Sermons preach'd on several occasions by John March ..., the last of which was preach'd the twenty seventh of November, 1692, being the Sunday before he died ; with a preface by Dr. John Scot ; to which is added, A sermon preach'd at the assizes, in New-Castle upon Tine, in the reign of the late King James.

A SERMON,

Preached at the Assizes, in New-Castle upon Tine, in the Reign of K. Iames II.

Ephes. ii. 19, 20. vers.

Now therefore you are no more strangers and forreigners, but fel∣low-citizens with the Saints, and of the houshold of God,

Vers. 20.

And are built upon the foundation of the Apostles and Prophets.

ST. Paul having planted the Gospel among the Ephesians, la∣bours in this most excellent E∣pistle to confirm them in the same, by sundry Arguments. Some of these Arguments are drawn from the consideration of that wretch∣ed

condition they were in before; and some from the excellency and blessed∣ness of their present State. Their for∣mer condition is displayed in all its colours, ver. 12. of this chapter, where he tells them, that they were then without Christ, they were then Aliens from the common wealth of Israel, strangers from the covenants of promise, having no hope, and without God in the World. It seems such as are without the pale of the Church, are no better than the Children of Wrath; they are expos'd to all the dreadful effects of God's anger in this World, and must hereafter be cast into everlasting burnings in the next. But tho' this was the lamentable con∣dition of these Ephesians before their conversion, yet the planting of the Gospel had made a happy change, for they were now no more strangers and forreigners, but fellow citizens with the Saints, they were now delivered from the fears of Eternal damnation, and had a Right and Title to all these glo∣rious Priviledges, which Abraham, and the other blessed Citizens of Heaven, did actually possess. And what was it which gave them a right and title

to all this happiness? If you please to look a little farther into the Text, you'l find it was because they were of the houshold of God; or in plain terms Members of the true Church; for this indeed is the true Gospel which enjoys the bright beams of Heavenly light, whilst all the World besides groans under worse than Aegyptian darkness: This is the true Gideons fleece which is watred with the dew of Celestial Grace, whilst the other parts of the Earth lyes dry and parch'd, not unlike some bar∣ren and cursed wilderness. This in St. Austine's comparison is the true Ark in which alone we can be secure from the deluge of God's wrath: Thus great is their happiness who are in the Church of Christ! But some difficulty there is to find out the true Church, as Ter∣tullian observed of Old, faciunt favos & vespae faciunt Ecclesias & Marcionitae, the most dangerous Wasps have their Cells, saith he, even so the worst of Hereticks are ready to cry out the Temple of the Lord are we: That therefore we may not mistake Leah for Rachel, or embrace a Cloud instead of a Iuno; we must carefully observe that

description St. Paul gives us of the true Church; he tells us it is founded on the Doctrine of Heaven, or if you had rather take it in the words of the Text, it is; saith he, that houshold of God which is built upon the foundations of the Apostles and Prophets: From the words thus far explained, I shall crave leave to prove these four things.

First, That the Doctrine of the Apo∣stle and Prophets is the foundation on which the true Church is built.

Secondly, That this Doctrine of the Apostles and Prophets is sufficiently delivered to us in the Holy Scriptures.

Thirdly, That the Church of Eng∣land is built upon this foundation of the Apostles and Prophets; And

Fourthly, That such as continue in the communion of this Church, are as happy as were those Ephesians of whom St. Paul says, they were no more strangers and forreigners, but fellow-Citi∣zens with the Saints of this houshold of God.

