THE Doctrine of our REGENERATION, or NEW BIRTH in CHRIST JESUS, tho' one of the moſt fundamental Doctrines of our Holy Religion; though ſo plainly and often preſſed on us in ſacred Writ, that he that runs may read; nay, though it is the very Hinge on which the Salvation of each of us turns, and a Point too in which all ſincere Chriſtians, of whatever Denomination, agree; yet is ſo ſeldom conſidered, and 〈◊〉 little experimentally underſtood by the Generality of Profeſſors, that were we to judge of the Truth of it by the Experience of moſt who call themſelves Chriſtians, we ſhould be apt to imagine they had "not ſo much as heard" whether there be any ſuch Thing as Regeneration or no, It is true, Men, for the moſt Part are Orthodox in the common Articles of their Creed; they believe there is but one GOD, and one Mediator between GOD and Man, even the Man CHRIST JESUS; and that there is no other Name given under Heaven, whereby they can be ſaved, beſides his: But then tell them, They muſt be REGENERATE, they muſt be BORN AGAIN, they muſt be renewed in the very Spirit, i. e. in the inmoſt Faculties of their Minds, e'er they can truly call CHRIST Lord, Lord or have any Share in the Merits of his precious Blood; and they are ready to cry out wi • h Nicodemus, How can theſe Things be? Or with the Athenians, on another Occaſion, What will this Babler ſay? He ſeemeth to be a Setter-forth of ſtrange Doctrines, becauſe we preach unto them CHRIST, and the New-Birth.

That I may therefore contribute my Mite towards curing the fatal Miſtake of ſuch Perſons, who would thus put aſunder what GOD has inſeparably joined together, and vainly expect to be juſtified by CHRIST, i. e. have their Sins forgiven, unleſs they are alſo ſanctified, i. e. have their Natures changed, and made holy; I ſhall beg leave to enlarge on the Words of the Text in the following Manner.

And firſt then, I am to endeavour to explain what is meant by this Expreſſion in the Text, If any Man be in CHRIST.

Now a Perſon may be ſaid to be in CHRIST two Ways. Firſt, only by an outward Profeſſion. And in this Senſe, every one that is called a Chriſtian, or baptized into CHRIST's Church, may be ſaid to be in CHRIST. But that this is not the ſole Meaning of the Apoſtle's Phraſe now before us, is evident, becauſe then every one that names the Name of CHRIST, or is baptized into his viſible Church, would be a new Creature. Which is notoriouſly falſe, it being too plain, beyond all Contradiction, that comparatively but few of thoſe that are "born "of Water," are born of the Spirit" likewiſe; or, to uſe another Scriptural way of ſpeaking, Many are baptized with Water, which were never, effectually at leaſt, baptized with the Holy Ghoſt.

To be in CHRIST therefore, in the full Import of the Word, muſt certainly mean ſomething more than a bare outward Profeſſion, or being called after his Name. For, as this ſame Apoſtle tells us, All are not Iſraelites that are of Iſrael, i. e. when applied to Chriſtianity, all are not real Chriſtians that are nominally ſuch. Nay, that is ſo far from being the Caſe, that our Bleſſed LORD himſelf informs us, That many that have propheſied or preached in his Name, and in his Name caſt out Devils, and done many wonderful Works, ſhall notwithſtanding be diſmiſſed at the laſt Day with a Depart from me, I know you not, ye Workers of Iniquity.

It remains therefore, that this Expreſſion, If any Man be in CHRIST, muſt be underſtood in a ſecond and cloſer Signification, viz. to be in him ſo as to partake of the Benefits of his Sufferings. To be in him not only by an outward Profeſſion, but by an inward Change and Purity of Heart, and Cohabitation of his holy Spirit. To be in him ſo as to be myſtically united to him by a true and lively Faith, and thereby to receive ſpiritual Virtue from him, as the Members of the natural Body do from the Head, or the Branches from the Vine. To be in him in ſuch a Manner as the Apoſtle, ſpeaking of himſelf, acquaints us he knew a Perſon was, I know a Man in CHRIST, ſays he, i. e. a true Chriſtian; or, as he himſelf deſires to be in CHRIST, when he wiſhes, in his Epiſtle to the Philippians, that he might be found in him.

This is undoubtedly the full Purport of the Apoſtle's Expreſſions in the Words of the Text; ſo that what he ſays in his Epiſtle to the Romans about Circumciſion, may very well be applied to the preſent Subject, viz. That he is not a real Chriſtian who is only one outwardly; nor is that true Baptiſm, which is only outward in the Fleſh. But he is a true Chriſtian, who is one inwardly, whoſe Baptiſm is that of the Heart, in the Spirit, and not merely in the Water, whoſe Praiſe is not of Man but of GOD. Or, as he ſpeaketh in another Place, Neither Circumciſion or Uncircumciſion availeth any thing of itſelf, but a new Creature. Which amounts to what he here declares in the Verſe now under Conſideration, that if any Man be truly and properly in CHRIST, he is a new Creature.

What we are to underſtand by being a New Creature, was the next and ſecond general Thing to be conſidered.

And here it is evident at the firſt View, that this Expreſſion is not to be ſo explained as tho' there was a Phyſical Change required to be made in us, i. e. as tho' we were to be reduced to our primitive Nothings, and then created and formed again. For, ſuppoſing we were, as Nicodemus ignorantly imagined, to enter a "ſecond Time into our Mother's Womb, and be born," alas! what would it contribute towards rendring us ſpiritually new Creatures? ſince that which was born of Fleſh would be Fleſh ſtill, i. e. we would be the ſame carnal Perſons as ever, being derived from carnal Parents, and conſequently receiving the Seeds of all Manner of Sin and Corruption from them. No, it only means, that we muſt be ſo altered as to the Qualities and Tempers of our Minds, that we muſt intirely forget what Manner of Perſons we once were. As it may be ſaid of a Piece of Gold that was in the Ore, after it has been cleanſed, purified and poliſhed, that it is a new Piece of Gold; As it may be ſaid of a bright Glaſs that has been covered over with Filth, when it is wiped, and ſo become tranſparent and clear, that it is a new Glaſs: Or, as it might be ſaid of Naaman, when he recovered of his Leproſy, and his Fleſh returned unto him like the Fleſh of a young Child, that he was a new Man; ſo our Souls, tho' ſtill the ſame as to Eſſence, yet are ſo purged, purified and cleanſed from their natural Droſs, Filth and Leproſy, by the bleſſed Influences of the Holy Spirit, that they may properly be ſaid to be made anew.

How this glorious Change is wrought in the Soul, cannot eaſily be explained. For no One knows the Ways of the Spirit, ſave the Spirit of GOD Himſelf. Not that this ought to be any Argument againſt this Doctrine; for, as our Bleſſed LORD obſerved to Nicodemus, when he was diſcourſing on this very Subject, The Wind, ſays he, bloweth where it liſteth, and thou heareſt the Sound thereof, but knoweſt not whence it cometh, and whither it goeth; and if we are told of natural Things, and we underſtand them not, how much leſs ought we to wonder, if we cannot immediately account for the inviſible Workings of the Holy Spirit? The Truth of the Matter is this: The Doctrine of our Regeneration, or New Birth in CHRIST JESUS, is "dark and hard to be underſtood" by the natural Man. But that there is really ſuch a Thing, and that each of us muſt be ſpiritually born again, before we can enter into the Kingdom of GOD; or, to keep to the Terms made uſe of in the Text, muſt be new Creatures before we can be in CHRIST, I ſhall endeavour to ſhew under my

Third general Head, in which I was to produce ſome Arguments to prove, Why we muſt be new Creatures, in order to qualify us for being ſavingly in CHRIST.

And here one would think it ſufficient to affirm, that GOD himſelf, in his holy Word, hath told us ſo. For, not to mention many Texts that might be produced out of the Old Teſtament to prove this Point, (and indeed, by the way, one would wonder how Nicodemus, who was a Teacher in Iſrael, and who was therefore to inſtruct the People in the ſpiritual Meaning of the Law, ſhould be ſo ignorant of this grand Article, as we find he really was, by his aſking our Bleſſed LORD, when he was preſſing on him this Topick, "How can theſe Things be?" Surely, he could not forget how often the Pſalmiſt had begg'd of GOD, to make him a new Heart, and renew a right Spirit within him; as likewiſe, how frequently the Prophets had warned the People to make them new Hearts, and new Minds, and ſo turn unto the LORD their GOD. But not to mention theſe and ſuch like Texts out out of the Old Teſtament) this Doctrine is ſo plainly and often repeated in the New, that, as I obſerved before, "He that runs may read." For what ſays the great Prophet and Inſtructor of the World himſelf? Except a Man (i. e. every one that is naturally engendred of the Offspring of Adam) be born again of Water and the Spirit, he cannot enter into the Kingdom of GOD. And leſt we ſhould be apt to ſlight this Aſſertion, and Nicodemus - like, reject the Doctrine, becauſe becauſe we cannot immediately explain, How this Thing can be; our bleſſed Maſter therefore affirms it, as it were, by an Oath, Verily, verily, I ſay unto you, or, as it may be read, I the Amen; I, who am Truth itſelf, ſay unto you, that it is the unalterable Appointment of my heavenly Father, that unleſs a Man be born again, he cannot enter into the Kingdom of GOD.

Agreeable to this are thoſe many Paſſages we meet with in the Epiſtles, where we are commanded to be renewed in the Spirit, i. e. as was before explained, in the inmoſt Faculties of our Minds; to put off the Old Man, which is corrupt; and to put on the New Man, - which is created after GOD, in Righteouſneſs and true Holineſs; That Old Things muſt paſs away, and that all Things muſt become New; That we are to be ſaved by the Waſhing of Regeneration, and the Renewing of the HOLY GHOST. Or, methinks, was there no other Paſſage to be produced beſides the Words of the Text, it would be full enough, ſince the Apoſtle therein poſitively affirms, that If any Man be in CHRIST, I muſt be a new Creature.

Now what can be underſtood by all thoſe different Terms of being born again, of putting off the Old Man, and putting on the New, of being renewed in the Spirit of our Minds, and becoming new Creatures; but that Chriſtianity requires a thorough, real, inward Change of Hear • ? Do we think theſe, and ſuch-like Forms of ſpeaking, are mere Metaphors, Words of a bare Sound, without any real ſolid Signification? Indeed, it is to be feared, ſome Men would have them interpreted ſo; but alas! unhappy Men! they are not to be envied their Metaphorical Interpretation: It will be well. if they do not interpret themſelves out of their Salvation.

Multitudes of other Texts might be produced to confirm this ſame Truth; but thoſe already quoted are ſo plain and convincing, that one would imagine no one ſhould deny it; were we not told, There are ſome, who having Eyes, ſee not, and Ears hear not, and that will not underſtand with their Hearts, or hear with their Ears, leſt they ſhould be converted, and CHRIST ſhould heal them.

But I proceed to a ſecond Argument to prove, Why we muſt be new Creatures, in order to be rightly in CHRIST. And that ſhall be taken from the Purity of GOD, and the preſent corrupt and polluted State of Man.

Now GOD is deſcribed in Holy Scripture (and I ſpeak to thoſe who profeſs to know the Scripture) as a Spirit; as a Being of ſuch infinite Sanctity, as to be of purer Eyes than to behold Iniquity; as to be ſo tranſcendently Holy, that it is ſaid the very Heavens are not clean in his Sight; and 〈◊〉 Angels themſelves he chargeth wi • h Folly. On the other Hand, Man is deſcribed (and every Regenerate Perſon will find it true by his own Experience) as a Creature altogether conceived and born in Sin; as having no good Thing dwelling in him; as being carnal, ſold under Sin; nay, as having a Mind which is Enmity with GOD, and ſuch like. And ſince then there is ſuch an infinite Diſparity, can any one conceive how ſuch a filthy, corrupted, polluted Wretch can dwell with an infinitely pure and holy GOD, before he is changed, and rendered, in ſome Meaſure, like him? Can He, that is of purer Eyes than to behold Iniquity, dwell with it? Can He, in whoſe Sight the Heavens are not clean, delight to dwell with Uncleanneſs itſelf? No; we might as well ſuppoſe Light to have Communion with Darkneſs, or CHRIST to have Concord with Belial. But I paſs on to a

Third Argument to make good the Apoſtle's Aſſertion in the Text, which ſhall be founded on the Conſideration of the Nature of that Happineſs GOD has prepared for 〈◊〉 that unfeignedly love him.

To enter indeed on a minute and particular Deſcription of Heaven, would be vain and preſumptuous, ſince we are told, that Eye hath not ſeen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the Things that are there prepared for the ſincere Followers of the Holy JESUS. However, this we may venture to affirm in the general, that as GOD is a Spirit, ſo the Happineſs he has laid up • or his People is ſpiritual likewiſe; and conſequently, unleſs our carnal Minds are changed, and become ſpiritualized, we can never be made meet to partake of that Inheritance with the Saints in Light.

It is true, we may flatter ourſelves, that, ſuppoſing we continue in our natural corrupt Eſtate, and carry all our Luſts along with us, we ſhould, notwithſtanding, reliſh Heaven, was GOD to admit us therein. And ſo we might, was it a Mahometan Paradiſe, wherein we were to take our full Swing in ſenſual Delights. But ſince its Joys are only ſpiritual, and no unclean Thing can poſſibly enter thoſe bleſſed Manſions, there is an abſolute Neceſſity of our being changed, and undergoing a total Renovation of our depraved Natures, before we can have any Taſte or Reliſh of thoſe heavenly Pleaſures.

It is, doubtleſs, for this Reaſon, that the Apoſtle declares it to be the irrevocable Decree of the Almighty, that without Holineſs, i. e. without being made pure by Regeneration, and having the Image of GOD thereby reinſtamped upon the Soul, no Man living ſhall ſee the LORD. And it is very obſervable, that our Divine Maſter, in the famous Paſſage before referred to, concerning the abſolute Neceſſity of Regeneration, does not ſay, unleſs a Man be born again, he SHALL NOT, but unleſs a Man be born again, he CANNOT enter into the Kingdom of GOD. For it is founded in the very Nature of Things, that unleſs we have Diſpoſitions wrought in us ſuitable and anſwerable to the Objects that are to entertain us, we can take no Manner of Complacency or Satisfaction in them. For Inſtance; What Delight can the moſt harmonious Muſick afford a deaf▪ or what Pleaſure the moſt excellent Picture give a blind Man? Can a taſteleſs Palate reliſh the richeſt Dainties, or a filthy Swine be pleaſed with the fineſt Garden of Flowers? No: And what Reaſon can be aſſigned for it? An Anſwer is ready; Becauſe they have neither of them any Tempers of Mind correſpondent or agreeable to what they are to be diverted with. And thus it is with the Soul hereafter. For Death makes no more Alteration in the Soul, than as it inlarges its Faculties, and makes it capable of receiving deeper Impreſſions either of Pleaſure or Pain. If it delighted to converſe with GOD here, it will be tranſported with the Sight of his glorious Majeſty hereafter. If it was pleaſed with the Communion of Saints on Earth, it will be infinitely more ſo with the Communion and Society of holy Angels, and the Spirits of juſt Men made perfect in Heaven. But if the Oppoſite of all this be true, we may aſſure ourſelves, it could not be happy, was GOD himſelf to admit it (which he never will do) into the Regions of the Bleſſed. But it is Time for me to • aſten to the

Fourth and laſt Argument, I ſhall offer to prove, that we muſt be new Creatures e'e • we can be in CHRIST, viz. becauſe CHRIST's Redemption will not be complete without it.

If we reflect indeed on the firſt and chief End of our Bleſſed LORD's Coming, we ſhall find it was to ſave us from our Sins, to be a Propitiation for our Sins, to give his Life a Ranſom for many. But then, if the Benefits of our Dear Redeemer's Death were to extend no further 〈◊〉 barely to procure Forgiveneſs of our Sins, we ſhould have as little Reaſon to rejoice in it, as a poor condemned Criminal that is ready to periſh by ſome fatal Diſeaſe, would have in receiving a Pardon from his Judge. For Chriſtians would do well to conſider, that there is not only a legal Hindrance to our Happineſs, as we are Breakers of GOD's Law, but alſo a moral Impurity in our Natures, which renders us incapable of enjoying Heaven, (as hath been already prov'd) 'till ſome mighty Change hath been wrought in us. It is neceſſary therefore, in order to make Chriſt's Redemption complete, that we ſhould have a Grant of GOD's Holy Spirit to change our Natures, and ſo prepare us for the Enjoyment of that Happineſs our Saviour has purchaſed by his precious Blood.

Accordingly the holy Scriptures inform us, that whom CHRIST juſtifies, i. e. (as we ſaid before) whoſe Sins he forgives, thoſe he alſo ſanctifies, i. e. purifies and cleanſes, and totally changeth their corrupted Natures. Nay, in one Place of Scripture, Sanctification is put before Juſtification, on purpoſe, as it were, to convince us that there is no Salvation to be had without it. But ye are waſhed, ſays the Apoſtle, but ye are ſanctified; and then follows, but ye are juſtified. As the Scripture alſo ſpeaketh in another Place, CHRIST is to us Juſtification, Sanctification and then Redemption. Let this therefore be admitted as another indiſputable Argument why we muſt be new Creatures, e'er we can be in CHRIST, becauſe without it CHRIST is dead in vain.

Proceed we now to the next general Thing propoſed, viz. To draw ſome Inferences from what has been delivered.

And Firſt then, if he that is in CHRIST muſt be a new Creature, this may ſerve as a Reproof for ſome, who reſt in a bare Performance of outward Duties, without perceiving any real inward Change of Heart.

We may obſerve a great many Perſons to be very punctual in the regular Returns of publick and private Prayer, as likewiſe of receiving the Holy Communion, and perhaps, now and then too in keeping a Faſt. And ſo far we grant they do well. But then here is the Misfortune, they reſt barely in the Uſe of the Means, and think all is over, when they have juſt complied with theſe ſacred Inſtitutions; Whereas, were they rightly informed, they would conſider, that all the inſtituted Means of Grace, as Prayer, Faſting, Hearing and Reading the Word of GOD, Receiving the Bleſſed Sacrament, and ſuch like, are no further ſerviceable to us, than as they are found to make us inwardly better, and to carry on the ſpiritual Life in the Soul.

It is true, they are Means, and Eſſential ones too; but then they are only Means, they are Part, but not the Whole of Religion: For if ſo, Who more religious than the Phariſee? who faſted twice in the Week, and gave Tythes of all that he poſſeſſed, and yet was not juſtified, as our Saviour himſelf informs us, in the Sight of GOD.

You perhaps, like the Phariſee, may faſt often, and make long Prayers; you may, with Herod, hear good Sermons gladly; or as Judas himſelf, in all Probability, did, receive the Bleſſed Sacrament. But yet, if you continue vain and trifling, immoral or worldly-minded in your Converſations, and differ from the reſt of your Neighbours barely in going to Church, or in complying with ſome outward Performances, are you better than they? No, in no wiſe; You are by far much worſe, becauſe thoſe that wholly neglect the Means, are anſwerable only for omitting the Uſe of GOD's Ordinances; whereas if you uſe them, and at the ſame Time abuſe them, by not letting them produce their intended Effect, you thereby encourage others to think there is nothing in them, and therefore muſt expect to receive the greater Damnation.

But, Secondly, If he that is in CHRIST muſt be a new Creature, then this may check the groundleſs Preſumption of another Claſs of Profeſſors, who reſt in the Attainment of ſome Moral Virtues, and falſely imagine they are good Chriſtians, if they are juſt in their Dealings, are temperate in their Diet, and do Hurt or Violence to no Man.

But if this was all that is requiſite to make us Chriſtians, Why might not the Heathens of old be good Chriſtians, who were remarkable for theſe Virtues? Or St. Paul, before his Converſion, who tells us, That then he lived in all good Conſcience, and was, touching the Law. blameleſs; and yet, after his Converſion, we find he renounces all Dependance on Works of this Nature, and only deſires to be found in CHRIST, and to know the Power of his Reſurrection, i. e. to have an experimental Proof of receiving the HOLY GHOST, purchaſed for him by the Death, and enſured and applied to him by the Reſurrection of JESUS CHRIST.

The Sum of the Matter is this: Chriſtianity includes Morality, as Grace does Reaſon; but if we are only mere Moraliſts, if we are not inwardly wrought upon, and changed by the powerful Operations of the Holy Spirit, and our Moral Actions, proceed from a Principle of a new Nature, however we may call ourſelves Chriſtians, it is to be feared we ſhall be found naked at the Great Day, and in the Number of thoſe, who vainly depend on their own Righteouſneſs, and not on the Righteouſneſs of JESUS CHRIST, imputed to and inherent in them, as neceſſary to their eternal Salvation.

Nor, Thirdly, will this Doctrine leſs condemn thoſe, who reſt in a partial Amendment of themſelves, without going on to Perfection, and experiencing a thorough, real, inward Change of Heart.

A little Acquaintance with the World will furniſh us with Inſtances of no ſmall Number of Perſons, who, perhaps, were before openly profane; but ſeeing the ill Conſequences of their Vice, and the many worldly Inconveniencies it has reduced them to, on a ſudden, as it were, grow civilized: and thereupon flatter themſelves that they are very religious, becauſe they differ a little from their former Selves, and are not ſo ſcandalouſly wicked as once they were; Whereas at the ſame Time they ſhall have ſome ſecret darling Sin or other, ſome beloved Dalilah or Her • dias, which they will not part with; ſome hidden Luſt, which they will not mortify; ſome vicious Habit, which they will not take pains to root out. But wouldſt thou know, O vain Man! whoever thou art, what the Lord thy God requires of thee, thou muſt be inform'd, that nothing ſhort of a thorough, • ound Converſion will avail for the Salvation of thy Soul. It is not enough to turn from Profaneneſs to Civility, but thou muſt turn from Civility to Godlineſs. Not only ſome, but all Things muſt become new in thy Soul. It will profit thee but little to do many Things, if yet ſome one Thing thou lackeſt In ſhort, thou muſt not be only only an almoſt, but altogether a new Creature, or in vain thou hopeſt for a ſaving Intereſt in CHRIST.

Fourthly and Laſtly. If he that is in CHRIST muſt be a new Creature, then this may be preſcribed as an infallible Rule for every Perſon of whatever Denomination, Age, Degree or Quality, to judge himſelf by; this being the only ſolid Foundation, whereon we can build a well grounded Aſſurance of Pardon, Peace and Happineſs.

We may indeed depend on the broken Reed of an external Profeſſion; we may think we have done enough, if we lead ſuch ſober, honeſt, moral Lives, as many Heathens did. We may imagine we are in a ſafe Condition, if we attend on the public Offices of Religion, and are conſtant in the Duties of our Cloſets. But unleſs all theſe tend to reform our Lives, and change our Hearts, and are only uſed as ſo many Channels of Divine Grace; as I told you before, ſo I tell you again, Chriſtianity will profit us nothing.

Let each of us therefore ſeriouſly put this Queſtion to our Hearts: Have we received the HOLY GHOST ſince we believed? Are we new Creatures in CHRIST, or no? At leaſt, if we are not ſo yet, is it our daily Endeavour to become ſuch? Do we make a conſtant and conſcientious Uſe of all the Means of Grace required thereto? Do we faſt, watch and pray? Do we not only lazily ſeek, but laboriouſly ſtrive to enter in at the ſtrait Gate? In ſhort, Do we renounce ourſelves, take up our Croſſes and follow CHRIST? If ſo, we are in that narrow Way which leads to Life: We are, at leaſt ſhall in Time, become new Creatures in CHRIST. The good Seed is ſown in our Hearts, and will, if duly water'd and nouriſh'd by a regular perſevering Uſe of all the Means of Grace, grow up to eternal Life. But on the contrary if we have only heard, and know not experimentally, whether there be any HOLY GHOST; if we are Strangers to Faſting, Watching and Prayer, and all the other ſpiritual Exerciſes of Devotion; if we are content to go in the broad Way, merely becauſe we ſee moſt other People do ſo, without once reflecting whether it be the right one or not; in ſhort, if we are Strangers, nay Enemies to the Croſs of CHRIST, by leading Lives of Softneſs, Worldly-mindedneſs, and ſenſual Pleaſure, and thereby make others think, that Chriſtianity is but an empty Name, a bare formal Profeſſion; if this be the Caſe, I ſay, then CHRIST is as yet dead in vain as to us; we are yet under the Guilt of our Sins; we are unacquainted with that true and thorough Converſion, which alone can intitle us to the Salvation of our Souls.

But Beloved, I am perſuaded better Things of you, and Things that accompany Salvation, tho' we thus ſpeak; and humbly hope, that you are fully and heartily convinced, that nothing but the Wedding Garment of a new Nature, can gain Admiſſion for you at the Marriage Feaſt of the Supper of the Lamb; that you are ſincerely perſuaded, that he that hath not the Spirit of CHRIST is none of his; and that, unleſs the SPIRIT, which raiſed JESUS from the Dead, dwell in you here, neither will your mortal Bodies be quickned by the ſame SPIRIT to dwell with him hereafter.

Let me therefore (as was propoſed in the laſt Place) earneſtly exhort you, in the Name of our Lord JESUS CHRIST, to act ſuitable to thoſe Convictions, and to live as Chriſtians, that are commanded in Holy Writ, to put off their former Converſation concerning the Old Man, and to put on the New Man, which is created after GOD in Righteouſneſs and true Holineſs.

It muſt be owned indeed, that this is a great and difficult Work; but bleſſed be GOD, it is not impoſſible. Many Thouſands of happy Souls have been aſſiſted by a Divine Power to •• ing it about, and why ſhould We deſpair of Succeſs? Is GOD'S Hand ſhortned, that it cannot ſave? Was He the GOD of our Fathers, is He not the GOD of their Children alſo? Yes, doubtleſs, of their Children alſo. It is a Task likewiſe that will put us to ſome Pain; it will oblige us to part with ſome Luſt, to break with ſome Friend, to mortify ſome beloved Paſſion, which may be exceeding dear to us, and perhaps as hard to leave, as to cut off a right Hand, or pluck out a right Eye. But what of all this? Will not the being made a real living Member of CHRIST, a Child of GOD, and an Inheritor of the Kingdom of Heaven, abundantly make Amends for all this Trouble? Undoubtedly it will. Laſtly, Setting about and carrying on this great and neceſſary Work, perhaps may, nay, aſſuredly will expoſe us to the Ridicule of the unthinking part of Mankind, who will wonder, that we run not into the ſame Exceſs of Riot with themſelves; and becauſe we may deny our ſinful Appetites, and are not conformed to this World, being commanded in Scripture to do the one, and to have our Converſation in Heaven in Oppoſition to the other, they may count our Lives Folly, and our End to be without Honour. But will not the being numbered among the Saints, and ſhining as the Stars for ever and ever, be a more than ſufficient Recompence for all the Ridicule, Calumny, or Reproach, we can poſſibly meet with here?

Indeed, was there no other Reward attended a thorough Converſion, but that Peace of GOD, which is the unavoidable Conſequence of it, and which, even in this Life, paſſeth all Underſtanding, we ſhould have great Reaſon to rejoice. But when we conſider this is the leaſt of thoſe Mercies GOD has prepared for thoſe that are in CHRIST new Creatures; that this is but the Beginning of an eternal Succeſſion of Pleaſures; that the Day of our Deaths, which the unconverted, unrenewed Sinner muſt ſo much dread, will be, as it were, but the firſt Day of our new Births, and open to us an everlaſting Scene of Happineſs and Comfort; in ſhort, if we remember, that they who are regenerate and born again, have a real Title to all the glorious Promiſes of the Goſpel, and are infallibly certain of being as happy, both here and hereafter, as an All-wiſe, All-gracious, All-powerful GOD can make them; methinks, every one that has but the leaſt Concern for the Salvation of his precious, his immortal Soul, having ſuch Promiſes, ſuch an Hope, ſuch an Eternity of Happineſs ſet before him, ſhould never ceaſe watching, praying, and ſtriving, till he find a real, inward, ſaving Change wrought in his Heart, and thereby knoweth of a Truth, that he dwells in CHRIST, and CHRIST in him; that he is a new Cre • ture in CHRIST; that he is therefore a Child of GOD; that he is already an Inheritor, and will e'er long, if he endure to the End, be an actual Poſſeſſor of the Kingdom of Heaven.

Which GOD of his infinite Mercy grant, through JESUS CHRIST our LORD.

To whom, &c.

IT has been objected by ſome, who are ſo unhappy as to diſſent from, nay, I may add by others alſo, who actually are Friends to the preſent Eccleſiaſtical Eſtabliſhment, That the Miniſters of the Church of England preach themſelves, and not CHRIST JESUS our Lord, that they entertain their People with Lectures of mere Morality, without declaring to them the glad Tidings of Salvation by JESUS CHRIST. How well grounded ſuch an Objection may be, is not my Buſineſs to enquire: All I ſhall ſay at preſent to the Point is this; namely, that whenever ſuch a grand Objection is urged againſt the whole Body of the Clergy in general, every honeſt Miniſter of JESUS CHRIST ſhould do his utmoſt to cut off all manner of Occaſion from thoſe that deſire an Occaſion to take Offence at us; that ſo by hearing us continually ſounding forth the Word of Truth, and declaring with all Boldneſs and aſſurance of Faith, that there is no other Name given under Heaven, whereby they can be ſaved, but that of JESUS CHRIST; they may be aſhamed of this their ſame confident Boaſting againſt us.

It was an Eye to this Objection, joined with the Agreeableneſs and Delightfulneſs of the Subject (for who can but delight to talk of that which the bleſſed Angels deſire to look into?) that induced me to diſcourſe a little on that great and fundamental Article of our Faith; namely, our being freely juſtified from all our Sins by the precious Blood of JESUS CHRIST. But ye are waſhed, ſays the Apoſtle, but ye are ſanctified, but ye are juſtified, in the Name of our Lord JESUS CHRIST, and by the Spirit of our GOD.

The Words beginning with the Particle But, have plainly a Reference to ſomething that went before; it may not therefore be improper, before I deſcend to Particulars, to conſider the Words, as they ſtand related to the Context. The Apoſtle, in the Verſes immediately foregoing, had been reckoning up many notorious Sins, ſuch as Drunkenneſs, Adultery, Fornication, and ſuch like, the Commiſſion of which, without a true and hearty Repentance, He tells them plainly, would certainly ſhut them out of the Kingdom of GOD. But then, le • t the ſincere Corinthian Converts, who we find were once infamous for moſt or all of theſe Vices, ſhould either on the one hand grow ſpiritually proud by ſeeing themſelves differ from their unconverted Brethren, and therefore ſhould be tempted to ſet them at nought, and to ſay with the ſelf-conceited Hypocrite in the Prophet, Come not nigh me, for I am holier than thou: Or, on the other hand, by looking back on the Multitude of their paſt offences, ſhould be apt to think their Sins were too many and grievous to be forgiven: He firſt, in order to keep them humble, reminds them of their ſad Eſtate before Converſion, telling them in plain Terms, Such (or as it might better be read, theſe things) were ſome of you; that is, Not only one, but all that ſad Catalogue of Vices I have been before drawing up, ſome of you were once guilty of; but then, at the ſame time, to preſerve them from Deſpair, behold he brings them glad Tidings of great Joy: But ye are waſhed, ſays he, but ye are ſanctified, but ye are juſtified in the Name of our Lord JESUS CHRIST, and by the Spirit of our GOD.

The former Part of which Text, namely our being Sanctified, I did, in ſome meaſure, treat of, when I diſcourſed on the Nature and Neceſſity of the New Birth: I come now, as was before propoſed, to enlarge on the latter Part of it, namely, of our being freely Juſtified from all our Sins, by the precious Blood of JESUS CHRIST: But ye are Juſtified in the Name of our Lord JESUS CHRIST.

From which Words I ſhall endeavour to conſider theſe Three Things: I. Firſt, What is meant by the Word Juſtified. II. Secondly, I ſhall endeavour to prove, that all Mankind in general, and every individual Perſon in particular, ſtands in need of being juſtified. III. Thirdly and Laſtly, That there is no poſſibility of obtaining this Juſtification, which we ſo much want, but by the precious Blood of JESUS CHRIST. IV. Firſt then, I am to conſider what is meant by the Word Juſtified.

But ye are juſtified, ſays the Apoſtle; which is all the ſame as though he had ſaid; You have your Sins forgiven, and are looked upon by GOD, as though you never had offended him at all: For that is the Meaning of the Word juſtified, in almoſt all the other Paſſages of Holy Scripture where this Word is mentioned. Thus when this ſame Apoſtle writes to the Romans, he tells them, that whom GOD calls, thoſe he alſo juſtifies; that is, forgives them their Sins: And again, ſpeaking of Abraham's Faith, he tells them, that Abraham believed on HIM that juſtifies the Ungodly: That is, who forgives the ungodly Man his Sins: Which Expreſſion the Apoſtle himſelf explains by a Quotation out of the Pſalms; Bleſſed is the Man, ſays he, to whom the LORD i • puteth no Sin. From all which Proofs, and many others that might be urged it is evident, that being juſtified, or having our Sins forgiven, are the ſame as to Signification: So that what the Apoſtle here affirms of the Corinthian Converts, namely, that they were juſtified, amount to what all of us profeſs to hold when we juſt now repeated our Creed, and each of us declared in his own Perſon, I believe the Forgiveneſs of Sins. Which leads me directly to the

II. Second Thing propoſed, namely, To endeavour to prove that all Mankind in general, and every individual Perſon in particular, ſtands in need of being thus juſtified, or having his Sins forgiven.

And indeed the Apoſtle ſuppoſes this in the Words of the Text: But ye are juſtified, ſays he, thereby implying, that the Corinthians (and conſequently all Mankind, there being no Difference, as will be ſhewn hereafter) ſtood in need of being thus juſtified.

But, not to reſt in bare Suppoſitions, in my farther Enlargement on this Second Head, I ſhall endeavour to prove that we all ſtand in need of being juſtified, on two Accounts: Firſt, as we ſtand chargeable with Original—Secondly, as we have been guilty of Actual Sin.

And firſt, I affirm that we all ſtand in need of being juſtified, as we are chargeable with Original Sin: Which, though a Propoſition that might be denied by a ſelf-juſtifying Infidel, who will not come to CHRIST that he may have Life, and ſtoop to thoſe Terms GOD has graciouſly ſettled for his Salvation; yet can never be denied by any one who believes that St. Paul's Epiſtles were written by Divine Inſpiration, where we are told, that in Adam all die; that is, Adam's Sin was imputed to all: And leſt we ſhould forget to make a particular Application, it is farther added in another Place, that there is none that doeth good (that is, 〈◊〉 Nature) no, not one: That we are all gone out of the Way; namely, of Original Righteouſneſs; and are by Nature the Children of Wrath. And even David, who was the Man after GOD's own Heart, and if any one could, might ſurely plead an Exemption from this univerſal Corruption, yet he confeſſes, that he was ſhapen in Wickedneſs, and that in Sin did his Mother conceive him. And, to mention but one more Text, as immediately applicable to the preſent Purpoſe, St. Paul, in his Epiſtle to the Romans ſays, that Death came upon all Men, for the Diſobedience of one Man, namely, of Adam, even upon thoſe ſays he, (that is, little Children) who had not ſinned after the Similitude of Adam's Tranſgreſſion; or, had not been guilty of actual Sin, and therefore could not be puniſhed with temporal, Death (which came into the World, as this ſame Apoſtle elſewhere informs us, only by Sin) had not the Diſobedience of our firſt Parents been imputed to them. So that what has been ſaid on this Point, ſeems to be excellently ſummed up in that Article of our Church, where ſhe declares, That Original Sin ſtandeth not in the following of Adam, but it is the Fault and Corruption of the Nature of every Man, that naturally is ingendred of the Offspring of Adam; whereby Man is very far gone from Original Righteouſneſs, and is of his own Nature inclined to Evil, ſo that the Fleſh luſteth always contrary to the Spirit; and therefore in every Perſon born into this World it deſerveth GOD's Wrath and Damnation.

I have been the more particular in treating of this Point, becauſe it is the very Foundation of the Chriſtian Religion: For I am verily perſuaded, that it is nothing but a Want of being well grounded in the Doctrine of Original Sin, and of the helpleſs, nay, I may ſay damnable, Condition each of us comes into the World in, that makes ſo many Infidels oppoſe, and ſo many that call themſelves Chriſtians, ſo very Lukewarm in their Love and Affections to JESUS CHRIST. It is this, and I could almoſt ſay this only, that makes Infidelity abound amongſt us ſo much as it does: For alas! we are miſtaken, if we imagine that Men now commence or continue Infidels, and ſet up corrupted Reaſon, in Oppoſition to Revelation, merely for want of Evidence, (for I believe it might eaſily be proved, that a modern Unbeliever is the moſt credulous Creature living;) No, it is only for want of an humble Mind, of a Senſe of their Original Depravity, and an Unwillingneſs to own themſelves ſo depraved, that makes them ſo obſtinately ſhut their Eyes againſt the Light of the Glorious Goſpel of CHRIST. Whereas, on the contrary, were they but once pricked to the Heart with a due and lively Senſe of their natural Corruption and Liableneſs to Condemnation, we ſhould have them no more ſcoffing at Divine Revelation, and looking on it as an idle Tale; but they would cry out with convicted Paul,—LORD, what wouldſt thou have me to do? Or, with the trembling Jailor, on a like Occaſion, Men and Brethren, what ſhall we do to be ſaved? It was an Error in this Fundamental Point, that made ſo many reſiſt the Evidence the Son of GOD himſelf gave of his Divine Miſſion, when he tabernacled amongſt us. Every Word he ſpake, every Action he did, every Miracle he wrought, proved that he came from GOD. And why then did ſo many harden their Hearts, and would not believe his Report? Why, He himſelf informs us, when he tells us, They will not come to me that they may have Life: They will obſtinately ſtand out againſt thoſe Means GOD had appointed for their Salvation: And St. Paul tells us, that if the Goſpel he hid, it is hid to them that are loſt: In whom the God of this World hath blinded the Minds of them which believe not, le • t the Light of the Glorious Goſpel of CHRIST, who is the Image of GOD, ſhould ſhine upon them.—2 Cor: iv. 3, 4.

But to return from this Digreſſion, which I could not very well avoid making; if it be asked, How it ſuits with the Divine Goodneſs, to impute the Guilt of one Man's Sin, to an innocent Poſterity? I ſhould think it ſufficient, to make uſe of the Apoſtle's Words: Nay, but O Man; Who art thou that replied againſt GOD? Shall the Thing formed ſay to him that formed it' Why haſt thou made me thus? But, to come to a more direct Reply,—Perſons would do well to conſider, that in this firſt Covenant GOD made with Man, Adam acted as a Publick Perſon, as the common Repreſentative of all Mankind, and conſequently we muſt ſtand or fall with him. Had he continued in his Obedience, and not eaten the forbidden Fruit, the Benefits of that Obedience would doubtleſs have been imputed to us: But ſince he did not perſiſt in it, but broke the Covenant GOD made with him, and us in him; who dares charge the righteous Judge of all the Earth with Injuſtice, for imputing that to us alſo? But I ſhall have an Occaſion by and by, to vindicate the Divine Proceeding in this Point more particularly, and therefore I chuſe to wave all farther Conſideration of it in this Place, and proceed to the other Thing propoſed under this Second general Head, namely,

II. To endeavour to prove, That we all ſtand in need of being juſtified, not only as we are chargeable with Original but as we ſtand convicted of Actual Sin.

That GOD, as he made Man, has a Right alſo to demand his Obedience, I ſuppoſe, is a Truth no one will deny: That He hath alſo given us both a natural and a written Law, whereby we are to be judged, cannot be queſtioned by any one who believes St. Paul's Epiſtle to the Romans to be of Divine Authority: For in this we are told of a Law written in the Heart, and a Law given by Moſes; and that each of us hath broken theſe Laws, is too evident from our own ſad and frequent Experience. Accordingly the Holy Scriptures inform us that there is no Man which liveth and ſinneth not; that in many things we offend all; that if we ſay we have no Sin we deceive ourſelves, and ſuch like. And if we are thus found Offenders againſt GOD, it follows that we ſtand in need of Forgiveneſs for thus Offending Him; unleſs we ſuppoſe GOD ſhould enact Laws, and at the ſame Time not care whether they are obeyed or no; which is as abſurd as to ſuppoſe that a Prince ſhould eſtabliſh Laws for the proper Government of his Country, and yet let every Violater of them come off with Impunity, But GOD has not dealt ſo fooliſhly with his Creatures: No, as he gave us a Law, he demands our Obedience to that Law, and has obliged us univerſally to obey it, under no leſs a Penalty than incurring his Curſe and eternal Death for every Breach of it. For thus ſpeaks the Scripture: Curſed is he that continueth not in all Things that are written in this Book to do them; as the Scripture alſo ſpeaketh in another Place, The Soul that ſinneth, it ſhall die. Now it has already been proved that we have all of us ſinned, and therefore, unleſs ſome Means can be found out to ſatisfy GOD'S Juſtice, we muſt periſh eternally.

Let us here then ſtand a while, and ſee in what a deplorable Condition each of us comes into the World, and ſtill continues, till we are put into a State of Grace. For ſurely nothing can well be ſuppoſed more deplorable than to be born under the Curſe of GOD; to be charged with Original Guilt; and not only ſo, but to be convicted as actual Breakers of GOD'S Law, the leaſt Breach of which juſtly deſerves Eternal Damnation. Surely this can be but a melancholy Proſpect to view ourſelves in, and muſt put us upon contriving ſome Means whereby we may ſatisfy and appeaſe our offended Judge. But what muſt thoſe Means be? Shall we Repent? Alas! there is not one Word mentioned about Repentance in the firſt Covenant: The Day that thou eateſt thereof, ſays GOD, thou ſhalt ſurely die. So that if GOD be true, unleſs there be ſome Way found out to ſatisfy his Juſtice, we muſt periſh, and there is no room left for us to expect a Change of Mind in GOD, though we ſhould ſeek it with Tears. Well then, if Repentance will not do, ſhall we plead the Law of Works? Alas! By the Law ſhall no Man living be juſtified: For by the Law comes the Knowledge of Sin. It is that which convicts and condemns, and therefore can by no means acquit, much leſs juſtify us. Wherewith then ſhall we come before the LORD, and bow down before the Moſt High GOD; in order to procure the Forgiveneſs of our Sins? Shall we come before him with Calves of a Year old, with Thouſands of Rams, or ten Thouſands of Rivers of Oil? Alas! GOD has ſhewed thee, O Man, that this will not avail. For he hath declared, I will take no Bullock out of thy Houſe, nor He-Goat out of thy Fold: For all the Beaſts of the Foreſt are mine, and ſo are the Cattle upon a Thouſand Hills. Will not the LORD then be pleaſed to accept our Firſt-born for our Tranſgreſſion, the Fruit of our Bodies for the Sin of our Souls? Even this will not purchaſe our Pardon: For He has declared that the Children ſhall not bear the Iniquities of their Parents. Beſides, they are Sinners, and therefore, being under the ſame Condemnation, equally ſtand in need of Forgiveneſs with ourſelves. They are impure, and will the LORD accept the Blind and Lame for Sacrifice? O wretched Men that we are! Who ſhall deliver us from this. Body of Death? Why, I thank GOD, our Lord JESUS CHRIST. Which naturally leads me to the Third general Thing propoſed, which was to endeavour to prove,

III. That there is no Poſſibility of our obtaining this Juſtification, which we ſo much want, but by the precious Blood of our Lord JESUS CHRIST: But ye are juſtified in the Name of our Lord JESUS CHRIST.

But this having been in ſome Meaſure, proved by what has been ſaid under the foregoing Head, wherein I have ſhewn that neither our Repentance, Works or Sacrifices could poſſibly take away, or make Attonement for our Sins; nothing remains for me to do under this Head, but to ſhew that the Death of JESUS CHRIST has done it for us.

And here I ſhall ſtill have Recourſe to the Law and to the Teſtimony. For after all the moſt ſubtle Diſputations on either ſide, nothing but the lively Oracles of GOD can give us any Satisfaction in this momentous Point: It being ſuch an inconceivable Myſtery, that the Eternal, only begotten Son of GOD ſhould die for ſinful Man, that we durſt not have preſumed ſo much as to have thought of it, had no • GOD revealed it in his Holy Word. It is true, Reaſon may ſhew us the Wound, but Revelation only can lead us to the Means of our C • re. And though the Method God has been pleaſed to take to put us in a Way of being happy, may be to the Infidel a Stumblick-block, and to the wiſe Opiniator and Diſputer of this World Fooliſhneſs; yet Wiſdom, that is, the Diſpenſation of our Redemption, will be juſtified, or approved of, and ſubmitted to by all her truly wiſe and holy Children, by every ſincere and honeſt Chriſtian.

But to come more directly to the Point before us. Two Things, as was before obſerved, we wanted, in order to make our Peace with GOD.

And both theſe (Thanks be to GOD for this unſpeakable Gift) are abundantly ſecured to us by the Death and Paſſion of JESUS CHRIST. For what ſays the Scripture?

1. As to the firſt, or our being freed from the Guilt of Original Sin.—It informs us, that as in Adam all die, even ſo in CHRIST ſhall all be made alive. And again, As by the Diſobedience of one Man, or by one Traſgreſſion, namely, that of Adam, many were made Sinners, ſo by the Obedience of one, JESUS CHRIST, many were made righteous. And again, As by the Diſobedience of one M • n, Judgment came upon all Men unto Damnation; that is, all Men were condemned, on having Adam's Sin imputed to them: So by the Obedience of one, that is, JESUS CHRIST, the Free Gift of Pardon and Peace came upon all Men unto Juſtification of Life. Which by the Way clears up (as I promiſed to do before) that ſeeming Diſagreement between GOD's Attributes, in imputing Adam's Sin 〈◊〉 us, (namely, his Juſtice and Mercy) and wholly takes off that Imputation of Injuſtice, which wicked and ungodly Men would blaſphemouſly caſt upon the Righteous Judge of all the Earth. Had GOD indeed imputed Adam's Sin to his innocent Poſterity, and left them to periſh in it: Had he looked upon and puniſhed them all as Sinners, without providing them a Saviour, we might perhaps have had ſome Pretence to complain of his Severity, though we could not even then but acknowledge his Juſtice in the Puniſhment of Sin. But ſince He has not dealt with us after our Deſerts, nor rewarded us according to our Iniquity; ſince the ſame Revelation acquaints us, that As in Adam all die, even ſo in CHRIST ſhall all be made alive: Since the ſame GOD that informs us that Death came even upon thoſe who had not ſinned after the Similitude of Adam's Tranſgreſſion, declares likewiſe, that He that believeth and is baptized ſhall be ſaved, or put into a State of Salvation: I ſay ſince theſe Things are ſo, What Reaſon have ſuch Worms as we to quarrel with the moſt High GOD? Doubtleſs no more than a condemned Criminal has to find fault with his Judge for condemning him for breaking the Law, only that he might give him the Pleaſure of a Reprieve. No; as for GOD, his Ways are perfect, and his Dealings with his Creatures are holy, juſt and good; and as in all his Diſpenſations, ſo more eſpecially in our Recovery from our fallen Eſtate by the Death of JESUS, we may juſtly ſay, Mercy and Truth have met together, Righteouſneſs and Peace have kiſſed each other. But,

2. Pardon for our actual Tranſgreſſion of GOD'S Law was another Thing which we wanted to have ſecured to us, before we could be at Peace with GOD. And this the Holy Scriptures inform us is abundantly done by the Death of JESUS CHRIST. The Evangelical Prophet foretels that the promiſed Redeemer ſhould be wounded for our Tranſgreſſions, and bruiſed for our Iniquities; that the Chaſtiſement of our Peace ſhould be upon him; and that by his Stripes we ſhould be healed; Iſaiah liii. 6. The Angel at His Birth ſays, that he ſhould ſave his People from their Sins: And St. Paul declares, that this is a faithful ſaying, and worthy of all Acceptation, that JESUS CHRIST came into the World to ſave Sinners: And here in the Words of the Text, Such (or, as I obſerved before, theſe Things) were ſome of you; but ye are waſhed, &c.—And St. Peter, alluding to the aforementioned Paſſage of Iſaiah, teſtifies of CHRIST, that His own Self bare our Sins in his own Body on the Tree, that we being dead to Sin, ſhould live unto Righteouſneſs; by whoſe Stripes, ſays he, ye are healed, 1 Pet. ii. 24. And in another Place the ſame Apoſtle ſays, Neither is there Salvation in any other; for there is none other Name under Heaven given among Men, whereby we muſt be ſaved, but the Name of JESUS CHRIST, Acts iv. 12. How GOD will be pleaſed to deal with the Gentiles who yet ſit in Darkneſs and in the ſhadow of Death, and on whom the Sun of Righteouſneſs never yet aroſe, is not for us to enquire. What have we to do to judge thoſe that are without? To God's Mercy let us recommend them, and wait for a Solution of this Point till the Great Day of Accounts, when all GOD's Diſpenſations, both of Providence and Grace, will be fully cleared up, by Methods to us, it may be, at preſent unknown, becauſe unrevealed. However, this we know, that the Judge of all the Earth will, moſt aſſuredly, do right.

But it is Time for me to draw towards a Concluſion:

I have now then, Brethren, by the Bleſſing of GOD, diſcourſed on the Words of the Text in the Method I propoſed; and have in as plain a Manner as I could, ſhewn you what is meant by the Word Juſtified, that it ſignifies our having our Sins forgiven: And have alſo in ſome meaſure proved that we all ſtand in need of being thus juſtified, as we are chargeable with Original, and have been guilty of Actual Sin: And laſtly, that nothing but the Precious Blood of JESUS CHRIST has, or can procure this ineſtimable Priviledge for us.

Many uſeful Inferences might be drawn from what has been delivered; but as I have detained you, I fear, too long already, permit me only to make a Reflection or two on what has been ſaid, and I have done.

If then we are freely juſtified by the Death of JESUS CHRIST, let us here pauſe a while; and as before we reflected on the Miſery, let us now turn aſide and admire the Happineſs of Man. But alas! how am I loſt to think that GOD the Father, when we were in a State of Enmity by Original, and of Rebellion by our Actual Sins, ſhould notwithſtanding yearn in his Bowels towards us his fallen, his apoſtate Creatures: And becauſe nothing but an infinite Ranſom could ſatisfy an infinitely offended Juſtice, ſhould ſend his only and dear Son JESUS CHRIST (who is GOD, bleſſed for ever, and who had lain in his Boſom from all Eternity) to die a curſed, painful, ignominious Death, for us and for our Salvation! O who can avoid crying out, on the Conſideration of this great Myſtery of Godlineſs,—Oh the Depth of the Riches of GOD's Love to us his wretched, miſerable, undone Creatures! How unſearchable is his Mercy, and his Loving Kindneſs paſt finding out! Now know we of a Truth, O GOD, that thou haſt loveſt us, ſince thou haſt not with-held thy Son, thy only Son JESUS CHRIST, from thus dying for us.

But as we admire the FATHER ſending, let us likewiſe humbly and thankfully adore the SON coming, when ſent to die for Man. But alas! what Thoughts can conceive, what Words expreſs the infinite Greatneſs of that unparalleled Love, which drew the Son of GOD down from the Manſions of his Father's Glory to die for ſinful Man! The Jews, when he only ſhed a Tear 〈◊〉 poor Lazarus's Funeral, ſaid, Behold how he loved him: How much more juſtly then may we cry out, Behold how he loved us, when he did not ſpare to ſhed not only a Tear, but his his own precious Blood for us.

And can any poor returning Sinner, after this, deſpair of Mercy? What, can they ſee their Saviour hanging on a Tree, with Arms ſtretched out to embrace them, and yet, upon their truly believing on him, doubt of finding Acceptance with him? No, away with all ſuch diſhonourable, ſuch deſponding Thoughts.—Look on his Hands, bored with Pins of Iron; look on his Side, pierced with a cruel Spear, on Purpoſe to unlooſe the Sluices of his Blood, and open a Fountain for Sin, and for Uncleanneſs.—And then deſpair of Mercy if you can! No, do but believe on him with your whole Hearts; Do not crucify Him afreſh, and put him again to open Shame, by leading wicked, lukewarm, ungodly Lives: In ſhort, do but labour to attain that Holineſs, without which no Man ſhall ſee the LORD; and then, though your Sins be as Scarlet, yet ſhall they be as Wooll; though they be as Crimſon, yet ſhall they be whiter than Snow.

Which GOD of his infinite Mercy grant, &c.

THE Amiableneſs of Religion in itſelf, the innumerable Advantages that flow from it to Society in general, as well as each ſincere Profeſſor of it in particular, cannot but recommend it to the Choice of every conſiderate Perſon, and make even wicked Men, as they wiſh to die the Death, ſo, in their more ſober Intervals, envy the Life of the Righteous. And indeed we muſt do the World ſo much Juſtice as to confeſs, that the Queſtion about Religion does not uſually ariſe from a Diſpute whether it be neceſſary or not (for moſt Men ſee the Neceſſity of doing ſomething for the Salvation of their Souls) but when is the beſt Time to ſet about it: Perſons are convinc'd by univerſal Experience, that the firſt Eſſays or Endeavours towards the Attainment of Religion are attended with ſome Difficulty and Trouble, and therefore they would willingly defer the beginning ſuch a ſeemingly ungrateful Work as long as they can. The wanton Prodigal, that is ſpending his Subſtance in riotous Living, cries, A little more pleaſure, a little more Senſuality, and then I'll be ſober in Earneſt. The covetous Worldling, that employs all his Care and Pains in heaping up Riches, tho' he cannot tell who ſhall gather them, does not flatter himſelf that this will do always; but hopes, with the rich Fool in the Goſpel, to lay up Goods for a few more Years on Earth, and then he'll begin to lay up Treaſures in Heaven. And, in ſhort, thus it is that moſt People are convinced of the Neceſſity of being religious ſome Time or another; but then, like Felix, they put off the acting ſuitably to their Convictions, till (what they imagine) a more convenient Seaſon: Whereas, would we be ſo humble as to be guided by the Experience and Counſel of the wiſeſt of Men, we ſhould learn that Youth is the fitteſt Seaſon for Religion; Remember now thy Creator, ſays Solomon, in the Days of thy Youth. By which Word Remember, we are not to underſtand a bare ſpeculative Remembrance, or calling to Mind, (for that, like a dead Faith, will profit us nothing) but ſuch a Remembrance as will conſtrain us to Obedience, and oblige us out of Gratitude to perform all that the LORD our GOD ſhall require of us. For as forgetting GOD, in Scripture Language, implies a total Neglect of our Duty, in like Manner remembring him ſignifies a perfect Performance of it: So that, when Solomon ſays, Remember thy Creator in the Days of thy Youth, it is the ſame as if he had ſaid, keep GOD's Commandments; or in other Words, Be religious in the Days of thy Youth; thereby implying that Youth is the moſt proper Seaſon for it.

And Firſt then, I am to make good the Wiſe Man's Propoſition implied in the Words of the Text, and to ſhew that Youth is the fitteſt Seaſon for Religion: Remember now thy Creator in the Days of thy Youth.—But in Order to proceed more clearly in this Argument, it may not be improper, firſt, to explain what I mean by the Word Religion. By this Term, then, I would not be underſtood to mean a bare outward Profeſſion or naming the Name of CHRIST; for we are told, that many that have even propheſied in his Name, and in his Name caſt out Devils, ſhall notwithſtanding be rejected by him at the laſt Day: Nor would I underſtand by it barely being admitted into CHRIST'S Church by Baptiſm; for then Simon Magus, Arius, and the Hereſiarchs of old might paſs for religious Perſons, for theſe were baptized; nor yet the receiving the other Seal of the Covenant, for then Judas himſelf might be canoniz'd for a Saint; nor indeed do I mean any or all of theſe together, conſider'd by themſelves; but a thorough, real, inward Change of Nature, wrought in us by the powerful Operations of the Holy Ghoſt, convey'd to and nouriſh'd in our Hearts, by a conſtant Uſe of all the Means of Grace, evidenc'd by a good Life, and bringing forth the Fruits of the Spirit.

The attaining this real, inward Religion, is a Work of ſo great Difficulty, that Nicodemus, a learned Doctor and Teacher in Iſrael, thought it altogether impoſſible, and therefore ignorantly asked our Bleſſed LORD, how this Thing could be? And truly to rectify a diſorder'd Nature, to mortify our corrupt Paſſions, to turn Darkneſs to Light, to put off the old Man, and put on the new, and thereby to have the Image of GOD reinſtamp'd upon the Soul, or in one Word, to • e born again, however light ſome may make of it, muſt, after all our Endeavours, be own'd by Man impoſſible. 'Tis true, in •• ed, CHRIST'S Yoke is ſaid to be an eaſy or a gracious Yoke, and his Burthen light; but then it is to thoſe only who have been accuſtomed to bear and draw in it. For as the wiſe Son of Sirach obſerves, At firſt Wiſdom walketh with her Children in crooked Ways, and brings them into Fear; and torments them with her Diſcipline, and does not turn to comfort and rejoyce them, till ſhe has try'd them and proved their Judgment.—No; we muſt not flatter ourſelves, that our depraved Natures can be renewed, unleſs we ſubmit to a great many Difficulties. The ſpiritual Birth is attended with its Pangs, as well as the natural: For they that have experienc'd it (and they only are the proper Judges) can acquaint you, that frequent Acts of Self-denial muſt be exerciſed, a conſtant regular Diſcipline kept up, left, after all, when we come to the Birth, we ſhould want Strength to bring forth.

But if theſe Things are ſo; if there are Difficulties and Pangs attending our being born again, and Diſcipline muſt be called in, what Seaſon more proper than that of Youth; when, if ever, our Bodies are robuſt and vigorous, and our Minds active and courageous, and conſequently we are then the beſt qualified to endure Hardneſs as good Soldiers of JESUS CHRIST.

We find in ſecular Matters People commonly obſerve this Method, and ſend their Children abroad among the Toils and Fatigues of Buſineſs, in their younger Years, as well knowing they are then fitteſt to undergo them. And why do they not act with the ſame Conſiſtency in the grand Affair of Religion? Becauſe, as our Saviour has told us, the Children of this World are wiſer in their Generation, than the Children of Light.

But, Secondly, if pure Religion and undefiled conſiſts in the total Renewal of our corrupted Natures, then 'tis not only a Work of Difficulty, but of Time: For, as the old was not, ſo neither is the new Creation compleated in a Day. No, good Men know, by certain Experience, that it is a long while e'er old Things can paſs away, and all Things become new in them. The ſtrong Man arm'd has gotten too great Poſſeſſion of their Hearts to be quickly driven out, and they are obliged to combat many a weary Hour, e'er their Corruptions, which is the Armour in which the ſtrong Man truſted, be wholly taken from him. Nay, they find their whole Lives ſhort enough to perfect the Work of Regeneration, which they were ſent into the World to do, and never expect to ſay 'tis finiſh'd, till, with their bleſſed Maſter, they bow down their Heads, and give up the Ghoſt.

And, if this be the Caſe, if the Renovation of our Nature be not only difficult, but requires ſo long a Space to compleat it in; then, it highly concerns every one to ſet about it betimes, and to work their Work while it is Day, before the Night cometh, when no Man can work.

Could we, indeed, live to the Age of Methuſalah, and had but little Buſineſs to employ ourſelves in, we might then be more excuſable, if we made no other Uſe of this World, than, what too many do, take our Paſtime therein; but ſince our Lives are ſo very ſhort, and the working out our Salvation requires ſo much Time, we have no Room left for trifling, leſt we ſhould be ſnatched away while our Lamps are untrimmed, and we are entirely unprepared to meet the Bridegroom.

Did we know a Friend or Neighbour, who had a long Journey of the utmoſt Importance to make, and yet ſhould ſtand all the Day idle, neglecting to ſet out till the Sun was about to go down, we could not but pity and condemn his egregious Folly: And yet it is to be feared moſt Men are juſt ſuch Fools; they have a long Journey to take, nay, a Journey to Eternity, a Journey of infinite Importance, and which they are obliged to diſpatch before the Sun of their natural Life be gone down; and yet they loiter away their Time allotted them to perform their Journey in, till Sickneſs or Death ſurprizes them; and then they cry out, What ſhall we do to inherit eternal Life? But, alas! is this a proper Seaſon to ask ſuch a Queſtion? Is this a Time to begin their Journey, when they ſhould be at the End of it; or to enquire what they muſt do, when perhaps they have hardly any Strength or Ability left to do any Thing to the Purpoſe, and when they ſhould be waiting with humble Patience, in hopes of ſpeedily receiving their Wages for Work already done? O fooliſh People and unwiſe! If you offer the Blind for Sacrifice, is it not evil? and if ye offer the Lame and Sick, is it not evil? Offer it now unto thy Governor, will he be pleaſed with thee, or accept thy Perſon? ſaith the LORD of Hoſts. But leaving ſuch to the Mercies of GOD, I paſs on to

The Second general Thing propoſed, viz. To ſhew the Advantages that will ariſe from Remembring our Creator in the Days of our Youth; which may ſerve as ſo many Motives to excite and quicken all Perſons immediately to ſet about it.

And the firſt Benefit reſulting from thence is, that it will bring moſt Honour and Glory to GOD. This, I ſuppoſe, every ſerious Perſon will grant, ought to be the Point in which all our Actions ſhould centre; for to this End were we born; to this End were we redeemed by the precious Blood of JESUS CHRIST, that we ſhould promote GOD'S Eternal Glory. And as the Glory of GOD is moſt advanced by paying Obedience to his Precepts, they that begin ſooneſt to walk in his Ways, act moſt to his Glory: For the common Objection againſt the divine Laws in general, and the Doctrines of the Goſpel in particular, is, that they are not practicable, that they are contrary to Fleſh and Blood, and that all thoſe Precepts concerning Self-Denial, Renunciation of and Deadneſs to the World, are but ſo many arbitrary Reſtraints impoſed upon human Nature. But when we ſee mere Striplings not only practiſing, but delighting in ſuch religious Duties, and in the Days of their Youth, when, if ever, they have a Reliſh for ſenſual Pleaſures, ſubduing and deſpiſing the Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life.—This, this is acceptable with GOD; this vindicates his injur'd Honour; this ſhews that his Service is perfect Freedom, that his Yoke is eaſy, and his Burden light.

But, Secondly, as an early Piety redounds moſt to the Honour of GOD, ſo it will bring moſt Honour to ourſelves: For thoſe that honour GOD, GOD will honour. We find it therefore remark'd to the Praiſe of Obadiah, that he ſerved the LORD from his Youth: Of Samuel, that he ſtood, when young, before GOD in a linnen Ephod: Of Timothy, that from a Child he had known the Holy Scriptures: Of St. John, that he was the youngeſt and moſt beloved Diſciple; and of our Bleſſed LORD himſelf, that at Twelve Years old he went up to the Temple, and ſat among the Doctors, both hearing and asking them Queſtions.

Nor, Thirdly, will an early Piety afford us leſs Comfort than Honour, not only becauſe it renders Religion habitual to us, but alſo becauſe it gives us a well-grounded Aſſurance of the Sincerity of our Profeſſions. Was there no other Argument againſt a Death-bed Repentance but the Unſatisfactorineſs and Anxiety of ſuch a State, that would be ſufficient to deter all thinking Perſons from deferring the moſt important Buſineſs of their Life to ſuch a dreadful Period of it. For ſuppoſing a Man be ſincere in his Profeſſions of Repentance on a Death-bed (which is very much to be doubted) yet he can take no great Comfort in them, becauſe he is uncertain whether his Convictions and Remorſe proceed from a true Sorrow for Sin, or a ſervile Fear of Puniſhment. But a young Saint need fear no ſuch Perplexity; he knows that he loves GOD for his own Sake, and is not driven to him by a Dread of impending Evil: He does not decline the Gratifications of Senſe, becauſe he can no longer bear the Voice of Singing-Men and Singing-Women; but willingly takes up his Croſs, and follows his bleſſed Maſter in his Youth; and therefore muſt have great Confidence of his Sincerity towards GOD. But farther, as an early Piety ſhews the Heart of its Sincerity, ſo likewiſe it brings its preſent Reward with it, as it renders Religion, and all its Duties, habitual and eaſy. A young Saint, was you to aſk him, would joyfully tell you the unſpeakable Comfort of beginning to be good betimes: As for his Part, he knows not what Men mean by talking of Mortification, Self-Denial, and Retirement, as hard and rigorous Duties; for he has ſo accuſtomed himſelf to them, that they are now become even natural, and he takes infinitely more Pleaſure in practiſing the ſevereſt Precepts of the Goſpel, than a luxurious Dives in a Bed of State, or an ambitious Haman at a Royal Banquet. And, oh! how happy muſt that Youth be, whoſe Duty is become a ſecond Nature, and to whom thoſe Things, which ſeem terrible to others, are grown both eaſy and delightful!

But the greateſt Advantage of an early Piety is ſtill behind, viz. That it lays in the beſt Proviſion of Comfort and Support againſt ſuch Times as we ſhall ſtand moſt in Need thereof, viz. all Times of our Tribulation, and in particular againſt the Time of old Age, the Hour of Death and the Day of Judgment.

This is the Argument the Wiſe Man make • Uſe of in the Words immediately following the Text: Remember now, ſays he, thy Creator in the Days of thy Youth, while the evil Days come not, nor the Years draw nigh, wherein thou ſhalt ſay, I have no Pleaſure in them. Obſerve the Time of old Age is an evil Time, Years wherein there is no Pleaſure; and ask thoſe that are grown old, and they will inform you ſo. Cordials ſurely then moſt be exceeding proper to ſupport our drooping Spirits: And, oh! What Cordial comparable to the grateful Review of a well-ſpent Life? When the Eyes, like Iſaac's, are grown dim with Age; when the Keepers of the Houſe, i. e. the Hands, ſhall tremble; as the Wiſe Man goes on to deſcribe the Infirmities of old Age; when the ſtrong Men bow themſelves, i. e. when the Legs grow feeble; and the Grinders, i. e. the Teeth, ſhall ceaſe to do their proper Office, becauſe they are few; for a Perſon then to hear the Precepts of the Goſpel read over to him, and to be able to lay his Hand on his Heart, and to ſay ſincerely, All theſe have I kept from my Youth: This muſt fill him with ſuch unſpeakable Comfort, that I want Words to expreſs, & Thoughts to conceive it. But, ſuppoſing it was poſſible for us to eſcape the Inconveniencies of old Age, yet ſtill Death is a Debt we all muſt pay; and what is worſe, it generally comes attended with ſuch dreadful Circumſtances, that it will make even a Felix tremble. But as for the Godly, that have ſerved the LORD from their Youth, it is not ſo with them; no, they look upon Death not as a King of Terrors, but as a welcome Meſſenger, that is come to conduct them to their wiſh'd-for Home. All the Days of their appointed Time have they waited, and it has been the Buſineſs of their whole Lives to prepare themſelves for the coming of their great Change; and therefore they rejoyce to hear, that they are called to meet the heavenly Bridegroom. Thus die the early (I mean the early, if perſevering) pious; whoſe Path has been as the ſhining Light that ſhineth mere and more, unto the perfect Day. But follow him beyond the Grave, and ſee with what an holy Triumph he enters into his Maſter's Joy; with what an humble Boldneſs he ſtands at the dreadful Tribunal of JESUS CHRIST; and can you then forbear to cry out, Let me die the Death of the Righteous, and let my latter End, and future State, be like his?

Need I then, after having ſhewn ſo many Advantages to ariſe from an early Piety, uſe any more Arguments to perſuade the younger Part of this Audience, to whom in the Third and laſt Place I addreſs myſelf, to remember their Creator in the Days of their Youth?

What! will not a Deſire of bringing Glory to GOD, Honour and Comfort to themſelves; will not the Pleaſure of an habitual Piety, and the comfortable Aſſurance of being ſincere; above all, will not the Hopes of an honourable old Age, a peaceful Death, and a glorious Appearance at the tremendous Day of Judgment; will not theſe, I ſay, prevail with them to leave their Huſks, and return home to eat of the fatted Calf? What will they thus requite their Saviour's Love? That be far from them! Did he come down and ſhed his precious Blood to deliver them from the Power of Sin; and will they ſpend their youthful Strength and Vigour in the Service of it, and then think to ſerve CHRIST, when they can follow their Luſts no longer? Is i • fit, that many who are endowed with excellent Gifts, and are thereby qualified to be Supports and Ornaments of our ſinking Church, ſhould notwithſtanding forget the GOD that gave them, and employ them in Things that will not profit? O why will they not ariſe, and, like ſo many Phineas's, be zealous for the Lord of Hoſts? Doubtleſs, when Death overtakes them, they will wiſh they had: And what hinders them, but that they may live as well now, as they will wiſh they had when they leave the World? Think you that any one yet ever repented that they began to be good too ſoon? But how many, on the contrary, have repented that they began to be good too late? May we not well imagine, that young Samuel now rejoices that he waited ſo ſoon at the Tabernacle of the LORD? Or young Timothy, that from a Child he knew the Holy Scriptures? And if you wiſh to be Partakers of their Joy, let me perſuade you to be Partakers of their Piety.

I could ſtill go on to fill my Mouth with Arguments; but the Circumſtances and Piety of thoſe amongſt whom I am now preaching the Kingdom of God, remind me to change my Style; and inſtead of urging any more Diſſuaſives from Sin, to fill up what is behind of this Diſcourſe, with Encouragements to perſevere in Holineſs.

Bleſſed, for ever bleſſed be GOD and the Father of our Lord JESUS CHRIST! I am not ſpeaking to Perſons inflamed with youthful Luſts, but to a Multitude of young Profeſſors, who, by frequently aſſembling together, and forming themſelves • nto religious Societies, are in a ready Way to be of the Number of thoſe young Men who have overcome the wic •• d • ne.

Believe me, it gladdens my very Soul, to ſee ſo many of your Faces ſet heavenwards; and the viſible happy Effects of your uniting together, cannot but rejoice the Hearts of all ſincere Chriſtians, and oblige them to wiſh you good Luck in the Name of the LORD. The many Souls that are nouriſhed weekly by the ſpiritual Body and Blood of JESUS CHRIST by your Means; the weekly and monthly Lectures that are preached by your Contributions; the daily Incenſe of Thankſgiving and Prayer which is publickly ſent up to the Throne of Grace by your Subſcriptions; the many Children which are trained up in the Nurture and Admonition of the LORD, by your Charities; and laſtly, the commendable and pious Zeal you exert in promoting and encouraging divine Pſalmody, are ſuch plain and apparent Proofs of the Benefit of your Religious Societies, that they call for a publick Acknowledgement of Praiſe and Thankſgiving to our bleſſed Maſter, who has not only put into your Hearts ſuch good Deſigns, but enabled you alſo to bring the ſame to good Effect.

