy and to fet all your Faculties at work to argue you out of it, and pervert you from it to a contrary Faith and Per- fuafion ; which if it fliould accomplish, you will certainly be found guilty of a imlful Apo- ftacy when you come to be tried before the Tribunal of God^ to whofe all-feeing Eye the moft fecret Motions of your Souls are as vifMe as if they were written on your Foreheads with a Sun Beam, who fees your treacherous Heart, and falfe Intention, rather to forfake his Truth than your Intereft, and knows very well that it is this that feduces you, and gives Force to thok falfe Reafons and Convidions that impofe upon your Judgment, and betray your Faith.
6, and lajily^ When you fall under any Temptation to change your Religion^ confider whether before you were inclined to change you did confcientioufly comply with the Obliga- tions of it. We have too many Men that pretend to be mighty inquifitiz-e after the true Church and the true Religion^ and yet live as if there were no fuch thing as true Religion in the World, and quietly allovy themfelves in fuch impious Courfes as do openly affront the common Principles of all Religions, There is nothing
they
A Dijfiiqfive from Apojlacy. 443
they dread fo much as Hercfy, and, if you will believe them, are monftroufly concerned to ex- amine whether the Church with which they now communicate be Catholick^ or Heretical \ and yet all this while they perfift, without any Concern or Remorfe, in the moft damnable Herefy in the World, and that is, a wicked and immoral Life. So that upon comparing their Atheijiical Lives with the loud Cry they make about the true Catholick Faith and Churchy one would be tempted to think that their Chrijliani- ty began at the wrong End of their Greedy and that they believed in the Holy Catholick Church before they believe in God the Father Almighty ^ or in Jefus Chri/i his only Son our Lord \ which is fuch a grofs zw^fulfome Piece of Hypocrify, as one would think any modeji Man fliould be a- Ihamed of. For in the Name of God^ Sirs, What have you to do to wrangle and make a Noife about Religion, whofe projjigate Manners are a Shame and Scandal to common Humanity ? It is a Reproach to any Religion for you to name it, and Shame to any Church for you to pre- tend to it ; and therefore, when fuch as you raife a Cry after the true Church and true Re- ligion, it is a plain Cafe, that whatever Pretence you bring upon the Stage, you are prompted by fome bafe Intereft behind the Curtain. And is it not a pleafant thing to hear fuch Profligates as thefe pretend to be Converts^ who only turn from one Opinion to another, but ftill continue as wicked and unreformed in their Manners un- der the Opinion they turn to, as they were un- der that they turned from ? Thefe are fuch
Con-
444 ^f ^^^ Chrifiian Life.
Converts, as there is no Church in the World that advances true Piety above worldly Interelt, but V70uld glory to lofe, and blafii to gain : And what Diogenes faid of a wicked Fellow that praifed him, that the Religion may fay which thofe Men turn to, What Hurt have I dofte^ what wicked Principles am I guilty oj\ that fuch vile JVretches as thefe Jhoidd commend and em- brace me ? For, for God's fake, what is it that they are converted to ? Is it to any thing that renders them wijer or better Men ? No, the contrary is too notorious through the whole Courfe of their Adlions. Well then, it feems they are converted to fomething that doth them no manner of Good, that ferves them to no true End of Religiony that is, to a fnere empty Notion that only gingles about their Underftandings, but hath no good Influence on their Hearts and Manners. Had their Converfion proceeded upon pure Principles of Confcience, that would have obliged them to change their Manners as well as their Opinions -, there being very few Opinions in Religion fo contradiBory to the na- tural Sentiments of Confcience as a vicious and immoral Life. Suppofing that the Papal Supre- macy^ Purgatory^ and Tranfubjiantiation^ were true, yet that the centrary Doctrine to thefe are Errors, can never be fo evident to any Man's Confcience, as that Drunkennefs^ Adultery^ Frauds and Opprefjion^ are Sins ; and therefore, for any Man to pretend that he forfook thofe Errors out of Confcience, who yet makes no Confcience of continuing in thefe Sins, is fuch a tranfparent Hypocrify as hath not Vizor and
Difeuife
A Dijfuafive from ApoJIacy. 445
Difguifc enough to abufe either the mofl Candid or Credulous, If therefore, before you are re- folved to fo.fake your Sins, you are tempted to forfake your Rtligmij it is 2. plain Cafe that it is not your Confcience or Convidion that tempts you, but your Luft or Intereft. Had it been Confcience, it would have been far more ifnpor- tunate with you to reform your Manners than your Faith, and to become good Men than Gz- tholick Believers ; and therefore under your^r^- fefit Circumftances you ought to be very careful what you do, and how you comply with the Temptation, left to all the reft of your Sins you add that foul and fatal one of Apoftacy, and thereby fill up the Meafure of your Iniquities, 2inAfnally provoke Almigh'y God to abandon you as you have abandoned him, and give you up for loft and defperate.