I begin with the first of these, to shew you that the Doctrine of the Apostles and Prophets, is the only foundation upon which the true Church

is built: The Church of Ephesus, if we'l believe St. Paul, was the houshold of God, or a true Church of Christ: and it seems it was so, because built upon the foundation of the Apostles and Prophets; we are sure these inspired Ministers of the Holy Iesus preached and planted none but the true Religi∣on, and we may be sure it can be no bad Church, which owns and pro∣fesses the same Religion. I know there are several marks given of the true Church, such as Unity, Universality, Antiquity, Succession, Sanctity, and the like; but tho' these, where they are found, are Great Ornaments to a Church; yet the best and most in∣fallible mark to know it by, is its con∣formity to the Doctrines delivered by the Apostles: For the true Church as the Apostle speaks elsewhere, is the ground and Pillar of Truth; but it will not deserve this honourable Character, if its Doctrines be repugnant to the Doctrines delivered by the Apostles. It's said of the best and most Catholick Christians, Acts, 2. 42. That they con∣tinued stedfast in the Apostles Doctrine: And therefore, such as follow the Pri∣mitive

example, will be far from de∣serving the brand of Hereticks. Does not our Saviour himself tell us, that his Sheep will hear his Voice, and not the Voice of Strangers? And where is this voice of Christ to be heard, but sounding in the writings of these Apostles and Prophets? This there∣fore is the sure word of Prophecy, where∣unto saith St. Peter, ye do well if you take heed: nor is this any other mark of the Church of God, then what is generally own'd by the antient Fa∣thers. Tertullian brings in the Church speaking such words as these, Sum, Apostolorum, sic teneo, sicut illi testa∣mento caverunt: I am Heir, saith she, to the holy Apostles, whatever Truth they left me in their Writings; what∣ever Doctrines they bequeath'd me in their Testament; these I firmly be∣lieve; these I will constantly hold. Ireneus calls the Gospel, columnam & firmamen∣tum Ecclesiae, the Ground and Pillar of the Church. St. Chrysostome treating at large upon this Question, How the true Church may be known? returns this answer more than once; The true Church is best known by the holy Scrip∣tures,

saith he, that is the Christian Church which agrees with these sacred Oracles: and that is the Heretical which is repugnant to them. None speaks more largely, or more excellent∣ly to this point, than the great St. Austine, who in his admirable Book a∣gainst the Donatists writes thus, The question between us and the Donatists is, where we shall find the Church? What therefore shall we do? shall we seek it in our own words? or in the words of our Lord Iesus Christ? I think, we had rather seek it in his words, who is the truth, and best knoweth his own Church. Let not therefore these Speeches be heard amongst us, This I say, and this thou sayest; but let us hear, Thus saith the Lord: There are certain Books of God to whose Autho∣rity we both stand, we both consent, we both believe; there let us seek the Church, there let us try our cause: I will not have the Church demonstrated by Man's teach∣ing; but by the holy Oracles of God. Setting therefore aside all such matters, let them shew forth the Church, if they can, not by the speech and rumours of the Africans, not in the Councils of the Bi∣shops, not in the Writing of any Disputer,

not in Visions and Revelations, not in Signs and false Miracles; because God's word has abundantly prepared us, and made us ready against these things. But let them declare it out of the Prescript of the Law, the predictions of the Prophets, the Songs of the Psalms, the testimonies of the Apostles, the words of the Pastor himself, whether they have a Church or no; let them declare only by the Canonical Books of the holy Scripture; these be the instructions, these be the foundations, these be the supporters of our cause. Thus far St. Austine, and because he is so clear and so full to this case, I shall not need to trouble you with any further Authorities, especially, since the Church of Rome doth acknowledge in her Trent Catechism, that no Church is Catholick that does not profess that faith which is built upon the foundation of the Prophets and Apostles. She must not hold any new faith, say they; but that which was delivered of old by the holy Apostles. And it follows in the same Catechism, the Nicene Fathers did well to add the word Apostolick to their Creed, saying, I believe one Catholick and Apostolick Church;