It is true, it has been objected, That young Mens forming themſelves into Religious Societies has a Tendency to make them ſpiritually proud, and think more highly of themſelves, than 〈◊〉 ought to think. And perhaps the imprudent imperious Behaviour of ſome Novices in Religion, who, though they went out from you, 〈◊〉 not of you, may have given too much Occaſion for ſuch 〈◊〉 Aſperſion.

But you, Brethren, have not ſo learned CHRIST. Far, far be it from you to look upon yourſelves as righteous, and 〈◊〉 others, becauſe you often aſſemble yourſelves together. No, this, inſtead of creating Pride, ought to beget an holy Fear in your Hearts, leſt your Practice ſhould not correſpond with your Profeſſion, and that, after you have benefited and edified others, you yourſelves ſhould become Caſt-aways.

Worldly-mindedneſs, my Brethren, is another Rock againſt which we are in Danger of ſplitting. For, if other Sins have ſlain their Thouſands of profeſſing Chriſtians, this has ſlain its ten Thouſands. I need not appeal to paſt Ages; your own Experience, no doubt, has furniſh'd you with many unhappy Inſtances of young Men who, after (as one would have imagin'd) they had eſcaped the Pollutions which are in the World thro' Luſt, and had taſted the good Word of Life, and endured for a Seaſon, whilſt under the Tuition and Inſpection of others; yet when they have come to be their own Maſters, thro' a Want of Faith, and thro' too great an Earneſtneſs in labouring for the Meat which periſheth, have caſt off their firſt Love, been again entangled with the World, and returned like the Dog to his Vomit, and like the Sow that was waſhed to her wallowing in the Mire. You would therefore do well, my Brethren, frequently to remind each other of this dangerous Snare, and to exhort one another to begin, purſue, and end your Chriſtian Warfare, in a thorough Renunciation of the World, and worldly Tempers; ſo that, when you are obliged by Providence to provide for yourſelves, and thoſe of your reſpective Houſholds, you may continue to walk by Faith, and ſtill ſeek firſt the Kingdom of GOD, and his Righteouſneſs; not doubting but all other Things, upon your honeſt Induſtry and Endeavours, ſhall be added unto you.

And now What ſhall I ſay more? To ſpeak unto you, Fathers, who have been in CHRIST ſo many Years before me, and know the Malignity of Worldly-mindedneſs, and Pride in the Spiritual L • fe, would be altogether needleſs. To you, therefore, O young Men (for whom I am diſtreſſed, for whom I fear as well as for myſelf) do I once more addreſs myſelf in the Words of the beloved Diſciple, Look to yourſelves, that we loſe not thoſe Things which we have wrought, but receive a full Reward. Be ever mindful, then, of the Words that have been ſpoken to us by the Apoſtles of the Lord and Saviour. Give Diligence to make your Calling and Election ſure. Beware, leſt ye alſo being led away by the Error of the Wicked, fall from your own Stedfaſtneſs. Let him that thinketh • e ſtandeth, take Heed le • t he fall. Be not high-minded, but fear. But we are perſuaded better Things of you, and Things that accompany Salvation; tho' we thus ſpeak. For GOD is not unrighteous, to forget your Works and Labours of Love. And we deſire that every one of you do ſhew the ſame Diligence, to the full Aſſurance of Hope unto the End: That ye be not ſlothful, but Follower • of them, who thro' Faith and Patience inherit the Promiſes. 'Tis true, we have many Difficulties to encounter, many powerful Enemies to overcome, e'er we can get Poſſeſſion of the promis'd Land. We have an artful Devil, an enſnaring World, and above all, the Treachery of our own Hearts, to withſtand and ſtrive againſt. For ſtrait is the Gate, and narrow is the Way that leadeth unto eternal Life. But wherefore ſhould we fear? ſince he that is with us is far more powerful than all who are againſt us. Have we not already experienced his Almighty Power, in enabling us to conquer ſome Difficulties which ſeemed as inſurmountable then, as thoſe we ſtruggle with now? And cannot he who deliver'd us out of the Paws of thoſe Bears and Lions, preſerve us alſo from being hurt by the ſtrongeſt Goliahs?

Be ſtedfaſt therefore, my Brethren, be immoveable. Conſider the infinite future Rewards as well as preſent Comforts that attend an early Piety. Be not aſhamed of the Goſpel of CHRIST: For it is the Power of GOD unto Salvation. Fear not Man; fear not the Contempt and Revilings which you muſt meet with in the Way of Duty: For one of you ſhall chaſe a Thouſand; and two of you put ten Thouſand of your Enemies to Flight. And if you will be content to be abus'd for a ſhort Time here, I ſpeak the Truth in CHRIST, I lye not; then ſhall ye be exalted to ſit down with the SON of Man, when he ſhall come in the Glory of his FATHER, with his holy Angels to Judgment hereafter. May Almighty GOD give every one of us ſuch a Meaſure of his Grace, that we may not be of the Number of thoſe that draw back unto Perdition, but of them that believe and endure unto the End, to the Saving of our Souls.

Which GOD of his infinite Mercy grant, &c.

THESE Words contain the ingenuous Confeſſion of King Agrippa; which having ſome Reference to what went before, it may not be improper to relate to you the Subſtance of the preceeding Verſes, to which theſe Words are ſo cloſely connected.

The Chapter then, out of which the Text is taken, contains an admirable. Account the great St. Paul gave of his wonderful Converſion from Judaiſm to Chriſtianity, when he was called to make his Defence before Feſtus and another Gentile Governor. Our bleſſed LORD had long ſince foretold, that When the Son of Man ſhould be lifted up, his Diſciples ſhould be brought before Kings, for his Name's Sake, for a Teſtimony unto them. And very 〈◊〉 was the Deſign of infinite Wiſdom in thus o •• aining, it: For Chriſtianity being from the very beginning 〈◊〉 a Doctrine of the Croſs, the Princes and Rule • 〈◊〉 of the Earth th •• ght themſelves too high to 〈◊〉 inſtructed by ſuch mean Teachers, or too happy to be diſturbed by ſuch unwelcome Truths; and therefore would have always continued Strangers to JESUS CHRIST, and him Crucified, had not the Apoſtles, by being Arraigned before them, gained Opportunities of preaching to them JESUS and the Reſurrection. St. Paul knew full well that this was the main Reaſon, why his Bleſſed Maſter permitted his Enemies at this Time to arraign him at a publick Bar: And therefore, in Compliance▪ with the Divine Will, thinks it not ſufficient, barely to make his Defence, but endeavours at the ſame Time to convert his Judges. And this he did with ſuch Demonſtration of the Spirit, and of Power, that Feſtus, unwilling to be convinced by the ſtrongeſt Evidence, cries out with a loud Voice, Paul, much Learning doth make thee mad. To which the brave Apoſtle (like a true Follower of the Holy JESUS) meekly replies, I am not mad, moſt noble Feſtus, but ſpeak forth the Words of Truth and Soberneſs. But in all Probability ſeeing King Agrippa more affected with his Diſcourſe, and obſerving in him an Inclination to know the Truth, he applies himſelf more particularly to him: 〈◊〉 King, ſays he, knoweth of theſe Things; before whom alſo I ſpeak freely; for I am perſuaded that none of theſe Things are hidden from him. And then, that if poſſible he might compleat his wiſhed-for Converſion, he with an inimitable Strain of Oratory, addreſſes himſelf ſtill more cloſely,—King Agrippa, believeſt thou the Prophets? I know that thou believeſt them. At which the Paſſions of the King began to work ſo ſtrongly, that he was obliged, in open Court, to own himſelf affected by the Priſoner's Preaching, and ingenuouſly to cry out,—Paul, almoſt thou perſuadeſt me to be a Chriſtian.

Which Words, taken with the Context, afford us a lively Repreſentation of the different Reception the Doctrine of CHRIST'S Miniſters, who come in the Power and Spirit of St. Paul, meets with now-a-days in the Minds of Men. For notwithſtanding they, like this great Apoſtle, ſpeak forth the Words of Truth and Soberneſs; and with ſuch Energy and Power, that all their Adverſaries cannot gainſay or reſiſt; yet, too many, with the moſt noble Feſtus before mentioned, being, like him, either too proud 〈◊〉 be taught, or too ſenſual, too careleſs, or too worldly-minded to live up to their Doctrine,—in order to excuſe themſelves, cry out, that much Learning, much Study, or, what is more unaccountable, much Piety, hath made them mad. And though, bleſſed be GOD! all do not thus diſbelieve our Report; yet amongſt thoſe many others, who gladly receive the Word, and confeſs that we ſpeak the Words of Truth and Soberneſs, there are ſo few, who arrive at any higher Degree of Piety than that of Agrippa, or are any farther perſuaded than to be almoſt Chriſtians,—that I cannot but think it highly neceſſary to warn my dear Hearers of the Danger of ſuch a State. And therefore, from the Words of the Text, ſhall endeavour to conſider theſe three Things: Firſt, What is meant by an Almoſt Chriſtian. Secondly, What are the chief Reaſons, why ſo many are no more than Almoſt Chriſtians. Thirdly, I ſhall conſider the Ineffectualneſs, Danger, Abſurdity, and Uneaſineſs that attends thoſe that are but Almoſt Chriſtians. Fourthly, I ſhall conclude with a general Exhortation, to ſet all upon ſtriving not only to be Almoſt,. but Altogether Chriſtians.

I. And Firſt I am to conſider, what is meant by an Almoſt Chriſtian.

An Almoſt Chriſtian then, if we conſider him in reſpect to his Duty to GOD, is one that halts between two Opinions, that wavers between CHRIST and the World; that would reconcile GOD and Mammon, that is, Light and Darkneſs, CHRIST and Belial. It is true, He has an Inclination to Religion, but then he is very cautious how he goes too far in it: His falſe Heart is always crying out, Spare thyſelf, d • thyſelf no Harm. He prays indeed, that GOD's Will may be done on Earth, 〈◊〉 it is in Heaven: But then, notwithſtanding he is very partial in his Obedience, and fondly hopes that GOD will not be extreme to mark every Thing that he ••• fully does amiſs; though an inſpired Apoſtle has told him, that he that wilfully offends in one Point, is guilty of all. Above all, he is one that depends much on outward Ordinances, and upon that account looks upon himſelf as Righteous, and deſpiſes others; though at the ſame Time he may be as great a Stranger to the Divine Life as any other Perſon whatſoever. In ſhort, he is fond of the Form, but never experiences the Power of Godlineſs in his Heart: He goes on Year after Year, feeding and attending on the Means of Grace; but then, like Pharaoh's Lean Kine, is never the better, but rather the worſe for them.

If you conſider him in reſpect to his Neighbour, he is one that is ſtrictly juſt to all; but then this does not proceed from any Love to GOD or Regard to Man, but only out of a Principle of Self-Love; becauſe he knows Diſhoneſty will ſpoil his Reputation, and conſequently hinder his Thriving in the World.

He is one that depends much on being Negatively good, and contents himſelf with the Conſciouſneſs of having done no one any Harm; though he reads in the Goſpel, that the unprofitable Servant was caſt into outer Darkneſs, and the barren Fig-tree curſed and dried up from the Roots, not for bearing bad, but no Fruit.

He is no Enemy to charitable Contributions, if not too frequently recommended: But then he is quite unacquainted with the kind Offices of Viſiting the Sick and Impriſoned, Cloathing the Naked, and Relieving the Hungry. He thinks that theſe Things belong only to the Clergy, though his own falſe Heart tells him, that nothing but Pride keeps him from exerciſing theſe Acts of Humility, and that JESUS CHRIST, in the 25th Chapter of St. Matthew, condemns Perſons to everlaſting Puniſhment, not for being Fornicators, Drunkards, or Extor •• oners, but merely for neglecting theſe charitable Offices, When the Son of Man; ſays our bleſſed LORD himſelf, ſhall come in his Glory, He ſhall ſet the Sheep on his Right Hand, and the Goats on his Left. And then ſhall He ſay unto them on his Left Hand, Depart from me, ye curſed, into everlaſting Fire prepared for the Devil and his Angels: For I was an Hungred, and ye gave me no Meat; I was thirſty, and ye gave me no Drink; I was a Stranger, and ye took me not in; Naked, and ye cloathed me not; Sick and in Priſon, and ye viſited me not. Then ſhall they alſo ſay, Lord, when ſaw we Thee an hungred, or a-thirſt, or a Stranger, or naked, or ſick, or in Priſon, and did not miniſter unto thee? Then ſhall he anſwer them, Verily I ſay unto you, inaſmuch as ye have not done it unto one of the leaſt of theſe my Brethren, ye did it not unto me: And theſe ſhall go away into everlaſting Puniſhment. I thought proper to give you this whole Paſſage of Scripture at large, becauſe our Saviour lays ſuch a particular Streſs upon it; and yet notwithſtanding it is ſo little regarded, that were we to judge by the Practice of Chriſtians, one ſhould be tempted to think there were no ſuch Verſes in the Bible.

But to proceed in our Character of an Almoſt Chriſtian: If we conſider him in reſpect of himſelf: as before we ſaid he was ſtrictly honeſt to his Neighbour, ſo he is likewiſe ſtrictly ſober in himſelf: But then both his Honeſty and Sobriety proceed from the ſame Principle of a falſe Self-Love. It is true, he runs not into the ſame Exceſs of Riot with other Men; but then it is not out of Obedience to the Laws of GOD, but either becauſe his Conſtitution will not away with Intemperance; or rather becauſe be is cautious of forfeiting his Reputation, or unfitting himſelf for temporal Buſineſs. But though he is ſo prudent as to avoid Intemperance and Exceſs, for the Reaſons before mentioned; yet he always goes to the Extremity of what is lawful. It is true, he is no Drunkard; but then he has no Chriſtian Self-Denial to plead for him. He cannot think our Saviour to be ſo auſtere a Maſter, as to deny us to indulge ourſelves in ſome Particulars: And ſo by this Means he is kept out of a Senſe of true Religion, as much as if he lived in Debauchery, or any other Crime whatever. As to ſettling his Principles as well as Practice, he is guided more by the World, than by the Word of GOD. As for his Part, he cannot think the Way to Heaven ſo narrow as ſome would make it: And therefore conſiders not ſo much what Scripture requires, as what ſuch and ſuch a good Man does, or what will beſt ſuit his own corrupt Inclinations. Upon this Account, he is not only very cautious himſelf, but likewiſe very careful of young Converts, whoſe Faces are ſet Heavenward; and therefore is always acting the Devil's Part, and bidding them ſpare themſelves, though they are doing no more than what the Scripture ſtrictly requires of them to do: The Conſequence of which is, that he ſuffers not himſelf to enter into the Kingdom of GOD, and they that are entering in he • inders.

Thus lives 〈◊〉 Almoſt Chriſtian: Not that I can ſay, I have fully deſcribed him to you; but from theſe Out-lines and Sketches of his Character, if your Conſciences have done their proper Offices, and made a particular Application of what has been ſaid to your own Hearts, I cannot but fear that ſome of you may obſerve ſome Features in his Picture, odious as it is, too near reſembling your own; and therefore cannot but hope, at the ſame Time, that you join with the Apoſtle in the Words immediately following the Text, and wiſh yourſelves not only almoſt, but altogether Chriſtians.

II. But it is Time for me to proceed to the Second general Thing propoſed; namely, to conſider the Reaſons why ſo many are no more than Almoſt Chriſtians.

1. And the firſt Reaſon I ſhall mention is, becauſe ſo many ſet out with falſe Notions of Religion; and though they live in a Chriſtian Country, yet know not what Chriſtianity is. This perhaps may be eſteemed a hard Saying, but Experience ſadly evinces the Truth of it; For ſome place Religion in being of this or that Communion; more in Morality; moſt in a Round of Duties, and a Model of Performances; and few, very few acknowledge it to be, what it really is, a thorough inward Change of Nature, a Divine Life, a Vital Participation of JESUS CHRIST, an Union of the Soul with GOD; which the Apoſtle expreſſes by ſaying, He that is joined to the LORD is one Spirit. Hence it happens that ſo many, even of the moſt knowing Profeſſors, when you come to converſe with them concerning the Eſſence, the Life, the Soul of Religion, I mean our New Birth in JESUS CHRIST, confeſs themſelves quite ignorant of the Matter, and cry out with Nicodemus, How can this Thing be? And no wonder then, that ſo many are only Almoſt Chriſtians, when ſo many know not what Chriſtianity is: No Marvel ſo many take up with the Form, when they are quite Strangers to the Power of Godlineſs; or content themſelves with the Shadow, when they know ſo little about the Subſtance of it. And this is one Cauſe why ſo many are almoſt, why ſo few are altogether Chriſtians.

2. A Second Reaſon that may be aſſigned why ſo many are no more than almoſt Chriſtians, is a ſervile Fear of Man: Multitudes there are and have been, who, though awakened to a Senſe of the Divine Life, and have taſted and felt the Powers of the World to come; yet out of a baſe ſinful Fear of being counted ſingular, or contemned by Men, have ſuffered all thoſe good Impreſſions to wear off again. It is true they have ſome Eſteem for JESUS CHRIST; but then, like Nicodemus, they would come to him only by Night: They are willing to ſerve him; but then they would do it ſecretly, for Fear of the Jews: They have a Mind to ſee JESUS, but then they cannot come to him, becauſe of the Preſs, for fear of being laughed at, and ridiculed by thoſe with whom they uſed to ſit at Meat. But well did our Saviour propheſy of ſuch Perſons, How can ye love me which receive Honour one of another? Alas! have they never read, that the Friendſhip of this World is Enmity with GOD; and that our LORD himſelf has threatned, Whoſoever ſhall be aſhamed of me or of my Words, in this wicked and adulterous Generation, of him ſhall the Son of Man be aſhamed, when he cometh in the Glory of his Father and of his Holy Angels? But no Wonder that ſo many are no more than almoſt Chriſtians ſince ſo many love the Praiſe of Men more than the Honour which cometh of GOD.

3. A third Reaſon why ſo many are no more than Almoſt Chriſtians, is a reigning Love of Money. This was the pitiable Caſe of that forward young Man in the Goſpel, who came running to our Bleſſed LORD, and kneeling before him, enquired what He muſt do to inherit Eternal Life; to which our bleſſed Maſter replied, Thou knoweſt the Commandments, Do not Kill, Do not commit Adultery, Do not Steal: To which the young Man replied (Oh that every young Man here preſent could do ſo too) All theſe I have kept from my Youth. But when our LORD proceeded to tell him, Yet lackeſt thou one Thing, Go ſell all that thou haſt and give to the Poor,—he was grieved at that Saying, and went away ſorrowful, for he had great Poſſeſſions! Poor Youth! he had a good Mind to be a Chriſtian, and to inherit Eternal Life, but thought it too dear, if it could be purchaſed at no leſs an Expence than of his whole Eſtate! And thus many, both Young and Old, now-a-days come running to worſhip our bleſſed LORD in publick, and kneel before him in private, and enquire at his Goſpel, what they muſt do to inherit Eternal Life: But when they find they muſt renounce the Self-Enjoyment of Riches, and forſake all in Affection to follow Him, they cry, The LORD pardon us in this Thing!—We pray Thee, have us excuſed.

But is Heaven ſo ſmall a Trifle in ſuch Men's Eſteem, as not to be worth a little gilded Earth? Is Eternal Life ſo mean a Purchaſe, as not to deſerve the Temporary Renunciation of a few tranſitory Riches? Surely it is. But however inconſiſtent ſuch a Behaviour may be, this inordinate Love of Money is too evidently the common and fatal Cauſe why ſo many are no more than Almoſt Chriſtians.

4. Nor is the reigning Love of Pleaſure a leſs uncommon, or a leſs fatal Cauſe why ſo many are no more than almoſt Chriſtians. Thouſands and ten Thouſands there are, who deſpiſe Riches, and would willingly be true Diſciples of JESUS CHRIST, would parting with their Money make them ſo; but when they are told that our Bleſſed LORD has laid it down as an indiſpenſable Condition, that Whoſoever will come after Him muſt deny himſelf;—like the pitiable young Man before mentioned, they go away ſorrowful: For they have too great a Love for ſenſual Pleaſures. They will, like Herod, perhaps ſend for the Miniſters of CHRIST, as he did for John, and hear them gladly: But touch them in their Herodias, tell them they muſt part with 〈◊〉 or ſuch a darling Pleaſure; and with wicked Ahab they cry out, Haſt thou found us, O our Enemy? Tell them of the Neceſſity of Mortification, Faſting and Self-Denial, and it is as difficult to them to hear, as if you was to bid them cut off a Right Hand or pluck out a Right Eye: They cannot think our Bleſſed LORD requires ſo much at their Hands, though an inſpired Apoſtle has commanded us to mortify our Members which are upon the Earth: And he himſelf, even after he had converted Millions, and was very near arrived to the End of his Race, yet profeſſed that it was his daily Practice to keep under his Body, and bring it into Subjection, leſt after he had preached to others, he himſelf ſhould be a Caſt-away!

But ſome Men would be wiſer than this great Apoſtle, and chalk out to us what they falſely imagine an eaſier Way to Happineſs. They would flatter us we may go to Heaven without offering Violence to our ſenſual Appetites; and enter into the ſtrait Gate without ſtriving againſt our carnal Inclinations. And this is another Reaſon why ſo many are only almoſt, and not altogether Chriſtians.

5. The fifth and laſt Reaſon I ſhall aſſign why ſo many are only almoſt Chriſtians, is a Fickleſs and Inſtability of Temper.

It has been, no doubt, the Misfortune that many a Miniſter and ſincere Chriſtian has met with, to weep and wail over Numbers of promiſing Converts, who ſeemingly began in the Spirit, but after a while have fell away, and baſely ended in the Fleſh; and this not for want of right Notions in Religion, nor out of a ſervile Fear of Man, nor out of Love of Money or ſenſual Pleaſure, but out of an Inſtability and Fickleneſs of Temper. They looked upon Religion merely for Novelty, as ſomething which pleaſes them for a while; but after their Curioſity was ſatisfied, they have laid it aſide again: Like the young Man that came to ſee JESUS with a Linnen Cloth about his naked Body, they have followed him for a Seaſon, but when Temptations have come to take hold on them, for want of a little more Reſolution, they have been ſtripped of all their good Intentions, and fled away naked. They at firſt, like a Tree planted by the Water-ſide, grew up and flouriſhed for a while; but having no Root of themſelves, no inward Principle of Holineſs and Piety, like Jonah's Gourd, were ſoon dried up, cut down and withered. Their good Intentions are but too like the violent Motions of the Animal Spirits of a Body newly beheaded, which tho' impetuous, are not laſting. In ſhort, they ſet out well in their Journey to Heaven, but finding the Way either narrower or longer than they expected,—through an Unſteadineſs of Temper, they have made an eternal Halt, and ſo returned like the Dog to his Vomit, or like the Sow that was waſhed to her wallowing in the Mire!

But I tremble to pronounce the Fate of ſuch unſtable Profeſſors, who having put their Hands to the Plow, for want of a little more Reſolution, ſhamefully look back. How ſhall I repeat to them that dreadful Threatning, If any Man draw back, my Soul ſhall have no Pleaſure in him: And again, It is impoſſible, that is, exceeding difficult at leaſt, for thoſe that have been once enlightened, and have taſted the good Gift of GOD's Holy Spirit, and the Powers of the World to come, if they ſhould fall away, to be renewed again unto Repentance. But notwithſtanding the Goſpel is ſo ſevere againſt Apoſtates, yet many that begun well, through a Fickleneſs of Temper, (Oh that none of us here preſent may ever be ſuch) have been by this means of the Number of thoſe that turn back unto Perdition. And this is the fifth and laſt Reaſon I ſhall give, why ſo many are only almoſt, and not altogether Chriſtians.

But you, Brethren, have not ſo learned CHRIST. GOD forbid that a Fear of a little Contempt, a love of a little worldly Gain, or a Fondneſs for a little ſenſual Pleaſure, or want of ſteady Reſolution, ſhould hinder you from entring into Eternal Life, or make you ſo ſottiſh as to think you may compound Matters between GOD and your Souls.

III. Proceed we therefore now to the Third General Thing propoſed, namely, to conſider the Folly of being no more than an almoſt Chriſtian.

And the firſt Proof I ſhall give of the Folly of ſuch a Proceeding is,—that it is ineffectual to Salvation. It is true, ſuch Men are almoſt good, but almoſt to hit the Mark, is really to miſs it. GOD requires us to love him with all our Hearts, with all our Souls, and with all our Strength▪ He loves us too well to admit any Rival; becauſe ſo far as our Hearts are empty of GOD, ſo far muſt they be unhappy. The Devil, indeed, like the falſe Mother that came before Solomon, would have our Hearts divided, as ſhe would have had the Child; but GOD, like the true Mother, will have all or none. My Son give me thy Heart, thy whole Heart, is the general Call to all: And if we do not perform this Condition, we never can expect the Divine Mercy.

Perſons may indeed flatter themſelves, that a partial Obedience will ſerve their Turn; but GOD at the Great Day will ſtrike them dead, as he did Ananias and Sapphira by the Mouth of his Servant Peter, for pretending to offer him all their Hearts, when they keep back from him the greateſt Part. They may perhaps impoſe upon their fellow Creatures for a while, but He that enabled Elijah to cry out, Come in thou Wife of Jeroboam, when ſhe came diſguiſed to enquire about her ſick Son, will alſo diſcover them thro' their moſt artful Diſſimulations, and if their Hearts are not whole with him—appoint them their Portion with Hypocrites and Unbelievers.

But ſecondly, What renders an half-way Piety more inexcuſable is, that it is not only inſufficient to our own Salvation, but alſo moſt prejudicial to that of others.

An Al •• oſt Chriſtian is one of the moſt hurtful Creatures in the World: He is a Wolf in Sheep's Cloathing; he is one of thoſe falſe Prophets our Bleſſed LORD bids us beware of in his Sermon 〈◊〉 the Mount, who would perſuade Men, that the Way to Heaven is broader than it really is; and thereby, as it was obſerved before, enter not into the Kingdom of GOD themſelves, and thoſe that are entring in they hinder. Theſe, theſe are the Men that turn the World into a lukewarm Laodicean Spirit; that hang out falſe Lights, and ſo ſhipwreck unthinking benighted Souls in their Voyage to the Haven where they would be. Theſe are they that are greater Enemies to the Croſs of CHRIST, than Infidels themſelves: For of an Unbeliever every one will be aware; but an Almoſt Chriſtian, through his ſubtle Hypocriſy, draws away many after him; and therefore muſt expect to receive the greater Damnation.

But thirdly, as it is moſt prejudicial to ourſelves and hurtful to others, ſo it is the greateſt Piece of Ingratitude we can expreſs towards our Lord and Maſter JESUS CHRIST. For did he come down from Heaven, and ſhed his precious Blood, to purchaſe theſe Hearts of ours, and ſhall we only give him half of them? Oh how can we ſay we love him, when our Hearts are not wholly with him? How can we call him our Saviour, when we will not endeavour ſincerely to approve ourſelves to him▪ and ſo let him ſee the Travail of his Soul, and be ſatisfied!

Had any of us purchaſed a Slave at a moſt expenſive Rate, that was before involved in the utmoſt Miſeries and Torments, and ſo muſt have continued for ever, had we ſhut up our Bowels of Compaſſion from him; and was this Slave afterwards to grow rebellious, or 〈◊〉 giving us but half his Service: How, how ſhould we exclaim againſt his baſe Ingratitude! And yet this baſe ungrateful Slave thou art, O Man, who acknowledgeſt thyſelf to be redeemed from infinite unavoidable Miſery and Puniſhment by the Death of JESUS CHRIST, and yet wilt not give thyſelf wholly to him. But ſhall we deal with GOD our Maker in a manner we would not be dealt with by a Man like ourſelves? ſhall we mete out a leſs Meaſure of Love to our Saviour, than we would have dealt to ourſelves? GOD forbid!

IV. No, (that I may come to the laſt Thing propoſed, namely, to add a Word or two of Exhortation to be not only almoſt, but altogether Chriſtians) let us ſcorn all ſuch baſe and treacherous Treatment of our King and Saviour, nay our GOD. Let us not take ſome Pains all our Lives to go to Heaven, and yet plunge ourſelves into Hell at laſt. Let us give GOD our whole Hearts, and no longer halt between two Opinions: If the World be GOD let us ſerve That; If Pleaſure be a GOD let us ſerve That; but if the LORD He be GOD, let us, Oh let us ſerve Him alone. Alas! why, why ſhould we ſtand out any longer? Why ſhould we be ſo in Love with Slavery, as not wholly to renounce the World, the Fleſh, and the Devil, which, like ſo many ſpiritual Chains, bind down our Souls, and hinder them from flying up to GOD. Alas! what are we afraid of? Is not GOD able to reward our entire Obedience? If he is, as the almoſt Chriſtian's 〈◊〉 Way of ſerving him ſeems to grant,—Why then will we not ſerve him entirely? For the ſame Reaſon we do ſo much, why do we not do more? Or do you think that being only half Religious will make you happy, but that going farther will render you miſerable and uneaſy? Alas! this, my Brethren, is Deluſion all over: For what is it but this half Piety, this wavering between GOD and the World, that makes ſo many that are ſeemingly well diſpoſed, ſuch utter Strangers to the Comforts of Religion? They chuſe juſt ſo much of Religion as will diſturb them in their Luſts, and follow their Luſts ſo far as to deprive themſelves of the Comforts of Religion. Whereas on the Contrary, would they ſincerely leave all in Affection, and give their Hearts wholly to GOD, they would then (and they cannot till then) experience the unſpeakable Pleaſure of having a Mind at unity with itſelf, and enjoy ſuch a Peace of God, which even in this Life, paſſes all Underſtanding, and which they were entire Strangers to before. It is true, if we will devote ourſelves entirely to GOD, we muſt meet with Contempt; but then it is becauſe Contempt is neceſſary to heal our Pride. We muſt renounce ſome ſenſual Pleaſure; but then it is becauſe thoſe unfit us for Spiritual ones, which are infinitely better. We muſt renounce the Love of the World; but then it is that we may be filled with the Love of GOD: And when that has once enlarged our Hearts, we ſhall like Jacob when he ſerved for his beloved Rachel, think nothing too difficult to undergo, no Hardſhips too tedious to endure, becauſe of the Love we ſhall then have for our dear Redeemer. 〈◊〉 eaſy, thus delightful will be the Ways of GOD even in this Life: But when once we throw off theſe Bodies, and our Souls are filled with all the Fullneſs of GOD, Oh! what Heart can conceive, what Tongue can expreſs, with what unſpeakable Joy and Conſolation we ſhall then look back on our paſt ſincere and hearty Services, which have procured us ſo invaluable a Reward! Think you then, my dear Hearers, we ſhall repent we had done too much; or rather think you not we ſhall be aſhamed that we did no more; and bluſh we were ſo backward to give up all to GOD; when He intended hereafter to give us Himſelf?

Let me therefore, to conclude, exhort you, my Brethren, to have always the unſpeakable Reward of an entire Obedience ſet before you: And think withal, that every degree of Holineſs you neglect, every Inſtance of Piety you paſs by, is a Jewel taken out of your Crown, a degree of Bleſſedneſs loſt in the Viſion of GOD. Oh! do but always think and act thus, and you will no longer be labouring to compound Matters between GOD and the World; but on the contrary, be daily endeavouring to give up yourſelves more and more unto him; you will be always Watching, always praying, always aſpiring after farther degrees of Purity and Love, and ſo conſequently always preparing yourſelves for a fuller Light and Enjoyment of that GOD, in whoſe Preſence there is Fulneſs of Joy, and at whoſe Right Hand there are Pleaſures for ever more. Amen! Amen!

WHOEVER reads the Goſpel with a ſingle Eye, and ſincere Intention, will find that our bleſſed LORD took all Opportunities of reminding his Diſciples that his Kingdom was not of this World; that his Doctrine was a Doctrine of the Croſs; and that their profeſſing themſelves to be his Followers would call them to a conſtant State of voluntary or Self-ſuffering and Self-denial.

The Words of the Text afford us one Inſtance among many, of our Saviour's Behaviour in this Matter: For having in the preceeding Verſes revealed himſelf to Peter, and the other Apoſtles, to be The Chriſt of God; le • t they ſhould be too much elated with ſuch a peculiar Diſcovery of his Deity or think that their Relation to ſo great a Perſonage would be attended with nothing but Pomp and Grandeur, He tells them, in the 〈◊〉 Verſe, that the Son of Man was to ſuffer many Things in this World though He was to be crowned with Eternal Glory and Honour in the next: And that if any of them or their Poſterity would ſhare in the ſame Honour, they muſt bear a Part with him in his Self-denial and Sufferings. For He ſaid unto them all, If any Man will come after me, let him deny himſelf.

From which Words I ſhall conſider theſe three Things: I, Firſt, The Nature of the Self-Denial recommended in the Text; and in how many Reſpects we muſt deny ourſelves, in order to come after JESUS CHRIST. II. Secondly, I ſhall endeavour to prove the Univerſality and Reaſonableneſs of this Duty of Self-Denial. III. Thirdly and Laſtly, I ſhall offer ſ • me Conſiderations, which may ſerve as ſo many Motives to reconcile us to, and quicken us in the Practice of this Doctrine of Self-Denial.

I. And firſt then, I am to ſhew the Nature of the Self-Denial recommended in the Text; or in how many Reſpects we muſt deny ourſelves in order to follow JESUS CHRIST.

Now as the Faculties of the Soul are diſtinguiſhed by the Underſtanding, Will and Affections; ſo in all theſe muſt each of us deny himſelf. We muſt not lean to our own Under ••••• 〈◊〉 , being wi • e in our own Eyes, and prudent in our own Sight; but we muſt ſubmit our ſhort ſighted Reaſon to the Light of of Divine Revelation: For there are Myſteries in Religion, which are above, though not contrary to, our natural Reaſon: And therefore we ſhall never become Chriſtians unleſs we caſt down Imaginations, and every high Thing that exalteth itſelf againſt the Knowledge of GOD, and bring into Captivity every Thought to the Obedience of CHRIST. It is in this Reſpect, as well as others, that we muſt become Fools for CHRIST's Sake, and acknowledge we know nothing without Revelation as we ought to know. We muſt then, with all Humility and Reverence, embrace the myſterious Truths revealed to us in the Holy Scriptures; for thus only can we become truly Wiſe, even Wiſe unto Salvation. It was Matter of our Bleſſed LORD's Thankſgiving to his Heavenly Father, that he had hid theſe Things from the Wiſe and Prudent, and had revealed them unto Babes. And in this Reſpect alſo we muſt be converted and become as little Children, teachable, and willing to follow the Lamb into what ſoever Myſteries he ſhall be pleaſed to lead us; and believe and practiſe all Divine Truths, not becauſe we can demonſtrate them, but becauſe GOD, who can not lye, has revealed them to us.

Hence then we may trace Infidelity to its Fountain Head: For it is nothing elſe but a Pride of the Underſtanding, an Unwillingneſs to ſubmit to the Truth of GOD, that makes ſo many, profeſſing themſelve wiſe, to become ſuch Fools as to deny the LORD, who has ſo dearly bought them; and diſpute the Divin •• of that Eternal Word, in whom they live, 〈◊◊〉 , and have their Being: Whereby it is juſtly to be feared, they will bring upon themſelves ſure, if not ſwift Deſtruction.

But to return: As we muſt deny ourſelves in our Underſtandings, ſo muſt 〈◊〉 deny, or, as it might be more properly rendered, renounce our Wills: That is, we muſt make our own Wills no Principle of Action, but whether we eat or drink, or whatſoever we do, we muſt do all, not merely to pleaſe ourſelves, but to the Glory of GOD. Not that we are therefore to imagine we are to have no Pleaſure in any Thing we do (Wiſdom's Ways are Ways of Pleaſantneſs) but pleaſing ourſelves muſt not be the principal, but only the ſubordinate End of our Actions.

And I cannot but particularly preſs this Doctrine upon you, becauſe it is the Grand Secret of our Holy Religion. It is this, my Brethren, that diſtinguiſhes the true Chriſtian from the mere Moraliſt and formal Profeſſor; and which alone can 〈◊〉 any of our Actions 〈◊〉 in GOD's Sight: For if thine Eye be 〈◊◊〉 our Bleſſed LORD, Matth. vi. 22, that is, if 〈◊〉 aimeſt •• mply to pleaſe GOD, without any regard to thy own Will, thy whole Body, that is, all thy Actions, will be f • ll of Light; agree able to the Goſpel, which is 〈◊〉 Light But if thin • Eye be evil, if thine Intention 〈◊〉 v •• ted any other Way, thy whole Body, all the Actions will be full of Darkneſs, unprofitable, and capable of no Reward. For we muſt not only do the Will of GOD, but do it becauſe it is his Will; ſince we pray that GOD's Will may be done on Earth as it is in Heaven. And no doubt, the bleſſed Angels not only do every Thing that GOD willeth, but do it chearfully, out of this Principle, becauſe GOD willeth it: And if we would live as we pray, we muſt go and do likewiſe.

But farther; as we muſt renounce our own Wills in doing, ſo likewiſe muſt we renounce them in ſuffering the Will of GOD. Whatſoever befals us, we muſt ſay with good old Eli, It is the LORD, let Him do what ſeemeth him good; or with one that was infinitely greater than Eli, Father, not my Will, but thine be done.—O JESU, thine was an innocent Will, and yet tho renouncedſt it: Teach us, even us alſo, O our Saviour! to ſubmit our Wills to thine, in all the Evils which ſhall be brought upon us; and in every Thing enable us to give Thanks, ſince it is thy bleſſed Will concerning us!

Thirdly and laſtly, we muſt deny ourſelves, as in our Underſtandings and Wills, ſo likewiſe in our Affections. More particularly we muſt deny ourſelves the pleaſurable Indulgence and Self-Enjoyment of Riches: If any Man will come after me, ſays our bleſſed LORD, he muſt forſake all and follow me. And again (to ſhew the utter Inconſiſtency of the Love of the Things of this World with the Love of the Father) he tells us, that unleſs a Man forſake all that he hath, he cannot be my Diſciple.

Far be it from me to think that theſe Texts are to be taken in a literal Senſe, as though they obliged rich Perſons to go ſell all that they have and give to the Poor, (for that would put it out of their Power to be ſerviceable to the Poor for the future) but however they certainly imply thus much, That we are to ſit looſe to, ſell and forſake all in Affection, and be willing to part with every Thing, when GOD ſhall require it at our Hands: That is, as the Apoſtle obſerves, we muſt uſe the World as though we uſed it not; and tho' we are in the World, we muſt not be of it. We muſt look upon ourſelves as Stewards and not Proprietors of the manifold Gifts of GOD; provide firſt what is neceſſary for ourſelves and for our Houſholds, and expend the reſt, not in Indulgences and ſuperfluous Ornaments, forbidden by the Apoſtle, but in cloathing, feeding, and relieving the naked, hungry, diſtreſſed Diſciples of JESUS CHRIST. This is what our Bleſſed LORD would have us underſtand by forſaking all, and in this Senſe muſt each of us deny himſelf.

I am ſenſible that this will ſeem an hard Saying to many, who will be offended becauſe they are covetous, and Lovers of Pleaſure more than Lovers of God: But if I yet pleaſed ſuch Men, I ſhould not be the Servant of CHRIST. No, we muſt not, like Ahab's falſe Prophets, have a lying Spirit in our Mouths, nor fail to declare (with St. Paul) the whole Will of God; and like honeſt Micajah, out of Pity and Compaſſion, tell Men the Truth, tho' they may falſely think we prophecy not Good, but 〈◊〉 concerning them.

But to proceed: As we muſt renounce our Affection for Riches, ſo likewiſe our Affections for our Relations when they ſtand in Oppoſition to our Love of, and Duty to GOD: For thus ſaith the Saviour of the World: If any Man will come after me, and hateth not his Father and Mother, his Children, and Brethren, and Siſters, yea and his own Life alſo, he cannot be a Diſciple.—Strange Doctrine this! What, hate our own Fleſh! What hate the Father that begat us, the Mother that bare us! How can theſe Things be? Can GOD contradict himſelf? Has he not bid us honour our Father and Mother? And yet we are here commanded to hate them. How muſt theſe Truths be reconciled? Why, by interpreting the Word hate, not in a rigorous and abſolute Senſe, but comparatively: Not as implying a total Alienation, but a leſs degree of Affection. For thus our bleſſed Saviour himſelf (the beſt and ſureſt Expoſitor of his own Meaning) explains it in a parallel Text, Matth. x. 37. He that loveth Father or Mother more than me, is not worthy of me: He that loveth Son or Daughter more than me is not worthy of me. So that when the Perſuaſions of ſuch our Friends (as for our Trial they may be permitted to be) are contrary to the Will of GOD, we muſt ſay with Levi, we have not known them; or, agreeably to our bleſſed LORD'S Rebuke to Peter, Get you behind me, my Adverſaries; for you ſav • ur not the Things that be of GOD, but the Things that be of Man.

To conclude this Head: We muſt deny ourſelves in Things indifferent: For it might eaſily be ſhewn that as many, if not more, periſh by an immoderate Uſe of Things in themſelves indifferent as by any groſs Sin whatever. A prudent Chriſtian therefore will conſider not only what is lawful but what is expedient alſo: Not ſo much what degrees of Self-denial beſt ſuit his Inclinations here, as what will moſt effectually break his Will, and fit him for greater degrees of Glory hereafter.

But is this the Doctrine of Chriſtianity? and is not the Chriſtian World then aſleep? If not, whence the Self-indulgence, whence the reigning Love of Riches which we every where meet with? Above all, whence that predominant Greedineſs of ſenſual Pleaſure, that has ſo over-run this ſinful Nation, that was a pious Stranger to come amongſt us, he would be tempted to think ſome Heathen Venus was worſhipped here; and that Temples were dedicated to her Service. But we have the Authority of an inſpired Apoſtle to affirm, that they who live in ſuch a Round of Pleaſure, are dead while they live: Wherefore, as the Holy Ghoſt ſaith, Awake thou that ſleepeſt, and CHRIST ſhall give thee Light. But the power of raiſing the ſpiritual Dead belongeth only unto GOD.—Do Thou therefore, O Holy JESUS, who by thy almighty Word commandedſt Lazarus to come forth, tho' he had lain in the Grave ſo many Days, ſpeak alſo as effectually to theſe ſpiritually dead Souls, whom Satan for theſe many Years has ſo faſt bound by ſenſual Pleaſures, that they are not ſo much as able to lift up their Eyes or Hearts to Heaven.

II. But I paſs on to the Second general Thing propoſed, viz. To conſider the univerſal Obligation, and Reaſonableneſs of this Doctrine of Self-Denial.

When our Bleſſed Maſter had been diſcourſing publickly concerning the Watchfulneſs of the faithful and wiſe Steward, his Diſciples aſked him, Speakeſt thou this Parable to all, or only to us? The ſame Queſtion I am aware has been, and will be put concerning the foregoing Doctrine: For too many, unwilling to take CHRIST'S eaſy Yoke upon them, in order to evade the Force of the Goſpel Precepts, would pretend that all thoſe Commands concerning Self-Denial, renouncing ourſelves and the World, belonged only to our LORD's firſt and immediate Followers, and not to • s or to our Children. But ſuch Perſons greatly err, not knowing the Scriptures, nor the Power of Godlineſs in their Hearts. For the Doctrine of JESUS CHRIST, like his bleſſed Self, is the ſame Yeſterday, To Day, and for ever. What he ſaid unto one, he ſaid unto all, even unto the Ends of the World; If any Man will come after me, let him deny himſelf: And in the Text it is particularly mentioned that He ſaid unto them all. And le • t we ſhould ſtill abſurdly imagine that this Word all was to be confined to his Apoſtles, with whom he was then diſcourſing, it is ſaid in another Place, that JESUS turned unto the Multitude and ſaid, If any Man will come after me, and hateth not his Father and Mother, yea and his own Life alſo, he cannot be my Diſciple. When our bleſſed LORD had ſpoken a certain Parable, it is ſaid, the Scribes and Phariſees were offended, for they knew the Parable was ſpoken againſt them: And if Chriſtians can now read theſe plain and poſitive Texts of Scriptures, and at the ſame Time not think they are ſpoken of them, they are more hardened than Jews, and more inſincere than Phariſees. LAW's Chriſtian Perfection.

In the former part of this Diſcourſe I obſerved that the Precepts concerning forſaking and ſelling all did not oblige us in a literal Senſe, becauſe the State of the Church does not demand it of us, as it did of the Primitive Chriſtians; but ſtill the ſame Deadneſs to the World, the ſame abſtemious Uſe of, and Readineſs to part with our Goods for CHRIST'S ſake, is as abſolutely neceſſary for, and as obligatory on us, as it was on them. For though the Church may differ as to the outward State of it, in different Ages, yet as to the Purity of its inward State, it was, is, and always will be invariably the ſame. And all the Commands which we meet with in the Epiſtles, about mortifying our Members which are upon the Earth, of ſetting our Affections on Things above, and of 〈◊〉 being conformed to this World; are but ſo many inconteſtible Proofs that the ſame Holineſs, Heavenly-mindedneſs, and Deadneſs to the World, is as neceſſary for 〈◊〉 as for our LORD's immediate Followers.

But farther, as ſuch an Objection argues an Ignorance of the Scriptures, ſo it is a manifeſt Proof that ſuch as make it are Strangers to the Power of Godlineſs in their Hearts. For ſince the Sum and Subſtance of Religion conſiſts in our Recovery from our fallen Eſtate in Adam, by a New Birth in CHRIST JESUS, there is an abſolute Neceſſity for us to embrace and practiſe the Self-denial before recommended. Becauſe we have not only a new Houſe to build, but an old one firſt to pull down; we muſt neceſſarily therefore be dead to the World, before we can live unto God. In ſhort, all Things belonging to the Old Man muſt die in us, before the Things belonging to the Spirit can live and grow in us.

When JESUS CHRIST was about to make his publick Appearance, and to preach the glad Tidings of Salvation to a benighted World, his Harbinger John Baptiſt was ſent to prepare his Way before him. In like Manner, when this ſame JESUS is about to take Poſſeſſion of a converted Sinner's Heart, Self-denial, like John the Baptiſt, muſt prepare the Way before him: For we muſt mourn before we are capable of being comforted; we muſt undergo the Spirit of Bondage, in order to be made meet to receive the Spirit of Adoption.

Were we indeed in a State of Innocence, and had we, like Adam before his Fall, the Divine Image fully ſtamped upon our Souls, we then ſhould have no need of Self-denial; but ſince we are fallen, ſickly, diſordered Creatures, and this Self-ſuffering, this Self-renunciation, is the indiſpenſable Means of recovering our primitive Glory; methinks, in that Caſe, to endeavour to ſhake off and reject ſuch a ſalutary Practice, on account of the Difficulty attending it at firſt, is but too like the Obſtinacy of a perverſe ſick Child, who nauſeates and refuſes the Potion reached out to it by a ſkilful Phyſician or tender Parent, becauſe it is a little ungrateful to the Taſte.

Had any of us ſeen Lazarus when he lay full of Sores at the Rich Man's Gate; or Job when he was ſmitten with Ulcers, from the Crown of his Head to the Sole of his Foot: And had we at the ſame Time preſcribed to them ſome healing Medicines, which, becauſe they would put them to Pain, they would not apply to their Wounds, ſhould we not moſt juſtly think, that they were either fond of a diſtempered Body, or were not ſenſible of their Diſtempers? But our Souls, by Nature, are in an infinitely more deplorable Condition than the Bodies of Job or Lazarus, when full of Ulcers and Boils: For, alas! our whole Head is ſick, and our whole Heart faint, from the Crown of the Head to the Sole of the Foot, we are full of Wounds and Bruiſes and putrifying Sores, and there is no Health in us. And JESUS CHRIST, like a good Phyſician, in the Goſpel-Doctrine of Self-denial, preſents 〈◊〉 with a ſpiritual Medicine to heal our Sickneſs: But if we will neither receive nor apply it, it is a Sign we are not ſenſible of the Wretchedneſs of our State, or elſe that we are unwilling to be made whole.

Even Naaman's Servants could ſay, when he refuſed, purſuant to Eliſha's Orders, to waſh in the River Jordan, that he might cure his Leproſy, Father, if the Prophet had bid thee do ſome great Thing, wouldſt thou not have done it? How much rather then, when he ſaith to thee, Waſh and be clean? And may not I very properly addreſs myſelf to you in the ſame Manner, my Brethren?—If JESUS CHRIST, our great Prophet, had bid you to do ſome great and very difficult Thing, would you not have done it? Much more then ſhould you do it, when he only bids you deny yourſelves what would certainly hurt you if enjoyed, and behold, you ſhall be made perfectly whole.

But to illuſtrate this by another Compariſon: In the 12th Chapter of the Acts, we read, that St. Peter was kept in Priſon, and was ſleeping between two Soldiers, bound with two Chains: And behold an Angel of the LORD came upon him, and ſmote Peter on the Side, ſaying, Ariſe up quickly: And his Chains fell off from his Hands. But had this great Apoſtle, inſtead of riſing up quickly, and doing as the bleſſed Angel commanded him, hugged his Chains and begged that they might not be let fall from his Hands, would not any one think that he was in love with Slavery, and deſerved to be executed next Morning? And does not the Perſon who refuſes to deny himſelf, act as inconſiſtently as this Apoſtle would have done if he had neglected the Means of his Deliverance? For our Souls, by Nature, are in a ſpiritual Dungeon, ſleeping and faſt bound between the World, the Fleſh, and the Devil, not with Two but Ten Thouſand Chains of Luſts and Corruptions. Now JESUS CHRIST, like St. Peter's good Angel, by his Goſpel comes and opens the Priſon Door, preſcribes Self-denial, Mortification, and Renunciation of ourſelves and the World, as ſo many ſpiritual Keys which will unlock our Shackles, make them fall off from our Hearts, and ſo reſtore us to the glorious Liberty of the Sons of GOD. But if we will not ariſe quickly, gird up the Loins of our Mind, and deny ourſelves, as he has commanded, Are we not in Love with Bondage, and deſerve never to be delivered from it?

Indeed I will not affirm that this Doctrine of Self-Denial appears in this juſt Light to every one. No, I am ſenſible that to the Natural Man it is Fooliſhneſs, and to the young Convert an hard Saying. But what ſays our Saviour? If any Man will do my Will, he ſhall know of the Doctrine, whether it be of GOD, or whether I ſpeak of myſelf. This, my dear Friends, is the beſt, the only Way of Conviction: Let us up and be doing; let us ariſe quickly, and deny ourſelves, and the Lord JESUS will remove thoſe Scales from the Eyes of our Minds, which now, like ſo many Veils, hinder us from ſeeing clearly the Reaſonableneſs, Neceſſity, and inexpreſſible Advantage of the Doctrine that has been now delivered. Let us but once thu • 〈◊〉 ourſelves Men, and then the Spirit of GOD 〈◊〉 move on the Face of our Souls, as he did 〈◊〉 upon the Face of the great Deep; and cauſe 〈◊〉 to •• erge out of that confuſed Chaos, in w ••• they are moſt certainly now involved, if we 〈◊〉 Strangers and Enemies to Self-Denial and Croſ • of CHRIST.

But notwithſtanding this Doctrine of Self-denial is, when rightly underſtood, ſo reaſonable and beneficial; yet many, it is to be feared, like the young Man in the Goſpel, are ready to go away ſorrowful.

III. Proceed we therefore now to the Third and laſt general Thing propoſed, viz. To offer ſome Conſiderations, which may ſerve as ſo many Motives to reconcile us to, and quicken us in the Practice of this Duty of Self-Denial.

1. And the firſt Means I ſhall recommend to you, in order to reconcile you to this Doctrine is, to meditate frequently on the Life of our bleſſed Lord and Maſter JESUS CHRIST. Oh! may we often think on Him our grand Exemplar! Follow him from his Cradle to the Croſs, and ſee what a ſelf-denying Life He led! And ſhall not we drink of the Cup that he drank of, and be baptized with the Baptiſm that He was baptized with? Or think we that JESUS CHRIST did and ſuffered every Thing in order to have us excuſed, and exempted from Sufferings? No, far be it from any ſincere Chriſtian to judge after this Manner: For St. Peter tells us, He ſuffered for us, leaving us an Example that we ſhould follow his Steps. Had CHRIST, indeed, like thoſe that ſat in Moſes's Chair, laid heavy Burthens of Self-Denial upon us, (ſuppoſing they were heavy, which they are not) and refuſed to touch them himſelf with one of his Fingers; we might have had ſome Pretence to complain: But ſince he has enjoined us nothing but what he has firſt put in Practice himſelf, Thou art inexcuſeable, O Diſciple, whoever thou art, who wouldſt be above thy perſecuted ſelf-denying Maſter: And thou art no good and faithful Servant, who art unwilling to ſuffer and ſympathize with thy mortified, heavenly-minded LORD.

2. Next to the Pattern of our bleſſed Maſter, think often on the Lives of the glorious Company of the Apoſtles, the goodly Fellowſhip of the Prophets, and the noble Army of Martyrs; who by a conſtant looking to the Author and Finiſher of our Faith, have fought the good Fight, and are gone before us to inherit the Promiſes. View again and again, how holily, how ſelf-denyingly, how unblameably they lived: And if Self-denial was neceſſary for them, why not for us alſo? Are we not Men of like Paſſions with them? Do we not live in the ſame wicked World as they did? Have we not the ſame good Spirit to aſſiſt, ſupport, and purify us, as they had? And is not the ſame eternal Inheritance reached out, as a Reward of our Self-denial and the Renunciation of the World, as was offered to them? And if we have the ſame Nature to change, the ſame wicked World to withſtand, the ſame good Spirit to help, and the ſame Eternal Crown to reward our Obedience; why ſhould not we lead the ſame Lives as they did? Do we think they did Works of Supererogation? If not, why don't we do as they did? Or why does the Church ſet a part Feſtivals to commemorate the Deaths and Sufferings of the Saints, but in order to excite us to follow them as they did CHRIST.

3. Thirdly, Think often on the Pains of Hell • Conſider, whether it is not better to cut off a Right Hand or Foot, and pull out a Right Eye, if they offend us (or cauſe us to ſin) rather than to be caſt into Hell, into the Fire that never ſhall be quenched; where the Worm dieth not, and the Fire is not quenched. Think how many Thouſands there are now reſerved with damned Spirits in Chains of Darkneſs unto the Judgment of the great Day, for not complying with the Precept in the Text. And think withal that this, this muſt be our own Caſe ſhortly, unleſs we are wiſe in Time, and ſubmit to thoſe eaſy Conditions our Saviour has preſcribed us, in order to avoid it. Think you they now imagine JESUS CHRIST to be an hard Maſter; or rather think you not they would give ten thouſand times ten thouſand Worlds, could they but return to Life again, and take CHRIST'S eaſy Yoke upon them? and can we dwell with everlaſting Burnings more than they? No, if we cannot bear this Precept, Come, deny yourſelves, take up your Croſſes; how ſhall we bear this irrevocable Sentence, Depart from me, ye Curſed, into everlaſting Fire, prepared for the Devil and his Angels? But I hope thoſe, amongſt whom I am now preaching the Kingdom of GOD, are not ſo diſingenuous as to need to be driven to their Duty by the Terrors of the LORD, but rather deſire to be drawn by the Cords of Love.

Laſtly therefore, and to conclude, often meditate on the Joys of Heaven: Think, think with what unſpeakable Glory thoſe happy Souls are now incircled, who when on Earth were called to deny themſelves as well as 〈◊〉 and were not diſobedient to that Call: Lift up your Hearts frequently towards the Manſions of eternal Bliſs, and with an Eye of Faith, like the great St. Stephen ſee the Heavens opened, and the Son of Man with his glorious Retinue of departed Saints ſitting and ſolacing themſelves in eternal Joys, and with unſpeakable Comfort looking back on the • paſt Sufferings and Self-denials, as ſo many glorious Means which exalted them to ſuch a Crown. Hark! methinks I hear them chantin • forth their everlaſting Hallelujahs, and ſpending an eternal Day in ecchoing forth triumphant Songs of Joy. And do you not long, my Brethren, to join this heavenly Choir? Do not your Hearts burn within you? As the Har • panteth after the Water Brooks, do not your Souls ſo long after the bleſſed Company of theſe Sons of GOD? Behold then a heavenly Ladder reached down to you, by which you may climb to this Holy Hill. 〈◊〉 If any Man will come after them, let him deny himſelf and follow them. It was this, my Brethren, exalted the Holy JESUS himſelf, as Man, to ſit at the Right Hand of his adorable Father. By this alone every Saint that ever lived aſcended into the Joy of their LORD: And by this we, even we alſo may be lifted up into the ſame moſt bliſsful Regions, there to enjoy an eternal • eſt with the People of GOD, and join with them in ſinging Doxologies and Songs of Praiſe, to the Everlaſting, Bleſſed, All-glorious, moſt Adorable Trinity, for ever and ever.

Which GOD of his infinite Mercy grant, &c.

AMONG the many Reaſons aſſignable for the ſad Decay of True Chriſtianity, perhaps the neglecting to aſſemble ourſelves together, in Religious Societies, may not be one of the leaſt. That I may therefore do my Endeavour towards promoting ſo excellent a Means of Piety, I have ſelected a Paſſage of Scripture drawn from the Experience of the wiſeſt of Men, which being a little enlarged on and illuſtrated, will fully anſwer my preſent Deſign; that being to ſhew, in the beſt Manner I can, the Neceſſity and Benefits of Society in general, and of Religious Society in particular.

Two are better than One, &c.

From which Words I ſhall take Occaſion to prove, Firſt, The Truth of the Wiſe Man's Aſſertion, viz. Two are better than One, and that in Reference to Society in general, and Religious Society in particular. Secondly, To aſſign ſome Reaſons why Two are better than One, eſpecially as to the laſt Particular. 1. Becauſe Men can raiſe up one another when they chance to ſlip: For if they fall, the One will lift up his Fellow. 2. Becauſe they can impart Heat to each other: Again, if Two lie together, then they have Heat; but how can One be warm alone? 3. Becauſe they can ſecure each other from thoſe that do oppoſe them: And if One prevail againſt him, Two ſhall withſtand him; and a Threefold Cord is not quickly b •• ken. From hence, Thirdly, I ſhall take Occaſion to ſhew the Duty incumbent on every Member of a Religious Society. Fourthly and laſtly, I ſhall draw 〈◊〉 Inference or two from what ſhall have been ſaid; and then conclude with a Word or two of Exhortation from the whole.

Firſt then, I am to prove the Truth of the Wiſe Man's Aſſertion, viz. that Two are better than One, and that in Reference to Society in general, and Religious Societies in particular.

And how can this be done better than by ſhewing that it is abſolutely neceſſary for the Welfare both of the Bodies and Souls of Men? Indeed, if we look upon Man as he came out of the Hands of his Maker, we imagine him to be perfect, entire, lacking nothing. But GOD, whoſe Thoughts are not as our Thoughts, ſaw ſomething ſtill wanting to make Adam happy. And what was that? Why, an Help meet for him. For thus ſpeaketh the Scripture: And the LORD GOD ſaid, It is not good that the Man ſhould be alone, I will make an Help meet for him.

Obſerve, GOD ſaid, It is not good, thereby implying that the Creation would have been imperfect, in ſome ſort, unleſs an Help was found out meet for Adam. And if this was the Caſe of Man before the Fall; if an Help was meet for him in a State of Perfection, ſurely ſince the Fall, when we come naked and helpleſs out of our Mother's Womb, when our Wants increaſe with our Years, and we can ſcarcely ſubſiſt a Day without the mutual Aſſiſtance of each other, well may we ſay, It is not good for Man to be alone.

Society then, we ſee, is abſolutely neceſſary in reſpect to our bodily and perſonal Wants. If we carry our View farther, and conſider Mankind as divided into different Cities, Countries, and Nations, the Neceſſity of it will appear yet more evident. For how can Communities be kept up, or Commerce carried on, without Society? Certainly not at all, ſince Providence ſeems wiſely to have aſſigned a particular Product to almoſt each particular Country, on Purpoſe, as it were, to oblige us to be ſocial; and hath ſo admirably mingled the Parts of the whole Body of Mankind together, that the Eye cannot ſay to the Hand, I have no Need of Thee; nor again, the Hand to the Foot, I have no Need of Thee.

Many other Inſtances might be given of the Neceſſity of Society, in Reference to our bodily, perſonal, and national Wants. But what are all theſe when weighed in the Ballance of the Sanctuary, in Compariſon of the infinite greater Need of it, with reſpect to the Soul? It was chiefly in regard to this better Part, no doubt, that GOD ſaid, It is not good for the Man to be alone. For, let us ſuppoſe Adam to be as happy as may be, placed as the Lord of the Creation in the Paradiſe of GOD, and ſpending all his Hours in adoring and praiſing the bleſſed Author of his Being; yet as his Soul was the very Copy of the Divine Nature, whoſe peculiar Property it is to be communicative, without the Divine All-Sufficiency, he could not be compleatly happy, becauſe he was alone and incommunicative, nor even Content in Paradiſe for want of a Partner in his Joys. GOD knew this, and therefore ſaid, It is not good that the Man ſhould be alone, I will make a Help meet for him. And though this proved a fatal Means of his falling; yet that was not owing to any natural Conſequence of Society; but partly to that curſed Apoſtate, who craftily lies in wait to deceive; partly to Adam's own Folly, in rather chuſing to be miſerable with one he loved, than truſt in GOD to raiſe him up another Spouſe.

If we reflect indeed on that familiar Intercourſe our firſt Parents could carry on with Heaven, in a State of Innocence, we ſhall be apt to think he had as little Need of Society, as to 〈◊〉 Soul, as before we ſuppoſed him to have, in reſpect to his Body. But yet, as GOD and the Holy Angels were ſo far above him on the one Hand, and the Beaſts ſo far beneath him on the other, there was nothing like having one to converſe with, who was Bone of his Bone, and Fleſh of his Fleſh.

Man, then, could not be fully happy, we ſee even in Paradiſe, without a Companion of his own Species, much leſs now he is driven out. For, let us view him a little in his natural Eſtate now, ſince the Fall, as having his Underſtanding darkened, his Mind alienated from the Life of GOD; as no more able to ſee his Way wherein he ſhould go, than a Blind Man to deſcribe the Sun: That notwithſtanding this, he muſt receive his Sight e'er he can ſee GOD: And that if he never ſees him, he never can be happy. Let us view him, I ſay, in this Light (or rather this Darkneſs) and deny the Neceſſity of Society if we can. A Divine Revelation we find is abſolutely neceſſary, we being by Nature as unable to know, as we are to do our Duty. And how ſhall we learn except one teach us? But was GOD to do this himſelf, how ſhould we, with Moſes, exceedingly quake and fear? Nor would the Miniſtry of Angels in this Affair be without too much Terror. It is neceſſary, therefore (at leaſt GOD's Dealing with us hath ſhewed it to be ſo) that we ſhould be drawn with the Cords of a Man. And that a Divine Revelation being granted, we ſhould uſe one another's Aſſiſtance, under GOD to inſtruct each other in the Knowledge, and to exhort one another to the Practice of thoſe Things which belong to our everlaſting Peace. This is undoubtedly the great End of Society intended by GOD ſince the Fall, and a ſtrong Argument it is, why Two are better than One, and why we ſhould not forſake the aſſembling ourſelves together.

But farther, let us conſider ourſelves as Chriſtians, as having this natural Veil, in ſome meaſure, taken off from our Eyes by the Aſſiſtance of GOD's Holy Spirit, and ſo enabled to ſee what he requires of us. Let us ſuppoſe ourſelves in ſome degree to have taſted the good Word of Life, and to have felt the Powers of the World to come, influencing and moulding our Souls into a religious Frame: To be fully and heartily convinced that we are Soldiers lilted under the Banner of CHRIST, and have proclaimed open War at our Baptiſm, againſt the World, the Fleſh, and the Devil; and have, perhaps, frequently renewed our Obligations ſo to do, by partaking of the Lord's Supper: That we are ſurrounded with Millions of Foes without, and infeſted with a Legion of Enemies within: That we are commanded to ſhine as Lights in the World, in the midſt of a crooked and perverſe Generation: That we are travelling to a long Eternity, and need all imaginable Helps to ſhew us, and encourage us in our Way thither. Let us, I ſay, reflect on all this, and then how ſhall each of us cry out, Brethren, what a neceſſary Thing it is to meet together in Religious Societies?

The Primitive Chriſtians were fully ſenſible of this, and therefore we find them continually keeping up Communion with each other: For what ſays the Scripture? They continued ſtedfaſtly in the Doctrine and Fellowſhip, Acts ii. 42. Peter and John were no ſooner diſmiſſed by the Great Council, than they haſte away to their Companions. And being ſet at Liberty, ſays the Text, they came to their own, and told them all theſe Things which the High Prieſt had ſaid unto them, Acts iv. 23. Paul, as ſoon as converted, tarried three Days with the Diſciples that were 〈◊〉 Damaſcus, Acts ix. 19. And Peter afterwards, when releaſed from Priſon, immediately goes to the Houſe of Mary, where there were great Multitudes aſſembled, praying, Acts xii. 12. And it is reported of Chriſtians in After-Ages, that they uſed to aſſemble together before Daylight, to ſing a Pſalm to CHRIST as GOD. So precious was the Communion of Saints in thoſe Days.

If it be asked, what Advantage we ſhall reap from ſuch a Procedure now? I anſwer, much every Way. Two are better than One, becauſe they have a good Reward for their Labour: For if they fall, the One will lift up his Fellow; but woe be to him that is alone when he falleth, for he hath not another to help him up. Again, if Two lye together, then they have Heat; but how can One be warm alone? And if One prevail againſt him, Two ſhall withſtand him; and a Three-fold Cord is not quickly broken.

Which directly leads me to my Second general Head, under which I was to aſſign ſome Reaſons why Two are better than One, eſpecially in Religious Society.

1. As Man in his preſent Condition cannot always ſtand upright, but by Reaſon of the Frailty of his Nature cannot but fall; one eminent Reaſon why Two are better than One, or, in other Words, one great Advantage of Religious Society is, That when they fall, the One will lift up his Fellow.

And an excellent Reaſon this, indeed! For alas! When we reflect how prone we are to be drawn into Error in our Judgments, and into Vice in our Practice; and how unable 〈◊◊〉 how very unwilling, to eſpy or correct our own Miſcarriages; when we conſider how apt the World is to flatter us in our Faults, and how few there are ſo kind as to tell us the Truth; what an ineſtimable Privilege muſt it be to have a Set of true, judicious, hearty Friends about us, continually watching over our Souls, to inform us where we have fallen, and warn us that we fall not again for the future. Surely it is ſuch a Privilege that (to uſe the Words of an eminent Chriſtian) we ſhall never know the Value of, till we come to Glory.

But this is not all; for ſuppoſing that we could always ſtand upright, yet whoſoever reflects on the Difficulties of Religion in general, and his own Propenſity to Lukewarmneſs and Indifference in particular, will find that he muſt be zealous as well as ſteady, if ever he expects to enter the Kingdom of Heaven. Here, then, the Wiſe Man points out to us another excellent Reaſon why Two are better than One. Again, ſays he, If Two lie together, then they have Heat; but how can One be warm alone?

Which was the next Thing to be conſidered under the Second general Head, viz. to aſſign a ſecond Reaſon why Two are better than One, becauſe they can impart Heat to each other.

It is an Obſervation no leſs true than common, That kindled Coals, if placed aſunder, ſoon go out, but if heaped together, quicken and enliven each other, and afford a laſting Heat. The ſame will hold good in the Caſe now before us. If Chriſtians kindled by the Grace of GOD unite, they will quicken and enliven each other; but if they ſeparate and keep aſunder, no marvel if they ſoon grow cool or tepid. If Two or Three meet together in CHRIST'S Name, they will have Heat; but how can One be warm alone?

Obſerve; How can One be warm alone? The Wiſe Man's expreſſing himſelf by way of Queſtion, implies an Impoſſibility, at leaſt a very great Difficulty, to be warm in Religion without Company, where it may be had. Behold here, then, another excellent Benefit flowing from Religious Society; it will keep us zealous, as well as ſteady, in the Ways of Godlineſs.

But to illuſtrate this a little farther by a Compariſon or two. Let us look upon ourſelves (as was above hinted) as Soldiers lifted under CHRIST'S Banner; as going out with ten thouſand to meet One that cometh againſt us with twenty thouſand: as Perſons that are to wreſtle not only with Fleſh and Blood, but againſt Principalities, againſt Powers, and ſpiritual Wickedneſſes in high Places. And then tell me, all ye that fear GOD, if it be not an invaluable Privilege to have a Company of Fellow Soldiers continually about us, animating and exhorting each other to ſtand our ground, to keep our Ranks, and manfully to follow the Captain of our Salvation, though it be through a Sea of Blood?

Laſtly, Let us conſider ourſelves in another View before mentioned, viz. as Perſons travelling to a long Eternity; as reſcued by the free Grace of GOD, in ſome Meaſure, from our natural Egyptian Bondage, and marching under the Conduct of our ſpiritual Joſhua, through the Wilderneſs of this World, to the Land of our Heavenly Canaan. Let us farther reflect how apt we are to ſtartle at every Difficulty; to cry; There are Lions! There are Lions in the Way▪ There are the Sons of Anak to be grappled with, e'er we can poſſeſs the Promiſed Land: How prone we are, with Lot's Wife, to look wiſhfully back on our ſpiritual Sodom, or with the fooliſh Iſraelites, to long again for the Fleſh-Pots of Egypt, and to return to our former natural State of Bondage and Slavery. Conſider this, my Brethren, and ſee what a bleſſed Privilege it will be to have a Set of Iſraelites indeed about us, always reminding us of the Folly of any ſuch cowardly Deſign, and of the intolerable Miſery we ſhall run into, if we fall in the leaſt ſhort of the Promiſed Land.

More might be ſaid on this Particular, did not the Limits of a Diſcourſe of this Nature, oblige me to haſten,

3. To give a Third Reaſon, mentioned by the Wiſe Man in the Text, why Two are better than One; namely, becauſe they can ſecure each other from Enemies without. And if One prevail againſt him, yet Two ſhall withſtand him; and a Threefold Cord is not quickly broken.

