Discourses upon several divine subjects by Tho. Gregory ...

1 KINGS xviii. 21.

How long halt ye between two Opinions? If the Lord be God, follow him; but if Baal, then follow him.

THese Words are a just Expostulati∣on of a Prophet of the Lord with the rebellious and stiff-necked Sons of Jacob and Joseph. God had so fully reveal'd himself unto them, and so plainly chalk'd out the way, which they should walk in, that 'twas absolutely impossible they should be either ignorant of the one, or mistaken in the other, without willful Perverseness and the most studied Prevarication. He made himself known even by his name Jehovah to their Fathers in Egypt, and assur'd them, by many mi∣raculous or Supernatural Acts of Vengeance upon the Heads of their Enemies, that He, who is the Author of Nature, the Control∣ler of Second Causes, and the Soveraign

Commander of all the World, vouchsaf'd, in a most peculiar manner, to become their God. He brought them out of that Land of their Captivity, that House of their Bon∣dage, with a mighty hand and stretched-out Arm: marching himself at the Head of their Armies in a Pillar of Cloud by Day, and a Pillar of Fire by Night. He afterwards most solemnly proclaim'd himself to them before the glorious Battalions of attending Angels upon Mount Sinai: even entring into a Covenant with his People; and, as their Lord and King, giving them Ordi∣nances, Laws, and Statutes, for the Regu∣lation and Government of their Publick and Private Concerns, their Lives and Po∣lity. In short, He made Israel alone, of all the Nations of the Earth, his First-born; array'd him with the Excellency of Digni∣ty, and the Excellency of Power; caus'd all his Brethren to bow down before him, and his name to be a Blessing and a Praise in all the Earth.

And yet so perverse and untoward was the Disposition of this People, so mon∣strously disingenuous and ungrateful their Returns, that they never seriously consi∣dered what he had done, the wonderful Mercies he daily shew'd to them; but al∣ways turn'd their Backs, and fell away

like their Forefathers, starting aside like a broken Bow. Tho' the Sons of Levi throughout all their Tribes instructed them continually in the Law of the Lord, and Prophets were sent in every Generation to continue them in the Knowledge and Ser∣vice of their God; nay, tho' God, to pre∣vent their seeking after lying Divinations, was pleas'd, in a most extraordinary man∣ner, to reside himself amongst them, and to be always ready, by his Urim and Thummim, to answer and direct them in all momentous Emergencies; yet, they perpetually affronted him to his very Face, and provok'd him to Jealousie by their shameless Backslidings. They forsook God their Saviour, and lightly esteem'd the Rock of their Salvation: not only rejecting him from being their King when he reign'd with the tender Mercies and Indulgencies of a Father; but also diminishing him even in his Godhead, by setting up other Lords besides him to Rule over them. No soon∣er did the Government * 1.1 introduce or † 1.2 to∣lerate the Superstitions of strange Worship, but they display'd at large the Levity and Baseness of their Temper; either causlesly falling off from the God of their Fathers, and devoting themselves wholly to the Abominations of their Neighbours, or sa∣crilegiously

dividing between Him and Them, between the Lame and the Blind, and the Almighty God. The Temple of the Lord shall not be shut up nor broken down, if the Houses of Idols may also stand open and be frequented; nor the Priests of the Living God be molested in their Office, provided the same Liberty be allow'd to the Worshippers of Daemons. In a word, They'll be contented to Worship some∣times before the Ark of the Lord, if at others they may as religiously bow them∣selves in the House of Rimmon; and de∣voutly sing Praises to the God of Heaven, may they joyn likewise in the Adorations and Services of Baal.

This lukewarm, indifferent, trimming Behaviour, this desultory, faithless, ungod∣ly Temper being justly reprov'd and con∣demn'd by the Prophets, was so far from returning to a due stability in the ways of Godliness, that it ran out into the violent, outrageous Extreams of Bigotry and Super∣stition: not contenting it self any longer with the Schismatical Erection of Altars against Altars, but under the specious Co∣lours of ancient Sophistry, the plausible Pretences of a more excellent way of Wor∣ship, proceeding even to throw down all the Altars of God in the Land, to revile,

persecute, and slaughter his Servants, and to advance and cherish the Authors of Schism, the Incendiaries of Church and State, and the Patriots of their Irreligion, the Prophets of Baal only. As tho' to serve God in his own way was an unreasonable Imposition upon the Liberty of Conscience, and the Patriarchs and Prophets were all Idiots and Mad-men, because they and their Families would serve the Lord.

This revolting, light, unstable People, the Prophet Elijah (I say) expostulates with in the Text; plainly affirming, that 'tis altogether inconsistent with the Nature of true Piety to halt between two Opini∣ons, or (as Grotius explains it) to alter∣nate and vary in the Objects of their De∣votion, sometimes Worshipping God, and sometimes Baal; it being their indispensi∣ble Duty, once for all, to satisfie themselves throughly which of these two is God, and then for ever to renounce the one, and to fix and centre in the Service of the other. How long (says he) halt ye between two Opinions? If the Lord be God, follow him; But if Baal, then follow him.

How seasonably we may, with this Ex∣postulation in our Mouth, address our selves to the Present Age, I need not inform you. Every Man, that looks carefully about him,

and seriously considers the present Posture of Affairs, sees 'tis absolutely necessary. The Life and Spirit of Religion seem to be banish'd out of our Streets; and nothing but Scepticism and Incredulity, Superstiti∣on and Profaneness, Hypocrisie and Dissi∣mulation, to dwell in our Land. To pro∣mote their own Ends, or the Interest of a Party, Men profess themselves Sons of the Establish'd Church, frequent her Assemblies, conform to her Injunctions, and appear zealous and devout in her holy Offices. But all this while they do but flatter her with their Mouth, and dissemble with her in their Tongue; for their Heart is so far from being whole with her, that they de∣test her Constitution, repine at her Esta∣blishment, and constantly strike in with her deadly Enemies, endeavouring by all means possible to supplant and overthrow her. They talk perpetually of the Loveli∣ness of Friendship, and wish that our Jeru∣salem might at length be at Peace and Uni∣ty within her self: and yet at the same time they think it no Sin to frequent unlawful Assemblies; tho' they thereby widen her Breaches, strengthen the Hands of her Ene∣mies, confirm their Prejudices, and become the Abetters and Promoters of an execrable Schism. In a word, They are exactly of

the same Temper and Complexion with the upbraided People in the Text, standing ready, as the Tide of their Interest turns, to revolt from God to his Rival, from Truth to Falshood, from Union to Schism, from the Church to a Conventicle.

Now this indifferent Temper they ordi∣narily stile Moderation; which is a Vertue truly excellent and laudable in it self, but the least understood by these Men of any in the Circle. That only obliges Men to manage their Disputes, and to assert their Principles, of whose Truth they are fully perswaded, with Temper: but This allows them to have no Principles at all, or at least to act as if they had none; and conse∣quently is so far from answering its Chara∣cter, that 'tis a very indecent and unreaso∣nable thing, odious and abominable in the Sight of God and Good Men, most impi∣ous in its Nature, and pernicious in its Consequences. Which will evidently ap∣pear from these three Considerations:

• I. That it plainly demonstrates, that Men are acted by no fix'd and steddy Principles, but are of vagrant and loose Minds, unresolv'd in their Judgments, unsetled in the Faith, and in truth of very little or no Religion at all.
• ...

• II. That it exposeth every particular Person to all the various and phanta∣stick Spirits of Error and Delusion. And,
• III. The whole Community to Ruin and Destruction.

1. This indifferent Temper is both im∣pious in its Nature, and also pernicious in its Consequences, because it plainly de∣monstrates that Men are acted by no fix'd and steddy Principles, but are of vagrant and loose Minds, unresolv'd in their Judg∣ments, unsetled in the Faith, and in truth of very little or no Religion at all. Origen tells Celsus, that such is the Nature and Excel∣lency of Christianity, that it utterly stript and devested Mankind of all their heredi∣tary and most prevailing Immoralities: the Scythian thereby becoming mild and cour∣teous, the Persian chast and continent, the Roman humble and condescending, and the Greek veracious and modest. But had the Greek, together with the Profession of Christianity, still retain'd his Vanity and Falsness, the Roman his Pride and Haughti∣ness, the Persian his Softness and Inconti∣nence, and the Scythian his Fierceness and Inhumanity: Had (I say) these Nations, thus divided between the Christian Vertues

and their Pagan Vices, Christ and their Idols, God and their Lusts, the Father had never glory'd in their Accession to the Church, but most deservedly excluded them from the Denomination of true Be∣lievers. For how can he sincerely Believe God to be the Best of Beings, who will not Love and Serve him with his whole Heart? or Christ to be his only Saviour, who shares his Affections between Him and Belial? How can he believe Christianity to be a truly divine and heavenly Instituti-who affects it with Lukewarmness, Indif∣ferency, or Moderation? or how can he contend earnestly for the Faith once deli∣ver'd to the Saints, who still fluctuates and wavers between two Opinions? The Indif∣ferency of his Temper, abundantly betrays the Incredulity of his Heart; and having no settled Principles, he is in danger (like a Ship without Ballast) to be over-set with every Wind of Delusion and Imposture. The Second Thing to be considered.

2. This indifferent Temper is both im∣pious in its Nature, and also pernicious in its Consequences, because it exposeth every particular Person to all the various and phantastick Spirits of Error and Delusion. Were Men once well grounded in the Principles of their Religion, and able to

give a Reason for their profession of the Faith; did they not take up their Religion upon Trust, and (like the Turks and Pa∣gans) only therefore embrace it, because consonant to the Belief and Practice of their Progenitors; they would be wonderfully delighted in the Statutes of the Lord, and walk without Offence in the Path of his Commandments. The multifarious Contri∣vances of the Enemy, and the Deceiver, would be easily detected and unravell'd by their Reason; which, assisted by the uner∣ring Records of Divine Revelation, would break through all the Fogs and Vapours of Deceit, with the Strength and Bright∣ness of the faithful Witness in Heaven. But when the Mind lies uncultivated, and de∣void of true Principles, and is not fram'd into a Right Understanding and Judgment of Divine Things; when Men cannot rati∣onally account for any, and therefore are indifferently inclin'd to all the ways of Worship, the Tempter will soon appear in the beautiful Form of an Angel of Light; and under that disguise, unhappily decoy them into the endless Mazes and Laby∣rinths of Error. The Shadow of Religion, to their unskilful Judgments, will soon be effectually recommended for the Substance; and the External, fallacious, superficial

Signs, be mistaken for the Interiour and Real Acts of Devotion. A judicious, safe, well-grounded Piety, will be renounc'd for the wild irrational Dictates of Melancholy and Enthusiasm; and one phantastical, senseless, unintelligible Interpreter of the Divine Oracles, be preferr'd before ten Men, that can render a Reason. In a word, They'll be induc'd either totally to reject the Word of God for their own pretended Inspirations; the undefiled Law of the Most High, for the soul, impure Suggestions of their ungodly Spirits; or at least, to mingle with the Waters of Life, the putrid Streams that flow from their own Cisterns. This I need not prove from the Records of Antiquity: our own Nation being a sad De∣monstration of it at this day. For how are some of our Brethren, tho' they enjoy the most blessed Opportunities of a right In∣formation, tost to and fro (like foolish Children) with every Wind of strange Doctrine? How are they led away by every Impostor from the simplicity of the Gospel? and spoil'd and plunder'd of their Christian Armour by the false Prophets, that are gone out into the World? Alas! were it not for the decent and orderly, the wise and pru∣dent, the beautiful and heavenly Constitu∣tion of our Establish'd Church, This Land,

which was not long since the Glory of all Lands, would really be nothing else, but a Spiritual Bedlam: all the various kinds of Spiritual Phrenzy and Madness having en∣tred into it, and uncomfortably filling its mournful Habitations with their outragi∣ous Blasphemies and unintelligible Jargon. No Notion so absurd and ridiculous, no Doctrine so monstrous and paradoxical, no Principles so wicked and atheistical, but what find some dreaming Prophet amongst us to espouse and assert them; and that Dreamer, tho' he has neither Piety nor Learning, nothing, but the loathsome de∣testable Vernish of Hypocrisie and Dissi∣mulation, to distinguish him from his Neigh∣bours; has, notwithstanding, his Follow∣ers, Abetters; and Admirers. Mens indif∣ferency in the Affairs of Religion unfortu∣nately leads them to those unlawful Assem∣blies, where their unstable and treacherous Hearts are easily taken captive by the Spi∣rit of Delusion; so that under the pretence of trying all things, they really let go all, that is good; from Neuters, or indifferent and lukewarm Friends, commencing viru∣lent, irreconcilable Enemies to the Preach∣ers of sound Doctrine. To such Delusions and Inpostures (I say) are Men unhappi∣ly exposed by their unaccountable Indiffe∣rency

in the Affairs of Religion. But, alas! this is not all; For,

3. This indifferent Temper not only ex∣poseth particular Persons to the various and phantastick Spirits of Error and Delusion, but the whole Community likewise to Ru∣in and Destruction. A Kingdom divided against it self (says our * 1.3 Lord) cannot stand; and by these means this Nation stands divided into several Factions and Parties, who with all imaginable Rancor and Bitter∣ness endeavour to devour and prey upon one another. Our Enemies then may save them∣selves the danger of venturing their Necks among us. Let them have but Patience, and we shall do their work for them. What their Plots and Cabals, their Fire and Fag∣gots, their Gun-powder and Treason could never effect, our Enmities and Divisions, our Fewds and Animosities, our Strises and Seditions will certainly bring to pass. These disunite and weaken our Forces in the day of Battel. These divide our Councils and evacuate the wise Sanctions and Decrees of our Synods. These pull down our Fortresses, our Walls, and Bul∣warks, and expose us naked and defence∣less to the Incursions of the Common Ene∣my. Tho' therefore we never so solemnly protest against the Innovations of Popery,

and zealously declare our Abhorrence and Detestation of its impious Doctrines, unless we endeavour, by all lawful and warrant∣able means to cement these Differences, we our selves are the Men who maintain its Interest here, and make way for its unhap∣py Re-admission into the Land. May the Good Lord of Heaven and Earth then open all our Eyes, and cause us to know the Things which belong unto our Peace, be∣fore our Sins provoke him to hide them fi∣nally from our Eyes.