namely, that all might know that is the only true Catholick Church, which is Apostolick. That therefore must needs be the truest mark of the Church, which both Romanists and Protestants own to be so: and indeed without this all those other marks which are pre∣tended will signifie nothing. Unity without Apostolical Doctrine, is so far from being a mark of the Church, that it may not only be found in the Societies of the worst of Men; but of the Devils themselves: For it is the known saying of our Saviour, that Sa∣tan's kingdom if it were divided against it self, it could not stand. Unity in∣deed is such a blessing as the Church of God will earnestly desire and pray for: but yet the Church of Corinth did not cease to be a true Church, when it wanted this blessing, and was torn in peices by divisions. In vain also do some Men make Universality or large∣ness of extent a mark of the Church: for we are told plainly in the Holy Scriptures, that Christ's flock is but a little flock, and it is at this day so far exceeded in Amplitude, both by Maho∣metans

and Pagans, that if the whole World were divided into thirty Parts, as Breerwood calculates in his Inquiries, five only would be found Christians, six Mahometans, and nineteen Pagans. As for Antiquity, which some pretend is the mark of the Church, tho' we may well allow it to be a great Orna∣ment when attended with truth: yet when this is wanting, it is but vetustas erronis; as St. Cyprian calls it, not Age but dotage, nothing but error of a longer standing, and so harder to be rooted out. Some also are fond of a long Series, or uninterrupted Successi∣on of Bishops in the Church; but, as St. Ambrose speaks, those who have not St. Peters faith, cannot succeed to St. Peters Inheritance; and since the Pon∣tificate of Aaron may sometime descend upon a wretched Caiaphas, such an an∣tient Pedigree as this may be more honourable in Heraldry than it can be in Religion.

But of all the marks which some make of the true Church, that of Holiness best deserves the name; for the Church of Christ should be holy

like its Head; but when we say the Doctrine of the Apostles and Prophets is the true mark of the Church, we do not exclude, but include Sanctity: for since the Doctrine of the Apostles is, as St. Paul defines it; a Doctrine ac∣cording unto Godliness, where this Doctrine is preach'd in its greatest pu∣rity, there substantial holiness, free from from all Superstition and Hypocrisie, is most likely to be found; and if such holiness does not at all times flourish alike, the fault is not in the Church, but in the Professors of it: These are reckoned by some the principle marks and Characters of the true Church; but since they are so far from being true marks, that without Apostolical Doctrine they signifie little; I hope, you will allow me to conclude accord∣ing to the Sense of the holy Scriptures and the Ancient Fathers; That the Doctrine of the Apostles and Prophets is the only foundation on which the true Church is built: I come now in the next place to shew you, That this Doctrine of the Apostles and Prophets upon which the true Church is built;

is sufficiently delivered to us in the holy Scriptures. Whatever Doctrines are contained in these sacred Oracles, are own'd by the Church of Rome, as well as by us, to be the Doctrines of the Apostles and Prophets: but they are pleased to charge the holy Scrip∣tures with imperfection, pretending that they contain not all things ne∣cessary to Salvation; but must be aid∣ed by their unwritten and uncertain Tradition: but sure if there were any such Traditions handed down from the Apostles through the several Ages of the Church to this present Age; these Traditions must needs pass thro' the hands of the Ancient Fathers, be∣fore they could come to ours: but the Ancient Fathers knew no such Traditions, but every where assert the Perfection and Sufficiency of the holy Scriptures. Ireneus calls the holy Scrip∣tures such a Rule of Faith, as none must vary from. St. Chrysostome says, that all things that are necessary are plain and manifest in the holy Scrip∣tures. Non credimus, quia non legimus, we believe no more than we read,

saith St Ierome. I shall only add the Authority of St. Basil, who saith, it is contrary to Faith, and a certain argu∣ment of Pride, to reject any thing con∣tained in the Scriptures, or to impose any thing that is not written there: Thus the Fathers knew nothing of any unwritten Traditions; that were to cut out the holy Scriptures, but they refer us to them, as to a perfect Rule. And well indeed they might, since St. Paul tells us they are able to make us wise unto Salvation: and he adds more fully yet, if it be possible to do so, when he tells us, they are able to make the man of God perfect, throughly furnished unto every good work. Thus great is the perfection of these holy Oracles, and thus plain it is, that the Doctrine of the Apostles and Pro∣phets, on which the true Church is built, is fully and sufficiently delivered to us in the holy Scripture. I come in the