Hitherto we have conſidered the Advantages of Religious Societies, as a great Preſervative againſt falling (at leaſt dangerouſly falling) into Sin and Lukewarmneſs, and that too from our own Corruptions. But what ſays the Wiſe Son of Sirach? My Son, when thou goeſt to ſerve the Lord, prepare thy Soul for Temptation: And that not only from inward, but outward Foes; particularly from thoſe two grand Adverſaries, the World and the Devil: For no ſooner will thine Eye be bent Heavenward, but the former will be immediately diverting it another Way, telling thee thou needeſt not be ſingular in order to be religious; that one may be a Chriſtian without going ſo much out of the Common Road.

Nor will the Devil be wanting in his artful Inſinuations, or impious Suggeſtions, to divert or terrify thee from preſſing forwards, that thou mayſt lay hold on the Crown of Life: And if he cannot prevail this Way, he will try another; and, in order to make his Temptation the more undiſcerned, but withal more ſucceſsful, he will employ, perhaps, ſome of thy neareſt Relatives, or moſt powerful Friends (as he ſet Peter on our bleſſed Maſter) who will always be bidding thee ſpare thyſelf; telling thee thou needeſt not take ſo much Pains; that it is not ſo difficult a Matter to get to Heaven as ſome People would make of it, nor the Way ſo narrow as others imagine it to be • .

But ſee here the Advantage of Religious Company; for ſuppoſing thou findeſt thyſelf thus ſurrounded on every Side, and unable to withſtand ſuch horrid (though ſeemingly friendly) Counſels, haſte away to thy Companions, and they will teach thee a truer and better Leſſon; they will tell thee, that thou muſt be ſingular if thou wilt be religious; and that it is as impoſſible for a Chriſtian, as for a City ſet upon a Hill, to be hid: That if thou wilt be an almoſt Chriſtian (and as good be none at all) thou mayſt live in the ſame idle indifferent Manner as thou ſeeſt moſt other People do: But if thou wilt be not only almoſt, but altogether a Chriſtian, they will inform thee thou muſt go a great deal farther: That thou muſt not only faintly ſeek, but earneſtly ſtrive to enter in at the ſtrait Gate: That there is but One Way now to Heaven as formerly, viz. through the narrow Paſſage of a ſound Converſion: And that in order to bring about this mighty Work, thou muſt undergo a conſtant, but neceſſary Diſcipline of Faſting, Watching, and Prayer. And that therefore, the only Reaſon why theſe Friends give thee ſuch Advice, is, becauſe they are not willing to take ſo much Pains themſelves; or, as our Saviour told Peter on a like Occaſion, becauſe they ſavour not the Things that be of GOD, but the Things that be of Men.

This then, is another excellent Bleſſing ariſing from Religious Society, that Friends can hereby ſecure each other from thoſe that oppoſe them. The Devil is fully ſenſible of this, and therefore he has always done his utmoſt to ſuppreſs, and put a Stop to the Communion of Saints. This was his grand Artifice at the firſt planting of the Goſpel; to perſecute the Profeſſors of it, in order to ſeparate them. Which, though GOD, as he always will, over-ruled for the better; yet it ſhews what an Enmity he has againſt Chriſtians aſſembling themſelves together. Nor has he yet left off his old Stratagem; it being his uſual Way to entice us by ourſelves, in order to tempt us; where, by being deſtitute of one another's Helps, he hopes to lead us captive at his Will.

But, on the contrary, knowing his own Intereſt is ſtrengthened by Society, he would firſt perſuade us to neglect the Communion of Saints, and then bid us ſtand in the Way of Sinners, hoping thereby to put us into the Seat of the Scornful. Judas and Peter are melancholly Inſtances of this. The former had no ſooner left his Company at Supper, but he went out and betrayed his Maſter: And the diſmal Downfal of the latter, when he would venture himſelf amongſt a Company of Enemies, plainly ſhews us what the Devil will endeavour to do, when he gets us by ourſelves. Had Peter kept his own Company, he might have kept his Integrity; but a ſingle Cord, alas, how quickly was it broken? Our bleſſed Saviour knew this full well, and therefore it is very obſervable, that he always ſent out his Diſciples Two by Two.

And now, after ſo many Advantages to be reaped from Religious Society, may we not very juſtly cry out with the Wiſe Man in my Text, Woe be to him that is alone; for when he falleth, he hath not another to lift him up: When he is cold, he hath not a Friend to warm him; when he is aſſaulted, he hath not a Second to help him to withſtand his Enemy.

III. I now come to my Third general Head, under which was to be ſhewn the ſeveral Duties incumbent on every Member of a Religious Society, as ſuch, which are three. 1. Mutual Reproof: 2. Mutual Exhortation: 3. Mutual aſſiſting and defending each other.

1. Mutual Reproof. Two are better than One: for when they fall, the One will lift up his Fellow.

Now, Reproof may be taken either in a more extenſive Senſe, and then it ſignifies our raiſing a Brother by the gentleſt Means, when he falls into Sin and Error; or in a more reſtrained Signification, as reaching no farther than thoſe little Miſcarriages, which unavoidably happen in the moſt holy Men living.

The Wiſe Man in the Text, ſuppoſes all of us ſubject to both: For when they fall (ſays he, thereby implying that each of us may fall) the One will lift up his Fellow. From whence we may infer, that when any Brother is overtaken with a Fault, he that is ſpiritual (that is, regenerate, and knows the Corruption and Weakneſs of Human Nature) ought to reſtore ſuch a one in the Spirit of Meckneſs. And why he ſhould do ſo, the Apoſtle ſubjoins a Reaſon conſidering thyſelf, leſt thou alſo be tempted; i. e. conſidering thy own Frailty, leſt thou alſo fall by the like Temptation.

We are all frail unſtable Creatures; and it is merely owing to the Free Grace and good Providence of GOD, that we run not into the ſame Exceſs of Riot with other Men. Every offending Brother, therefore, claims our Pity rather than our Reſentment; and each Member ſhould ſtrive who ſhould be moſt forward, as well as moſt gentle, in reſtoring him to his former State.

But ſuppoſing a Perſon not to be overtaken, but to fall wilfully into a Crime; yet who art thou that denieſt Forgiveneſs to thy offending Brother? Let him that ſtandeth take heed leſt be fall. Take ye, Brethren, the holy Apoſtles as eminent Examples for you to learn by, how you ought to behave in this Matter. Conſider how quickly they joined the Right Hand of Fellowſhip with Peter, who had ſo wilfully denied his Maſter: For we find John and him together but two Days after, John xx. 2. And ver. 19, we find him aſſembled with the reſt. So ſoon did they forgive, ſo ſoon aſſociate with their ſinful, yet relenting Brother—Let us go and do likewiſe.

But there is another kind of Reproof incumbent on every Member of a Religious Society; namely, a gentle Rebuke for ſome Miſcarriage or other, which, though not actually ſinful, yet may become the Occaſion of Sin. This indeed ſeems a more eaſy, but perhaps will be found a more difficult Point than the former: For when a Perſon has really ſinned, he cannot but own his Brethrens Reproof to be juſt; whereas, when it was only for ſome little Miſconduct, the Pride that is in our Natures, will ſcarce ſuffer us to brook it. But however ungrateful this Pill may be to our Brother, yet if we have any Concern for his Welfare, it muſt be adminiſtred by ſome friendly Hand or other. By all Means then let it be applied; only, like a ſkilful Phyſician, gild over the ungrateful Medicine, and endeavour if poſſible, to deceive thy Brother into Health and Soundneſs. Let all Bitterneſs, and Wrath, and Malice, and Evil-ſpeaking, be put away from it. Let the Patient know his Recovery is the only Thing aimed at, that thou delighteſt not cauſeleſly to grieve thy Brother; and then thou canſt not want Succeſs.

2. Mutual Exhortation is the ſecond Duty reſulting from the Words of the Text.—Again, if Two lye together, then they have Heat.

Obſerve here again, the Wiſe Man ſuppoſes it as impoſſible for Religious Perſons to meet together, and not to be the Warmer for each other's Company, as for two Perſons to lie in the ſame Bed, and yet freeze with Cold. But now, how is it poſſible to communicate Heat to each other, without mutually ſtirring up the Gift of GOD which is in us, by 〈◊〉 Exhortation? Let every Member then of a Religious Society write that zealous Apoſtle's Advice on the Tables of his Heart; See that ye exhort, and provoke one another to Love, and to good Works; and ſo much the more as you ſee the Day of the LORD approaching. Believe me, Brethren, we have Need of Exhortation to rouze up our ſleepy Souls, to ſet us upon our Watch againſt the Temptations of the World, the Fleſh, and the Devil; to excite us to renounce ourſelves, to take up our Croſſes, and follow our Bleſſed Maſter, and the glorious Company of Saints and Martyrs, who through Faith have fought the good Fight, and are gone before us to inherit the Promiſes. A third Part, therefore, of the Time wherein a Religious Society meets, ſeems neceſſary to be ſpent in this important Duty: For what avails it to have our Underſtandings enlightened by pious Reading unleſs our Wills are at the ſame Time inclined, and inflamed by mutual Exhortation, to put it in Practice? Add to this; that this is the beſt Way both to receive and impart Light, and the only Means to preſerve and increaſe that Warmth and Heat which each Perſon firſt brought with him; GOD ſo ordering this, as all other ſpiritual Gifts, that to him that hath, i. e. improves and communicates what he hath, ſhall be given; but from him that hath not, i. e. does not improve the Heat he hath, ſhall be taken away even that which he ſeemed to have. So needful, ſo eſſentially neceſſary, is Exhortation to the Good of Society.

3. Thirdly and laſtly, The Text points out another Duty incumbent on every Member of a Religious Society, viz. To defend each other from thoſe that do oppoſe them. And if One prevail againſt him, yet Two ſhall withſtand him; and a Threefold Cord is not quickly broken.

Here the Wiſe Man takes it for granted, that Offences will come, nay, and that they may prevail too. And this is no more than our Bleſſed Maſter has long ſince told us. Not indeed, that there is any Thing in Chriſtianity itſelf that has the leaſt Tendency to give riſe to, or promote ſuch Offences: No, on the contrary, it breathes nothing but Unity and Love.

But ſo it is, that ever ſince the fatal Sentence pronounced by GOD, after our firſt Parents Fall, viz. I will put Enmity between thy Seed and her Seed; He that is born after the Fleſh, that is, the unregenerate unconverted Sinner, has in all Ages perſecuted him that is born after the Spirit: And ſo it always will be. Accordingly we find an early Proof given of this in the Inſtance of Cain and Abel; and of Iſhmael and Iſaac; of Jacob and Eſau afterwards. And indeed, the whole Bible contains little elſe but an Hiſtory of the great and continued Oppoſition between the Children of this World and the Children of GOD. The firſt Chriſtians were remarkable Examples of this; and though thoſe troubleſome Times, bleſſed be GOD, are now over, yet the Apoſtle has laid it down as a general Rule, and all that are ſincere can experimentally prove the Truth of it. That they that will live godly in CHRIST JESUS, muſt (to the End of the World, in ſome Degree or other) ſuffer Perſecution. That therefore this may not make us deſert our Bleſſed Maſter's Cauſe, every Member ſhould unite their Forces, in order to ſtand againſt it. And for the better effecting this, each would do well, from Time to Time, to communicate his Experiences, Grievances, and Temptations, and beg his Companions (firſt asking GOD's Aſſiſtance, without which all is nothing) to adminiſter Reproof, Exhortation or Comfort, as his Caſe requires: So that if One cannot prevail againſt it, yet Two ſhall withſtand it; and a Threefold (much leſs a many-fold) Cord will not be quickly broken.

IV. But it is Time for me to proceed to the Fourth general Thing propoſed, viz. To draw an Inference or two from what has been ſaid.

1. And firſt then, if Two are better than One, and the Advantages of Religious Society are ſo many and ſo great, then it is the Duty of every true Chriſtian to ſet on Foot, eſtabliſh and promote, as much as in him lies, Societies of this Nature. And I believe we may venture to affirm, that if ever a Spirit of true Chriſtianity is revived in the World, it muſt be brought about by ſome ſuch Means as this. Motives, ſurely, cannot be wanting, to ſtir us up to this commendable and neceſſary Undertaking: For granting all hitherto advanced to be of no Force, yet methinks the ſingle Conſideration that great Part of our Happineſs in Heaven will conſiſt in the Communion of Saints; or that the Intereſt as well as Piety of thoſe Sectariſts that differ from us, is ſtrengthened and ſupported by nothing more than their frequent Meetings; either of theſe Conſiderations, I ſay, one would think, ſhould induce us to do our utmoſt to copy after their good Example, and ſettle a laſting and pious Communion of the Saints on Earth. Add to this that we find the Kingdom of Darkneſs eſtabliſhed daily by ſuch like Means; and ſhall not the Kingdom of CHRIST be ſet in Oppoſition againſt it? Shall the Children of Belial aſſemble and ſtrengthen each other in Wickedneſs; and ſhall not the Children of GOD unite, and ſtrengthen themſelves in Piety? Shall Societies on Societies be countenanced for Midnight Revellings, and the promoting of Vice, and ſcarcely one be found intended for the Propagation of Virtue?—Be aſtoniſhed, O Heavens at this!

2. But this leads me to a ſecond Inference; namely, to warn Perſons of the great Danger thoſe are in, who either by their Subſcriptions, Preſence or Approbation, promote Societies of a quite oppoſite Nature to Religion.

And here I would not be underſtood to mean only thoſe Publick Meetings which are deſigned manifeſtly for nothing elſe but Revellings and Banquetings, for Chambering and Wantonneſs, and at which a modeſt Heathen would bluſh to be preſent; but alſo thoſe ſeemingly innocent Entertainments and Meetings which the politer Part of the World are ſo very fond of, and ſpend ſo much Time in: But which notwithſtanding, keep as many Perſons out of a Senſe of True Religion, as Intemperance, Debauchery or any other Crime whatever. Indeed, whilſt we are in this World, we muſt have proper Relaxations, to fit us both for the Buſineſs of our Profeſſion, and Religion. But then, for Perſons who call themſelves Chriſtians, that have ſolemnly vowed at their Baptiſm, to renounce the Vanities of this ſinful World; that are commanded in Scripture to abſtain from all Appearance of Evil, and to have their Converſation in Heaven. For ſuch Perſons as theſe to ſupport Meetings, that (to ſay no worſe of them) are vain and trifling, and have a natural Tendency to draw off our Minds from GOD, is abſurd, ridiculous, and ſinful. Surely Two are not better than One in this Caſe: No; it is to be wiſhed there was not One to be found concerned in it. The ſooner we forſake the aſſembling ourſelves together in ſuch a Manner, the better; and no matter how quickly the Cord that holds ſuch Societies (was it a Thouſand-fold) is broken.

But you, Brethren, have not ſo learned CHRIST: But, on the contrary, like true Diſciples of your LORD and Maſter, have by the Bleſſing of GOD (as this Evening's Solemnity abundantly teſtifies) happily formed yourſelves into ſuch Societies, which, if duly attended on and improved, cannot but ſtrengthen you in your Chriſtian Warfare, and make you fruitful in every good Word and Work.

What remains for me to do, but, as was propoſed, in the laſt Place, to cloſe up what has been ſaid, in a Word or two, by Way of Exhortation from the whole, and to beſeech you, in the Name of our Lord JESUS CHRIST to go on in the Way you have begun; and by a conſtant conſcientious Attendance on your reſpective Societies, to diſcountenance Vice, encourage Virtue, and build each other up in the Knowledge and Fear of GOD.

Only permit me to ſtir up your pure Minds, by Way of Remembrance, and to exhort you, if there be any Conſolation in CHRIST, any Fellowſhip of the Spirit, again and again to conſider, that as all Chriſtians in general, ſo all Members of Religious Societies in particular, are in an eſpecial Manner, as Houſes built upon an Hill; and that therefore it highly concerns you to walk circumſpectly towards thoſe that are without, and to take heed to yourſelves, that your Converſation, in common Life, be as becometh ſuch an open and peculiar Profeſſion of the Goſpel of CHRIST: Knowing that the Eyes of all Men are upon you, narrowly to inſpect every Circumſtance of your Behaviour; and that every notorious wilful Miſcarriage of any ſingle Member, will, in ſome Meaſure, redound to the Scandal and Diſhonour of your whole Fraternity.

Labour, therefore, my beloved Brethren, to let your Practice correſpond to your Profeſſion: And think not that it will be ſufficient for you to plead at the laſt Day, LORD have we not aſſembled ourſelves together in thy Name, and enlivened each other, by ſinging Pſalms, and Hymns, and Spiritual Songs? For verily, I ſay unto you, notwithſtanding this, our bleſſed LORD will bi • you depart from him; nay, that you ſhall receive a greater Damnation, if, in the midſt of theſe great Pretenſions, you are found to be Workers of Iniquity.

But GOD forbid that any ſuch Evil ſhould befal you; that there ſhould be ever a Judas, ever a Traitor amongſt ſuch diſtinguiſhed Followers of our Common Maſter. No, on the contrary, the Excellency of your Rules, the Regularity of your Meetings, and more eſpecially your pious Zeal in aſſembling in ſuch a publick and ſolemn Manner ſo frequently in the Year, perſuade me to think, that you are willing, not barely to ſeem, but to be in Reality, Chriſtians: and hope to be found at the Laſt Day, what you would be eſteemed now, viz. holy, ſincere Diſciples of a Crucified Redeemer.

Oh, may you always continue thus minded! and make it your daily, conſtant Endeavour, both by Precept and Example, to turn all you converſe with, more eſpecially thoſe of your own Societies, into the ſame moſt Bleſſed Spirit and Temper. Thus will you adorn the Goſpel of our Lord JESUS CHRIST, in all Things: Thus will you anticipate the Happineſs of a future State; and by attending on, and improving the Communion of Saints on Earth, make yourſelves meet to join the Communion and Fellowſhip of the Spirits of juſt Men made perfect, of the Holy Angels, nay, of the Ever Bleſſed and Eternal GOD in Heaven.

Which GOD of his infinite Mercy grant through JESUS CHRIST our Lord; to whom with the FATHER, and the HOLY GHOST, Three Perſons, and One Eternal GOD, be aſcribed, as is moſt due, all Honour and Praiſe, Mig •• , Majeſty and Dominion, now and for ever.

IF we enquire, why there is ſo little Love to be found amongſt Chriſtians, why the very Characteriſtick, by which every one ſhould know that we are Diſciples of the Holy JESUS, is almoſt baniſhed out of the Chriſtian World,—We ſhall find it, in a great Meaſure, owing to a Neglect or ſuperficial Performance of that moſt God-like Part of ſecret Prayer Interceſſion, or imploring the Divine Grace or Mercy in behalf of others.

Some forget this Duty of Praying for others, becauſe they ſeldom remember to pray for themſelves: And even good People, who are conſtant in Praying to their Father which is in Heaven, are often ſo conſtrained and ſelfiſh in their Addreſſes to the Throne of Grace, that they do not enlarge their Petitions for the Welfare of their Fellow Chriſtians as they ought; and thereby fall ſhort of attaining that Chriſtian Charity, that unfeigned Love of their Brethren, which their ſacred Profeſſion obliges them to aſpire after, and without which, though they would beſtow all their Goods to feed the Poor, and even give their Bodies to be burned, yet it would profit them nothing.

Since then theſe Things are ſo, I ſhall from the Words of the Text (tho' originally intended to be more confined) endeavour to ſhew, I. Firſt, That it is every Chriſtian's Duty to Pray for Others, as well as for himſelf. II. Secondly, Who are Thoſe that we ought to pray for, and in what Manner we ſhould do it. And, III. Thirdly, I ſhall offer ſome Motives to ex • ite all Chriſtians to abound in this great Duty of Interceſſion.

I. Firſt then, I ſhall endeavour to ſhew, That it is every Chriſtian's Duty to pray for Others, as well as for Himſelf.

Now Prayer is a Duty founded on Natural Religion; the very Heathens never neglected it, though many Chriſtian Heathens amongſt us do:—And it is ſo eſſential to Chriſtianity, that you might as reaſonably expect to find a living Man without Breath, as a true Chriſtian without the Spirit of Prayer and Supplication.—Thus, no ſooner was St. Paul converted, but behold he prayeth, faith the Lord Almighty. And thus will it be with every Child of GOD, as ſoon as he becomes ſuch: Prayer being truly called, The natural Cry of the New-born Soul.

For in the Heart of every True Believ •• there is a Heavenly Tendency, a Divine Attraction, which as ſenſibly draws him to converſe with GOD, as the Load-ſtone attracts the Needle.

A deep Senſe of their own Weakneſs, and of CHRIST'S Fulneſs; a ſtrong Conviction of their Natural Corruption, and of the Neceſſity of renewing Grace; will not let them reſt from crying Day and Night to their Almighty Redeem •• , that the Divine Image, which they lo •• in Adam, may through his All-powerful Mediat ••• and the Sanctifying Operations of his bleſſed Spirit, be begun, carried on, aud fully perfected both in their Souls and Bodies.

Thus earneſt, thus importunate, are all ſincere Chriſtians in praying for themſelves: But then, not having ſo lively, laſting, and deep a Senſe of the Wants of their Chriſtian Brethren, they are for the moſt Part too remiſs and defective in their Prayers for them—Whereas, was the Love of GOD ſhed abroad in our Hearts, and did we Love our Neighbour in that Manner in which the Son of GOD our Saviour loveth us, and according to his Command and Example, we could not but be as importunate for their Spiritual and Temporal Welfare, as for our own; and as earneſtly deſire and endeavour that others ſhould ſhare in the Benefits of the Death and Paſſion of JESUS CHRIST as we ourſelves.

Let not any one think, that this is an uncommon Degree of Charity; an high Pitch of Perfection, which every one cannot attain unto; ſince it is no ſuch Thing:—For if we are all commanded to Love our Neighbour (that is every Man) even as ourſelves, nay to Lay down our Lives for the Brethren; then, it is the Duty of all to pray for their Neighbours as much as for themſelves, and by all poſſible Acts and Expreſſions of Love and Affection towards them, at all Times, to ſhew their Readineſs even to lay down their Lives for them, if ever it ſhould pleaſe GOD to call them to it.

Our Bleſſed Saviour as He hath ſet us an Example, that we ſhould follow his Steps in every Thing elſe, ſo hath he more eſpecially in This:—For in that moſt Divine, that moſt Perfect and inimitable Prayer (recorded in the 17th of St. John) which he put up juſt before his Paſſion, we find but few Petitions for his own, though many for his Diſciples Welfare▪ And in that moſt perfect Form which he has been pleaſed to preſcribe us, we are taught to ſay,—not My, but Our Father,—Thereby to put us in mind, that, whenever we approach the Throne of Grace, we ought to pray,—not in our own Name alone, but in the Name of all our Brethren in CHRIST.

Interceſſion then is certainly a Duty incumbent upon all Chriſtians.

II. Whom we are to intercede for, and How this Duty is to be performed, comes next to be conſidered,—under my Second general Head.

1. And firſt, our Interceſſion muſt be univerſal. I will, ſays the Apoſtle, that Prayers, Supplications and Interceſſions, be made for all Men: For as GOD's Mercy is over all his Works, as JESUS CHRIST died to Redeem a People out of all Nations and Languages; ſo, we ſhould pray, that all Men may come to the Knowledge of the Truth, and be ſaved. Many precious Promiſes are made in Holy Writ, that the Goſpel ſhall be publiſhed through the whole World, that the Earth ſhall be covered with the Knowledge of the LORD, as the Waters cover the Sea: And therefore it is our Duty not to confine our Petitions to our own Nation, but to pray that all thoſe Nations, who now ſit in Darkneſs and in the Shadow of Death, may have the glorious Goſpel ſhine out upon Them, as well as upon Us. But you need not that any Man ſhould teach you this, ſince ye yourſelves are taught of GOD, even of JESUS CHRIST himſelf, to Pray, that his Kingdom may come; Part of the Meaning of which Petition is, That GOD's Ways may be known upon Earth, and his Saving Health among All Nations.

2. Next to the Praying for all Men, we ſhould, according to St. Paul's Rule, Pray for Kings; particularly, for our preſent Sovereign King GEORGE, and all that are put 〈◊〉 Authority under him: That we may lead quiet Lives, in all Godlineſs and Honeſty,—For, if we conſider how heavy the Burden of Government is, and how much the Welfare of any People depends on the Zeal and godly Converſation of thoſe that have the Rule over them: If we ſet before us the many Dangers and Difficulties, to which Governors by their Station are expoſed, and the continual Temptations they lie under to Luxury and Self-Indulgence; we ſhall not only pity, but pray for them,—That He who preſerved Eſther, David, and Joſiah, unspotted from the World, amidſt the Grandeur of a Court, and gave Succeſs to their Deſigns, would alſo preſerve them Holy and Unblameable, and proſper all the Works of their Hands upon them.

3. But, Thirdly, you ought, in a more eſpecial Manner, to pray for thoſe, whom the Holy Ghoſt hath made Overſeers over You. This is what: St. Paul begs, again and again, of the Churches to whom he writes:—Brethren, ſays he in the Text, Pray for Us; and again, in his Epiſtle to the Epheſians,—Praying always, ſays he, with all Manner of Supplication; and for me alſo, that I may open my Mouth boldly, to declare the Myſtery of the Goſpel. And in another Place, to expreſs his Earneſtneſs in this Requeſt, and the great Importance of their Prayers to Him,—He bids the Church Strive, (or, as the original Word ſignifies, Be in an Agony) together with Him in their Prayers. And surely, if the great St. Paul, that choſen Veſſel, that Favourite of Heaven, needed the moſt importunate Prayers of his Chriſtian Converts; much more do the ordinary Miniſters of the Goſpel ſtand in Need of the Interceſſion of their reſpective Flocks.

And I cannot but in a more eſpecial Manner, inſiſt upon this Branch of your Duty, becauſe it is a Matter of ſuch Importance: For no doubt, much Good is frequently with-held from many, by Reaſon of their neglecting to pray for their Miniſters, which they would have received, had they prayed for them as they ought. Not to mention, that People often complain of the Want of diligent and faithful Paſtors.—But how do they deſerve Good Paſtors, who will not earneſtly pray to GOD for ſuch?

The Church has ſet a-part Four Seaſons in the Year for this Purpoſe, and to call down a Bleſſing on thoſe who are to be ordained to any Holy Function: But by how very few are the Ember Days obſerved! And if we will not pray to the Lord of the Harveſt, can it be expected, he will ſend forth Labourers into his Harveſt?

Beſides, What Ingratitude is it, not to pray for your Miniſters! For ſhall they Watch and Labour in the Word of Doctrine for you, and for your Salvation, and ſhall not you pray for them in Return? If any beſtow Favours on your Bodies, you think it right, meet, and your bounden Duty, to pray for Them; and ſhall not they be remembred in your Prayers, who daily feed and nouriſh your Souls? Add to all this, that praying for your Miniſters, will be a manifeſt Proof of your believing,—That though Paul plant, and Apollos water, yet it is GOD alone who giveth the Increaſe. And you will alſo find it the beſt Means you can uſe, to promote your own Welfare: Becauſe GOD, in Anſwer to your Prayers, may impart a double Portion of his Holy Spirit to them, whereby they will be qualified to deal out to you larger Meaſures of Knowledge in Spiritual Things, and be enabled more ſkilfully to divide the Word of Truth.

Would Men but conſtantly obſerve this Direction, and when their Miniſters are praying in their Name to GOD,—humbly beſeech him to perform all their Petitions: Or, when they are ſpeaking in GOD's Name to them,—pray that the Holy Ghoſt may fall on all them that hear the Word; we ſhould then find a more viſible good Effect of their Doctrine, and a greater Mutual Love between Miniſters and their People. For Miniſters Hands would then be held up by the People's Interceſſions, and the People will never dare to vilify or traduce thoſe who are the conſtant Subject of their Prayers.

4. Next to our Miniſters, our Friends claim a Place in our Interceſſions; but then we ſhould not content ourſelves with Praying in general Terms for them, but ſuit our Prayers to their particular Circumſtances. When Meriam was afflicted with a Leproſy from GOD, Moſes cried and ſaid, LORD heal her: And when the Nobleman came to apply to JESUS CHRIST, in behalf of his Child, he ſaid, LORD, my little Daughter lieth at the Point of Death, I pray th •• come, and heal her. In like Manner, when any of our Friends are under any afflicting Circumſtances, we ſhould endeavour to pray for them, with a particular Regard to thoſe 〈◊〉 . For Inſtance, Is a Friend ſick • We ſhould pray, That if it be GOD's good Pleaſure, it may not be unto Death; but if otherwiſe, That he would give him Grace ſo to take his Viſitation, that, after this painful Life ended, he may dwell with him in Life everlaſting. Is a Friend in Doubt in a Matter? We ſhould lay his Caſe before GOD, as Moſes did that of the Daughters of Zelophehad, and pray, That GOD's Holy Spirit may lead him into all Truth. Is he in Want? We ſhould pray, That his Faith may never fail, and that in GOD's due Time he may be relieved. And in all other Caſes, we ſhould not pray for our Friends only in Generals, but ſuit our Petitions to their particular Sufferings and Afflictions; for otherwiſe, we may never ask perhaps for the Things our Friends moſt want

It muſt be confeſſed, that ſuch a Procedure will oblige us ſometimes to break from the Forms we uſe; but if we accuſtom ourſelves to it, and have a deep Senſe of what we ask for, the moſt illiterate Chriſtians will not want Words to expreſs themſelves.

We have many noble Inſtances in Holy Scripture of the Succeſs of this Kind of particular Interceſſion; but none more remarkable than that of Abraham's Servant, in the Book of Geneſis,—who being ſent to ſeek a Wife for his Son Iſaac, prays in a moſt particular Manner in his Behalf.—And the Sequel of the Story informs us how remarkably his Prayer was anſwered. And did Chriſtians now pray for their Friends in the ſame particular Manner, and with the ſame Faith as Abraham's Servant did for his Maſter; they would, no doubt, in many Inſtances, receive as viſible Anſwers, and have as much R •••• n to bleſs GOD for them 〈◊〉 he had.

5. But farther, as we ought thus to intercede for our Friends, ſo in like Manner muſt we alſo Pray for our Enemies. Bleſs them that Curſe you, ſays JESUS CHRIST, and pray for them that deſpitefully uſe you, and perſecute you. Which Commands he enforced in the ſtrongeſt Manner by his own Example, when in the very Agonies and Pangs of Death, he prayed even for his Murderers,—Father, forgive them, for they know not what they do!—This, it muſt needs be confeſſed, is a difficult Duty, yet not impracticable to thoſe, who have renounced the Things of this preſent Life, (from an inordinate Love of which alone all Enmities ariſe) and who knowing the terrible Woes denounced againſt thoſe who offend CHRIST's Little Ones, can, out of real Pity, and a Senſe of their Danger, pray for thoſe by whom ſuch Offences come.

6. Laſtly, and to conclude this Head,—We ſhould Intercede for all that are any Ways afflicted in Mind, Body, or Eſtate;—for all who deſire, and ſtand in need of our Prayers,—and for all who do not pray for themſelves.

And Oh! that all who hear me, would ſet apart ſome Time every Day for the due Performance of this moſt neceſſary Duty!—In Order to which,

I ſhall now proceed to the Third general Thing propoſed; namely,

III. To ſhew the Advantages, and offer ſome Conſiderations to excite you to the Practice of Daily Interceſſion.

1. And Firſt, it will fill your Hearts with Love one to another.—He that every Day intercedes at the Throne of Grace for all Mankind, cannot but in a ſhort Time be filled with Love and Charity to all: and the frequent Exerciſe of his Love in this Manner, will inſenſibly enlarge his Heart, and make him Partaker of that exceeding Abundance of it which is in CHRIST JESUS our LORD! Envy, Malice, Revenge, and ſuch like helliſh Tempers, can never long harbour in a gracious Interceſſor's Breaſt;—But He will be filled with Joy, Peace, Meekneſs, Long Suffering, and all other Gifts and Graces of the Holy Spirit. By frequently laying his Neighbour's Wants before GOD, He will be touched with a Fellow-Feeling of them;—He will rejoice with thoſe that do rejoice, and weep with thoſe that weep.—Every Bleſſing beſtowed on Others, inſtead of exciting Envy in him, will be looked on as an Anſwer to his particular Interceſſion, and fill his Soul with Joy unſpeakable and full of Glory.

Indeed I will not affirm, that this bleſſed Temper of Mind can be acquired all at once: No,—as other Graces, ſo muſt this Chriſtian Love be obtained by Degrees. But do you abound in Acts of general and particular Interceſſions; and when you hear of your Neighbour's Faults, inſtead of relating them to, and expoſing them before others,—Lay them in ſecret before GOD. and beg of him to correct and amend them. When you hear of a notorious Sinner, inſtead of thinking, You do well to be angry; beg of JESUS CHRIST to convert and make him a Monument of his Free Grace; and you cannot imagine what a bleſſed Alteration this Practice will make in your Heart, and how much you will increaſe Day by Day in the Spirit of Love and Meekneſs towards all Mankind!

But, further to excite you to the conſtant Practice of this Duty of Interceſſion; conſider the many Inſtances given us in Holy Scripture, of the Power and Efficacy of it. Great and excellent Things are there recorded as the Effects of this divine Employ. It has ſtopped Plagues, it has opened and ſhut Heaven; and has frequently turned away GOD's Fury from his People. How was Abimelech's Houſe freed from the Diſeaſe GOD ſent amongſt them, at the Interceſſion of Abraham! When Phineas ſtood up and prayed, how ſoon did the Plague ceaſe! When Daniel humbled and afflicted his Soul, and interceded for the LORD's Inheritance, how quickly was an Angel diſpatched to tell him, his Prayer was heard! And to mention but one Inſtance more, how does GOD own himſelf as it were quite overcome with the Importunity of Moſes, when he was interceding for his idolatrous People,—Let me alone, ſays GOD!

This ſufficiently ſhews, I could almoſt ſay the Omnipotency of Interceſſion, and how we may, like Jacob, wreſtle with GOD, and by an holy Violence prevail both for ourſelves and others. And no doubt 'tis owing to the ſecret and prevailing Interceſſions of the few righteous Souls who ſtill remain among us, that GOD has yet ſpared this miſerably ſinful Nation: For were there not ſome ſuch Faithful ones, like Moſes, left to ſtand in the Gap,—We ſhould ſoon be deſtroyed, even as was Sodom, and reduced to Aſhes like unto Gomorrah.

But, to ſtir you up yet farther, to this Godlike Exerciſe of Interceſſion, conſider that, in all Probability, it is the frequent Employment even of the glorified Saints: For though they are delivered from the Burden of the Fleſh, and reſtored to the glorious Liberty of the Sons of GOD, yet as their Happineſs cannot be perfectly conſummated 'till the Reſurrection of the laſt Day, when all their Brethren will be glorified with them,—We cannot but think they are often importunate in beſeeching our heavenly Father, ſhortly to accompliſh the Number of his Elect, and to haſten his Kingdom. And ſhall not we, who are on Earth, be often exerciſed in this divine Employ with the glorious Company of the Spirits of juſt Men made perfect? Since our Happineſs is ſo much to conſiſt in the Communion of Saints in the Church Triumphant above, ſhall we not frequently intercede for the Church Militant here below; and earneſtly beg, that we may all be one, even as the Holy JESUS and his Father are One; that we may alſo be made perfect in one!

To provoke you to this great Work and Labour of Love,—Remember that it is the never ceaſing Employment of the holy and highly-exalted JESUS himſelf, who ſits at the Right Hand of GOD to hear all our Prayers and to make continual Interceſſion for us! So that he who is conſtantly employed in interceding for others, is doing that on Earth, which the Eternal Son of GOD is always doing in Heaven.

Imagine therefore, when you are lifting up holy Hands in Prayer for one another,—That you ſee the Heavens opened, and the Son of GOD in all his Glory, as the Great High Prieſt of your Salvation, offering up and pleading for you, the all-ſufficient Merit of his Sacrifice before the Throne of his heavenly Father!—Join then Your Interceſſions with his, and beſeech him, that they may through him come up as Incenſe, and be received as a Sweet-ſmelling Savour, acceptable in the Sight of GOD! This Imagination will ſtrengthen your Faith, excite a holy Earneſtneſs in your Prayers, and make you wreſtle with GOD, as Jacob did, when He ſaw him Face to Face and his Life was preſerved; as Abraham, when he pleaded for Sodom; and as JESUS CHRIST himſelf, when he prayed, being in an Agony, ſo much the more earneſtly the Night before his bitter Paſſion!

And now, Brethren, What ſhall I ſay more, ſince you are taught of JESUS CHRIST himſelf, to abound in Love, and in this good Work of Praying one for another?—However, I cannot but recommend to you one general Means in order 〈◊〉 make your interceſſion more effectual, that 〈◊〉 To 〈◊〉 ſuch Lives as may make your Prayers accepted in the Beloved. The effectual fervent Prayer of a Righteous Man availeth much, faith St. James. You ſhall go to my Servant Job, ſays GOD, and he ſhall pray for you. It is this, it is this, my Brethren, muſt make your Interceſſions pierce the Clouds! For the Prayers of the Wicked are an Abomination unto the LORD. Would you therefore prevail with GOD for Others, Be holy even as GOD is holy yourſelves: Labour daily after freſh Degrees of Grace, and your Interceſſions will acquire freſh Degrees of Acceptance and Efficacy in Heaven. Do but walk as becomes the Goſpel of JESUS CHRIST; Be but in Earneſt about Working out your own eternal Salvation; and your Interceſſions will then come forth as Incenſe before GOD, and the lifting up of your Hands be as an Evening Sacrifice.—Though ever ſo mean, though as poor as Lazarus, You will then become Benefactors to all Mankind; Thouſands, and Twenty-times Ten Thouſands, will then be bleſſed for your Sakes! and after You have employed a few Years in this Divine Exerciſe here, You will be tranſlated to that happy Place, where you have ſo often wiſhed others might be advanced; and be exalted to ſit at the Right Hand of our All-powerful, All-prevailing Interceſſor, in the Kingdom of His Heavenly Father hereafter!

However, I cannot but in an eſpecial manner preſs this upon you now, becauſe all Ye, amongſt whom I have now been Preaching, in all Probability will ſee me no more:—For I am now g •• ing (I truſt under the Conduct of GOD's Moſt Holy Spirit) from You, knowing not what ſhall befall me: I need therefore your moſt importunate Interceſſions, that nothing may move me from my Duty, and that I may not count even my Life dear unto myſelf, ſo that I may finiſh my Courſe with Joy, and the Miniſtry I have received of the Lord JESUS to teſtify the Goſpel of the Grace of GOD!

Whilſt I have been here, to the beſt of my Knowledge I have not failed to declare unto 〈◊〉 the whole Will of GOD:—And though my Preaching may have been a Savour of Death unto Death to ſome; yet I truſt it has been alſo 〈◊〉 Savour of Life unto Life to Others; and therefore I earneſtly hope that thoſe will not fail to remember me in their Prayers. As for my own Part, the many unmerited Kindneſſes I have received from you, will not ſuffer me to forget You: Out of the Deep, therefore, I truſt ſhall my Cry come unto GOD; and whilſt the Winds and Storms are blowing over me, unto the LORD will I make my Supplication for You. For it is but a little while, and We muſt All appear before the Judgment Seat of CHRIST; where I muſt give a ſtrict Account of the Doctrine I have preached, and You of your Improvement under it. And Oh! that I may never be called out as a ſwift Witneſs, againſt any of th • ſe my dear Brethren in CHRIST, for whoſe Salvation I have ſincerely though too faintly, longed and laboured!—

It is true, I have been cenſured by ſome as 〈…〉 and ſelfiſh View •• 〈◊〉 it is a ſmall Matter with me to be judged by Man's Judgment;—I hope my Eye is ſingle, but I beſeech you, Brethren, by the Mercies of GOD in CHRIST JESUS, pray that it may be more ſo!—and that I may increaſe with the Increaſe of Grace in the Knowledge and Love of GOD through JESUS CHRIST our Lord.

And now, Brethren, what ſhall I ſay more?—I could wiſh to continue my Diſcourſe much longer; for I can never fully expreſs the Deſire of my Soul towards you!—Finally, therefore, Brethren, Whatſover Things are Holy, whatſoever Things are Pure, whatſoever Things are Honeſt, whatſoever Things are of Good Report: if there be any Conſolation in CHRIST, if any Fellowſhip of the Spirit, if any Hopes of our appearing to the Comfort of each other at the awful Tribunal of JESUS CHRIST,—Think of the Things that you have heard, and of theſe which Your Paſtors have declared and will yet declare unto You; and continue under their Miniſtry to work out your own Salvation with Fear and Trembling:—So that whether I ſhould never ſee you any more, or whether it ſhall pleaſe GOD to bring me back again at any Time, I may always have the Satisfaction of knowing that your Converſation is ſuch as becometh the Goſpel of CHRIST.

I almoſt perſuade myſelf, that I could willingly ſuffer all Things, ſo that it might any ways promote the Salvation of your precious and immortal Souls;—And I beſeech You, as my laſt Requeſt, Obey them that have the Rule over You in the Lord; and be always ready to attend on their Miniſtry, as it is your bounden Duty. Think not that I deſire to have myſelf exalted at the Expence of another's Character; but rather think this—Not to have any Man's Perſon too much in Admiration; but eſteem all your Miniſters highly in Love, as they juſtly deſerve for their Work's Sake.

And now, Brethren, I commend you to GOD, and to the Word of his Grace, which is able to build you up, and give you an Inheritance amongſt all them that are ſanctified. May GOD reward you for all your Works of Faith, and Labours of Love, and make you to abound more and more in every good Word and Work towards all Men. May he truly convert all that have been convinced, and awaken all that are Dead in Treſpaſſes and Sins! May he confirm all that are wavering! And may you all go on from one Degree of Grace unto another, till you arrive unto the Meaſure of the Stature of the Fulneſs of CHRIST; and thereby be made meet to ſtand before that GOD, in whoſe Preſence is the Fulneſs of Joy, at whoſe Right Hand there are Pleaſures for ever more! Amen! Amen!

THESE Words contain the holy Reſolution of pious Joſhua, who having in a moſt moving, affectionate Diſcourſe recounted to the Iſraelites what great Things GOD had done for them, in the Verſe immediately going before the Text, comes to draw a proper Inference from what he had been delivering; and acquaints them, in the moſt preſſing Terms, that ſince GOD had been ſo exceeding gracious unto them, they could do no leſs than out of Gratitude for ſuch uncommon Favours and Mercies, dedicate both themſelves and Families to his Service. Now therefore, ſays he, Verſe 14. fear the LORD, and ſerve him in Sincerity and Truth, and put away the Gods which your Fathers ſerved on the other Side of the Flood. And by the ſame engaging Motive does the Prophet Samuel afterwards enforce their Obedience to the Commandments of GOD, 1 Sam. xii. 24. Only fear the LORD, and ſerve him in Truth, with all your Heart; For conſider (ſays he) how great Things he hath done for you. But then, that they might not excuſe themſelves (as too many might be apt to do) by his giving them a bad Example, or think he was laying heavy Burdens upon them, whilſt he himſelf touched them not with one of his Fingers, he tells them in the Verſe out of which the Text is taken, that whatever Regard they might pay to the Doctrine he had been preaching, y •• he (as all Miniſters ought to do) was reſolved to live up to and practiſe it himſelf: Chuſe you therefore, ſays he, whom you will ſerve, whether the Gods which your Fathers ſerved, 〈◊〉 the Gods of the Amorites, in whoſe Land 〈◊〉 dwell: But as for me and my Houſe, we 〈◊〉 ſerve the LORD.

A Reſolution this worthy of Joſhua, and no leſs becoming, no leſs neceſſary for every true Son of Joſhua, that is intruſted with the Care and Government of a Family in our Day: And, if it was ever ſeaſonable for Miniſters to preach up, or People to put in Practice Family Religion, it was never more ſo than in the preſent Age; ſince it is greatly to be feared, that out of thoſe many Houſholds that call themſelves Chriſtians, there are but few that ſerve GOD in their reſpective Families as they ought.

It is true indeed, viſit our Churches, and you may perhaps ſee ſomething of the Form of Godlineſs ſtill ſubſiſting amongſt us; but even That is ſcarcely to be met with in private Houſes. So that were the bleſſed Angels to come, as in the patriarchal Age, and obſerve our ſpiritual Oeconomy at home, would they not be tempted to ſay as Abraham ſaid to Abimelech, Surely, the Fear of GOD is not in this Place? Gen. xx. 11.

How ſuch a general Neglect of Family-Religion firſt began to overſpread the Chriſtian World, is difficult to determine. As for the primitive Chriſtians, I am poſitive it was not ſo with them: No, they had not ſo learned CHRIST, as falſely to imagine Religion was to be confined ſolely to their Aſſemblies for publick Worſhip; but on the contrary, behaved with ſuch Piety and exemplary Holineſs in their private Families, that St. Paul often ſtiles their Houſe a Church: Salute ſuch a One, ſays he, and the Church which is in his Houſe. And, I believe, we muſt forever deſpair of ſeeing a primitive Spirit of Piety revived in the World, till we are ſo happy as to ſee a Revival of primitive Family-Religion; and Perſons unanimouſly reſolving with good old Joſhua, in the Words of the Text, As for me and my Houſe, we will ſerve the LORD.

From which Words I ſhall beg Leave to inſiſt on theſe Three Things.

And Firſt, I am to ſhew that it is the Duty of every Governor of a Family to take Care, that not only he himſelf, but alſo that thoſe committed to his Charge, ſhould ſerve the LORD.

And this will appear, if we conſider that every Governor of a Family ought to look upon himſelf as obliged to act in three Capacities: As a Prophet, to inſtruct; as a Prieſt, to pray for and with; as a King, to govern, direct, and provide for them. It is true indeed the latter of theſe, viz. their kingly Office, they are not ſo frequently deficient in (nay in this they are generally too ſollicitous) but as for the two former, viz. their prieſtly and prophetick Office, like Gallio, they care for no ſuch Things. But however indifferent ſome Governors may be about it, yet they may be aſſured, that GOD will require a due Diſcharge of theſe Offices at their Hands. For if, as the Apoſtle argues, He that does not provide for his own Houſe, in temporal Things, has denied the Faith, and is worſe than an Infidel; to what greater Degree of Apoſtacy muſt he have arrived, who takes no Thought to provide for the ſpiritual Welfare of his Family.

But farther, Perſons are generally very liberal of their Invectives againſt the Clergy, and think they juſtly blame the Conduct of that Miniſter who does not take heed to and watch over the Flock, of which the Holy Ghoſt has made him Overſeer: But may not every Governor of a Family be in a lower Degree, liable to the ſame Cenſure, who takes no Thought for thoſe Souls that are committed to his Charge? For every Houſe is as it were a little Pariſh, every Governor (as was before obſerved) a Prieſt, every Family a Flock: And if any of them periſh through the Governour's Neglect, their Blood will GOD require at their Hands.

Was a Miniſter to diſregard teaching his People publickly, and from Houſe to Houſe, and to excuſe himſelf by ſaying, that he had enough to do to work out his own Salvation with Fear and Trembling, without concerning himſelf with that of others; would not any one be apt to think ſuch a Miniſter ro be like the unjuſt Judge, One that neither feared GOD, nor regarded Man? And yet, odious as ſuch a Character would be, it is no worſe than that Governor of a Family deſerves, who thinks himſelf obliged only to ſave his own Soul, without paying any Regard to the Souls of his Houſhold. For (as was above hinted) every Houſe is as it were, a Pariſh, and every Maſter is concerned to ſecure, as much as in him lies, the Spiritual Proſperity of every one under his Roof, as any Miniſter whatever is obliged to look to the Spiritual Welfare of every individual Perſon under his Charge.

What Precedents Men, who neglect their Duty in this Particular, can plead for ſuch Omiſſion, I cannot tell: Doubtleſs not the Example of holy Job, who was ſo far from imagining that he had no Concern, as Governor of a Family, with any one's Soul but his own, that the Scripture acquaints us, When the Days of his Children's Feaſting were gone about, that Job ſent and ſanctified them, and offered Burnt-Offerings according to the Number of them all; for Job ſaid, it may be that my Sons have ſinned and curſed GOD in their Hearts: Thus did Job continually. Nor can they plead the Practice of good old Joſhua, whom, in the Text, we find as much concerned for his Houſhold's Welfare as his own. Nor laſtly, that of Cornelius, who feared GOD, not only himſelf, but with all his Houſe: And were Chriſtians but of the ſame Spirit of Job, Joſhua, and the Gentile Centurion, they would act as Job, Joſhua and Cornelius did.

But, alas! if this be the Caſe, and all Governors of Families ought not only to ſerve the LORD themſelves, but likewiſe to ſee that their reſpective Houſholds do ſo too; what will then become of thoſe who not only neglect ſerving GOD themſelves, but alſo make it their Buſineſs to ridicule and ſcoff at any of their Houſe that do? Who are not content with not entring into the Kingdom of Heaven themſelves; but thoſe alſo that are willing to enter in, they hinder. Surely ſuch Men are Factors for the Devil indeed. Surely their Damnation ſlumbereth not: For altho' GOD, in his good Providence, may ſuffer ſuch Stumbling-blocks to be put in his Children's Ways, and ſuffer their greateſt Enemies to be thoſe of their own Houſholds, for a Trial of their Sincerity, and Improvement of their Faith; yet we cannot but pronounce a Woe againſt thoſe Maſters 'by whom ſuch Offences come: For if thoſe that only take Care of their own Souls can ſcarcely be ſaved, where will ſuch monſtrous profane and wicked Governors appear?

But hoping there are but few of this unhappy Stamp, proceed we now to the

II. Second Thing propoſed, viz. To ſhew after what Manner a Governor and his Houſhold ought to ſerve the LORD.

1. And the firſt Thing I ſhall mention is reading the Word of GOD. This is a Duty incumbent on every private Perſon. Search the Scriptures, for in them ye think ye have Eternal Life, is a Precept given by our Bleſſed LORD indifferently to all: But much more ſo ought every Governor of a Family to think it in a peculiar Manner ſpoken to himſelf, becauſe (as hath heen already proved) he ought to look upon himſelf as a Prophet, and therefore, agreeably to ſuch a Character, as bound to inſtruct thoſe under his Charge in the Knowledge of the Word of GOD.

This we find was the Order GOD gave his peculiar People of Iſrael: For thus ſpeaks his Repreſentative Moſes, Deuteronomy vi. 6, 7. Theſe Words, that is, the Scripture Words, which I command thee this Day, ſhall be in thy Heart, and thou ſhalt teach them diligently unto thy Children, that is, as it is generally explained, Servants, as well as Children, and ſhall talk of them when thou ſitteſt in thy Houſe. From whence we may infer, that the only Reaſon 〈◊〉 ſo many neglect to read the Words of 〈◊〉 diligently to their Children is, becauſe 〈◊〉 Words of Scripture are not in their Hearts: 〈◊〉 if they were, out of the Abundance of the Heart their Mouth would ſpeak.

Beſides, Servants as well as Children are, for the Generality, very ignorant, and mere Novices in the Laws of GOD: And how ſhall they know, unleſs ſome one teach them? And what more proper to teach them by, than the lively Oracles of GOD, which are able to make them wiſe unto Salvation? And who more proper to inſtruct them by theſe lively Oracles, than Parents and Maſters, who (as hath been more than once obſerved) are as much concerned to feed them with ſpiritual as with bodily Bread, Day by Day.

But if theſe Things be ſo, what a miſerable Condition are thoſe unhappy Governors in, who are ſo far from feeding thoſe committed to their Care with the ſincere Milk of the Word, to the Intent they may grow thereby, that they neither ſearch the Scriptures themſelves, nor are careful to explain them to others? Such Families muſt be in a happy Way indeed to do their Maſter's Will, who take ſuch prodigious Pains to know it! Would one not imagine that they had turned Converts to the Church of Rome; that they thought Ignorance the Mother of Devotion; that thoſe were to be condemned as Hereticks who read their Bibles? And yet how few Families are there amongſt us, who do not act after this unſeemly Manner! But ſhall I praiſe them in this? I praiſe them not: Brethren, 〈◊〉 Thing ought not ſo to be.

2. Paſs we on now to the ſecond Means whereby every Governor and his Houſhold ought to ſerve the LORD, viz. Family Prayer.

This is a Duty, though as much neglected, yet as abſolutely neceſſary as the former. Reading is a good Preparative for Prayer, as Prayer is an excellent Means to render Reading effectual. And the Reaſon why every Governor of a Family ſhould join both theſe Exerciſes together, is plain, becauſe a Governor of a Family cannot perform his Prieſtly Office (which we before obſerved he is in ſome Degree inveſted with) without performing this Duty of Family Prayer.

We find it therefore remarked, when mention is made of Cain and Abel's offering Sacrifices, that they brought them. But to whom did they bring them? Why, in all Probability to their Father Adam, who, as Prieſt of the Family, was to offer Sacrifice in their Names. And ſo likewiſe ought every ſpiritual Son of the ſecond Adam, who is intruſted with the Care of an Houſhold, to offer up the ſpiritual Sacrifices of Supplications and Thangſgivings, acceptable to GOD through JESUS CHRIST, in the Preſence and Name of all who wait upon, or eat Meat at his Table.

Thus we read our Bleſſed LORD behaved, when he tabernacled amongſt us: For it is ſaid often, that he was alone praying with his twelve Diſciples, which was then his little Family. And he himſelf has promiſed a particular Bleſſing to joint Supplications: For whereſoever, ſays he, two or three are gathered together in my Name, there am I in the Midſt of them. And again, If two or three are agreed touching any Thing they ſhall aſk, it ſhall be given them. Add to this, that we are commanded by the Apoſtle to pray always, with all Manner of Supplication, which doubtleſs includes Family Prayer. And holy Joſhua, when he ſet up the good Reſolution in the Text, that he and his Houſhold would ſerve the LORD, certainly reſolved withal to pray with his Family, which is one of the beſt Teſtimonies they could give of their ſerving him.

Beſides, there are no Families but what have ſome common Bleſſings, of which they have been all Partakers, to give Thanks for; ſome common Croſſes and Afflictions, which they are to pray againſt; ſome common Sins which they are all to lament and bewail: But how this can be done without joining together in one common Act of Humiliation, Supplication, and Thankſgiving, is difficult to deviſe.

From all which Conſiderations put together, it is evident, that Family Prayer is a great and neceſſary Duty; and conſequently, thoſe Governors that neglect it are certainly without Excuſe. And it is much to be feared, if they live without Family Prayer, they live without GOD in the World.

And yet ſuch an hateful Character as this is, it is to be feared, that was GOD to ſend out an Angel to deſtroy us, as he did once to deſtroy the Egyptian Firſt-born, and withal give him a Commiſſion, as then, to ſpare no Houſes but where they ſaw the Blood ſprinkled on the Lintel and Door-poſts, ſo now to let no Families eſcape but thoſe that called upon him in Morning and Evening Prayer; few would remain unhurt by his avenging Sword. Chriſtians ſhall I term ſuch Families, or Heathens? Doubtleſs they deſerve not the Name of Chriſtians; and Heathens will ſurely riſe up in Judgment againſt ſuch profane Families of this Generation: For they had always their Houſhold Gods, whom they worſhipped, and whoſe Aſſiſtance they frequently invoked. And a pretty Paſs thoſe Families ſurely are arrived at, who muſt be ſent to School to Pagans. But will not the LORD be avenged on ſuch profane Houſholds as theſe? Will he not pour out his Fury upon thoſe that call not upon his Name?

3. But it is Time for me to haſten to the third and laſt Means I ſhall recommend, whereby every Governor ought with his Houſhold to ſerve the LORD, viz. by catechizing and inſtructing their Children and Servants, and bringing them up in the Nurture and Admonition of the LORD.

That this, as well 〈◊〉 the two former, is a Duty incumbent on every Governor of an Houſe, appears from that famous Encomium or Commendation GOD gives of Abraham. I know, ſayes the Moſt High, that He will command his Children and his Houſhold after him to keep the Way of the LORD, to do Juſtice and Judgment. And indeed ſcarce any Thing is more frequently preſſed upon us in Holy Writ, than this Duty of Catechizing. Thus ſays God in a Paſſage before cited, Thou ſhalt teach theſe Words diligently unto thy Children. And Parents are commanded in the New Teſtament to breed up their Children in the Nurture and Admonition of the LORD. The Holy Pſalmiſt acquaints us, that one great End why GOD did ſo great Wonders for his People was, to the Intent that when they grew up they ſhould ſhew their Children or Servants, the ſame. And in Deuteronomy, Chap. vi. at the 20th and following Verſes, GOD ſtricty commands his People to inſtruct their Children in the true Nature of the Ceremonial Worſhip, when they ſhould enquire about it, as he ſuppoſed they would do in Time to come. And if Servants and Children were to be inſtructed in the Nature of Jewiſh Rites, much more ought they now to be initiated and grounded in the Doctrine and firſt Principles of the Goſpel of CHRIST: Not only becauſe it is a Revelation which has brought Life and Immortality to a fuller and clearer Light, but alſo becauſe many Seducers are gone abroad into the World, who do their utmoſt Endeavour to deſtroy not only the Superſtructure, but likewiſe to ſap the very Foundation of our moſt Holy Religion.

Would then, the preſent Generation have their Poſterity be true Lovers and Honourers of GOD, Maſters and Parents muſt take Solomon's good Advice, and train up and catechize their reſpective Houſholds in the Way wherein they ſhould go.

I am aware but of one Objection that can, with any Shew of Reaſon, be urged againſt what has been advanced; which is, That ſuch a Procedure as this will take up too much Time, and hinder Families too long from their Worldly Buſineſs. But it is much to be queſtioned whether Perſons that ſtart ſuch an Objection are not of the ſame hypocritical Spirit as the Traytor Judas, who had Indignation againſt devout Mary, for being ſo profuſe of her Ointment, in anointing our Bleſſed Lord, and asked Why it might not be ſold for Two Hundred Pence, and given to the Poor. For has GOD given us ſo much Time to work for Ourſelves, and ſhall we not allow ſome ſmall Pittance of it, Morning and Evening, to be devoted to his more immediate Worſhip and Service? Have not People read, That it is GOD who gives Men Power to get Wealth, and therefore that the beſt Way to proſper in the World is to ſecure His Favour? And has not our bleſſed Lord himſelf promiſed, That if we ſeek firſt the Kingdom of God and his Righteouſneſs, all outward Neceſſaries ſhall be added unto us.

Abraham, no doubt, was a Man of as great Buſineſs as ſuch Objectors may be; but yet he would find Time, to command his Houſhold to ſerve the LORD. Nay, David, was a King, and conſequently had a great deal of Buſineſs upon his Hands; yet notwithſtanding, He profeſſes that he would walk in his Houſe with a perfect Heart. And, to inſtance but one more, Holy Joſhua was a Perſon certainly engaged very much in Temporal Affairs; and yet He ſolemnly declares before all Iſrael, That, as for him and his Houſhold, they would ſerve the LORD. And did Perſons but redeem their Time, as Abraham, David, or Joſhua did, they would no longer complain that Family Duties kept them too long from the Buſineſs of the World.

III. But my Third and laſt General Head, under which I was to offer ſome Motives, in order to excite all Governors with their reſpective Houſholds, to ſerve the LORD in the Manner before recommended, I hope, will ſerve inſtead of a Thouſand Arguments, to prove the Weakneſs and Folly of any ſuch Objection.

1. And the firſt Motive I ſhall mention is the Duty of Gratitude, you that are Governors of Families owe to GOD.—Your Lot, every one muſt confeſs, is caſt into a fair Ground: Providence hath given you a goodly Heritage, above many of your Fellow-Creatures, and therefore, out of a Principle of Gratitude, you ought to endeavour, as much as in you lies, to make every Perſon of your reſpective Houſholds to call upon him as long as they live: (Not to mention that the Authority, with which GOD has inveſted you as Parents and Governors of Families, is a Talent committed to your Truſt, and which you are bound to improve to your Maſter's Honour.) In other Things we find Governors and Parents can exerciſe Lordſhip over their Children and Servants readily, and frequently enough can ſay to one Go, and he goeth; and to another Come, and he cometh; to a third, Do this, and he doeth it. And ſhall this Power be ſo often employed in your own Affairs, and never exerted in the Things of GOD? Be aſtoniſhed, O Heavens, at this.

Thus did not faithful Abraham; No, GOD ſays, that He knew Abraham would command his Servants and Children after him. Thus did not Joſhua: No, he was reſolved not only to walk with GOD himſelf, but to improve his Authority in making all about him do ſo too: As for me and my Houſhold we will ſerve the LORD. Let us go and do likewiſe.

2. But, Secondly, if Gratitude to GOD will not, methinks Love and Pity to your Children ſhould move you, with your reſpective Families, to ſerve the LORD.

Moſt People expreſs a great Fondneſs for their Children; nay ſo great, that very often their own Lives are wrapped up in thoſe of their Offspring. Can a Woman forget her ſucking Child, that ſhe ſhould not have Compaſſion on the Son of her Womb? ſays GOD by his Prophet Iſaiah. He ſpeaks of it as a monſtrous Thing, and ſcarce credible. But the Words immediately following affirm it to be poſſible, Yea, They may forget; and Experience alſo aſſures us they may. Father and Mother may both forſake their Children: For what greater Degree of Forgetfulneſs can they expreſs towards them, than to neglect the Improvement of their better Part, and not bring them up in the Knowledge and Fear of GOD.

It is true, indeed, Parents ſeldom forget to provide for their Children's Bodies, (though, it is to be feared, ſome Men are ſo far ſunk beneath the Beaſts that periſh, as to neglect even that;) but then how often do they forget, or rather when do they remember, to ſecure the Salvation of their immortal Souls? But is this their Way of expreſſing their Fondneſs for the Fruit of their Bodies? Is this the beſt Teſtimony they can give of their Affection to the Darling of their Hearts? Then was Daltlah fond of Sampſon, when ſhe delivered him up into the Hands of the Philiſtines: Then were thoſe Ruffians well-affected to Daniel, when they threw him into a Den of Lions.

3. But, Thirdly, if neither Gratitude to GOD, nor Love and Pity to your Children, will prevail on you; yet let a Principle of common Honeſty and Juſtice move you to ſet up the holy Reſolution in the Text.

This is a Principle which all Men would be thought to act upon. But certainly, if any may be truly cenſured for their Injuſtice, none can be more liable to ſuch Cenſure than thoſe who think themſelves injured if their Servants withdraw themſelves from their bodily Work, and yet they in return take no Care of their ineſtimable Souls. For is it juſt that Servants ſhould ſpend their Time and Strength in their Maſter's Service, and Maſters not at the ſame time give them what is juſt and equal for their Service.

It is true, ſome Men may think they have done enough when they give unto their Servants Food and Rayment, and ſay, Did not I bargain with thee for ſo much a Year? But if they give them no other Reward than this, What do they leſs for their very Beaſts; But are not Servants better than they? Doubtleſs they are: And however Maſters may put off their Convictions for the preſent, they will find a Time will come, when they ſhall know they ought to have given them ſome Spiritual, as well as Temporal Wages; and the Cry of thoſe that have mowed down their Fields will enter into the Ears of the LORD of Sabaoth.

4. But, Fourthly, If neither Gratitude to GOD, Pity to Children, nor a Principle of common Juſtice to Servants, are ſufficient to balance all Objections; yet let that darling, that prevailing Motive of Self-Intereſt turn the Scale, and engage you with your reſpective Houſholds to ſerve the LORD.

This weighs greatly with you in other Matters: Be then perſuaded to let it have a due and full Influence on you in this, and if it has, if you have but Faith as a Grain of Muſtard-Seed, how can you avoid believing that promoting Family-Religion would be the beſt Means to promote your own temporal as well as eternal Welfare? For Godlineſs has the Promiſe of the Life that now is, as well as that which is to come.

Beſides, you all, doubtleſs, wiſh for honeſt Servants, and pious Children: And to have them prove otherwiſe, would be as great a Grief to you as it was to Eliſha to have a treacherous Gehazi, or David to be troubled with a rebellious Abſalom. But how can it be expected they ſhould learn their Duty, except thoſe ſet over them take Care to teach it them? Is it not as reaſonable to expect you ſhould reap where you had not ſown, or gather where you had not ſtrawed?

Did Chriſtianity, indeed, give any Countenance to Children and Servants to diſregard their Parents and Maſters according to the Fleſh, or repreſent their Duty to them as inconſiſtent with their entire Obedience to their Father and Maſter which is in Heaven, there might then be ſome Pretence to neglect inſtructing them in the Principles of ſuch a Religion. But ſince the Precepts of this pure and undefiled Religion are all of them holy, juſt and good; and the more they are taught their Duty to GOD, the better they will perform their Duties to you; methinks then to neglect the Improvement of their Souls, out of a dread of ſpending too much Time in religious Duties, is acting quite contrary to your own Intereſt as well as Duty.

5. Fifthly and laſtly, If neither Gratitude to GOD, Love to your Children, common Juſtice to your Servants, nor even that moſt prevailing Motive Self-Intereſt, will excite; yet let a Conſideration of the Terrors of the Lord perſuade you to put in Practice the pious Reſolution in the Text. Remember the Time will come, and that perhaps very ſhortly, when we muſt all appear before the Judgment Seat of CHRIST; where we muſt give a ſolemn and ſtrict Account how we have had our Converſation, in our reſpective Families in this World. How will you endure to ſee your Children and Servants (who ought to be your Joy and Crown of Rejoicing in the Day of our Lord JESUS CHRIST) coming out as ſo many ſwift Witneſſes againſt you; curſing the Father that begot them, the Womb that bare them, the Paps which they have ſucked, and the Day they ever entered into your Houſes? Think you not the Damnation which Men muſt endure for their own Sins will be ſufficient, that they need load themſelves with the additional Guilt of being acceſſary to the Damnation of others alſo? Oh conſider this, all ye that forget to ſerve the LORD with your reſpective Houſholds, leſt he pluck you away, and there be none to deliver you!

But GOD forbid, Brethren, that any ſuch Evil ſhould befal you: No, rather will I hope that you have been in ſome Meaſure, convinced by what has been ſaid of the great Importance of Family Religion; and therefore are ready to cry out, in the Words immediately following the Text, God forbid that we ſhould forſake the LORD; and again, Verſe 21, Nay but we will, with our ſeveral Houſholds, ſerve the LORD.

And that there may be always ſuch a Heart in you, let me, to conclude, exhort all Governors of Families, in the Name of our Lord JESUS CHRIST, often to reflect on the ineſtimable Worth of their own Souls, and the infinite Ranſom, even the precious Blood of JESUS CHRIST, which has been paid down for them. 〈◊〉 , I beſeech you remember, that you are 〈◊〉 Creatures, that you are by Nature loſt to and eſtranged from GOD; and that you can never be reſtored to your primitive Happineſs, till by being born again of the Holy Ghoſt, you arrive at your primitive State of Purity, have the Image of GOD re-inſtamped upon your Souls, and are thereby made meet to be Partakers of the Inheritance with the Saints in Light. Do, I ſay, but ſeriouſly and frequently reflect on, and act as Perſons that believe ſuch important Truths, and you will no more neglect your Family's Spiritual Welfare than your own. No, the Love of GOD, which will then be ſhed abroad in your Hearts, will conſtrain you to do your utmoſt to preſerve them: And the deep Senſe of GOD's free Grace in CHRIST JESUS, (which you will then have) in calling you, will excite you to do your utmoſt to ſave others, eſpecially thoſe of your own Houſhold. And though, after all your pious Endeavours, ſome may continue unreformed; yet you will have this comfortable Reflection to make, that you did what you could to make your Families religious: And therefore may reſt aſſured of ſitting down in the Kingdom of Heaven with Abraham, Joſhua and Cornelius, and all the godly Houſholders, who in their ſeveral Generations ſhone forth as ſo many Lights in their reſpective Houſholds upon Earth.

AMONG the many heinous Sins for which this Nation is grown infamous, perhaps there is no one more crying, but withal more common, than the abominable Cuſtom of profane Swearing and Curſing. Our Streets abound with Perſons of all Degrees and Qualities, who are continually provoking the Holy One of Iſrael to Anger, by their deteſtable Oaths and Blaſphemies: And our very Children, out of whoſe Mouths, the Pſalmiſt obſerves in his Days, was perfected Praiſe, are now grown remarkable for the quite oppoſite ill Quality of Curſing and Swearing. This cannot but be a melancholly Proſpect for every ſincere and honeſt Miniſter of JESUS CHRIST, to view his Fellow Chriſtians in; and ſuch as will put him on contriving ſome Means to prevent the ſpreading at leaſt of ſo growing an Evil; knowing that the LORD (without Repentance) will aſſuredly viſit for theſe Things. But alas! what can he do? Public Animadverſions are ſo neglected amongſt us, that where ſhall we find a common Swearer puniſhed as the Laws direct? And as for private Admonition, Men are now ſo hardened through the Deceitfulneſs of Sin, that to give them ſober and pious Advice, and to ſhew them the Evil of their Doings, is but like caſting Pearls before Swine, they only turn again and rent you. Since Matters then are come to this Paſs, all that we can do is this, that as we are appointed Watchmen and Ambaſſadors of the LORD, it is our Duty from Time to Time to ſhew the People their Tranſgreſſion, and warn them of their Sin; ſo that whether they will hear, or whether they will forbear, we however may deliver our own Souls. That I therefore may diſcharge my Duty in this Particular, give me Leave, in the Name of GOD, humbly to offer to your moſt ſerious Conſideration, ſome few Obſervations on the Words of the Text, in order to ſhew the Heinouſneſs of profane Curſing and Swearing.