And thus you have seen, how much this indifferent Temper falls short of the Cha∣racter some Men unskilfully put upon it. That 'tis so far from being ally'd to that truly excellent and laudable Vertue, Mo∣deration, that 'tis a very indecent and un∣reasonable thing; odious and abominable in the sight of God and Good Men; most impious in its Nature, and pernicious in its Consequences. That it plainly demon∣strates, that Men are acted by no fix'd and steddy Principles, but are of vagrant and loose Minds, unresolv'd in their Judgments, unsetled in the Faith, and in truth of very little or no Religion at all. That it not on∣ly exposeth particular Persons to the vari∣ous and phantastick Spirits of Error and Delusion, but the whole Community like∣wise to Ruin and Destruction.

Let me then intreat you, my Brethren, for the Credit and Reputation of our Com∣mon Christianity; for the Honour of our most Beautiful, Prudent, and Pious Mother, the Church of England; for the Preserva∣tion, Safety, and Happiness of these King∣doms; as you love your God, your Reli∣gion, your Country, your own Souls; to be stedfast and immovable in the Profession of the Faith, not walking deceitfully and in Masquerade, as (you see) the manner of some is, nor basely prostituting your Consciences by an hypocritical, prevarica∣ting Behaviour to your Secular Interest; but, in spight of all the Terrors and Allure∣ments of the World, serving God with a faithful and true heart, with Uprightness and Sincerity, all the days of your Life. And to this End, give me leave to advise these few things.

1. That you call no Man Master upon Earth; i. e. That you never have any Man's Learning or Piety in such Venerati∣on, as to receive all he says for an Oracle, for an infallible Rule of your Faith and Manners; but that you always remember, that you have a great Master in Heaven, who has given you a sure and certain Rule to walk by, and who expects your Obedi∣ence without any Reserve. This Caution

was given by our Lord himself to his Disci∣ples;* 1.4 and it truly favours of the excellent Wisdom and Providence of its Author. For the Proselites of the Pharisees were possest with such a Perswasion of the great Sanctity and unparallell'd Learning of their Masters, that they entirely resign'd them∣selves up to their Conduct and Guidance, becoming thereby, both in Notion and Practice, twofold more the Children of Hell than themselves; and those famous Contests between the Thomists and Scotists and other Disputants in the Church of Rome, are wholly to be ascrib'd to the over-weening Opinion which they all per∣tinaciously retain for their own Patriarchs. Nay, the First Sin that crept into the World, came this way: for I conceive, with a great and learned * 1.5 Author of our own, that 'twas the too great Opinion which the Woman entertain'd of the Wis∣dom of the Serpent, that induc'd her first to listen to, and then to comply with his Suggestions; and I doubt not but that the Apostate Spirits themselves, might still have kept their Heavenly Habitations, had not their deluded Fancies doubled the Glory of that Son of the Morning, Lucifer. In short, † 1.6 'Tis the superstitious Reverence and unaccountable Honour, which the

Schoolmen pay to Authority, that betrays them into many unhappy Errors, as well in their Theological as Philosophical Spe∣culations. Honour Men then only as Men. Whatever their Natural or Acquir'd Excel∣lencies may be, they are all subject to Er∣ror. Try all their Doctrines therefore, whether they be of God; and believe no∣thing, tho' enforced with the greatest Hu∣man Authority, unless upon due Examina∣tion you find it consonant to Scripture and Reason. And so I come to the

2. Thing advisable; which is, That you would try all Things, and not take up your Religion upon Trust, upon the Au∣thority and Recommendation of your Na∣tural, Civil, or Spiritual Fathers; but, that you would let it be (what it ought to be) a Rational Service the Result of your own mature impartial, and well-weigh'd Con∣siderations. And what in this I say unto you, I would say more particularly to our Dissenting Brethren. They are equally guilty with the Romanists in this Point; de∣pending too securely upon the Authority, and acquiescing in the Reports and Repre∣sentations of their Leaders. I would there∣fore (I say) most earnestly intreat them, as they will answer it at the Dreadful Day of Judgment, when every Man must stand

or fall by his own Conscience, to judge for themselves; and fairly and ingenuously, severely and impartially, to weigh and con∣sider the Doctrine and Discipline, the Prin∣ciples and Order, of our Establish'd Church. Could we thus far prevail; I am verily par∣suaded that those Heats and Passions which now so tumultuously boil in some Mens Bowels against her, would all evaporate and expire; and we should soon walk together into the House of God as Friends. Which I therefore believe, be∣cause 'tis well known, that many of her Ad∣versaries have been perfectly reconcil'd to her upon lesser Motives: only by venturing to consult their own Senses, and calmly and sedately to look into her Devotions. The Church did then to their unbiass'd Judg∣ments most clearly unfold her ravishing Beauty and Brightness, and their wondring Eyes saw and confess'd her Parts and comely Proportions. She appear'd fair as Tirzah, comely as Jerusalem, and (quite contrary to their Expectations) terrible to Enthu∣siasm and Popery too, as an Army with Banners. I would therefore (I say again) most earnestly intreat these Persons to lay aside their Prejudices, and with their own Eyes seriously to look into and examine her Constitution. If she injoyns any thing,

that's inconsistent with any Law of Rea∣son, any Law or Rule of the Gospel, any Article of our Faith, any part of Christian Worship, or the Practice of the Universal Church in the First and Purest Ages; Rea∣son would that we should bear with their Separation. But if her Doctrine be truly consonant to the Word of God: If her Dis∣cipline serves directly to the Beating down the Strong-holds of Sin, and to the Promo∣tion of Piety and a Good Life: If her De∣votions are substantially pious and prudent, serious and comprehensive, significant and intelligible, and Every way most wisely and divinely compos'd: If her Ceremonies are not only few in Number, but likewise decent, grave, significant, and edifying in their Nature and Use: In a word, If she does all things (according to the Apostolical In∣junction) Decently, and in order, after the Primitive Patterns, according to the best measures of Human Wisdom. If (I say) she does all this, (and all this 'twill be de∣monstratively evident to every impartial Enquirer, that she does) then I cannot but affirm, that their Separation from us, in point of Conscience, is altogether unwarran∣table, impious, schismatical. But because they are taught to be deaf to our Apologies and with an unmanly, blind, implicit Faith,

to believe us Apostates to Popery and Inno∣vation. I would (I say) most earnestly beseech them to use their own Senses; and to read, to think, and to judge at last for themselves. That they would not pass Sentence upon us, before they know us; nor judge of the Doctrine or Discipline of our Church by the Prejudices of their Edu∣cation, or the disingenuous, illaudable Re∣ports of their Partial Leaders; but wholly and entirely by the word of God, the sure, infallible Rule of the Holy-Scriptures. A Method, which in the next place I likewise most heartily advise you to.

3. Then, Read the Scriptures. This is the Duty of Every Christian, requir'd and injoyn'd by the Saviour of our Souls, the Lord Christ Jesus. Search the Scriptures, (says * 1.7 he) for in them ye have Eternal Life, and they are they which testifie of me. And indeed, 'twas by these that our Lord himself repell'd the impudent Assaults and crafty Insinuations of the Devil: that his Apostles both planted and water'd his Church: and that the pious Fathers and Councils baffled the Heresies, and put to Silence the Ignorance of foolish Men. Let as many of us therefore, as can distinguish between Good and Evil; Young Men and Maidens Old Men and even Children, be

conversant in these Writings. They are that Rule, which, if duly attended to, will not suffer us to err, being not (like the Oracles of Daemons) wrapt up in intricate, obscure, ambiguous Expressions, but plain and easie to the meanest Understanding. Plain and Easie (I say) in all things ne∣cessary to Salvation; the Credenda as well as the Agenda of our Religion; the things which demand our Faith, as well as those, that call for our Practice, in many places displaying themselves in such Capital Let∣ters, that he who runs may read them.

There are indeed in these Writings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some obscure Places, and hard to be understood. But these (I conceive) are not necessary to be understood; For if they were, our Heavenly Father had un∣doubtedly so deliver'd them, that by his Blessing upon our honest Labour and Stu∣dy, we should at length certainly, clearly, and distinctly understand them. But since (as I humbly conceive) they are not so deliver'd, but after all our Pains and In∣dustry lie securely envelop'd with their own Darkness, we may safely conclude from the Goodness of our Maker, that they are not necessary to be understood. Nay, I verily believe, that such is the nature of some of these Places, especially of some in

St. John's Revelations, that 'tis prodigious Impertinence and unpardonable Vanity, to determine peremptorily upon them. They seem to be Prophecies, which belong not to us, but to our Children; Not to the Present, but Future Ages of the Church, when they will all clear up, and apparently unfold themselves in their utmost Comple∣tion. Then at last will the Clouds all va∣nish and disappear, and these places shine forth with untainted Lustre and Brightness. Then will the Church behold, with Joy and Transport, the manifold Wisdom of God, which for wise and great Ends is hid from these Ages and Generations; and which therefore, 'tis no ways necessary we should understand.

Let others then (if they dare venture) curiously pry into these Recondite Points; Let them continually rack and torture their Brains in the fruitless search after these hidden Mysteries, till their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Knowledge falsly so call'd, so swell add puff them up, that they either wrest them to their own Perdition, over-looking the plain, self-evident places, and by unwar∣rantable, contradictory expositions of the obscure, bringing in damnable Heresies and Corruptions into the Church; or (of all which this present Age is abundant proof)

they cause their own Heads to grow verti∣ginous, and irrecoverably fall into the la∣mentable state of Delirancy and Madness. But let us be sober and wise unto Salvation, not impertinently prying into things be∣yond our reach; but studying the things which make for Peace, and things whereby we may edifie one another. Let us meditate in the Law of the Lord, not to gratifie our Curiosity, but to meliorate our Lives; not to encourage and patronize Divisions and Schism, but to preserve Union and Concord in the Church of God; Not to be litigious, noisy, and impertinent; but holy and un∣blameable in all manner of Conversation. The fourth and last thing to be advis'd.

4. Study to live well, or in all the Ac∣cidents and Emergencies of your Lives to keep a Conscience void of Offence towards God and towards Man. This is the best and surest way to preserve your selves pure from all manner of Contagion: For I can never entertain such unworthy Thoughts of my Blessed Maker, as to think he will suffer an ingenuous Soul, who makes it her Business sincerely to search after Truth, and diligently to walk in the old Paths, ever to die in any Damnable Error. And if I am not unpardonably mistaken, the Sacred Oracles do abundantly confirm me in this

Persuasion. Great peace, says the * 1.8 Psalmist, have they that love thy Law, and nothing shall offend them: and † 1.9 again, When thy word goeth forth, it giveth light and under∣standing unto the simple: and ‖ 1.10 again, Thro' thy Commandments I get understanding, therefore I hate all evil ways. And our ** 1.11 Lord himself, If any man will do his will, he shall know of the Doctrine, whether it be of God. And as I am persuaded, that 'tis absolutely impossible for a devout, well-meaning, sincere, and pious Soul ever to die in any damnable Error; so, on the other hand, I conceive it almost as impos∣sible for a Man, who has cast off all Care of his Conscience, to keep his Faith long pure and undefil'd. † 1.12 St. Paul tells us of Hymeneus and Alexander, that having put away their Conscience, they miserably made Shipwrack of their Faith: And 'tis observable of the Learned Jews, that when about three or fourscore Years before the Nativity of Christ they began to relax their Discipline, and to dissolve into the loose and wanton Customs of their neighbouring Orientals, they immediately betook them∣selves likewise to transform their Faith; re∣solving the Commandments of God into their own Inventions, and making his Word of none effect through their upstart Tradi∣tions.

You see they first defil'd their Con∣science, and then their Faith.

May then the God of all Grace, who hath call'd us unto his Eternal Glory by Christ Jesus, keep us stedfast in the Faith once deliver'd to the Saints; and to that End stablish, strengthen, settle us in every good Word and Work. To Him he Glory and Dominion for ever and ever. Amen. Amen.

1 PET. Ch. v. Ver. 8.

Your Adversary the Devil, as a Roaring Lion, walketh about, seeking whom he may devour.

WHether that ancient Opini∣on of the Heathens de in∣vidiâ Daemonis had its Rise only from those grand Cheats and Delusions which the more in∣quisitive and searching Heads amongst them observ'd to be impos'd upon the World, not only in their more common and ordi∣nary ways of divination, but likewise by the most celebrated Oracles themselves, as * 1.13 Jamblichus argues; or rather, as the Learned † 1.14 Casaubon contends, borrow'd its Original from the History of the Fall of Man, which the several Nations are suppos'd to have receiv'd by Tradition from the Sons of Noah, and Plato more particularly from some Learned Jews in Egypt; I shall not take upon me to determine: My pre∣sent

Scope and Design being only to shew;

1. That in the Confession of All, as well Heathens as Christians, there are a sort of wicked and malignant Daemons, which are Enemies to mankind. Express'd in these Words of my Text, The Devil, your Adver∣sary.

2. That these wicked and malignant Dae∣mons are permitted to wander up and down in the Earth. Express'd in these Words, The Devil, your Adversary, walketh about.

3. To lay open, with what indefatiga∣able Pains and various Stratagems they seek to ruine Men, and with what Cruelty they treat them, when they are deliver'd up in∣to their hands: Express'd and imply'd in these words, As a roaring Lyon he walketh about, seeking whom he may devour.

4. Though they have Malice enough to destroy us all, yet that they cannot do us the least Mischief, unless God permits them. Express'd in these Words, Seeking whom he may devour; or, may be permit∣ed to devour.

1. In the Confession of All, as well Heathens as Christians, there are a sort of wicked and malignant Daemons, which are Enemies to mankind. Should we take the Wings of the Morning and travel over all

the Nations of the Earth, we should find but very few among the Reputed Sages of the Heathen World, who did not acknowledge and maintain this great Truth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says * 1.15 Plutarch, It is the Opinion of the most, and wisest of them: And just before more at large; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Tradition, says he, is very ancient, deduc'd from the Eldest Theologists and Legislators to the Poets and Philosophers, whose first Author cannot be found, and yet hath gain'd firm and unshaken Belief, not only in ordinary Discourses and Re∣ports, but hath likewise diffus'd it self in∣to the Mysteries and Sacrifices both of Greeks and Barbarians: The Truth of which Assertion, we find amply confirm'd by the concurrent Testimony of Diogenes Laertius, † 1.16 who tells of the Persian Magi, that they acknowledg'd two distinct Prin∣ciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Good and a Bad Daemon; and for the Confirmation of what he says, quotes Eudoxus, Hermippus, Aristotle, and Theopompus. And the Egyptian Typho is in every ones mouth, to whom they ascrib'd all that was evil; as they did whatever was good to Isis and Osiris. Neither did this Opinion confine

it self within the narrower Limits of Egypt and Persia; but, like Nebuchadnezzar's Tree, planted and rooted in the midst of the Earth, it grew and was strong, and the Boughs thereof reach'd unto Heaven, and the Branches thereof to the end of all the Earth. The Romans did not shake off its Leaves, or cut off its Branches; and the Grae∣cians delighted themselves under the Sha∣dow of it: the latter as * 1.17 Plutarch witnes∣seth, attributing what was good to Jupiter Olympius, what was evil to Hades; the for∣mer, saith † 1.18 A. Gellius, sacrificing to Dijovis, that he might do them good, and appeasing his Anti-God Vejovis, as he might do them no harm.