Third place to shew you, that the Church of England is built upon the foundation of the Apostles and Prophets. King Charles the First, as he was not unwilling to dye a Martyr for the

Church of England; so at his death he left her the richest legacy he could, even the most honourable Character that could possibly be bestowed on the best of Churches; for this advice he gave to his Royal Sons, The best pro∣fession of Religion I have ever esteemed that of the Church of England; I tell you I have tried it; and after much search and many disputes, I have concluded it to be the best in the World, as coming nearest to the word of God for Doctrine, and the Primitive example for Government. Whosoever does but look into the Articles of our Church will find how well she deserves this most honour∣able Character: For she professes to believe the Holy Scriptures, which (as I shewed above) contains the whole Doctrine of the Apostles and Prophets. She believes the same Faith, and no other than that which is comprized in the Apostles Creed, and explained more largely in those Creeds which are called the Nicene and the Athanasian. And as for those Doctrines which are con∣troverted between us and the Church of Rome, a little examination will dis∣cover

which Church is built upon the foundation of the Apostles and the Pro∣phets.

And (1.) Let us examine that Su∣premacy which the Church of Rome does challenge for St. Peter: If we look into the Holy Scriptures, we shall find nothing there that makes St. Peter the chief of the Apostles: For if Christ had ever intended St. Peter any such Power over the rest, he would doubt∣less have declared so much when the Apostles were at strife who should be the greatest: But so far is our Saviour from declaring St. Peters Supremacy, that he chides them for their vain strife and contention; yea tells them in plain terms, that it should not be among them as in secular Kingdoms and Monar∣chies, where one is chief. And if St. Peter had at any time afterwards been made a Prince, we cannot imagin St. Paul could have been ignorant of it, and yet he tells us, 2. Cor. 11. 5. That he was not behind the very chiefest Apostles. We read also, Gal. 2. 9, 11. that he did not only rebuke St. Peter openly at Antioch, but also took of him the right

hand of fellowship: Now we cannot sup∣pose St. Peters Supremacy, but we must convict St. Paul, either of gross Igno∣rance, when he said he was not a whit behind the very chiefest Apostles; or of greater rudeness when he took place of his Prince: and yet so true it is, that he did so, that in memory of it, the Popes own Seal hath St. Paul and St. Peter engraven upon it, and St. Paul is allow∣ed to hold the dexter point.

2. If we examin by Scripture, that Controversie between the Church of England and the Church of Rome, about the Deposing Doctrine; we shall find which is built upon the foundation of the Apostles and Prophets. For how does the Scripture every where abhor and detest that most disloyal and Anti∣christian Doctrine! Let every Soul be subject to the higher Powers, saith St. Paul; and that not only for wrath, but also for Conscience sake. Observe, Let every Soul, of what rank, quality, or degree soever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. Chrysostome upon these words, Tho thou art an Apostle, tho an Evangelist, tho a Pro∣phet,

yea what ever thou art, thou must be subject to the higher Powers. Thus saith St. Paul, yea St. Peter also, from whom the Pope pretends to derive his Power, is so far from challenging any power over Kings and Princes, either for himself or Successors; that he re∣quires Christians to submit themselves not unto him, but unto the King as Supreme. Nay, he would have them be subject not only to the good and gentle, but also to the froward. And is not this the Apostolical Doctrine of the Church of England, which teaches all her Mem∣bers to pay active obedience unto all the lawful Commands of Princes; and when their commands interfere with the Laws of God, not to resist, but to obey Passively?

3. The Prayers of our Church are made in a Language well known unto the People, and such as will tend (if they are not wanting to themselves) to their Edification. And sure I need not tell you, that this is agreeable to the Doctrine of the Apostles, when St. Paul hath spent a whole Chapter to assure us of it: For in 1. Cor. 14. 14.