But before I proceed directly to the Proſe • ution of this Point, it will be proper to clear this Precept of our LORD from a Miſinterpretation that has been put on it by a Set of Men, who heedleſly infer from hence, that our Saviour prohibits Swearing before a Magiſtrate, when required on a ſolemn and proper Occaſion. But that all Swearing is not abſolutely unlawful for a Chriſtian, is evident from the Writings of St. Paul, whom we often find upon ſome ſolemn Occaſions uſing ſeveral Forms of Imprecation and Swearing, as, I call GOD to Witneſs,—GOD is my Judge,—By your rejoicing in CHRIST JESUS, and ſuch like. And that our Saviour does by no Means forbid Swearing before a Magiſtrate, in the Words now before us, is plain, if we conſider the Scope and Deſign he had in View, when he gave his Diſciples this Command. Permit me to obſerve to you then, that our Bleſſed Maſter had ſet himſelf, from the 27th Verſe of this Chapter, out of which the Text is taken, to vindicate and clear the Moral Law from the corrupt Gloſſes and Miſconſtruction of the Phariſees, who then ſate in Moſes's Chair, but were notoriouſly faulty in adhering too cloſely to the literal Expreſſion of the Law, without ever conſidering the due Extent and ſpiritual Meaning of it. Accordingly they imagined, that becauſe GOD had ſaid, Thou ſhalt not commit Adultery, that therefore, ſuppoſing a Perſon was not guilty of the very Act of Adultery, he was not chargeable with the Breach of the Seventh Commandment. And likewiſe in the Matter of Swearing, becauſe GOD had forbidden his People in the Books of Exodus and Deuteronomy, to take his Name in vain, or to Swear falſely by his Name; they therefore judged it lawful to Swear by any Creature in common Diſcourſe, ſuppoſing they did not directly mention the Name of GOD. Our Bleſſed Saviour therefore in the Words now before us, rectifies this their Miſtake about Swearing, as he had done in the Verſes immediately foregoing that concerning Adultery, and tells the People, that whatever Allowances the Phariſees might give to ſwear by any Creature, yet he pronounced it abſolutely unlawful for any of his Followers to do ſo. You have heard, ſays he, that it has been ſaid by them of old Time (namely by the Phariſees and Teachers of the Jewiſh Law) Thou ſhalt not forſwear thyſelf, but perform unto the LORD thine Oaths: But I ſay unto you, (I who am appointed by the Father to be the great Prophet and true Law-giver of his Church) Swear not at all, in your common Converſation neither by Heaven, for it is GOD's Throne; and therefore to ſwear by That, is to ſwear by Him that ſits thereon; neither by the Earth, for it is his Foot-ſtool; nor by Jeruſalem, for it is the City of the Great King; neither ſhalt thou ſwear by thy Head, becauſe thou canſt not make one Hair white or black: But let your Communications (which plainly ſhews that CHRIST is here ſpeaking of Swearing, not before a Magiſtrate, but in common Converſation, let your Communications) ſays he, be Yea, yea; Nay, nay, a ſtrong Affirmation or Negation at the moſt; for whatever is more than this cometh of Evil; that is, cometh from an evil Principle, from the Evil One, the Devil, the Author of all Evil.

Which by the Way, methinks, ſhould be a Caution to all ſuch Perſons, who, though not guilty of Swearing in the groſs Senſe of the Word, yet atteſt the Truth of what they are ſpeaking of, though ever ſo trifling, by ſaying, Upon my Life,—As I live,—By my Faith,—By the Heavens, and ſuch like: Which Expreſſions, however harmleſs and innocent they may be eſteemed by ſome ſorts of People, yet are the very Oaths which our Bleſſed LORD condemns in the Words immediately following the Text; and Perſons who uſe ſuch unwarrantable Forms of ſpeaking, muſt expect to be convicted and condemned as Swearers, at our Saviour's ſecond Coming to judge the World.

But to return: It appears then from the whole Tenor of our Saviour's Diſcourſe, that in the Words of the Text he does by no Means diſannul or forbid Swearing before a Magiſtrate (which, as might eaſily be ſhewn, is both lawful and neceſſary) but only profane Swearing in common Converſation; the Heinouſneſs and Sinfulneſs of which I come now, as was above propoſed, more immediately to lay before you.

And here, not to mention that it is a direct Breach of our Bleſſed Maſter's and great Lawgiver's Command in the Words of the Text, as likewiſe of the T •• rd Commandment, wherein GOD poſitively de ••• res, he will not hold him guiltleſs (that is, will aſſuredly puniſh him) that taketh his Name in vain: Not to mention that it is the greateſt Abuſe of that noble Faculty of Speech, whereby we are diſtinguiſhed from the Brute Creation; and the great Hazard the common Swearer runs, of being perjured ſome Time or other: Not to mention thoſe Reaſons againſt it, I ſay, which of themſelves would abundantly prove the Folly and Sinfulneſs of Swearing:— I ſhall, at this Time, content myſelf with inſtancing in four Particulars, which highly aggravate the Crime of profane Swearing; and thoſe are ſuch as follow.

I. The Firſt Reaſon then, why Swearing in common Converſation is ſo heinous in GOD's Sight, and why we ſhould not ſwear at all, is, becauſe it has no Temptation in Nature; nor does the Commiſſion of it, unleſs a Man be a Devil incarnate, afford the Offender the leaſt Pleaſure or Satisfaction.

Now here, I preſume, we may lay it down as a Maxim univerſally agreed on, that the Guilt of any Crime is increaſed or leſſened in Proportion to the Weakneſs or Strength of the Temptation by which a Perſon is carried out to the Commiſſion of it. It was this Conſideration that extenuated and diminiſhed the Guilt of Saul's taking upon him to offer Sacrifice before the Prophet Samuel came, and of Uzza's touching the Ark, becauſe it was in Danger of falling: As, on the contrary, what ſo highly aggravated the Diſobedience of our firſt Parents and Lot's Wife, was, becauſe the former had ſo little Reaſon to eat the forbidden Fruit, and the latter ſo ſmall a Temptation to look back on Sodom.

And now if this be granted, ſurely the common Swearer muſt of all Sinners be the moſt without Excuſe, ſince there is no Manner of Temptation in Nature to the Commiſſion of his Crime. In moſt of the other Commands, Perſons perhaps may plead the Force of Natural Inclination in Excuſe for the Breach of them: One, for Inſtance, may alledge his ſtrong Propenſity to Anger, to excuſe his breaking of the Sixth: Another, his Proneneſs to Luſt, for his Violation of the Seventh. But now ſurely the common Swearer has nothing of this kind to urge in his Behalf: For though he may have a natural Inclination to this or that Crime, yet no Man, it is to be preſumed, can ſay, he is born of a ſwearing Conſtitution.

But farther, as there is no Temptation to it, ſo there is no Pleaſure or Profit to be reaped from the Commiſſion of it. Ask the Drunkard why he riſes up early to follow ſtrong Drink, and he will tell you, becauſe it affords his ſenſual Appetite ſome kind of Pleaſure and Gratification, though it be no higher an one than that of a Brute. Enquire of the covetous Worldling, why he defrauds and over-reaches his Neighbour, and he has an Anſwer ready,—To enrich himſelf, and to lay up Goods for many Years. But it muſt certainly puzzle the profane Swearer himſelf, to inform you what Pleaſure he reaps from Swearing: For alas! it is a fruitleſs, taſteleſs Thing, that he ſells his Soul for. But indeed he does not ſell it at all: In this Caſe he prodigally gives it away (without Repentance) to the Devil; and parts with a bleſſed Eternity, and runs into everlaſting Torment, merely for nothing!

II. But Secondly, what increaſes the Heinouſneſs of profane Swearing, is, that it is a Sin which may ſo often be repeated.

This is another Conſideration which always ſerves to leſſen or increaſe the Guilt and Malignity of any Sin. It was ſome Excuſe for the Drunkenneſs of Noah, and the Adultery of David, that they committed theſe Crimes but once: As, on the contrary, of the Patriarch Abraham's Diſtruſt of GOD, that he repeated the Diſſembling of Sarah to be his Wife two ſeveral Times. And if this be admitted as an Aggravation of other Perſons Crimes, ſurely much more ſo of the Guilt of common Swearing, becauſe it is a Sin which may be and is for the generality often repeated. In many other groſs Sins it cannot be ſo: If a Man be overcome in Drink, there muſt be a conſiderable Time e'er he can recover his Debauch, and return to his Cups again: Or if he be accuſtomed to profane the Sabbath, he cannot do it every Day, but only one in ſeven. But alas! the profane Swearer is ready for another Oath almoſt before the Sound of the firſt is out of our Ears: Yea, ſome double and treble them in one Sentence, even ſo as to confound the Senſe of what they ſay, by an horrid Din of Blaſphemy! Now if the great and terrible Jehovah has expreſly declared that he will not hold him guiltleſs, that is, will aſſuredly puniſh him, that taketh his Name but once in vain: What a vaſt Heap of theſe heinous Sins lies at every common Swearer's Door! It would be apt to ſink him into an intolerable Deſpair, did he but ſee the whole Sum of them. And Oh! what a • eared Conſcience muſt that Wretch have, that does not feel this prodigious Weight!

III. But Thirdly, what makes the Sin of profane Swearing appear yet more exceeding ſinful, is, that it hardens Infidels againſt the Chriſtian Religion.

It is the Apoſtle St. Peter's Advice to the married Perſons of his Time, that they ſhould walk as became the Goſpel of CHRIST, that thoſe that were without, might be won to embrace the Chriſtian Religion, by ſeeing and obſerving their pious Converſation coupled together with Fear. And what the Apoſtle preſſes on married Perſons we find elſewhere enjoined each particular Member of the Church. Accordingly we are commanded by our Bleſſed LORD to let our Light ſo ſhine before Men, that they may ſee our good Works, and glorify our Father which is in Heaven: And the Apoſtle St. Paul bids us walk circumſpectly towards them that are without, redeeming the Time, that is embracing all Opportunities to do them good, becauſe the Days are evil. But alas! in what a direct Contradiction does the profane Swearer live to this and ſuch Precepts, who inſtead of gaining Proſelytes to CHRIST from the unbelieving Part of the World, does all he can to oppoſe it! For how can it be expected, that Infidels ſhould honour our GOD, when Chriſtians themſelves deſpiſe him; or that any ſhould embrace our Religion, when Profeſſors of it themſelves make ſo light of one of its ſtricteſt Commands? No, to our Grief and Shame be it ſpoken, it is by reaſon of ſuch Impieties as theſe that our holy Religion (the beſt and pureſt in itſelf) is become a By word among the Heathen; that the ſacred Authority of the Holy JESUS and his Doctrine is deſpiſed; and GOD's Name, as it is written, blaſphemed among the Gentiles.

Theſe cannot but be ſad Blocks and Offences in the Way of our Brethren's Converſion: But woe be to thoſe Men by whom ſuch Offences come: We may ſay of them, as our bleſſed LORD did of Judas, It had been better for ſuch Men that they had never been born: Or, as he threatens in another Place, It ſhall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for ſuch Sinners.

But this is not all; as prophane Swearing muſt undoubtedly harden thoſe in their Infidelity that are without, ſo muſt it no leſs grieve and give great Offence to thoſe honeſt and ſincere Perſons that are within the Church. We hear of David's complaining and crying out, Woe is me that I am conſtrained to dwell with Meſech, and to have my Habitation amongſt the Tents of Kedar: That is, that he was obliged to live and converſe with a People exceedingly wicked and profane. And St. Peter tells us, that Lot's righteous Soul was grieved day by day, whilſt he ſaw and obſerved the ungodly Converſation of the Wicked. And no doubt it was one great Part of our bleſſed Maſter's Sufferings whilſt on Earth, that he was compelled to converſe with a wicked and perverſe Generation, and to hear his heavenly Father's ſacred Name profaned and ſcoffed at by unrighteous and wicked Men. And ſurely it cannot but pierce the Heart of every true and ſincere Chriſtian, of every one that does in any Meaſure partake of the Spirit of his Maſter, to hear the Multitude of Oaths and Curſes which proceed daily and hourly out of the Mouths of many People, and thoſe too whoſe liberal Education and ſeeming Regard for the Welfare of Religion, one would think, ſhould teach them a more becoming Behaviour. To hear the great and terrible Name of GOD polluted by Men, which is adored by Angels; and to conſider how often that ſacred Name is profaned in common Diſcourſe, which we are not worthy to mention in our Prayers: This, I ſay, cannot but make each of them cry out with holy David, Woe is me that I am conſtrained to dwell with Meſech, and to have my Habitation amongſt the Tents of Kedar. And though the blaſphemous and profane Diſcourſes of others will not be imputed to ſincere Perſons for Sin, ſo long as they have no Fellowſhip with ſuch helliſh Fruits of Darkneſs, but rather reprove them; nay, rather will be imputed to them for Righteouſneſs, for thus lamenting the Wickedneſs of Sion: yet it will greatly enhance the preſent Guilt, and ſadly increaſe the future Puniſhment of every profane Swearer, by whom ſuch Offences come. For if, as our Saviour tells us, it had been better for a Man to have a Mill-ſtone tied about his Neck, than that he ſhould offend one of his little ones, that is, the weakeſt of his Diſciples, how much ſorer Puniſhment will they be thought worthy of, who not only cauſe GOD's Name to be blaſphemed among the Gentiles, and the Religion of our dear Redeemer to be abhorred; but who make his Saints to weep and mourn, and vex their righteous Souls from day to day, by their ungodly, profane and blaſphemous Converſation? Surely as GOD will put the Tears of one into his Bottle, and recompenſe them with eternal Glory at the great Day of Retribution, ſo it will be juſt in him to puniſh the other with eternal Sorrow for all their ungodly and hard Speeches, and caſt them into a Lake of Fire and Brimſtone, where they ſhall be glad of a Drop of Water to cool thoſe Tongues with which they have ſo often blaſphemed the LORD of Hoſts, and grieved the People of our GOD.

IV. But it is Time for me to proceed to give my Fourth and laſt Reaſon, why common Swearing is ſo exceeding ſinful. And that is, becauſe it is ſuch an Extremity of Sin, that can only be matched in Hell, where all are deſperate, and without Hope of Mercy.

The damned Devils and damned Souls of Men in Hell, may be ſuppoſed to rave and blaſpheme in their Torments, becauſe they know that the Chains wherein they are held can never be knocked off: But for Men that ſwim in the River of GOD's Goodneſs, whoſe Mercies are renewed to them every Morning, and who are viſited with freſh Tokens of his infinite unmerited Loving-kindneſs every Moment: For theſe favourite Creatures to ſet their Mouths againſt Heaven, and to blaſpheme a gracious, patient, all-bountiful GOD ▪ is a Height of Sin which exceeds the Blackneſs and Impiety of Devils and Hell itſelf.

And now, after what has been here offered, to ſhew the Heinouſneſs of profane Curſing and Swearing in common Converſation, may I not very juſtly addreſs myſelf to you in the Words of the Text, Therefore I ſay unto you, ſwear not at all; ſince it is a Sin that has no Temptation in Nature, nor brings any Pleaſure or Profit to the Committer of it; ſince it hardens Infidels in their Infidelity, and affords ſad Cauſes of Grief and Lamentation to every honeſt Chriſtian; ſince it is a Sin that generally grows into a Habit; and laſtly, ſuch a Sin that can only be matched in Hell.

1. And firſt then, if theſe Things be ſo, and the Sin of profane Swearing, as hath been in ſome Meaſure ſhewn, is ſo exceeding ſinful, what ſhall we ſay to ſuch unhappy Men, who think it not only allowable, but faſhionable and polite, to take the Name of GOD in vain; who imagine that Swearing makes them look big among their Companions, and really think it a Piece of Honour to abound in it? But alas! little do they think that ſuch a Behaviour argues the greateſt Degeneracy of Mind and Fool-hardineſs that can poſſibly be thought of: For what can be more baſe than one Hour to pretend to adore GOD in publick Worſhip, and the very next Moment to blaſpheme his Name: Indeed ſuch a Behaviour from Perſons who deny the Being of a GOD (if any ſuch Fools there be) is not altogether ſo much to be wondered at: But for Men, who not only ſubſcribe to the Belief of a Deity, but likewiſe acknowledge him to be a GOD of infinite Majeſty and Power; for ſuch Men, I ſay, to blaſpheme his holy Name by profane Curſing and Swearing, and at the ſame Time confeſs, that this very GOD has expreſsly declared He will not hold him guiltleſs, that is, will certainly and eternally puniſh (without Repentance) him that taketh his Name in vain; is ſuch an Inſtance of Fool-hardineſs as well as Baſeneſs, that can ſcarcely be parallel'd. This is what they preſume not to do in other Caſes of leſs Danger: They dare not revile a General at the Head of his Army, nor rouſe a ſleeping Lion when within reach of his Paw. And is the Almighty GOD, the Great JEHOVAH, the Everlaſting King, who can conſume them by the Breath of his Noſtrils, and frown them to Hell in an Inſtant; is He, I ſay, the only contemptible Being in their Account that may be provoked without Fear, and offended without Puniſhment? No, though GOD bear long, he will not bear always: Time will come, and that too perhaps much ſooner than ſuch Perſons may expect, when GOD will vindicate his injured Honour, when he will lay bare his Almighty Arm, and make thoſe Wretches feel the eternal Smart of his Juſtice, whoſe Power and Name they have ſo often vilified and blaſphemed. Alas! what will become of all their Bravery then? Will they then wantonly ſport with the Name of their Maker, and call upon the King of all the Earth to damn them any more in Jeſt? No, their Note will then be changed; indeed they ſhall call, but, alas! it will be for the Rocks to fall on them, and the Hills to cover them from the Wrath of him that ſitteth upon the Throne, and from the Lamb forever. It is true, Time was when they prayed, though without Thought perhaps, for Damnation both for themſelves and others: And now they will find their Prayers anſwered.—They delighted in Curſing, therefore ſhall it happen unto them; they loved not Bleſſing, therefore ſhall it be far from them; they cloathed themſelves with Curſing like as with a Garment, and it ſhall come into their Bowels like Water, and like Oil into their Bones.

2. But farther, if the Sin of Swearing is ſo exceeding heinous and withal ſo common, then it is every particular Perſon's Duty, eſpecially thoſe that are in Authority, to do their utmoſt towards diſcountenancing and ſuppreſſing ſo malignant a Crime. The Duty we owe both to GOD and our Neighbour requires this at our Hands▪ By the one we are obliged to aſſert our Maker's Honour; by the other to prevent our Neighbour's Ruin: Not to mention that it is the greateſt Proof we can give of our undiſſembled Love to our Maſter, and is but doing as we would be done by, and as we ourſelves act in Caſes of leſſer Conſequence. Were we to hear either our own or our Friend's good Name vilified and traduced, we ſhould think it our bounden Duty to vindicate the wronged Reputation of each: And ſhall the great, terrible and holy Name of our beſt and only Friend, our King, our Father, nay our GOD: Shall this, I ſay, be daily, nay every Moment defied and blaſphemed; and will no one dare to ſtand up in Defence of his Honour and Holineſs? Be aſtoniſhed, O Heavens, at this! No, let us ſcorn all ſuch baſe and treacherous Treatment: Let us, for once at leaſt, reſolve to ſupport the Cauſe of Religion, and with a becoming prudent Courage manifeſt our Zeal for the Honour of the LORD of Hoſts. Men in Authority have double the Advantages of ordinary Chriſtians: Their very Office ſhews they are intended for the Puniſhment of Evil Doers: And ſuch is the Degeneracy of Mankind, that the generality of them will be more influenced by the Power of Perſons in Authority, than by the moſt laboured Exhortations from the Pulpit. To ſuch therefore▪ if there are any here preſent, I humbly addreſs myſelf, beſeeching them in the Name of our Lord JESUS CHRIST, to do their utmoſt to put a ſtop to, and reſtrain profane Curſing and Swearing. And though it muſt be confeſſed that this is a Work which requires a great deal of Courage and Pains, yet they would do well to conſider it is for GOD they undertake it, who certainly will ſupport and bear them out in a due Execution of their Office here, and reward them with an exceeding and eternal Weight of Glory hereafter. But it is Time to draw towards a Concluſion.

3. Let me therefore once more addreſs myſelf to every Perſon here preſent, in the Name of our Lord JESUS CHRIST; and if any amongſt them have been any way guilty of this notorious Sin of Swearing, let me intreat them by all that is near and dear to them, that they would neither give the Magiſtrate the Trouble to puniſh, nor their Friends any Reaſon for the future to warn them againſt committing the Crime; but keep a conſtant and careful Watch over the Door of their Lips, and withal implore the Divine Aſſiſtance (without which all is nothing) that they offend no more ſo ſcandalouſly with their Tongues. Let them ſeriouſly lay to Heart what with great Plainneſs and Simplicity has here been delivered: And if they have any Regard for themſelves as Men, or their Reputation as Chriſtians; if they would not be a publick Scandal to their Profeſſion, or a Grief to all that know or converſe with them: In ſhort, if they would not be Devils Incarnate here, and provoke GOD to puniſh them eternally hereafter,—I ſay unto them in the Name of our Lord JESUS CHRIST, Swear not at all.

NUMBERLESS Marks does Man bear in his Soul, that he is fallen and eſtranged from GOD; but no one gives a greater Proof of it, than that Backwardneſs, which every one finds within himſelf, to the Duty of Praiſe and Thankſgiving.

When GOD placed the firſt Man in Paradiſe, his Soul, no doubt, was ſo filled with a Senſe of the Riches of the Divine Love, that he was continually employing that Breath of Life the Almighty had not long before breathed into him, in bleſſing and magnifying that all-bountiful, all-gracious GOD, in whom he lived, moved, and had his Being.

And the brighteſt Idea we can form of the Angelical Hierarchy above, and the Spirits of juſt Men made perfect, is, that they are continually ſtanding round the Throne of GOD, and ceaſe not Day and Night, ſaying, Worthy art thou, O Lamb, that was ſlain, to receive Power, and Riches, and Wiſdom, and Strength, and Honour, and Glory, and Bleſſing, Rev. v. 12.

That then, which was Man's Perfection when Time firſt began, and will be his Employment when Death is ſwallowed up in Victory, and Time ſhall be no more, without Controverſy, is part of our Perfection, and ought to be our frequent Exerciſe on Earth: And I doubt not but thoſe bleſſed Spirits, who are ſent forth to miniſter to them who ſhall be Heirs of Salvation, often ſtand aſtoniſhed when they encamp around us, to find our Hearts ſo rarely enlarged, and our Mouths ſo ſeldom opened, to ſhew forth the loving Kindneſs of the LORD, or to ſpeak of all his Praiſe.

Matter for Praiſe and Adoration can never be wanting to Creatures redeemed by the Blood of the Son of GOD; and who have ſuch continual Scenes of his infinite Goodneſs preſented to their View, that were their Souls duly affected with a Senſe of his univerſal Love, they could not but be continually calling on Heaven and Earth, Men and Angels, to join with them in praiſing and bleſſing that HIGH and LOFTY ONE, who inhabiteth Eternity, who maketh his Sun to ſhine on the Evil and on the Good, and daily pours down his Bleſſing on the whole Race of Mankind.

But few are arrived to ſuch a Degree of Charity, as to rejoice with thoſe that do rejoice, and to be as thankful for others Mercies as their own. This Part of Chriſtian Perfection, though begun on Earth, will be conſummated only in Heaven; where our Hearts will glow with ſuch fervent Love towards GOD and one another, that every freſh degree of Glory communicated to our Neighbour, will alſo communicate to us a freſh degree of Thankfulneſs and Joy.

That which has a greater Tendency to excite the Generality of us fallen Men to Praiſe and Thankſgiving, is a Senſe of GOD's private Mercies and particular Benefits beſtowed upon ourſelves. For as theſe come nearer our own Hearts, ſo they muſt be more affecting; and as they are peculiar Proofs, whereby we may know that GOD does in a more eſpecial Manner favour us above others, ſo they cannot but ſenſibly touch us; and if our Hearts are not quite frozen, like Coals of a Refiner's Fire, muſt melt us down into Thankfulneſs and Love. It was a Conſideration of the diſtinguiſhing Favours GOD had ſhewn to his choſen People Iſrael, and the frequent and remarkable Deliverances wrought by him in Behalf of thoſe who go down to the Sea in Ships, and occupy their Buſineſs in great Waters, that made the holy Pſalmiſt break out ſo frequently as he does in this Pſalm, into this moving, pathetical Exclamation, O that Men would therefore praiſe the LORD for his Goodneſs, and declare the Wonders that he doeth for the Children of Men!

His expreſſing himſelf in ſo paſſionate, fervent a Manner, implies both the Importance and Neglect of the Duty. As when Moſes or another Occaſion cries out, Oh that they were wiſe, that they underſtood this, that they woull practically conſider their latter End? Deut xxxii. 29.

I ſay, Importance and Neglect of the Duty for out of thoſe many Thouſands that receive Bleſſings from the LORD, how few give Thanks in Remembrance of his Holineſs? The Account given us of the ungrateful Lepers, is but too lively a Repreſentation of the Ingratitude of Mankind in general; who like them, perhaps, when under any humbling Providence, can cry, JESUS Maſter, have Mercy on us, Luke xvii. 13. but when healed of their Sickneſs, or delivered from their Diſtreſs, ſcarce one in ten can be found returning to give Thanks to GOD.

And yet as common as this Sin of Ingratitude is, there is nothing we ought more earneſtly to pray againſt. For what is more abſolutely condemned in Holy Scripture than Ingratitude? Or what more peremptorily required than the contrary Temper? Thus ſays the Apoſtle, Rejoyce evermore, in every Thing give Thanks, 1 Thef. v. 16—18. Be careful for nothing: But in every Thing by Prayer and Supplication, with Thankſgiving, let your Requeſts be made known unto GOD, Phil. iv. 6.

On the contrary, the Apoſtle mentions it as one of the higheſt Crimes of the Gentiles, that they were not thankful. Neither were they thankful, ſays he, Romans i. 21. As alſo in another Place, he numbers the Unthankful, 2 Tim. iii. 2. amongſt thoſe unholy, profane Perſons who are to have their Portion in the Lake of Fire and Brimſtone.

As for our Sins, GOD puts them behind his Back; but his Mercies he will have acknowledged. There is Vertue gone out of me, ſays JESUS CHRIST, Luke viii.46. And the Woman who was cured of her bloody Iſſue, muſt confeſs it: And we generally find, when GOD ſent any remarkable Puniſhment upon any particular Perſon, he reminded him of the Favours he had received, as ſo many Aggravations of his Ingratitude. Thus when GOD was about to viſit Eli's Houſe, he thus expoſtulates with him by his Prophet, Did I plainly appear unto the Houſe of thy Fathers, when they were in Egypt, in Pharaoh's Houſe? And did I chuſe him out of all the Tribes of Iſrael, to be my Prieſt, to offer upon my Altar, to burn Incenſe, and to wear an Ephod before me? Wherefore kick ye at my Sacrifice, and at mine Offering which I have commanded in my Habitation, and honoureſt thy Sons above me, to make yourſelves fat with the chiefeſt of all the Offerings of Iſrael my People? Wherefore the LORD GOD of Iſrael ſaith, I ſaid indeed, that thy Houſe, and the Houſe of thy Father ſhould walk before me for ever; but now the LORD ſaith, Be it far from me, for them that honour me will I honour, and they that deſpiſe me, ſhall be lightly eſteemed. I Sam. ii. 27, 28, 29, 30.

It was this and ſuch like Inſtances of GOD's Severity againſt the Unthankful, that inclined me to chuſe the Words of the Text as the moſt proper Subject I could diſcourſe on at this Time.

For theſe four Months, my good Friends, we have now been upon the Sea in this Ship, and have occupied our Buſineſs in the great Waters. At GOD Almighty's Word, we have ſeen the ſtormy Wind ariſe, which hath lifted up the Waves thereof. We have been carried up to the Heaven and down again to the Deep, and ſome of our Souls melted away, becauſe of the Trouble; but I truſt we cried earneſtly unto the LORD, and he delivered us out of our Diſtreſs. For he made the Storm to ceaſe; ſo that the Waves thereof were ſtill. And now we are glad becauſe we are at Reſt, for GOD hath brought us to the Haven where we would be Oh that you would therefore praiſe the LORD for his Goodneſs, and declare the Wonders that he hath done for us, the unworthieſt of the Sons of Men.

Thus Moſes, thus Joſhua behaved. For when they were about to take their Leaves of the Children of Iſrael, they recounted to them what great Things GOD had done for them, as the beſt Arguments and Motives they could urge to engage them to Obedience. And how can I copy after better Examples? What fitter, what more noble Motives to Holineſs and Purity of Living can I lay before you than they did?

Indeed I cannot ſay, that we have ſeen a Pillar of a Cloud by Day, or a Pillar of Fire by Night, going viſibly before us to guide our Courſe; but this I can ſay, that the ſame GOD who was in that Pillar of a Cloud, and Pillar of Fire, which departed not from the Iſraelites, and who has made the Sun to rule the Day, and the Moon to rule the Night, has by his good Providence directed us in our right Way, or elſe the Pilot had ſteered us in vain.

Neither can I ſay, that we have ſeen the Sun ſtand ſtill, as the Children of Iſrael did in the Days of Joſhua. But ſurely GOD, during part of our Voyage, has cauſed it to with-hold ſome of that Heat which it uſually ſends forth in theſe warmer Climates, or elſe it had not failed but ſome of you muſt have periſhed in the Sickneſs that has been, and does yet continue among us.

We have not ſeen the Waters ſtand purpoſely on a Heap, that we might paſs through, neither have we been purſued by Pharaoh and his Hoſt, and delivered out of their Hands; but we have been led through the Sea as through a Wilderneſs, and were once remarkably preſerved from being run down by another Ship; which, had GOD permitted, the Waters, in all Probability, would immediately have overwhelmed us, and like Pharaoh and his Hoſt, we ſhould have ſunk as Stones into the Sea.

We may indeed, Atheiſt like, aſcribe all theſe Things to natural Cauſes, and ſay, our own Skill and Foreſight has brought us hither in Safety. But as certainly as JESUS CHRIST, that Angel of the Covenant, in the Days of his Fleſh walked upon the Water, and ſaid to his ſinking Diſciples, Be not afraid, it is I, ſo ſurely has the ſame everlaſting I AM, who decketh himſelf with Light as with a Garment, who ſpreadeth out the Heavens like a Curtain, who claſpeth the Winds in his Fiſt, who holdeth the Waters in the Hollow of his Hands, and guided the Wiſe Men by a Star in the Eaſt; ſo ſurely, I ſay, has he ſpoken, and at his Command the Winds have blown us where we are now arrived. For his Providence ruleth all Things, Winds and Storms obey his Word; He ſaith to it at one Time Go, and it goeth; at another, Come, and it cometh, and at a Third Time, Blow this Way, and it bloweth.

It is he, my Brethren, and not we ourſelves, that has of late ſent us ſuch proſperous Gales, and made us ride, as it were on the Wings of the Wind, into the Haven where we would be.

O that you would therefore praiſe the LORD for his Goodneſs, and by your Lives declare, that you are truly thankful for the Wonders he hath ſhewn to us, who are leſs than the leaſt of the Sons of Men.

I ſay, declare it by your Lives. For to give him Thanks barely with your Lips, while your Hearts are far from him, is but a mock Sacrifice, nay, an Abomination unto the LORD.

This was the End, the Royal Pſalmiſt ſays, GOD had in view, when he ſhewed ſuch Wonders from Time to Time to the People of Iſrael, that they might keep his Statutes and obſerve his Laws. Pſal. cv. 44. and this, my good Friends, is the End GOD would have accompliſhed in us, and the only Return he deſires us to make him, for all the Benefits he hath conferred upon us.

O then, let me beſeech you, give GOD your Hearts, your whole Hearts, and ſuffer yourſelves to be drawn by the Cords of infinite Love to honour and obey him.

Aſſure yourſelves you never can ſerve a better Maſter, for his Service is perfect Freedom, is Yoke, when worn a little while, exceeding eaſy, his Burthen light; and in keeping his Commandments there is great Reward, Love, Peace, Joy in the Holy Ghoſt here, and a Crown of Glory that fadeth not away hereafter.

You may indeed let other Lords have Dominion over you, and Satan may promiſe to give you all the Kingdoms of the World, and the Glory of them, if you will fall down and worſhip him; but he is a Liar, and was ſo from the Beginning; and has not ſo much to give you, as you may tread on with the Sole of your Foot; or could he give you the whole World, yet that could not make you happy without GOD. It is GOD alone, my Brethren, whoſe we are, in whoſe Name I now ſpeak, and who has of late ſhewed us ſuch Mercies in the Deep, that can give ſolid laſting Happineſs to your Souls; and he for this Reaſon only deſires your Hearts, becauſe without him they muſt be miſerable.

Suffer me not then to go away without my Errand; as it is the laſt Time I ſhall ſpeak to you, let me not ſpeak in vain; but let a Senſe of the Divine Goodneſs lead you to Repentance.

Even Saul, that abandoned Wretch, when David ſhewed him his Skirt, which he had cut off, when he might have taken his Life, was ſo melted down with his Kindneſs, that he lifted up his Voice and wept. And we muſt have Hearts harder than Saul's, nay harder than the nether Milſtone, if a Senſe of GOD's late loving Kindneſſes, notwithſtanding he might ſo often have deſtroyed us, does not even compel us to lay down our Arms againſt him, and become his faithful Servants and Soldiers unto our Lives End.

If they have not this Effect upon us, we ſhall of all Men be moſt miſerable; for GOD is juſt, as well as merciful; and the more Bleſſings we have received here, the greater Damnation, if we do not improve them, ſhall we incur hereafter.

But GOD forbid that any of thoſe ſhould ever ſuffer the Vengeance of eternal Fire, amongſt whom I have for theſe Four Months been preaching the Goſpel of CHRIST, but yet thus muſt it be, if you do not improve the Divine Mercies; and inſtead of your being my Crown of Rejoicing in the Day of our Lord JESUS CHRIST, I muſt appear as a ſwift Witneſs againſt you.

But, Brethren, I am perſuaded better Things of you, and Things that accompany Salvation, though I thus ſpeak.

Bleſſed be GOD, ſome Marks of a partial Reformation at leaſt, have been viſible amongſt all you that are Soldiers. And my weak, tho' ſincere Endeavours, to build you up in the knowledge and Fear of GOD, have not been altogether in vain in the LORD.

Swearing, I hope, is in a great Meaſure abated with you; and GOD I truſt has bleſſed his late Viſitations by making them the Means of awakening your Conſciences, to a more ſollicitous Enquiry about the Things which belong to your everlaſting Peace.

Fulfil you then my Joy, by continuing thus minded, and labour to go on to Perfection. For I ſhall have no greater Pleaſure than to ſee, or hear that you walk in the Truth.

Conſider, my good Friends, you are now, as it were, entring on a new World, where you will be ſurrounded with Multitudes of Heathens; and if you take not heed to have your Converſation honeſt amongſt them, and to walk worthy the Holy Vocation wherewith you are called, you will act the Helliſh Part of Herod's Soldiers over again; and cauſe CHRIST's Religion, as they did his Perſon, to be had in Deriſion of thoſe that are round about you.

Conſider farther, what peculiar Privileges you have enjoyed above many others that are entring on the ſame Land. They have had, as it were a Famine of the Word, but you have rather been in Danger of being ſurfeited with your Spiritual Manna. And therefore, as more Inſtructions have been given you, ſo from you Men will moſt juſtly expect the greater Improvement in Goodneſs.

Indeed I cannot ſay I have diſcharged my Duty towards you as I ought. No, I am ſenſible of many Faults which I have been guilty of in my miniſterial Office, and for which I have not failed, nor, I hope, ever ſhall fail to humble myſelf in ſecret before GOD. However, this I can ſay, that except a few Days that have been ſpent neceſſarily on other Perſons, whom GOD immediately called me to write and miniſter unto, and the two laſt Weeks wherein I have been confined by Sickneſs, all the while I have been aboard, I have been either actually engaged in, or preparing myſelf for inſtructing you. And though you are now to be committed to the Care of another (whoſe Labours I heartily beſeech GOD to bleſs amongſt you) yet I truſt I ſhall at all Seaſons, if Need be, willingly ſpend, and be ſpent, for the Good of your Souls, though the more abundantly I love you, the leſs I ſhould be loved.

As for your military Affairs, I have nothing to do with them. Fear God, and you muſt honour the King. Nor am I better acquainted with the Nature of that Land which you are now come over to protect; only this I may venture to affirm in general, that you muſt neceſſarily expect upon your Arrival at a new Colony, to meet with many Difficulties. But your very Profeſſion teaches you to endure Hardſhip; be not therefore faint-hearted, but quit yourſelves like Men, and be ſtrong, Numb. xiv. Be not like thoſe cowardly Perſons, who were affrighted at the Report of the falſe Spies, that came and ſaid, that there were People tall as the Anakims to be grappled with; but be like unto Caleb and Joſhua, all Heart; and ſay, we will act valiantly, for we ſhall be more than Conquerors over all Difficulties thro' JESUS CHRIST that loved us.—Above all Things, my Brethren, take heed and beware of murmuring, like the perverſe Iſraelites, againſt thoſe that are ſet over you; and learn, whatſoever State you ſhall be in, therewith to be content. Phil. iv. 11.

As I have ſpoken to you, I hope your Wives alſo will ſuffer the Word of Exhortation.

Your Behaviour on Shipboard, eſpecially the firſt Part of the Voyage, I chuſe to throw a Cloak over; for, to uſe mildeſt Terms, it was not ſuch as became the Goſpel of our Lord JESUS CHRIST. However of late, bleſſed be GOD, you have taken more Heed to your Ways, and ſome of you have walked all the while, as became Women profeſſing Godlineſs. Let thoſe accept my hearty Thanks, and permit me to intreat you all in general, as you are all now married, to remember the ſolemn Vow you made at your Entrance into the Marriage State; and ſee that you be ſubject to your own Huſbands, in every lawful Thing: Beg of GOD to keep the Door of your Lips, that you offend not with your Tongues; and walk in Love, that your Prayers be not hindered. You that have Children, let it be your chief Concern to breed them up in the Nurture and Monition of the LORD. And live all of you ſo holy and unblameable, that you may not ſo much as be ſuſpected to be unchaſte; and as ſome of you have imitated Mary Magdalene in her Sin, ſtrive to imitate her alſo in her Repentance.

As for you that are Sailors, what ſhall I ſay? How ſhall I addreſs myſelf to you? How ſhall I do that which I ſo much long to do—touch your Hearts? Gratitude obliges me to wiſh thus well to you. For you have often taught me many inſtructive Leſſons, and reminded me to put up many Prayers to GOD for you, that you might receive your ſpiritual Sight.

When I have ſeen you preparing for a Storm, and riefing your Sails to guard againſt it, how have I wiſhed that you and I were both as careful to avoid that Storm of GOD's Wrath, which will certainly, without Repentance, quickly overtake us? When I have obſerved you catch at every fair Gale, how have I ſecretly cried, Oh that we were as careful to know the Things that belong to our Peace, before they are hid from our Eyes! And when I have taken Notice how ſteadily you eyed your Compaſs, in order to ſteer aright, how have I wiſhed, that we as ſteadily eyed the Word of GOD, which alone can preſerve us from making Shipwreck of Faith and a good Conſcience! In ſhort, there is ſcarce any thing you do, which has not been a Leſion of Inſtruction to me; and therefore it would be ungrateful in me, did I not take this Opportunity to exhort you in the Name of our Lord JESUS CHRIST, to be as wiſe in the Things which Concern your Soul, as I have obſerved you to be in the Affairs belonging to your Ship.

I am ſenſible that the Sea is reckoned but an ill School to learn CHRIST in: And to ſee a devout Sailor is eſteemed as uncommon a Thing, as to ſee a Saul amongſt the Prophets. But whence this Wondering? Whence this looking upon a godly Sailor as a Man to be wondered at, as a ſpeckled Bird upon the Earth? I am ſure for the little Time I have come in and out amongſt you, and as far as I can judge from the little Experience I have had of Things, I ſcarce know any way of Life, that is capable of greater Improvements than yours.

The continual Danger you are in of being over-whelmed by the great Waters; the many Opportunities you have of beholding GOD's Wonders in the Deep; the happy Retirement you enjoy from worldly Temptations; and the daily Occaſions that are offered you to endure Hardſhips, are ſuch noble Means of promoting the Spiritual Life, that were your Hearts bent towards GOD, you would account it your Happineſs, that his Providence has called you, to go down to the Sea in Ships, and to occupy your Buſineſs in the great Waters.

The royal Pſalmiſt knew this, and therefore in the Words of the Text, calls more eſpecially on Men of your Employ, to praiſe the LORD for his Goodneſs, and declare the Wonders, he doth for the Children of Men.

And oh that you would be wiſe in Time, and hearken to his Voice to Day, whilſt it is called to Day! For ye yourſelves know how little is to be done on a ſick Bed: And how GOD has in an eſpecial Manner of late invited you to Repentance. Two of your Crew he has taken off by Death, and moſt of you he has mercifully viſited with a grievous Sickneſs. The Terrors of the LORD have been upon you, and when burnt by a ſcorching Fever, ſome of you have cried out, What ſhall we do to be ſaved? Remember then the Reſolutions you made, when you thought GOD was about to take away your Souls. And ſee, that according to your Promiſes, you ſhew forth your Thankfulneſs not only with your Lips, but in your Lives. For though GOD may bear long, he will not forbear always; and if theſe ſignal Mercies and Judgments do not lead you to Repentance, aſſure yourſelves there will at laſt come a fiery Tempeſt from the Preſence of the LORD, which will ſweep away you, and all other Adverſaries of GOD.

I am poſitive neither you nor the Soldiers have wanted, nor will want any Manner of Encouragement to Piety and Holineſs of living from thoſe two Perſons who have here the Government over you; for they have been ſuch Helps to me in my Miniſtry, and have ſo readily concurred in every thing for your Good, that they may juſtly demand a publick Acknowledgment of Thanks both from you and me.

Permit me then, my honoured Friends, in the Name of both your People, to return you hearty Thanks for the Care and Tenderneſs you have expreſſed for the Welfare of their better Parts.

As for the private Favours you have ſhewn my Perſon, I hope ſo deep a Senſe of them is imprinted on my Heart, that I ſhall plead them before GOD in Prayer as long as I live.

But I have ſtill ſtronger Obligations to intercede in your Behalf. For GOD, for ever adored be his free Grace in CHRIST JESUS, has ſet a Seal to my Miniſtry in your Hearts. Some diſtant Pangs of the New-Birth I have obſerved to come upon you; and GOD forbid that I ſhould ſin againſt the LORD, by ceaſing to pray, that the good Work begun in your Souls, may be carried on till the Day of our Lord JESUS CHRIST.

The Time of our Departure from each other is now at Hand, and you are going out into a World of Temptations. But though abſent in Body, let us be preſent with each other in Spirit; and GOD, I truſt, will enable you to be ſingularly good, to be ready to be accounted Fools for CHRIST's Sake: and then we ſhall meet never to part again, in the Kingdom of our Father which is in Heaven.

To You, my Companions and familiar Friends, who came over with me to ſojourn in a ſtrange Land, do I in the next Place addreſs myſelf. For you I eſpecially fear, as well as for myſelf; becauſe as we take ſweet Counſel together oftner than others, and as you are let into a more intimate Friendſhip with me in private Life, the Eyes of all Men will be upon you, to note even the minuteſt Miſcarriage.—and therefore it highly concerns you to walk circumſpectly towards thoſe that are without.—I hope nothing but a ſingle Eye to GOD's Glory and the Salvation of your own Souls, brought you from your native Country. Remember then the End of your coming hither, and you can never do amiſs.—Be Patterns of Induſtry, as well as Piety, to thoſe who ſhall be around you; and above all Things let us have ſuch a fervent Charity amongſt ourſelves, that it may be ſaid of us, as of the Primitive Chriſtians, See how the Chriſtians love one another.

And now I have been ſpeaking to others particularly, I have one general Requeſt to make to all, and that with Reference to myſelf.

You have heard, my dear Friends, how I have been exhorting every one of you to ſhew forth your Thankfulneſs for the Divine Goodneſs, not only with your Lips, but in your Lives: But Phyſician heal thyſelf, may juſtly be retorted on me, For (without any falſe Pretences to Humility) I find my own Heart ſo little inclined to this Duty of Thankſgiving for the Benefits I have received, that I had need fear ſharing Hezekiah's Fate, who, becauſe he was lifted up by, and not thankful enough for the great Things GOD had done for him, was given up a Prey to the Pride of his own Heart. I need therefore, and beg your moſt importunate Petitions at the Throne of Grace, that no ſuch Evil may befal me,—that the more GOD exalts me, the more I may debaſe myſelf,—and that after I have preached to others, I myſelf may not be a Caſt-away.

And now, Brethren, into GOD's Hands I commend your Spirits, who, I truſt, through his infinite Mercies in CHRIST JESUS, will preſerve you blameleſs, till his ſecond Coming to judge the World.

Excuſe my detaining you ſo long, it is the laſt Time I ſhall ſpeak to you perhaps; my Heart is full, and out of the abundance of it, I could continue my Diſcourſe till Midnight.—But I muſt away to your new World,—may GOD give you new Hearts, and enable you to put in Practice what you have heard from Time to Time to be your Duty, and I need not wiſh you any Thing better. For then GOD will ſo bleſs you, that you will build you Cities to dwell in; then will you ſow your Lands and plant Vineyards, which will yield you Fruits of Increaſe, Pſal. cvii. 36, 37. Then your Oxen ſhall be ſtrong to labour, there ſhall be no leading into Captivity, and no complaining in your Streets; then ſhall your Sons grow up as the young Plants, and your Daughters be as the poliſhed Corners of the Temple: Then ſhall your Garners be full and plenteous with all Manner of Store, and your Sheep bring forth Thouſands and Ten Thouſands in your Streets, Pſal. cxliv. In ſhort, then ſhall the LORD be your GOD; and as ſurely as he has now brought us to this Haven, where we would be, ſo ſurely, after we have paſſed through the Storms and Tempeſts of this troubleſome World, will he bring us to the Haven of eternal Reſt, where we ſhall have nothing to do but to praiſe him for ever for his Goodneſs, and declare in never-ceaſing Songs of Praiſe, the Wonders he has done for us, and all the other Sons of Men.

To which bleſſed Reſt, GOD of his infinite Mercy bring us all, through JESUS CHRIST our LORD; to whom with the FATHER, and the HOLY GHOST, he all Honour and Glory, Might, Majeſty and Dominion, now, henceforth, and for evermore.

THE Excellency of the Goſpel ••• penſation is evidenced by nothing more, than thoſe Sanctions of Rewards and Puniſhments, which it offers to the Choice of all its Profeſſors, in order to invite or compel them to be obedient to its Precepts.—For it promiſes no leſs than Eternal Happineſs to the Good, and denounces no ſlighter a Puniſhment than Everlaſting Miſery againſt the Wicked. On the one Hand, it is a Savour of Life unto Life, on the other, a Savour of Death unto Death. And though one would imagine the bare mentioning of the former would be ſufficient to draw Men to their Duty, yet Miniſters in all Ages have found it neceſſary frequently to remind their People of the latter, and to ſet before them the Terrors of the LORD, as ſo many powerful Diſſuaſives from Sin.

But whence is it that Men are ſo diſingenuous?—Why, the Reaſon ſeems to be this.—The Promiſe of Eternal Happineſs on our Well-doing, is ſo agreeable to the Inclinations and Wiſhes of Mankind, that all that call themſelves Chriſtians, univerſally and willingly ſubſcribe to the Belief of it. But then there is ſomething ſo ſhocking in the Conſideration of Eternal Torments, and ſeemingly ſuch an infinite Diſproportion between an endleſs Duration of Pain, and a ſhort Life ſpent in Pleaſure, that Men (ſome at leaſt of them) can ſcarcely be brought to confeſs it as an Article of their Faith, that an Eternity of Miſery awaits the Wicked in a future State.

I ſhall therefore at this Time beg Leave, to inſiſt on the Proof of this Part of one of the Articles of our Creed; and endeavour to make good what our bleſſed LORD has here threatned in the Words of the Text, that Theſe, that is, the Wicked, ſhall go away into Everlaſting Puniſhment.

Accordingly, without conſidering the Words as they ſtand in Relation to the Context, I ſhall reſolve all I have to ſay into this one general Propoſition,—That the Torments reſerved for the Wicked hereafter are eternal.

But before I proceed to make good this, I muſt inform you that I take it for granted,

All here preſent ſtedfaſtly believe, They have ſomething within them, which we call a Soul, and which is capable of ſurviving the Diſſolution of the Body, and of being miſerable or happy to all Eternity.

I take it for granted farther, That you believe a Divine Revelation; that thoſe Books, emphatically called the Scriptures, were written by the Inſpiration of GOD, and that the Things therein contained, are founded upon Eternal Truth.

I take it for granted laſtly, That you believe, that the Son of GOD came down to die for Sinners; that there is but one Mediator between GOD and Man, even the Man CHRIST JESUS.

Theſe Things being granted (and they were neceſſary to be premiſed) proceed we now to make good the one general Propoſition mentioned before, and aſſerted in the Text, that The Torments reſerved for the 〈◊〉 hereafter are Eternal.—Theſe, ſays 〈…〉 LORD, ſhall go away into Everlaſting Puniſhment.

The firſt Argument I ſhall advance to prove that the Torments reſerved for the Wicked hereafter are eternal (for I have taken it for granted, that you believe thoſe Books, emphatically called the Scriptures, were written by the Inſpiration of GOD, and that the Things contained therein are founded upon Eternal Truth) is, That the Word of GOD himſelf, aſſures us, Line upon Line, that it will be ſo.

To quote all the Texts that might be produced in Proof of this, would be endleſs,—Let it ſuffice to inſtance only in a few.—In the Old Teſtament, in the Book of Daniel, Chap. xii. ver. 2. we are told, that Some ſhall awake to Everlaſting Life, and others to Everlaſting Contempt.—In the Book of Iſaiah, it is ſaid, that The Worm of thoſe that have tranſgreſſed GOD's Law, ſhall not die, nor their Fire be quenched.—And in another Place, the Holy Prophet, ſtruck, no doubt, with Aſtoniſhment and Horror at the Proſpect of the Continuance of the Torments of the Damned, breaks out into this moving Expoſtulation, Who can dwell with Everlaſting Burnings?

The New Teſtament is ſtill fuller as to this Point, it being a Revelation which brought this and ſuch-like Particulars to a clear Light.—The Apoſtle Jude tells us of the profane Deſpiſers of Dignities in his Days, that for them was reſerved the Blackneſs of Darkneſs for ever.—And in the Book of the Revelations it is written, that The Smoke of the Torments of the Wicked aſcendeth for ever and ever—And if we believe the Witneſs of Men inſpired, the Witneſs of the Son of GOD, who had the Spirit given him, as he was a Mediator, without Meaſure, is ſtill far greater.—And he, in St. Mark's Goſpel, repeats this ſolemn Declaration three ſeveral Times. It is better for Thee to enter into Life maimed; that is, it is better to forego the Gratification of thy Luſt, or incur the Diſpleaſure of a Friend, which may be as dear to thee as a Hand, or as uſeful as a Foot, than having two Hands and Feet, that is, for indulging the one, or diſobeying GOD to oblige the other, to be caſt into Hell, where the Worm dieth not, and the Fire is not quenched.

And here again, in the Words of the Text, Theſe, that is, the Wicked, ſays he, ſhall go away into everlaſting Puniſhment.

I know it has been objected by ſome who have denied the Eternity of Hell Torments, That the Words Everlaſting and Ever and Ever, are often uſed in the Holy Scriptures, (eſpecially in the Old Teſtament) when they ſignify not an endleſs Duration, but a limited Term of Time.

And this we readily grant. But then we reply, That when the Words are uſed with this Limitation, they either manifeſtly appear to be uſed ſo from the Context—or are put in Oppoſition to ſome occaſional Types which GOD gave his People on ſome ſpecial Occaſions, as when it is ſaid, it ſhall be a perpetual or everlaſting Statute, or a Statute for ever, that is, a ſtanding Type, and not merely tranſient or occaſional, as was the Pillar of Cloud, the Manna, or ſuch like—Or laſtly, they have a Relation, to that Covenant GOD made with his ſpiritual Iſrael, which, if underſtood in a ſpiritual Senſe, will be everlaſting, though the Ceremonial Diſpenſation be aboliſhed.

Beſides, it ought to be obſerved, that, ſome of the Paſſages juſt now referred to, have neither of theſe Words ſo much as mentioned in them, and cannot poſſibly be interpreted ſo as to denote only a limited Term of Years.

But let that be as it will, it is evident even to a D ••• onſtration, that the Words of the Text however, will not admit of ſuch a reſtrained Signification, as appears from their being directly oppoſed to the Words immediately following, viz. That the Righteous ſhall go into Life eternal. From which Words, all are ready to grant, that the Life promiſed to the Righteous will be Eternal; and why the Puniſhment threatned to the Wicked ſhould not be underſtood to be Eternal likewiſe, when the very ſame Word in the Original, is uſed to expreſs the Duration of each, no Shadow of a Reaſon can be given.

But Secondly, There cannot be one Argument urged, why GOD ſhould reward his Saints with everlaſting Happineſs, which will not equally prove that he ought to puniſh Sinners with Eternal Miſery.

For, ſince we know nothing (at leaſt for a Certainty) how he will deal with either, but by a Divine Revelation; and ſince, as was proved by the foregoing Argument, he hath as poſitively threatned eternally to puniſh the Wicked, as to reward the Good; it follows that his Truth will be as much impeached and called in Queſtion, did he not inflict his Puniſhments, as it would be, if he did not confer his Rewards.

To this alſo it has been objected, That though GOD is obliged by his Promiſe to give his Rewards, yet his Veracity could not be called in Queſtion, ſuppoſing he ſhould not execute his Threatnings, as he actually did not in the Caſe of Nineveh, which GOD expreſly declared by his Prophet Jonah, ſhould be deſtroyed in Forty Days; notwithſtanding the Sequel of the Story informs us, that Nineveh was ſpared.

But in anſwer to this Objection we affirm, That GOD's Threatnings, as well as Promiſes, are without Repentance.—And for this Reaſon, becauſe they are both founded on the eternal Laws of right Reaſon.—Accordingly we always find, that where the Conditions were not performed, on the Non-performance of which the Threatnings were denounced, GOD always executed the Puniſhment threatned.—The driving Adam out of Eden,—The Deſtruction of the old World by a Deluge of Water, and the Overthrow of Sodom and Gomorrah, are, and will be always ſo many ſtanding Monuments of GOD's executing his Threatnings when denounced, though, to our weak Apprehenſions, the Puniſhment may ſeem far to exceed the Crime.

It is true, GOD did ſpare Nineveh, and that becauſe the Inhabitants did actually repent, and therefore performed the Conditions upon which it was ſuppoſed by the Prophet's being ſent to warn them, the threatned Puniſhment ſhould be with-held.

And ſo likewiſe in reſpect to Goſpel Threatnings. If Men will ſo far conſult their own Welfare as to live 〈◊〉 to the Goſpel Terms, GOD certainly will not puniſh them, but on the contrary confer upon them his Rewards,—But to 〈◊〉 that HE will not puniſh, and that eternal 〈◊〉 too, impenitent, obſtinate Sinners, according as he hath threatned, if they do not perform the Terms of the Goſpel, what is it, in Effect, but to make GOD like a Man, that he ſhould lie, or the Son of Man that he ſhould repent?

But the Abſurdity of ſuch an Opinion will appear ſtill more evident from

The next and Third Argument I ſhall offer to prove, that the Torments reſerved for the Wicked hereafter are eternal, viz. From the Nature of the Chriſtian Covenant.

And here I muſt again obſerve, that it was taken for granted at the Beginning of this Diſcourſe, that, You believe the Son of GOD came down to ſave Sinners; that there is but one Mediator between GOD and Man, even the Man CHRIST JESUS.

And here I take it for granted farther (unleſs you believe the abſurd and unwarrantable Doctrine of Purgatory) that you are fully perſuaded, that this Life is the only Time allotted by Almighty GOD for working out our Salvation, and that after a few Years are paſſed over, there will remain no more Sacrifice for Sin.

And if this be granted (and who dares deny it) it follows that if a wicked Man dieth in his Wickedneſs, and under the Wrath of GOD, he muſt continue in that State to all Eternity.—For, ſince there is no Poſſibility of his being delivered out of ſuch a Condition but by and thro' CHRIST; and ſince, at the Hour of Death, the Time of CHRIST'S Mediation and Interceſſion for him is irrecoverably gone; the ſame Reaſon that may be given, why GOD ſhould puniſh a Sinner that dieth under the Guilt of his Sins for a ſingle Day, will equally hold good, why he ſhould continue to puniſh him for a Year, an Age, nay, to all Eternity.

But I haſten to the Fourth, and laſt Argument, to prove, That the Torments reſerved for the Wicked hereafter are Eternal, viz. Becauſe the Devil's Puniſhment is to be ſo.

That there is ſuch a Being whom we call the Devil, that he was once an Angel of Light, but for his Pride and Rebellion againſt GOD was caſt down from Heaven, and is now permitted with the reſt of his ſpiritual Wickedneſſes, to walk to and fro, ſeeking whom they may devour.—That there is a Place of Torment reſerved for them, or, to uſe the Apoſtle's Words, that they are reſerved in everlaſting Chains under Darkneſs unto the Judgment of the Great Day, are Truths all here preſent were ſuppoſed to be convinced of, when it was taken fo • granted under the ſecond Propoſition at the Beginning of this Diſcourſe, that you believed the Holy Scriptures to be written by the Inſpiration of GOD, wherein theſe Truths are delivered.

But then if we allow all this, and think it no Injuſtice in GOD to puniſh thoſe Glorious Spirits for their Rebellion, how can we think it unjuſt in him, to puniſh wicked Men for their Impenitency to all Eternity?

You will ſay perhaps, that they have ſinned againſt greater Light, and therefore deſerve a greater Puniſhment. And ſo we grant that the Puniſhment of the fallen Angles m •• be greater as to Degree, than that of wicked Men. But then we affirm, it will be equal as to the Eternal Duration of it. For in that Day, as the lively Oracles of GOD inform us, ſhall the Son of Man ſay to them on his left Hand, Depart from me ye Curſed into Everlaſting Fire prepared for the Devil and his Angels.—Where we find that impenitent Sinners are to be caſt into the ſame Everlaſting Fire, With the Devil and his Angels,—And that too very juſtly.—For though they may have ſinned againſt greater Light, yet Chriſtians ſin againſt greater Mercy. Since CHRIST took not hold of, did not die for the fallen Angels, but of the • eed of Abraham, for Men and for our Salvation. So that if GOD ſpared not thoſe Excellent Beings, aſſure thyſelf, O obſtinate Sinner, whoever thou art, he will by no means ſpare thee.

From what then has been ſaid it plainly appears, that verily • he Torments reſerved for the Wicked hereafter are Eternal.—And if ſo, Brethren, how holy ought we to be in all Manner of Converſation and Godlineſs, that we may be accounted worthy to eſcape this Wrath to come!

But before I proceed to a practical Exhortation, permit me to draw an Inference or two from what has been ſaid.

And firſt, If the Torments reſerved for the Wicked hereafter are Eternal, what ſhall we ſay to thoſe, who make an open Profeſſion in their Creed to believe a Life Everlaſting, i. e. a ••• e of Happineſs as well as Miſery, and yet dare to live in the actual Commiſſion of thoſe Sins which will unavoidably, without Repentance, bring them into that Place of Torment? Thou believeſt the Puniſhments of the impenitently wicked in another Life, are Eternal: Thou doeſt well, The Devils alſo believe and tremble. But know, O vain Man, unleſs this Belief doth influence thy Practice, and makes thee bid Adieu to thy Sins, every Time thou repeateſt thy Creed, thou doeſt in Effect ſay, I believe I ſhall be undone for ever.

But Secondly, if the Torments reſerved for the Wicked hereafter are Eternal, then let this ſerve as a Caution to ſuch Perſons (and it is to be fear'd there are ſome ſuch) who go about to diſſuade others from the Belief of ſuch an important Truth. There being no ſurer Way, in all Probability, to encourage and promote Infidelity and Prophaneneſs, than the broaching or maintaining ſuch an unwarrantable Doctrine—For if the poſitive Threats of GOD concerning the Eternity of Hell Torments are already found inſufficient to deter Men from Sin, what a higher Pitch of Wickedneſs may we imagine they will quickly arrive at, when they are taught to entertain any Hopes of a Future Recovery out of them, or, what is ſtill worſe, that their Souls are hereafter to be annihilated, and become like the Beaſts that periſh?—But Woe unto ſuch blind Leaders of the Blind. No Wonder if they both fall into the Ditch.—And let ſuch Corrupters of GOD's Word know, that I teſtify unto every Man that heareth me this Day, that if any one ſhall add unto, or take away from the Words that are written in the Book of GOD, GOD ſhall take his Part out of the Book of Life, and ſhall add unto him all the Plagues that are in that Book.

Thirdly and Laſtly, if the Torments reſerved for the Wicked hereafter are Eternal, then this may ſerve as a Reproof for thoſe who quarrel with GOD, and ſay it is inconſiſtent with his Juſtice, to puniſh a Perſon to all Eternity, only for enjoying the Pleaſures of Sin for a Seaſon. But ſuch Perſons muſt be told, that it is not their thinking or calling GOD unjuſt, will make him ſo, no more than a condemned Priſoner's ſaying the Law or Judge is unjuſt, will render either duly chargeable with ſuch an Imputation.—But knoweſt thou, O Worm, what Blaſphemy thou are guilty of, in charging GOD with Injuſtice?—Shall the Thing formed ſay to him that formed it, Why haſt thou made me thus? And wilt thou preſume to arraign the Almighty at the Bar of thy ſhallow Reaſoning? And call him unjuſt, for puniſhing thee Eternally, only becauſe thou wiſheſt it may not be ſo? But hath GOD ſaid it; and ſhall he not do it? He hath ſaid it: And let GOD be true, tho' every Man be a Liar.—Shall not the Judge of all the Earth do right? Aſſuredly he will. And if Sinners will not own his Juſtice in his Threatnings here, they will be compell'd e'er long to own and feel them when tormented by him hereafter.

But to come to a more practical Application of what has been deliver'd.

You have heard, Brethren, the Eternity of Hell-Torments plainly proved, from the expreſs Declarations of Holy Scriptures, and Conſequences naturally drawn from them.—And now there ſeems to need no great Art of Rhetorick to perſuade any underſtanding Perſon to avoid and abhor thoſe Sins, which without Repentance will certainly plunge him into thi • Eternal Gulph.—The Diſproportion between the Pleaſure and the Pain (if there be any Pleaſure in Sin) is ſo infinitely great, that ſuppoſing it was only poſſible, though not certain, that the Wicked would be everlaſtingly puniſhed, no one that has the Reaſon of a Man, for the Enjoying a little momentary Pleaſure, would, one would imagine, run the Hazard of enduring Eternal Pain.—But ſince the Torments of the Damned are not only poſſible, but certain, (ſince GOD himſelf, who cannot lye, has told us ſo) for Men, notwithſtanding to perſiſt in their Diſobedience, and then flatter themſelves that GOD will not make good his Threatnings, is a moſt egregious Inſtance of Folly and Preſumption.

Dives himſelf ſuppoſed, that if one roſe from the Dead, his Brethren would amend their Lives; but Chriſtians, it ſeems, will not repent, though the SON OF GOD has died and roſe again, and told them what they muſt expect, if they ſtill continue obſtinate in Evil Doing.

Would we now and then draw off our Thoughts from ſenſible Objects, and by Faith meditate a while on the Miſeries of the Damned, I doubt not but we ſhould, as it were, hear many an unhappy Soul venting his fruitleſs Sorrows in ſome ſuch piteous Moans as theſe.

O Wretched Man that I am, who ſhall deliver me from this Body of Death! O fooliſh▪ Mortal that I was, thus to bring myſelf into theſe never-ceaſing Tortures, for the tranſitory Enjoyment of a few ſhort-lived Pleaſures, which ſcarcely afforded me any Satisfaction, even when I moſt indulged myſelf in them.—Alas! are theſe the Wages, theſe the Effects of Sin?—Are all the Grand Deceiver's inviting Promiſes come to this?—O Damned Apoſtate! Firſt to delude me with pretended Promiſes of Happineſs, and after ſeveral Years Drudgery in his Service, thus to involve me in Eternal Woe.—Oh that I had never hearkened to his beguiling Inſinuations! Oh that I had rejected his very firſt Suggeſtions with the utmoſt Deteſtation and Abhorrence! Oh that I had taken up my Croſs and followed CHRIST! Oh that I had never ridiculed ſerious Godlineſs; and out of a falſe Politeneſs, condemned the truly Pious, as too Severe, Enthuſiaſtick, or Superſtitious! For I then had been happy indeed, happy beyond Expreſſion, happy to all Eternity yonder in thoſe bleſſed Regions where they ſit, cloathed with unſpeakable Glory, and chanting forth their Seraphick Hallelujahs to the Lamb that ſitteth upon the Throne, for ever.—But, alas! theſe Reflections come now too late: Theſe Wiſhes now are vain and fruitleſs. I have not ſuffered, and therefore muſt not reign with them.—I have in Effect denied the LORD that bought me, and therefore juſtly am I now denied by him.

But muſt I live for ever tormented in theſe Flames?—Muſt this Body of mine which not long ſince lay in State, was cloathed in Purple and fine Linnen, and •• red ſumptuouſly every Day, muſt this be h •• e eternally confin'd, and made the Mockery of inſulting Devils? Oh, Eternity! that Thought fills me with Deſpair. I cannot, will not, yet I muſt be miſerable for ever.

Come then, all ye ſelf-deluding, ſelf-deluded Sinners, and imagine yourſelves for once in the Place of that truly wretched Man I have been here deſcribing.—Think, I beſeech you by the Mercies of GOD in CHRIST JESUS, think with yourſelves, how racking, how unſupportable the never dying Worm of a ſelf-condemning Conſcience will hereafter be to you. Think how impoſſible it will be for you to • well with everlaſting Burnings.

Come, all ye Chriſtians of a Lukewarm Laodicean Spirit, ye Gallio's in Religion, who care a little, but not enough for the Things of GOD, O think, think with yourſelves how deplorable it will be to loſe the Enjoyment of Heaven, and run into endleſs Torments, merely becauſe you will be content to be almoſt, and will not ſtrive to be altogether Chriſtians.—Conſider, I beſeech you, conſider, how you will rave, and curſe that fatal Stupidity, that made you believe any Thing leſs than a Life of ſtrict Piety, Self-Denial, and Mortification, can keep you from thoſe Torments, the Eternity of which I have been endeavouring to prove.

But I can no more—Theſe Thoughts are too melancholly for me to dwell on, as well as for you to hear, and GOD knows, as Puniſhing is his ſtrange Work, ſo denouncing his Threatnings is mine. But if the bare mentioning the Torments of the Damned is ſo ſhocking, Good GOD! how terrible muſt the enduring of them be!

And now are not ſome of you ready to cry out, Theſe are hard Sayings, who can bear them?

But let not ſincere Chriſtians be in the leaſt terrified at what has been delivered. No, for you is reſerved, a Crown, a Kingdom, an Eternal and exceeding Weight of Glory. CHRIST never ſaid the Righteous, the Upright, the Sincere, but the Wicked, Mercileſs, negatively good Profeſſors before deſcribed, ſhall go into Everlaſting Puniſhment. For you, who love him in Sincerity, a new and living Way is laid open into the Holy of Holies by the Blood of JESUS CHRIST. And an abundant Entrance will be adminiſtred unto you, at the great Day of Account into Eternal Life. Take heed therefore, and beware that there be not in any of you a Root of Bitterneſs ſpringing up of Unbelief. But, on the contrary, ſtedfaſtly and heartily rely on the many precious Promiſes reached out to you in the Goſpel, knowing that he who hath promiſed is faithful, and therefore will perform.

But let no obſtinately wicked Profeſſors dare to apply any of the Divine Promiſes to themſelves. For it is not meet to take the Childrens Bread and give it unto Dogs, No, to ſuch the Terrors of the LORD only belong. And as certainly as CHRIST will ſay to his true Followers, Come, ye bleſſed Children of my Father, receive the Kingdom prepared for you from the Beginning of the World, ſo he will unalterably pronounce this dreadful Sentence againſt all that die in their Sins, Depart from me, ye Curſed, into everlaſting Fire, prepared for the Devil and his Angels.

From which unhappy State may GOD of his infinite Mercy deliver • s all through JESUS CHRIT; to whom with Thee, O FATHER, and Thee, O HOLY GHOST, Three Perſons and One Eternal GOD, be aſcribed, as is moſt due, all Honour, Power, Might, Majeſty, and Dominion, 〈◊〉 and for evermore.

THE Occaſion of our LORD's giving this Caution was this: Perceiving that much People were gathered together, to hear him, out of every City, and knowing (for he is GOD, and knoweth all Things) that many, if not moſt of them, would be Hearers only, and not Doers of the Word, he ſpake to them by a Parable, wherein, under the Similitude of a Sower, that went out to ſow his Seed, he plainly intimated how few there were amongſt them who would receive any ſaving Benefit from his Doctrine, or bring forth Fruit unto Perfection.

The Application, one would imagine, ſhould be plain and obvious: But the Diſciples, as yet unenlightened in any great Degree by the Holy Spirit, and therefore unable to ſee into the hidden Myſteries of the Kingdom of GOD, dealt with our Saviour, as People ought to deal with their Miniſters,—diſcourſed with him privately about the Meaning of what he had taught them in Publick, and with a ſincere Deſire of doing their Duty, asked for an Interpretation of the Parable.

Our bleſſed LORD, as he always was willing to inſtruct thoſe that were teachable (herein ſetting his Miniſters an Example to be courteous and eaſy of Acceſs) freely told them the Signification of it. And withal, to make them more cautious and more attentive to his Doctrine for the future, He tells them, that they were in an eſpecial Manner to be the Light of the World, and were to proclaim on the Houſe-Top whatſoever he told them in Secret. And as their improving the Knowledge already imparted, was the only Condition upon which more was to be given them, it therefore highly concerned them to take heed how they heard.

From the Context then it appears, that the Words were primarily ſpoken to the Apoſtles themſelves. But becauſe they were the Repreſentatives of the whole Church, and 'tis to be feared out of thoſe many Thouſands that flock to hear Sermons, but few comparatively ſpeaking are effectually influenced by them; I cannot but think it very neceſſary to remind you of the Caution given by our LORD to his Diſciples, and to exhort you with the utmoſt Earneſtneſs to take heed how you hear.

In Proſecution of which Deſign I ſhall in the following Diſcourſe, I. Firſt, Prove that every one ought to take all Opportunities of hearing Sermons. And, II. Secondly, I ſhall lay down ſome Cautions and Directions, in order to your hearing them with Profit and Advantage.

I. And, Firſt; I am to prove that every one ought to take all Opportunities of hearing Sermons.

That there have always been particular Perſons ſet apart by GOD to inſtruct and exhort his People to practice what he ſhould require of them, is evident from many Paſſages of Scripture.—St. Jude tells us, that Enoch the ſeventh from Adam propheſied, or preached, concerning the LORD's coming with ten Thouſand of his Saints to Judgment. And Noah, who lived not long after, is ſtiled by St. Peter, a Preacher of Righteouſneſs. And though in all the intermediate Space between the Flood and Giving of the Law, we hear but of few Preachers, yet we may reaſonably conclude, that GOD never left himſelf without Witneſs, but at ſundry Times, and after divers Manners, ſpoke to our Fathers by the Patriarchs and Prophets.