FINIS.
BOOKS isorote by the Reverend and Learned John N o r r i s, M, A. late ReSor of Bemerton 7tear Sarum.
AColle6lion of Mifcellanies, confifting of Poems, Efiays, Difcourfes, and Letters. Carefully revis'd, corre(5led, and improv'd by the Author. In large 8vo and 12 mo.
A Philofophical Difcourfe concerning the Natu- ral Immortality of the Soul. "Wherein the great Qiieflion of the Soul's Immortality is endcavour'd to be rightly dated, and fully clear'd. In two Parts. 8vo.
Chriflian Bleflednefs : or, Pra6lical Difcourfes upon the Beatitudes of our Lord and Saviour Jefus Chrift. In 8vo.
A Treatife concerning Chriflian Prudence : or. The Principles of Pradical Wifdom, fitted for the Ufe of Human Life, and defign'd for the better Regulation of it. In 8vo.
A Praftical Treatife concerning Humility. De- fign'd for the Furtherance and Improvement of that great Chriftian Virtue, both in the Lives and Minds of Men. In 8vo.
An Account of Reafon and Faith : in relation to the Myfleries of Chriftianity. In 8vo.
Treatifes upon feveral curious Subjects, formerly printed fmgle, now coUeded into one Volume, Large 8vo.
Letters concerning the Love of God -, between the Author of the Propofal to the Ladies and Mr. John Norris ; wherein his late Difcourfe, fhew- ' ing that it ought to be entire and exclulive of all other Loves, is farther clear'd and juftified. In 8vo. The fecond Edition, corrected by the Authors, with fome few Things added.
The Theory and Regulation of Love. A Moral Effay, in two Parts. With fome Motives to the Study and Praftice of regular Love, by way of Con-
fideration.
BOOKS printed for J. Beecroft.
fideration. To which are added. Letters Philolb- phical and Moral, to Dr. Henry Moore, with the Doc- tor's Anfwers.
Reafoii and ReUgion : or. The Grounds and Mea- fures of Devotion, confidered from the Nature of God, and the Nature of Man, in feveral Contempla- tions, with Exercifes of Devotion appUed to every Contemplation, Price i s.
Refle6tions upon the Condu£l: of Human Life, with Reference to the Study of Learning and Know- ledge. To which is annexed, A Vifitation Sermon. Price I s.
Religious Difcourfe in Common Converfation, in three Parts, Price 3d. or 20 s. per Hundred.
The Happinefs and Pleafure of a religious Life, wherein the Importance of it is confidered. Price 3 d. or 20 s. per Hundred.
A Difcourfe concerning worldly and divine Wif- dom.
Religious Singularity difplayed, Price 3 d. or 20 s. per Hundred.
Jll printed for John Beecroft, at the Bible and Crown in Pateinofter Row.
Where may be had the following, Price 6 d. or 5 s. per Dozen.
A Companion to the Altar : fliewing the Nature and NccefTity of a Sacramental Preparation.
The Chriflian Monitor: containing an earneft Exhortation to an holy Life, with fome Dire6lions in order thereto.
The Daily Companion, with Chrifbian Supports under the Troubles of this World.
The devout Soul's daily Exercife in Prayers, Con- templations and Praifes, with Devotions for every Day in the Week.
The Daily Self-Examinant ; or an earneft Perfua- fion to the Duty of daily Self-Examination.
An Effedlual Remedy againft ,the Fear of Death, by 7, Norris.
BOOKS
BOOKS .printed for John Beecroft, at the Bible and Crown in Paternofter Row.
Fifty-two pra6lical Difcourfes on various Siibjedls, being a compleat Set, defigned for every Lord's Day throughout the Year, which are particularly cal- culated for Religious Exercife, at thofe folemn Sea- fons of the Year, Lent, Eafter, Afcenfion, Whit- Sunday, Advent, and Chriflmas. Proper for all Families and private Perfons. To which is added, A Form of Devotion for all Perfons, who cannot at- tend the public Service of the Church on the Lord's Day, with fome occafional Prayers. The Fifth Edi- tion in 3 Vol. By Robert Warren^ D, D.
Dr. Mofs's Sermons on feveral Subjects, in 8 Vol.
Dr. LawsConfiderations on the Theory of Religion,
Bifhop Patricks devout Chriflian.
. , Chriftian Sacrifice.
Lockers EfTay on human Underflanding, in two Volumes, 8vo.