If I pray(saith he) in an unknown Tongue, my Spirit prays, but my understanding is unfruitful; but I will pray with the Spirit, and I will pray with the under∣standing also. Again, ver. 16. How shall he that occupieth the room of the unlearn∣ed say Amen at thy giving of thanks; seeing he understandeth not what thou sayst? Again, v. 19. In the Church I had rather speak five words with my under∣standing, that by my voice I might teach others also, than ten thousand words in an unknown Tongue. These are plain Texts of Scripture, and shew the practice of our Church to be Aposto∣lical.

4. The Church of England allows the Laity the Cup as well as the Bread; and this is no other Doctrine than what Christ and his Apostles teach. For our Saviour delivering the Cup to his Disciples, says, Drink ye all of it. Mat. 26. 27. And S. Paul assures us, that in his time the People partook of the Cup as well as of the Bread. 1 Cor. 12. 13. We have all been made to drink into one Spirit. But I need not produce any more Texts of Scripture

for the proof of this, since it is acknow∣ledged by the Church of Rome: For in the Council of Constance we find these expressions, Notwithstanding the Institution of Christ, and the Practice of the Apostles, we decree and determine that the Laity shall not partake of the Cup. It seems they find some inconvenience in the Institution of Christ, and the Practice of his Apostles: but our Church thinks it convenient to stick close to both.

5. The Church of England con∣demns Transubstantiation, as being contradictory to Sense, Reason, and Scripture. Our Senses tell us it is Bread and not Flesh after Consecration. Our Reason will not allow one and the same body to be in millions of places at the same time: And as for Scripture, S. Paul, 1. Cor. 11. 26. &c. calls it Bread at least three times after Consecration. But tho we have all this to say for our selves, yet we are anathamatized by the Church of Rome, because we refuse, as they say, to be∣lieve as plain words as any are in the Bible. For what can be plainer, say

they, than these words of our Saviour; This is my body? But in truth, if these words were as plain as they tell us, we would be content to sacrifice both our Sense, and our Reason to our Faith. But if these words of our Sa∣viour be taken in a literal Sense, as they take them, they are so far from being plain, that their Learned men are very much divided about the mean∣ing of them. For ask them only what is the subject of the Proposition, or what is denoted by this demonstrative Pronoun Hoc or This; and you will find them mightily at a loss about it; for Scotus says, it is Hoc ens, this entity is my body; Aquinas this substance; Bellarmine these species of bread; the Sarbone this Individuum vagum, and the famous Glossary, Hoc nihil, or this nothing. Now if these words of our Saviour were so very plain and easie, as they say; 'Tis very strange their Learned men should differ so much, and at last make nothing of them. But indeed, if we take them in a figura∣tive sense, as Protestants use to do, they will be plain and easie enough:

For the demonstrative particle Hoc or This must needs relate to bread; for it is said in the Text, that as they were eating, Iesus took bread, and blessed it, and brake it, and gave it to the Disciples, and said Take, Eat, This is my body. It seems what our Saviour took, blessed, brake, and gave to his Disciples, was bread; and of this and nothing else can he speak, when he saith, This is my body. Now this bread is my body, is false, if we take it in a literal sense; for bread is not flesh; but it is true in a Figurative sense, This bread is, i. e. does signifie Christs body. And this kind of Dialect or manner of speech is very usual in Scripture. Gen. 41. 26. we read these words concerning Pha∣raohs Dream, The seven kine are seven years, i. e. they signifie seven years. So again Exod. 12. 11. Moses speaking of the Paschal Lamb, says it is the Lords Passover, i. e. it signifies the Lords passing the Children of the Israelites, when he destroyed all the First-born of Egypt. Now if, according to this known Dialect of Scripture, we in∣terpret our Saviours words, This is my

body, the meaning will be plain and natu∣ral, this bread does signifie or represent my body. And this will appear to be the sense of these words, if we con∣sider what our Saviour says of the Cup, namely, This is my blood, which must be taken in this Figurative sense, this Cup represents my blood: For it follows presently after, I will not drink henceforth of the fruit of the vine, saith Christ, until that day when I drink it new with you in my fathers kingdom. The fruit is called sometimes the blood of the Grape; but sure without a figure it cannot be called the blood of Christ. Thus you see that our Church is Aposto∣lical also in denying Transubstantiation.