But however it was before, we are aſſured that after the Delivery of the Law, GOD has conſtantly ſeparated to himſelf a certain Order of Men to preach to, as well as pray for, his People; and commanded them to enquire their Duty at the Prieſts Mouths. And though the Jews were frequently led into Captivity, and for their Sins ſcattered abroad through the Face of the Earth, yet he never utterly forſook his Church, but ſtill kept up a Remnant of Prophets and Preachers, as Ezekiel, Jeremiah, Daniel, and others, to reprove, inſtruct, and call them to Repentance.

Thus was it under the Law. Nor has the Church been worſe, but infinitely better provided for under the Goſpel: For when JESUS CHRIST, that great High Prieſt, had through the Eternal Spirit offered himſelf as a full, perfect, ſufficient Sacrifice, Oblation and Satisfaction for the Sins of the whole World, and after his Reſurrection had all Power committed to him both in Heaven and Earth, he gave Commiſſion to his Apoſtles, and in them to all ſucceeding Miniſters, to go and preach his Goſpel to every Creature; promiſing to be with them, to guide, aſſiſt, ſtrengthen and comfort them always, even to the End of the World.

But if it be the Duty of Miniſters to preach (and Woe be to them if they do not preach the Goſpel, for a Neceſſity is laid upon them) no doubt, the People are obliged to attend to them; for otherwiſe, wherefore are Miniſters ſent?

And how can we here avoid admiring the Love and tender Care which our dear Redeemer has expreſſed for his Spouſe the Church? Who, becauſe he could not be always with us in Perſon, on account it was expedient he ſhould go away, and as our Fore-runner take Poſſeſſion of that Glory he had purchaſed by his precious Blood, yet would not leave us comfortleſs, but firſt ſettled a ſufficient Number of Paſtors and Teachers, and afterwards, according to his Promiſe, actually did and will continue to ſend down the Holy Ghoſt to furniſh them and their Succeſſors with proper Gifts and Graces for the Work of the Miniſtry, for the perfecting of the Saints, for the edifying of his Body in Love, till we all come in the Unity of the Spirit, to the Fulneſs of the Meaſure of the Stature of CHRIST.

Oh! how inſenſible are thoſe of this unſpeakable Gift, who do deſpite to the Spirit of Grace, who crucify the Son of GOD afreſh, and put him to an open Shame, by wilfully refuſing to attend on ſo great a Means of their Salvation? How dreadful will the End of ſuch Men be? How aggravating, that Light ſhould come into the World, that the glad Tidings of Salvation ſhould be ſo very frequently proclaimed in this City, and that ſo many ſhould loath this ſpiritual Manna, this Angels Food, and call it light Bread? How much more tolerable will it be for Tyre and Sidon, for Sodom and Gomorrah, than for ſuch Sinners? For better Men had never heard of a Saviour's being born, than after they have heard, not to give heed to the Miniſtry of thoſe, who are employed as his Ambaſſadors, to tranſact Affairs between GOD and their Souls.

We may, though at a Diſtance, without a Spirit of Propheſy, foretel the deplorable Condition of ſuch Men; and behold them caſt into Hell, lifting up their Eyes, being in Torment, and crying out, How often would our Miniſters have gathered us, as a Hen gathereth her Chickens under her Wings!—But we would not.—Oh that we had known in that our Day, the Things that belonged to our everlaſting Peace!—But now they are for ever hid from our Eyes.

Thus wretched, thus inconceivably miſerable, will ſuch be as ſlight and make a Mock at the publick Preaching of the Goſpel.—But taking it for granted, there are but few, if any, of this unhappy Stamp, who think it not worth their while to tread the Courts of the LORD's Houſe, I paſs on now to the

II. Second general Thing propoſed,—To lay down ſome Cautions and Directions, in order to your hearing Sermons with Profit and Advantage.

And here, if we reflect on what has been already delivered, and conſider that Preaching is an Ordinance of GOD, a Means appointed by JESUS CHRIST himſelf, for promoting his Kingdom amongſt Men, you cannot reaſonably be offended, if, in order that you may hear Sermons with Profit and Advantage, I

Firſt, direct or intreat you to come to hear them, not out of Curioſity, but from a ſincere Deſire to know and do your Duty.

Formality and Hypocriſy in any religious Exerciſe is an Abomination unto the LORD. And to enter his Houſe merely to have our Ears entertained, and not our Hearts reformed, muſt certainly be highly diſpleaſing to the Moſt High GOD, as well as unprofitable to our ſelves.

Hence it is, that ſo many remain Unconverted, yea, Unaffected with the moſt Evangelical Preaching; ſo that like St. Paul's Companions, they only hear the Preacher's Voice with their outward Ears, but do not experience the Power of it inwardly in their Hearts. Or like the Ground near Gideon's Fleece, they remain untouched; whilſt others that came to be fed with the ſincere Milk of the Word, like the Fleece itſelf, are watered by the Dew of GOD's Heavenly Bleſſing, and grow thereby.

Flee therefore, my Brethren, flee Curioſity; and prepare your Hearts by a humble Diſpoſition to receive with Meekneſs the engrafted Word, and then it will be a Means, under GOD, to quicken, build up, purify, and ſave your Souls.

A Second Direction I ſhall lay down for the ſame Purpoſe, is, not only to prepare your Hearts before you hear, but alſo to give diligent heed to the Things that are ſpoken, whilſt you are hearing the Word of GOD.

If an earthly King was to iſſue out a Royal Proclamation, on performing or not performing the Conditions wherein contained, the Life or Death of his Subjects entirely depended, how ſollicitous would they be to hear what thoſe Conditions were? And ſhall not we pay the ſame Reſpect to the KING of KINGS, and LORD of LORDS, and lend an attentive Ear to his Ambaſſadors, when they are declaring in his Name on what Terms our Pardon, Peace, and Happineſs may be ſecured?

When GOD deſcended on Mount Sinai in terrible Majeſty, to give unto his People the Law, how attentive were they to his Servant Moſes? And if they were ſo earneſt to hear the Thundrings or Threatnings of the Law, ſhall not we be as ſollicitous to hear from the Miniſters of CHRIST, the glad Tidings of the Goſpel?

Whilſt CHRIST was himſelf on Earth, it is ſaid, that the People hung upon him to hear the gracious Words that proceeded out of his Mouth. And if we looked on Miniſters as we ought, as the Repreſentatives of JESUS CHRIST, we ſhould hang upon them to hear their Word • alſo.

Beſides, the ſacred Truths that Goſpel Miniſters deliver, are not dry inſipid Lectures o • Moral Philoſophy, intended only to amuſe u • for a while; but the great Myſteries of Godlineſs, which therefore we are bound ſtudiouſly to liſten to, leſt through our Negligence we ſhould either not underſtand them, or by any other Means let them ſlip.

But how regardleſs are thoſe of this Direction, who inſtead of hanging on the Preacher to hear him, doze or ſleep whilſt he is ſpeaking to them from GOD? Unhappy Men! Can they not watch with our bleſſed LORD one Hour? What; Have they never read how Eutichus fell down as he was ſleeping, when St. Paul continued his Diſcourſe till Midnight, and was taken up dead?

But to return. Though you may prepare your Hearts, as you may think, by a teachable Diſpoſition, and be attentive whilſt Diſcourſes are delivering, yet this will profit you little, unleſs you obſerve a

Third Direction,—not to entertain any the leaſt Prejudice againſt the Miniſter.

For could a Preacher ſpeak with the Tongu • of Men and Angels, if his Audience was prejudiced againſt him, he would be but as a ſounding Braſs, or a tinkling Cymbal.

That was the Reaſon why JESUS CHRIST himſelf, the eternal Word, could not do many mighty Works, nor preach to any great Effect among thoſe of his own Country; for they were offended at him. And was this ſame JESUS, this GOD incarnate again to bow the Heavens, and to come down ſpeaking as never Man ſpake; yet if we were prejudiced againſt him, as the Jews were, we ſhould harden our Hearts as the Jews did theirs.

Take Heed therefore, my Brethren, and beware of entertaining any Diſlike againſt thoſe whom the Holy Ghoſt has made Overſeers over you. Conſider that the Clergy are Men of like Paſſions with yourſelves. And though we ſhould even hear a Perſon teaching others to do, what he has not taught himſelf; yet that is no ſufficient Reaſon for rejecting his Doctrine. For Miniſters ſpeak not in their own, but CHRIST'S Name. And we know who commanded the People to do whatſoever the Scribes and Phariſees ſhould ſay unto them, though they ſaid but did not.

But, Fourthly, as you ought not be prejudiced againſt, ſo you ſhould be careful not to depend too much on a Preacher, or think more highly of him than you ought to think. For though this be an Extreme that People ſeldom run into; yet preferring one Teacher, in Oppoſition to another, has often been of ill Conſequence to the Church of GOD.

That, we read, was a Fault which the great Apoſtle of the Gentiles condemned in the Corinthians: For whereas one ſaid, I am of Paul; another, I am of Apollos: Are ye not Carnal, ſays he? For who is Paul, and who is Apollos, but Inſtruments in GOD's Hand by whom you believed? And are not all Miniſters ſent forth to be miniſtring Ambaſſadors to thoſe who ſhall be Heirs of Salvation? And are they not all therefore greatly to be eſteemed for their Work's Sake?

The Apoſtle, it is true, commands us to pay double Honour to thoſe who labour in the Word and Doctrine. But then to prefer one Miniſter at the Expence of another (perhaps to ſuch a Degree, as when you have actually entered a Church, to come out again, becauſe he does not preach) is earthly, ſenſual, deviliſh.

Not to mention that Popularity and Applauſe cannot but be exceeding dangerous even to a rightly informed Mind; and muſt neceſſarily fill any thinking Man with a holy Jealouſy, left he ſhould take that Honour to himſelf, which is due only to GOD; who alone qualifies him for his Miniſterial Labours, and from whom alone every good and perfect Gift cometh.

A Fifth Direction I would recommend is, to make a particular Application of every Thing that is delivered, to your own Hearts.

When our Saviour was diſcourſing at his laſt Supper with his beloved Diſciples, and foretold that one of th •• ſhould betray him, each of them immediately applied it to his own Heart, and ſaid, LORD, Is it I? And would Perſons in lik Manner, when Preachers are diſſuading from any Vice, or perſuading to any Virtue, inſtead of crying, this was deſigned againſt ſuch and ſuch a one, turn their Thoughts inwardly, and ſay, LORD, Is it I? How far more beneficial ſhould we find Diſcourſes to be, than they generally are now?

But we are apt to wander too much abroad: Always looking at the Mote which is in our Neighbour's Eye, rather than the Beam which is in our own.

Haſte we now to the Sixth and laſt Direction: If you would receive a Bleſſing from the LORD, when you hear his Word preached, pray to him, both before, in, and after every Sermon, to endue the Miniſter with Power to ſpeak, and to grant you a Will and Ability to put in Practice what he ſhall ſhew from the Book of GOD to be your Duty.

This would be an excellent Means to render the Word preached effectual to the Enlightning and Enflaming your Hearts, and without this all the other Means before preſcribed will be in vain.

No doubt it was this Conſideration that made St. Paul ſo earneſtly intreat his beloved Epheſians to intercede with GOD for him,—Praying always, ſays he, with all Manner of Prayer and Supplication in the Spirit; and for me alſo, that I may open my Mouth with Boldneſs, to make known the Myſteries of the Goſpel. And if ſo great an Apoſtle as St. Paul, needed the Prayers of his People, much more do thoſe Miniſters, who have only the ordinary Gifts of the Holy Spirit.

Beſides, this would be a good Proof that you ſincerely deſired to do as well as know the Will of GOD: And it muſt highly profit both Miniſters and People; becauſe GOD through your Prayers will give them a double Portion of his Holy Spirit, whereby they will be enabled to inſtruct you more fully in the Things which pertain to the Kingdom of GOD.

And oh! that all that hear me this Day would ſeriouſly apply their Hearts to practiſe what has now been told them!—How would Miniſters ſee Satan like Lightning fall from Heaven, and People find the Word preached ſharper than a two-edged Sword, and mighty through GOD to the pulling down of the Devil's ſtrong Holds!

The Holy Ghoſt would then fall on all them that heard the Word; as when St. Peter preached. The Goſpel of CHRIST would have free Courſe, run very ſwiftly, and Thouſands again be converted by a Sermon.

For JESUS CHRIST, is the ſame Yeſterday, to Day, and for ever. He has promiſed to be with his Miniſters always, even unto the End of the World. And the Reaſon why we do not receive larger Effuſions of the bleſſed Spirit of GOD, is not, becauſe our All-powerful Redeemer's Hand is ſhortned, but becauſe we are not prepared to receive them, and becauſe we do not expect them, but confine them to the Primitive Times.

It does indeed ſometimes happen that GOD to magnify his Free Grace in CHRIST JESUS, is found of them that ſought him not; a notorious Sinner is forcibly worked upon by a publick Sermon, and plucked as a Fire-brand out of the Fire. But this is not GOD's ordinary Way of acting. No; for the Generality, he only viſits thoſe with the Power of his Word, who humbly wait to know what he would have them to do. And ſends unqualified Hearers not only empty, but hardened, away.

Take heed, therefore, ye careleſs, curious Profeſſors, if any ſuch be here preſent, how you hear▪ Remember that, whether we think of it or not, we muſt all appear before the Judgment Seat of CHRIST, where Miniſters muſt give a ſtrict Account of the Doctrine they have delivered, and you as ſtrict a one, how you have improved under it. And good GOD! how will you be able to ſtand at the Bar of an angry, Sin-avenging Judge, and ſee ſo many Diſcourſes you have deſpiſed, ſo many Miniſters who once longed and laboured for the Salvation of your precious and immortal Souls, brought out as ſo many ſwift Witneſſes againſt you? Will it be ſufficient then, think you, to alledge that you went to hear them only out of Curioſity, to paſs away an idle Hour, to admire the Oratory, or ridicule the Simplicity of the Preacher? No, GOD will then let you know, that you ought to have come out of better Principles, that every Sermon has been put down to your Account, and that you muſt then be juſtly puniſhed for not improving by them.

But fear not, you little Flock, who with Meekneſs receive the ingra • ted Word, and bring forth the peaceable Fruits of Righteouſneſs; for it ſhall not be ſo with you. No; you will be your Miniſter's Joy, and their Crown of Rejoycing in the Day of our Lord JESUS, And they will preſent you in a holy Triumph faultleſs and unblameable to our common Redeemer, ſaying, Behold us, O LORD, and the Children which Thou haſt given us.

But ſtill take you heed how you hear. For upon your improving the Grace you have, more ſhall be given, and you ſhall have abundance. For He is faithful that has promiſed, Who alſo will do it. Nay, GOD from out of Sion ſhall ſo bleſs you, that every Sermon you hear ſhall communicate to you a freſh Supply of Spiritual Knowledge. The Word of GOD ſhall dwell in you richly; you ſhall go on from Strength to Strength, from one Degree of Grace unto another, till being grown up to be perfect Men in CHRIST JESUS, and filled with all the Fulneſs of GOD, you ſhall be tranſlated by Death to ſee Him as He is, and to ſing Praiſe before his Throne with Angels and Archangels, Cherubim • and Seraphims, and the general Aſſembly of the Firſt-born, whoſe Names are written in Heaven, for ever and ever.

Which GOD of his infinite Mercy grant, &c.

ST. Paul preaching at Athens, tells them, that as he paſſed by and beheld their Devotions, he perceived they were in all Things too ſuperſtitious. But was this Apoſtle to riſe, and come publiſhing the Glad Tidings of Salvation in any of our populous Cities, he would ſee no Reaſon why he ſhould charge the Inhabitants with this; but rather, as he paſſed by and obſerved the Tenor of their Life, ſay, I perceive in all Things ye are too Worldly minded; ye are too eagerly bent on ••• ſuing your lawful Buſineſs; ſo eagerly, as 〈…〉 • holly to neglect, or at leaſt too heedle • ly 〈…〉 on the one Thing needful.

There cannot then be a greater Charity ſhewn to the Chriſtian World, than to found an Alarm in the •• 〈◊〉 , and to warn them of the inexpreſſible Danger of continually graſping after the Things of this Life, without being equally, nay a Thouſand times more concerned for their Well-being in a future State.

And there is ſtill the more Occaſion for ſuch an Alarm, becauſe Worldly-mindedneſs ſo eaſily and craftily beſets the Hearts of Men. For out of a ſpecious Pretence of ſerving GOD in labouring for the Meat which periſheth, they are inſenſibly lulled into ſuch a ſpiritual Slumber, as ſcarce to perceive their Neglect to ſecure that which endureth to everlaſting Life.

The Words of the Text, if not at firſt View, yet when examined and explained, will be found applicable to this Caſe, as containing an admirable Caution not to purſue the Affairs of this World at the Expence of our Happineſs in the next.

They are Words of JESUS CHRIST himſelf: The Occaſion of their being ſpoken was this,—As he was converſing with thoſe that were gathered round about him, he gave one of them an immediate Summons to follow him: But he, either afraid to go after ſuch a perſecuted Maſter, or rather loving this preſent World, ſays, Suffer me firſt to go home and bury my Father, or, as moſt explain it, Let me firſt go and diſpatch ſome important Buſineſs I have 〈◊〉 in Hand. But JESUS ſaid unto him, Let 〈◊〉 Dead b ••• their Dead; Leave Worldly Buſineſs to Wordly Men, let thy ſecular Buſineſs be left undone, rather than thou ſhouldſt neglect to follow me.

Whether this Perſon did as he was commanded, I know not; but this I know,—That what CHRIST ſaid here in Perſon, he has often whiſpered with the ſmall ſtill Voice of his Holy Spirit, and ſaid to many here preſent, that riſe up early and late, take Reſt and eat the Bread of Carefulneſs, Come draw off your Affections from the Things of this Life, take up your Croſs and follow me. But they, willing to juſtify themſelves, make Anſwer, LORD ſuffer us firſt to bury our Fathers, to diſpatch our ſecular Affairs. I ſay unto all ſuch, Let the Dead bury their Dead, let your Worldly Buſineſs be left undone rather than you ſhould neglect to follow him.

From the Words thus explained naturally ariſes this Propoſition,—That no Buſineſs, tho ever ſo important, can juſtify a Neglect of true Religion:

The Truth of which I ſhall firſt ſhew, and then make an Application of it.

I. Firſt then, I am to prove that no temporal Buſineſs, though ever ſo important, can juſtify a Neglect of true Religion.

By the Word Religion I do not mean any Set of moral Vertues, and partial Amendment of ourſelves, or formal Attendance on any outward Duties whatſoever: but a thorough real Change of Nature wrought in us by the inviſible, yet powerful Operation of the Holy Ghoſt, preſerved and nouriſhed in our Souls by a conſtant Uſe of all the Means of Grace, evidenced by a good Life, and bringing forth the Fruits of the Spirit.

This is the true and undefiled Religion, and for the perfecting this good Work in our Hearts, the eternal Son of GOD came down and ſhed his precious Blood; for this End were we made, and ſent into the World, and by this alone can we become the Sons of GOD. Were we indeed to judge by the common Practice of the World, we might think we were ſent into it for no other Purpoſe than to care and toil for the uncertain Riches of this Life: But if we conſult the lively Oracles, they will inform us, that we were born for nobler Ends,—to be born again from above,—to be reſtored to the Divine Likeneſs by JESUS CHRIST our Second Adam, and thereby be made meet 〈◊〉 inherit the Kingdom of Heaven; and conſequently, there is an Obligation laid upon all, even the moſt buſy People, to ſecure this End; it being an undeniable Truth, that all Creatures ought to anſwer the End for which they were created.

Some indeed are for confining Religion to the Clergy, and think it only belongs to thoſe who ſerve at the Altar: But what a fatal Miſtake is this, ſeeing all Perſons are indifferently called by GOD to the ſame State of inward Holineſs? As we are all corrupt in our Nature, ſo muſt we all be renewed and ſanctified. And though it muſt be granted, that the Clergy lie under double Obligations to be Examples to Believers in Faith, Zeal, Charity, and whatever elſe is commendable and of good Report, as being more immediately dedicated to the Service of GOD; yet as we have been all baptized with one Baptiſm into the Death of CHRIST, we are all under the Neceſſity of performing our Baptiſmal Covenant, and perfecting Holineſs i • the Fear of GOD: For the Holy Scripture point out to us but one Way of Admiſſion into the Kingdom of CHRIST,—through the narrow Gate of a ſound Converſion: And he that does not enter into the Sheepfold, whether Clergy or Layman, by this Door, will find to his everlaſting Confuſion, there is no climbing up another Way.

Beſides, what a groſs Ignorance of the Nature of true Religiou • , as well as of our own Happineſs▪ does ſuch a Diſtinction diſcover? For wh •• does our Saviour by willing us to be religious require of us, but to ſubdue our corrupt Paſſions, to root out ill Habits, to engraft the Heavenly Graces of GOD's moſt Holy Spirit in their room; and, in one Word, to fill us with all the Fulneſs of GOD?

And will Men be ſo much their own Enemies, as to affirm this belongs only to thoſe who miniſter in holy Things? Does it not equally concern the moſt active Man living? Is it the End of Religion to mak • Me • happy, and is it not every one •• Privilege to be as happy as he can? Do Perſons in Buſineſs find the Corruptions of their Nature, and Diſorder of their Paſſions, ſo pleaſing, that they care not whether they ever regulate or root them out? Or will they conſent that Miniſters ſhall be alone Partakers of the Inheritance of the Saints in Light?—If not, as they deſire the ſame End, why will they not make Uſe of the ſame Means? Do they think that GOD will create a new Thing upon the Earth, and contrary to the Purity of his Nature, and Immutability of his Counſel, admit them into Heaven in their natural State, becauſe they have been encumbred about many worldly Things? Search the Scriptures, and ſee if they give any Room for ſuch a groundleſs Hope.

But farther, one would imagine there was ſomething of the higheſt Concern and utmoſt Importance in our temporal Affairs, that they ſhould divert ſo many from purifying their Hearts by Faith which is in CHRIST JESUS.

A covetous Miſer, who neglects Religion by being continually intent on ſeeking great Things for himſelf and thoſe of his own Houſhold, flatters himſelf he herein acts moſt wiſely, and at the ſame Time will cenſure and condemn a young Prodigal, who has no Time to be devout, becauſe he is ſo perpetually engaged in waſting his Substance by riotous Living and following of Harlots. But yet a little while, and Men will be convinced, that they are as much without Excuſe who loſe their Souls by hunting after Riches, as thoſe who loſe them by hunting after ſenſual Pleaſures. For though Buſineſs may aſſ •• ne an Air of Importance, when compared with other trifling Amuſements, yet when put in the Ballance w ••• the Loſs of our precious and immortal Souls, it is equally frivolous,—According to that of our Saviour, What ſhall it profit a Man, if he ſhall gain the whole World and loſe his own Soul; or what ſhall a Man give in Exchange for his Soul?

And now what need we any farther Proof? We have heard the Deciſion out of CHRIST'S own Mouth. But becauſe it is difficult to convince them of this important Truth, whoſe Hearts are blinded by the Deceitfulneſs of Riches, ſo that we had need cry out to them in the Language of the Prophet, O Earth, Earth, Earth, hear the Word of the LORD. I ſhall lay before you one Paſſage of Scripture more, which I could wiſh were written on the Tables of all our Hearts. In the xivth of St. Luke, the 18th and following Verſes, our bleſſed LORD puts forth this Parable,—A certain Man made a great Supper, and bad many, and ſent his Servant at Supper, Time, to call them that were bidden: But they all, with one Conſent, began to make Excuſe. The one ſaid, I have bought a Piece of Ground, and I muſt needs go ſee it, I pray thee have me excuſed. And another ſaid, I have bought a Yoke of Oxen, and I muſt needs go and prove them, I pray thee therefore have me •• ſed. So the Servant returned, and ſhewe ••• . Maſter all theſe Things.—And what follows 〈◊〉 Did • he Maſter accept of their Excuſes? No, the Text tells us the Good Man was angry, and ſaid, that 〈◊〉 of thoſe which were bidden, ſhould taſte of his Supper. And what does this Parable teach more or leſs, than that the moſt lawful Callings cannot juſtify our Neglect, nay, that they are no longer lawful when they in any wiſe interfere with the great Concerns of Religion? For the Marriage Supper here ſpoken of, means the Goſpel; the Maſter of the Houſe is CHRIST; the Servants ſent out, are his Miniſters, whoſe Duty it is from time to time, to call the People to this Marriage Feaſt, or, in other Words, to be religious. Now we find thoſe that were bidden, were very well and honeſtly employed. There was no Harm in buying or ſeeing a Piece of Ground, or in going to prove a Yoke of Oxen; but here lay their Fault,—They were doing theſe Things when they were invited to come to the Marriage Feaſt.

Without doubt, Perſons may very honeſtly and commendably be employed in following their reſpective Callings; but yet, if they are engaged ſo deeply in theſe, as to hinder their working out their Salvation with Fear and Trembling, they muſt expect the ſame Sentence with their Predeceſſors in the Parable, that none of them ſhall taſte of CHRIST'S Supper; for our particular Calling, as of this or that Profeſſion, muſt never interfere with our general and precious Calling as we are Chriſtians. Not that Chriſtianity calls us entirely out of the World, the Holy Scriptures warrant no ſuch Doctrine.

It is very remarkable, that in the Book of Life, we find ſome al •• oſt of all kinds of Occupations, who notwithſtanding ſerved GOD in their reſpective Generations, and ſhone as ſo many Lights in the World. Thus we hear of a good Centurion in the Evangeliſts, and a Devout Cornelius in the Acts; a Pious Lawyer; and ſome that walked with GOD, even of Nero's Houſhold, in the Epiſtles; and our Divine Maſter himſelf in his Check to Martha, does not condemn her for minding, but for being cumbered or perplexed about many Things.

No, you may, nay, you muſt labour, out of Obedience to GOD, even for the Meat which periſheth. But then, that I may in the Second Place apply what has been ſaid,

I beſeech you, by the Mercies of GOD, in CHRIST JESUS, let it not be at the Expence of that which endureth to everlaſting Life; for to repeat our Bleſſed Saviour's Words, What ſhall it profit a Man, if he ſhall gain the whole World and loſe his own Soul; or, What ſhall a Man give in Exchange for his Soul?

Were we always to live in the World, then worldly Wiſdom would be our higheſt Wiſdom: But foraſmuch as we have here no continuing City, and were only ſent into this World to have our Natures changed, and to fit ourſelves for that which is to come; then to neglect this important Work for a little worldly Gain, w ••• is it but with profane Eſau, to ſell our Birthright for a Meſs of Pottage.

Alas! how unlike are Chriſtians to Chriſtianity, they are commanded to ſeek firſt the Kingdom of GOD and his Righteouſneſs, and all other real Neceſſaries ſhall be added unto them; but they are fearful (O Men of little Faith) if they ſhould do ſo, all other Neceſſaries would be taken from them: They are ſtrictly forbidden to be careful for the Morrow, and yet they reſt not Night or Day, but are continually heaping up Riches for many Years, tho' they know not who ſhall gather them. Is this acting like Perſons that are Strangers and Pilgrims upon Earth? Is this keeping their Baptiſmal Vow? Or rather, Is it not directly apoſtatizing from it, and deſerting the Service of JESUS CHRIST, to liſt themſelves under the Banner of Mammon?

But what will be the Hope of ſuch Worldlings, when GOD ſhall take away their Souls? What if the Almighty ſhould ſay to each of them, as he did to the rich Fool in the Goſpel, This Night ſhall thy Soul be required of thee; Oh then, what would all thoſe Things profit them, which they are now ſo buſy in providing?

Was Eternal Life, that free Gift of GOD in CHRIST JESUS, to be purchaſed with Money; or could Men carry their Stocks beyond the Grave to buy Oyl for their Lamps, i. e. Grace for their Hearts, when they ſhould be call'd to meet the Bridegroom, there might be ſome Reaſon why GOD might well bear with them: But ſince their Money is to periſh with them: ſince it is certain, as they brought nothing into the World, ſo they can carry nothing out; or ſuppoſing they could, ſince there is no Oyl to be bought, i. e. no Grace to be purchaſed when once the Lamp of their natural Life is gone out; Would it not be much more prudent to ſpend the ſhort Time they have here allotted them in buying Oyl while it may be had, and not for Fear of having a little leſs of that which will quickly be another Man's, eternally loſe the true Riches?

What think you? Is it to be ſuppoſed that it grieved that covetous Worldling before mentioned, when his Soul ſprung into the Worl • of Spirits, that he could not ſtay here till he had pulled down his Barns and built greater? Or think you not that all Things here below ſeemed equally little to him then, and he only repented that he had not employed more Time in pulling down every high Thought that exalted itſelf againſt 〈…〉 and building up his Soul in 〈…〉 and Fear of GOD?

And thus it will 〈…〉 all unhappy Men, who like him are diſquieting themſelves in a vain Purſuit after worldly Riches, and at the ſame Time are not rich towards GOD.

They may, for a Seaſon, ſeem excellently well employed in being ſollicitouſly careful about the important Concerns of this Life; but when once their Eyes are opened by Death, 〈◊〉 their Souls launched into Eternity, they 〈◊〉 then ſee the Littleneſs of all ſublunary 〈◊〉 and wonder they ſhould be ſo beſotted to the ••• ings of another Life, while they were, it 〈…〉 , applauded for their great Wiſdom and 〈◊〉 S ••• city in the Affairs of this World.

Alas! how will they bemoan themſelves for acting like the unjuſt Steward, ſo very wiſely in their temporal Concerns, in calling their reſpective Creditors ſo carefully, and asking how much every one owes to them, and yet never remembring to call themſelves to an Account, or enquire how much they owed their own Great LORD and Maſter?

And now what ſhould I ſay more? The God of this World, and the inordinate Deſire of other Things, muſt have wholly ſtifled the Conſcience of that Man, who does not ſee the Force of theſe plain reaſonings.

Permit me only to add a Word or two to the Rich, and Perſons that are freed from the Buſineſs of this Life.

But here I muſt pauſe a while, for I am ſenſible that it is but an ungrateful, and, as ſome may imagine, an aſſuming Thing, for ſuch a Novice in Religion to take upon him to inſtruct Men in high Stations, and who perhaps would diſdain to ſet me with the Dogs of their Flock.

But however, ſince St. Paul, who knew what beſt became a young Preacher, commanded Timothy, young as he was, to exhort and charge the Rich with all Authority. I hope none here that are ſo will be offended, if with Humility I beg leave to remind them, tho' they once knew, that if Perſons in the moſt buſy Employs are indiſpenſably obliged to work out their Salvation with Fear and Trembling, much more ought they to do ſo, who are free from the Toils and Incumbrance of a lower Way of Life, and conſequently have greater Opportunities and Leiſure to prepare themſelves for a future State.

But is this really the Caſe, or do we not find by fatal Experience that too many 〈◊〉 •• oſe whom GOD has exalted above their Breth ••• who are cloathed in Purple and fine Linnen and fare ſumptuouſly every Day, by a ſad Abuſe of GOD's great Bounty towards them, think that their Stations ſet them above Religion, and ſo let the Poor who live by the Sweat of their Brows, attend more conſtantly on the Means of Grace than they.

But woe unto ſuch rich Men! for they have received their Conſolation. Happy had it been if they had never been born: For if the careleſs irreligious Tradeſman cannot be ſaved, where will the luxurious and wicked Gentlemen appear?

Let me therefore, by way of Concluſion, exhort all Perſons, High and Low, Rich and Poor, one with another, to make the Renewal of their fallen Nature, the one Buſineſs of their Lives, and to let no worldly Profit, no worldly Pleaſure divert them from the Thoughts if it. Let this Cry, Behold the Bridegroom cometh, be ever ſounding in our Ears; and let us live as Creatures that are every Moment liable to be hurried away by Death to Judgment: Let us remember that this Life is a State of infinite Importance, a Point between two Eternities, and that after theſe few Days are ended, there will remain no more Sacrifice for Sin; let us be often asking ourſelves, How we ſhall wiſh we had lived when we leave the World? And then we ſhall always live in ſuch a State as we ſhall never fear to die in. So that whether we live, we ſhall live unto the LORD; or whether we die, we ſhall die unto the LORD; ſo that living or dying we may be the LORD's.

To which End, Let us beſeech GOD, the Protector of all them that put their Truſt in him, without whom nothing is ſtrong, nothing is holy, to increaſe and multiply upon us his Mercy, that he being our Ruler and Guide, we may ſo paſs through Things Temporal, that we finally loſe not the Things Eternal; through JESUS CHRIST, our LORD.

TWO Conſtructions have been given us of theſe Words; ſome have ſuppoſed, that the Queſtion here put, is, Whether theſe Diſciples, whom St. Paul found at Epheſus, after he had paſſed through the upper ••• ſts, had received the Holy Ghoſt, by Impo •• tion of Hands at Confirmation.—Others think, that theſe Diſciples had been already baptiſed into John's Baptiſm; but that not being attended with an immediate Effuſion of the Holy Spirit, the Apoſtle here asks them, Whether they had received the Holy Ghoſt by being baptiſed into JESUS CHRIST? And upon their anſwering in the Negative, he firſt baptiſed, and then confirmed them in the Name of the Lord JESUS CHRIST.

Which of theſe Interpretations is moſt true, is •••• her eaſy nor very neceſſary to determine. Ho •••• er, as the Words contain a moſt important Enquiry, without any Reference to the Context, I ſhall from them draw theſe two general Heads of Diſcourſe.

I. And Firſt, I am to ſhew who the Holy Ghoſt, ſpoken of in the Text is; and how we muſt all receive him ere we can be ſtiled True Believers.

By the Holy Ghoſt here ſpoken of, is ſignified the Holy Spirit,—the third Perſon in the ever bleſſed Trinity,—conſubſtantial and coeternal with the Father and the Son,—proceeding from, yet equal to them both.—He is emphatically called Holy, becauſe infinitely Holy in himſelf, and the Author and Finiſher of all Holineſs in us.

This bleſſed Spirit, who once moved on the Face of the great Deep, who overſhadowed the Bleſſed Virgin before that Holy Thing was born of her, who deſcended in a bodily Shape like a Dove on our Bleſſed LORD, when he came up out of the Water at his Baptiſm; and lighted afterwards in fiery Tongues on the Heads of all his Apoſtles at the Day of Pentecoſt; this is the Holy Ghoſt, who muſt move on the Faces of our Souls; this Power of the Moſt High muſt come upon us, and we muſt be baptiſed with his Baptiſm and refining Fire, before we can be ſtiled True Members of its myſtical Body.

Thus ſays the Apoſtle, Know ye not that Chriſt is in you? that is, by his Spirit, unleſs you are Reprobates? Now if any Man hath not the Spirit of CHRIST, he is none of his.—And again, ſays St. John, We know that we are his by the Spirit that he hath given us.

It is not indeed neceſſary that we ſhould have it now given in that miraculous Manner in which it was at firſt given to our LORD's Apoſtles, by Signs and Wonders.—But it is abſolutely neceſſary that we ſhould receive the Holy Ghoſt in his ſanctifying Graces as really as they did, and ſo will it continue to be till the End of the World.

For thus ſtands the Caſe between GOD and Man.—GOD at firſt made Man upright, or as the ſacred Penman expreſſes it, In the Image of GOD made he Man, that is, his Soul was the very Copy, the Tranſcript of the Divine Nature.—He that before had by his Almighty F • at ſpoke the World into Being, breathed into Man the Breath of ſpiritual Life, and his Soul became adorned with all the Perfections of the Deity.—This was the finiſhing Stroke of the Creation: The Perfection both of the moral and material World,—and ſo near reſembled its Divine Original, that GOD could not but rejoyce, and take Pleaſure in his own Likeneſs—And therefore we read, that when GOD had finiſhed th • inaanimate and brutiſh Part of the Creation, he looked upon it, and behold it was Good; but when that lovely Godlike Creature, Man, was made, behold it was very Good.

Happy then, unſpeakably happy muſt Man needs be, who was thus Partaker of the Divine Nature; and thus might. we have ſtill continued, had he ſtill continued Holy.—But GOD had placed him in a State of Probation, with a free Grant to eat of every Tree in the Garden of Eden, except the Tree of Knowledge of Good and Evil.—The Day he did eat thereof he was ſurely to die; that is, not only to be ſubject to temporal, but ſpiritual Death, and conſequently to loſe that Divine Image, that ſpiritual Life GOD had not long ſince breathed into him, and which was as much his Happineſs as his Glory.

Theſe, one would imagine, were eaſy Conditions for a finite Creature's Happineſs to depend on. But Man, unhappy Man, being ſeduced by the Devil, and deſiring like him, to be equal with his Maker, eat of the forbidden Fruit, and thereby became liable to that Curſe which the Eternal GOD, who cannot lie, had denounced againſt his Diſobedience.

Accordingly we read, that ſoon after Adam had fallen, he complained that he was naked.—Naked not only as to his Body, but Naked and left deſtitute of thoſe Divne Graces, which before decked and beautified his Soul.—The unhappy Mutiny and Diſorder which the viſible Creation fell into, thoſe Briars and Thorns which now ſprung up and overſpread the Earth, were but poor Emblems, but lifeleſs Repreſentations of that Confuſion and Rebellion, thoſe divers Luſts and Paſſions which ſprung up in, and quite overwhelmed the Soul of Man immediately after the Fall.—Alas! he was now no longer the Image of the inviſible GOD; but as he had imitated the Devil's Sin, he became Partaker of the Devil's Nature, and from an Union with, ſunk into a State of direct Enmity againſt GOD.

Now in this dreadful diſordered Condition are all of us brought into the World.—For as the Root is, ſuch muſt the Branches be.—Accordingly we are told, that Adam begat a Son in his own Likeneſs, that is with the ſame corrupt Nature which he himſelf had ſunk into after he had eaten the forbidden Fruit. And Experience, as well as Scripture proves, that we alſo are • ltogether born in Sin and Corruption, and therefore uncapable, whilſt in ſuch a State, to hold Communion with GOD.—For as Light cannot have Communion with Darkneſs, ſo GOD can have no Communion with ſuch polluted Sons of Belial.

Here then appears the End and Deſign why CHRIST was made manifeſt in the Fleſh.—viz. to put an End to theſe Diſorders, and to reſtore us to that primitive Dignity in which we were at firſt created.—Accordingly he ſhed his precious Blood to ſatisfy his Father's Juſtice for our Sins, and thereby alſo he purchaſed again for us the HOLY GHOST, who ſhould once more re-inſtamp the Divine Image upon our Hearts, and make us capable of living with and enjoying GOD.

This, I ſay, was the only End of our LORD's coming into the World—Nay, this is the only End why the World itſelf is now kept in Being. For as ſoon as a ſufficient Number are ſanctified out of it, the Heavens ſhall be wrapped up like a Scrowl, the Elements ſhall melt with fervent Heat, the Earth and all that therein is ſhall be burnt up.

This is that New-Birth mentioned by our bleſſed LORD to Nicodemus, without which we cannot ſee the Kingdom of GOD. This is what St. Paul calls being renewed in the Spirit of our Minds, and herein conſiſts that Holineſs without which no Man ſhall ſee the LORD.

In this manner then it is undeniably certain we muſt receive the HOLY GHOST e'er we can be ſt •• ed true Members of CHRIST'S myſtical Body.

II. I come now, in the Second Place, to lay down ſome ſcriptural Marks, whereby we may eaſily judge whether we have received the HOLY GHOST or not.

And the Firſt Mark I ſhall mention is,—our having received a Spirit of Prayer and Supplication:—For that always accompanies the Spirit of Grace.—No ſooner was Paul converted, but behold he prayeth, ſays JESUS CHRIST. And this was urged as an Argument to convince Ananias that he was converted. And GOD's Elect are ſaid to cry to him Day and Night.

For ſince one great Work of the Holy Spirit is to convince us of Sin, and to ſet us upon ſeeking Pardon and renewing Grace thro' the all-ſufficient Merits of a crucified Redeemer, whoſoever has felt the Powers of the World to come awakening him from his ſpiritual Lethargy, cannot but be always crying out, LORD what wouldſt thou have me do? Or in the Language of the importunate blind Bartimeus, JESUS, thou Son of David, have Mercy upon me.

The bleſſed JESUS, as he received the Holy Ghoſt without Meaſure, ſo he evidenced it by nothing more than his frequent Addreſſes at the Throne of Grace. Accordingly we read, that he was often alone on the Mountain praying—That he roſe a great while before Day to pray.—Nay that he ſpent whole Nights in Prayer.—And whoſoever is made Partaker of the ſame Spirit with the HOLY JESUS, will be of the ſame Mind, and delight in nothing ſo much as to draw night unto GOD, and lift up holy Hands and Hearts in fervent and devout Prayer.

It muſt be confeſſed indeed that this Spirit of Supplication is often as it were ſenſibly loſt, and decays for ſome Time even in thoſe who have actually received the Holy Ghoſt. And they, thro' ſpiritual Dryneſs and Barrenneſs of Soul, find in themſelves a Liſtleſſneſs and Backwardneſs to this Duty of Prayer;—but then they take it as their Croſs, and ſtill preſevere in ſeeking JESUS tho' it be ſorrowing. And their Hearts notwithſtanding are fixed upon GOD, tho' they cannot exert their Affections ſo ſtrongly as uſual, on Account of that ſpiritual Deadneſs which GOD for wiſe Reaſons has ſuffered to benumb their Souls.

But as for the formal Believer, it is not ſo with him. No, he either prays not at all, or if he does enter into his Cloſet, it is with Reluctance—out of Cuſtom—or to ſatisfy the Checks of his Conſcience—Whereas the true Believer can no more live without Prayer, than without Food Day by Day. And he finds his Soul as really and perceptibly fed by the one, as his Body is nouriſhed and ſupported by the other.

A Second Scripture Mark of our having received the HOLY GHOST, is—not committing Sin.—

Whoſoever is born of GOD, ſays St. John, ſinneth not, neither can be ſin becauſe his Seed remaineth in him—Neither can he ſin—This Expreſſion does not imply the Impoſſibility of a ſpiritual Man's ſinning. For we are told, that in many Things we offend all. It means only thus much; that a Man that is really born again of GOD, doth not wilfully commit Sin, much leſs live in the habitual Practice of it. For how ſhall he that is dead to Sin, as every converted Perſon is, live any longer therein?

'Tis true a Man that is born again of GOD may, thro' Surprize or Violence of a Temptation, fall into an Act of Sin: Witneſs the Adultery of David, and Peter's De • ial of his Maſter. But then, like them, he quickly riſes again, goes out from the World, and weeps bitterly; waſhes the Guilt of Sin away by the Tears of a ſincere Repentance, joined with Faith in the Blood of JESUS CHRIST; takes double Heed to his Ways for the future, and perfects Holineſs in the Fear of GOD.

The Meaning of this Expreſſion of the Apoſtle, that a Man that is born again of GOD, cannot commit Sin, has beenLaw's Chriſtian Perfection. fitly illuſtrated in the Example of a covetous Worldling, to the general Bent of whoſe Inclinations, Liberality and Profuſeneſs are directly oppoſite. But if, upon ſome unexpected ſudden Occaſion, he does play the Prodigal, he immediately repents him of his Fault, and returns with double Care to his Savingneſs again.—And ſo is every one that is born again. To commit Sin is as contrary to the habitual Frame and Tendency of his Mind, as Generoſity is to the Inclinations of a Miſer. But if at any Time he is drawn into Sin, he immediately with double Zeal returns to his Duty, and brings forth Fruits meet for Repentance.

Whereas the unconverted Sinner is quite dead in Treſpaſſes and Sins,—or if he does abſtain from the groſs Acts of it, from worldly ſelfiſh Motives, yet there is ſome Right Eye he will not pluck out; ſome Right Hand which he will not cut off; ſome ſpecious Agag that he will not ſacrifice for GOD; and thereby he is convinced, that he is but a mere Saul; and conſequently, whatever Pretenſions he may make to the contrary, he has not yet received the HOLY GHOST.

A Third Mark whereby we may know whether or not we have received the Holy Ghoſt is,—our Conqueſt over the World.—For whoever is born of GOD, ſays the Apoſtle, overcometh the World.—By the World we are to underſtand, as St. John expreſſes it, all that is in the World, the Luſt of the Eye, the Luſt of the Fleſh, and Pride of Life,—And by overcoming of it is meant our renouncing theſe, ſo as not to follow or be led by them.—For whoſoever is born from above, has his Affections ſet on Things above: He feels a Divine Attraction in his Soul, which forcibly draws his Mind Heavenwards; and as the Hart panteth after the Water-Brooks, ſo doth it make his Soul to long after the Enjoyment of his GOD.

Not that he is ſo taken up with the Affairs of another Life, as to neglect the Buſineſs of this. No, a truly ſpiritual Man dares not ſtand any Day idle: But then he takes Care, though he laboureth for the Meat which periſheth, firſt to ſecure that which endureth to everlaſting Life. Or if GOD has exalted him above his Brethren, yet, like Moſes, Joſeph and Daniel, he notwithſtanding looks upon himſelf as a Stranger and Pilgrim upon Earth.—Having received a Principle of new Life, he walks by Faith and not by Sight.—And his Hopes being full of Immortality, he can look on all Things here below as Vanity and Vexation of Spirit.—In ſhort, tho' he is in, yet is not of the World: And as he was made for the Enjoyment of GOD, ſo nothing but GOD can ſatisfy his Soul.

The ever bleſſed JESUS was a perfect Inſtance of overcoming the World. For though he went continually about doing Good, and always lived in a Preſs, yet wherever he was, his Converſation tended Heavenwards. In like Manner he that is joined to the LORD in one Spirit, will ſo order his Thoughts, Words, and Actions aright, that he will evidence to all, that his Converſation is in Heaven.

On the contrary, an unconverted Man being of the Earth, is earthly: And having no ſpiritual Eye to diſcern ſpiritual Things, is always ſeeking for Happineſs in this Life, where it never was, will, or can be found. Being not born again from above, he is bowed down by a Spirit of natural Infirmity; the Serpent's Curſe becomes his Choice, and he eats of the Duſt of the Earth all the Days of his Life.

A Fourth Scripture Mark of our New Birth, or of our having received the Holy Ghoſt, is,—our loving one another.

We know, ſays St. John, we are paſſed from Death unto Life, becauſe we love the Brethren.—And by this, ſays JESUS CHRIST, ſhall all Men know, that you are my Diſciples, if ye have Love one towards another.—Love is the fulfilling of the Goſpel, as well as the Law; for GOD is Love, and whoſoever dwelleth in GOD, dwelleth in Love.

But by this Love we are not to underſtand, a Softneſs and Tenderneſs of meer Nature, or a a Love founded on worldly Motives (for this a natural Man may have) but a Love of our Brethren proceeding from a Love towards GOD. Loving all Men in general, becauſe GOD loves all Men, and loving good Men in particular, for the Grace we ſee in them, and becauſe they love our Lord JESUS in Sincerity.

This is Chriſtian Charity, and that new Commandment which CHRIST gave his Diſciples. New not in its Object, but in the Motive and Example whereon it is founded, even JESUS CHRIST. This is that Love which the primitive Chriſtians were ſo renowned for, that it became a Proverb.—See, how theſe Chriſtians love one another.—And without this Love, tho' we ſhould give all our Goods to feed the Poor, and our Bodies to be burnt, it would profit us nothing.

Farther, this Love is not confined to any particular Set of Men, but is impartial and catholic. A Love that embraces GOD's Image where-ever it beholds it, and that delights in nothing ſo much as to ſee CHRIST's Kingdom come.

This is the Love wherewith JESUS CHRIST loved Mankind.—He loved all, even the worſt of Men, as appears by his weeping over the obſtinately perverſe; but wherever he ſaw the leaſt Appearance of the Divine Likeneſs, that Soul he loved in particular.—Thus we read, that when he heard the young Man ſay, All theſe Things have I kept from my Youth, that ſo far he loved him. And when he ſaw any noble Inſtance of Faith, though in a Centurion, a Syro-phoenician, Aliens to the Commonwealth of Iſrael, how is he ſaid to marvel at it, as Man, to rejoyce in it, ſpeak of, and commend it?—So alſo every ſpiritual Diſciple of JESUS CHRIST will cordially embrace all that worſhip GOD in Spirit and in Truth, howſoever they may differ as to the Appendages of Religion, and Things not eſſentially neceſſary to Salvation.

I confeſs indeed that the Heart of a natural Man is not thus enlarged all at once; and a Perſon may really have received the Holy Ghoſt (as Peter no doubt had when he was unwilling to go to Cornelius) though he be not arrived to this.—But then we affirm, where a Perſon is truly in CHRIST, all Narrowneſs of Spirit decreaſes in him daily; the Partition-Wall of Bigotry and Party Zeal is broken down more and more; and the nearer he comes to Heaven the more his Heart is enlarged with that Love which there will make no Difference between any People, Nation or Language, but we ſhall all with one Heart, and one Voice, ſing Praiſes to him that ſitteth upon the Throne for ever.

But I haſten to ſhew a Fifth, and 〈◊〉 laſt Scripture Mark of our New Birth, 〈◊〉 ſhall at preſent mention,—Loving our Enemies.

I ſay unto you, ſays JESUS CHRIST, Love your Enemies, bleſs them that curſe you, do good to thoſe that hate you, and pray for them that deſpitefully uſe you and perſecute you.—And this Duty of loving our Enemies is ſo neceſſary, that without it, our bleſſed LORD tells us, our Righteouſneſs does not exceed the Righteouſneſs of the Scribes and Phariſees, nay, or of Publicans and Sinners: For if you do Good to them only which do Good to you, what do you more than others? What do you extraordinary? Do not even the Publicans the ſame?—And theſe Precepts our LORD confirmed by his own Example, when he wept over the bloody City; when he ſuffered himſelf to be led as a Sheep to the Slaughter; when he made that mild Reply to the Traytor Judas, Judas betrayeſt thou the Son of Man with a Kiſs;—And more eſpecially when in the Agonies and Pangs of Death, he prayed for his very Murderers, Father forgive them, for they know not what they do.

This is the moſt difficult Duty to the natural Man, but whoſoever is made Partaker of that Promiſe of the Father, will find it practicable and eaſy. For if we are born again of GOD, we muſt be like him; and conſequently delight to be perfect in this Duty of doing good to our worſt Enemies in the ſame Manner, though not in the ſame Degree as he is perfect.—And he ſends his Rain on the Evil and the Good, cauſeth his Sun to ſhine on the Juſt and Unjuſt: And herein more eſpecially commendeth his Love towards us, that whilſt we were his Enemies, he ſent forth his Son, born of a Woman, made under the Law, that he might become a Curſe for us.

Many other Marks there are ſcattered up and down the Scriptures, whereby we m • y know whether or not we have received the Holy Ghoſt. Such as to be carnally minded is Death, but to be ſpiritually minded is Life and Peace.—Now the Fruits of the Spirit are Joy, Peace, Long-ſuffering, Meekneſs, with a Multitude of Texts to the ſame Purpoſe.—But as moſt, if not all of them, are comprehended in the Duties already laid down, I dare affirm, whoſoever, upon an impartial Examination, can find the aforeſaid Marks upon his Soul, may be as certain, as though an Angel was to tell him, that his Pardon is ſealed in Heaven.

And as for my own Part, I had rather ſee theſe Divine Graces, theſe Heavenly Tempers ſtamped upon my Soul, than to hear an Angel from Heaven ſaying unto me, Son, be of good cheer, thy Sins be forgiven thee.

For theſe are infallible Witneſſes; theſe are Emanuel, GOD with and in us; theſe make up that white Stone, which none knoweth, ſaving he who receiveth it; theſe are the Earneſts of the Heavenly Inheritance in our Hearts. In ſhort, theſe are Glory begun, and are that good Thing, that better Part, which, if you continue to ſtir up this Gift of GOD, neither Men or Devils ſhall ever be able to take from us.

III. I proceed now, as was propoſed, in the Third Place, to make an Application of the Doctrine delivered, to ſeveral diſtinct Claſſes of Profeſſors.

And Firſt, I ſhall addreſs myſelf to thoſe who are dead in Treſpaſſes and Sins.—And here how could I weep over you, as our LORD wept over Jeruſalem! For alas! how diſtant muſt you be from GOD, what a prodigious Work have you got to finiſh, who inſtead of praying Day and Night, ſeldom or never pray at all! And inſtead of being born again in GOD, ſo as not to commit Sin, are ſo deeply ſunk into the Nature of Devils as to make a Mock at it. Or inſtead of overcoming the World, ſo as not to follow or be led by it, are continually making Proviſion for the Fleſh, to fulfil the Luſts thereof. And laſtly, inſtead of being endued with the Godlike Diſpoſitions of loving all Men, even your Enemies, have your Hearts full of Hatred, Malice and Revenge, and deride thoſe who are ſincere Followers of the lowly JESUS.—But think you, O Sinners, that GOD will admit ſuch polluted Wretches into his Sight? Or ſhould he admit you, do you imagine you could take any Pleaſure in him? No, Heaven itſelf would be no Heaven to you: The Deviliſh Diſpoſitions which are in your Hearts would render all the ſpiritual Enjoyments of thoſe bleſſed Manſions ineffectual to make you happy.—To qualify you to be bliſsful Partakers of that Heavenly Inheritance with the Saints in Light, there is a Meetneſs required, to attain which ought to be the one Buſineſs of your Lives.

It is true, you, as well as the Righteous, in one Senſe ſhall ſee GOD (for we muſt all appear before the Judgment Seat of Chriſt) but you muſt ſee him once. never to ſee him more. For as you carry about in you the Devil's Image, with Devils you muſt dwell. Being of the ſame Nature, you muſt ſhare the ſame Doom. Repent therefore and be converted, that your Sins may be blotted out. See that you receive the Holy Ghoſt before you go hence: For otherwiſe how can you eſcape the Damnation of Hell?

Secondly, I ſhall apply myſelf to thoſe who deceive themſelves with falſe Hopes of Salvation. And becauſe, through the Influence of a good Education, or other providential Reſtraints, they have not run into the ſame Exceſs of Riot with other Men, think they have no Need to receive the Holy Ghoſt, and flatter themſelves that they are really born again.

But do you ſhew it by bringing forth the Fruits of the Spirit? Do you pray without ceaſing? Do you not commit Sin? Have you overcome the World? And do you love your Enemies, and all Mankind, in the ſame Manner as JESUS CHRIST loved them?

If theſe Things, Brethren, be i • 〈…〉 abound, then may you have Confidence towards GOD: But if not, altho' you may be civilized, yet you are not converted. No, you are yet in your Sins. The Nature of the old Adam ſtill reigneth in your Souls. And unleſs the Nature of the ſecond Adam be engrafted in its Room, you can never ſee GOD.

Think not therefore to dreſs yourſelves up in the Ornaments of a good Nature, and civil Education, and ſay with Agag, ſurely the Bitterneſs of Death is paſt. For GOD'S Juſtice notwithſtanding that, like Samuel, ſhall hew you to Pieces.—However you may be highly eſteemed in the Sight of Men, yet in the Sight of GOD you are but like the Apples of Sodom, Dunghills covered over with Snow, mere whited Sepulchres, appearing a little beautiful without, but inwardly full of Corruption and of all Uncleanlineſs.—And conſequently will be diſmiſſed at the laſt Day, with a Verily I know you not.

But the Word is profitable for Comfort, as well as Correction.

Thirdly, therefore do I addreſs myſelf to thoſe who are under the Drawings of the Father, and are going through the Spirit of Bondage, but not finding the Marks before-mentioned, are ever crying out, Who ſhall deliver us from the Body of this Death?

But fear not, little Flock; for notwithſtanding your preſent Infant State of Grace, it ſhall be your Father's good Pleaſure to give you the Kingdom.

The Grace of GOD, thro' JESUS CHRIST, that ſhall deliver you, that ſhall give you what you thirſt after.—He hath promiſed he will alſo do it.—Ye ſhall receive the Spirit of Adoption, that Promiſe of the Father, if you faint not.—Only perſevere in ſeeking it,—and determine to find no Reſt in your Spirit, till you know and feel that you are thus born again from above, and GOD's Spirit witneſſeth with your Spirits that you are the Children of GOD.

Fourthly and laſtly, I addreſs myſelf to thoſe who have received the Holy Ghoſt in all its ſanctifying Graces, and almoſt ripe for Glory.

Hail happy Saints! For your Heaven is begun on Earth.—You have already received the firſt Fruits of the Spirit, and are patiently waiting till that bleſſed Change come, when your Harveſt ſhall be compleat.—I ſee and admire you; tho' alas! at ſo great a Diſtance from you.—Your Life, I know, is hid with CHRIST in GOD.—You have Comforts, you have Meat to eat, which a ſinful, carnal, ridiculing World knows nothing of.—CHRIST'S Yoke is now become eaſy to you, and his Burden light: You have paſſed through the Pangs of the New Birth, and now rejoice that the Man CHRIST JESUS is ſpiritually formed in your Hearts. You know what it is to dwell in CHRIST, and CHRIST in you. Like Jacob's Ladder, although your Bodies are 〈◊〉 Earth, yet your Souls and Hearts are in Hea •••• And by your Faith and conſtant Recollection, like the Bleſſed Angels, you do always 〈◊〉 the Face of your Father which is in H ••••• .

I need not then exhort you to pr •••• 〈◊〉 For you know that in walking by the • pir •• there is great Reward. Rather will I exhort you in Patience to poſſeſs your Souls yet a little while, and JESUS CHRIST will deliver you from the Burden of the Fleſh, and an abundant Entrance ſhall be adminiſtered unto you into the eternal Joy and uninterrupted Felicity of his Heavenly Kingdom.

THE Apoſtle, in the Verſes going before the Text, had been cautioning the Philippians to beware of the Conciſſion, i. e. of ſome Judaizing Teachers, who endeavoured to ſubvert the Simplicity of the Goſpel, by telling them, they ſtill ought to be ſubject to Circumciſion, and all the other Ordinances of Moſes.—And that they might not think he ſpoke out of Prejudice, and condemned their Tenets, becauſe he himſelf was a Stranger to the Jewiſh Diſpenſation, he acquaints them, that if any other Man thought that he had whereof he might truſt in the Fleſh, i. e. ſeek to be juſtified by the outward Privileges of the Jews, he had more. For he was circumciſed the eighth Day, of the Stock of Iſrael, i. e. not a Proſelyte, but a native Iſraelite, of the Tribe of Benjamin; the Tribe which adhered to Judah when the others revolted; an Hebrew of the Hebrews; a Jew both on the Father's and Mother's Side; as touching the Law, a Phariſee, the ſtricteſt Sect amongſt all Iſrael.—And to ſhew that he was no Gallio in Religion, on account of his great, though miſguided Zeal, he had perſecuted the Church of CHRIST; and as touching the Righteouſneſs of the Law, as far as the Phariſees Expoſition of it went, he was blameleſs, and had kept it from his Youth.—But, ſays he, when it pleaſed GOD, who ſeparated me from my Mother's Womb, to reveal his Son in me, what Things were Gain to me, thoſe Privileges I boaſted myſelf in, and ſought to be juſtified by, I counted Loſs for CHRIST. And that they might not think that it repented him that he had done ſo, he tells them, he was • ow more confirmed than ever in his Judgment. For, ſays he, yea doubtleſs (the 〈◊〉 the Original riſes with a holy Triumph) and even now I count all Things but Loſs for the Excellency of the Knowledge of CHRIST JESUS my LORD.—And that they might not object that he ſaid and did not, he acquaints them, he had given Proofs of the Sincerity of theſe Profeſſions, becauſe for the Sake of them, he had ſuffered the Loſs of all his worldly Things, and ſtill was willing 〈◊〉 more; for, ſays he, I count them but Du •••• •• o more than Off ••• thrown out to 〈◊〉 ) 〈◊〉 that I may win, 〈◊〉 have a ſaving Intereſt 〈◊◊〉 CHRIST, and be found in him (as the Manſlayer in the City of Refuge) not having my own Righteouſneſs which is of the Law, not depending on having Abraham for my Father, or any Works of Righteouſneſs which I have done, either to atone or ſerve as a Balance for my Evil Deeds, but that which is through the Faith of CHRIST, the Righteouſneſs which is of GOD by Faith, i. e. A Righteouſneſs of GOD's appointing, and which will be imputed to me, if I believe in CHRIST,—that I may know him, i. e. CHRIST, and the Power of his Reſurrection; that I may have an experimental Knowledge of the Efficacy of his Reſurrection, by feeling the Influences of his Bleſſed Spirit on my Soul.—In which Words two Things are implied.

Accordingly in the following Diſcourſe I ſhall endeavour to ſhew, Firſt, That CHRIST is riſen indeed from the Dead; and that it was neceſſary for him ſo to do; and, Secondly, That it highly concerns us to know and experience the Power of his Reſurrection.

That JESUS ſhould riſe from the Dead was abſolutely neceſſary, firſt on his own Account—For he had often appealed to this as the laſt and moſt convincing Proof he would give them that he was the true Meſſiah,—There ſhall no other Sign be given you, ſays he, than the Sign of the Prophet Jonas.—And again, Deſtroy this Temple of my Body, and in three Days I will build it up. —Which Words his Enemies remembered, and urged it as an Argument, to induce Pilate to grant them a Watch, to prevent his being ſtolen out of the Grave.—We know that that Deceiver ſaid, whilſt He was yet alive, After three days I will riſe again.—So that had he not riſen again, they might have juſtly ſaid, We know that this Man was an Impoſtor.

Secondly, It was neceſſary on our Account,—He roſe again, ſays the Apoſtle, for our Juſtification; i. e. that the Debt we owed to GOD for our Sins might be fully ſatisfied and diſcharged.

It had pleaſed the Father (for ever adored be his infinite Love and free Grace) to wound his only Son for our Tranſgreſſions, and to ar ••• and confine him in the Priſon of the Grave, as our Surety for the Guilt we had contracted by ſetting at nought his Commandments.—Now had CHRIST continued always in the Grave, we could have had no more Aſſurance that our Sins were ſatisfied for, than any common Debtor can have of his Creditor's being ſatisfied whilſt his Surety is kept confined.—But he being releaſed from the Power of Death, we are thereby aſſured that in his Sacrifice GOD was well pleaſed,—that our Attone •• nt was finiſhed on the Croſs—and that he had made a full, perfect, and ſufficient Sacrifice, C ••• ation, and Satisfaction for the Sins of the whole World.

Thirdly, It was neceſſary that our Lord JESUS ſhould riſe again from the Dead, 〈◊〉 aſſure us of the Certainty of the Reſurrection of our own Bodies.

The Doctrine of the Reſurrection of the Body was entirely exploded and ſet at nought among the Gentiles, as appears from the Athenians mocking at and calling St. Paul a Babler and a Setter forth of ſtrange Doctrines, when he preached to them JESUS, and the Reſurrection.—And though it was believed by moſt of the Jews, as is evident from many Paſſages of Scripture; yet not by all; the whole Sect of the Sadducees denied it. But the Reſurrection of JESUS CHRIST put it out of Diſpute.—For a • he acted as our Repreſentative, if he our Head be riſen, then muſt we alſo, who are his Members, riſe with him.—And as in the firſt Adam we all died, even ſo in him our ſecond Adam we muſt all in this Senſe be made alive.

As it was neceſſary, upon all theſe Accounts, that our Bleſſed LORD ſhould riſe from the Dead; ſo it is plain beyond Contradiction, that he did. Never was any Matter of Fact better atteſted. Never were more Precautions made uſe of to prevent a Cheat.—He was buried in a Sepulchre, hewn out of a Rock, ſo that it could not be ſaid that any digged under, and conveyed him away. It was a Sepulchre alſo wherein never Man before was laid; ſo that if any Body did riſe from thence, it muſt be the Body of JESUS of of Nazareth.—Beſides, the Sepulchre was ſealed; a great Stone rolled to the Mouth of it, and a Band of Soldiers (conſiſting not of his Friends, but of his profeſſed Enemies) was ſet to guard it.—And as for his Diſciples coming by Night and ſtealing him away, it was altogether impoſſible. For it was not long ſince that they had all forſaken him, and they were the moſt backward in believing his Reſurrection.—And ſuppoſing it was true that they came whilſt the Soldiers ſlept; yet the Soldiers muſt be caſt into a Deep Sleep indeed, that the rolling away ſo great a Stone did not awake ſome of them.

And our Bleſſed LORD's afterwards appearing at ſundry Times, and in divers Manners, to his Diſciples, when they were aſſembled together, when they were walking to Emmaus, when they were fiſhing; nay, and condeſcending to ſhew them his Hands and Feet, and his at length appearing to above five hundred Brethren at once, put the Truth of his Reſurrection out of all Diſpute.

Indeed there is one Objection that may be made againſt what has been ſaid,—That the Books wherein theſe Facts are recorded were written by his Diſciples.

And who more proper Perſons than thoſe who were Eye-Witneſſes of what they related, and eat and drank with him after his Reſurrection. "But they were illiterate and ignorant Men." Yet as good Witneſſes of a plain Matter of Fact, as the moſt learned Maſters in Iſrael.—Nay, this rendered them more proper Witneſſes.—For being plain Men, they were therefore leſs to be ſuſpected of telling or making a Lye,—particularly, ſince they laid down their Lives for a Teſtimony of the Truth of it. We read indeed of Jacob's telling a Lie, though he was a plain Man, in order to get his Father's Bleſſing. But it was never heard ſince the World began, that any Man, much leſs a whole Set of Men, died Martyrs for the Sake of an Untruth, when they themſelves were to reap no Advantage from it.

No, this ſingle Circumſtance proves them to be Iſraelites indeed, in whom was no Guile.—And the wonderful Succeſs GOD gave to their Miniſtry afterwards, when three thouſand were converted by one Sermon, and twelve poor Fiſhermen, in a very ſhort Time were enabled to be more than Conquerors over all the Oppoſition Men or Devils could make, was as plain a Demonſtration, that CHRIST was riſen; according to their Goſpel, as that a Divine Power, at the Sound of a few Ram's Horns, cauſed the Walls of Jericho to fall down.

But what need we any farther Witneſſes? Believe you the Reſurrection of our Bleſſed LORD? I know that you believe it, as your gathering together on this firſt Day of the Week in the Courts of the LORD's Houſe abundantly teſtifies.

What concerns us moſt to be aſſured of, and which is the

Second Thing I was to ſpeak to is,—Whether we have experimentally known the Power of his Reſurrection; that is, Whether or not we have received the Holy Ghoſt, and by his powerful Operations on our Hearts been raiſed from the Death of Sin, to a Life of Righteouſneſs and true Holineſs.

It was this the great Apoſtle was chiefly deſirous to know.—The Reſurrection of CHRIST'S Body he was ſatisfied would avail him nothing, unleſs he experienced the Power of it in raiſing his dead Soul.

For another, and that a chief End of our Bleſſed LORD's riſing from the Dead, was to enter Heaven as our Repreſentative, and to ſend down the Holy Ghoſt to apply that Redemption he had finiſhed on the Croſs to our Hearts, by working an entire Change in them.

Without this, CHRIST would have died in vain. For it would have done us no Service to have his outward Righteouſneſs imputed to us, unleſs we had an inward inherent Righteouſneſs wrought in us.—Becauſe being altogether conceived and born in Sin, and conſequently unfit▪ to hold Communion with an infinitely pure and holy GOD, we cannot poſſibly be made meet to ſee or enjoy him, till a thorough Renovation has paſſed upon our Hearts.

Without this, we leave out the Holy Ghoſt in the great Work of our Redemption.—But as we were made by the Joint Concurrence and Conſultation of the bleſſed Trinity. And as we were baptized in their Name—So muſt a • of them concur in rendring that Baptiſm effectual to our Salvation: As the Father made, and the Son Redeemed, ſo muſt the Holy Ghoſt ſanctify and ſeal us, or otherwiſe we have believed in vain.

This then is what the Apoſtle means by the Power of CHRIST'S Reſurrection, and this is what we are as much concerned experimentally to know, as that He roſe at all.

Without this, though we may be Moraliſts, though we may be civilized, good natur •• People, yet we are no Chriſtians—For he is not a true Chriſtian, who is only one outwardly; nor have we therefore a right Faith, becauſe we daily profeſs to believe that CHRIST roſe again the third Day from the Dead. But he is a true Chriſtian who is one inwardly; and then only can we be ſtiled true Believers, when we not only profeſs to believe, but have felt the Power of our bleſſed LORD's riſing from the Dead, by being quickned and raiſed by his Spirit when dead in Treſpaſſes and Sins, to a thorough Newneſs both of Heart and Life.

The Devils themſelves cannot but believe the Doctrine of the Reſurrection and tremble—But yet they continue Devils, becauſe the Benefits of this Reſurrection have not been applied to them, nor have they received a renovating Power from it to change and put off their Diabolical Nature—And ſo likewiſe, unleſs we not only profeſs to know, but alſo feel that CHRIST is riſen indeed, by being born again from above, we ſhall be as far from the Kingdom of GOD as they, our Fai •• will be as ineffectual as the Faith of Devils.

Nothing has done more harm to the Chriſtian World; nothing has rendered the Croſs of CHRIST of leſs Effect, than a vain Suppoſition that Religion is ſomething without us—Whereas we ſhould conſider that every thing that CHRIST did outwardly, muſt be done over again in our Souls; or otherwiſe believing there was ſuch a divine Perſon once on Earth, who triumphed over Hell and the Grave, will profit us no more, than believing there was once ſuch a Perſon as Alexander, who conquered the World.

As CHRIST was born of the Virgin's Womb, ſo muſt he be ſpiritually formed in our Hearts—As He died for Sin, ſo muſt we die to Sin—And as he roſe again from the Dead, ſo muſt we alſo riſe to a Divine Life.

None but thoſe who have followed him in this Regeneration, or new Birth, ſhall ſit on Thrones as Approvers of his Sentence, when he ſhall come in terrible Majeſty to judge the twelve Tribes of Iſrael.

'Tis true, as for the outward Work of our Redemption it was a tranſient Act, and was certainly finiſhed on the Croſs—But the Application of that Redemption to our Hearts is a Work that will continue always, even unto the End of the World.

So long as there is a Man breathing on the Earth, who is naturally engendred of the Offſpring of the firſt Adam, ſo long muſt the quickening Spirit which was purchaſed by the Reſurrection of the ſecond Adam, that LORD from Heaven, be Breathing upon his Soul.

For tho' we may exiſt by CHRIST, yet we cannot be ſaid to exiſt in Him, till we are united to him by one Spirit, and enter into a new State of Things, as certainly as He entred into a new State of Things, after that he roſe from the Dead.

We may throng and crowd around about CHRIST, and call him LORD, LORD, when we come to worſhip before his Footſtool; but we have not effectually touched Him, till by a lively Faith in His Reſurrection, we perceive a Divine Virtue coming out of Him, to renew & purify our Souls.