It must indeed be confess'd, That this Opinion, (as 'tis vulgarly understood) how ancient and universal soever, is diame∣trically opposite both to Scripture and Rea∣son; it setting up two contrary Principles equally invested with infinite Power, and so by necessary Consequence destroying them both, with many other Absurdities and Contradictions, which this is not a proper time to enumerate. Yet this doth not diminish one Ray from the Illustration it gives to my present purpose, since it clearly and evidently demonstrates that the Heathen World did concur in the Testimo∣ny

of a wicked Daemon; which, as Porphyry relates in the Close of his Letter to Anebo, was vulgarly known by the name of the Deceiver.

But if we advance from the Ancient to the more Modern Philosophers, we shall find, that, like the Sun, the higher this Doctrine of Evil Spirits ascended, the fairer and clearer it gradually shew'd it self; and that breaking in some measure through those thick Mists of Error, which had grievously over-run it since its first Ri∣sing, it at length diffus'd again a true and genuine Light over the Minds of Men, notwithstanding those little Spots, which still appear'd in its Face. Plu∣Plutarch indeed, seems not over-willing to embrace it; yet he doubts he can give no good Account of those Phantasms or Appa∣ritions which haunted the Excellent and Philosophical Dion and Brutus, unless he receives,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as * 1.19 he calls it, that very ancient Tradition, that there are certain impious and fascinating Daemons, which envy good Men, and with∣stand their Enterprises, by creating Fears and Troubles to them, that so they may hinder them in their pursuit of Vertue, lest, by continuing stedfast and unblameable in Good, they should after Death be made

Partakers of greater Felicity than they en∣joy. Not unlike to this, is the Description which Jamblichus gives of them; † 1.20 who critically decyphering the different Appari∣tions of the Gods, Archangels, Angels, and Daemons, expresly asserts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That the good Daemons do not administer to Mens Lusts, or prompt them to any Impiety; but that they are Evil Daemons, who inflict Diseases upon their Bodies, and enslave their Souls to Sensual Appetites, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and depress and clip the Wings of them who generously aspire to the bright-shining Re∣gions of Immortality. These he ‖ 1.21 elsewhere extravagantly calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Daemons essentially wicked, who yet take upon them to be good and of a truly Di∣vine Nature, and do therefore command their Worshippers to be just and holy, whilst in truth they have no care of Holiness and Vertue, but do studiously contrive the Ruin of Mankind. And in many other places of that admirable Book De Mysteriis Aegyptiorum, he excellently describes the malignant Temper of these Evil Spirits; so that tho' in the main he closely adheres to the Egyptian Theology, yet here he ex∣actly

treads in the Steps of his Master Por∣phyry, * 1.22 who tells us, That there are a sort of Spirits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a deceitful Nature, who turn themselves into all Forms and Shapes, (the very Description, that is given of them in Sacred Writ) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and taking upon them∣selves the Persons of good Daemons, craftily insinuate into their unwary Worshippers, that they are the Causes of all Good as well as of Evil, whereas indeed they assist Men in nothing that is really Good; but do only cheat, delude, and impose upon them, whilst they feast their Nostrils with the Fumes of the Altar, and make it their bu∣siness to throw Rubbs in their ways who walk in the Paths of Vertue. Proclus de∣livers the very same Doctrine: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some, I know, would have these Earthly Daemons to be only good Spirits of an inferiour Order, who constantly attend∣ed the Superiour Deities; but if we consider that they took upon them these false Titles, and personated their Superiours on∣ly that they might the better delude their Worshippers, we must needs confess them to be of the other sort; especially since the

Philosopher * 1.23 elsewhere fully explains him∣self, and in a whole Chapter abundantly lays open the Malignity of these Spirits, almost in the same Words, as those Christi∣an Writers † 1.24 Tertullian ‖ 1.25 Minut. Felix, and ** 1.26 St. Cyprian have done. In short, †† 1.27 Porphyry distinguisheth the Daemons, which the Graecians worshipped, into Good and Bad; the Former they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Latter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as though he had a mind to subvert the very Foundations of Ethnick Theology he no less dogmatically than truly asserts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Singular Number, and he says with St. Paul, That what the Heathens thus sacrific'd, they sacrific'd to Devils, and not to God. From all which put to∣gether, it evidently appears, That the thinking Sages of the Heathen World had a clear and distinct Idea of the Malignity of some Evil Spirits; which we Christians know to be Apostate or Fallen Angels.

2. These wicked and malignant Daemons are permitted to wander up and down in the Earth. Minut. Felix tells us of Hostha∣nes, whom he calls the First of the Magi, that he deliver'd a tradition of some malig∣nant

Daemons, which wander to and fro in the Earth, and are Enemies to Mankind; and both the Jews, with most of the * 1.28 Fa∣thers of the four first Centuries, and also the Pythagoreans and Platonists, and other Sects, have carried the Notion yet higher, affirming that not only the whole Circum∣ference of this Lower World, but that like∣wise the several Regions of the Air, and all that Space above the Globe of the Earth to the Face of Heaven, is full of Daemons or Evil Spirits, who serve under their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Prince, and are commission'd and sent out by him to inveigle undiscerning Mortals into Ruin and Destruction. Thus the great * 1.29 Patron of the Egyptian Mysteries does not hesitate to assert, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that without all Controversie these Spirits have a vast and almost unlimited Power over the Affairs of Men, and in the Government of this World; and therefore † 1.30 he indifferently calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Governours, Rulers of this World, who manage all Sub∣lunary things as they please. And indeed, he seems here to stretch himself much be∣yond his Measure, and not to speak like an undisciplin'd, unilluminated Philosopher. For the Saviour of the World himself, who best knew what Power he had given to this

Enemy of Mankind, * 1.31 stiles him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prince of this World; and the great Apostle of the Gentiles advanceth yet farther, expresly † 1.32 calling him, the God of this World: both which mighty De∣nominations sufficiently indicate, that the Devil is more than a petty Prince in this World. Nay in the sixth Chapter of the Epistle to the Ephesians, he delivers him∣self in such terms as seem to betray the Reading of the forecited Philosopher: Put on, says he, the whole Armour of God, that ye may be able to repell all the Tem∣ptations and Stratagems, and to hold out against all the Assaults of your Adversaries; for your Danger is great, and your Enemies powerful; you wrestle not against Flesh and Blood, i. e. against any ordinary Hu∣man Enemies, but against the several Ranks of Devils, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against Princi∣palities, against Powers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the Rulers of the Darkness of this World, against spiritual Wickedness, or (as the ‖ 1.33 Syriack reads) wicked Spirits in high places. Here, as the Reverend and Lear∣ned Dr. Hammond observes, Wicked Spirits in high places are distinguish'd from the Rulers of the Darkness of this World; no∣ting thereby several sorts of Devils, either

in respect of their Mansions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aerial or earthly Spirits; or else of the Inclinations which they suggest. The Earthly Devils suggesting grosser, car∣nal Appetites, the Filthiness of the Flesh; the Aerial, Pride, Vain-glory, Malice, and such like, the Filthiness of the Spirit.

But from the Consideration of the de∣structive and implacable Temper of these Spirits of Darkness, the truly Philosophical and most Thinking Pagans (follow'd here∣in by some eminent and ancient * 1.34 Christi∣ans) have been induc'd to believe, that every individual Person is not only the common Scope of their Envy and Malice; but that (as the Poet sings) Quisque suos patitur manes, every Man has likewise his peculiar Evil Angel, which constantly at∣tends him, curiously observing his Faults, and endeavouring by all Arts and Strata∣gems to ruine and destroy him. Thus eve∣ry Pythagorean had two Genii, a Good one and a bad one, the latter of which, Olym∣piodorus calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Dae∣mon which hales the Soul to Judgment, and which, he says, follows her into this World against her Will; whereas she choo∣seth her Good Genius to be her Leader and Guardian, and, as Plato speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Accomplisher of all

her Desires. Mahomet has adopted the same Doctrine into his Religion; telling us withal, That they sit on Mens Shoulders with Table-Books in their Hands, and that the one writes down all the Good, the other all the Evil a Man does.

But whatever we think of this, certain it is, That the Evil Spirits are not only permitted sometimes to tempt Men to bring Mischief upon themselves, but that many of the Disasters and Calamities which are brought upon the World, may also be attributed to the same pernicious Agents, Jamblicus was very sensible of this; and therefore he * 1.35 calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, punishing or revenging Dae∣mons; and for the same Reason the † 1.36 Chal∣daick Oracles stile them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Earthly Dogs and Executioners of Mankind. ‖ 1.37 Porphyry is of the same Opinion; ascribing the Miseries of Humane Life, such as Plagues, Famines, Sterilities, Earthquakes, Droughts, to no other Cause than the Malice of these Dae∣mons: and he is follow'd herein by Bodi∣nus, who attributes not only all prodigious Thunders, Storms, and Tempests, but even your most ordinary Winds to Good or Bad Angels. Now tho' I can by no means sub∣scribe to him in this Latitude, yet 'tis suf∣ficiently

evident from the History of Job, that as to the former Opinion, both he and the other Philosophers are much in the right. For * 1.38 there we find him both con∣suming the Good Man's Sheep and Servants with Lightning, and also by a great and violent Wind from the Wilderness, over∣turning the House upon his Sons and Daughters:† 1.39 Nay, the Royal Psalmist puts the Case beyond all reasonable Doubt; as∣suring us, That the dreadful and tragical Scene of multiply'd Signs and Wonders in the Land of Egypt was acted by the Mini∣stry of Evil Spirits. He cast upon them, says he, the Fierceness of his Anger, Wrath, and Indignation, and Trouble, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by sending Evil Angels among them: And the Apostle seems to as∣sert no less, when he ‖ 1.40 calls the Devil the Prince of the Power of the Air.

But as 'tis certain, that the Devil is per∣mitted sometimes actually to tempt Men, sometimes to amaze them only by the hor∣rible Fragors of Storms and Tempests; so likewise 'tis evident, that he is a Person ca∣pable of a delegate Employment in some great Mutation of States: and many Pro∣babilities have been observ'd by wise Perso∣nages, says the Excellent Bishop †† 1.41 Taylor, perswading that the Grandeur of the Roman

Empire was in the Degrees of Increment and Decrement permitted to the Power and Managing of the Devil; that the Greatness of that Government, being in all Appearance full of Advantage to Satan's Kingdom, and employ'd for the Disim∣provement of the weak Beginnings and im∣probable Increase of Christianity, might give Lustre and Demonstration to it, that it came from God; since the great Permis∣sions of Power made to the Devil, and act∣ed with all Art and Malice in Defiance of the Religion, could produce no other ef∣fect upon it, but that it made it grow greater; and the Greatness was made more miraculous, since the Devil, when his Chain was off, fain would, but could not suppress it.

But perhaps it may be here objected, That tho' we must confess, that before the Mysterious Incarnation of the Son of God the Devil had such vast Dominions in the World, that he seem'd actually to have pos∣sess'd what God promis'd to his Son, even the Heathen for his Inheritance, and the uttermost Parts of the Earth for his Possessi∣on; yet, since the Triumphant Ascension of our Blessed Saviour, we cannot suppose, without Contradiction to Sacred Writ, that he now retains any at all, since both

* 1.42 Christ himself assures us, that he hath cast him out, and St. † 1.43 Peter expresly declares, that they are cast down to Hell, and deli∣ver'd into Chains of Darkness to be reserv'd unto Judgment. To this we answer,

Those bright Sons of the Morning, which grew vertiginous through the Subli∣mity of Happiness, and are most deserved∣ly charg'd with Folly for leaving their own Habitations, are indeed bound over to Eternal Pains, and lie at present in a dark, miserable and wretched Condition. Where-ever they be, they carry Hell in their Breasts, and read in their Consciences the large Characters of Divine Vengeance, con∣signing them over to Everlasting Woe and Misery. But Yet we must needs acknow∣ledge, that 'tis abundantly evident, both from * 1.44 Scripture and Reason, That their present Punishment, how dolorous and bitter soever, will be much heightned and increas'd after the Great Day of Accounts; so that tho' I will not deny, but that (as the School-men and other Divines of Latter ••i••es would have it) many of these in∣fernal Bands may be so closely committed to Prison, that they are never permitted to make Excursions into the Earth; yet, on the other side, we may dare to affirm, that the All-wise God does often suffer great