6. The Adoration of the Host is accounted by the Church of England a most dangerous crime; for since, as you have heard, there is no Transub∣stantiation, but it remains bread, we dare not pay our Adoration to it which we believe a Creature; for it is the plain Doctrine of our Saviour, Thou shalt worship the Lord thy God, and him only shalt thou serve.

7. The Church of England in con∣demning

the Worship of Images, con∣demns only what the Apostles and Pro∣phets had condemned before; for this charge is given in the Second Command∣ment, Thou shalt not make unto thy self any graven Image, nor the likeness of any thing that is in heaven above, or in the earth be∣neath, or in the waters under the earth; thou shalt not bow down to them nor worship them. Here we are forbid, and that in most comprehensive terms, the making of any Image whatsoever to Worship it. It is not said, Thou shalt not make Images of Idols or false Gods; but it is said, Thou shalt not make any graven Image, nor the likeness of any thing. To make an Image of the true God is a violation of this Commandment; for the Golden Calves are condemned in Scripture, notwithstanding the Chil∣dren of Israel worshiped the true God under those representations. Our Church therefore doth not allow her Members to picture God the Father in the likeness of an Old Man, or the Holy Ghost in the similitude of a Bird or Dove. For God is a Spirit, yea an in∣finitely glorious Spirit, and consequent∣ly

cannot be pictured without an injury; but to worship such Pictures or Images, is as S. Paul speaks, Rom. 1. to change the glory of the incorruptible God into an Image made like unto corruptible Man, and to Birds.

8. The Church of England does also justly condemn the Invocation of Saints by mental and vocal Prayers, as the Trent Council enjoyns. This Doctrine of the Church of Rome by the confessi∣on of Learned Papists, hath neither Precept nor Example in Scripture to warrant it, and consequently it cannot be built upon the foundation of the Text, i. e. the foundation of Apostles and Pro∣phets The Temple of old was called the house of Prayer, to denote that Re∣ligious Prayer is a principal part of the Worship of God; and does not our Sa∣viour say expresly, Thou shalt worship the Lord thy God, and him only shalt thou serve? To hear mental Prayers belongs only to God, who alone trieth the reins and searcheth the heart; and therefore to make such Prayers unto Creatures, is to make them more than Creatures. The Saints must be Omnipresent, if they can

hear all their Votaries, who pray to them in all quarters of the Earth: Now Om∣nipresence is an Attribute which belongs to the Divine Essence. Thou art a God that heareth Prayers, saith the Psalmist, and therefore unto thee shall all flesh come. We are told in Scripture that there is but one Mediator between God and Man, the Man Christ Iesus; and since he is most willing and able to save them to the utter∣most who come unto God by him, we do not use the Intercessions of the Saints, for fear we should injure the merits of that All-sufficient Mediatour, who ever liveth to make intercession for us.

By these few Instances which I have given, and I might have given you many more, it cannot but be evident to all serious unprejudiced persons, that the Church of England keeps close to the Rule of the Scripture, and like the Church of Ephesus in the Text, is built upon the foundation of the Apostles and Prophets. And because the Testimony of an Adversary has always been thought considerable, I shall conclude this head with the Testimony of Pope Paul IV. who, as Bishop Andrews Re∣ports,

made this offer to Q. Elizabeth, that if she would but own his Supre∣macy, he would confirm our way of serving God in all things appertaining to his Worship in the very same man∣ner as we now do. Sure this Holy Father would never have confirmed the Religion of the Church of England, had he not thought it consonant to the Doctrine of the Apostles. But since he was pleased to offer his Confirmation, we will requite his kindness by valuing our Church the more upon his Approba∣tion.