How greatly then do they err who reſt in a bare Hiſtorical Faith of our Saviour's Reſurrection, and look only for external Proofs to evidence it? Whereas were we the moſt learned Diſputers of this World, and could ſpeak of the Certainty of this Fact with the Tongue of Men and Angels, yet without this inward Teſtimony of it in our Hearts, tho' we might convince others, yet we ſhould never be ſaved by it ourſelves.

For we are but dead Men, we are but like ſo many Carcaſſes wrapt up in Grave Cloaths, till that ſame JESUS who called Lazarus from his Tomb, and at whoſe Reſurrection many that ſlept aroſe,—raiſe us alſo by his quickening Spirit from our natural Death, in which we have ſo long lain, to a holy and heavenly Life.

We might think ourſelves happy, if we had ſeen the HOLY JESUS after He was riſen from the Dead, and our Hands handled that LORD of Life. But more happy are they who have not ſeen him, and yet having felt the Power of his Reſurrection, therefore believe in Him.—For many ſaw our Divine Maſter, who were not ſaved by him; but whoſoever has thus felt the Power of his Reſurrection, he has the Earneſt of his Inheritance in his Heart, he has paſſed from Death to Life, and ſhall never, if he ſtill ſtir up the Gift of GOD that is in him, fall into Condemnation.

I am very ſenſible that this is Fooliſhneſs to the Natural Man, as were many ſuch like Truths to our LORD's own Diſciples before he roſe again. But when theſe natural Men, like them, have felt the Power of his Reſurrection, they will then own that this Doctrine is from GOD, and ſay with the Samaritans, Now we believe not becauſe of thy Saying, for we ourſelves have experienced it in our Hearts.

And Oh that all Unbelievers, all Letter-learned Maſters of Iſrael, who now look upon the Doctrine of the Power of CHRIST'S Reſurrection, or our New Birth, as an idle Tale, and condemn the Preachers of it as Enthuſiaſts and Madmen, did but thus feel the Power of it in their Souls,—They would no longer ask, 〈◊〉 this Thing could be?—But they would be convinced of it as much as Thomas was when he ſaw the LORD's CHRIST; and like him, when JESUS bid him reach out his Hands and thruſt into his Side, in a holy Confuſion they would cry out My LORD and my GOD!

But how ſhall an Unbeliever, how ſhall 〈◊〉 formal Chriſtian come thus to know CHRIST, and the Power of his Reſurrection?—That GOD who cannot lye has told us, I am the Reſurrection and the Life, ſays JESUS CHRIST, whoſoever liveth and believeth in me, though he were dead, yet ſhall he live.—Again, ſays the Apoſtle, By Faith we are ſaved, and that not of ourſelves, it is the Gift of GOD.

This, this is the Way, walk in it.—This do, and ye ſhall live. You ſhall live in CHRIST, and CHRIST in you; you ſhall be one with CHRIST, and CHRIST with you.—But without this, your outward Goodneſs 〈◊〉 Profeſſio • will avail you nothing.

But then by this Faith we are to underſtand not a dead ſpeculative Faith, a Faith in the Head; but a living Principle wrought in the Heart by the powerful Operations of the Holy Ghoſt,—A Faith that will enable us to overcome the World, and forſake all in Affection for JESUS CHRIST. For thus ſpeaks our Bleſſed Maſter, Unleſs a Man forſake all that he hath, he cannot be my Diſciple.

And ſo the Apoſtle, in the Words immediately following the Text, ſays, being made conformable 〈◊〉 Death; thereby implying, that the knowing the Power of CHRIST'S Reſurrection cannot be without the being made conformable to him in his Death.

This we have ſhadowed out by the Cuſtom of Baptizing by Immerſion in the Primitive Church, and (which is alſo recommended by our own) their putting the Infants under the Water, ſignified their Obligation to die unto Sin; as their taking them out of the Water, ſignified their riſing again to Newneſs of Life. To which the Apoſtle plainly alludes, when he ſays, We are buri •• with him in Baptiſm.

If we can reconcile Light and Darkneſs, Heaven and Hell, then we may hope to know the Power of CHRIST'S Reſurrection without dying to ourſelves and the World.—But till we can do this, we might as well expect that CHRIST will have Concord with Belial.

For there is ſuch a Contrariety between the Spi ••• of this World, and the Spirit of JESUS CHRIST, that he who will be at Friendſhip with the one, muſt be at Enmity with the other.—We cannot ſerve GOD and Mammon.

This may indeed ſeem a hard Saying, and many, with the young Man in the Goſpel, may be tempted to go away ſorrowful? But wherefore ſhould this offend them? For what is all that is in the World, the Luſt of the Eye, the Luſt of the Fleſh, and the Pride of Life, but Vanity and Vexation of Spirit?

GOD is LOVE; and therefore could our own Wills, or the World have made us happy, he never would have ſent his own dear Son JESUS CHRIST to die and riſe again, to deliver us from the Power of them.—But becauſe they only torment, but cannot ſatisfy, therefore GOD bids renounce them.

Had any one perſuaded profane Eſau not to loſe ſo glorious a Privilege merely for the Sake of gratifying a preſent corrupt Inclination, when he ſaw him about to ſell his Birthright for a little red Pottage, would not one think that Man was Eſau's Friend?—And juſt thus ſtands the Caſe between GOD and us.—By the Death and Reſurrection of JESUS CHRIST we are new-born to an Heavenly Inheritance amongſt all them which are ſanctified, but our own corrupt Wills would tempt us to ſell this glorious Birthright for the Vanities of the World, which like Eſau's red Pottage, may pleaſe us for a while, but will ſoon be taken away from us.—GOD knows this and therefore bids us rather renounce them for a Seaſon, than for the ſhort Enjoyment of the •• loſe the Privilege of that glorious Birthright, to which by the Reſurrection of JESUS CHRIST we are entitled.

Oh the Depth of the Riches and Excellency of Chriſtianity! Well might the great St. Paul count all Things but Dung and Droſs for the Excellency of the Knowledge of it.—Well might he deſire ſo ardently to know JESUS, and the Power of his Reſurrection.—For even on this ſide Eternity it raiſes us above the World, and makes us from Heavenly Places in CHRIST JESUS.

Well might that glorious Company of Worthies, recorded in the Holy Scriptures, ſupported with a deep Senſe of their Heavenly Calling, deſpiſe the Pleaſures and Profits of this Life, and wander about in Sheep-Skins, and Goat-Skins, in Dens and Caves of the Earth, being deſtitute, afflicted, tormented.

And oh that we were all like minded! that we felt the Power of CHRIST'S Reſurrection as they did! How ſhould we then count all Things as Dung and Droſs for the Excellency of the Knowledge of CHRIST JESUS, our LORD! How ſhould we then recover our primitive Dignity, trample Earth under our Feet, and with our Souls be continually gaſping after GOD.

And what hinders but we may be thus minded? IS JESUS CHRIST, our great High Prieſt, altered from what he was? No, he is the ſame Yeſterday, to Day, and forever.—And though he is exalted to the Right Hand of GOD, is not aſhamed to call us Brethren.—The Power of his Reſurrection is as great now as formerly, and the Holy Spirit, which was aſſured to us by his Reſurrection, as ready and able to quicken us who are dead in Treſpaſſes and Sins, as any Saint that ever lived. Let us but cry, and that inſtantly, to him that is mighty and able to ſave.—Let us, in Sincerity and Truth, without ſecretly keeping back the leaſt Part, renounce ourſelves and the World—And then we ſhall be Chriſtians indeed.—And though the World may caſt us out, and ſeparate from our Company, yet JESUS CHRIST will walk with and abide in us.—And at the general Reſurrection of the laſt Day, when the Voice of the Archangel and Trump of GOD ſhall bid the Sea and the Graves give up their Dead, and all Nations ſhall appear before him, then will he confeſs us before his Father and the Holy Angels, and we ſhall receive that Sentence which he ſhall 〈◊〉 pronounce to all that love and fear him, ſaying, Come ye bleſſed Children of my Father, inherit the Kingdom prepared for you from the Beginning of the World.

Grant this, O FATHER, for the ſame thy dear Son's Sake JESUS CHRIST our LORD, to whom with Thee and the Holy Ghoſt, &c.

WHEN the Sadducees came to our Bleſſed LORD, and put to him the Queſtion, whoſe Wife a Woman ſhould be in the next Life, who had ſeven Husbands in this? He told them, they erred, not knowing the Scriptures.—And if we would know whence all the Errors that have overſpread the Church of CHRIST, firſt aroſe, we ſhould find they in a great Meaſure flowed from the ſame Fountain, viz. An Ignorance of the Word of GOD.

Our Bleſſed LORD, though he was the Eternal GOD, yet as Man, made it his conſtant Rule and Guide.—And therefore, when he was asked by the Lawyer, Which was the great Commandment of the Law? He referred him to his Bible for an Anſwer, What readeſt thou?—And thus, when led by the Spirit, to be tempted by the Devil, he repelled all his Aſſaults, with It is written.

A ſufficient Confutation this of their Opinion, who ſay, The Spirit only, and not the Spirit by the Word, is to be our Rule of Action.—If ſo, our Saviour, who had the Spirit without Meaſure, needed not always have referred to the written Word.

But how few copy after the Example of CHRIST? How many are there, who do not regard the Word of GOD at all, but throw the Sacred Oracles aſide, as an antiquated Book, fit only for unlearned and illiterate Men?

Such Men do greatly err, not knowing what the Scriptures are, and for what they are deſigned.

I ſhall therefore in the following Diſcourſe, I. Firſt ſhew that it is every one's Duty to ſearch them. And, II. Secondly, lay down ſome Directions how to ſearch them with Advantage.

By the Scriptures I underſtand the Law and the Prophets, and all thoſe Books which have in all Ages been accounted Canonical, and which make up that Book commonly called, The Bible.

Theſe are emphatically ſtiled The Scriptures, and in one Place, The Scriptures of Truth, as though no other Books deſerved the Name of true Writings or Scriptures in Compariſon of them.

They are not of any private Interpretation, Authority, or Invention, but Holy Men of old wrote them, as they were moved by the Holy Ghoſt.

The Foundation of GOD's revealing himſelf thus to Mankind, was our Fall in Adam, and the Neceſſity of our New Birth in CHRIST JESUS. And if we ſearch the Scriptures as we ought, we ſhall find the Sum and Subſtance, the Alpha and Omega, the Beginning and End of them, has no other Tendency but to lead us to a Knowledge of theſe two great Truths.

All the Threats, Promiſes, and Precepts, all the Exhortations and Doctrines contained therein, all the Rites, and Ceremonies, and Sacrifices appointed under the Jewiſh Law; nay, almoſt all the Hiſtorical Parts of Holy Scripture, ſuppoſe our being fallen in Adam, and either point out to us a Mediator to come, or ſpeak of him as already come in the Fleſh.

Had Man continued in a State of Innocence, he would not have needed an outward Revelation, becauſe the Law of GOD was ſo deeply written in the Tables of his Heart. But having eaten of the forbidden Fruit, he incurred the Divine Diſpleaſure, and loſt the Divine Image, and therefore without an outward Revelation could never tell how GOD would be reconciled unto him, or how he ſhould be ſaved from the Miſery and Darkneſs of his fallen Nature.

That theſe Truths are ſo, I need not refer you to any other Book than that of your own Hearts.

For unleſs we are fallen Creatures, whence come thoſe abominable Corruptions which daily ariſe in our Hearts? We could not come thus corrupt out of the Hands of our Maker, becauſe he being Goodneſs itſelf, could make nothing but what is like himſelf▪ Holy, Juſt and Good. And that we want to be delivered from theſe Diſorders of our Nature is evident, becauſe we find an Unwillingneſs within ourſelves to own we are thus depraved, and are always ſtriving to appear to others of a quite different Frame and Temper of Mind, than what we are.

I appeal to the Experience of the moſt learned Diſputer againſt Divine Revelation, whether he does not find in himſelf that he is naturally Proud, Angry, Revengeful, and full of other Tempers contrary to the Purity, Holineſs, and Long-Suffering of GOD.—And is not this a demonſtrable Proof that ſome Way or other he is fallen from GOD?—And I appeal alſo whether at the ſame Time he finds theſe Helliſh Tempers in his Heart, he does not ſtrive to ſeem Amiable, Courteous, Kind, and Affable; and is not this as manifeſt a Proof that he is ſenſible that he is Miſerable, and wants he knows not how, to be redeemed or delivered from it?

Here then GOD by his Word ſteps in, and opens to his View ſuch a Scene of Divine Love, and infinite Goodneſs, in the Holy Scriptures, that none but Men of ſuch corrupt and reprobate Minds as our modern Deiſts, would ſhut their Eyes againſt it.

For what does GOD in his written Word do more or leſs, than ſhew thee, O Man, how thou art fallen into that Blindneſs, Darkneſs, and Miſery thou feeleſt and complaineſt of? And at the ſame Time points out the Way to what thou deſireſt, viz. How thou mayſt be redeemed out of it,—by believing in, and copying after the Son of his Love.

For, as I told you before, ſo I tell you again, upon theſe two Truths hangs all Divine Revelation. It being given us for no other End but to ſhew us our Miſery, and our Happineſs; our Fall and Recovery; or, in one Word, after what Manner we died in Adam, and how in CHRIST, we may again be made alive.

Hence then ariſes the Neceſſity of ſearching the Scriptures. For ſince they are nothing elſe but the grand Character of our Salvation, a Revelation of a Covenant made by GOD with Man in CHRIST, a Light to guide them into the Way of Peace: It follows, that all are obliged to read and ſearch them, becauſe all are equally fallen from GOD, all equally ſtand in need of being informed what they muſt do to be reſtored to, and again united with him.

How fooliſhly then do the diſputing Infidels of this Generation act, who are continually either calling for Signs from Heaven, or ſeeking for outward Evidence to prove the Truth of Divine Revelation? Whereas what they ſo earneſtly ſeek for is nigh unto, nay, within them. For let them but conſult their own Hearts, they cannot but feel what they want.—Let them but conſult the lively Oracles of GOD, and they cannot but ſee a Remedy revealed for all their Wants, and that the written Word does as exactly anſwer the Wants and Deſire of their Hearts, as Face anſwers to Face in the Water.—Where then is the Scribe, where then is the Wi •• , where is the Solidity of the Reaſoning of the Diſputers of this W •••• Has not GOD revealed himſelf unto t •••• 〈◊〉 plain as their own Hearts could wiſh! 〈◊〉 they require a Sign. But there ſhall no 〈◊〉 be given them. For if they believe 〈◊〉 Revelation every way ſo ſuited to their Wants, neither will they be perſuaded though one ſhould riſe from the Dead.

But this Diſcourſe is not deſigned ſo much for • them that believe not, as for them who both know and believe that the Scriptures contain a Revelation that came from GOD, and that it is their Duty, as being chief Parties concerned, not only to read, but ſearch them alſo.

I paſs on therefore, as was propoſed, in the ſecond Place, to lay down ſome Directions how to ſearch them with Advantage.

And Firſt, Have alſo in View, the End for which the Scriptures were written,—to ſhew 〈◊〉 the Way of Salvation by JESUS CHRIST.

Search the Scriptures, ſays our Bleſſed LORD, for they are they that teſtify of me.—Look therefore always for CHRIST in the Scripture. For he is the Treaſure hid in the Field, both of the Old and New Teſtament,—In the Old you'll find 〈◊〉 under Propheſies, Types, Sacrifices and Shadows; in the New, manifeſted in the Fleſh, to become a Propitiation for our Sin, as a Prieſt; and as a Prophet, to reveal the whole Will of his Heavenly Father.

Have CHRIST, and to become a Principle then of a new Life to our Souls, thus always in view when you are reading the Word of GOD, and this, like the Star in the Eaſt, will guide you to the Meſſiah, will ſerve as a Key to every Thing that is obſcure, and 〈◊〉 to you the Wiſdom and Riches of all the •••• teries of the Kingdom of GOD.

Secondly, Search the Scriptures with an humble Child-like Diſpoſition.

For whoſoever does not read them with this Temper ſhall in no wiſe enter into the Knowledge of the Things contained therein. For GOD hides the Senſe of them from thoſe that are wiſe and prudent in their own Eyes, and reveals them only to Babes in CHRIST, who think they know nothing yet as they ought to know, who hunger and thirſt after Righteouſneſs and humbly deſire to be fed with the ſincere Milk of the Word, that they may grow thereby.

Fancy yourſelves therefore when you are ſearching the Scriptures, eſpecially when you are reading the New Teſtament, to be with Mary ſitting at the Feet of the HOLY JESUS, and be as willing to learn what GOD ſhall teach You, as Samuel was, when he ſaid, Speak, LORD, for thy Servant heareth.

And Oh that the Unbelievers would pull down every high Thought and Imagination that exalts itſelf againſt the Revealed Will of GOD! Oh that they would, like new-born Babes, deſire to be fed with the pure Milk of the Word! then we ſhould have them no longer ſcoffing at Divine Revelation, nor would they read the Bible any more (with the ſame Intent the Philiſtines brought out Sampſon) to make Sport at it, but they would ſee the Divine Image and Superſcription written upon every Line of it. They would hear GOD ſpeaking unto their Souls by it, and conſequently be built up in the Knowledge and Fear of him who is the Author of it.

Thirdly, Search the Scriptures with a ſincere Intention to put in Practice what you read.

For a Deſire to do the Will of GOD is the only Way to know it, If any Man will do my Will, ſays JESUS CHRIST, He ſhall know of my Doctrine whether it he of GOD, or whether I ſpeak of myſelf. As he alſo ſpeaks in another Place to his Diſciples, To you, who are willing to practice your Duty, it is given to know the Myſteries of the Kingdom of GOD; but to thoſe that are without, who only want to raiſe Cavils againſt my Doctrine, all theſe Things are ſpoken in Parables, that ſeeing they may ſee and not underſtand, and hearing they may hear and not perceive.

For it is but juſt in GOD to ſend thoſe ſtrong Deluſions, that they may believe a Lye, and to conceal the Knowledge of himſelf from all ſuch as do not ſeek him with a ſingle Intention.

JESUS CHRIST is the ſame now as formerly. To thoſe who deſire to know from his Word, who he is that they may believe on and live by and to him, he will reveal himſelf as clearly as he did to the Woman of Samaria, when he ſaid, I that ſpeak to thee am he; or as he did to the Man that was born blind, whom the Jews had caſt out for his Name's ſake, He that talketh with thee is he. But to thoſe who conſult his Word with a Deſire neither to know him or keep his Commandments, but either merely for their Entertainment, or to ſcoff at the Simplicity of the Manner in which he is revealed, to thoſe, I ſay, he never will reveal himſelf, though he ſhould ſearch the Scriptures to all Eternity.—As he never would tell thoſe whether he was the Meſſiah or not, who put that Queſtion to him either out of Curioſity, or that they might have whereof to accuſe him.

Fourthly, In order to ſearch the Scriptures ſtill more effectually, make an Application of every Thing you read to your own Hearts.

For whatever was written in the Book of GOD, was written for our Learning. And what CHRIST ſaid unto thoſe aforetime, we muſt look upon as ſpoken to us alſo: For ſince the Holy Scriptures are nothing but a Revelation from GOD, how fallen Man is to be reſtored by JESUS CHRIST, all the Precepts, Threats and Promiſes, belong to us and to our Children, as well as to thoſe to whom they were immediately made known.

Thus the Apoſtle, when he tells us that he lived by the Faith of the Son of GOD, adds who died and gave himſelf for me, For it is this Application of JESUS CHRIST to our Hearts that makes his Redemption effectual to each of us.

And it is this Application of all the Doctrinal and Hiſtorical Parts of Scripture, when we are reading them over, that muſt render them profitable to us, as they were deſigned for Reproof, for Correction, for Inſtruction in Righteouſneſs, and make every Child of GOD perfect, thoroughly furniſhed to every good Work.

And I dare appeal to the Experience of every Spiritual Reader of Holy Writ, whether or no if he conſulted the Word of GOD in this Manner, he was not at all Times and at all Seaſons as plainly directed how to act, as though he had conſulted the Urim and Thummim which was upon the High Prieſt's Breaſt.

For this is the Way GOD now reveals himſelf to Man: Not by making new Revelations, but by applying general Things that are revealed already, to every particular ſincere Reader's Heart.

And this, by the Way, anſwers an Objection made by thoſe that ſay, the Word of GOD is not a perfect Rule of Action, becauſe it cannot direct us how to act, or how to determine in particular Caſes, or what Place to go to when we are in Doubt, and therefore the Spirit, and not the Word, is to be our Rule of Action.

But this I deny, and affirm on the Contrary, that GOD at all Times, Circumſtances and Places, though never ſo minute, never ſo particular, will, if we diligently ſeek the Aſſiſtance of his Holy Spirit, apply general Things to our Hearts, and thereby, to uſe the Words of the Holy JESUS, will lead us into all Truth, and give us the particular Aſſiſtance we want: But this leads me to a

Fifth Direction how to ſearch the Scriptures with Profit. Labour to attain that Spirit by which they were wrote.

For the natural Man diſcerneth not the Words of the Spirit of GOD, becauſe they are ſpiritually diſcerned, the Words that CHRIST hath ſpoken they are Spirit, and they are Life, and can be no more underſtood, as to the true hidden Senſe and Meaning of them, by the mere natural Man, than a Perſon who had never learnt a Language can underſtand another ſpeaking in it. The Scriptures therefore have not unfitly been compar'd by ſome to the Cloud which went before the Iſraelites, they are dark and hard to be underſtood by the natural Man, as the Cloud appeared dark to the Egyptians, but they are Light, they are Life to Chriſtians indeed, as that ſame Cloud which ſeem'd dark to Pharaoh and hi • Hoſt, appeared bright and altogether glorious to the Iſrael of GOD.

It was the Want of the Aſſiſtance of this Spirit that made Nicodemus, a Teacher of Iſrael, Ruler of the Jews, ſo utterly ignorant in the Doctrine of Regeneration: For being only a natural Man. he could not tell how that Thing could be. It was the Want of this Spirit that made our Saviour's Diſciples, tho' he ſo frequently converſed with them, daily miſtake the Nature of the Doctrines he delivered; and it is becauſe the natural Veil is not taken off from their Hearts, that ſo many who pretend to ſearch the Scriptures, yet ſee no farther than into the bare Letter of them and continue entire Strangers to the hidden Senſe, the Spiritual Meaning, couched under every Parable, and contained in almoſt all the Precepts of the Book of GOD.

And indeed how ſhould it be otherwiſe; for GOD being a Spirit, he cannot communicate himſelf any otherwiſe than in a ſpiritual Manner to the Hearts of Men; and conſequently i • we are Strangers to his Spirit, we muſt continue Strangers to his Word, becauſe it is altogether like himſelf Spiritual. Labour therefore earneſtly to attain this bleſſed Spirit, for otherwiſe your Underſtandings will never be opened to underſtand the Scriptures aright; and becauſe Prayer is one of the moſt immediate Means to get his Holy Spirit,

Sixthly, Let me adviſe you before you read the Scripture, to pray that CHRIST, according to his Promiſe, would ſend his Spirit to guide you into all Truth; interſperſe ſhort Ejaculations whilſt you are engaged in Reading, pray over every Word and Verſe if poſſible, and when you cloſe up the Book moſt earneſtly beſeech GOD, that the Words which you then have read 〈◊〉 be inwardly engrafted into your Hearts, and bring forth in you the Fruits of Good Living.

Do this, and you will with an holy Violence draw down GOD's Holy Spirit into your Hearts, and you will experience his gracious Influences, and feel him enlightning, quickening and inflaming your Souls by the Word of GOD; you will then not only read, but mark, learn, and inwardly digeſt what you read, and the Word of GOD will be Meat indeed and Drink indeed unto your Souls; you then will be as Apollos was, powerful in the Scriptures, be Scribes ready inſtructed to the Kingdom of GOD, and bring out of the good Treaſures of your Heart, Things both from the Old and New Teſtament, to entertain all you converſe with.

One Direction more; which ſhall be the laſt, Seventhly, Read the Scripture conſtantly, or to uſe our Saviour's Expreſſion in the Text, Search the Scriptures, dig in them as for hid Treaſure, for here's a manifeſt Alluſion to thoſe who dig in Mines, and our Saviour would thereby teach us that we muſt take as much Pains in conſtantly reading his Word, if we would grow thereby, as thoſe who dig for Gold and Silver. The Scriptures contain the Deep Things of GOD, and therefore can never be ſufficiently ſearch'd into by a careleſs, ſuperficial, curſory Way of Reading them, but by an induſtrious, cloſe and humble Application.

The Pſalmiſt therefore makes it the Property of a good Man that he meditates on GOD's Law Day and Night: And this Book of the Law, ſays GOD to Joſhua, ſhall not go out of thy Mouth, but thou ſhalt meditate therein Day and Night, for then thou ſhalt make thy Way proſperous, and then thou ſhalt have good Succeſs. Search therefore the Scriptures not only devoutly but daily, for in them are the Words of eternal Life; wait conſtantly at Wiſdom's Gate, and ſhe will then, and not till then, diſplay and lay open to you her Heavenly Treaſures; 〈◊〉 that are rich are without Excuſe if you do not▪ and you that poor ought to take heed that little Time you have; for by the Scriptures you are to be acquitted, and by the Scriptures you are to be condemned as the Laſt Day.

But perhaps you have no Taſte for this deſpiſed Book; perhaps Plays and Romances, Books of polite Entertainment, ſuit your Taſte better; but if this be your Caſe, give me leave to tell you, your Taſte is vitiated, and unleſs corrected by the Spirit and Word of GOD, you ſhall never enter into his heavenly Kingdom; for unleſs you delight in GOD here, how will you be made meet to dwell with him hereafter.—Is it a Sin then, you will ſay, to read uſeleſs impertinent Books, I anſwer, yes: And that for the ſame Reaſon, as it is a Sin to indulge uſeleſs Converſation, becauſe both immediately tend to grieve and quench that Spirit by which alone we can be ſealed to the Day of Redemption; but you may reply, How ſhall we know this ? Why, put in Practice the Precept in the Text, 〈◊〉 the Scriptures, in the Manner that has 〈◊〉 •••• mmended, and then you will be convinced of the Danger, Sinfulneſs, and Unſatisfactorineſs of reading any other than the Book of GOD, or ſuch as are wrote in the ſame Spirit; you will then ſay, When I was a Child, and ignorant of the Excellency of the Word of GOD, I read other, what the World calls harmleſs Books, as other Children in Knowledge, though old in Years, have done, and ſtill do; but now I have taſted the good Word of Life, and come to 〈◊〉 more perfect Knowledge of CHRIST JESUS my LORD; I put away theſe childiſh trifling Things, and am determined to read no other Books but what lead me to a Knowledge of myſelf and CHRIST JESUS. Search therefore the Scriptures, my dear Brethren; taſte and ſee how good the Word of GOD is, and then you will never leave that Heavenly Manna, that Angel's Food, to feed on thoſe dry Huſks, that light Bread, thoſe trifling, ſinful Compoſitions, which Men of falſe Taſte delight themſelves in; no, you will then diſdain ſuch poor Entertainment, and bluſh that yourſelves once were fond of it. The Word of GOD will then be ſweeter than Honey and the Honey-Comb, and dearer than Gold and Silver; your Souls by reading it will be filled, as it were, with Marrow and Fatneſs, and your Hearts inſenſibly moulded into the Spirit of its bleſſed Author; in ſhort, You will then be guided by GOD's Wiſdom here, and conducted by the Light of his Divine Word into Glory hereafter.

THE Occaſion of theſe Words was as follows: In the Church of Corinth there was an unhappy Perſon, who had committed ſuch Inceſt, as was not ſo much as named among the Gentiles, in taking his Father's Wife; but either on account of his Wealth, Power, or ſome ſuch Reaſons, like many notorious Offender • now-a-days, had not been expoſed to the Cenſures of the Church. St. Paul therefore, in his firſt Epiſtle, ſeverely chides them for this Neglect of Diſcipline, and commands them in the Name of our LORD JESUS CHRIST, When they were gathered together, to deliver ſuch a one, whoever he was, to Satan, for the Deſtruction of the Fleſh, that his Spirit might be ſaved in the Day of the LORD; that is, in one Word, that they ſhould ſolemnly excommunicate him; which was com •••• attended with ſome bodily Diſeaſe inflicted by the Devil, under whoſe Power the excommunicated Perſon was for ſome Time delivered. The Corinthians, being obedient to the Apoſtle, as dear Children, no ſooner received this Reproof, but they ſubmitted to it, and caſt the offending Party out of the Church. But whilſt they were endeavouring to amend one Fault, they unhapply run into another; and as they formerly had been too mild and remiſs, ſo now they behaved towards him with too much Severity and Reſentment. The Apoſtle therefore, in this Chapter, reproves this, and tells them, that ſufficient to the Offender's Shame, was The Puniſhment which had been inflicted of many; that he had now ſuffered enough; and that therefore, leſt he ſhould be tempted to ſay with Cain My Puniſhment is greater than I can bear; or to uſe the Apoſtle's own Words, Leſt he ſhould be ſwallowed up with over much Sorrow; they ought, now he had given Proof of his Repentance, to forgive him, to confirm their Love towards him, and ſo reſtore him in the Spirit of Meekneſs; Leſt Satan, ſays he, to whoſe Buffetings he was now given, ſhould, by tempting him to Deſpair, get an Advantage over us; and ſo, by repreſenting you as Mercileſs and Cruel, cauſe that Holy Name to be blaſphemed by which you are called; for we are not ignorant of his Devices: we know very well how many ſubtle Ways he has to draw aſide and beguile unguarded unthinking Men.

Thus then ſtand the Words in Relation to the Context; but as Satan has many Devices, as his Quiver is full of other poiſonous Darts, beſides thoſe which he ſhoots at us to drive us to Deſpair, I ſhall conſider them by themſelves, and in the following Diſcourſe ſhall, I. Firſt, Briefly obſerve who we are to underſtand by Satan. And, II. Secondly, point out to you, what are the chief Devices he generally makes uſe of, to draw off Converts from CHRIST, and preſcribe ſome Remedies againſt them.

The Word Satan, in its original Signification, means an Adverſary; and in its general Acceptation, is made uſe of to point out to us the Chief of the Devils, who, for ſtriving to be as GOD, was caſt down from Heaven, and is now permitted, with the Reſt of his ſpiritual Wickedneſſes in high Places, to walk up and down, ſeeking whom he may devour. We hear of him immediately after the Creation, when in the Shape of a Serpent he lay in wait to deceive our firſt Parents.—He is called Satan in the Book of Job; wherein we are told, that when the Sons of GOD came to preſent themſelves before the LORD, Satan alſo came amongſt them.—As the Scripture alſo ſpeaketh in the Book of Chronicles, and Satan moved David to number the People.— In the New-Teſtament he goes under different Denominations; ſometimes he is called the Evil One, becauſe he is evil in himſelf, and tempts us to Evil.—Sometimes, the Prince of the Power of the Air, and the Spirit that now ruleth in the Children of Diſobedience, becauſe he reſides chiefly in the Air; and the whole World, i. e. All that are not born of GOD, are ſaid to lie in him.

He is an Enemy to GOD and Goodneſs—He is a Hater of all Truth; why elſe did he ſlander GOD in Paradice? Why did he tell Eve, You ſhall not ſurely die? And why did he promiſe to give all the Kingdoms of the World, and the Glories of them, to JESUS CHRIST, if he would fall down and worſhip him?

He is full of Malice, Envy and Revenge; for what other Motives could induce him to moleſt innocent Man in Paradice? And why is he ſtill ſo Reſtleſs in his Attempts to deſtroy us, who have done him no Wrong?

He is a Being of great Power, as appears in his being able to act on the Imagination of our Bleſſed LORD, ſo as to repreſent to him all the Kingdoms of the World, and the Glories of them, in a Moment of Time. As alſo in carrying his ſacred Body through the Air up to a Pinnacle of the Temple; and his driving a Herd of Swine ſo furiouſly into the Deep—Nay, ſo great is his Might, that, I doubt not, was GOD to let him uſe his full Strength, he could turn the Earth upſide down, or pull the Sun from its Orb.

But what he is moſt remarkable for is, his Subtlety; for not having Power given from above to take us by Force, he is obliged to wait for Opportunities to betray us, and to catch us by Guile. He therefore made uſe of the Serpent, which was ſubtle above all the Beaſts of the Field, in order to tempt our firſt Parents; and accordingly he is ſaid, in the New Teſtament, To lie in wait to deceive; and here in the Words of the Text, the Apoſtle ſays, We are not ignorant of his Devices; thereby implying, that we are more in Danger of being ſeduced by his Policy, than over-borne by his Power.

From this ſhort Deſcription of Satan, we may eaſily judge whoſe Children they are, who love to make a Lie, who ſpeak Evil and ſlander their Neighbour, and whoſe Hearts are full of Pride, Subtlety, Malice, Envy, Revenge and all Uncharitableneſs.—Surely they have Satan for their Father—For the Tempers of Satan they know; and the Works of Satan they do. But were they to ſee either themſelves, or Satan, as he is, they could not but be terrified at their own Likeneſs, and abhor themſelves in Duſt and Aſhes.

But to return. The Juſtice of GOD in ſuffering us to be tempted is vindicated from theſe Conſiderations—That we are here in a State of Probation—That he has promiſed not to ſuffer us to be tempted above what we are able to bear—And not only ſo, but to him that overcometh, he will give a Crown of Life.

The Holy Angels themſelves, it ſhould ſeem, were once put to a Trial whether they would be faithful or not. The firſt Adam, was tempted even in Paradice. And JESUS CHRIST, that ſecond Adam, though he was a Son, yet was carried, as our Repreſentative, by the Holy Spirit into the Wilderneſs to be tempted of the 〈◊〉 . And there is not one ſingle Spirit in Paradice amongſt the Goodly Fellowſhip of the Prophets, the glorious Company of the Apoſtles, the noble Army of Martyrs, and the Spirits of juſt Men made perfect, who, when on Earth, was not aſſaulted by the fiery Darts of that wicked one, the Devil.

What then has been the common Lot of all GOD's children, of the Angels, nay, of the Eternal Son of GOD himſelf, we muſt not think to be exempted from. No, 'tis ſufficient if we are made perfect through Temptations, as they were.—And therefore ſince we cannot but be tempted, unleſs we could unmake Human Nature, inſtead of repining at our Condition, we ſhould rather be enquiring, at what Time of our Lives Satan moſt violently aſſaults us? And what thoſe Devices are, which he commonly makes uſe of, in order to get an Advantage over us?

As the firſt Queſtion, I anſwer, we muſt expect to be tempted by him, in ſome Degree or other, all our Lives long.—For this Life being a continual Warfare, we muſt never expect to have Reſt from our Spiritual Adverſary, the Devil; or to ſay, our Combat with him is finiſhed, till, with our bleſſed Maſter, we bow down our Heads, and give up the Ghoſt.

But ſince the Time of our Converſion, or firſt entring upon the Spiritual Life, is the moſt critical Time at which he moſt violently beſets us, as well knowing, if he can prevent our ſetting out, he can lead us Captive at his Will; and ſince the wiſe Son of Sirach particularly warns us, when we are going to ſerve the LORD, to prepare our Souls for Temptation, I ſhall, in anſwer to the other Queſtion, paſs on to the

Second general Thing propoſed; and point out, and withal give ſome Directions how to overcome thoſe Devices, which Satan generally makes uſe of at our firſt Converſion, in order to get an Advantage over us.

But before I proceed to do this, let me obſerve to you, that whatſoever ſhall be delivered in the following Diſcourſe is only deſigned for ſuch as have actually entred upon the Divine Life; and not for carnal almoſt Chriſtians, who have the Form of Godlineſs, but never yet felt the Power of it in their Hearts. This being premiſed;

The firſt Device I ſhall mention which Satan makes uſe of, is, to drive us to Deſpair.

When GOD the Father awakens a Sinner by the Terrors of the Law, and by his Holy Spirit convinceth him of Sin, in order to lead him to CHRIST, and ſhew him the Neceſſity of a Redeemer; then Satan generally ſtrikes in, and aggravates thoſe Convictions to ſuch a Degree, as to make the Sinner doubt of finding Mercy through the Mediator.

Thus, in all his Temptations of the Holy JESUS, he chiefly aimed to make him queſtion, whether he was the Son of GOD? If thou be the Son of GOD, ſays he, do ſo and ſo. With many ſuch deſponding Thoughts, no doubt, he filled the Heart of the great St. Paul, when he continued three Days neither eating Bread or drinking Water; and therefore he ſpeaks by Experience, when he ſays, in the Words of the Text, We are not ignorant of his Devices, how he will endeavour to drive the inceſtuous Perſon to Deſpair.

But let not any of you be influenced by him to deſpair of ſinding Mercy. For it is not the Greatneſs or Number of our Crimes, but Impenitence and Unbelief, that will prove our Ruin: No, were our Sins more in Number than the Hairs of our Head, or of a deeper Die than the brighteſt Scarlet; yet the Merits of the Death of JESUS CHRIST are infinitely greater, and Faith in his Blood ſhall make them white as Snow.

Anſwer always therefore his deſpairing Suggeſtions, as your Bleſſed LORD did, with an It is written. Tell him, you know that your Redeemer liveth, ever to make Interceſſion for you; that the LORD hath received from him double for all your Crimes: And tho' you have ſinned much, that is no Reaſon why you ſhould deſpair, but only why you ſhould love much, having ſo much forgiven.

Another Device that Satan generally makes uſe of, to get an Advantage over young Converts, is, to tempt them to preſume, and to think more highly of themſelves than they ought to think.

When a Perſon has for ſome little Time • aſted the good Word of Life, and felt the Powers of the World to come, he is commonly (as indeed well he may) moſt highly tranſported with that ſudden Change he finds in himſelf. But then, Satan will not be wanting at ſuch a Time, to puff him up with a high Conceit of his own Attainments, as if he was ſome great Perſon; and will tempt him to ſet at nought his Brethren, as though he was holier than they.

Take heed therefore, and let us beware of this Device of our ſpiritual Adverſary; for as before Honour is Humility, ſo a haughty Spirit generally goes before a Fall; and GOD is obliged, when under ſuch Circumſtances, to ſend us ſome humbling Viſitation, or permit us to fall, as he did Peter, into ſome grievous Sin, that we may learn not to be too high minded.

To check therefore all Suggeſtions to Spiritual Pride, let us conſider, that we did not apprehend CHRIST, but were apprehended of him.—That we have nothing but what we have received.—That the free Grace of GOD has alone made the Difference between us and others; and, was GOD to leave us to the Deceitfulneſs of our own Hearts but one Moment, we ſhould become weak and wicked, like other Men.—We ſhould farther conſider, that being proud of Grace, is the moſt ready Way to loſe it.—For GOD reſiſteth the Proud, and giveth more Grace only to the Humble. And were we endowed with the Perfections of Seraphims; yet if we were proud of thoſe Perfections, they would but render us more accompliſhed Devils. —Above all, we ſhould pray earneſtly to Almighty GOD, that we may learn of JESUS CHRIST, to be lowly in Heart. That his Grace, through the Subtlety and Deceivableneſs of Satan, may not be our Poiſon. But that we may always think ſoberly of ourſelves, as we ought to think.

A third Device I ſhall mention, which Satan generally makes uſe of to get an Advantage over • s, is to tempt us to Uneaſineſs, and to have hard Thoughts of GOD, when we are under Deadneſs and Dryneſs in Prayer.

Though this is a Term not underſtood by the Natural Man; yet, whoſoever there are amongſt you, who have paſſed through the Pangs of the New Birth, they know full well what I mean, when I talk of Deadneſs and Dryneſs in Prayer. And, I doubt not, but many of you, amongſt whom I am now preaching the Kingdom of GOD, are at this very Time labouring under it.

For when Perſons are firſt awakened to the Divine Life, becauſe Grace is weak and Nature ſtrong, GOD is often pleaſed to vouchſ •• e them ſome extraordinary Illuminations of his Holy Spirit; but when they are grown to be more perfect Men in CHRIST, then he frequently ſeems to leave them to themſelves; and not only ſo, but permits a horrible Deadneſs and Dread to overwhelm them; at which Times Satan will not be wanting to vex and tempt them to Impatience, to the great Diſcomfort of their Souls.

But be not afraid; for this in no more than your Bleſſed Redeemer, that 〈◊〉 Lamb of GOD, has underwent before you: Witneſs his bitter Agony in the Garden, when his Soul was exceeding Sorrowful, even unto Death.—When he ſweat great Drops of Blood, falling on the Ground; when the Senſe of the Divinity was withdrawn from him; and Satan, in all Probability, was permitted, to ſet all his 〈◊〉 in Array before him.

Rejoice therefore, my Brethren, when you fall into the like Circumſtances; as knowing, that you are therein Partakers of the Sufferings of JESUS CHRIST.—Conſider, that it is neceſſary ſuch inward Trials ſhould come, to wean us off the Love of ſenſible Devotion, and to teach us to follow CHRIST, not merely for his Loaves, but out of a Principle of Lo • e and Obedience.—In Patience therefore poſſeſs your Souls, and be not terrified by Satan's Suggeſtions.—Still perſevere in ſeeking JESUS in the Uſe of Means, though it be Sorrowing, and though through Benumneſs and Bar • enneſs of Soul you may go mourning all the Day long.— 〈◊〉 that the Spouſe is with you, though behind 〈◊〉 Curtain; as he was with Mary, at the Sepul •••• though ſhe knew it not.—That he has wi •• drawn but for a little while, to make his 〈◊〉 more welcome.—That though he may 〈◊〉 ſeem to frown and look back on you, as he did on the Syrophoenician Woman; yet if you like her, cry out ſo much the more earneſtly, JESUS, thou Son of David, have Mercy on us 〈◊〉 it will be made known unto you again, either in the Temple, by breaking of Bread, or ſome other Way.

But amongſt all the Devices, that Satan makes uſe of to get an Advantage over us, there is none in which he is more ſucceſsful, or by which he grieves the Children of GOD worſe, than that

Fourth Device I am going to mention, viz. His troubling you with blaſphemous, prophane, impious, unbelieving Thoughts; and ſometimes to ſuch a Degree, that they are as tormenting as the Rack.

Some indeed are apt to impute all ſuch evil Thoughts to a Diſorder of Body.—But thoſe, who know any Thing of the Spiritual Life, can inform you with greater Certainty, that for the Generality, they proceed from that wicked One, the Devil▪ who, no doubt, has Power given him from above, as well now as formerly, to diſorder the Body, as he did Job's; that he may, with the more Secrecy and Succeſs work upon, ruffle and torment the Soul.

You that have felt his fiery Darts, can ſubſcribe to the Truth of this, and by fatal Experience can tell, how often he has bid you, Curſe GOD and die, and darted into your Thoughts a Thouſand blaſphemous Suggeſtions, even in your moſt ſecret and ſolemn Retirements; the bare looking back on which makes your very Hearts to tremble.

I appeal to your own Conſciences; have not ſome of you, when you have been lifting up Holy Hands in Prayer, been peſtered with ſuch a Croud of the moſt horrid Inſinuations, that you have been often tempted to riſe off from your Knees, and been made believe your Prayers were an Abomination to the LORD? Nay, when, with the Reſt of your Chriſtian Brethren, you have crouded round the Holy Table, and taken the ſacred Symbols of CHRIST'S moſt bleſſed Body and Blood into your Hands, inſtead of remembring the Death of your Saviour, have you not been employed in driving out evil Thoughts, as Abraham was in driving away the Birds, that came to devour his Sacrifice; and thereby been terrified, leſt you have eat and drank your own Damnation?

But marvel not, as though ſome ſtrange Thing happened unto you; for this has been the common Lot of all GOD's Children.—We read even in Job's Time, That when the Sons of GOD came to appear before their Maker, i. e. at public Worſhip, Satan alſo came amongſt them, to diſturb their Devotions.

And think not that GOD is angry with you for theſe diſtracting, tho' ever ſo blaſphemous Thoughts: No, he knows it is not you, but Satan working in you, and therefore, notwithſtanding he may be diſpleaſed with, and certainly will puniſh him; yet he will both pity and reward you. And though it be difficult to make Perſons in your Circumſtances to believe ſo▪ yet, I doubt not, but you are more acceptable to GOD, when performing your holy Duties in the midſt of ſuch involuntary Diſtractions, than when you are wrapped up by ſenſible Devotion, as it were, into the third Heavens.—For you are then ſuffering, as well as doing the Will of GOD at the ſame Time; and, like Nehemiah's Servants at the Building of the Temple, are holding a Trowel in the one Hand, and a Sword in the other.—But be not you driven from the Uſe of any Ordinance whatever, on account of thoſe abominable Suggeſtions; for then you let Satan get his deſired Advantage over you; it being his chief Deſign, by theſe Thoughts, to make you fall out with the Means of Grace; and to tempt you to believe, you do not pleaſe GOD, for no other Reaſon, than becauſe you do not pleaſe yourſelves.—Rather perſevere in the Uſe of the Holy Communion eſpecially, and all other Means whatever; and when theſe Temptations have wrought that Reſignation in you, for which they were permitted, GOD will viſit you with freſh Tokens of his Love, as he met Abraham, when he returned from the Slaughter of the five Kings; and will ſend an Angel from Heaven, as he did to his Son, on Purpoſe to ſtrengthen you.

Hitherto we have only obſerved ſuch Devices as Satan makes uſe of immediately by himſelf; but there is a

Fifth I ſhall mention, that is not the leaſt, viz. Tempting us by our carnal Friends and Relations.

This is one of the moſt common, as well as moſt artful Devices he makes uſe of to draw young Converts from GOD; for when he cannot prevail over them by himſelf, he will try what he can do by the Influence and Mediation of others.

Thus he tempted Eve, that ſhe might tempt Adam.—Thus he ſtirred up Job's Wife, to bid him Curſe GOD and die.—And thus he made uſe of Peter's Tongue, to perſuade our Bleſſed LORD To ſpare himſelf, and thereby decline thoſe Sufferings, by which alone we could be preſerved from ſuffering the Vengeance of Eternal Fire. And thus, in theſe laſt Days, he often ſtirs up our moſt powerful Friends and deareſt Intimates, to diſſuade us from going in that narrow Way, which alone leadeth unto Life eternal,

But our Bleſſed LORD has furniſhed us with a ſufficient Anſwer to all ſuch Suggeſtions.—Get you behind me, my Adverſaries; for otherwiſe they will be an Offence unto you; and the only Reaſon why they give ſuch Advice is, becauſe they ſavour not the Things that be of GOD, but the Things that be of Men.

Whoever therefore among you are reſolved to ſerve the LORD, prep ••• , your Souls for many ſuch Temptations as thoſe; for it is neceſſary that ſuch Offences ſhould come, to try your Sincerity, to teach us to ceaſe from Man, and to ſee if we will forſake all to follow CHRIST.

Indeed our Moderniſers o • Chriſtianity would perſwade us, that the Goſpel was calculated only for about two hundred Years; and that now there is no need of hating Father and Mother, or being perſecuted for the Sake of CHRIST and his Goſpel.

But ſuch Perſons err, not knowing the Scriptures, and the Power of Godlineſs in their Hearts; for whoſoever receives the Love of GOD in the Truth of it, will find, that CHRIST came to ſend not Peace, but a Sword upon Earth, as much now as ever.—That the Father-in-law ſhall be againſt the Daughter-in-law, in theſe latter, as well as in the primitive Times; and that if we will live godly in CHRIST JESUS, we muſt, as then, ſo now, from carnal Friends and Relations, ſuffer Perſecution.

But the Devil has another Device, as dangerous as any of the former,—i. e. by not tempting us at all, or rather by withdrawing himſelf for a while, in order to come upon us at an Hour when we think not of it.

Thus it is ſaid, that he left JESUS CHRIST only for a Seaſon; and our Bleſſed LORD has bid us to watch and pray always, that we enter not into Temptation; thereby implying, that Satan, whether we think of it or not, is always ſeeking how he may devour us.

If we would therefore behave like good Soldiers of JESUS CHRIST, we muſt be always upon our guard, and never pretend to lay down our ſpiritual Weapons of Prayer and Watching▪ till our Warfare is accompliſhed by Death; for if we do, our ſpiritual Amaleck will quickly prevail againſt us. What if he has left us? It is only for a Seaſon; yet, a little while, and, like a roaring Lion, with double Fury, he will break out upon us again.—So great a Coward as the Devil is, he ſeldom leaves us at the firſt Onſet.—As he followed our Bleſſed LORD with one Temptation after another, ſo will he treat 〈◊〉 Servants.—And the Reaſon why he does 〈◊〉 • new his Attacks, is ſometimes, becauſe GOD knows we are yet weak and unable to bear them,—ſometimes, becauſe our grand Adverſary thinks to beſet us at a more convenient Seaſon.

Watch carefully therefore over thy Heart, O Chriſtian, and whenever thou perceiveſt thyſelf to be falling into a ſpiritual Slumber, ſay to it, as CHRIST to his Diſciples, Ariſe my Soul, why ſleepeſt thou? Awake, awake▪ put on Strength, watch and pray, or otherwiſe the Philiſtines will be upon thee, and lead thee whither thou wouldſt not. Alas! Is this Life a Time to lay down and ſlumber in? Ariſe, and call upon thy GOD▪ thy ſpiritual Enemy is not dead, but lurketh in ſome ſecret Place, ſeeking a convenient Opportunity how he may betray thee. If thou ceaſeſt to ſtrive with him, thou ceaſeſt to be a Friend of GOD; thou ceaſeſt to go in that narrow Way which leadeth unto Life.

Thus have I endeavoured to point out to you 〈◊〉 of thoſe Devices, that Sata • generally makes uſe of to get an Advantage over us; many others there are, no doubt, which he often makes uſe of.

But theſe, on account of my Youth and Want of Experience, I cannot yet appriſe you of; they, who have been liſted for Years in their Maſter's Service, and fought under his Banner againſt our ſpiritual Amaleck, are able to diſcover more of his Artifices; and, being tempted in all Things, like unto their Brethren, can in all Things adviſe and ſuccour thoſe that are tempted.

In the mean while, let me exhort my young Fellow-Soldiers, who, like myſelf, are but juſt entring the Field, and for whoſe Sake this was written, not to be diſcouraged at the fiery Trial wherewith they muſt be tried, if they would be found faithful Servants of JESUS CHRIST. You ſee, my dearly beloved Brethren, by what has been delivered, that our Way through the Wilderneſs of this World to the Heavenly Canaan is beſet with Thorns, and that there are the Sons of Anak to be grappled with, e'er you can poſſeſs the promiſed Land. But let not theſe, like ſo many falſe Spies, diſcourage you from going up to fight the LORD's Battles, but ſay with Caleb and Joſhua, Nay, but we will go up, for we are able to conquer them. JESUS CHRIST, that Captain of our Salvation, has in our ſtead, and as our Repreſentative, baffled the grand Enemy of Mankind, and we have nothing to do, but manfully to fight under his Banner, and to go on from conquering to conquer. Our Glory does not conſiſt in being exempted from, but in enduring Temptations. Bleſſed is the Man, ſays the Apoſtle, that endureth Temptation; and again, Brethren, count it all Joy, when you fall into divers Temptations: And in that perfect Form our bleſſed LORD has preſcribed to us, we are taught to pray, not ſo much to be delivered from all Temptation, as from the Evil of it. No, whilſt we are on this Side Eternity, it muſt needs be that Temptations come; and, no doubt, Satan has deſired to have all of us, to 〈◊〉 us as Wheat. But wherefore ſhould we fear? For he that is for us, is by far more powerful, than all that are againſt us. JESUS CHRIST, our great High Prieſt, is exalted to the Right Hand of GOD, and there ſitteth to make Interceſſion for us, that our Faith fail not.

Since then CHRIST is praying, whom ſhould we fear? And ſince he has promiſed to make us more than Conquerors, of whom ſhould we be afraid? No, though an Hoſt of Devils are ſet in Array againſt us, let us not be afraid; and though there ſhould riſe up the hotteſt Perſecution againſt us, yet let us put our Truſt in GOD.—What though Satan, and the Reſt of his apoſtate Spirits, are power ••• when compared with us; yet, if put in Competition with the Almighty, they are 〈◊〉 weak as the meaneſt Worms. GOD has th •• all reſerved in Chains of Darkneſs unto the Judgment of the great Day.—So far as he permits them, they ſhall go, but no farther; and where he pleaſes, there ſhall their proud malicious Deſigns be ſtayed. We read in the Goſpel, that though a Legion of them poſſeſſed one Man, yet they could not deſtroy him; nor could they ſo much as enter into a Swine, without firſt having Leave given them from above. It is true, we often find they foil us, when we are aſſaulted by them; but let us be ſtrong, and very courageous; for, though they bruiſe our Heels, we ſhall at length bruiſe their Heads.—Yet a little while, and he that ſhall come, will come; and then we ſhall ſee all our ſpiritual Enemies put under our Feet.—What if they do come out againſt us, like ſo many great Goliahs; yet, if we can go forth, as the Stripling David, in the Name and Strength of the LORD of Hoſts, we may ſay, Oh Satan, where is thy Power? Oh fallen Spirits, where is your Victory?

Once more therefore, and to conclude, let us be ſtrong, and very couragious, and let us put on the whole Armour of GOD, that we may be able to ſtand againſt the fiery Darts of the wicked One. Let us renounce ourſelves, and the World, and then we ſhall take away the Armour in which he truſteth, and he will find nothing in us for his Temptations to work upon. We ſhall then prevent his malicious Deſigns, and being willing to ſuffer ourſelves, ſhall need leſs Sufferings to be ſent us from above. Let us have our Loins girl about with Truth; and for an Helmet, the Hope of Salvation, praying always with all Manner of Supplication. Above all Things, Let us take the Sword of the Spirit, which is the Word of GOD, and the Shield of Faith, looking always to JESUS, the Author and Finiſher of our Faith, who for the Joy that was ſet before him, endured the Pain, deſpiſing the Shame, and is now ſat down at the Right Hand of GOD.

To which happy Place may GOD of his infinite Mercy tranſlate us all, through our LORD JESUS CHRIST.

To whom with the FATHER, and the HOLY GHOST, Three Perſons and One Eternal GOD, be all Honour, and Glory, now and for evermore. Amen.

THE Perſons to whom theſe Words were written, were the Members of the Church of Corinth; who, as appears by the foregoing Chapter, were not only divided into different Sects, by one ſaying, I am of Paul, and another, I am of Apollos; but alſo had many amongſt them, who were ſo full of the Wiſdom of this World, and ſo wiſe in their own Eyes, that they ſet at nought the Simplicity of the Goſpel, and accounted the Apoſtle's Preaching Fooliſhneſs.

Never had the Apoſtle more Need of the Wiſdom of the Serpent, mingled with the Innocency of the Dove, than now. What is the Sum of all his Wiſdom? he tells them, in the Words of the Text, I determined not to know any Thing amongſt you, ſave JESUS CHRIST, and him crucified.

A Reſolution this, worthy the great St. Paul, and no leſs worthy, no leſs neceſſary for every Miniſter, and every Diſciple of CHRIST, to make always, even unto the End of the World.

In the following Diſcourſe, I ſhall Firſt explain what is meant by not knowing any Thing, ſave JESUS CHRIST, and him crucified. Secondly, Give ſome Reaſons why every Chriſtian ſhould determine not to know any Thing elſe. And Thirdly, Conclude with a general Exhortation to put this Determination into Practice.

And Firſt, I am to explain what is meant by not knowing any Thing, ſave JESUS CHRIST, and him crucified.

By JESUS CHRIST, we are to underſtand the Eternal Son of GOD. He is called JESUS, i. e. A Saviour, becauſe he was to ſave us from the Guilt and Power of our Sins; and, like Joſhua, by whom he was remarkably typified, to lead GOD's Spiritual Iſrael 〈◊〉 the Wilderneſs of this World, to 〈◊〉 heavenly Canaan, the promiſed Inheritance of the Children of GOD.

He is called CHRIST, which ſignifies Anointed, becauſe he was anointed by the Holy Ghoſt at 〈◊〉 , to be a Prophet to inſtruct, a Prieſt to make an Atonement for, and a King to go ••• and protect his Church.—And he was crucified, or hung (O ſtupendous Love!) till he was dead upon the Croſs, that he might become a Curſe for us: For it is written, Curſed is every Man that hanget • upon a Tree

The Foundation or firſt Cauſe of his Suffering, was our Fall in Adam, in whom, as the living Oracles of GOD declare, We all died, i. e. His Sin was imputed to us all. It pleaſed GOD, after he had ſpoken the World into Being, to create Man after his own Divine Image, to breathe into him the Breath of Life, and to place him as our Repreſentative in the Garden of Eden.

But he being left to his own free Will, eat of the forbidden Fruit, notwithſtanding GOD had told him, the Day in which he eat thereof, he ſhould ſurely die; and thereby he, with his whole Poſterity, in whoſe Name he acted, became liable to the Wrath of GOD, and ſunk into a ſpiritual Death.

But behold the Goodneſs, as well as the Severity of GOD! For no ſooner had Man been convicted as a Sinner, but lo! a Saviour is revealed to him, under the Character of the Seed of the Woman, the Merits of whoſe Sacrifice was then immediately to take Place, and who ſhould, in the Fulneſs of Time, by ſuffering Death, ſatisfy for the Guilt we had contracted; and by becoming a Principle of new Life in us, ſhould bruiſe the Serpent's Head, deſtroy the Power of the Devil within us, and thereby reſtore us to a better State than that in which we were at firſt created.

This is the plain Scriptural Account of that Myſtery of Godlineſs GOD manifeſted in the Fleſh; and to this our own Hearts unleſs blinded by the God of this World, cannot but yield an immediate Aſſent.

For, let us but ſearch our own Hearts, and aſk ourſelves if we could create our own Children, whether or not we would not create them with a leſs Mixture of Good and Evil than we find in ourſelves? Suppoſing GOD then only to have our Goodneſs, he could not, at firſt, make us ſo ſinful, ſo polluted as we are. But ſuppoſing him to be as he is, infinitely good, or Goodneſs itſelf, then it is abſolutely impoſſible that he ſhould create any thing but what i • like himſelf, perfect, entire, lacking nothing.—Man then could not come out of the Hands of his Maker, ſo miſerably blind and •• ked, with ſuch a Mixture of the Beaſt and D •• l, as he finds now in himſelf, but muſt have fallen from what he was; and as it does not ſuit with the Goodneſs and Juſtneſs of GOD, to puniſh the whole Race of Mankind with theſe Diſorders merely for nothing; and ſince Men bring theſe Diſorders into the World with them; it follows, that as they could not ſin themſelves, being y •• unborn, ſome other Man's Sin muſt have been imputed to them; from whence, as from a Fountain, all theſe Evils flow.

I know this Doctrine of our original Sin, or Fall in Adam, is eſteemed Fooliſhneſs by the wiſe Diſputer of this World, who will reply, How does it ſuit with the Goodneſs of GOD to impute one Man's Sin to an innocent Poſterity? But has it not been proved to a Demonſtration, that it is ſo? And therefore, ſuppoſing we cannot reconcile it to our ſhallow Comprehenſions, that is no Argument at all: For if it appears that GOD has done a Thing, we may be ſure it is right, whether we can ſee the Reaſons for it or not.

But this is intirely cleared up by what was ſaid before, that no ſooner was the Sin imputed, but a Mediator was revealed; ſo that as in Adam all died, even ſo in CHRIST all might be made alive.

That CHRIST then, this GOD incarnate, who was conceived by the Holy Ghoſt, that he might be freed from the Guilt of our original Sin; who was born of the Virgin Mary, that he might be the Seed of the Woman only, who ſuffered under Pontius Pilate, a Gentile Governor, to fulfil thoſe Propheſies, which ſignified what Death he ſhould die—This ſame JESUS, who was crucified in Weakneſs, but raiſed in Power, is that Divine Perſon, that Immanuel, that GOD with us, whom we preach, in whom you believe, and whom alone the Apoſtle, in the Text, was determined to know.

By which Word Know, we are not to underſtand a bare hiſtorical Knowledge (for to know that CHRIST was crucified by his Enemies at Jeruſalem in this Manner only, will do us no more Service than to know that Caeſar was inhumanly butchered by his Friends at Rome) but the Word Know, means to know, ſo as to • pprove of him, as when CHRIST ſays, Verily, I know you not; i. e. I know you not, ſo as to approve of you—It ſignifies to know him, ſo as to embrace him in all his Offices;—to take him to be our Prophet, Prieſt, and King; ſo as to give up ourſelves wholly to be inſtructed, ſaved, and governed by him—It implies an experimental Knowledge of his Crucifixion, ſo as to feel the Power of it, and be crucified unto the World, as the Apoſtle explains himſelf in the Epiſtle to the Philippians, where he ſays, He counts all Things but Dung and Droſs that he might know him, and the Power of his Reſurrection.

This Knowledge the Apoſtle was ſo ſwallowed up in, that he was determined not to know any Thing elſe; that is, He was reſolved to make that his only Study—the governing Principle of his Life, the Point and End in which all his Thoughts, Words, and Actions, ſhould center.

Secondly, I paſs on to give ſome Reaſons why every Chriſtian ſhould, with the Apoſtle, determine not to know any Thing, ſave JESUS CHRIST, and him crucified.

And, Firſt, Without this, our Perſons will not be accepted in the Sight of GOD. This, and conſequently this only, is Life Eternal, ſays our Bleſſed LORD himſelf, to know thee, the only true GOD, and JESUS CHRIST, whom thou haſt ſent. As alſo St. Peter ſays, There is now no other Name given under Heaven whereby we can be ſaved, but that of JESUS CHRIST.

Some indeed, may pleaſe themſelves in knowing the World, others boaſt themſelves in the Knowledge of a Multitude of Languages; but could we ſpeak with the Tongue of Men and Angels, or did we know the Number of the Stars, and could call them all by their Names, yet, without this experimental Knowledge of JESUS CHRIST, and him crucified, it would profit us nothing.

The former, indeed, may procure us a little Honour, which cometh of Man; but the latter only can render us acceptable in the Sight of GOD: For, if we are ignorant of CHRIST, GOD will be to us a conſuming Fire.

CHRIST is Way, the Truth, and the Life; no one cometh to the Father but through him—He is the Lamb ſlain from the Foundation of the World, and none ever were, or ever will be received up into Glory, but by an experimental Application of his Merits to their Hearts.

We might as well think to rebuild the Tower of Babel, or reach Heaven with our Hands, as to imagine to enter therein by any other Door than that of the Knowledge of JESUS CHRIST.

Other Knowledge may make you wiſe in your own Eyes, and puff you up; but this alone edifieth, and maketh wiſe unto Salvation.

As the meaneſt Chriſtian, if he knows but this, though he know nothing elſe, will be accepted; ſo the greateſt Maſter in Iſrael, the moſt Letter-learned Teacher, without this, will be rejected. His Philoſophy is mere Nonſenſe, his Wiſdom mere Fooliſhneſs in the Sight of GOD.

The Author of the Words now before us, was a remarkable Inſtance of this; never, perhaps, was a greater Scholar, in all what the World calls fine Learning, than he: For he was bred up at the Feet of Gamaliel, and profited in the Knowledge of Books, as well as in the Jewiſh Religion, above many of his Equals, as appears by the Language, Rhetorick, and Spirit of his Writings; and yet, when he came to know what it was to be a Chriſtian, He accounted all Things but Loſs, ſo he might win CHRIST. And, though he was now at Corin •• , that Seat of polite Learning, yet he was abſolutely determined not to know any Thing, to make nothing his Study, but what taught him to know JESUS CHRIST, and him crucified.

Hence then, appears the Folly of thoſe who ſpend their whole Lives in heaping up other Knowledge; and inſtead of ſearching the Scriptures, which teſtify of JESUS CHRIST, and are alone able to make them wiſe unto Salvation, diſquiet themſelves in a Purſuit after the Knowledge of ſuch Things, as when known, concern them no more, than to know that a Bird dropped a Feather upon one of the Pyrenean Mountains.

Hence it is, that ſo many, who profeſs themſelves wiſe, becauſe they can diſpute of the Cauſes and Effects, the moral Fitneſs and Unfitneſs of Things, appear mere Fools in the Things of GOD; ſo that when you come to converſe with them about the great Work of Redemption wrought out for us by JESUS CHRIST, of his being a Propitiation for our Sins, and a Principle of new Life to our Souls, they are quite ignorant of the whole Matter, and prove, to a Demonſtration, that, with all their Learning, they know nothing yet as they ought to know.

But, good GOD! how muſt it ſurpriſe a Man, when the Moſt High is about to take away his Soul, to think that he has paſſed for a wiſe Man, and a learned Diſputer in this World, and yet is left deſtitute of that Knowledge which alone can make him appear with Boldneſs before the Judgment-Seat of JESUS CHRIST? How muſt it grieve him, in a future State, to ſee others, whom he deſpiſed as unlearned and illiterate Men, becauſe they experimentally knew CHRIST, and him crucified, exalted to the Right Hand of GOD, and himſelf, with all his ſine Accompliſhments, becauſe he knew every Thing, perhaps, but CHRIST, thruſt down into Hell?

Well might the Apoſtle, in a holy Triumph cry out, Where is the Wiſe? Where is the Scribe? Where is the Diſputer of this World? For, GOD will then make fooliſh the Wiſdom of this World, and bring to nought the Wiſdom of thoſe who were ſo knowing in their own Eyes.

I made this Digreſſion from the main Point before us, not to condemn or deny human Literature, but to ſhew, that it ought to be uſed only in Subordination to divine▪ and that a Chriſtian, if the holy Spirit guided the Pen of the Apoſtle when he wrote this Epiſtle, ought to ſtudy no Books, but ſuch as lead him into a farther Knowledge of JESUS CHRIST, and him crucified.

And there is the more Reaſon for this, becauſe of the great Miſchief the contrary Practice has done to the Church of GOD: For, what was it but this Learning, or rather this Ignorance, that kept ſo many of the Scribes and Phariſees from the ſaving Knowledge of JESUS CHRIST? And what is it, but this human Wiſdom, this Science, falſly ſo called, that blinds the Underſtanding, and corrupts the Hearts of ſo many modern Unbelievers, and makes them unwilling to ſubmit to the Righteouſneſs which is of GOD by Faith in CHRIST JESUS!

But, Secondly, Without this Knowledge our Performances, as well as Perſons, will not be acceptable in the Sight of GOD.

Through Faith, ſays the Apoſtle, that is, Through a 〈◊〉 Faith in a Mediator hereafter to come, Abel offered a more acceptable Sacrifice than Cain. And it is through a like Faith, or an experimental Knowledge of the ſame divine Mediator, that our Sacrifices of Prayer, Praiſe, and Thankſgivings, come up as an Incenſe before the Throne of Grace.

Two Perſons may go up to the Temple to pray; but he only will return home juſtified, who, in the Language of our Collects, ſincerely offers up his Prayers through JESUS CHRIST our LORD.

For it is this great Atonement, this all-ſufficient Sacrifice, which alone can give us Boldneſs to approach with our Prayers to the Holy of Holies; and he that preſumes to go without this, acts Korah's Crime over again—offers GOD ſtrange Fire, and, conſequently, will be rejected by him.

Farther, as our Devotions to GOD will not, ſo neither, without this Knowledge of JESUS CHRIST, will our Acts of Charity to Men be accepted by him.

For did we give all our Goods to feed the Poor, and yet were deſtitute of this Knowledge, it would profit us nothing.

This our Bleſſed LORD himſelf intimates in the 25th of St. Matthew, where he tells thoſe that had been rich in good Works, That in as much as they did it unto one of the leaſt of his Brethren, they did it unto him. From whence we may plainly infer, that it is ſeeing CHRIST in his Members, and doing good to them out of an experimental Knowledge of his Love to us, that alone will render our Alms-Deeds rewardable at the laſt Day.

Laſtly, As neither our Acts of Piety nor Charity, ſo neither will our civil nor moral Actions be acceptable to GOD without this experimental Knowledge of JESUS CHRIST.

Our modern Pretenders to Reaſon, indeed, ſet up another Principle to act from; they talk, I Know not what, Of doing moral and civil Duties of Life, from the moral Fitneſs and Unfitneſs of Things. But ſuch Men are blind, however they may pretend to ſee; and going thus about to eſtabliſh their own Righteouſneſs, are utterly ignorant of the Righteouſneſs which is of GOD by Faith in CHRIST JESUS.

For though we grant, that Morality is a ſubſtantial Part of Chriſtianity, and that CHRIST came not to deſtroy, i. e. not to take off the Force of the moral Law, as a Rule of Action, but to explain, and ſo fulfil it; yet we affirm, that our moral and civil Actions are now no farther acceptable in the Sight of GOD the Father, than as they proceed from a Principle of a new Nature, and an experimental Knowledge of, or vital Faith in his dear Son.

For the Death of JESUS CHRIST has turned our whole Lives into one continued Sacrifice; and whether we eat or drink, whether we pray to GOD, or do any Thing to Man, it muſt all be done out of a Love for, and Knowledge of him who died and roſe again, to render all, even our moſt ordinary Deeds, acceptable in the Sight of GOD.

If we live by this Principle, if CHRIST be the Alpha and Omega of all our Actions, then our moſt indifferent ones are acceptable Sacrifices; but if this Principle be wanting, our moſt pompous Services avail nothing. We are but ſpiritual Idolaters—we ſacrifice to our own Net—we make an Idol of ourſelves, by making ourſelves, and not CHRIST, the End of our Actions; and therefore ſuch Actions are ſo far from being accepted by GOD, that, according to the Language of one of the Articles of our Church, We doubt not but they have the Nature of Sin, becauſe they ſpring not from an experimental Faith in, and Knowledge of JESUS CHRIST.

Were we not fallen Creatures, we mig •• then act, perhaps, from other Principles; but ſince we are fallen out of GOD in Adam, and are reſtored again only by the Death of JESUS CHRIST, the Face of Things is entirely changed, and all we think, ſpeak, or do, is only accepted in, and through him.

Juſtly, therefore, may I, in the

Third and laſt Place, exhort you, to put the Apoſtle's Reſolution in Practice, and beſeech you with him to determine, Not to know any Thing, ſave JESUS CHRIST, and him crucified.

I ſay, determine; for unleſs you ſit down firſt, and count the Coſt, and from a well-grounded Conviction of the Excellency of this above all other Knowledge whatſoever, reſolve to make this your chief Study, your only End, your one thing needful, every frivolous Temptation will draw you aſide from the Purſuit after it.