Troops and vast Multitudes of them to come abroad into this World, either for the Trial of the Good, or for the Punish∣ment of the Bad, or to be to us what the Remnant of the cursed Nations was, to the sinful Israelites, even Pricks in our Eyes, and Thorns in our Sides. And, if we im∣partially consider, neither this Text of St. Peter, nor the parallel one of St. Jude, do any thing evacuate or enervate this As∣sertion. For if they must needs be under∣stood to prove such an actual condemning of the Devil to Chains at present, that he shall not come forth till hal'd to Judgment; if I say, the Sence of the Words must needs be this, we cannot allow them by any means to be true. For even when these Epistles where written, (which is suppos'd to have been a little before the Destruction of the Jews, his Dominions were large, and his Empire extensive. He did not on∣ly work powerfully in the Children of Dis∣obedience, who were taken Captive by him at his Will, but had also began to Lord it over God's own Heritage. He was daily sowing Tares among the Wheat, and en∣deavouring to choak the good Seed, and to render it fruitless. Like an hungry Lion, he roar'd after the Prey, and began to glut his Jaws with the Blood of the slain; and

upon this account, the Apostle, in my Text, warns the Christians to watch, and to be always upon their Guard against so potent and vigilant an Adversary. Though there∣fore the victorious Saviour of the World hath utterly divested these Evil Spirits of their Power, and made his Conquests over them publickly discernible to all Men, by throwing them out of their Temples, gag∣ging and silencing them in their Oracles, and so dragging, as it were, Principalities and all the Powers of Darkness shackled and unarm'd at the Wheels of his trium∣phant Chariot. Though, I say, since the towring Roman Eagle, which for many Ages had spread its all-conquering Wings over the trembling World, submitted her self, and gave place to the humble Sign of the Cross, the Sound of the Gospel is gone out into all Lands, and its Words unto the Ends of the World; so that the Kingdoms of the World are become the Kingdoms of the Lord, and almost all Nations do him Service; yet, Certain it is, that the Devil is not yet totally banished out of this World: For in the 23d Chap. of the Reve∣lations and the 3d Ver. we have an account of a closer Imprisonment of Satan, and so of his Regiments of Evil Spirits, that shall be before the Worlds End, than is yet for

sthe present; and 'tis also manifest from the * 1.45 History of Primitive Times, that af∣ter the Death, Resurrection, and Ascension of Christ, he was still permitted to be in the World. For even in the Times of Ju∣lian the Apostate, we find his Oracle yet standing; and 'twas the constant Custom of the Church, in the first Ages, to ex∣communicate, or, as S. Paul phraseth it, to deliver enormous and incorrigible Sinners to Satan, as to a Lictor or Executioner, who was wont to sift and shake them ter∣ribly, and by inflicting Diseases and Tor∣ments upon the Body, forc'd them to fly for Refuge to the Arms of their offended Father. Now therefore, we must indeed acknowledge with the † 1.46 Inhabitants of Heaven, that Salvation and Strength, and the Kingdom of our God, and the Power of his Christ, is come unto us; for the great Dragon is cast out, that old Serpent, call'd the Devil, and Satan, which deceiv'd the whole World: He is cast out of his Strong-holds, and his Angels can no longer exercise their Tyranny in the Earth: But yet he still sitteth lurking in the thievish Corners of the World, and privily in his lurking Dens does he plot against the Inno∣cent; his Eyes are wholly set against the Saints. Though his Hands are tied, and

he is bound to his Good-behaviour; yet, as an Explorator or Searcher for faults, he goes up and down to and fro in the Earth.

I know there are some, who will be rea∣dy to object, That this Relaxation of Evil-Spirits from their dark houses of Sorrow, can by no means consist with the Wisdom of God; For since his Justice condemn'd them to unspeakable and Eternal Torments, 'tis next to Madness (say they) to sup∣pose, that he would suffer their Pains to receive any Diminution; which yet the Hurt which according to this Position they are sometimes permitted to do to Mankind, would certainly afford them.

But this seeming Contradiction will be easily reconcil'd, if we consider, that the like Argument may be urg'd as well against the Absence of good Angels from the Court of Heaven. For since 'tis piously believ'd on all hands, that the Bless'd Inhabitants of those serene and peaceful Mansions are now (the time of Probation being gone long ago) fully and unalterably confirm'd in Happiness and Glory; how can we ima∣gine, that their heavenly Father would be so unkind, as to deprive them of the Beati∣fick Intuition of his interiour Beauties, and, as it were, to banish his beloved Sons for a time from the Regions of Bliss? And yet

we need not be beholden neither to the Egyptians nor to the Platonists for the Con∣firmation of this Truth; the Sacred Hi∣story, more than once, assuring us, if they do not constantly adhere to, and insepa∣rably accompany Good Men, yet that they often descended to succour them in their Dangers, and are also still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ministring Spirits, sent forth to mi∣nister to them, who shall be heirs of Salva∣tion.

Wherefore, in Answer to this Objection, we may consider, That Kindness and Com∣passion are so twisted and interwoven (as I may so say) with the very Essences of these glorious Creatures, that 'tis Heaven to them to relieve and assist their Fellow-Servants here below; which being joyn'd to that infinite Delight and Satisfaction, which they undoubtedly receive in the Exe∣cution of the Divine Will, makes abundant Recompence for the seeming Loss of that more plentiful Harvest of Joys which the Blessed reap in the Mansions above.

And on the other side: The Evagation of Evil Spirits from their infernal Dungeon, must rather afford them fresh Occasions of Torture, than administer any true Solace or real Content. For so fierce and implacable, so insolent and outrageous, so envious and

Eternally malicious, are these Sons of Per∣dition, that it must needs be Death to them to be frustrated in their Designs, and worse (if possible) than Hell it self, to see their Plots and Machinations all defeated and unravell'd. How then must they fret and tear their Bowels for Grief, to find their weak Attempts trampled on in great Dis∣dain and Triumph by the Regenerate Sons of Adam, who dwell securely under the Defence of the Most High, and abide con∣tinually under the Shadow of the Almighty? To see themselves sunk into so low and despicable a condition, that they are as light and contemptible as the Dust before the Wind, whilst the Angels of the Lord persecute and Scatter them? How must they be cloath'd with Shame, and Disho∣our and Confusion of Face, to see those little Mists they endeavour'd to raise, utter∣ly dispers'd and vanish'd, and the Glory of the Lord shining round about the World, and appearing out of Sion in perfect Beau∣ty? But not to prosecute these Considerati∣ons any farther: The bare dismal Appre∣hensions of that accumulated Punishment, which after the Last Day they must cer∣tainly undergo for all the Evil they have done amongst Men, are sufficient to coun∣terpoise whatever accidentary Satisfaction

they seem to receive upon the Earth.

I foresee but one Scruple more, that may arise against this Discourse; which is, That supposing Men were very well dispos'd to believe all we have said, yet those An∣tick, ridiculous Circumstances, which in the Narrations even of the gravest Perso∣nages do accompany many things of this nature, strongly argue the Uncertainty of them all.

But, to this 'twill be sufficient to answer, with the Learned and Judicious Dr. * 1.47 More, That the Conversation of Evil Spirits a∣mongst us in this World ought to seem ne∣ver the more incredible for those ludicrous Passages. For 'tis not at all disconsonant to Reason, that such Daemons, which have their Haunts near this lower Air and Earth, are variously † 1.48 laps'd into the enormous Love and Liking of the Animal Life, ha∣ving utterly forsaken the Divine; and that therefore there are such Passions and Affe∣ctions in them, as are in Wicked Men and Beasts; and that some of them especially bear the same Analogy to an Unfallen An∣gel, that an Ape or Monkey does to a So∣ber Man; so that all their Pleasure is in un∣lucky ridiculous Tricks. This (I am sure) is fully and clearly attested by * 1.49 Porphyry,

† 1.50 Celsus, Origen, St. Basil (or whoever else was the Author of that Commentary upon Isaiah) and others. Wherefore,

3. I come to shew with what indefatiga∣ble Pains, and various Stratagems, they seek to Ruin Men, and with what Cruelty they treat them when they are delivered up into their hands. This sublunary Region indeed, which Man inhabits, is nothing else but a continued Scene of Changes and Revolutions. All things in this natural World are subject to Ebbs and Flows, and nothing is found in it that acts either uni∣formly or constantly. But the Devil's Ma∣lice is of another Constitution; it suffers no Intermissions, no Vicissitudes, but (like that stock of Motion which that great Me∣chanical Wit Descartes supposeth the Uni∣verse at first endow'd with) it continues always in the same proportion, and is ne∣ver intended or remitted. For tho' he may act more fiercely at one time than at ano∣ther, yet certainly he pursues his Revenge in general with the same Earnestness and Vigour, and always wills our Ruine in the same measure of Volition. Hence it comes to pass, that having once gain'd Permission to begin his Assault, he, like Fire, has no Power to suspend his Act, but is as entire∣ly determin'd by the Fullness of his Malice,

as a Natural Agent by the Appetites of Na∣ture. Thus, as though it had been a small thing to have caus'd infinite Numbers of the Heavenly Host to let fall their Crowns, and to have swept away with his Tail the third part of the Stars of Heaven, we find him in the way Infancy of the World, nay (if some say true) in the same Day where∣in Man was Created, plotting and nontri∣ving to ruin all Mankind in their Head. And tho' 'tis believ'd, for very good Rea∣sons, that he could not, with all his Art and Subtilty, entice so much as the Impure and Debauch'd Posterity of Cain to Idolatry before the Flood; yet we are too well as∣sur'd, that he laid the Foundations of his Empire very early in the World. For Hi∣storians say, that even in the time of He∣ber, who was the fifth from Noah, Idolatry began mightily to prevail; these Hellish Impostors giving Answers through the Images, which Men generally carv'd to themselves in Memory of their Ancestors, and to which, upon all Occasions, they address'd themselves with the most solemn Veneration. And from thence, how im∣perious and domineering, how haughty, arrogant, and cruel, how tyrannical and intolerable, he shew'd himself to his Wor∣shippers, till Christianity appear'd in the

World, all Histories, both Sacred and Pro∣fane, do abundantly testifie. Having ex∣alted himself above all that is called God, and (the Jews excepted) rendred the whole Creation subject to Vanity, he sat himself Lordly in the House of God, acting there like himself, the grand Chief of the Damn'd. He sent Miseries and Calamities upon the Theatre of the World for his Sport and Pastime, and set on one part of the Creation to bait another for his Diver∣sion. Like the immane Roman Emperours, he took Pleasure to exercise Men with Dan∣gers, and to see them play bloody Prizes before him. Neither thousands of Rams, nor ten thousands of Rivers of Oyl, could satisfie the raging Thirst or Boulimy of this ravenous Wolf. He must needs tear in pie∣ces the more excellent Prey, and take his Pastime in Rivers of Human Blood. Thus in Crete and Africk under the Name of Saturn he glutted his Ears with the last Groans and dismal Accents, and his devou∣ring Jaws with the tender Carcasses of slaughter'd Infants. Thus in Cyprus, Tene∣dos, and Lacedaemonia; in Carthage, France, and Germany; in Arabia, Scythia, Egypt, and Rome it self, he made himself drunk with the Blood of Men; which is atte∣sted not only by those Christian Writers

* 1.51 Tertullian and † 1.52 Lactantius, but likewise by that acute Philosopher and Enemy to Christianity ‖ 1.53 Porphyry; who, after he had reckon'd up in how many places of the World Human Sacrifices were in use, con∣fesses 'twas done at Rome in the Feast of Jupiter Latialis even in his time. Nay, as tho' the Air had been corrupted, and Men by natural Breathing drew in the In∣fection, this Contagion spread it self as far as the House of God, and the Holy Land it self was defil'd with Blood. Not only Aliens and Strangers to the Common∣wealth of Israel, but even God's own pe∣culiar People, was so bewitch'd and be∣sotted, as both to adore the Sun, when it shin'd, and the Moon when she walk'd in her brightness, (which it self was an Ini∣quity to be punish'd by the Judge) and also to inflame themselves with Idols un∣der every green Tree, and to offer their Sons and their Daughters unto Devils. Thus tho' his ambitious Designs were balk'd in the Beginning, and he fell with all his Legions, like Lightning, from Hea∣ven; tho' he could not be like the Most High in Glory, nor erect his Throne next to the Almighty; yet he vaunted himself here amongst the deluded Sons of Men, and by his Villainies, Sophistries, and Arts

of Terror, affrighted them into the Wor∣ship and Adoration of his Person. Yet even then (so great is the Pride, and Un∣bounded the Malice of this cursed Arch-Daemon) as though Crowns and Septers, and all the Tributary Princes and Poten∣tates of the Earth had been too little; as though the Glory of so much Power, and the infinite multitude of Slaves and Vassals avail'd him nothing at all, whilst good Mordecai bowed not, nor did him Reve∣rence, he was restless and dissatisfied, and with haughty Haman impatiently sought his Ruin. He repin'd at those peaceable, Halcyonian Days which under the kind in∣fluence of Heaven pious Souls did enjoy, and whom Providence hedg'd in he chiefly long'd to devour. This is fully illustrated in the Instance of Job, where, as soon as God had permitted to put forth his hand, and touch all that he had, how did he mu∣ster up all the Mischiefs Hellish Malice could invent, and with greater Eagerness than that of an Eagle or Vulture, seize up∣on the Prey? He plunder'd him in his Estate (says the Reverend and Learned Dr. * 1.54 Cave) by the Sabaean and Chaldaean Free-booters, who left him not an Ox or Ass of all his Herd, not a Sheep or a Lamb either for Food or Sacrifice. He endea∣vour'd

all he could to blot out his Name from under Heaven, having slain his seven Sons and three Daughters at once by the Fall of an House. He blasted him in his Credit and Reputation, and that by his nearest Friends, who had traduc'd and chal∣leng'd him for a Dissembler and an Hypo∣crite. He ruin'd him in his Health, having smitten him with sore Ulcers from the Crown of the Head to the Sole of the Foot, till his Body became a very Hospital of Dis∣eases. Nay, that not the least Dawnings of Consolation might peep through this black Cloud of Sorrow and Anguish, be∣sides those gastly Spectacles and horrid Ap∣paritions whereby he infested his * 1.55 Dreams, he suggested to his † 1.56 waking Thoughts sad and uncomfortable Reflexions; the Ar∣rows of the Almighty being shot within him, the Poyson whereof drank up his Spi∣rits, the Terrors of God setting themselves in Array against him. And thus, for at least twelve Months, say the Jews, proba∣bly for a much longer time, did this grand Engineer of all Mischief wreek his Hellish Malice upon this Good Man, till God in Mercy put a Period to this tedious Tryal, and crown'd his Sufferings with an ample Restitution.