Thus I have dispatcht the Three Generals I proposed. I have shewn you, That the Doctrine of the Apostles and Prophets is the only Foundation upon which the True Church is built; That this Doctrine of the Apostles and Pro∣phets is sufficiently delivered to us in the Holy Scripture, and that the Church of England, like that of Ephesus in the Text, is built upon this and no other foundation.

I shall now in the close, leave a word or two of Exhortation with you, and beseech you to continue stedfast

in the Communion of the Church of England. It is the chief design of St. Paul in this Epistle, to keep the Ephe∣sians stedfast in the Faith of Christ: He desires them Chap. 3. not to faint; and bows his knees to the God and Fa∣ther of our Lord Iesus Christ; that he would strengthen them by his Spirit in the inner Man; He bids them Chap. 4. have a care they were no more Children tossed to and fro with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lye in wait to deceive. As he would not have them scared out of their Religi∣on, by fear of Persecution; so neither would he have them gull'd of it by the sleights and subtleties of false Tea∣chers. It is therefore our duty, when we have found the True Church, to continue stedfast in the Communion of it. We must resemble those best of Christians, of whom it is said, Acts 2. 42. That they continued stedfast in the Apostles Doctrine and fellowship: But alas! how apt are men to barter away Religion for some worldly emo∣lument? How many are there who

carry their Religion in their Pockets, and stick not with Iudas to betray their Master for Thirty pieces of Silver; unless perhaps their Covetous∣ness be greater, and a larger sum be requisite to patch up their broken For∣tunes. If Naamans Preferment be in∣consistent with his Religion, you must allow him a dispensation, and permit him to bow in the House of Rimmon: and to name no more, rather than Pilate will hazard the loss of Caesars favour, he will pronounce our Saviour innocent one hour, and condemn him the next. Thus Christ is made to truckle under the World, and Gain will be Godliness in spight of the Bible. But those that are sober and serious in the World, they will re∣member such Texts of Scripture as these, Prove all things, hold fast that which is good. 1. Thess. 5. 21. Take heed, lest ye being led away with the error of the wicked, fall from your own stedfast∣ness. 2. Pet. 3. 17. Nay St. Iude carries the duty one step higher, and tells us we must contend earnestly for the Faith which was once delivered unto the Saints.

Ministers must contend by their Ton∣gues and Pens; Magistrates and Gentry by their Power, Interest and Authority; and private Christians by their Prayers and open Profession of it. And if St. Iude would have the Primitive Chri∣stians not barely own, but even contend, and that earnestly for the faith, when they groaned under the heavy Persecu∣tions of Pagan Emperours; sure we have little reason to be afraid to do so, who live under the Protection of a most gracious King.

And since these things are so, I hope, I shall need no more than these two Motives to back the Exhortation, and to enforce the Duty.

1. Let us consider, The great hap∣piness of such as continue stedfast in the Faith of Christ, and Doctrine of the Apostles.

2. The lamentable condition of those that shall dare to disown it.

1. Let us consider the great Happi∣ness of such as continue stedfast in the Faith of Christ and Doctrine of the Apostles. As the Church of Christ is that Golden Candlestick which holds

forth the light of the Gospel, so it is the Treasurer of all the Riches of Hea∣ven; for to it belong the Adoption and the Glory; to it appertain the Covenants, the Service of God, and all the Promises. Here we may enjoy all the Ordinances of God, and satisfie our Souls with the marrow and fatness of his Sanctuary. Yea, if we will be∣lieve our Apostle in the Verses follow∣ing my Text, every Christian does now grow into an holy Temple in the Lord, he becomes an habitation where God vouchsafes to dwell, and manifest his special Presence by the saving Opera∣tions of his Holy Spirit. Happy Souls! who have the Honour and the Privi∣lege to lodge and entertain their God! What Joys and Comforts will now crowd into the Soul, and attend this glorious Guest! And yet all this is only a preparatory for much greater Hap∣piness: For these happy Believers, as our Apostle speaks, are now become fellow citizens with the Saints; such are here of the houshold of God; and if they make a just improvement of that Grace which is afforded them, they shall