Your Friends and carnal Acquaintance, and, above all, your grand Adverſary the Devil, will be perſuading you to determine not to know any Thing, but how to lay up Goods for many Years,—to get a Knowledge and Taſte of the Pomps and Vanities of this wicked World;—But do you determine not to follow; or be led by them—and the more they perſuade you to know other Things, the more do you determine not to know any Thing, ſave JESUS CHRIST, and him crucified—For, this Knowledge never faileth; But whether they be Riches, they ſhall fail—Whether they be Pomps, they ſhall ceaſe—Whether they be Vanities, they ſhall fade away—But the Knowledge of JESUS CHRIST, and him crucified, abideth for ever.

Whatever, therefore, you are ignorant of, be not ignorant of this—if you know CHRIST, and him crucified, you know enough to make you happy, ſuppoſing you know nothing elſe; and, without this, all your other Knowledge cannot keep you from being everlaſtingly miſerable.

Value not then the Contempt of Friends, which you muſt neceſſarily meet with upon your open Profeſſion to act according to this Determination. For your Maſter, whoſe you are, was deſpiſed before you; and all that will know nothing elſe but JESUS CHRIST, and him crucified, muſt, in ſome Degree or other, ſuffer Perſecution.

It is neceſſary that Offences ſhould come, to try what is in our Hearts, and whether we will be faithful Soldiers of JESUS CHRIST, or not.

Dare we then to confeſs our Bleſſed Maſter before Men, and to ſhine as Lights in the World amidſt a crooked and perverſe Generation? Let us not to be content with following him afar off; for then we ſhall, as Peter did, ſoon deny him; but let us be altogether Chriſtians, and let our Speech, and all our Actions, betray to the World whoſe Diſciples we are, and that we have indeed determined not to know any Thing, ſave JESUS CHRIST, and him crucified. O then! well will it be with us, and happy, unſpeakably happy ſhall we be, even here,—and what is infinitely better, when others that deſpiſed us, ſhall be calling for the Mountains to fall on them, and the Hills to cover them, we ſhall be exalted to ſit down on the Right Hand of GOD, and ſhine as the Sun in the Firmament in the Kingdom of our moſt adorable Redeemer, for ever and ever.

Which GOD of his infinite Mercy grant, &c.

THE Perſons to whom theſe Words were written, were the People of Epheſus, who being, as we are told in the Acts, Worſhippers of the great Goddeſs Diana, in all Probability worſhipped the God Bacchus alſo; at the Celebration of whoſe Feſtivals, it was always cuſtomary, nay, part of their Religion, to get drunk; as though there was no other Way to pleaſe their God, but by turning themſelves into Brutes.

The Apoſtle therefore, in this Chapter, amongſt many other Precepts more eſpecially applicable to them, lays down that in the Text; and exhorts them, as they had now, by the free Grace of GOD, been turned from heatheniſh Darkneſs to the Light of the Goſpel, to walk 〈◊〉 Children of Light, and no longer make it •• rt of their Religion or Practice to be drunk with Wine, wherein is Exceſs; but, on the Contrary, ſtrive to be filled with the Spirit of that Saviour, after whoſe Name they were now called, and whoſe Religion taught them to abſtain from ſuch a filthy Sin, and to live ſoberly as they ought to live.

By the World being now Chriſtian, and the Doctrines of the Goſpel every where received, one would imagine, there ſhould be no Reaſon for repeating the Precepts now before us. But alas, Chriſtians! I mean Chriſtians falſly ſo called, are ſo led captive by all Sin in general, and by this of Drunkenneſs in particular, that was St. Paul to riſe again from the Dead, he might be tempted to think moſt of us were turned back to the Worſhip of dumb Idols; that we had ſet up Temples in Honour of Bacchus, and made it Part of our Religion, as the Epheſians did of theirs, to be drunk with Wine wherein is Exceſs.

Our civil Magiſtrates have not been wanting to uſe the Power given them from above, for the Puniſhment and Reſtraint of ſuch evil Doings; and I wiſh it could be ſaid this Plague of Drinking, by what they have done, had been ſtayed amongſt us. But alas! though their Labour, we truſt, has not been altogether in vain in the LORD, yet Thouſands, and I could almoſt ſay, ten Thouſands fall daily at our Right Hand, by this Sin of Drunkenneſs, in our Streets; nay, Men ſeem to have made a Covenant with Hell, and though the Power of the civil Magiſtrate is exerted againſt them; nay, and though they cannot but daily ſee the Companions of their Riot hourly by this, brought to the Grave, yet they will riſe up early to follow ſtrong Drink, and cry, To Morrow ſhall be as to Day, and ſo much the more abundantly; when we awake, we will ſeek it yet again.

It is high Time therefore, for thy Miniſters to lift up their Voices like a Trumpet, and ſince human Threats cannot prevail, to ſet before them the Terrors of the LORD, and try if theſe will not perſuade them to ceaſe from the Evil of their Doings.

But alas! how ſhall I addreſs myſelf to them? I fear Exceſs of Drinking has made them ſuch mere Nabals, that there is no ſpeaking to them. And many of GOD's Servants have toiled all their Lifetimes in diſſuading them from this Sin of Drunkenneſs, yet they will not forbear. However, at his Command, I will ſpeak alſo, though they be a rebellious Houſe Magnify thy Strength, O LORD, in my Weakneſs, and grant that I may ſpeak with ſuch Demonſtration of the Spirit, and with Power, that from henceforward they may ceaſe to act • o unwiſely, and this Sin of Drunkenneſs may not be their Ruin.

Believe me, ye unhappy Men of Belial (for ſuch, alas! this Sin has made you) it is not without the ſtrongeſt Reaſons, as well as utmoſt Concern for your precious and immortal Souls, that I now conjure you in the Apoſtles 〈◊〉 〈◊〉 to be 〈◊〉 with Wine, or any 〈…〉 wherein is Exceſs.

For, Firſt, Drunkenneſs is a Sin which muſt be highly diſpleaſing to GOD; becauſe it is an Abuſe of his good Creatures.

When GOD firſt made Man, and had breathed into him the Breath of Life, he gave him Dominion over the Works of his Hands, and every Herb bearing Seed, and every Tree, in which was the Fruit of a Tree yielding Seed, to him it was given for Meat; but when Adam had taſted the forbidden Fruit, which was the only Reſtraint laid upon him, he forfeited this Priviledge, and had no Right, ſince he had diſobeyed his Creator, to the Uſe of any one of the Creatures.

But, bleſſed be GOD, this Charter, as well as all other Privileges, is reſtored to us by the Death of the ſecond Adam, our LORD and Maſter JESUS CHRIST. Of every Beaſt of the Field, every Fiſh of the Sea, and whatſoever f •• eth in the Air, or moveth on the Face of the Earth, that is fit for Food, we may freely eat, i. e. without Scruple take, and eat; but then, with this Limitation, that we uſe them moderately. For GOD, by the Death of JESUS, has given no Man Licenſe to be intemperate; but, on the contrary, has laid us under the ſtrongeſt Obligations to live ſoberly, as well as godly in this preſent World.

But the Drunkard, deſpiſing the Goodneſs and Bounty of GOD, in reſtoring to us what we had ſo juſtly forfeited, turns his Grace into Wantonneſs; and as though the Creature was not of itſelf enough ſubject to Vanity, by being Curſed for our Sake, he abuſes it ſtill more, by making it adminiſter to his Luſts; and turns that Wine which was intended to make glad his Heart, into a deadly Poiſon.

But thinkeſt thou, O Drunkard, whoſoever thou art, thou ſhalt eſcape the righteous Judgment of GOD? No, the Time will ſhortly come that thou muſt be no longer Steward, aud then the Sovereign Lord of all the Earth will reckon with thee for thus waſting his Goods. Alas! wilt thou then wreſt Scripture any longer to thy own Damnation? And becauſe JESUS CHRIST turned Water into Wine at the Marriage Feaſt, to ſupply the Wants of his indigent Hoſt, ſay, that it is therefore meet to make merry, and be drunken. No, thou ſhalt be ſilent before him; and know, that tho' thou haſt encouraged thyſelf in Drunkenneſs by ſuch like Arguments, yet for all theſe Things GOD will bring thee into Judgment.

But, Secondly, What makes Drunkenneſs more exceeding ſinful, is, that a Man, by falling into it, ſinneth againſt his own Body.

When the Apoſtle would ••• ade the Corinthians from Fornication, he 〈◊〉 this as an Argument, Flee Fornication, ſays he, Brethren; for he that committeth Fornication, ſinneth againſt his own Body. And may not I as juſtly cry out, Flee Drunkenneſs, my Brethren, ſince he that committeth that Crime, ſinneth againſt his own Body? For, from whence come ſo many Diſen ••• and Diſtemp ••• in your Bodies; Come they not from hence, even from your Intemperance in Drinking? Who hath Pains in the Head? Who hath Rottenneſs in the Bones? Who hath Redneſs of Eyes? He that tarries long at the Wine, he that riſes early to ſeek new Wine. How many walking Skeletons have you ſeen, whoſe Bodies were once exceeding fair to look upon, fat and well favoured; but, by this Sin of drinking, how has their Beauty departed from them, and how have they been permitted to walk to and fro • upon the Earth, as though GOD intended to ſet them up, as he did Lot's Wife, for Monuments of his Juſtice, that others might learn not to get drunk? Nay, I appeal to yourſelves. Are not many, for this Cauſe, even now ſickly among you? And have not many of your Companions whom you once ſaw flouriſhing, like green Bay Trees, been brought by it, with Sorrow, to their Graves?

We might perhaps, think ourſelves hardly dealt with by GOD, was he to ſend to us, as he did to the Royal Pſalmiſt, to chooſe one Plague out of three, whereby we ſhould be deſtroyed. But had the Almighty decreed to cut off Man from the Face of the Earth, and to ſhorten his Days, he could not well ſend a more effectual Plague, than to permit Men, as they pleaſed, to overcharge themſelves with Drunkenneſs; for tho' it be a ſlow, yet it is a certain Poiſon. And if the Sword has ſlain its Thouſands, Drunkenneſs has ſlain its ten Thouſands.

And will not this alarm you, O ye Tranſgreſſors? Will not this perſuade you to ſpare yourſelves, and to do your Bodies no Harm? What, have you loſt the firſt Principles of human Nature, the fundamental Law of Self-preſervation? You ſeem to have a great Fondneſs for your Bodies, why otherwiſe to gratify their inordinate Appetites, do you drink to Exceſs? But ſurely, if you truly loved them, you would not thus deſtroy them; and was there no other Argument to be urged againſt Drunkenneſs, the Conſideration that it will deſtroy thoſe Lives you are ſo fond of, one would imagine, ſhould be ſufficient.

I know, indeed, that it is a common Anſwer that Drunkards make to thoſe, who, out of Love, would pull them as Firebrands out of the Fire, We are no Body's Enemy but our own. But this, inſtead of being an Excuſe for, is but an Aggravation of their Guilt: For (not to mention that the Drunkenneſs of one Man has cloathed many a Family with Rags, and that it is ſcarce poſſible for a Perſon to be drunk, without tempting his Neighbour alſo) I ſay, not to mention theſe, and many other ill Conſequences, which would •• ve ſuch an Excuſe to be entirely falſe; 〈◊〉 what is dearer to a Man than himſelf? 〈…〉 he himſelf be loſt, what would all the whole World avail him? But how wilt thou ſtand, O Man, before the Judgment Seat of CHRIST, and make ſuch an Excuſe, when thou 〈◊〉 • e arraigned before him as a Self-Mur ••• er▪ Will it then be ſufficient, thinkeſt thou, 〈…〉 I was no Man's Enemy but my own? 〈◊〉 GOD will then tell thee, that thou waſt not thy own; that thou waſt bought with the Price of his dear Son's Blood, and thou oug • teſt therefore to have glorified him with thy Spirit, and with thy Body, which were his. And ſince thou haſt, by Intemperance, deſtroyed thy Body, he will deſtroy both thy Body and Soul in Hell.

But, Thirdly, What renders Drunkenneſs more inexcuſeable, is, that it robs a Man of his Reaſon.

Reaſon is the Glory of a Man; the chief Thing whereby GOD has made us to differ from the Brute Creation. And our modern Unbelievers have exalted it to ſuch a high Degree, as even to ſet it in Oppoſition to Revelation, and deny the LORD that bought them. But though in doing this, they greatly err, and whilſt they profeſs themſelves wiſe, become real Fools; yet we muſt acknowledge, that Reaſon is the Candle of the LORD, and whoſoever puts it out, ſhall bear his Puniſhment, whoſoever he be.

But yet, 〈◊〉 the Drunkard does. Nebuchadnezzar's Curſe he makes his Choice, his Reaſon departeth from him, and then what is he better than a Brute?

The very Heathen Kings were ſo ſenſible of this, that, in order to deter their young Princes from drinking, they uſed to make their Slaves get drunk, and be expoſed before them. And didſt thou but ſee thine own Picture, O Drunkard, when, after having drowned thy Reaſon, thou ſtaggereſt to and fro, like one of the Fools in Iſrael, and ſeeſt thy very Companions making Songs upon thee, ſurely thou wouldſt not return to thy Vomit again, but abhor thyſelf in Duſt and Aſhes!

When David, in a Holy Ecſtaſy, was dancing before the Ark, Michal, Saul's Daughter, deſpiſed him in her Heart; and when he came home, ſhe ſaid, How glorious was the King of Iſrael to Day, who uncovered himſelf to Day in the Eyes of the Handmaids of his Servants, as one of the vain Fellows ſhameleſly uncovereth himſelf. And may not every one that meets a Drunkard, more juſtly ſay, How glorious does he, that was made a little lower than the Angels, look to Day, when unmindful of his Dignity, he has, by drinking, robbed himſelf of his Reaſon, and reduced himſelf to a Level with the Beaſts that periſh.

But what if GOD, in the Midſt of one of theſe drunken Fits, ſhould arreſt thee by Death, and ſay unto thee, Thou Fool, this Moment ſhall thy Soul be required of thee. Oh! How wouldſt thou appear in thoſe filthy Garments before that GOD, in who •• Sight the Heavens are not clean. And 〈◊〉 knoweſt thou, O Man, but this may be thy Lot? Haſt thou not known many, in thy Life-time, ſummoned at ſuch an unguarded Hour; and what Aſſurance haſt thou given thee, that thou ſhalt not be the next? Becauſe GOD has forborn thee ſo long, thinkeſt thou he will forbear always? No, this is rather a Sign that he will come at an Hour thou lookeſt not for him; and ſince his Goodneſs and Long-Suffering has not led thee to Repentance, he will cut thee down, and not permit thee to cumber the Ground any longer. Conſider this then, all ye that count it a Pleaſure to turn yourſelves into Brutes, leſt GOD pluck you away by a ſudden Death, and there be none to deliver you.

But, Fourthly, There is a farther Aggravation of this Crime, that it is an Inlet to, and Forerunner of many other Sins; for it ſeldom comes alone.

We may ſay of Drunkenneſs, as Solomon does of Strife, that it is like the letting out of Water; for we know not what will be the End thereof. Its Name is Legion: For behold a Troop of Sins cometh after it. And for my own Part, when I ſee a Drunkard, I can ſcarce, with the holy Prophet, when he looked in Hazael's Face, forbear weeping, to conſider how many Vices he may fall into, e'er he comes to himſelf again.

What ho ••• d Inceſt did righteous Lot commit with his own Daughters when they had made him drunk? And, I doubt not, but there are many amongſt you, who have committed ſuch Crimes when you have deprived yourſelves of your Reaſon by drinking, that were you to hear of them, your Heart, like Nabal's, after he was told how he had abuſed David when he was drunk, would die within you. And had any one told you, when you were ſober, that you would have been guilty of ſuch Crimes, you would have cried out, with Hazael before mentioned, Are thy Servants ſo many Dogs, that they ſhould do thus?

But no marvel that Drunkards commit ſuch Crimes: For Drunkenneſs drives the Holy Spirit from them: they become mere Machines for the Devil to work up to what he pleaſes; he enters into them, as he entred into the Herd of Swine; and no Wonder if they then commit all Uncleanneſs, and any other Crime, with Greedineſs. But this leads me to a

Fifth Conſideration, which highly aggravates the Sin of Drunkenneſs, viz. That it ſeparates the holy Spirit from us.

It is to be hoped, that no one here preſent need be informed, that before we can 〈◊〉 Chriſtians indeed, we muſt receive the Holy Ghoſt, muſt be born again from above, and have the Spirit of GOD witneſſing with our Spirits, that we are the Sons of GOD. This, this alone is true Chriſtianity; and without the Cohabita •••• of 〈◊〉 Bleſſed Spirit in our Hear •• , our Righteouſneſs does not exceed the Righteouſneſs of the Scribes and Phariſees, and we ſhall in no wiſe enter into the Kingdom of GOD.

But now Drunkards, do, in Effect, bid this Bleſſed Spirit depart from them: For what has he to do with ſuch filthy Swine? No, they have no Lot or Share in the Spirit of the Son of David. They have chaſed him out of their Hearts, by defiling his Temple; I mean their Bodies. And he can no more hold Communion with them, than Light can have Communion with Darkneſs, or CHRIST have Concord with Belial.

The Apoſtle therefore, in the Words of the Text, exhorts the Epheſians, not to be drunk with Wine, wherein is Exceſs, but to be filled with the Spirit; thereby implying, that Drunkenneſs and the Spirit of GOD could never dwell in the ſame Heart. And in another Epiſtle, he bids them avoid unprofitable Converſation, as a Thing which grieved the Holy Spirit; whereby alone they could be ſealed to the Day of Redemption. And if unprofitable Converſation grieves the Holy Spirit, at what an infinite Diſtance muſt Drunkenneſs drive him from the Hearts of Men?

But oh that you were wiſe! That you would conſider what a dreadful Thing it is to have the Spirit of the Living GOD depart from you: For, aſſure yourſelves, if you live without him, you live without GOD in the World. You are in the ſame miſerable forlorn Condition as Saul was, when an evil Spirit of the LORD came upon him; and you are only ſo many Veſſels of Wrath fitted for Deſtruction. But this brings me to the

Sixth and laſt Reaſon I ſhall urge againſt the Sin of Drunkenneſs, that it abſolutely unfits a Man for the Enjoyment of GOD in Heaven, and expoſes him to his Eternal Wrath.

To ſee and enjoy GOD, and to be like the bleſſed Angels, always beholding the Face of our Heavenly Father, in the Glories of his Kingdom, is ſuch an unſpeakable Happineſs, that even wicked Men, though they will not live the Life of the Righteous, cannot but wiſh their future State to be like his.

But think you, O ye Drunkards, that you ſhall ever be Partakers of this Inheritance with the Saints in Light? Do you flatter yourſelves, that you, who have made them often the Subject of your drunken Songs, ſhall now be exalted to ſing with them the Heavenly Songs of Sion? No, as by Druukenneſs you have made your Hearts Cages of unclean Birds, with impure and unclean Spirits muſt you dwell.

A burning Tophet, kindled by GOD's Wrath, is prepared for your Reception, where you muſt ſuffer the Vengeance of an Eternal Fire, and in vain cry out for a Drop of Water to cool your Tongues. Indeed you ſhall drink, but it ſhall be a Cup of GOD's 〈…〉 the Hand of the LORD there 〈◊〉 be a Cup of Fury, it will be full mi •• d; 〈◊〉 as for the Dregs thereof, all the Drunkards of the Land ſhall ſuck them out.

But perhaps you may not believe this Report. Theſe Words may be looked upon by you as idle Tales, and I may ſeem to you as L • t did to his Sons-in-law, when he came to warn them to get up out of Sodom, as one that mocketh. But if you believe not me, believe eternal Truth itſelf, and he has poſitively declared, that no Drunkard ſhall ever enter into his Kingdom.

And I call Heaven and Earth to Witneſs againſt you this Day, that as ſurely as the LORD rained Fire and Brimſtone, as ſoon as Lot went out of Sodom, ſo ſurely will GOD caſt you into a Lake of Fire and Brimſtone, when he ſhall come to take Vengeance on them that know not GOD, and have not obeyed the Goſpel of our Lord JESUS CHRIST.

Behold then I have told you before; remember you this Day were informed what the End of Drunkenneſs would be. And I ſummon you, in the Name of that GOD whom I ſerve, to meet me at the Judgment Seat of CHRIST, that you may acquit both my Maſter and me; and con • eſs, with your own Mouths, that your Damnation was of yourſelves, and that we were freed from the Blood of you all.

But, LORD, has no one believed our Report? Wilt thou ſuffer ſo many Words to be ſpoken in vain, i • it be yet in vain? No, methinks I ſee ſome pricked to the Heart, and ready to cry out in the Language of David to Abigail, Bleſſed be the LORD GOD of Iſrael, which ſent thee this Day to ſpeak unto us. For ſurely, unleſs he had ſent thee, this Sin of Drunkenneſs had been our Rain. But now, ſince we find whither it will lead us, we are reſolved to drink no Liquor to Exceſs while the World ſtands, leſt we ſhould be tormented in the Flames of Hell.

But alas! how ſhall we be delivered from the Power of this Sin? Can the Ethiopian change his Skin, or the Leopard his Spots? So hard, almoſt, will it be for us who have been accuſtomed to be intemperate, to learn to live ſober.

But do not deſpair; for what is impoſſible with Man, is poſſible with GOD. Of whom then ſhould you ſeek for Succour, but of him your LORD? Who, though for this Sin of Drunkenneſs, he might juſtly turn away his Face from you; yet if you pour out your Hearts before him in daily Prayer, and ask Aſſiſtance from above, he will endue you with Power from on high, and make you more than Conquerors through JESUS CHRIST that loved you. Had you 〈◊〉 up Communion with him in Pr •• er, you would not ſo long, by Drunkenneſs, have had Communion with Devils. And had you beſought him inſtantly, that you might not be le • into Temptation, you would always have 〈◊〉 delivered 〈◊〉 the Evil of it. But, like 〈…〉 , you have deſired 〈◊〉 be your 〈…〉 ; you have lived without Prayer, depended on your own Strength; and ſee, alas! on what a broken Reed you have leaned. How ſoon have you made yourſelves like the Beaſts that have no Underſtanding? But turn ye, turn ye from your evil Ways. Come to him, with the repenting Prodigal, ſaying, Father we have ſinned, we beſeech thee, let not this Sin of Drunkenneſs have any longer Dominion over us. And lo! it ſhall happen to you even as you will.

But think not that GOD muſt do all▪ a • d you nothing. No; as we can do nothing without him, ſo he will do nothing without us. And if we pray that we may not be led into Temptation, we muſt take heed not to throw ourſelves into it.

A ſecond Means therefore I would recommend to you, in order to get the better of Drunkenneſs, is to avoid evil Company. For it is the evil Communications of wicked Men, that has drawn ſo many thouſands into this Sin, and ſo corrupted their good Manners.

But you may ſay, If I leave my Companions, I muſt expect Contempt. For they will certainly deſpiſe me for being ſ •• gular. And thinkeſt thou, O Man, ever to enter in 〈◊〉 the ſtrait Gate by a true Converſion, without being had in Deriſion of them that are round about thee? No▪ though thou mayſt be deſpiſed, and no • to go to Heaven, yet thou canſt not go to Heaven, without being deſpiſed: For the Friendſhip of the World is En •• ity with GOD. And they that are born after the Fleſh, will perſecute thoſe that are born after the Spirit. Let not, therefore, a ſervile Fear of being deſpiſed by a Man that ſhall die, hinder thy turning unto the living GOD. For what is a little Contempt? It is but a Vapour which vaniſheth away, and cometh not again. Better be derided by a few Companions here, than be made aſhamed before Men and Angels hereafter. Better be the Song of a few Drunkards on Earth, than dwell with them where they will be eternally reproaching and curſing each other in Hell. Yet a little while, and they themſelves ſhall praiſe thy Doings, and ſhall ſay, We, Fools, counted his leaving us to be Folly, and his End to 〈◊〉 without Honour: But how is he numbered among the Sons of GOD, and his Lot among the Saints!.

But I haſten to lay 〈◊〉 a Third Means for •• oſe who would over 〈◊〉 this Sin of Drunkenneſs,—to enter 〈…〉 of ſtrict Self-denial and 〈◊〉 . For this Kind of Sin goeth not 〈◊〉 but by Prayer and Faſting. It is true, this may ſeem a difficult Taſk; 〈◊〉 then, we • uſt thank ourſelves for it; For had we begun •• oner, our Work would have been the eaſier. • nd even now, if you will but ſtrive, the Yoke of Mortification will grow lighter and ligh ••• every Day.

And here, by way of Concluſion to this Diſcourſe, I cannot but 〈…〉 , high and low, rich and 〈…〉 , to practiſe a ſtrict Self-denia ••• eating and drinking. For though the Kingdom of GOD conſiſts not in Meats and Drinks, yet an abſtemious Uſe of, and a frequent total Abſtinence from GOD's good Creatures, are great Promoters of the ſpiritual Life. And perhaps there are more deſtroyed by living in a regular Senſuality, than even by that very Sin I have now been warning you of▪—I know, indeed, that many, who are only almoſt Chriſtians, and who ſeek, but do not ſtrive to enter into the Kingdom of GOD, urge a Text of Scripture to juſtify their Indulgence, ſaying, That it is not what entreth into the Man d •• ileth the Man. And ſo we grant, when taken moderately; but then they ſhould conſider, that it is poſſible, nay, it is proved by daily Experience, that a Perſon may eat and drink ſo much as not to hurt his Body, and yet do infinite Prejudice to his Soul. For Self- indulgence lulls the Soul into a ſpiritual Slumber, as well as direct Intemperance; and though the latter may expoſe us to more Contempt among Men, yet the former, if continued in, will as certainly ſhut us out from the Preſence of GOD. St. Paul knew this full well; and therefore, though he was the ſpiritual Father of Thouſands, and was near upon finiſhing his Courſe, yet he ſays, it was his daily Practice to keep his Body under, and bring it into Subjection, no doubt, by a ſtrict Abſtinence and Faſting; not that he might arrive at higher Degrees of Perfection, but le • t after he had preached to others, he himſelf ſhould be a Caſt-away. But why urge I the Apoſtle's Example to excite you to a ſtrict Temperance in eating and drinking? Rather let me exhort you only to put in Practice the latter Part of the Text, to labour to be filled with the Spirit of GOD, and then you will no longer ſearch the Scriptures to find Arguments for Self-indulgence; but you will deal ſincerely with yourſelves, and faſt as often as the Church enjoyns, if your Healths will permit; and eat and drink no more at any Time, than what is conſiſtent with the ſtricteſt Precepts of the Goſpel. O do but beg of GOD, that you may ſee how you are fallen in Adam, and muſt be renewed e'er you can be happy, by the Spirit of JESUS CHRIST! Let us be • eech him to enlighten us, to ſee the Treachery of our corrupt Hearts, and how pure and holy theſe Bodies ought to be, which are living Temples of the Holy Ghoſt, and then we ſhall ſhew ourſelves Men. Abſtain from all Appearance of any Thing that will quench this Holy Spirit, and do any Thing that will invite him into, or cauſe him to abide in our Hearts. And thus being made Temples of the Holy Ghoſt, by his dwelling in our Bodies here, tho' after Death, Worms may deſtroy them; yet ſhall they be raiſe • by the ſame Spirit at the general Reſurrection of the laſt Day, to be faſhioned like unto CHRIST'S glorio •• 〈…〉 .

Which GOD of his infinite Mercy grant, &c.

NOTHING has render'd the Croſs of CHRIST of leſs Effect, nothing has been a greater ſtumbling Block and Rock of Offence to weak Minds, than a Suppoſition, now current among us, that moſt of what is contained in the Goſpel of JESUS CHRIST, was deſign'd only for our LORD's firſt and immediate Followers, and conſequently calculated for one or two hundred Years.—Accordingly many now read the Life, Sufferings, Death and Reſurrection of JESUS CHRIST, in the ſame Manner as learned Men read Caeſar's Commentaries, or the Conqueſts of Alexander; as Things rather intended to afford Matter for Speculation, than to be acted over again in and by us.

As this is true of the Doctrines of the Goſpel in general, ſo it is in particular of the Operations of GOD's Spirit upon the Hearts of Believers for we no ſooner mention the Neceſſity of our receiving the Holy Ghoſt in theſe laſt Days, as well as formerly; but we are look'd upon by ſome, as Enthuſiaſts and Madmen; and, by others, repreſented as wilfully deceiving the People, and undermining the eſtabliſhed Conſtitution of the Church.

Judge ye then, my Brethren, whether it is not high Time for the true Miniſters of JESUS CHRIST, who have been themſelves made Partakers of this heavenly Gift, to lift up their Voices like a Trumpet; and if they would not have thoſe Souls periſh for which the LORD JESUS has ſhed his precious Blood, to declare with all Boldneſs, that the Holy Spirit is the common Privilege and Portion 〈…〉 in all Ages; and that we alſo, as well as the firſt Chriſtians, muſt receive the Holy Ghoſt e'er we can be truly called the Children of GOD.

For this Reaſon (and alſo that I 〈◊〉 Anſwer the Deſign of our Church in 〈◊〉 the preſent Feſtival) I have choſen the 〈◊〉 of the Text.

They were ſpoken by JESUS CHRIST, when, as the Evangeliſt tells us, he was at the Feaſt of Tabernacles. Our LORD (herein leading all an Example) attended on the Temple-ſervice in general, and the Feſtivals of the Jewiſh Church in particular.—The Feſtival at which he was now preſent, was that of the Feaſt of Tabernacles which the Jews obſerved according to GOD's Appointment in Commemoration of their living in Tents.—At the laſt Day of this Feaſt it was cuſtomary for many pious People to fetch Water from a certain Place, and bring it on their Heads, ſinging this Anthem out of Iſaiah, And with Joy ſhall they draw Water out of the Wells of Salvation.—Our dear Lord JESUS obſerving this, and it being his conſtant Practice to ſpiritualize every Thing he met with, cries out, If any Man thirſteth, let him come unto me, rather than unto that Well, and drink.—He that believeth on me, as the Scripture hath ſpoken, (where it is ſaid, GOD will make Water ſpring out of a dry Rock, and ſuch like) out of his Belly ſhall flow Rivers of living Water.—And that we might know what our Saviour meant by this living Water, the Evangeliſt immediately adds, But this 〈◊◊〉 of the Spirit, which they that believe on him 〈◊〉 receive.

Theſe laſt Words I ſhall chiefly inſiſt on in the enſuing Diſcourſe, and ſhall treat on them in the following Manner.

By the Spirit, or the Holy Ghoſt, is to be underſtood the third Perſon in the ever bleſſed Trinity, conſubſtantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both—For to uſe the Words of our Church in this Day's Office, that which we believe of the Glory of the Father, the ſame we believe of the Son, and of the Holy Ghoſt, without any Difference or Inequality.

Thus ſays St.John, in his firſt Epiſtle, Chap. v. Ver. 7. There are Three that bear Record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe Three are one. And our LORD when he gave his Apoſtles Commiſſion to go and teach all Nations, commands them to baptize in the Name of the Holy Ghoſt, as well as of the Father and the Son.—And St. Peter, Acts v. Ver.3. ſaid to Ananias, Why hath Satan filled thine Heart to lie to the Holy Ghoſt? And, Ver.4. he ſays, Thou haſt not lied unto Men, but unto GOD.—From all which Paſſages, it is plain▪ that the Holy Ghoſt, is truly and properly GOD, as well as the Father and the Son. This is an unſpeakable Myſtery, but a Myſtery of GOD's revealing, and therefore to be aſſented to with our whole Hearts.—Seeing GOD is not a Man that he ſhould lie, nor the Son of Man that he ſhould deceive.

I proceed, Secondly, to prove that the Holy Ghoſt is the common Privilege of all Believers.

But, here I would not be underſtood of ſo receiving the Holy Ghoſt, as to enable us to work Miracles, or ſhew outward Signs and Wonders. For I allow our Adverſaries, that to pretend to be inſpired, in this Senſe, is being wiſe above what is written. Perhaps it cannot be proved, that GOD ever interpoſed in this extraordinary Manner, but when ſome new Revelation was to be eſtabliſhed, as at the firſt ſettling of the Moſaick and Goſpel Diſpenſation.—And as for my own Part, I cannot but ſuſpect the Spirit of thoſe who inſiſt upon a Repetition of ſuch Miracles at this Time.—For the World being now become nominally Chriſtian, at leaſt, (though GOD knows, little of the Power is left among us) there need not outward Miracles, but only an inward Co-operation of the Holy Spirit with the Word, to prove that JESUS is that Meſſiah which was to come into the World.

Beſides, it is poſſible for thee, O Man, to have Faith, ſo as to be able to remove Mountains, or caſt out Devils; nay, thou mighteſt ſpeak with the Tongue of Men and Angels, yea, and bid the Sun ſtand ſtill in the midſt of Heaven; yet, what would all theſe Gifts of the Spirit avail thee, without being made Partaker of his ſanctifying Graces? Saul had the Spirit of Government for a while, ſo as to become another Man, and yet was a Caſtaway.—And many, who caſt out Devils in CHRIST's Name, at the laſt will be diſowned by him. If therefore thou hadſt only the Gifts, but was deſtitute of the Graces of the Holy Ghoſt, they would only ſerve to lead thee with ſo much the more Solemnity to Hell.

Here then, I ſay, we join iſſue with our Adverſaries, and will readily grant, that we are not in this Senſe to be inſpired, as were our LORD's firſt Apoſtles. But unleſs Men have Eyes which ſee not, and Ears which hear not, how can they read the latter Part of the Text, and not confeſs that the Holy Spirit, in another Senſe, is the common Privilege of all Believers, even to the End of the World?—This ſpake be of the Spirit, which they that believe on him 〈◊〉 receive.—Obſerve, he does not ſay, they that believe on him for one or two Ages, but they that believe on him in general, i. e. at all Times, and in all Places.—So that unleſs we can prove that St. John was under a Deluſion when he wrote theſe Words, we muſt believe 〈◊〉 we even we alſo, ſhall receive the Holy Ghoſt, 〈◊〉 we believe on the Lord JESUS with our whole Hearts.

Again, our LORD, juſt before his bitter Paſſion, when he was about to offer up 〈◊〉 Soul an Offering for the Sins of the Wor •• when his Heart was moſt enlarged, and he would undoubtedly demand the moſt excellent Gift for his Diſciples, prays, that they all may be one, as thou, Father, art in me, and I in thee, that they alſo may be one in us.—I in them, and thou in me, that they be made perfect in one; that is, that all his true Followers might be united to him by his Holy Spirit, by as real, vital, and myſtical an Union, as there is between JESUS CHRIST and the Father. I ſay all his true Followers▪—For it is evident from our LORD's own Words, that he had us and all Believers in View, when he put up this Prayer.—Neither pray I for theſe alone, but for them alſo which ſhall believe on me through their Word; ſo that, unleſs we treat our LORD as the High Prieſts did, and count him a Blaſphemer; we muſt confeſs, that all who believe in JESUS CHRIST, through the Word or Miniſtration of the Apoſtles, are to be joyned to JESUS CHRIST, by being made Partakers of the Holy Spirit.

There's a great Noiſe made of late, about the Word Enthuſiaſt, and it has been caſt upon the Preachers of the Goſpel, as a Term of Reproach.—But every Chriſtian, in the proper Senſ • of the Word, muſt be an Enthuſiaſt.—That is, muſt be inſpired of GOD, or have GOD in him. For who dares ſay, he is a Chriſtian, till he can ſay, GOD is in me? St. Peter tells us, we have many great and precious Promiſes, that we may be made Partakers of the Divine Nature.—Our LORD prays, that we may be one, as the Father and He are One; and our own Church, in Conformity to theſe Texts of Scripture, in her excellent Communion-Office, tells us, that thoſe who receive the Sacrament worthily, dwell in CHRIST, and CHRIST in them; that they are one with CHRIST, and CHRIST with them.—And yet Chriſtians in general, muſt have their Names caſt out as Evil, and Miniſters in particular muſt be looked upon as Deceivers of the People, for affirming, that we muſt be really united to GOD, 〈◊〉 receiving the Holy Ghoſt. Be aſtoniſhed, O Heavens, at this!

Indeed, I will not ſay, our Letter-learned Preachers deny this Doctrine in expreſs Words.—But however, they do it in Effect.—For they talk profeſſedly againſt inward Feelings, and ſay, we may have GOD's Spirit without feeling it, which is in Reality to deny the Thing itſelf—And had I a Mind to hinder the Progreſs of the Goſpel, and to eſtabliſh the Kingdom of Darkneſs, I would go about, telling People, they might have the Spirit of GOD, and yet not feel it.

But to return,—When our LORD was about to aſcend to his Father, and our Father; to his GOD, and our GOD; 〈…〉 Apoſtles this Commiſſion, Go and • ea • h all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt.—By the Term, All Nations, 'tis allowed, are 〈◊◊〉 that ſhould profeſs to believe on JESUS 〈◊〉 even to the End of the World. And accordingly by Authority of this Commiſſion, we do baptize them in this and every Age of the Church.—And 〈◊〉 this be true, then the Propoſition to be proved will be undeniable. For though we tranſlate theſe Words, baptizing them in the Name; yet as the Name of GOD, in the LORD's Prayer, and ſeveral other Places, ſignifies his Nature, they might as well be tranſlated thus, baptizing them into the Nature of the Father, into the Nature of the Son, and into the Nature of the Holy Ghoſt. And conſequently, if we are all to be baptized into the Nature of the Holy Ghoſt, e'er our Baptiſm be effectual to Salvation, it is evident, that we all muſt actually receive the Holy Ghoſt, e'er we can ſay, we truly believe in JESUS CHRIST. For no one can ſay, that JESUS is my LORD, but he that has thus received the Holy Ghoſt.

Numbers of other Texts might be quoted, to make this Doctrine, if poſſible, ſtill more plain.—But I am aſtoniſhed, that any, who call themſelves Members; much more, that many, who are Preachers of the Church of England, ſhould dare ſo much as open their Lips againſt it. And yet with Grief, GOD is my Judge, I ſpeak it, Perſons of the eſtabliſ ••• 〈◊〉 ſeem, more generally to be ignorant of it, than any Diſſenters whatſoever.

But, good GOD! My dear Brethren, what have you been doing? How often have your Hearts given your Lips the Lie? How often have you offered GOD the Sacrifice of Fools, and had your Prayers turned into Sin, if you approve of, and uſe our excellent Church-Liturgy, and yet deny the Holy Spirit to be the Portion of all Believers? In the daily Abſolution, the Miniſter exhorts the People to pray, that GOD would grant them Repentance, and his Holy Spirit.—In the Collect for Chriſtmaſs Day, we beſeech GOD, that he would daily renew us by his Holy Spirit.—In the laſt Week's Collect we pray'd that we may evermore rejoice in the Comforts of the Holy Ghoſt.—And in the concluding Prayer, which we put up every Day, we pray not only, that the Grace of our Lord JESUS CHRIST, and the Love of GOD, but that the Fellowſhip of the Holy Ghoſt may be with us all evermore.

But farther,—A ſolemn Seaſon is now approaching, I mean the Ember-Days, at the End of which, all that are to be ordained to the Office of a Deacon, are in the Sight of GOD, and in the Preſence of the Congregation, to declare that they truſt they are inwardly moved by the Holy Ghoſt, to take upon them that Adminiſtration.—And to thoſe who are to be ordained Prieſts, the Biſhop is to repeat theſe ſolemn Words, Receive thou the Holy Ghoſt, now committed unto thee • y the Impoſition of our Hands.—And yet, Oh that I had no Reaſon to ſpeak it, many that uſe our Forms, and many that have witneſſed this good Confeſſion, yet dare talk and preach againſt the Neceſſity of receiving the Holy Ghoſt now, as well as formerly; and not only ſo, but cry out againſt thoſe, who do inſiſt upon it, as Madmen, Enthuſiaſts, Schiſmaticks, and Underminers of the Eſtabliſhed Conſtitution.

But you are the Schiſmaticks, you are the Bane of the Church of England, who are always crying out, the Temple of the LORD, the Temple of the LORD; and yet ſtarve the People out of our Communion, by feeding them only with the dry Huſks of dead Morality, and not bringing out to them the fatted Calf, I mean the Doctrines of the Operations of the bleſſed Spirit of GOD—But here's the Miſfortune, many of us are not led by, and therefore no Wonder, that we cannot talk feolingly of the HOLY GHOST—We ſubſcribe to our Articles, and make them ſerve for a Key to get into Church-Preferment, and then preach contrary to thoſe very Articles to which we have ſubſcribed—Far be it from me, to charge all the Clergy with this hateful Hypocriſy—No, bleſſed be GOD, there are ſome left among us, who dare maintain the Doctrines of the Reformation, and preach the Truth, as it is in JESUS—But I ſpeak the Truth in CHRIST, I lye not—The Generality of the Clergy are fallen from our Articles, and do not ſpeak agreeable to them, or to the Form of ſound Words, delivered in the Scriptures—Wo be unto ſuch blind Leaders of the Blind! How can you eſcape the Damnation of Hell? It is • ot all your Learning (falſely ſo called) it is not all your Preferments can keep you from the juſt Judgment of GOD—Yet a little while and we ſhall all appear before the Tribunal of CHRIST—There, there will I meet you—There JESUS CHRIST, that great Shepherd and Biſhop of Souls ſhall determine, who are the falſe Prophets, who are the Wolves in Sheep's Cloathing.—Thoſe who ſay, that we muſt now receive and feel the Holy Ghoſt, or thoſe who exclaim againſt it, as the Doctrine of Devils.

But I can no more. It is an unpleaſing Taſk to cenſure any Order of Men, eſpecially thoſe who are in the Miniſtry—Nor would any thing excuſe it but Neceſſity: That Neceſſity which extorted from our LORD himſelf ſo many Woes againſt the Scribes and Phariſees, the Letter-learned Rulers and Teachers of the Jewiſh Church—And ſurely, if I could bear to ſee People periſh for lack of Knowledge, and yet be ſilent towards thoſe who keep from them the Key of true knowledge, the very Stones would cry out.

Would we reſtore the Church to its primitive Dignity▪ the only Way is to live and preach the Doctrine of CHRIST, and the Articles to which we have ſubſcribed. Then we ſhall find the Number of Diſſenters will daily decreaſe, and the Church of England become the Joy of the whole Earth.

I am now, in the Third Place, to ſhew the Reaſonableneſs of this Doctrine.

I ſay, the Reaſonableneſs of this Doctrine—For however it may ſeem Fooliſhneſs to the natural Man, yet to thoſe, who have taſted of the good Word of Life, and have felt the Power of the World to come, it will appear to be founded on the higheſt Reaſon, and is capable, to thoſe who have Eyes to ſee, even of a Demonſtration—I ſay of a Demonſtration: For it ſtands on this Self-evident Suppoſition, that we are fallen Creatures, or, to uſe the Scripture-Expreſſion, Have all died in Adam.

I know indeed 'tis now no uncommon thing amongſt us, to deny the Doctrine of original Sin, as well as the Divinity of JESUS CHRIST, who is GOD over all, bleſſed forever—But it is incumbent on thoſe who deny it, firſt to diſprove the Authority of the Holy Scriptures—If thou canſt prove, thou Unbeliever, that the Book, which we call The Bible, does not contain the lively Oracles of GOD; if thou canſt ſhew, that holy Men of Old, did not write this Book, as they were inwardly moved by the Holy Ghoſt, then will we give up the Doctrine of original Sin—But unleſs thou canſt do this, we muſt inſiſt upon it, that we are all conceived and born in Sin; if for no other, yet for this one Reaſon, becauſe that GOD, who cannot lye, has told us ſo.

But what has Light to do with Darkneſs, or polite Infidels with the Bible? Alas! as they are Strangers to the Power, ſo they are generally as great Strangers to the Word of GOD. And therefore, if we will preach to them, we muſt preach from their Hearts: For talking in the Language of the Scripture, is but like talking in an unknown Tongue. Tell me then, O Man, whoſoever thou art, that denieſt the Doctrine of original 〈◊〉 if thy Conſcience be not ſeared as with a • ot Iron! Tell me, if thou doſt not find thyſelf by Nature to be a Motly Mixture of Brute and Devil? I know theſe Terms will ſtir up the whole Phariſee in thy Heart; but let not Satan hurry thee hence. Stop a little, and let us reaſon together. Doſt thou not find, that by Nature thou art prone to Pride? Otherwiſe, wherefore art thou now offended? Again, doſt not thou find in thyſelf the Seeds of Malice, Revenge, and all Uncharitableneſs? And what are theſe but the very Tempers of the Devil? Again, do we not all by Nature follow, and ſuffer ourſelves to be led by our natural Appetites, always looking downwards, never looking upwards to that GOD, in whom we live, move, and have our Being? And what is this but the very Nature of the Beaſts that periſh? Out of thy own Heart therefore will I oblige thee to confeſs, what an inſpired Apoſtle 〈◊〉 long ſince told us, that the whole 〈◊◊〉 Nature lies in the Wicked One, i. 〈◊〉 〈◊〉 Devil▪ that we are no better than thoſe whom St. Jude calls Brute Beaſts. For we have Tempers in us all by Nature, that prove to a Demo • ſtration, that we are altogether Earthly, Senſual, Deviliſh.

And this by the Way will ſerve as another Argument, to prove the Reality of the Operations of the bleſſed Spirit on the Hearts of Believers, againſt thoſe falſe Profe •• ors, who deny there is any ſuch Thing as Influences of the Holy Spirit that may be felt. For if they will grant that the Devil worketh, and that ſo as to be felt in the Hearts of the Children of Diſobedience (which they muſt grant, unleſs they will give an Apoſtle the Lie) where is the Wonder that the good Spirit ſhould have the ſame Power over thoſe that are truly obedient to the Faith of JESUS CHRIST?

But to return. If it be true then, that we are all by Nature a Motly Mixture of Brute and Devil, it is evident, that we all muſt receive the Holy Ghoſt, e'er we can dwell with and enjoy GOD.

When you read how the Prodigal in the Goſpel was reduced to ſo low a Condition, as to eat Husks with Swine, and how Nebuchadnezzar was turned out, to graze with Oxen, I am confident, you pity their unhappy State. And when you hear, how JESUS CHRIST will ſay, at the laſt Day, to all that are not born again of GOD, Depart from me ye Curſed, into everlaſting Fire, prepared for the Devil and his Angels, do not your Hearts ſhrink within you, with a ſecret Horror? And if Creatures with only our Degree of Goodneſs cannot bear, even the Thoughts of dwelling with Beaſts or Devils, to whoſe Nature we are ſo nearly allied, how do we imagine, GOD, who is infinite Goodneſs and Purity itſelf, can dwell with us, while we are Partakers of both their Natures? We might as well think to reconcile Heaven and Hell.

When Adam had eaten the forbidden Fruit, he fled and hid himſelf from GOD. Why? becauſe he was naked; that is, he was alienated from the Life of GOD, the due Puniſhment of his Diſobedience. Now we are all by Nature naked and void of GOD, as he was at that Time, and conſequently, till we are changed, and cloathed upon by a Divine Nature again, we muſt fly from GOD alſo.

Hence then appears the Reaſonableneſs of our being obliged to receive the Spirit of GOD. It is founded on the Doctrine of Original Sin. And therefore you will always find that thoſe who talk againſt feeling the Operations of the Holy Ghoſt, very rarely, or very ſlightly at leaſt, mention our Fall in Adam. No, they refer St. Paul's Account of the Depravity of Unbelievers, only to thoſe of old Time. Whereas 'tis obvious, on the contrary, that we are all equally included under the Guilt and Conſequences of our firſt Parent's Sin, even as others; and to uſe the Language of our own Church-Article, bring into the World with us a Corruption, which renders us liable to GOD's Wrath, and Eternal Damnation.

Should I preach to you any other Doctrine, I ſhould wrong my own Soul; I ſhould be found a falſe Witneſs towards GOD 〈◊◊〉 And he that preaches any 〈◊〉 Doctrine, howſoever dignified and diſtinguiſhed ſhall bear his Puniſhment whoſoever he be.

From this plain Reaſon then appears the Neceſſity why we, as well as the firſt Apoſtle, in this Senſe, muſt receive the Spirit of GOD.

For the great Work of Sanctification, or making us holy, is particularly referred to the Holy Ghoſt. And therefore our LORD ſays, Unleſs a Man be born of the Spirit, he cannot enter into the Kingdom of GOD.

For JESUS CHRIST came down to ſave us not only from the Guilt, but alſo from the Power of Sin. And however often we have repeated our Creed, and told GOD we believe in the Holy Choſt, yet if we have not believed in him, ſo as to be really united to JESUS CHRIST by him, we have no more Concord with JESUS CHRIST than Belial himſelf.

And now, my Brethren, what ſhall I ſay more? Tell me, are not many of you offended at what has been ſaid already? Do not ſome of you think, though I mean well, yet I have carried the Point a little too far? Are not others ready to cry out, If this be true, who then can be ſaved? Is not this driving People into Deſpair?

Yes, I ingenuouſly confeſs it is. But into what Deſpair? A Deſpair of Mercy through CHRIST? No, GOD forbid; but a Deſpair of living with GOD without receiving the Holy Ghoſt. And I would to GOD, that not only all you that hear me this Day, but that the whole World was filled with this Deſpair. Believe me, my Brethren, I have been doing no more than you allow your bodily Phyſicians to do every Day. If you have a Wound in your Bodies, and are in earneſt about a Cure, you bid the Surgeon probe it to the very Bottom. And ſhall not the Phyſician of your Souls be allowed the ſame Freedom? And what have I been doing but ſearching your natural Wounds, that I might convince you of your Danger, and put you upon applying to JESUS CHRIST for a Remedy? Indeed I have dealt with you as gently as I could; and now I have wounded, I come to heal you.

For I was, in the Laſt Place, to exhort you all to come to JESUS CHRIST by Faith, whereby you, even you alſo, ſhall receive the Holy Ghoſt. For this ſpake he of the Spirit, which they that believe on him ſhould receive.

This, this is what I long to come to, Hitherto I have been preaching only the Law. but behold I bring you glad Tidings of great Joy. If I have wounded you before, be not afraid; behold, I now bring a Remedy for all your Wounds. For notwithſtanding you are 〈◊〉 now ſunk into the Nature of the Beaſt. 〈◊〉 Devil, yet if you truly believe on JESUS CHRIST you ſhall receive the quickening Spirit promiſed in the Text, and be reſtored to the glorious Liberties of the Sons of GOD. I ſay, if you believe on JESUS CHRIST. For by Faith we are ſaved; it is not of Works, left any one ſhould boaſt. And however ſome Men may ſay, there is a Fitneſs required in the Creature, and that we muſt have a Righteouſneſs of our own, before we can lay hold on the Righteouſneſs of CHRIST; yet, if we believe the Scripture, Salvation is the free Gift of GOD in CHRIST JESUS our LORD; and whoſoever believeth on him with his whole Heart, though his Soul be as black as Hell itſelf, ſhall receive the Gift of the Holy Ghoſt.—Behold then, I ſtand up, and cry out in this great Day of the Feaſt, Let every one that thirſteth come unto JESUS CHRIST and drink. He that believeth on him, out of his Belly ſhall flow not only Streams or Rivulets, but whole Rivers of living Water. This I ſpeak, my Brethren, of the Spirit which they that believe on JESUS ſhall certainly receive.—For JESUS CHRIST is the ſame yeſterday, to day, and for ever. He is the Way, the Truth, the Reſurrection, and the Life.—Whoſoever believeth on him, though he were dead, yet ſhall he live.—There is no Reſpect of Perſons with JESUS CHRIST.—High and low, rich and poor, one with another, may come to him with an humble Confidence, if they draw near by Faith.—From him we may all receive Grace upon Grace.—For JESUS CHRIST is full of Grace and Truth, and ready to ſave to the u • termoſt all that by a true Faith turn unto him.—Indeed the Poor generally receive the Goſpel, and GOD has choſen the Poor in this World rich in Faith. But though not many mighty, not many noble are called; and though it be caſier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of GOD, yet even to you that are rich do I now freely offer Salvation by JESUS CHRIST, if you will renounce yourſelves, and come to JESUS CHRIST as poor Sinners. I ſay, as poor Sinners; for the Poor in Spirit are only ſo bleſſed as to have a Right to the Kingdom of GOD.—JESUS CHRIST calls none to him but thoſe that thirſt after his Righteouſneſs, and feel themſelves weary and heavy laden with the Burden of their Sins.—JESUS CHRIST juſtifies the Ungodly. He came not to call the Righteous, but Sinners to Repentance.

Do not then ſay you are unworthy; for this is a faithful and true Saying, and worthy of all Men to be received, That JESUS CHRIST came into the World to ſave Sinners; and if you are the chief of Sinners; if you feel yourſelves ſuch, verily JESUS CHRIST came into the World chiefly to ſave you.—When Joſeph was called out of the Priſon-Houſe to Pharaoh's Court, we are told, that he ſtaid ſome Time to prepare himſelf; but do you come with all your Priſon Cloaths about you; come poor, and miſerable, and blind, and naked as you are, and GOD the Father ſhall receive you with open Arms, as he did the returning Prodigal. He ſhall cover your Nakedneſs with the beſt Robe of his dear Son's Righteouſneſs, ſhall ſeal you with the Signet of his Spirit, and feed you with the fatted Calf, even with the Comforts of the Holy Ghoſt.—Oh let there then be Joy in Heaven over ſome of you believing.—Let me not go back to my Maſter, and ſay, LORD, they will not believe my Report.—Harden no longer your Hearts, but open them wide, and let the King of Glory in.—Believe me, I am willing to go to Priſon or Death for you; but I am not willing to go to Heaven without you—The Love of JESUS CHRIST conſtrains me to lift up my Voice like a Trumpet.—My Heart is now full—Out of the Abundance of the Love which I have for your precious and immortal Souls my Mouth now ſpeaketh.—And I could now not only continue my Diſcourſe till Midnight, but I could ſpeak till I could ſpeak no more.—And why ſhould I deſpair of any? No, I can deſpair of no one, when I conſider JESUS CHRIST has had Mercy on ſuch a Wretch as I am.—However you may think of yourſelves, I know that by Nature I am but half a Devil, and half a Beaſt.—The free Grace of CHRIST prevented me.—He ſaw me in my Blood, He paſſed by me, and ſaid unto me, Live.—And the ſame Crace which was ſufficient for me, is ſufficient for you alſo.—Behold, the ſame bleſſed Spirit is ready to breathe on all your dry Bones, if you will believe on JESUS CHRIST whom GOD has ſent.—Indeed you can never believe on, or ſerve a better Maſter, one that is more mighty, or more willing to ſave.—Indeed I can ſay the LORD CHRIST is gracious, his Yoke is eaſy, his Burden exceeding light.—After you have ſerved him many Years, like the Servants under the Law, was he willing to diſcharge you, you would ſay, We love our Maſter, and will not go from him.—Come then, my guilty Brethren, come and believe on the LORD that bought you with his precious Blood.—Look up by Faith, and ſee him whom you have pierced.—Behold him bleeding, panting, dying!—Behold him with Arms ſtretched out ready to receive you all.—Cry unto him as the penitent Thief did, LORD, remember us now thou art in thy Kingdom, and he ſhall ſay to your Souls, Shortly ſhall you be with me in Paradiſe.—For thoſe whom CHRIST juſtifies, them he alſo glorifies, even with that Glory which he enjoyed with the Father before the World began.—Do not ſay, I have bought a Piece of Ground, and muſt needs go and ſee it; I have bought a Yoke of Oxen, and muſt needs go prove them; I have married a Wife, I am engaged in an eager Purſuit after the Luſt of the Eye, and the Pride of Life, and therefore cannot come.—Do not fear having your Name caſt out as Evil, or being accounted a Fool for CHRIST's Sake.—Yet a while, and you ſhall ſhine like the Stars in the Firmament for ever.—Only believe, and JESUS CHRIST ſhall be to you Wiſdom, Righteouſneſs, Sanctification, and eternal Redemption.—Your Bodies ſhall be faſhioned like unto his glorious Body, and your Souls fall into all the Fulneſs of GOD.

Which may GOD of his infinite Mercy grant, &c.

THE Apoſtle St. Paul in his Epiſtle to the Hebrews, informs us, That it is appointed for all Men once to die; after that, ſays he, comes Judgment.—And I think if any Conſideration be ſufficient to awaken a ſleeping drowſy World, it muſt be this.—That there will be a Day wherein theſe Heavens ſhall be wrapt up like a Scrowl, this Element melt with fervent Heat, the Earth and all the Things therein be burnt up, and every Soul, and every Nation and Language ſummoned to appear before the dreadful Tribunal of the righteous Judge of Quick and Dead, to receive Rewards and Puniſhments according to the Deeds done in their Bodies.—The great Apoſtle juſt mentioned, when brought before Felix, could think of 〈◊〉 better Means to convert that ſinful Man, than • o reaſon of Temperance, Righteouſneſs, and more eſpecially of a Judgment to come.—The firſt might in ſome Meaſure affect, but I am perſuaded it was the laſt Conſideration, I mean of a Judgment to come, that made him tremble; and ſo bad as the World is grown, yet there are few have their Conſciences ſo far ſeared, as with a red hot Iron, as to deny that there will be a Reckoning hereafter. The promiſcuous Diſpenſations of Providence in this Life, wherein we ſee good Men afflicted, deſtitute, tormented, and the Wicked permitted triumphantly to ride over their Heads, has been always looked upon as an indiſputable Argument, by the Generality of Men, that there will be a Day in which GOD will judge the World in Righteouſneſs, and adminiſter true Equity unto his People.—Some indeed are ſo bold as to deny it, while they are engaged in the Purſuit of the Luſt of the Eye, and the Pride of Life.—But follow them to their Death-Beds, ask them, when their Souls are ready to launch into Eternity, what they then think of a Judgment to come? and 〈◊〉 will tell you they dare not give their Conſcien •• the Lie any longer.—They feel a fearful Looking for of Judgment and fiery Indignation in their Hearts.—Since then theſe Things are ſo, does it not highly concern each of us, my Brethren, before we come on a Bed of Sickneſs, ſeriouſly to examine how the Account ſtands between GOD and our Souls, and how it will fare with us 〈◊〉 Day? As for the openly Prophane, the Drunkard, the Whoremonger, the Adulterer, and ſuch like, there's no Doubt of what will become of them,—without Repentance they ſhall never enter into the Kingdom of GOD, and his CHRIST: No; their Damnation ſlumbereth not; a burning fiery Tophet, kindled by the Fury of GOD's eternal Wrath, is prepared for their Reception, wherein they muſt ſuffer the Vengeance of an eternal Fire.—Nor is there the leaſt Doubt of the State of true Believers.—For tho' they be deſpiſed and rejected of natural Men, yet being born again of GOD, they are Heirs of GOD, and joint Heirs with CHRIST.—They have the Earneſt of the promiſed Inheritance in their Hearts, and are aſſured, that a new and living Way is made open for them, into the Holy of Holies, by the Blood of JESUS CHRIST, through which an abundant Entrance ſhall be adminiſtred to them at the great Day of Accounts. The only Queſtion is, What will become of the almoſt Chriſtian, one that is content to go, as he thinks, in a middle Way to Heaven, without being prophane on the one Hand, or, as he falſly imagined, righteous overmuch on the other?—Multitudes there are in every Congregation, and conſequently here preſent, of this ſtamp.—And what is worſt of all, it's more eaſy to convince the moſt notorious Publicans and Sinners of their being out of a State of Salvation, than any of theſe.—Notwithſtanding, if JESUS CHRIST may be our Judge, they ſhall as certainly be rejected and diſowned by him at the laſt Day, as tho' they lived in open Defiance of all his Laws.—For what ſays our LORD in the Parable of which the Words of the Text are a Reddition or Concluſion, and which I intend to make the Subject of my preſent Diſcourſe.—Then, that is, at the Day of the Judgment, which he had been diſcourſing of in the foregoing, and proſecutes in this Chapter, ſhall the Kingdom of Heaven, i. e. the State of Profeſſors in the Goſpel Church, be likened unto Ten Virgins, which took their Lamps and went forth to meet the Bridegroom. In which Words is a manifeſt Alluſion to a Cuſtom prevailing in our LORD's Time among the Jews, at Marriage Solemnities, which were generally at Night, and at which it was cuſtomary for the Perſons of the Bride-Chamber to go out in Proceſſion, with many Lights to meet the Bridegroom.—By the Bridegroom then here ſpoken of, you are to underſtand JESUS CHRIST.—The Church, i. e. True Believers, are his Spouſe,—he is united to them by one Spirit even in this Life; but the Solemnizing of theſe ſacred Nuptials is reſerved till the Day of Judgment, when he ſhall come to take them home to himſelf, and preſent them before Men and Angels, as his Purchaſe, to his Father, without Spot or Wrinkle, or any ſuch Thing.—By the Ten Virgins we are to underſtand the Profeſſors of Chriſtianity in general.—All are called Virgins, becauſe all are called to be Saints. Whoſoever names the Name of CHRIST, is obliged by that very Profeſſion to depart from all Iniquity. The pure and chaſte in Heart are the only Perſons that will be ſo bleſſed as to ſee GOD.—As CHRIST was born of a Virgin's Womb, ſo he can dwell in none but Virgin Souls, made pure and holy by the Cohabitation of his Holy Spirit. But what ſays the Apoſtle? All are not Iſraelites that are of Iſrael,—All are not Chriſtians that are called after the Name of CHRIST:—No, ſays our LORD, in the 2d v. Five of thoſe Virgins were wiſe, i. e. True Believers, and five were fooliſh, i. e. Formal Hypocrites. But why are five ſaid to be wiſe, and the other five ſcoliſh?—Hear what our LORD ſays in the following Verſes, They that were fooliſh took their Lamps and took no Oil with them: But the wiſe took Oil in their Veſſels with their Lamps. They that were fooliſh took •• eir Lamps, i. e. the Lamp of an outward Profeſſion. They would go to Church, ſay over ſeveral Manuals of Prayers, come perhaps into a Field to hear a Sermon, give at a Collection, and receive the Sacrament conſtantly, nay, of • ner than once a Month.—But then here lay the Miſ ••• e, they had 〈◊◊〉 in their Lamps,—no true Principle or 〈◊〉 , no living Faith in their Hearts, without which tho' we ſhould give all our Goods to feed the Poor, and our Bodies to be burnt, it would pr ••• t us nothing. In ſhort, they were exact, nay perhaps ſuperſtitious Bigots as to the Form, bat all the while they were Strangers to, and, in effect, denied the Power of Godlineſs in their Hearts. They would go to Church, but at the ſame Time, think it no harm to go to a Bail or an Aſſembly, notwithſtanding they promiſed at their Paptiſm, to renounce the Pomps and Vanities of this wicked World.—They were ſo exceeding fearful of being righte ••• overmuch, that they would even perſecute thoſe that were truly devout, if they attempted to go a Step farther than themſelves. In one Word, they never effectually felt the Power of the World to come. They thought they might be Chriſtians without ſo much inward Feeling 〈◊〉 therefore, notwithſtanding their high 〈◊〉 had only a Name to live.

And now, Sirs, let me pauſe a while, and in the Name of GOD, whom I endeavour to ſerve in the Goſpel of his dear Son, give me 〈◊〉 ask one Queſtion. Whilſt I have been draw ••• tho' in Miniature, the Character of th ••• fooliſh Virgins, have not many of your Conſciences made the Application, and with a ſmall, ſtill, tho' articulate Voice, ſaid, Thou Man, thou Woman, art one of thoſe fooliſh Virgins, f • r thy Practice and Sentiments agreeth thereto? Do not ſtifle, but encourage theſe Convictions; and who knows but that LORD, who is rich 〈◊〉 Mercy to all that call upon him faithfully, may ſo work upon you even by this Fooliſhneſs of Preaching, as to make you wiſe Virgins before you return home?

What they were you ſhall know immediately; But the wiſe, ſays our LORD, ver. 4. • ook Oil in their Veſſels with their Lamps.— Obſerve, the wiſe, that is, the true Believers, had their Lamps as well as the fooliſh Virgins; for Chriſtianity does 〈◊〉 require us to caſt off all outward Forms. We may uſe Forms and yet not be formal: For Inſtance, it is poſſible to worſhip GOD in a ſet Form of Prayer, and yet worſhip him in Spirit and in Truth. And therefore, Brethren, let us not judge one another. The wiſe Virgins had their Lamps; herein did not lie the Difference between them and the fooliſh, that one worſhipped GOD with a Form and the other did not: No; as the Phariſee and Publican went up to the Temple to pray, ſo theſe wiſe and fooliſh Virgins might go to the ſame Place of Worſhip, and ſit under the ſame Miniſtry; but then the wiſe took Oil in their Veſſels with their Lamps; they kept up the Form, but did not reſt in it; their Words in Prayer were the Language of their Hearts, and they were no Strangers to inward Feelings; they were not a •• a • d of ſearching Doctrine, nor affronted when Miniſters told them they deſerve to be damned; they were not ſelf-righteous, but were willing that JESUS CHRIST ſhould have all the Glory of their Salvation; they were convinced that the Merits of JESUS CHRIST were to be apprehended only by Faith, but yet were they as careful to maintain good Works, as tho' they were to be juſtified by them: In ſhort, their Obedience flowed from Love and Gratitude, and wa • chearful, conſtant, uniform, univerſal, like that Obedience which the Holy Angels pay our Father in Heaven.

Here then let me exhort you to pauſe again; and if any of you can faithfully apply theſe Characters to your Hearts, give GOD the Glory, and take the Comfort to your own Souls; you are not falſe but true Believers. JESUS CHRIST has been made of GOD to you Wiſdom, even that Wiſdom, whereby you ſhall be made wiſe unto Salvation. GOD ſees a Difference between you and fooliſh Virgins, if natural Men will not. You need not be uneaſy if one Chance and Fate in this Life may happen to you both. I ſay, one Chance and Fate; for ver. 〈◊〉 . while the Bridegroom tarried, i. e. in the intermediate Space of Time which paſſed between our LORD's Aſcenſion and his coming again to Judgment, they all ſlumbered and ſlept. The wiſe as well as fooliſh died, for Duſt we are, and to Duſt we muſt return. It's no Reflection at all upon the Divine Goodneſ • , that Believers, as well as Hypocrites, muſt paſs thro' the Valley of the Shadow of Death; for CHRIST has taken the Sting out of it, ſo that we need fear no Evil. It is to them a Paſſage to everlaſting Life. Death is only terrible to thoſe that have no Hope, becauſe they live without Faith in the World. Whoſoever there are amongſt you, that have received the Firſt- 〈◊〉 of the Spirit, I am perſuaded you are ready to cry out with holy Job, We would not live here always, 〈◊〉 long to be diſſolved, that we may be with JESUS CHRIST; and tho' Worms muſt deſtroy our Bodies as well as others, yet we are content, being aſſured that our Redeemer liveth, that he will ſtand at the latter Days upon the Earth, and that in our Fleſh we ſhall ſee GOD.

But it is not ſo with Hypocrites and Unbelievers beyond the Grave; for what ſays our LORD? And at Midnight; obſerve, at Midnight, night, when all was huſh'd and quiet, and no one dreaming any ſuch Thing, a Cry was made; The Voice of the Arch-Angel and the Trump of GOD was heard ſounding this general Alarm, To Things in Heaven, to Things in Earth, and to Things in the Waters under the Earth, BEHOLD—mark how this awful Summons is uſher'd in with the Word BEHOLD—to engage our Attention; Behold the Bridegroom cometh! even JESUS CHRIST, the Deſire of Nations, the Bridegroom of his Spouſe the Church! Becauſe he tarried for a while to exerciſe the Faith of Saints, and give Sinners Space to repent, Scoffers were apt to cry out, Where is the Promiſe of his coming? But the LORD is not ſlack concerning his Promiſe, as theſe Men 〈◊〉 ſlackneſs—For Behold he that was to come now cometh, and will not tarry any longer: He cometh to be glorified in his Saints, and to take Vengeance on them that know not GOD, and have not obeyed his Goſpel: He cometh not as a poor deſpiſed Galilean; not to be ſtabled in a ſtinking Manger; not to be deſpiſed and rejected of Men; not to be blindfolded, ſpit upon, and buffeted; not to be nailed to an accurſed Tree; not as the Son of Man, but as he really was the eternal Son of an eternal GOD: He cometh riding on the Wings of the Wind in the Glory of the Father and his Holy Angels, and to be had in everlaſting Reverence of all that ſhall be round about him.—Go ye forth to meet him—ariſe, ye Dead, ye fooliſh as well as wiſe Virgins, ariſe and come to Judgment. Multitudes no doubt, that heard th • awakening Cry, would have rejoiced if the Rocks might fall on, and the Hills cover them from the Preſence of the LAMB: What would they give, if as they lived as Beaſts, they might now die like Beaſts that periſh? How would they rejoice if thoſe ſame Excuſes which they had made on this ſide Eternity for not attending on Holy Ordinances, would now ſerve to keep them from appearing before the heavenly Bridegroom! But as Adam notwithſtanding his Fig Leaves, and the Trees of the Garden, could not hide himſelf from GOD, when arreſted with an—Adam, where art thou? So now, the Decree is gone forth, and the Trump of GOD has given its laſt Sound, all Tongues, People, Nations and Languages, both wiſe and fooliſh Virgins muſt come into his Preſence, and bow beneath his Foot-ſtool; even Pontius Pilate, Annas and Caiaphas; even the proud perſecuting High-Prieſts and Phariſees of this Generation, muſt now appear before him: For ſays our LORD, then, i. e. when the Cry was made, Behold, the Bridegroom 〈◊〉 in a Moment, in the twinkling of an Eye, the Graves were opened, the Sea gave up its 〈◊〉 all thoſe Virgins, both wiſe and fooliſh, ar ••• and trimmed their Lamps, i. e. endeavoured to put themſelves in a proper Poſture to meet the Bridegroom.