But if we ascend from these Times to the first Plantings of the Gospel, we shall find him yet more eagerly prosecuting all Acts of Hostility; possessing Mens Bodies, tor∣menting them with sundry kinds of Dis∣eases, and endeavouring, if possible, to break the very Golden Chain of Predesti∣nation. Now that dreadful Woe, which the * 1.57 Angel with a loud Voice denounc'd from Heaven against the Inhabitants of the Earth and of the Sea, was fulfill'd: for the Devil was come amongst Men having great Wrath, because he had but a short time. He saw the Prophecies were all ful∣fill'd; that the Scepter was departed from Judah, and a Law-giver from between his Feet; that therefore Shiloh was suddenly to come, unto whom the gathering of all People should be. He saw, that his Com∣ing was now grown, not only the Expecta∣tion of the Jews; but the common dis∣course too of all the Heathen Nations. That there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as St. Cyril says of him, a great and eminent Harbinger, who in the Power and Spirit of Elias introduc'd and usher'd in the Arrival of this Son of Righteousness, and spake great and glorious things of this Son of God. Wherefore, not to mention his persecuting him, a poor helpless In∣fant

by jealous Herod, nor yet to re-mind you of those many Troubles, which he after∣wards created him from the hypocritical, ambitious, blood-thirsty Pharisees; that he might leave no stone unturn'd, nothing unattempted, whereby he might compass his Designs, he impudently attacks the Re∣deemer of the World himself, and percei∣ving him to be a Person of greater Sanctity and Perfection, than to be mov'd by sen∣sual and low Desires, he thought Ambition might be most likely to Ruine him, since 'twas that, which prevail'd so powerfully upon himself; and accordingly the Domini∣ons of the World are offer'd to the Sove∣raign Disposer of them, and the Heir of all the Kingdoms of the Earth is tempted to accept of his own, at the expence of falling down, and worshipping the Devil. Which brings me to the other part of this my Third Particular, which is, to observe, what various Ways and Methods this cun∣ning Serpent takes to intrap us.

When the Devil intends a Battery, he views the Strength and Situation of the Place; and where he espies the weakest Guards, there he most vigorously makes his Onset. True it is, that in our Saviour he could have no such Advantage; but how Fatal it has prov'd to his Spouse, the Church, no Man, that

justly glories in the Title of a Christian, can be ignorant. He stirr'd up Kings and Princes, and the greatest Powers and Policies of the World, to confederate and combine together to extirpate and banish it from off the Face of the Earth. By Arms and Armies, by Strength and Subtilty, by Malice and Cruelty, he endeavour'd to stifle and smother it in its Infancy and first Delivery into the World. But when he found, that, notwithstanding all this Op∣position, it still lifted up its Head in tri∣umph, and outbrav'd the fiercest Storms of the most violent Persecutions; that neither Swords, nor Axes, nor Crosses, nor wild Beasts, nor Chains, nor Fire, nor all other Instruments of the most exquisite Tortures could prevail any thing at all; but that, as he complainingly tells Porphyry, they might as well, and to better purpose, attempt to write upon the Surface of the Water, or to fly like a Bird in the Air, than to reduce the Christian from his Sen∣timents, and compel him to blaspheme, he immediately betakes himself to other Counsels, and seeks to undermine that Faith, which he saw he could not carry by open Assault and Battery. And how suc∣cessfully he thus work'd in God's Vineyard, the many Heresies, which grew up to∣gether

with the Gospel, do sufficiently de∣monstrate.

But to pass from Universals to Particu∣lars, from Communities of Men to Indivi∣duals: Let us through all the intermediate Ages retreat to the Origin of the World, and we shall find him even then giving a full and convictive Evidence of that Craft and Subtilty which he exercis'd more at large in Succeeding Generations. He beheld our first Father entertaining his Wife with the fondest Caresses of too amorous a Fancy; and therefore by the Mediation of so dear an Object he presents the Temptation. He knew that his Arguments were not con∣vincing of themselves, and therefore the beauteous hands of the young Virgin-Mi∣stress are made the Orators. Thus after∣wards in the ears of envious Saul he Sound∣ed the glorious Panegyricks of his Rival, and suggested to his remiss and unguarded Successor the softer Whispers of the Spirit of Fornication. Before young Beginners in Religion he displays a frightful Scene of ensuing Difficulties; that 'tis a solitary, lonesome, melancholy Profession, under whose baleful Influence nothing but Roots of Bitterness, can spring up. He insinu∣ates into their Heads, that God is a consum∣ing Fire to all alike; that he is busied in

Heaven, not only to destroy the Wicked, and to dash in pieces Vessels of Dishonour, but likewise to break the bruised Reed, and to cast smoaking Flax into the Flames of Hell. He suggests to them, that Christ is a hard Task Master; who tho' he very well knows, that our Foundation is in the Clay, yet unreasonably obligeth us to the Work of Angels, and to the Performances of the most Exalted and Beatify'd Spirits: That though the Law is prescrib'd to Persons whose Varieties and different Constitutions cannot be regular or uniform, yet he allows no Latitude of Performance, but unmerci∣fully binds us all to just Atoms and Points. And thus by opening his Mouth in Blasphe∣my against God, and by pretending to speak peaceably to Men; by deterring them either with the pretended Difficulties of Religion, or by blowing up their new-kindled Zeal into Superstition; in short, by all the Arts, which either his Hellish Malice or Policy can invent he labours to ruin the Children of Men; so that if the over-ru∣ling hand of Providence had not put a Hook into the Nostrils of this Leviathan, the Foundations of the Intellectual, as well as of the Natural World, had long since been out of course. Which brings me to my Fourth and Last Particular, which is,

to shew, tho' he has Malice enough to de∣stroy us all, yet that he cannot do us the least Mischief, unless God permits him.

4. 'Tis the Opinion, I confess, of the Learned Part of the World, that the Strength and Natural Faculties of this Prince of Darkness are nothing diminish'd or impair'd by his Fall; but, that he still glories in the same Power, which swell'd him with so much Pride, as to say in his Heart, I will ascend into Heaven; I will exalt my Throne above the Stars of God; I will sit upon the sides of the North; I will ascend above the Heights of the Clouds; I will be like the Most High. Yet this ought not to discourage the weakest of us; for let his Strength be what it will, and his Malice so great, that (as the Queen of Sheba said of Solomon's Wisdom and Prosperity) the half of it has not been told us; yet we are sure that he has his Bounds and Limits pre∣scrib'd him; and that as Jamblichus com∣fortably remarks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is one God, who over-rules all the Legions of malignant Daemons. For this we have the Confession of the Devil himself:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.58 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Daemons, says he, which wander about the Earth, how unruly and ungo∣vernable soever, are tam'd by the irresist∣able Scourge of God's Rod. And how tru∣ly he spake, the History of Job, and of the Herd of Swine make manifest and ap∣parent: There we see they could not so much as enter the filthy Swine, till Christ had given them leave; nor touch a Hair of that good Man, till permitted from above; so that what that afflicted Saint says in another Case, is verify'd in this: That hitherto indeed he may come, but no farther, and here shall his proud Rage be stay'd.

From what has been thus discours'd I shall now briefly deduce two or three Co∣rollaries, and conclude.

1. Then, Let us consider, what End and Design God has in suffering these Enemies of Mankind to be abroad in the Earth; and since we shall find, that he leads us through this great and terrible Wilderness, wherein are fiery Serpents and Scorpions, that he may humble us, and that he may prove us, to do us Good at our Latter End, let us never frustrate such gracious Purposes, nor provoke him by our Conti∣nuance in sin to let us fall into the hands of these Enemies, who already distress us

in our very Gates. The Arrows of the Lord are every where in the Earth, and shall not the Inhabitants of the World learn Righteousness? If we have any real Love for our selves, any Concern for our true and main Interest, let us open our Ears to Discipline, and presently return from all our Iniquities. For we shall not serve God for nought; He will make an hedge about us and about our House, and about all that we have, on every side; His Hand shall hold us fast, and his Arm shall strengthen us, so that the Enemy shall not be able to do us violence, nor these wicked Spirits approach to hurt us. Not to hurt us therefore I say, because tho' he permit them to cast us into the Furnace of Affliction, yet he does it only to refine and purifie us from our Dross. He may use them as sharp and cutting In∣struments, but then 'tis with this merciful Design of letting out our Corruption. In short, However they may sometimes seem to triumph over us in this World, yet certainly there will be an End, and our Expectations shall not be cut off. When Death shall draw back the Curtain, the Face of things shall be utterly chang'd. Then shall the Righteous Man stand in great boldness before the face of such as afflict∣ed

him, and made no account of his La∣bours; and they shall say within themsel∣ves: This is he whom we had sometime in Derision and a Proverb of Reproach; we Fools endeavour'd to make his Life Madness, and to cause his End to be with∣out Honour; but how, in spight of all our Malice, is he numbred among the Children of God; and whilst we are con∣demned to Everlasting Torments, His lot is among the Saints?

2. Since we are besieg'd on every side by such potent, subtil, and treacherous Enemies, let us take care to be always upon our Guard; and since our Journey is dangerous, and our Way slippery, let him that thinks he stands surest, take continual heed lest he fall. The latter Platonists indeed talk much of a Class of Be∣ings, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unites, Goodnesses, Minds or Intellects, which they suppose to be as Essentially immu∣table as the Father of Lights, with whom is no variableness or shadow of turning; but we have not so learnt Christ. And tho' I cannot deny, but that as some Men, for a long, obstinate uninterrupted abuse of God's Grace, are at last justly given up to their own Hearts Lusts, and suffer'd with the utmost bent of their Souls to

follow their own Imaginations; so the Ana∣logy of Reason seems to require, that others, who in spight of all Opposition, have for a long time manfully resisted the Devil, and in the midst of Temptations faith∣fully adher'd to the Commandments of God, should at length be so firmly esta∣blished with his Free Spirit, that they should never be mov'd, but become burn∣ing Lamps to give constant Light in the Temple of God: yet since no Man, no not the Chosen Vessels and chiefest Favourites of Heaven, could scarce ever assure them∣selves of so happy a State, but were perpe∣tually forc'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to use Roughness to their Bodies, and to keep them in Subjection, least after all, they should become Cast-aways; I think it high∣ly concerns every one of us to keep our Souls diligently, to lift up the hands that hang down, and to strengthen the feeble Knees, to hold fast that which we have, that neither Man nor Devil deprive us of our Crown.

Lastly, Let us look up to Heaven, and with Hearts full of Joy and Gratitude bless that God to whom alone we owe the Hap∣piness of all those Hours and Days of Peace, in which we sit securely under our Vines, and eat the pleasant Fruit of our Fig-trees,

and see no Serpent winding his volumi∣nous Trunk about the Branches, and pre∣senting us with fair Fruit to ruin us. 'Tis the Lord's doing, that we have the Quiet∣ness of a Minute, and it ought to be mar∣vellous in our Eyes; for if he had not put a Bit into our Enemies Mouth, but should suffer him cruelly to fall upon us, he would render us of all things in the World the most miserable. Our Tables would become a Snare to us, our Beds a Torment, our Dreams fantastick, lustful, and illusive. Every Sense should have its Object of De∣light and Danger, an Hyaena to kiss, and to perish in its Embraces. How strongly then are we oblig'd to adore the Lord, by whom cometh Salvation, and to Love and Praise that God by whom we escape Death? Who out of the Abundance of his over∣flowing Goodness, miraculously rescues us from the base and miserable Slavery of these Evil Spirits into the glorious Liberty of the Sons of God? O how plentiful, may we say with the Royal * 1.59 Psalmist, is his Goodness, which he hath laid up for them that fear him; and that he hath prepar'd for them that put their Trust in him, even before the Sons of Men! Tho' they walk in the dark and gloomy Valleys of the Sha∣dow of Death, and are encompass'd by Ene∣mies

on every side, yet by his infinite Mer∣cy and abundant Grace, he turns them from Darkness to Light, and from the Power of Satan unto the Living God.

Wherefore to him who is thus able to keep us from falling, and notwithstanding all the malicious Attempts of our Ghostly Enemies, to present us fault∣less before the Presence of his Glory with exceeding Joy; To the only wise God, Our Saviour, be Glory and Ma∣jesty, Dominion and Power, now and ever. Amen.

COLOS. iii. 2.

Set your affection on things above, not on things on the Earth.

THAT 'tis our Interest, as well as Duty, to set our Affection on things above, not on things on the Earth, I shall (without any preliminary Discourse) briefly evince from these following Reasons.

• I. Because they only are proportion'd to the utmost Capacity of the Soul, and consequently they only can yield her true Satisfaction; whereas all things here are vain, insufficient, em∣pty, and unsatisfying.
• II. Because they only are Permanent, Sure, and Certain; whereas all things here are frail, short, and un∣certain.
• ...

• III. Because they only refine and spiri∣tualize our Nature, widen and enlarge our Faculties, and so fit and prepare us for the spiritual and abstracted Entertainments of an Immortal and Divine Life; whereas all things here degravate and weigh down the Soul, reach out to her that Cup of Oblivi∣on, which makes her forget her own Nature and Excellencies, and inglori∣ously to take up with the enjoyments of Brutes.

1. 'Tis our Interest, as well as Duty, to set our Affection on things above, not on things on the Earth, because they only are proportion'd to the utmost Capacity of the Soul, and consequently they only can yield her true Satisfaction; whereas all things here are vain, insufficient empty, and unsatisfying. Whoever diligently at∣tends to the Workings of his own Mind, and seriously considers the Bent, Appetites, and Inclinations of his Soul, will soon find her to be of so exalted a Nature, that not all the Good of the Creation, tho' amass'd together and fully enjoy'd, would be able to terminate her Desires, to employ the whole Activity of her Love, to fix her en∣tire weight, or to detain and give Ancho∣rage

to her boundless Aspirations. The voluptuous Epicurean (whatever he pre∣tends) can never satisfie the Cravings of his Soul with Corporeal Pleasure, nor the most Quintessential Stoick find an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Self-sufficiency and Tran∣quility within his Breast, arising out of the Pregnancy of his own Mind and Rea∣son. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Souls have strong and weighty Motions, and nothing can bear them up, but something permanent and immutable. They Sink through all these present Entertainments, as a Stone does through a watery Medium, till at length it happily arrives to its own proper Center. They may indeed enjoy so much of this or that particular Object, as to desire no more of it; but then their Desires are still running out after some other Objects; and when they have ob∣tain'd and enjoy'd them too, they still re∣main as dissatisfy'd as before. The Eye is not satisfy'd with seeing, nor the Ear with hearing, says * 1.60 Solomon. Tho' they are the widest of all the Senses, and can take in more abundance with less Satiety, and serve more immediately for the Supplies of the Rational Soul; yet a Man's Eye strings may even crack through Vehe∣mency of Poring, and his Ears be fill'd

with all the Variety of the most exquisite Sounds, Harmonies, and Lectures in the World; and after all, his Soul within him be as greedy to see and hear more as it was at first. Hence arise Distractions of Heart, anxious and carking Thought for to Mor∣row; Rovings and Inquisitions of the Soul after infinite Varieties of earthly things; sparklings of the Lust; Swarms of Endless Thoughts; those Ebbings and Flowings, those Tempers and Aestuations of that Sea of Corruption in the Heart of Man, because the Soul can find no Center here to rest upon, nothing large enough for the Enter∣tainments of so ample and so endless a Guest. In short, We may (I confess) refresh our selves with the Excellencies of the Creatures, and discover such variety of Sweetness and Beauty in their Natures, as will plentifully entertain us with de∣lightsome Speculations. But for pure Rest and Peace, for plenary Acquiescence and Termination of Desires, 'tis no where (as I have * 1.61 elsewhere shewn at large) to be found within the whole Latitude of the Creation. Nay, This is confirm'd by the ingenuous Confession of One, who was the most Experienc'd of all the Sons of Adam for Enquiry, the most wise for Contri∣vance, the most wealthy for compassing

all Earthly Delights: Who, many years sifted out the finest Flour, and tortur'd Nature to extract the most exquisite Spirits, the purest Quintessence, which all the Varieties of earthly Delights could afford. Who yet at last had nothing better to say of them all, than that they were Vanity and Vexation of Spirit. I have seen (* 1.62 says he) all the works that are done under the Sun, and behold All is Vanity and Vexation of Spirit.