hereafter be admitted into the Society and Fellowship of Saints and Angels. And what Tongue is able to express this Happiness! How great an Honour, how great a Priviledge was it thought of Old to be a free Citizen of Rome, and to have a right to all the Offices and Franchises of that Imperial City? So highly valuable was this Freedom, that the chief Captain in the Acts tells us, he did not obtain it but with a great sum of Mony. To these Pri∣viledges, S. Paul alludes, when he tells the Ephesians, and in them all Chri∣stians; that if they are of the houshold of God, and built upon the foundation of the Apostles and Prophets, then they are fellow citizens with the Saints, that is, Denizons of Heaven, and free of that City, which is above, even the heavenly Ierusalem. Glorious things are spoken of thee, O thou City of God. St. Paul tells us, Heb. 12. That here dwell an innumerable company of glorious Angels, the general Assembly of the First-born, That is, the Holy Apostles the First-born of the Gospel, the Spirits of Prophets, Martyrs,

Confessors, and all those just men that are already made perfect. Nay far∣ther yet, here God the Judge of all vouchsales his glorious Presence, and Jesus the Mediatour of the New Co∣venant appears in all his Glory. To be Citizens therefore of this Heavenly Ierusalem, is to enjoy the most ravish∣ing Society of Saints and Angels, to be admitted to the Beatifick Vision of God himself, and to live for ever in Paradise with the Holy Jesus. It is to lye with Lazarus in Abrahams bosom, feeding continually on the feast of the Lamb, and drinking of those Rivers of pleasures, which ran at Gods right hand for evermore. This one would think should be argument enough to make us hold fast the pro∣fession of our Faith stedfast unto the end. But if all this will not prevail with us, I know nothing that can, unless it be what I proposed to be consider∣ed in the

2d. place, Namely the Lamentable condition of those who dare disown and deny the Truths of the Gospel. And I cannot give you a truer pros∣pect

of their sad condition than in the words of our Saviour. Mat. 10. 33. Whosoever shall deny me or be ashamed of my words, before men, him will I deny before my Father and his holy Angels. How many Woes are crowded into this one sentence, I will deny him? It is, to say no more, a compendious expression of Hell, an Eternity of torments com∣prized in a word. Oh the ineffable horror that will seize the poor Sin∣ner, when he stands arraign'd before the Tribunal of Heaven! When at the great Assize, at the last day, he shall see his very Advocate become his Accufer, and hear his Sentence pronounced by his merciful Saviour; the very hearing of it will be a kind of Hell, and the Promulgation of the Punishment anticipate the Ex∣ecution.

And now, if I could give you a lively representation of the guilt and horror on the one hand, and paint out eternal Wrath and Vengeance on the other; I might then hope to shew you the condition of such a

Sinner, as shall be thus disowned and denied by his Saviour. But alas! this is not all; we shall find more ingredients of horror in this Condemnation, if we consider that Christ threatens to deny such a Sin∣ner before his Father and the Holy Angels.

If there could be any room for comfort after the Sentence of Dam∣nation, it would be this, of being executed in secret: But it seems the Sinners folly must be laid open be∣fore God and his Holy Angels, and all his baseness ript up before the whole World. Christ will now in the presence of God the Father, of Men and of Angels, compare him∣self who was denied, and the Cause for which he was denied together; he will now parallel his infinite Merits with a Lust, and lay Eter∣nity in the ballance with a Trifle; he will now propose that worthy price for which he was denied, he will hold it up to open view; he will call upon Men and Angels, saying, Behold that piece of dirt, that

windy applause, that corruptible dow∣er, that poor transitory satisfaction, for which I was dishonoured, and my Truths disowned; for which Life, Eternity and God himself was scorned, yea trampled on by this vile wretched Sinner. Judge all the World, whether what he despised in the other Life, he deserves to enjoy in this. How will the vile wretched Sinner then crawl forth, and appear in all his filth? He will then call in vain upon the Mountains to cover him, and the Rocks to hide him.

FINIS.