/;/
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
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11