This (I say) is our case with all these present Entertainments: They smilingly offer themselves to our Embraces, and de∣ceitfully promise us all the Satisfaction our Hearts can desire. But when we have once taken them into our Arms, they im∣mediately fade and pine away in our very Embraces, and leave the Soul weeping and disconsolate for her unexpected Disappoint∣ment.

But now 'tis quite otherwise with the things that are above. No sooner does the Soul pass from her dark Prison into the Mansions of Light and Glory; but in that Paradise of God, where happy Spirits sit down by immortal Streams, entertain∣ing themselves with Songs of Love and Praise, she finds perfect Satisfaction and Termination of all her desires. Having

joyn'd herself to God (to speak Platoni∣cally) as a Center to a Center, she rests there with full Acquiescence and Compla∣cency. Whatsoever is beautiful and glori∣ous, whatsoever is fair, lovely, and harmoni∣ous in the Face of Nature, she contemplates in the most eminent manner in her Belo∣ved, the Unfoldings of whose Beauty discover to her such Causes of Joy, of Transports, of Extasies and Ravishment of Spirit, that all her Faculties overflow with Joy and Everlasting Gladness. Which brings me to my Second Consideration, which is to shew, that 'tis our Interest, as well as Duty, to set our Affections on things above, not on things on the Earth, because They only are permanent, sure, and certain; where∣as all things here are frail, short, and un∣certain.

2. Now tho' we were born with all the Advantages of an healthful Body and of a chearful Spirit, and blest with all the Cir∣cumstances of Success and Fortune: yet when we have compass'd all our Projects, when we are happy (if possible) to the utmost of our Capacities, when all things conspire to compleat our Felicity, the most pleasant Prospect we can take from this highest pitch of humane Happiness, is the gloomy Regions of approaching Death and

Darkness. The Fatal Sword hangs perpe∣tually over our Heads, and tho' it may possibly hover there for some time, it can∣not be long, before it fall, and cut off the Thread of Life, and so put a final period to all our Mirth and Happiness. 'Tis the irreversible Decree of Heaven, that after a short, mushroom Life, we return into Dust and Silence; and that, when we have floated up and down a few Minutes upon the troublesome Waves of this tempestuous World, we disappear, and Sink back into the grave and bottomless Dungeons of Oblivion. Nay perhaps, whilst we are dancing upon these restless Waves, some violent Accident may pre∣vent the Work of Nature, and suddenly crush the Bubble into its original Nothing. In short, All those Differences, which now so much distinguish the several sorts of Men, must ere long expire, and the Ashes of the Deform'd and Beautiful, of the Learn'd and Ignorant, of the Honourable and Base, lie intermingled together. The Crowns of Kings, and the Shackles of the Prisoners, the Robes of Princes and the Rags of Beggars, the Gallants Bravery and the Peasants Russet, the Statists Policy, the Courtiers Luxury, the Souldiers Gal∣lantry, and the Scholars Curiosity, must

all, ere long, be laid aside in the Melancho∣ly Retirements of the Grave.* 1.63 What then is there in all this World that deserves our Care? What worthy the Thoughts, the Love, the Embraces of an immortal Soul? Alas! were these Things never so good and satisfactory in themselves, yet this single Consideration of their Shortness and Uncertainty, would (like a Moth fretting a Garment) cause all their Beauty to con∣sume away, and constrain the Wise and thinking Few to pronounce them Va∣nity.

But as the Things that are seen, these pre∣sent Entertainments of Sense, are Temporal; so the Things that are not seen, those Glories, Crowns, and Scepters, that expect us in the other World are Eternal. Heaven is an Eter∣nal Sabbath, the Saints Everlasting Rest. Their Inheritance is not only Undefil'd, but incorruptible likewise, and such, as fadeth not away. There they Labour no more, Sin no more, Sorrow no more; but, secure of the Everlasting Fruition of those Unutterable Glories bask themselves in the pleasant Rivers of overflowing Felicity. Their Crowns are set with the invaluable and sparkling Diamonds of Immortality; Their Glory is immarcessible, and suffers no Eclipse; and they follow the Lamb in

white Robes, and shine like the Stars in the Firmament for Ever and Ever. O come then, thou bright and Everlasting Day, and break in upon these sad benight∣ed Souls of ours! Put an End to this toil∣some, this wearisome State, and take us into the possession of thine own Rest and Peace; that these superficial, fallacious Pleasures may never beguile us more, but we securely Sabbatize in the Kingdom of God, the Eternal Comprehensions of Cele∣stial Glory.

3. 'Tis our Interest, as well as Duty, to set our Affection on things above, not on things on the Earth, because They only re∣fine and spiritualize our Nature, widen and enlarge our Faculties, and so fit and pre∣pare us for the spiritual and abstracted En∣tertainments of an immortal and Divine Life; whereas all things here degravate and weigh down the Soul, reach out to her that Cup of Oblivion, which makes her forget her own Nature and Excellencies, and ingloriously to take up with the En∣joyments of Brutes. When the deluded Soul is once taken Captive by the superfi∣cial, false glossing Excellencies of temporary Objects, and suffers herself to be lull'd asleep in the Lap of sensual Enjoyments, they immediately spoil her of her Strength

and Beauty, and betray her into the hands of her immortal Enemies. They entirely shave off those golden Locks, which ren∣dred her at once invincible and comely, and by clipping her radiant and sublima∣ting Wings, confine her to the lower Regi∣ons of Sense and Materiality. Nay, by the delusive Strains of their Magical Songs they so effectually steal away and inchant her Affections, that she grows utterly un∣mindful of her Relations above, and re∣signs herself wholly to their unequal Em∣braces. Her noble Aspirations, which could easily ascend above the utmost Li∣mits of corruptible Nature into the bound∣less Habitations of immortal Blessedness, like heavy terrene Exhalations, arise now no higher than the Regions of Sense; and all the rational and delicious Entertain∣ments of abstracted Contemplations give way to the vile, impure suggestions of an earthly, sensual, and brutish Imagination. In short, They so vastly decline her from her true and natural Point, and sink her so low into the loathsome Faeculencies of the material World, that (as tho' 'twas the Per∣fection of her Nature to be subservient to the Body, and uninterruptedly to enjoy the beggarly Delights and Gratifications of Sensuality) she openly Prosecutes the ex∣alted

Entertainments of the Divine Life with all the Expressions of Rudeness and Disdain, and shamelesly chooseth that for her Portion and Inheritance, which is the particular and discriminating Curse of the Serpent: Ʋpon thy Belly shalt thou go, and Dust shalt thou eat all the days of thy life.

But now as the scanty disproportionate Enjoyments of Sense naturally debase and impoverish the Soul, so do the Contempla∣tion of spiritual Objects unconceivably im∣prove and enlarge all her Faculties. As when Moses convers'd with his most glori∣ous Maker, and the attending Myriads of Holy Ones upon Mount Sinai, he deriv'd upon his Face such Reflexions of their Beau∣ty, such bright and vivid Irradations of their excellent Glory, that the Children of Israel could not look stedfastly upon it; so when we frequently meditate upon the noble and exalted Beings of the other World, they naturally dilate and expand all our Faculties, sublimate and brighten our enlarged Spirits, till they appear like those of their own Company, Beautiful and Majestick, as the Sons of the Morning. They raise such importunate and insatiable Desires, such towring and seraphick Aspira∣tions in the Soul, as will acquiesce and ter∣minate only in the blissful Enjoyments of

the Supreme Good, the everlasting Fruiti∣on of his incomprehensible Glory. The best Enjoyments, the noblest Entertain∣ments this World can afford, savour of no∣thing now but Dung and Filthiness to their Palates, which can relish nothing but the Dew of Heaven, the spiritual Manna, the Food of Angels, those pure and divine Joys which refresh the Saints above for ever∣more. And thus whereas the Degenerate Soul, which is clogg'd with the Propensi∣ons of the Animal Life, needs no angry Cherub with a flaming Sword to keep her unhallow'd hands from off the Tree of Life, her own corrupted Nature (as the excel∣lent Pythagorean and Academick have long since observ'd) being utterly uncapa∣ble of the Joys of Heaven; this enlarg'd and purify'd Soul, on the contrary, is duly qualify'd for the noblest Entertainments of that exalted State. From the Suitableness and Congruity of her Faculties with the Objects, she will sweetly centre upon those intellectual Pleasures, and most amply spend all her Powers upon the Infinite and Essen∣tial Goodness, as upon her most proper Object, the End of her Being, the Author and Finisher of her Happiness and Glory. In a word, She will go away from her earthly Tabernacle ready tun'd to the Mu∣sick

of Heaven, in the first moment of her Entrance skilfully strike in with the Quires of Angels, and harmoniously raise her Voice to the Songs of Sion.

Thus you have my Reasons which en∣force the Exhortation in the Text. I shall now briefly deduce from them two or three practical Inferences, and conclude.

1. Then, You have seen how vain, in∣sufficient, empty, and unsatisfying all the Profits and Pleasures of this World are: that the whole Earth, tho' chang'd into one Paradise, would not be able to yield the Soul Satisfaction; and likewise if it could, that she is not certain of enjoying it one minute. Let this Consideration then teach us to pray with the Excellent * 1.64 Phi∣losopher, That we may know our selves, and not devote our Exalted Nature to the empty Gayeties of these momentary Bub∣bles; but apply our Minds constantly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the glorious Realities of the other World, the substantial Entertain∣ments of Life and Immortality. Let it re∣mind us (I say) not to trust in these un∣certain Riches, these broken Reeds, these slender Stays of Vanity, these Impertinen∣cies, Dreams, and Nothings; but to lay up our Treasures in Heaven, those secure and everlasting Store-houses, where no

Thief approacheth, nor Moth corrupteth, nor Death, which blasts all our Enjoy∣ments here, interposeth; but we shall reign Kings and Princes with our God for ever and ever. Let it warn us to be perpetually mindful of our Mortality, and humbly and diligently to wait all the days of our ap∣pointed time, till our Change come. In a word, Let it oblige us to forget those things that are behind, and reaching forth unto those things that are before, to press with all possible Vehemence towards the Mark for the prize of the High Calling of God in Christ Jesus.

2. You have seen how great and glori∣ous the Rewards that expect us in the other World are; that they are both proporti∣on'd to the utmost Capacity of the Soul, and also will be enjoy'd to all Eternity. Do not you then long for this happy state? and sigh and desire ardently with St. Paul to be dissolv'd, and to be with Christ?* 1.65 Here (as says a Blessed Author) you have hard Working-days, sore Labour and Tra∣vel under the Sun. The Devil assaults you, the World hates you, your own evil Hearts many times distress you, and crazy Bodies discourage you. We are all here clouded with Sin and Misery, and ah! our Vileness is upon us. Let us then bear up our Souls

upon the loftiest Wing of Divine Contem∣plation, and follow our Ascending Lord above this Darkness and miserable Habita∣tions into the radiant Mansions of his Fa∣thers House, the Kingdom of Glory. Let us meditate Day and Night upon that bles∣sed time, when we shall have our Feet up∣on the Top of Mount Sion, and rejoyce in the Felicity of his Chosen, the unfolded and essential Glories of his Divine Counte∣nance, which are too bright for our mor∣tal Faculties, and which none can see and live. When we shall give Thanks with his Inheritance, the blessed Societies of Saints and Angels, and everlastingly enjoy the delicious Repasts of Anthems and Allelu∣jahs: in short, upon the infinite Transports and Ravishments of the Soul in the secure and everlasting Fruition of the Divine Love, upon the mutual Endearments and Caresses of Immortal Spirits, and upon all those glorious things which are spoken by him who made and fully understands them, of the City of God. Let us frequently and seriously (I say) contemplate these things, and they will most assuredly so influence our Wills, and fan the Flame of our Affe∣ctions, that we shall become perfectly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dead to our selves, and to all the luscious Relishes of the sensual Nature,

continually tending upwards with impor∣tunate Reaches towards heavenly Objects. Then we shall be sufficiently encourag'd to take up the Cross of Christ, and willingly and chearfully undergo all the Afflictions and Tribulations of this Life; well know∣ing, that the Sufferings of this present time are not worthy to be compar'd with the Glory that shall be revealed in us; this light Affliction, which is but for a mo∣ment, working for us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an infinitely more exceeding and eternal Weight of Glory.

Lastly, As our future Happiness pro∣ceeds from the Vision of God, so you have seen, that without Holiness no Man can see him. Let this then excite us to form and fashion the Frame of our Minds into a Like∣ness and Affinity with our Blessed Maker. Let it oblige us to prepare our selves for the Intuition of his Beauty, to purifie our∣selves as he is pure, and to purge, refine, and spiritualize our Nature, that we may be qualify'd for the Possession of our pro∣per Centre, our home and native Region, the Highest Heaven. Let it lead our awak'ned Souls to the Divine Goodness and Philanthropy for the Regulation of

their disorderly and tumultuous Appetites, and induce them humbly and intensly to pray at the Throne of Grace, that they may perfect Holiness in the Fear of God. For when we thus sincerely desire to shake our selves from the Dust, to arise, and put on our beautiful Garments, and to see the King in his Beauty, the Glory of the Lord will be revealed to us, and we shall cer∣tainly behold the Excellency of our God. As the Bridegroom rejoyceth over the Bride, solacing himself in the ardent and dear Reciprocations of her Love, so will our God rejoyce over us. He will be in the midst of us, he will save us, he will rejoyce over us with Joy: He will rest in his Love, he will rejoyce over us with Sing∣ing. He will take away all our Dross, and for his Name's sake purifie and cleanse the Corruptions of our Nature, until the Righteousness thereof go forth as Bright∣ness, and the Salvation thereof as a Lamp that burneth. In a word, He will vouch∣safe us the most gracious Visitations and Elapses of his Holy Spirit, and never leave letting himself down into us, till he has quite loosen'd us from Sin and from our∣selves, and wrought us up into such a bles∣sed Uniformity with the Divine Nature, as

will make us meet for his amiable Dwel∣lings, the City of Righteousness, where we shall joyfully mention the loving Kind∣nesses of the Lord, and be for ever delight∣ed with the Abundance of his Glory.