But how may we imagine the fooliſh Virgins were ſurpriſed, when notwithſtanding their high Thoughts and proud Imaginations of their Security, they now find themſelves wholly naked and void of that Inward Holineſs and Purity of Heart, without which no Man living at that Day ſhall comfortably meet the LORD! I doubt not, but many theſe fooliſh Virgins whilſt in this World, were cloathed in Purple and fine Linnen, fared ſumptuouſly every Day, and would diſdain to ſet the wiſe Virgins, ſome of which might be as poor as Lazarus, even with the Dogs of their Flock. Theſe were looked upon by them as Enthuſiaſts and Madmen, as Perſons that were Righteous overmuch, and who intended to turn the World upſide down: But now Death hath opened their Eyes, and convinced them to their Eternal Sorrow, that he is not a true Chriſtian who is only one outwardly. Now they find (tho' alas! too late) they, and not the wiſe Virgins, had been beſide themſelves. Now their proud Hearts are made to ſtoop, their lofty Looks are brought low; and as Dives entreated that Lazarus might dip the Tip of his Finger in Water, and be ſent to cool his Tongue, ſo theſe fooliſh Virgins, theſe formal Hypocrites, are obliged to turn Beggars to thoſe whom they once deſpiſed—Give us of your Oil—Oh! impart to us a little of that Grace and Holy Spirit, for the inſiſting on which we Fools accounted your Lives Madneſs; for alas! our Lamps are gone out—we had only the Form of Godlineſs—we were whited Sepulchers—we were Heart-Hypocrites—we contented ourſelves with deſiring to be good, and tho' confident of Salvation whilſt we lived, yet our Hope is entirely gone now GOD has taken away our Souls; give us therefore, Oh! give us, tho' we once deſpiſed you, give us of your Oil, for our Lamps of an outward Proſeſſion, tranſient Convictions, are quite gone out.

Comfort ye, comfort ye, my People, ſaith the LORD, with this.—My Brethren in CHRIST, hear what the fooliſh ſay to the wiſe Virgins, and learn in Patience to poſſeſs your Souls. If you are true Followers of the lowly JESUS, I am perſuaded you have your Names caſt out, and all manner of Evil ſpoken againſt you, for his Name-Sake; for 〈◊〉 one ever did or will live godly in CHRIST JESUS, without ſuffering Perſecution; nay, I doubt not, but your chief Foes are thoſe of your own Houſhold: Tell me, do not your carnal Relations and Friends vex your tender Souls Day by Day, in bidding you ſpare yourſelves, and take heed leſt you go too far: And as you paſſed along to come and hear the Word of GOD, have you not heard many a Phariſee cry out, Here comes another Troop of his Followers! Brethren, be not ſurpriſed, CHRIST'S Servants were always the World's Fools; you know it hated him before it hated you. Rejoice and be exceeding glad. Yet a little while and Behold the Bridegroom cometh, and then ſhall you hear theſe formal ſcoffing Phariſees ſaying unto you, Give us of your Oil, for our Lamps are gone out. When you are reviled, revile not again: When you ſuffer, threaten not; commit your Souls into the Hands of him that judgeth righteouſly • For behold the Day cometh when the Children of GOD ſhall ſpeak for themſelves.

The wiſe Virgins, in the Parable, no doubt endured the ſame cruel Mockings as you may do; but as the Lamb before the Shearers is Dumb, ſo in this Life opened they not they their Mouths; but now we find they can give their Enemies an Anſwer: Not ſo, leſt there be not enough for us and you; but go ye rather to them that ſell, and buy for yourſelves. Theſe Words are not to be underſtood as tho' they were ſpoken in an inſulting Manner; for true Charity teaches us to uſe the worſt of Sinners, and our moſt bitter Enemies, with the Meekneſs and Gentleneſs of CHRIST: Tho' Dives was in Hell, yet Abraham does not ſay, Thou Villain, but only Son remember: And I am perſuaded, had it been in the Power of theſe wiſe Virgins, they would have dealt with the fooliſh Virgins, as, GOD knows, I would willingly deal with my moſt inveterate Enemies, not only give them of their Oil, but alſo exalt them to the Right Hand of GOD.—It was not then for want of Love, but for fear of wanting a ſufficiency for themſelves, that made them return this anſwer, Not ſo, leſt there be not enough for us and you: For they that have moſt Grace have none to ſpare; none but ſelf-righteous, fooliſh Virgins think they are good enough, or have already attained.—Thoſe who are truly wiſe are always moſt diſtruſtful of themſelves, preſſing forwards to the Things that are before, and think it well if after they have done all, they can make their Calling and Election ſure—Not ſo, leſt there be not enough for us and you; But go ye rather to them that ſell, and buy for your ſelves: Theſe Words indeed ſeem to be ſpoken in a triumphant, but certainly they were utter'd in the moſt compaſſionate Manner, go ye to them that ſell and buy for yourſelves:—Unhappy Virgins! you accounted our Lives Folly. Whilſt with you in the Body, how often have you condemned us for our Zeal in running to hear the Word, and looked upon us as Enthuſiaſts, for talking about and affirming, that we muſt be led by the Spirit, and walk by the Spirit, and feel the Spirit of GOD witneſſing with our Spirits, that we are 〈◊〉 Children? But now you would be glad to be Partakers of this Privilege, but it is not ours to give. You contented yourſelves with ſeeking when you ſhould have been ſtriving to enter in at the ſtrait Gate.—And now go to them that ſell, if you can, and buy for yourſelves.

And what ſay you to this, ye fooliſh formal Profeſſors? For I doubt not but Curioſity and Novelty hath brought many ſuch, even to this deſpiſed Place, to hear a Sermon. Can you hear this Reply to the fooliſh Virgins, and yet not tremble? Why, yet a little while, and thus it ſhall be done to you. Rejoice and bolſter yourſelves up in your Duties and Forms; endeavour to cover your Nakedneſs with the Fig Leaves of an outward Profeſſion and a legal Righteouſneſs, and deſpiſe the true Servants of CHRIST as much as you pleaſe yet know, that all your Hopes will fail you when GOD brings you into Judgment.For not him who commendeth himſelf is juſtified, but he whom the LORD commendeth.

But to return; we do not hear any Reply the fooliſh Virgins make: No, their Conſciences condemned them; like the Perſon in the Parable without a Wedding-Garment, they are ſtruck dumb, and are now filled with anxious Thoughts how they ſhall buy Oil, that they may lift up their Heads before the Bridegroom. But whilſt they went to buy, v. 10. i. e. whilſt they were thinking what they ſhould do, the Bridegroom, the Lord Jesus, the Head, the King, the Husband of his Spouſe the Church, cometh attended with Thouſands and Twenty times Ten Thouſands of Saints and Angels, publickly to count up his Jewels; and they that were ready,—the wiſe Virgins who had Oil in their Lamps, and were ſealed by his Spirit to the Day of Redemption, theſe having on a Wedding Garment of an imputed Righteouſneſs, and a new Nature, went in with him to the Marriage.

But who can expreſs the Tranſports that theſe wiſe Virgins felt, when they were thus admitted, in a holy Triumph, into the Preſence and full Enjoyment of him whom their Souls hungred and thirſted after! No doubt they had taſted of his Love, and by Faith had often fed on him in •• eir Hearts, when ſitting down to commemorate his laſt Supper here on Earth; but how full may we think their Hearts and Tongues were of his Praiſes, when they ſee themſelves ſit down together to eat Bread in his Heavenly Kingdom! And what was beſt of all, the Door was ſhut, and ſhut them in, to enjoy the ever bleſſed GOD and the Company of Angels and the Spirits of juſt Men made perfect, without Interruption for evermore. I ſay, without Interruption; for in this Life, their Eyes often guſhed out with Water becauſe Men kept not GOD's Law; and they could never come to appear before the LORD, or to hear his Word, but Satan and his Emiſſaries would come alſo to diſturb them; but now the Door is ſhut, now there is a perfect Communion of Saints, which they in vain longed for in this lower World; now Tares no longer grow up with the Wheat; not one ſingle Hypocrite or Unbeliever can skreen himhimſelf amongſt them.—Now the wicked ceaſe from troubling, and now their weary Souls enjoy an everlaſting Reſt.

Once more, O Believers let me exhort you in Patience to poſſeſs your Souls. GOD if he has freely juſtified you by Faith in his Son, and given you his Spirit, has ſealed you to be his; and has ſecured you as ſurely as he ſecured Noah when he locked him in the Ark. But though Heirs of GOD, and joint Heirs with CHRIST, and neither Men or Devils can pluck you out of your heavenly Father's Hands, yet you muſt be toſſed about with manifold Temptations; but lift up your Heads, the Day of your perfect compleat Redemption draweth nigh.—Behold the Bridegroom cometh to take you to himſelf, the Door ſhall be ſhut, and you ſhall be forever with the LORD.

But I even tremble to tell you, O nominal Chriſtians, that the Door will be ſhut, I mean the Door of Mercy, never, never to be opened to give you Admiſſion, tho' you ſhould continue knocking to all Eternity. For thus ſpeaks our LORD, v. 11. Afterwards, i. e. after thoſe that were ready had went in, and the Door was ſhut; after they had to their Sorrow found that no Oil was to be bought, no Grace to be procured, came alſo the other Virgins; and, as Eſ • u after Jacob had got the Bleſſing, cried with an exceeding bitter Cry, bleſ • me, even me alſo, Oh my Father; ſo they came ſaying, LORD, LORD, open to us.—Obſerve the Importunity of theſe fooliſh Virgins, implied in theſe Words, LORD, LORD.—Whilſt in the Body, I ſuppoſe they only read, but did not pray over their Prayers: If you would tell them, they ſhould Pray without ceaſing, they ſhould pray from their Hearts, and feel the Want of what they prayed for; they would anſwer, They could not tell what you mean by inward Feelings; that GOD did not require us to be always on our Knees, but if a Man did juſtly, and loved Mercy, and did as the Church Forms required him, it was as much as the LORD required at his Hands.

I fear, Sirs, too many amongſt us, are of this Mind. Nay, I fear there are many ſo polite, ſo void of the Love of GOD, as to think it too great a Piece of Self-Denial, to riſe early to offer up a Sacrifice of Praiſe and Thankſgiving acceptable to GOD thro' JESUS CHRIST. If any ſuch by the good Providence of GOD, are brought hither this Morning, I beſeech you conſider your Ways, and remember, if you are not awakened out of your Spiritual Lethargy, and live a Life of Prayer here, you ſhall in vain cry out with the fooliſh Virgins, LORD, LORD, open unto us, hereafter.—Obſerve, further, the Impudence, as well as Importunity of theſe other Virgins; LORD, LORD, ſay they,—as tho' they were intimately acquainted with the Holy JESUS. Like Numbers amongſt us, who becauſe they go to Church, repeat their Creeds, and receive the bleſſed Sacrame •• 〈◊〉 they have a Right to call JESUS the • 〈◊〉 , and dare call GOD their Father 〈◊〉 they put up the Lord's Prayer. But JESUS is not your Saviour. The Devil, not GOD, is your Father, unleſs your Hearts are purified by Faith, and you are born again from above. It's not merely being baptized by Water, but being born again of the Holy Ghoſt that muſt qualify you for Salvation; and it will do you no Service at the great Day, to ſay unto CHRIST, LORD, my Name is in the Regiſter of ſuch and ſuch a Pariſh.—I am perſuaded the fooliſh Virgins could ſay this and more; but what Anſwer did JESUS make? He anſwered and ſaid, v. 12. Verily, I ſay unto you: He puts the Word VERILY, to aſſure them he was in earneſt.—I ſay unto you,—I who am Truth itſelf,—I whom you have owned in Words, but in Works denied, VERILY, I ſay unto you, I know you 〈◊〉 . Theſe Words muſt not be underſtood literally; for whatever Arians and Socinians may ſay to the contrary, yet we affirm that JESUS CHRIST is GOD, GOD bleſſed forever, and therefore knoweth all Things. He ſaw Nathaniel when under the Fig-Tree: He ſees and is now looking down from Heaven his Dwelling-Place, upon us, to ſee how we behave in theſe Fields.—Brethren, I know nothing of the Thoughts and Intents of your Hearts, in coming hither; but JESUS CHRIST he knows who come like new-born Babes, deſirous to be fed with the ſincere Milk of the Word. And he knows who came to hear what the Babler ſays, and to run away with part of a broken Sentence, that they may have whereof to accuſe him.—This Expreſſion then, I know you not, muſt not be underſtood literally; No, it implies a Knowledge of Approbation, as tho' CHRIST had ſaid, you call me LORD, LORD, but you have not done the Things that I have ſaid; you deſire me to open the Door, but how can you come in hither not having on a Wedding Garment? Alas, you are naked as you came into the World! where is my outward Righteouſneſs imputed to you? Where is my inherent Righteouſneſs wrought in you? Where is my Divine Image ſtamped upon your Souls? How dare you call me LORD, LORD, when you have not received the Holy Ghoſt, whereby I ſeal all that are truly mine? Verily, I know you not, depart from me, ye Curſed, into everlaſting Fire, prepared for the Devil and his Angels.

And now he that hath Ears to hear, let him hear what Manner of Perſons theſe were, whom JESUS CHRIST diſmiſſed with this Anſwer.— Remember, I entreat you, remember they are not ſent away for being Fornicators, Swea • ers, Sabbath-breakers, or Prodigals. No, in all Probability, as I obſerv'd before, they were, touching the outward Obſervances of the Mo •• l Law, blameleſs;—they were conſtant as to the Form of Religion; and if they did no good, yet no one could ſay, they did any one any harm. The only Thing for which they were condemned and eternally baniſhed from the Preſence of the LORD (for ſo much is implied in that Sentence I know you not) was this, they had no Oil in their Lamps; no Principle of a true living Faith, and Holineſs in their Hearts.—And If Perſons may go to Church, receive the Sacrament, lead honeſt moral Lives, and yet be ſent to Hell at the laſt Day, as they certainly will be if they advance no further, Where wilt thou, O Drunkard? Where wilt thou, O Swearer? Where wilt thou, O Sabbath-Breaker? Where wilt thou that denieſt Divine Revelation, and even the Form of Godlineſs? Where wilt thou and ſuch like Sinners appear? I know very well where.—You muſt appear before the dreadful Tribunal of JESUS CHRIST: For however you may, like Felix, put off the Proſecution of your Convictions, yet you as well as others, muſt ariſe after Death, and appear in Judgment: You will then find to your eternal Sorrow, what I juſt hinted at in the Beginning of this Diſcourſe, viz. that your Damnation ſlumbereth not: Sin has blinded your Hearts, and hardned your Foreheads now, but yet a little while and our LORD will eaſe him of his Adverſaries.—Methinks already, by Faith, I ſee the Heavens opened, and the Holy JESUS coming, with his Face brighter than Ten Thouſand Suns, darting Fury upon you from his Eyes!—Methinks I ſee you riſing from your Graves trembling and aſtoniſhed, and crying out, Who can abide this Day of his coming!

And now what Inference ſhall I draw from what has been delivered? Our LORD, in the Words of the Text, has drawn one for me, Watch therefore, for ye know neither the Day nor the Hour whe • e • n the Son of Man cometh.

Watch; that is, be upon your Guard, and keep your Graces in continual Exerciſe: For as when we are commanded to watch unto Prayer, it ſignifies that we ſhould continue inſtant in that Duty; ſo when we are required to watch in general, it means that we ſhould put on the whole Armour of GOD, and live every Day as tho' it was our laſt. And Oh! that the LORD, may now enable me to lift up my Voice like a Trumpet! For had I a thouſand Tongues, or could I ſpeak ſo loud that the whole World might hear me, I could not ſound a more uſeful Alarm than that which is contained in the Words of the Text. 〈◊〉 therefore, my Brethren, I beſeech you by 〈◊〉 Mercies of GOD in CHRIST JESUS, Watch 〈◊〉 upon your Guard; Awake, ye that ſleep in 〈◊〉 For ye know neither the Day nor the Hour 〈◊〉 the Son of Man cometh. Perhaps to Day, perhaps this Midnight, the CRY may be made: For in a Moment, in the twinkling of an Eye, the Trump is to ſound.—However, ſuppoſing the final Day of Judgment may yet be a great way off, yet the Day of Death is certainly near at Hand: For what is our Life? It is but a Vapour▪ it is but a Span long, ſo ſoon paſſeth it away and we are gone. Bleſſed be GOD we are all here well; but who out of this great Multitude dares ſay, I ſhall go home to my Houſe in Safety? Who knows but whilſt I am ſpeaking, GOD may commiſſion his miniſtring Spirits immediately to call ſome of you away by a ſudden Stroke, to give an Account with what Attention you have heard this Sermon. You know my Brethren, ſome ſuch Inſtances we have lately had given us—And what Angel or Spirit hath aſſured us that ſome of you ſhall not be the next? Watch therefore, for ye know neither the Day nor the Hour wherein the Son of Man will come—And it is chiefly for this Reaſon, that GOD has hid the Day of our Deaths from us—For ſince I know not but I may die to me 〈◊〉 why, O my Soul, may each of us 〈◊◊〉 thou not watch to Day? Since I 〈◊〉 not but I may die the next Moment, w • y wilt thou not prepare for dying this?—Many ſuch Reflections as theſe, my Brethren, croud in upon my Mind. At preſent, bleſſed be the LORD, who delights to magnify his Strength in a poor Worm's Weakneſs, I am at a ſtand, not ſo much about what I ſhall ſay, as what I ſhall leave unſaid—My Belly, like Elihu's, is as it were full of new Wines—out of the abundance of my Heart my Mouth ſpeaketh. The ſeeing ſo great a Multitude ſtanding before me, a Senſe of the infinite Majeſty of that GOD in whoſe Name I preach, and before whom I as well as you muſt appear to give an Account; and the uncertainty there is whether I ſhall live another Day to ſpeak to you any more—Theſe Conſiderations, I ſay, eſpecially the Preſence of GOD, which I now feel upon my Soul, furniſhes me with ſo much Matter, that I ſcarce know where to begin or where to end my Application—however, for Method ſake by the Divine Aſſiſtance, I will branch it into three ſeveral particulars.

And firſt, I would remind you that are notoriouſly ungodly, of what our LORD ſays in the Text: For though I have ſaid that your Damnation ſlumbereth not, whilſt you continue in an impenitent State; yet that was only to ſet you upon your Watch, to convince you of your Danger, and excite you to cry out, What ſhall we do to be ſaved? I appeal to all that hear me, whether I have ſaid the Door of Mercy ſhould be ſhut againſt you if you believe on JESUS CHRIST: No, if you are the chief of Sinners; if you are Murderers of Fathers, Murderers of Mothers; if you are emphatically the Dung and Offscouring of all Things; yet if you believe on JESUS CHRIST and cry unto him with the ſame Faith as the expiring Thief, LORD remember me now thou art in thy Kingdom; I will pawn my eternal Salvation upon it, if he does not ſhortly tranſlate you to this heavenly Paradiſe. Wonder not at my ſpeaking with ſo much Aſſurance: For I know this is a faithful and true Saying, and worthy all Acceptation, that JESUS CHRIST came into the World to ſave all truely convicted and believing Sinners: Nay ſo great is his Love, that I am perſuaded, was it neceſſary, he would come again into the World and die a ſecond Time for them on the Croſs. But bleſſed be GOD, when our LORD bowed down his Head and gave up the Ghoſt, our Redemption was finiſhed. It's not our Sins, but our want of a lively Faith in his Blood, that will prove our Condemnation: If you draw near to him by Faith, tho' ye are the worſt of Sinners, yet he will •• t ſay unto you, Verily I know you not—No, a Door of Mercy ſhall be opened to you. Look then, look then, by an Eye of Faith to that GOD-MAN whom ye have pierced—Behold him bleeding, panting, dying upon the Croſs, with Arms ſtretched out ready to embrace you all—Hark! how he groans! See how all Nature is in an Agony! The Rocks rend, the Graves open; the Sun withdraws its Light, aſhamed as it were to ſee the GOD OF NATURE ſuffer; and all this to uſher in Man's great Redemption.—Nay, the HOLY JESUS, in the very Agonies and Pangs of Death, prays for his very Murderers; Father forgive them, for they know not what they do. What then, if you have 〈◊〉 the Son of GOD afreſh, and put him to an open Shame, yet do not deſpair, only believe and even this ſhall be forgiven: You have read, at leaſt you have heard, no doubt, how three thouſand were converted at St. Peter's preaching one ſingle Sermon, after our LORD's Aſcenſion into Heaven; and many of the Crucifiers of the LORD OF GLORY undoubtedly were amongſt them, and why ſhould you deſpair? For JESUS CHRIST is the ſame, yeſterday, to Day, and forever. The Holy Ghoſt ſhall be ſent down on you, as well as on them, if you do but believe; for CHRIST aſcended up on High to receive this Gift, even for the vileſt of Men.—Come then, All ye that are weary and heavy laden, with the ſenſe of your Sins, lay hold on CHRIST by Faith, and he will give you Reſt; for Salvation is the free Gift o • GOD to all them that believe. And tho' you may think this too good News to to be true, yet I ſpeak the Truth in CHRIST, I lie not, this is the Goſpel, th •• is the glad Tidings which we are commiſſioned to preach to every Creature. Be not faithleſs then, but believing. Let not the Devil lead you captive at his Will any longer; for all the Wages he gives his Servants is Death, Death often in this Life, Death everlaſting in the next: But now the free Gift of GOD is eternal Life to all that believe in JESUS CHRIST—Phariſees are and will be offended at my coming here and offering you Salvation on ſuch cheap Terms—but the more they bid me hold my Peace, the more will I cry out and proclaim to convicted Sinners JESUS, David's Son according to the Fleſh, but David's Lord as he was GOD, will have Mercy upon all that by a living Faith truly turn to him—If this is to ••• vile, I pray GOD I may be more vile.—If they will not let me preach CHRIST crucified, and offer Salvation to poor Sinners in a Church, I will preach him in the Lanes, Streets, Highways and Hedges; and nothing pleaſes me better than to think I am now in one of the Devils ſtrongeſt Holds—Surely the LORD has not ſent me and all you hither for nothing; no, bleſſed be GOD, the Fields are white ready unto Harveſt, and many Souls I 〈◊〉 will be gathered into his heavenly Garner—It's true, it's the Midnight of the Church, eſpecially the poor Church of England; but GOD has lately ſent forth his Servants 〈◊〉 cry, Behold the Bridegroom cometh: I beſeech you, Oh Sinners, hearken unto the Voice! Let me eſpouſe you by Faith to my dear Maſter; and henceforward WATCH AND PRAY, that you may be ready to go forth to meet him.

Secondly, I would apply myſelf to thoſe amongſt you that are not openly 〈…〉 by depending on a formal Round of 〈…〉 deceive your own Souls, and are only 〈◊〉 Virgins.—But I muſt ſpeak to your Conviction rather than your Comfort. My dear Brethren, do not deceive your own Souls,—You have heard how far the fooliſh Virgins went, and yet were anſwered with a verily I know you not: The Reaſon is, becauſe none but ſuch that have a living Faith in JESUS CHRIST, and are truly born again, can poſſibly enter into the Kingdom of Heaven: You may perhaps live honeſt and outwardly moral Lives, but if you depend on that Morality, or join your Works with your Faith, in order to juſtifie you before GOD, you have no Lot or Share in CHRIST'S Redemption: For what is this but to deny the LORD that has bought you? What is this but making yourſelves your own Saviours?—taking the Crown from JESUS CHRIST, and putting it on your own Heads? The Crime of the Devil ſome have ſuppoſed conſiſted in this, that he would not bow to JESUS CHRIST, when he came into the World as Mediator, and the Father commanded all the Angels to worſhip him; and what do you leſs? You will not own and ſubmit to his Righteouſneſs, and tho' you pretend to worſhip him with your Lips, yet your Hearts are far from him; beſides you in Effect deny the Operations of his bleſſed Spirit, you miſtake common for effectual Grace, you hope to be ſaved becauſe you have good Deſires, and a few ſhort Convictions; and what is this, but to give GOD, his Word, and all his Saints the Lie? A Jew, a Turk, has equally as good Grounds whereon to build his Hopes of Salvation. Need I not then need to cry out to you, Ye fooliſh Virgins, Watch, beg of GOD to convince you of your Self-Righteouſneſs, and the ſecret Unbelief of your Hearts; or otherwiſe whenſoever the CRY ſhall be made, Behold the Bridegroom cometh, you will find yourſelves utterly unprepared to go forth to meet him:—You may cry LORD, LORD, but the Anſwer will be, Verily, I know you not.

Thirdly, I would ſpeak a Word or two by Way of Exhortation to thoſe who are wiſe Virgins, and are aſſured that they have on a Wedding Garment. That there are many ſuch amongſt you, who by Grace have renounced your own Righteouſneſs, and know that the Righteouſneſs of the Lord JESUS is imputed to you, I make no doubt. GOD has his ſecret Ones in the worſt of Times; and I am perſuaded he has not lot ſo loud a Goſpel Cry to be made amongſt his People, as of late has been heard, for nothing: No, I am confident the Holy Ghoſt has been given to many at the Preaching of Faith, and has powerfully fallen upon many whilſt they have been hearing the Word: You are now then no longer fooliſh but wiſe Virgins; notwithſtanding, I beſeech you alſo to ſuffer the Word of Exhortation; for wiſe Virgins are too apt, whilſt the Bridegroom tarries, to ſlumber and ſleep. Watch therefore, my dear Brethren, watch and pray, at this Time eſpecially; for perhaps a Time of Suffering is at hand—The Ark of the LORD begins already to be driven into the Wilderneſs.—Be ye therefore upon your watch, and ſtill perſevere in following your LORD, even without the Camp, bearing his Reproach: The Cry that has been lately made, has awakened the Devil and his Servants: they begin to rage horribly; and well they may; for I hope his Kingdom is in Danger. Watch therefore, my dear Brethren, for if we are not always upon our Guard, a Time of Trial may overtake us unawares; and, inſtead of owning, like Peter we may be tempted to to deny our Maſter. Set Death and Eternity often before you. Look unto JESUS, the Author and Finiſher of your Faith, and conſider how little a While it will be, e'er he comes to Judgment; and then our Reproach ſhall be wiped away; the Accuſers of us and our Brethren ſhall be caſt down, and we all ſhall be ſhut in Heaven for ever, with our dear LORD JESUS.

Laſtly; what I ſay unto you, I ſay unto all, WATCH: High and Low, Rich and Poor, Young and Old, one with another, I beſeech you, by the Mercies of JESUS, whom I am now preaching, be upon your Guard: Fly, fly to JESUS CHRIST, that Heavenly Bridegroom: Behold he deſires to take you to himſelf, miſerable, poor, blind and naked as you are; he is willing to cloath you with his everlaſting Righteouſneſs, and make you Partakers of that Glory, which he enjoyed with the Father before the World began. Oh! do not turn a deaf Ear to me; do not reject the Meſſage on Account of the Meanneſs of the Meſſenger. I am a Child; a Youth of uncircumciſed Lips; but the LORD has choſen me, that the Glory might be all his own.—Had he ſent to invite you by a learned Rabbi, you might have been tempted to think the Man had done ſomething; but now GOD has ſent a Child that cannot ſpeak, that the Excellency of the Power may be ſeen not to be of Man, but of GOD. Let the learned Phariſees then deſpiſe my Youth. I care not how vile I appear in the Sight of ſuch Men: I glory in it. And I am perſuaded, if any of you ſhould be married to CHRIST by this Preaching, you will have no Reaſon to repent, when you come to Heaven, that GOD ſent a Child to cry, Behold the Bridegroom cometh! Oh! my Brethren, the Thought of being inſtrumental in bringing one of you to Glory, fills me with freſh Zeal. My Brethren, once more I entreat you, WATCH, WATCH AND PRAY: For the LORD JESUS will receive all that call upon him faithfully. Let that CRY, Behold the Bridegroom cometh, be continually ſounding in your Ears; and begin now to live, as though you were aſſured, this Night you were to go forth to meet him. I cou'd ſay more, but the other Buſineſs and Duties of the Day oblige me to ſtop. May the LORD give you all an hearing Ear, and obedient Heart, and ſo cloſely unite you to himſelf by one Spirit, that when he ſhall come in terrible Majeſty, to judge Mankind, you may be found having on a Wedding Garment, and ready to go in with him to the Marriage.

Grant this, O LORD, for 〈◊〉 dear SON's Sake.

WHEN it pleaſed the eternal Son of GOD to tabernacle among us, and come preaching the glad Tidings of Salvation to a fallen World, different Opinions were entertained by different Parties concerning him.—As to his Perſon, ſome ſaid he was Moſes; others that he was Elias, Jeremias, or one of the ancient Prophets; few acknowledged him to be what he really was, GOD Bleſſed for evermore.—And as to his Doctrine, tho' the common People, being free from Prejudice, were perſuaded of the heavenly Tendency of his going about to do Good, for the Generality, heard him gladly, and ſaid he was a good Man; yet the envious, worldly-minded, ſelf-righteous Governors and Teachers of the Jewiſh Church, being grieved at his Succeſs, on the one Hand, and unable (having never been taught of GOD) to underſtand the Purity of his Doctrine, on the other; notwithſtanding our LORD ſpake as never Man ſpake, and did ſuch Miracles which no Man could poſſibly do, unleſs GOD was with him; yet they not only were ſo infatuated, as to ſay, that he deceived the People. but alſo were ſo blaſphemous as to affirm, that he was in league with the Devil himſelf, and caſt out Devils by Beelzebub the Prince of Devils.—Nay, our LORD's own Brethren and Kinſmen, according to the Fleſh, were ſo blinded by Prejudice and Unbelief, that on a certain Day, when he went out to teach the Multitudes in the Fields, they ſent to take hold on him, urging this as a Reaſon for their Conduct, viz. That he was beſides himſelf.

Thus was the King and Lord of Glory judged by Man's Judgment, when made manifeſt in the Fleſh: Far be it from any of his Miniſters to expect any better Treatment.—No, if we come in the Spirit and Power of our Maſter, in this, as in every other Part of his Sufferings, we muſt follow his Steps.—The like Reproaches which were caſt on him, will be thrown on us alſo.—Thoſe that received our Lord and his Doctrine, will receive and hear us for his Name-ſake.—The Poor, bleſſed be GOD, as our preſent Meeting abundantly teſtifies, receive the Goſpel, and 〈◊〉 common People hear us gladly; whilſt thoſe th •• are ſitting in Moſes his Chair, and love to wear long •••• es, being ignorant of the Righteouſneſs which is of GOD by Faith in CHRIST JESUS, and having never felt the Power of GOD upon their Hearts, will be continually crying out againſt us, as Mad-men, Deceivers of the People, and as acting under the Influences of evil Spirits.

But he is unworthy the Name of a Miniſter of the Goſpel of Peace, who is unwilling, not only to have his Name caſt out as evil, but alſo to die for the Truths of the Lord JESUS.—It is the Character of Hirelings and Falſe Prophets, who care not for the Sheep, to have all Men ſpeak well of them.—Bleſſed are you, ſays our LORD to his firſt Apoſtles, and in them to all ſucceeding Miniſters, when Men ſpeak all Manner of Evil againſt you falſely for my Name ſake.—And indeed it is impoſſible but ſuch Offences muſt come: For Men will always judge of others according to the Principles from which they act themſelves.—And if they care not to yield Obedience to the Doctrines which we deliver, they muſt neceſſarily, in Self-defence, ſpeak againſt the Preachers, leſt they ſhould be ask • d that Queſtion, which the Phariſees of old feared to have retorted on them, if they confeſſed that John was a Prophet, viz. Why then did you not believe on him? In all ſuch Caſes, we have nothing to do but to ſearch our own Hearts, and if we can aſſure our Conſciences, before GOD, that we act with a ſingle Eye to his Glory, we are chearfully to go on in our Work, and not in the leaſt to regard what Men or Devils can ſay againſt, or do unto us.

But to return. You have heard what various Thoughts were handed about concerning JESUS CHRIST whilſt here on Earth: Nor is he otherwiſe treated, even now he is exalted to ſit down at the Right Hand of his Father in Heaven.—A Stranger to Chriſtianity, was he to hear we all profeſs to hold one LORD, would naturally infer, that we all thought and ſpoke one and the ſame Thing about him. But alas! to out Shame be it mentioned, tho' CHRIST be not divided in himſelf, yet Profeſſors are ſadly divided in their Thoughts about him; and that not only as to the Circumſtances of his Religion, but alſo of thoſe eſſential Truths which muſt neceſſarily be believed and received by us, if ever we hope to be Heirs of eternal Salvation.

Some, and that I fear a Multitude which no Man can eaſily number, there are amongſt us, who call themſelves Chriſtians, and yet ſeldom or never ſeriouſly think of JESUS CHRIST at all. They can think of their Shops, and their Farms, their Plays, their Balls, their Aſſemblies, and Horſe-races (Entertainments which directly tend to exclude Religion out of the World) but as for CHRIST, the Author and Finiſher of their Faith, the LORD who has bought them with his precious Blood, and who is the only Thing worth their thinking of, alas! he is not in all, at moſt in very few, of their Thoughts. But believe me, O ye earthly, ſenſual, carnally minded Profeſſors, however little you may think of CHRIST now, or however induſtriouſly you may ſtrive to keep him out of your Thoughts, by purſuing the Luſt of the Eye, the Luſt of the Fleſh, and the Pride of Life, yet there is a Time coming, when you will wiſh you had thought of CHRIST more, and of your Profits and Pleaſures leſs.—For the Gay; the Polite, the Rich alſo muſt die as well as others, and leave their Pomps, their Vanities, and all their Wealth behind them.—And oh! what Thoughts will you entertain concerning JESUS CHRIST, in that Hour.

But I muſt not purſue theſe Reflections: They would carry me too far from the main Deſign of this Diſcourſe, which is to ſhew what thoſe that are truly deſirous to know how to worſhip GOD in Spirit and in Truth, ought to think concerning JESUS CHRIST, whom GOD hath ſent to be the End of the Law for Righteouſneſs to all them that ſhall believe.

I truſt, my Brethren, you are more noble than to think me too ſtrict or ſcrupulous, in thus attempting to regulate even your Thoughts about JESUS CHRIST: For by our Thoughts as well as our Words and Actions, are we to be judged at the Great Day. And in vain do we hope to believe in, or worſhip CHRIST aright, unleſs our Principles, on which our Faith and Practice is founded, are agreeable to the Form of ſound Words deliver'd to us in the Scriptures of Truth.

Beſides, many Deceivers are gone abroad into the World. Mere Heathen Morality, and not JESUS CHRIST, is preached in moſt of our Churches. And how ſhould People think rightly of CHRIST, of whom they have ſcarcely heard? Do bear with me a little then, whilſt, to inform your Conſciences, I ask you a few Queſtions concerning JESUS CHRIST: For there is no other Name given under Heaven, whereby we can be ſaved, but his.

And Firſt, What think you about the Perſon of CHRIST? Whoſe Son is he? This is the Qu ••• our LORD puts to the Phariſees in the Words following the Text; and never was it more neceſſary to repeat this Queſtion than in theſe laſt Days. For Numbers that are called after the Name of CHRIST, and I fear, many that pretend to preach him, are ſo far advanced in the blaſphemous Chair, as openly to deny his being really, truly and properly GOD. But no one that ever was Partaker of his Spirit, will ſpeak thus lightly of him. No; if they are asked, as Peter and his Brethren were, but whom ſay ye that I am? they will reply without Heſitation. Thou art CHRIST the Son of the ever-living GOD. For the Confeſſion of our Lord's Divinity, is the Rock upon which be builds his Church. Was it poſſible to take this away, the Gates of Hell would quickly prevail againſt it.—My Brethren, if JESUS CHRIST be not very GOD of very GOD, I would never preach the Goſpel of CHRIST again. For it would not be Goſpel; it would be only a Syſtem of moral Ethicks: Seneca, Cicero, or any of the Gentile Philoſophers would be as good a Saviour as JESUS of Nazareth. It is the Divinity of our LORD that gives a Sanction to his Death, and makes him ſuch a High-Prieſt as became us, viz. One who by the infinite Merits of his Suffering could make a full, perfect, ſufficient Sacrifice, Satisfaction and Oblation to an infinitely offended Juſtice. And whatſoever Miniſter of the Church of England, makes uſe of her Forms, and 〈◊〉 of her Bread, and yet holds not this Doctrine (as I fear too many ſuch are crept in amongſt us) ſuch a one belongs only to the Synagogue of Satan.—He is not a Child or Miniſter of GOD: No; he is a Wolf in Sheep's Cloathing, he is a Child and Miniſter of that Wicked One the Devil.

Many will think theſe hard Sayings: But I think it no Breach of Charity to affirm, that an Arian or Socinian cannot be a Chriſtian.—The one would make us believe JESUS CHRIST is only a Created God, which is a Self-Contradiction. And the other would have us look on him only as a Good Man, and inſtead of owning his Death to be an Attonement for the Sins of the World, would perſuade us, that CHRIST died only to ſeal the Truth of his Doctrine with his Blood. But if JESUS CHRIST be no more than a mere Man, if he be not truly GOD, he was the vileſt Sinner that ever appeared in the World.—For he accepted of Divine Adoration from the Man who had been born blind, as we read John ix. 38. And he ſaid, LORD I believe, and worſhipped him. Beſides, if CHRIST be not properly GOD, our Faith is vain, we are yet in our Sins:—For no created Being, tho' of the higheſt Order, could poſſibly merit any thing at GOD's Hands.: No, it was our LORD's Divinity, that alone qualified him to take away the Sins of the World; and and therefore we hear St. John pronouncing ſo poſitively, that the Word, i. e. JESUS CHRIST, was not only with GOD, but was GOD.—For the like Reaſon, St. Paul ſays, that he was in the Form of GOD.—That in him dwelt all the Fulneſs of the Godhead bodily.—Nay, JESUS CHRIST himſelf aſſumes the Title which GOD gave to himſelf, when he ſent Moſes to deliver his People Iſrael. Before Abraham was, ſays he, I am.—And again, I and my Father are one. Which laſt Words, tho' our modern Infidels would evade and wreſt, as they do the other Scriptures, to their own Damnation; yet it is evident, that the Jews underſtood our LORD, when he ſpake thus, as tho' he made himſelf equal with GOD; otherwiſe why did they ſtone him as a Blaſphemer?—And now, why ſhould it be thought a Breach of Charity, to affirm, that thoſe that deny •• e Divinity of JESUS CHRIST, in the ſtricteſt Senſe of the Word, cannot be Chriſtians? For they are greater Infidels than the Devils themſelves.—They confeſſed that they knew who he was, he was even the holy One of GOD.—They not only believe, but which is more than all the Unbelievers of this Generation do, they tremble.—And was it poſſible for Arius or Socinus, thoſe Arch-Hereticks, to be releaſed from their Chains of Darkneſs, under which they are now reſerved to the Judgment of the great Day. I am perſuaded they would inform us, how Hell had convinced them of the Divinity of JESUS CHRIST, and that they would adviſe their Followers to abhor their Principles, left they ſhould come into the ſame Place, and thereby increaſe each others Torments.

But, Secondly, What think you of the Manhood or Incarnation of JESUS CHRIST? For CHRIST was not only GOD, but he was GOD and Man in one Perſon.—Thus runs the Text and Context.—When the Phariſees were gathered together. JESUS asked them, ſaying, What think ye of CHRIST? Whoſe Son is he? They ſay unto him, the Son of David.—How then, ſays our Divine Maſter, does David in Spirit call him LORD? From which Paſſage it is evident, that we do not think rightly of the Perſon of JESUS CHRIST, unleſs we believe him to be perfect GOD and perfect Man, of a reaſonable Soul and human Fleſh ſubſiſting.

For it is on this Account that he is called CHRIST, or the anointed, i. e. one who thro' his own voluntary Offer was ſet apart by the Father, and ſtrengthened and qualified by the Anointing or Communication of the Holy Ghoſt, to be a Mediator between Him and offending Man.

The Reaſon or firſt Cauſe why the Son of GOD took upon him our Nature, was, the Fall of our firſt Parents.—I hope there is no one preſent ſo atheiſtical, as to think that Man made himſelf: No, it was GOD that made us, and not we ourſelves.—And I would willingly think, that no one would be ſo blaſphemous as to ſuppoſe, that if GOD did make us, he made us ſuch Creatures as we now find ourſelves to be. For this would be giving GOD's Word the lie, which tells us, that in the Image of GOD, not in the Image which we now bear on our Souls, made be Man.—Far be it from us to think thus: For as GOD made Man, ſo GOD made him perfect. He placed him in the Garden of Eden, and condeſcended to enter into a Covenant with him, promiſing him eternal Life, upon Condition of an unſinning Obedience; and threatning eternal Death, if he broke his Law, and eat the forbidden Fruit.

Man did eat; and herein acting as our Repreſentative, thereby involved both himſelf and us in that Curſe, which GOD, the righteous Judge, had ſaid ſhould be the Conſequence of his Diſobedience.—But here begins that Myſtery of Godlineſs, GOD manifeſted in the Fleſh. For (ſing, O Heavens, and rejoice, O Earth!) the eternal Father, foreſeeing how Satan would bruiſe the Heel of Man, had in his eternal Counſel, provided a Means whereby he might bruiſe that accurſed Serpent's Head. Man is permitted to fall, and become ſubject to Death; but JESUS the only begotten Son of GOD, begotten of the Father before all Worlds, God of God, Light of Light, very God, of very God, offers to die to make an Attonement for his Tranſgreſſion, and to fulfil all Righteouſneſs in his ſtead. And becauſe it was impoſſible for him to do this as he was GOD, and yet ſince Man had offended, it was neceſſary it ſhould be done in the Perſon of Man, rather than we ſhould periſh; this Everlaſting GOD, this Prince of Peace, this Antient of Days, in the Fulneſs of Time, had a Body prepared for him by the Holy Ghoſt, and became an Infant of a Span long.—In this Body he performed a compleat Obedience to the Law of GOD, whereby he, in our ſtead, fulfilled the Covenant of Works, and at laſt became ſubject to Death, even the Death upon the Croſs; that as GOD he might ſatisfy, as Man he might obey and ſuffer; and being GOD and Man in one Perſon, might once more procure a Union between GOD and our Souls.

And now, What think you of this Love of CHRIST? Do not you think it was wondrous great? Eſpecially when you conſider that we were CHRIST'S bitter Enemies, and that he would have been infinitely happy in himſelf, notwithſtanding we had periſhed for ever.—Whatever you may think of it, I know the bleſſed Angels, who are not ſo much concerned in this Myſtery of Godlineſs as we, think moſt highly of it.—They do, they will deſire to look into and admire it, thro' all Eternity.—Why, Oh why, ye Sinners, will you not think of this Love of CHRIST!—Surely it muſt melt down the moſt harden'd Heart.—Whilſt I am ſpeaking, the Thoughts of this infinite and condeſcending Love, fires and warms my Soul.—I could dwell on it forever.—But it is expedient for you, that I ſhould ask you another Queſtion concerning JESUS CHRIST.

Thirdly, What think you about being juſtified by CHRIST?—I believe I can anſwer for ſome of you.—For many, I fear, think to be juſtified or looked upon as righteous in GOD's Sight, without JESUS CHRIST.—But ſuch will find themſelves dreadfully miſtaken: For out of CHRIST GOD is a conſuming Fire.—Others ſatisfy themſelves with believing that CHRIST was GOD and Man, and that he came into the World to ſave Sinners in general. Whereas their chief Thoughts ought to be, how they may be aſſured that JESUS CHRIST came into the World to ſave them in particular.—The Life that I now live in the Fleſh, ſays the Apoſtle, is by Faith of the Son of GOD, who died and gave himſelf for me.—Obſerve, for me. For it is this immediate Application of JESUS CHRIST to our own Hearts, that renders his Merits effectual to our eternal Salvation.—An unapplied CHRIST will do us no Service at all.—Others there are that go ſtill further: For they think that JESUS CHRIST is GOD-MAN, that he is to be applied to their Hearts, and that they can be juſtified in GOD's Sight in or thro' him; but then they make him only in Part a Saviour.—They are for doing what they can themſelves, and then JESUS CHRIST is to make up the Deficiencies of their Righteouſneſs. This is the Sum and Subſtance of our modern Divinity. And was it poſſible for me to know the Thoughts of moſt that hear me this Day, I believe they would tell me, this was the Scheme they had laid, and perhaps depended on for ſome Years, for their eternal Salvation. Is it not then high Time, my Brethren, for you to entert •• quite different Thoughts concerning Juſtification by JESUS CHRIST? For if you think thus, you are in the Caſe of thoſe unhappy Jews, who went about eſtabliſhing their own Righteouſneſs, and would not ſubmit to, and conſequently were deprived of that Righteouſneſs which is of GOD by Faith in CHRIST JESUS our LORD. What think you then, my Brethren, if I tell you, that you are to be juſtified freely thro' Faith in JESUS CHRIST, without any Regard to any Work, or Fitneſs, foreſeen in us, at all? For Salvation is the free Gift of GOD. I know no Fitneſs in Man, but a Fitneſs to be caſt into the Lake of Fire and Brimſtone forever. Our Righteouſneſs in GOD's Sight is but as filthy Rags. He cannot away with it.—Our Holineſs, if we have any, is not the Cauſe, but the Effect of our Juſtification in GOD's Sight.—We love GOD, becauſe he firſt loved us. We muſt not come to GOD as the proud Phariſee did, bringing in as it were a Reckoning of our Services. We muſt come in the Temper and Language of the poor Publican, ſmiting upon our Breaſts and ſaying, GOD be merciful to me a Sinner. For JESUS CHRIST juſtifies us whilſt we are ungodly.—He came not to call the Righteous, but the Sinners to Repentance. The poor in Spirit, they who are willing to go out of themſelves, and rely wholly on the Righteouſneſs of another, are only ſo bleſſed as to be Members of his Kingdom. The Righteouſneſs, the whole Righteouſneſs of JESUS CHRIST, is to be imputed to us, inſtead of our own. For we are not under the Law, but under Grace: And as many as walk after this Rule, Peace be on them; for they, and they only are the true Iſrael of GOD. In the great Work of Man's Redemption, Boaſting is intirely excluded; which could not be if only one of our Works was to be joined with the Merits of CHRIST. Our Salvation is all of GOD from the Beginning to the End. It is not of Works, leſt any Man ſhould boaſt. Man has no hand in it: It is CHRIST who is to be made to us of GOD the Father, Wiſdom, Righteouſneſs, Sanctification and eternal Redemption.—His active as well as his paſſive Obedience, is to be applied to poor Sinners. He has fulfilled all Righteouſneſs in our ſtead, that we might become the Righteouſneſs of GOD in him.—All we have to do, is to lay hold on this Righteouſneſs by Faith: And that very Moment we do apprehend him by a lively Faith, that very Moment we may be aſſured that the Blood of JESUS CHRIST has cleanſed us from all Sin.—For the Promiſe is to us and to our Children, and to as many as the LORD our GOD ſhall call. If we and our whole Houſes believe, we ſhall be ſaved as well as the Jaylor and his Houſe: For the Righteouſneſs of JESUS CHRIST is an everlaſting as well as a perfect Righteouſneſs.—It is as effectual to all them that believe in him now, as formerly; and ſo it will be, till Time ſhall be no more. Search the Scriptures as the Bereans did, and ſee whether theſe Things are not ſo. Search St. Paul's Epiſtles to the Romans and Galatians, and there you will find this Doctrine ſo plainly taught you, that unleſs you have Eyes and ſee not, he that runs may read. Search the Eleventh Article of our Church, We are accounted righteous before GOD, only for the Merits of our LORD and Saviour JESUS CHRIST by Faith, and not for our own Works or Deſervings.

This Doctrine of our free Juſtification by Faith in CHRIST JESUS, however cenſured and evil ſpoken of by our preſent Maſters of Iſrael; was highly eſteemed by our wiſe Fore-Fathers: For in the ſubſequent Words of the forementioned Article, it is called a moſt wholeſome Doctrine, and very full of Comfort; and ſo it is to all that are weary and heavy laden, and are truly willing to find Reſt in JESUS CHRIST.

This is Goſpel, this is glad Tidings, of great Joy to all that feel themſelves poor, loſt and undone damned Sinners. Ho every one that thirſteth, come unto the Waters of Life and drink freely; come and buy without Money and without Price.—Behold a Fountain opened in your Saviour's Side, for Sin and for all Uncleanneſs. Look unto him whom you have pierced. Look unto him by Faith, and verily you ſhall be ſaved, tho' you came here only to ridicule and blaſpheme, and never thought of GOD or of CHRIST before.

Not that you muſt think GOD will ſave you becauſe, or on Account of your Faith: For Faith is a Work, and then you would be juſtified for your Works. But when I tell you, we are to be juſtified by Faith, I mean that Faith is the Inſtrument whereby the Sinner applies or brings home the Redemption of JESUS CHRIST to his Heart. And to whomſoever GOD gives ſuch a Faith (for it is the free Gift of GOD) he may lift up his Head with Boldneſs, he need not fear, he is a ſpiritual Son of our ſpiritual David, he has paſſed from Death to Life, he ſhall never come into Condemnation.—This is the Goſpel which we preach. If any Man or Angel preach any other Goſpel, than this of our being freely juſtified thro' Faith in CHRIST JESUS, we have the Authority of the greateſt Apoſtle to pronounce him accurſed.

And 〈◊〉 , my Brethren, What think you of this Fooliſhneſs of Preaching? To you that have taſted the good Word of Life, and been enlightned to ſee the Riches of GOD's free Grace in CHRIST JESUS, I am perſuaded it is precious, and has diſtilled like the Dew into your Souls.—And Oh! that all were like minded!—But I am afraid Numbers are ready to go away contradicting and blaſpheming. Tell me, are there not many of you ſaying within yourſelves, This is a licentious Doctrine; this Preacher is opening a Door for Encouragement in Sin. But this does not ſurprize me at all, it is a ſtale antiquated Objection, as old as the Doctrine of Juſtification itſelf; and (which by the Way is not much to the Credit of thoſe who urge it now) it was made by an Infidel. St. Paul in his Epiſtle to the Romans, after he had in the firſt five Chapters demonſtrably proved the Doctrine of Juſtification by Faith alone; in the ſixth, brings in an Unbeliever ſaying, ſhall we continue in Sin then that Grace may abound? But as he rejected ſuch an Inference with a God forbid, ſo do I: For the Faith which we preach is not a dead ſpeculative Faith, an aſſenting to Things credible as credible, as it is commonly defined. It is not a Faith of the Head only; but a Faith of the Heart. It is a living Principle wrought in the Soul, by the Spirit of the Ever-living GOD, convincing the Sinner of his loſt, undone Condition by Nature, enabling him to apply and lay hold on the perfect Righteouſneſs of Jeſus Chriſt freely offered him in the Goſpel, and continually exciting him out of a Principle of Love and Gratitude, to ſhew forth that Faith by abounding in every good Word and Work.—This is the Sum and Subſtance of the Doctrine that has been delivered.—And if this be a licentious Doctrine, judge ye.—No, my Brethren, this is not deſtroying, but teaching you how to do good Works, from a proper Principle.—For to uſe the Words of our Church in another of her Articles, Works done before the Grace of Chriſt, and the Inſpiration of the Spirit, are not pleaſant to God, foraſmuch as they ſpring not of Faith in Jeſus Chriſt—rather for that they are not done as God has willed and commanded them to be done, we doubt not but they have the Nature of Sin. So that they who bid you do, and then live, are juſt as wiſe as thoſe who would perſuade you to build a beautiful magnificent Houſe, without laying a Foundation.

It's true, the Doctrine of our free Juſtification by Faith in CHRIST JESUS, like other Goſpel Truths, may and will be abuſed by Men of corrupt Minds, Reprobates concerning the Faith: But they who receive the Truth of GOD in the Love of it, will always be ſhewing their Faith by their Works. For this Reaſon, St.Paul, after he had been telling the Epheſians, That by Grace they were ſaved thro' Faith, not of Works, leſt any Man ſhould b • aſt, immediately adds, For we are his Workmanſhip, created in Chriſt Jeſus unto good Works. And in his Epiſtle to Titus, having given him Directions, Ch. 3. v. 7. to tell People they were juſtified by Grace, directly ſubjoins, v. 8. I will that you affirm conſtantly, that they which have believed in God might be careful to maintain good Works. Agreeable to this we are told in our 12th Article, That albeit good Works, which are the Fruits of Faith, and follow after Juſtification, cannot put away our Sins, and endure the Severity of God's Judgment; yet are they pleaſing and acceptable to God in Chriſt; and do ſpring neceſſarily out of a true and lively Faith, inſomuch that a lively Faith may be as evidently known by them as a Tree diſcerned by the Fruit.

Oh what would I give, that this Article was duly underſtood and preached by all that have ſubſcribed to it! The Ark of the Lord would not then be driven into the Wilderneſs, nor ſo many diſſent from the Church of England.—For I am fully perſuaded, that it's not ſo much on account of Rites and Ceremonies, as our not Preaching the Truth as it is in JESUS, that ſo many have been obliged to go and ſeek for Food elſewhere. Did not we fall from our eſtabliſhed Doctrines, few, comparatively ſpeaking, would fall from the eſtabliſh'd Church. Where Chriſt is preached, tho' it be in a Church or Common, Diſſenters of all Denominations have and do moſt freely come. But if our Clergy will preach only the Law, and not ſhew the Way of Salvation by Faith in Chriſt Jeſus, the Charge of Schiſm at the Day of Judgment, I fear, will chiefly lie at their Door. The true Sheep of Chriſt know the Voice of Chriſt's true Shepherds, Strangers they will not hear.

Obſerve, my dear Brethren, the Words of the Article, good Works are the Fruits of Faith, and follow after Juſtification. How then can they • recede or be any ways the Cauſe of it? No; our Perſons muſt be juſtified before our Performances can be accepted. God had reſpect to Abel before he had reſpect to his Offering: And therefore the Righteouſneſs of Jeſus Chriſt muſt be freely 〈◊〉 • o, and apprehended by us thro' Faith, before we can offer an acceptable Sacrifice to God: For out of Chriſt, as I hinted before, God is a conſuming Fire; and whatſoever is not of Faith in Chriſt, is Sin.

People's miſtaking the Doctrine of free Juſtification, I believe, is partly owing to their not rightly conſidering the different Perſons St. Paul and St. James wrote to in their Epiſtles, as alſo the different Kind of Juſtification each of them writes about: The former aſſerts in Line upon Line, Argument upon Argument, that we are juſtified by Faith alone.—The latter put • this Queſtion, Was not Abraham juſtified by Works? From whence many, not conſidering the different Views of theſe Holy Men, and the different Perſons they wrote to, have blended and joined Faith and Works in order to juſtifie us in the Sight of God. But this is a Miſtake all over: For St. Paul was writing to the Jewiſh Proſelites, who ſought Righteouſneſs by the Works, not of the Ceremonial only, but of the Moral Law.—In Contradiſtinction to that, he tells them they were to look for Juſtification in God's Sight, only by the perfect Righteouſneſs of Jeſus Chriſt apprehended by Faith.—St. James had a different-Set of People to deal with, viz. ſuch who abuſed the Doctrines of free Juſtification, and thought they ſhould be ſaved (as Numbers among us do now) upon their barely profeſſing to believe on Jeſus Chriſt.—Theſe the holy Apoſtle endeavours wiſely to convince, that ſuch a Faith was only a dead and falſe Faith, and therefore it behoved 〈◊◊〉 would be bleſſed with faithful Abraham, 〈◊◊〉 forth their Faith by their Works as he 〈◊〉 was not Abraham juſtified by Works, ſays he? i. e. Did he not prove that his Faith was a true juſtifying Faith by its being productive of good Works? From whence it is plain that St. James is talking of a declarative Juſtification before Men; ſhew me, demonſtrate, evidence to me, that thou haſt a true Faith, by thy Works. Whereas St. Paul is talking only of our being juſtified in the Sight of God; and thus he proves that Abraham, as we alſo are to be, was juſtified before ever the Moral or Ceremonial Law was given to the Jews: For it is written, Abraham believed in the Lord, and it was accounted to him for Righteouſneſs.

Take the Subſtance of what has been ſaid on this Head, in the few following Words.—Every Man that is ſaved, is juſtified • hree Ways. Firſt, meritoriouſly, i. e. by the Death of Jeſus Chriſt: It is the Blood of Jeſus Chriſt alone that cleanſes us from all Sin. Secondly, inſtrumentally, viz. By Faith; Faith is the Means or Inſtrument whereby the Merits of Jeſus Chriſt are applied to the Sinner's Heart: Ye are all the Children of God by Faith in Chriſt Jeſus. Thirdly, we are juſtified declaratively; namely, by good Works, i. e. good Works declare and prove to the World, that our Faith is a true ſaving Faith.—Was not Abraham juſtified by Works? And again, Shew me thy Faith by thy Works?—

It may not be improper to illuſtrate this Doctrine by an Example or two. I ſuppoſe no one will pretend to ſay, that there was any Fitneſs for •• lvation in Zacheus the Publican, when he came to ſee Jeſus out of no better Principle, than that whereby perhaps Thouſands are led to hear me preach, I mean Curioſity; but Jeſus Chriſt prevented and called him by his free Grace, and ſweetly, but irreſiſtibly inclined him to obey that Call, as I pray God he may influence all you that come only to ſee who the Preacher is. Zacheus received our Lord joyfully into his Houſe, and at the ſame Time by Faith receiv'd him into his Heart. Zacheus was then freely juſtified in the Sight of God.—But behold the immediate Fruits of that Juſtification! He ſtands forth in the Midſt, and as before he had believed in his Heart, he now makes Confeſſion with his Mouth to Salvation.—Behold, Lord, the Half of my Goods I give u • to the Poor, and if I have taken any Thing from any Man by falſe Accuſation, I reſtore him Four-fold.—And thus it will be with thee, O Believer, as ſoon as ever God's dear Son is revealed in thee by a living Faith, thou wilt have no Reſt in thy Spirit, till out of Love and Gratitude for what God has done for thy Soul, thou ſheweſt forth thy Faith by thy Works.

Again, I ſuppoſe every Body will grant there was no Fitneſs for Salvation in the Perſecutor Saul, no more than there is in thoſe perſecuting Zealots of theſe laſt Days, who are already breathing out Threatnings, and, if in their Power, would breath out Slaughter alſo, againſt the Diſciples of the LORD.

Now our Lord, we know, freely prevented him by his Grace (and, O that he 〈…〉 effectually call the Perſecutors of this Go 〈…〉 and by a Light from Heaven ſtruck 〈…〉 Ground.—At the ſame Time, by his 〈…〉 pricked him to the Heart, convinced him of Sin, and cauſed him to cry out, Who art thou, Lord? Chriſt replies, I am JESUS whom thou perſecuteſt. Faith then was inſtantaneouſly given him, and behold, immediately Saul cries out, Lord what wouldſt thou have me to do? And ſo will every poor Soul that believes on the Lord Jeſus with his whole Heart. He will be always asking, Lord what ſhall I do for thee? Lord what wouldſt thou have me to do? Not to juſtify himſelf, but only to evidence the Sincerity of his Love and Thankfulneſs to his all-merciful High-Prieſt, for plucking him as a Firebrand out of the Fire.

Perhaps, many Self-righteous Perſons amongſt you, may flatter yourſelves, that you are not ſo wicked as either Zacheus or Saul was, and conſequently there is a greater Fitneſs for Salvation in you than in them. But if you think thus, indeed you th ••• more highly of yourſelves than you ought to ••• nk:—For by Nature we are all alike, all equally fallen ſhort of the Glory of God, all equally dead in Treſpaſſes and Sins, and there needs the ſame Almighty Power to be exerted in converting any one of the moſt ſober, good natured Moral Perſons 〈◊〉 preſent, 〈◊〉 there was in converting the Publican Zacheus, o • that notorious Perſecutor Saul.—And was it po •••• e for you to aſcend into the higheſt Heavens, and to enquire of the Spirits of juſt Men made perfect, I am perſuaded they would tell you this Doctrine is 〈◊〉 God. But we have a more ſure Word of Pr •••• cy, to which we would do well to give heed, as unto a Light ſhining in a dark Place. My Brethren, the Word is nigh you; ſearch the Scriptures; beg of God to make you willing to be ſaved in this the Day of his Power, and you ſhall all be taught of God.—For it is not Freſh and Blood, but the Spirit of Jeſus Chriſt, that alone can reveal theſe Things unto you.

Fourthly and laſtly, What think you of JESUS CHRIST being formed within you? For whom Chriſt juſtifies, them he alſo ſanctifies. Altho, he finds, yet he does not leave us unholy.—A true Chriſtian may not ſo properly be ſaid to live as JESUS CHRIST to live in him. For they only that are led by the Spirit of CHRIST, who is GOD, are the true Sons of GOD.

As I obſerved before, ſo I tell you again, the Faith which we preach is not a dead, but a lively active Faith wrought in the Soul and working a thorough Change, by the Power of the Holy Ghoſt, in the whole Man—And unleſs it be thus in you, notwithſtanding you may be orthodox as to the foregoing Principles, notwithſtanding you may have good Deſires, and attend conſtantly on the Means of Grace; yet, in St. Paul's Opinion, you are out of a State of Salvation. Know you not, ſays that Apoſtle to the Corinthians, a Church famous for its Gifts above any Church under Heaven, that CHRIST is in you, viz. by his Spirit, unleſs you are Reprobates?

For Chriſt came not only to ſave us from the Guilt, but the Power of our Sins: Till he has done this, however he may be a Saviour to others we can have no Aſſurance, or well- •••• ded Hope, that he has ſaved us: For it is by receiving his bleſſed Spirit into our Hearts, and feeling him witneſſing with our Spirits, that we are the Sons of God, that we can be certified of our being ſealed to the Day of Redemption.

This is a great Myſtery, but I ſpeak of Chriſt and the New-Birth.—Marvel not at my asking you, what you think about Chriſt being formed within you? For either GOD muſt change his Nature, or we ours. For as in Adam we all have ſpiritually died, ſo all that are effectually ſaved by Chriſt, muſt in Chriſt be ſpiritually made alive. His only End in dying and riſing again, and interceding for us now in Heaven, is to redeem us from the Miſery of our fallen Nature, and, by the Operation of his bleſſed Spirit, to make us meet to be Partakers of the Heavenly Inheritance with the Saints in Light. None but thoſe that thus are changed by his Grace here, ſhall appear with him in Glory hereafter.

Examine yo •• ſelves therefore, my Brethren, whether you are in the Faith; prove yourſelves; and think it not ſufficient to ſay in your Creed, I believe in Jeſus Chriſt: For you do not believe, you are Liars, you are Reprobates, you are yet in a State of Death. You take God's Name in vain when you call him Father. Your Prayers are turned into Sin, unleſs you believe into Chriſt, ſo as to have your Life hid with him in God, and to receive Life and Nouriſhment from Him, as the Branches do from the Vine.

I know, indeed, the Men of this Generation deny there is any ſuch Thing as Feeling CHRIST within them; but alas! to what a dreadful Condition would ſuch reduce us, even to the State of the abandoned Heathens, who St Paul tells us were paſt Feeling.—The Apoſtle prays that the Epheſians may abound in all Knowledge and Spiritual Underſtanding, or as it might be rendered, Spiritual Senſation.—And in the Office for the Viſitation of the Sick, the Miniſter prays, that the Lord may make the ſick Perſon know and feel, that there is no other Name under Heaven given unto Men, in whom and thro' whom they may receive Health and Salvation, but only the Name of our Lord JESUS.—For there is a ſpiritual, as well as a corporeal Feeling, and tho' this is not communicated to us in a ſenſible Manner, ſo as to be ſubject to our Senſes, yet it is as real, as any ſenſible or viſible Senſation, and may be as truly felt and diſcerned by the Soul, as any Impreſſion from without can be felt by the Body.—All that are born again of God, know that I lie not.

What think you, Sirs, did Naaman feel when he was cured of his Leproſy? Did the Woman feel Virtue coming out of Jeſus Chriſt, when ſhe touched the Hem of his Garment, and was cured of her bloody Iſſue? Did Elizabeth feel when the Babe leaped in her Womb? So ſurely mayeſt thou feel, O Believer, when Jeſus Chriſt dwelleth in thy Heart. I pray God make you all know and feel this, e'er you depart hence.

Oh, my Brethren, my Heart is enlarged towards you. I truſt I feel ſomething of that hidden, but powerful Preſence of CHRIST, whilſt I am preaching to you. Indeed it is ſweet, indeed it is exceeding comfortable. All the Harm I wiſh you, that without Cauſe are my Enemies, is, that you felt the like. Believe me, tho' it would be Hell to my Soul, to return to a natural State again, yet I would willingly change States with you for a little while, that you might know what it is to have Chriſt dwelling in your Hearts by Faith. Oh! Do not turn your Backs. Do not let the Devil hurry you away. Be not afraid of Convictions. Do not think worſe of 〈◊〉 Doctrine, becauſe preached without the Church Walls.—Our Lord in the Days of his Fleſh, preached on a Mount, a Ship, a Field; and I am perſuaded many have felt his gracious Preſence here.—Indeed we ſpeak what we know.—Oh do not reject the Kingdom of God againſt yourſelves. Be ſo wiſe as to receive our Witneſs.—I cannot, I will not let you go. Stay a little, let us reaſon together.—However lightly you may eſteem your Souls, I know our Lord has ſet an unſpeakable Value on them. He thought them worthy of his moſt precious Blood.—I beſeech you therefore, O Sinners, be ye reconciled to God. I hope you do not fear being accepted in the Beloved.—Behold he calleth you. Behold he prevents and follows you with his Mercy, and hath ſent forth his Servants into the High-ways and Hedges, to compel you to come in. Remember then, that at ſuch an Hour, of ſuch a Day, in ſuch a Year, in this Place, you were all told what you ought to think concerning Jeſus Chriſt.—If you now periſh, it will not be for lack of Knowledge.—I am free from the Blood of you all.—You cannot ſay I have been preaching Damnation to you.—You cannot ſay I have, like legal Preachers, been requiring you to make Brick without Straw. I have not bid you make yourſelves Saints, and then come to God.—But I have offer'd you Salvation on as cheap Terms as you can deſire.—I have offered you Chriſt's whole Wiſdom, Chriſt's whole Righteouſneſs, Chriſt's whole Sanctification and Eternal Redemption, if you will but believe on him.—If you ſay you cannot believe, you ſay right; for Faith as well as every other Bleſſing is the Gift of God: But then it is free to all that confeſs themſelves Sinners, and ſincerely ask it in his dear Son's Name. Ask then, and it ſhall be given you; ſeek and you ſhall find; knock and a Door of Mercy ſhall be opened unto you. For if CHRIST has given himſelf, will he not give you Faith, whereby alone his Merits can be applied to your Hearts? Why do we not entert • in more loving Thoughts of CHRIST? Or do you think he will have Mercy on others, and not on you? But are you not Sinners? And did not JESUS CHRIST come into the World to ſave Sinners?—If you ſay you are the chief of Sinners; I anſwer, that will be no Hindrance to your Salvation, indeed it will not, if you lay hold on him by Faith. Read the Evangeliſts, and ſee how kindly he behaved to his Diſciples who fled from and denied him. Go tell my Brethren, ſays he. He does not ſay, Go tell thoſe Traitors; but, Go tell my Brethren; And Peter; as tho' he had ſaid, go tell my Brethren in general, and poor Peter in particular, that I am riſen. Oh, comfort his poor drooping Heart, tell him I am reconciled to him. Bid him w • ep no more ſo bitterly. For tho' with Oaths 〈◊〉 Curſes he has thrice deny'd me, yet I have died for his Sins, I am riſen again for his Juſtification, I freely forgive him all.—Thus ſlow to Anger, and of great Kindneſs, was our all-merciful High-Prieſt. And do you think he has changed his Nature, and forgets poor Sinners, now he is exalted to the Right-Hand of God? No, he is the ſame Yeſterday, to Day and forever, and ſitteth there only to make Interceſſion for us.—Come then, ye Harlots, come ye Publicans, come ye moſt abandoned Sinners, come and believe on Jeſus Chriſt. Tho' the whole World deſpiſe you and caſt you out, yet he will not diſdain to take you up. Oh! amazing, Oh! infinitely condeſcending Love, even you he will not be aſhamed to call his Brethren. And Oh! how will you eſcape if you neglect ſuch a glorious Offer of Salvation? What would the damned Spirits now in the Priſon of Hell give, if Chriſt was ſo freely offered to their Souls? And why are not we lifting up our Eyes in Torment? Does any one out of this great Multitude dare ſay, he does not deſerve Damnation? If not, why are we left and others taken away by Death. What is this but an Inſtance of God's free Grace, and a Sign of his good Will towards us? Oh then, let God's Goodneſs lead us to Repentance! Oh let there be Joy in Heaven over ſome of you repenting! Tho' we are in a Field, I am perſuaded the bleſſed Angels are hovering now around us, and long, as the Hart panteth after the Water Brooks, to ſing an Anthem at your Converſion. Bleſſed be God I hope their Joy will be fulfilled. An awful Silence appears amongſt us. I have good Hope that the Words that the Lord has enabled me to ſpeak in your Ears this Day, have not altogether fallen to the Ground. Your Tears and deep Attention are an Evidence, that the Lord God is amongſt us of a Truth. Come ye Phariſees, come and ſee, in ſpight of your Satanical • age and Fury, the Lord JESUS is getting himſelf the Victory. And Brethren, I ſpeak the Truth in CHRIST, I lie not, if one Soul of you, by the Bleſſing of God, be brought to think ſavingly of Jeſus Chriſt this Day, I care not if my Enemies were permitted to carry me to Priſon and put my Feet faſt in the Stocks, as ſoon as I have deliver'd this Sermon. Brethren, my Heart's Deſire and Prayer to God is, that you may be ſaved. For this Cauſe I follow my Maſter without the Camp. I care not how much of his ſacred Reproach I bear, ſo that ſome of you be converted from the Errors of your Ways. I rejoice, yea and I will rejoice. Ye Men, ye Devils do your worſt. The LORD who ſent will ſupport me. And when CHRIST, who is our Life, and whom 〈◊〉 I have now been preaching, ſhall appear, I alſo, together with his deſpiſed little Ones, ſhall appear with him in Glory.—And then, what will you think of CHRIST?—I know what you will think of him. You will then think him to be the Faireſt among ten Thouſand. You will then think and feel him to be a juſt and Sin-avenging Judge. Oh then be ye perſuaded to kiſs him leſt he be angry, and ſo you be baniſhed forever from the Preſence of the Lord. Behold I come to you, as the Angel did to Lot. My dear Brethren, flee, flee for Lives, haſte, linger no longer in your ſpiritual Sodom; for otherwiſe you will be eternally deſtroyed. Numbers, no Doubt, there are amongſt you, that may regard me no more than Lot's Sons-in-law regarded him. I am perſuaded I ſeem to ſome of you as one that mocks.—But I ſpeak the Truth in CHRIST, I lie not, as ſure as Fire and Brimſtone rained from the Lord out of Heaven, to deſtroy Sodom and Gomorrah, ſo ſurely at the great Day ſhall the Vials of God's Wrath be poured on you, if you do not think ſeriouſly of and act agreeable to the Goſpel of the Lord's CHRIST. Behold I have told you before,—I pray GOD, all you that forget him may ſeriouſly think of what has been ſaid, before he pluck you away and there be none to deliver you.

Now to GOD the Father, &c.