■■ ■ ■■ ■ His Works in three Volumes, Folio.
Dean Stanhope' % Paraphrafe and Comment upon the Epiftles and Gofpels appointed to be ufed in the Church ot England^ on all Sundays and Holidays, throughout the Year. In four Volumes, 8vo.
A Treatife of Sacramental Covenanting with Chrift, lliewing the Ungodly their Contempt of Chrift, in their Contempt of the Sacramental Cove- nant. The eighth Edition. In 8vo.
Poetick Mifcellanies : or, Poems upon feveral Oc- cafions. In 8vo. Price i s. 6 d.
The iaft two by John Rawlet^ B. D. Author of the Chriftian Monitor.
'%■ '
9L.
h
!.:%
• ■ -*■ -trftinrll I
I irmii ir^i '•liiiiiniinMiii
■ ■ >' f ^ f ^ f ^ >f '^ 5 1 ^ *' '^' ^*^ r ^' «f f t' ?f >*^ W 1^^ ^v^ U- 4^^ j.^'- ^ >j^ ^
- f ^ : t y^' ^>f '^r y*'^-^- ^1^^ ^.-f f^: ;f ^;v j^^.)>- ;^. ^>^.>> i^;. ^.i. ^^. ;
;^^ 't ^ ** rf • V>- rf ;^ i^ ^** ' :v^> ■>? ■!> Jif )f ■ 1^^- Vf J*^ ff. i?>. -^ >i« u.. .^ ^^.) ,4^ i.^. : ; ■■ . ^- , r-U- if- >^ iiv H^ >^ h ^^ i>> i^ ^i^ n c - .- ...■. - . s ,
^" *' ' ^' ^^'*'t^? !^ *\' ^ \¥ i*' ':*?" 'f,"f-' k
ki^<^'r^W^y
'^■■!i>'khUy^
wyt-'^^u4^
■^U^Pl^A^h^Jf^r^.h}-
u-ifi^U
=^^*^.yi-%
.,.,4^^^^K'li'
^ -.f v-^> fe^ ;^ V i^5. H- ^i, A^ ^^ ^.,1;^. i^. 2:^ 4^ 4 •
^ ^ : • .• ^r )'^ !^#- ^'^ 5^^ ?^' >i' >^' ^-^^ )^*« ?^^iv^. ^-^A^- >? M.
f ^^iv^ vf v>4•^■H-^^•^■r4i•
■ ■■■ |
■ ■■■ ■ ■ ■ ■ PBBB |
<^^i; |
•■ |
|
- • -.. ■■■. \,_ |
- V: V.-.-. k''Si{' |
|
U f 1 HK^ U' |
f: ^M :^v4; :if;;. |
|
j.:: .:;■< r; r" |
MiyM <yM'^■ |
■■ |
-^vi-;i,v: -. ' |
• . ■ - .? . ,1 ■ , -f .- .- ' |
|
:ii-i< M ^ |
||
ki *'ift^\ |
r- *■; ♦<; i. .<,•> ■»., |
■i^.-> |
•--^-4^'i. |
■.vv4U'H^*t4i |
¥■■' |
. ^11 |
■44* 4'.-*; ^'i i< |
^i-< |
•■U^>i4ii<4| |
■i^4'/«4 k^,d |
■m |
. i^4i'ii4-: |
-^■^■.■¥:-k\:M^ |
4\ ^ |
i'M-U kj'^. |
M-k'iii't' *i-ii |
¥-^ |
{MM4v¥. |
'A^M-ii- ' |
|
(MmS-M |
:M-k-ii |
|
i¥^4i-Uii |
\V.4i ¥. |
|
i HHMk^-U^ ^C-H*^^ ^< |
:'^^-^ |
|
^■^ MS-i^ |
'Mif{'M-J u ;. |
}■■' •• |
"^ ^v rM V- -vv -^^^ ^s n ^^ v^ fv ^^if:4^ iNf -^^^M 4^^ii ^1 «4.- ^- '^^^.i^..4i■it ii^U U.M^ iiJ:iM #4iif ^4 H'iiU ^i (■, .
^i^4i i^'^'i m-(A H'^^4im-U4^^U -^i. H-^'-t-Vv^i^^- • ■
- ^4#vi«i.^^v.' ■-•-■: ^ii|-#k4f#4f^^^| i; , -, ..■<.. - .
#■#>•■ • viS' .'wt- '^ ;?>»«♦• «••' " v-.v.
v^ b-i>^ ^^' t^*- li- >^ ii j^r^^
y,
's^-^h'^r^i^-'^y >,ij.^i'
^•W='vf' H-J;
'^ i*' 5.^ :^? '5>i?>' W- vt