Which God, of his Infinite Mercy, grant, &c.

HEBREWS ii. 3.

How shall we escape, if we ne∣glect so great Salvation?

IN handling these Words, I shall endea∣vour to shew, 1. The Greatness of the Salvation wrought for us by Christ; and 2. Our Inexcusableness and the intolerable Aggravations of our Guilt and Punishment, if we neglect it. That so either common Gratitude in re∣flecting upon the infinite Condescensions of Divine Love may draw us, or at least the Terrors of the Lord may affright us into Obedience. For how shall we escape, if we neglect so great Salvation?

I. I am to shew the greatness of the Sal∣vation wrought for us by Christ. And this appears,

1. From the Consideration of the Great∣ness and Majesty of the Person undertaking it. Now 'twas not any one of the Patri∣archs, who were burning and shining

Lights in their Generations. 'Twas not Moses, nor one of the Prophets, by whom in times past he spake unto the Fathers; But when the Fulness of the time was come God dealt with us, as the Lord of the Vineyard did with his Husbandmen; last of all sending even his own Son to be his Ambassadour to Mankind. His own Son, from whom by the Spirit all those Divine Teachers, which from the Beginning of the World to his Birth went before him in the Flesh, receiv'd their Power and Commis∣sion. Of whom Moses and the Prophets were only Types, Fore-runners and Sha∣dows; Figures, Ministers and Substitutes, to prepare and enable the World by de∣grees to receive this great Mystery of God∣liness, God manifested in the Flesh: this last and universal Declaration of Life and Immortality brought to light in his Go∣spel. His own Son, who is his only-Be∣gotten, Co-essential and Co-eternal with himself, the Heir of all things, the Lord of Glory, the very Brightness of his Fathers Glory, the Express Image of his Person, full of Grace and Truth. His own Son, * 1.66 by whom were all things made, Visible and Invisible. Those most glorious and exalted Sons of the Morning, who when the Foundations of the World were laid,

sang melodiously together, and shouted for Joy, as well as the Beasts of the Field. All Thrones, Dominions, Principalities and Powers in Heaven and Earth, as well as the subordinate Classes of inferiour Be∣ings, and who still upholds them all by the Word of his Power. This is the Person, that comes to Save us. Even He, † 1.67 who subsisted in the Form or Nature of God, and therefore thought it no Robbery, but his inviolable Right, to be Equal with God, makes himself of no Reputation, but takes upon him the Form or Nature of a Ser∣vant, and is made in the Likeness of Men.

Deus Humanâ visit sab imagine terras.

God himself, I say, even the High and Lofty One, that inhabiteth Eternity, and whose Name is Great, Wonderful and Holy; the Lord Jehovah, with whom is Everlasting Strength, in very deed bows the Heavens, and comes down to dwell among Men. Well then might the offici∣ous Host of Heaven, the Quires of Angels, who long desir'd to see the Mystery of this Day usher in the Birth of this great Prince with Songs and Allelujahs. Well might one of them, cloath'd with the Brightness and Similitude of a Star, call the Levantine

Princes, the great and Learned Magi, as Emblems of his Future Conquests over the Princes and Learned Sages of the Heathen World, to do him Obeisance; and others, wing'd with Joy and Triumph carry these glad Tidings to the humble Shepherds, and send them likewise, as the First-fruits of his own People, to pay their Homage to their Lord. For had the heavenly Host been silent, the Lowest Class of Beings, the very senseless and inanimate Parts of impatient Nature, had questionless found a Voice to have told us, That unto us a Son was born, unto us a Child was given, whose Government is upon his Shoulders, and whose Goings forth from Everlasting.

But now how miserable and wretched was our Captivity which the Arm of Om∣nipotence only could lead captive? How thick and dismal the Darkness we were in, which the irresistable Rays of the Sun of Righteousness only could disperse and scat∣ter? How weighty and insupportable that Wrath which nothing could appease, but the adequate Condescensions of an Infinite Love? Where were all those spotless Beau∣ties of the Upper World? Those kind, compassionate Spirits, who seem to make it a great Part of their Heaven, to relieve us here below? Where all those bright

Squadrons of exalted Seraphims whose Names are renown'd and glorious for their transcendent Love in the Habitations of Men here, as well as in the Mansions of Glory? Could not these unstain'd, pure, and undefiled Images of our heavenly Fa∣ther, These faultless, innocent, and un∣blameable Beings, who continually sur∣round his Throne with Anthems of Praise, intercede for, and reconcile the offended Deity to Sinful Man? No, we were such heinous Offenders, that nothing less than God himself, could satisfie for our Faults: These Blessed Spirits could only in strains of Sorrow lament our Fall, and with a Pity and Concern commensurate to the passible Nature of such happy Beings, expect the Final determination of Infinite Wisdom, Goodness and Justice.

I know many Learned Men, both An∣cient and Modern, are of Opinion, That God might have pardon'd the Sins of Man∣kind without any Satisfaction made to his Justice, Solo nutu, & jussu, & voluntate, merely by the unexceptionable Preroga∣tive of his Soveraign Will and Power; and that 'twas only to shew his great Concern for the Honour of his Laws, and his ever∣lasting Hatred and Detestation of Sin, that he humbled his own Son to become a pro∣pitiation

for it. Far be it from me, to in∣trench upon the Divine Omnipotence, or impiously to say to his Goodness, what himself does to the Sea; Hitherto shalt thou come, but no farther, and here shall thy Operations be staid. Yet I think we may venture to affirm, that these Excellent Persons seem to be so enamour'd with the Beauty, of that lovely Attribute, his Mercy, that they have hardly vouchsaf'd to cast so much as one glance upon his Justice. Mercy, I acknowledge, is his Favourite, his darling Excellence; the very Flower and Beauty, as I may so say, of his Nature, in which his Soul takes most Delight and Complacency. And this, consider'd alone, might have remitted the whole Debt without any payment at all, or at least have accepted the Satisfacti∣on of an Angel. But then I consider on the other hand, that Justice is as Essential to him as Mercy, and that as the one is in∣finite, so is the other too. Now Justice (you know) demands the whole Debt should be discharg'd, and the Sinner not releas'd till he has one way or other paid the uttermost Farthing. But which, I pray, of all the Angels, is sufficient for these things? or where shall we find, amongst those Finite, tho' glorious, Beings, a Savi∣our

able to satisfie Infinite Justice for the Sins of the whole World? The Blessed Je∣sus look'd and saw there was none to help, and wonder'd there was no Intercessor; therefore his own Arm brought Salvation to him, and his Righteousness it sustain'd him. What I say, none of all Created Be∣ings, none of the heavenly Powers, those Magisterial and Master-pieces of his Crea∣tion, could Undertake, the Son of God himself humbly descends from his Throne of Glory even down to his Foot-stool, to perform and accomplish. Welcome then, thrice welcome, Blessed Jesu, into thine own World. Welcome to the unhappy Dwellings of forlorn and helpless Man. May the sense of thine infinite Love enlarge thy Dominions, and cause all People, Na∣tions, and Languages, to rise up, and call thee Blessed. May all Nations, whom thou hast made come and worship thee, and glorifie thy Name; For thou art Great, and dost wonderous things, thou art God alone.

Now then, my Brethren, let us not so ill requite this stupendous Condescension of the Son of God, as to debase him (as some impious and ungrateful Wretches do) beneath the Condition he humbled himself unto. Let us not, I say, for his infinite

Love cast Dirt in his Face; or, because he vouchsaf'd to assume the Infirmities of Humane Nature, despoil him (as much as we can) of the Glory and Majesty of the Divine. Though his Beauty was benight∣ed under a Cloud, there was Form and Comeliness enough in him, that we should desire him. The unconverted * 1.68 Jew him∣self will tell us, that his Divinity, like the Sun shining through a Cloud, gave such Illustration and Testimony to all his Acti∣ons, that 'twas hardly lawful to call him a Man. And now he has run his Race, and finished his Course; the Cloud is remov'd, and the Mists all scatter'd before the pre∣vailing Sun. The Incarnate God shines forth in his full Glory and Triumph; yea, he is now altogether lovely. 'Tis the high∣est Repast of Angels, and the peculiar En∣tertainment of Glorified Spirits, to behold, admire, and praise his excellent Greatness; and when our enlarged Souls shall fly away to the same blissful Mansions, and be ad∣mitted to the Comprehensions of an intui∣tive Beatitude, they shall with equal Satis∣faction contemplate his Divine Beauty, and as skilfully tune their Harps to his Praises as they. Let us therefore, in the mean time, lay our Hand upon our Mouth, and with all due Prostration both of Body and

Mind adore this great Mystery of Good∣ness, this astonishing Miracle of the Divine Mercy and Condescention, which, though above the adequate Comprehension of our Reason, is put beyond all possibility of Di∣strust; being most amply confirm'd to us by the concurrent and infallible Testimony of God, Angels, and Men.

At his Baptism and Transfiguration, you know, he was proclaim'd by a Voice from Heaven, to be the Beloved Son of God, in whom he was well pleas'd. And again, when he bringeth in his First-begotten into the World, he commands, that this Exina∣nition of himself (this Obscuration of his Essential Glory under the Veil of Humane Flesh) may not diminish one Ray from the Honour of his Divine Majesty; but that all the Potentates in Heaven and Earth fall down and worship him. Worship him, † 1.69 says he, all ye Gods, all ye Angels and Thrones in Heaven, all ye Kings and Judges of the Earth. The holy Angels, with their usual Chearfulness, obey'd the Royal Or∣ders. They humbly ador'd the holy Child Jesus, and stood ready, through all the Periods of his Life, to Serve and Worship him. St. Peter, though he saw him not so clearly as these Blessed Spirits, generously confess'd, that he was Christ the Son of

the Living God; and he receiv'd this Con∣firmation from the Mouth of our Lord him∣self, That Flesh and Blood had not reveal'd it unto him, but his Father only, which is in Heaven. Nay (to the everlasting Shame and Confusion of the unbelieving Sons of Men) the Devils themselves have ever subscrib'd to this Article. They knew and confess'd him here on Earth, and still be∣lieve and tremble. The over-aw'd and trembling ‖ 1.70 Oracle plainly confess'd to the Roman Emperour at his Birth, that though he appear'd under all the disadvantageous Circumstances of Humanity and Weakness, He was the Soveraign Lord and King of the blest Beings above; * 1.71 which was after∣wards confirm'd by a whole Legion of un∣clean Spirits, when in the Man possess'd they joyntly lifted up their Voices to him with a Jesus thou Son of God Most High. But to what purpose, I say, was all this? or why all this Noise and Ostentation, had he not been the Son of God in another and more excellent manner than were any of the Sons of Men, who either liv'd with him, or that went before him, had there not been something in it extraordinary, that entitled him to so sublime and divine a Privilege?

Angels, Kings, and Prophets (I confess) are frequently call'd the Sons of God. They have a larger Participation of his Power, or a Communication of more special Grace than is indulg'd and granted to his other Children; but yet their Honour and Dig∣nity fall infinitely short of that of Jesus the Son of God. For to which of the Angels said he at any time, Thou art my Son, this Day have I begotten thee? Or who is he amongst all those exalted Sons of the Most High, whom the Father advanc'd to sit at his own Right-hand till his Enemies are made his Footstool? David (you know) was a King, and yet he calls him Lord; and John the Baptist, though he was more than a Prophet, was never by Angels, Men, or Devils acknowledg'd to be properly the Son of God: no; these are the high Prero∣gatives of our Lord Christ Jesus: to him alone belong the most glorious and super∣eminent Titles of his own Son, his only Son, his only Begotten, and the Heir of all things. So that in all things (I say) he has the Preheminence.

But the Scriptures (if possible) speak plainer yet. They not only instruct by natural and necessary Illations and Conse∣quences, but also (to prevent all Cavils and Disputes) are careful in many places

to assert this Truth as clearly, and as ex∣presly, as Words can speak. * 1.72 St. Thomas believes and confesseth to him, that he is his Lord and God; and those who should afterwards inherit the same Faith, are pro∣nounced Blessed. The Beloved † 1.73 Disciple is positive, that the Word was God; and in the Close of his first Epistle speaking of Jesus, (to shew against an Objection, which he rightly foresaw would be after∣wards urg'd against the Christians, that they might safely worship him, without any Fear or Danger of that Idolatry which the Heathens were guilty of in worship∣ping their Daemons,) This, says he, is, not Deus factus, a made God, a God by Office, not by Nature; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the True God. The Learn'd * 1.74 Apostle adds, that this Second Man is the Lord from hea∣ven, and God manifested in the Flesh, and again, (most blasphemously, if not truly; this being that particular Eulogy which is due only to Jehovah, the one Supreme, Eternal God of Israel) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God over all Blessed for Ever and Ever. Nay, (not to men∣tion the many Repetitions of this most glo∣rious Doxology to him in other places of Scripture) This is that good Confession our Lord himself made before his Judge.

He had all along, to the Rage and Amaze∣ment of his Enemies, held his peace; shew∣ing by his Silence, that he despis'd all their Accusations as certain and apparent Calum∣nies. But no sooner is urg'd to determine this Point, but he opens his Mouth, and de∣cides the matter. I adjure thee by the living God, * 1.75 says the High-Priest, that thou tell us whether thou be the Christ, the Son of God. Jesus, after their modest way of Af∣firmation, saith unto him, Thou hast said, Or, as St. Mark more positively, Jesus said, I am. 'Tis certain, the High-Priest understood him not in that Vulgar Sense wherein Great and Righteous Persons, Kings and Prophets, are call'd the Sons of God; but that he affirm'd himself to be so in the Literal, Proper, and Natural Signifi∣cation of the words: For otherwise he could not, upon the account of this Con∣fession, have charg'd him with Blasphemy, nor consequently the Council have voted him to be guilty of Death. Thus too in the Fifth of St. John he tells the Jews plain∣ly, that God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own Fa∣ther; making himself thereby (as they rightly concluded) to be Equal with God. And in another Conference with them in the Tenth of that Evangelist, He not only owns himself to be the Christ, and the Son

of God in the most proper sence; but adds farther, that He and his Father are One: One, not in Will only, but in Essence, Glory, Honour, and Power. I am sure the Jews understood him thus: for know∣ing, that none could call himself the pro∣per and natural Son of God, who must not assert himself likewise to be God, and al∣lowing him to be nothing more than a mere Man, they again tax him with Blasphemy, and go about to stone him. I and my Father, says our Lord, are One. Then the Jews took up Sones again to stone him. Jesus answer'd them Many good Works have I shew'd you from my Father; for which of those Works do ye stone me? The Jews answer'd him, saying, For a good work we stone thee not, but for Blasphemy, and because that thou, be∣ing a Man, makest thy self God. The Jews, I say, in these places accuse him of calling himself the Son of God in the most proper Sense, and consequently of making himself also very God. And yet our Lord is so far from traversing the Indictment, or re∣selling the Crimination, that in Vers. 38. he confirms their Logick, and then leaves them in this Opinion, which certainly he could never have done without infinite Derogati∣on from the Honour of the Divine Majesty,

and downright blasphemy, had he not really been what they apprehended he said he was: the Proper, Natural, and Only Begotten Son of God.

Thus, I say, is the Divinity of our Lord put beyond all possibility of Distrust, being preach'd to all the World by Angels, Prophets, and Apostles; Proclaim'd more than once from Heaven by the God of all Truth, the Eternal Father of Angels and men; and also most positively asserted in a publick Assembly by our Lord himself, who, as the * 1.76Holy Ghost bears him witness, did no Sin, neither was guile found in his mouth. What need we then, My Brethren, any farther witness? Or how is it possible for any Man, who rightly understands the weight of Divine Testimony, to call it in∣to Question? Such Men as † 1.77 Eusebius has long since observ'd, must be more wise than their Maker, more knowing, and more intelligent, even than God that made them. Those inspir'd and infallible Wit∣nesses, the Prophets and Apostles, were not so knowing; and the most intelligent of all the Heavenly Spirits, the Cherubims themselves, if compar'd to them, are found wanting. The Church of Christ, in all Ages, has unhappily been overspread with the thick, uncomfortable darkness of Igno∣rance

and Error; and These Men alone have had the inestimable Privilege of enjoy∣ing the happy Goshen, the Dwellings of Light, the glorious Habitations of Wisdom and Knowledge. For if after the compli∣cated, irrefragable Testimony of so many Infallible Witnesses, the Belief and Con∣fession of the Church be requir'd in this Matter, She has in all Ages believ'd and confess'd it. This is that Faith, says the * 1.78 Synod of Antioch, which we have re∣ceiv'd from the Beginning, and which the holy Catholick Church preserves pure and undefil'd; having deriv'd it by a constant and uninterrupted Succession, even unto this Day, from the Blessed Apostles them∣selves. And † 1.79 some truly excellent and Learned Divines of our own, have shewn at large the Truth of this Assertion, from the particular Writings and Monuments of the Primitive Fathers; who, as well before as after the Council of Nice, with one Heart and one Voice confess and main∣tain the Divinity and Eternal Generation of the Son of God. These well-grounded and pious Souls could not be laugh'd or ri∣dicul'd by the Scoffs and Jeers, the Taunts and Sarcasms of their Learned and witty Adversaries; nor frighted by the severest Appearances of Torture and Persecution,

out of their Trust and Confidence in the Holy Jesus; but notwithstanding all the Imputations of Folly and Madness from an invidious Trypho, a scoffing Lucian, a viru∣lent Celsus, and a malicious Julian, they continually call'd upon him in the time of Trouble, and (as * 1.80 Pliny tells Trajan) sang Praises to him as to the God of their Salvation. Neither did they only thus bravely contend for the Faith against the violent Incursions of the wild Boar out of the Forest; the Menaces and blasphemous Assaults of their profess'd Enemies, the Jews and Gentiles; but also were infinitely careful to secure it from the Wiles and Stratagems of the little Foxes; those false Teachers, that crept in amongst them, and under the specious Pretences of Reason and Revelation continually endeavour'd to spoil the Lords Vineyard. No sooner did any Heretick dare to impugn or invalidate this Doctrine, but he was immediately dis∣own'd by all the Faithful, and Anathema∣tiz'd or cast out of the Church as a rave∣nous Wolf, who design'd only to devour and tear in pieces the Lord's Flock, which is de∣monstratively Evident from that Class of Hereticks, Ebion, Theodotus, Artemon, Paulus Samosatenus, and Photinus. In short, Socinus himself confesseth, that the

whole Stream of Antiquity runs against him; and, that of all the Primitive Fathers and Councils, there is not so much as one that any way countenanceth his Opinion. So that you see, from all hands, that un∣less with a truly Satanical Pride we exalt our selves above all that is called God, and flatly give Heaven and Earth, God, An∣gels, and pious Men the Lye to their face, and side only with Jews, Turks, and Pa∣gans, we must acknowledge the Blessed Jesus to be in very deed no other than the Only-Begotten Son of the Most High, the Maker of All things, the King of Glory, Alpha and Omega, the First of Beings, and the Last of Ends, which is, and which was, and which is to come, the Almighty.

Thus then does the Greatness of our Sal∣vation appear from the Greatness and Ma∣jesty of the Person undertaking it. It does so

2. From the Greatness and Unconceiva∣bleness of those Sufferings, whereby he did accomplish it. Some, indeed, lessen the Sufferings of our Lord, by thinking he had the Comprehension of Blessedness, the Sup∣ports of actual Glory in the midst of all his Torments; that even then he did behold the Face of God, and communicate in Glory. But in answer to Men of these

Thoughts, I consider with the Excellent Bishop * 1.81 Taylor,

1. That though the two Natures of Christ were knit by a mysterious Union in∣to one Person, yet the Natures still retain'd their incommunicable Properties; so that as the Divine Nature could not by vertue of this Union derive upon it self the Infir∣mities of the Humane, so neither did the Humane partake in all Instances of the Fe∣licities of the Divine: these indeed being essentially in God, but to Man communi∣cated without Necessity, and by an arbi∣trary Dispensation. Tho' therefore, as God, he is omniscient, and knows every thing; yet that, as Man, he was ignorant as many things, seeking Fruit upon the Fig-tree when the time of Figs was not come, and telling us himself, that he knew not the Day nor the Hour when he should judge the World; and therefore being said to have increas'd in Wisdom and Know∣ledge. Though, as God, he is from Ever∣lasting, and World without end; yet that, as Man, he had a Beginning in the Circum∣scriptions of time. Lastly, Though, as God, 'twas impossible for him to suffer, yet that, as Man, he was the Subject of Tor∣ment and Misery.

2. That some Virtues and Excellencies were then in the Soul of Jesus, which are not consistent with a glorify'd State; such as Hope, Holy Desires, and the like: All which having their Seat in the Soul, do suppose her yet in a state of Pilgrimage; a Condition, that is imperfect, and in order to something beyond what is present, it being impossible (as St. Paul observes) for a Man to hope for that which he alrea∣dy sees and enjoys.

3. That this Opinion annuls and de∣stroys the whole Merit of his Sufferings. For the least glympse of Glory, the minu∣test Ray of Beatifick Vision, out-weighs the greatest Calamities, and infinitely exceeds all that Spirit of Pain that can be extracted from the Infelicities of this World. But the Holy Scriptures everywhere assure us, that his Passion upon the Cross was a state of Merit and Work, and that as a Reward of it, he was crown'd with Glory and Im∣mortality. We see Jesus, says the * 1.82 Apo∣stle, who was made a little lower than the Angels, for the suffering of Death crowned with glory and honour. And ‖ 1.83 again, Christ humbled himself, and became obedient to Death, even the Death of the Cross. Where∣fore God also hath highly exalted him, and given him a Name which is above every

Name. For his Sufferings (you see) his Name was exalted, his Kingdom glorify'd, and his Humanity advanc'd above all the Orders of Angels. For these he was made the Lord of all the Creatures, the First-fruits of the Resurrection, the Exemplar of Glory, the Prince and Head of the Catho∣lick Church: And therefore since all this was his Recompence, the Reward of his Sufferings, it could not be a necessary Con∣sequence and natural Efflux of the Personal Union of the Godhead with the Huma∣nity.

On the other hand there are who affirm, that the Soul of Jesus upon the Cross suf∣fered the Pains of Hell, and all the Tor∣ments of the Damn'd; and that without such Sufferings, it is not imaginable he should pay the Price which God's Wrath did demand of us. But the same that re∣proves the former, does likewise reprehend these latter. For the Hope, which was the support of his Soul in the midst of its Ago∣nies, as it confesseth an Imperfection, that is not consistent with the state of Glory, so does it exclude that Despair which is the Sting and Torment of accursed Souls. Our dearest Lord suffer'd indeed the whole Condition of Humanity, Sin only except∣ed; and by those sad Pains he endur'd up∣on

the Cross, merited Heaven for himself as the Head, and for all his faithful Servants as the Members of his Mystical Body. But yet (I say) we cannot conceive that he was ever under the Amazement of Hell, or that upon the Cross he felt the formal Mi∣sery and Spirit of Pain, which is the Por∣tion of Damned Spirits, because 'twas im∣possible he should despair, and without De∣spair 'tis impossible there should be a Hell.

But though I can by no means subscribe to this Assertion; yet I think 'tis highly probable, that in the Intention of Degrees and present Anguish the Soul of our Lord upon the Cross might feel a greater Load of Wrath than is incumbent in every in∣stant upon perishing Souls. S. Paul tells us, that every Sinner, as such, carries no less a Load about with him than a whole Body of Death. How many Deaths then, and unconceivable Agonies, must the Lamb of God have felt, when (as the Prophet speaks) the Lord laid on him the Iniquities of us all? Certainly the lively Sense of united, concentred Vengeance due to the Sins of the whole World, and the vast and singular Capacity of his Soul who was the Word in∣carnate, rendred his Sufferings most ama∣zing and insupportable. His Agony was so great, that it compell'd him, for a time,

almost to despair, and sink under its weight. Sure we are, it extorted from him this most bitter Cry, My God, my God, why hast thou forsaken me? And how insuppor∣table must those Sufferings have been, which could appear even to stagger such a Faith, and to eclipse his Assurance of the Presence and Love of his Heavenly Father?

But now again, How great is the Bitter∣ness of that Death, the rescuing us from which, brought so much Shame, and Pain, and Amazement upon the Son of God? How unparalell'd and unconceivably great that Salvation, in the purchasing of which the Lord of Hosts himself did even bleed and die? The Waters of Bitterness (you see) entred his Soul, and the Storms of Death and of his Father's Anger broke him all in pieces. But if this was done in the Green Tree, what without this would have been done in the Dry? If (I say) the Suf∣ferings of our Lord, who was the Son of God and innocent, who was all fair, and had no spot in him, were so sad and la∣mentable, then how amazing and insup∣portable had our Portion been without this Atonement, whom Sin had rendred his profess'd Enemies; and, as it were, fitted and mark'd out as Fewel for everlasting Burnings? But,

3. The Greatness of our Salvation ap∣pears, in that it frees us from the Bondage and Slavery of the Law. This was a grie∣vous and servile Dispensation, consisting of innumerable little Rites and Ceremonies, which had no intrinsick Value in them∣selves, and are therefore said by God him∣self to be Statutes that were not good; but were only adapted for a time to the weak Capacities and babe-like Humours of the Jews. Of Rites and Ceremonies, I say, so heavy and burdensome, that the Apostles themselves complained, that 'twas a Yoke upon their Necks, which neither they nor their Forefathers were ever able to bear. But now has Christ taken this Yoke from off our Necks, and made out a way for us into the Liberty of the Sons of God. He deals no longer with us as with Chil∣dren in our Minority, but has deliver'd us from the Tutorage and Paedagogy of the Law, from the Severity of its Commands, from the exact Punctilio's and Numerous∣ness of its Imposition. The new Moons and Sabbatical Years, the many Washings and Purifications stand us in no stead; nei∣ther are we oblig'd to long and tedious Journeys to Jerusalem, to present our Ob∣lations and Sacrifices at the Temple. Christ our Passover having been sacrificed for us,

and the Messiah cut off, all those typical Oblations and Sacrifices must for ever cease, the Shadow give place to the Substance, those Ritual Observances to Natural and Moral Duties, those Carnal Ceremonies to the Spiritual Worship, and that Tempora∣ry Dispensation to the Everlasting Cove∣nant of the Gospel. Circumcision now avails no more than Uncircumcision, and 'tis neither Meat nor Drink, but a new Creature only, that commends a Man to God. In a word, our Duty is no longer clogg'd with a company of useless and trou∣blesome Ceremonies, but (like the Servi∣ces of the ancient Patriarchs) is more ea∣sie and acceptable, more plain and simple, more humane and natural, more becoming the Grandure and Majesty of the Divine Being, and, more agreeable to the Nature of a spiritual and immortal Soul. 'Tis on∣ly to be happy the most proper and com∣pendious way; to love our blessed Maker for himself, and our Neighbours for his sake; to visit the Fatherless and Widows in their Afflictions, and to keep our selves un∣spotted from the World. All which, espe∣cially if we consider the extraordinary In∣dulgence of Divine Assistance, which we now enjoy, render our Salvation Great, Wonderful, and Glorious. And so I come

to my Fourth Particular, which is to shew, the Greatness of our Salvation, from the Consideration of those greater Aids of Di∣vine Grace, those particular Mercies we now enjoy under the Dispensation of the Gospel, whereby we may be freed both from the Guilt and Punishment, and also from the Power and Dominion of Sin.

4. Now the Law only discovers Sin, but affords no degrees of supernatural Power to subdue it; but with the Preaching of the Gospel the Holy Ghost was sent down from Heaven, who by illuminating, preventing, and exciting Grace assists Men to perform the Conditions of Salvation, and is pro∣mis'd in rich and liberal Supplies to all that humbly and ardently pray for him. God now pours Water upon him that is thirsty, and Floods upon the dry Ground; he pours out his Spirit upon our Seed, and his Bles∣sing upon our Off-spring, whereby they may spring up as among the Grass, as Wil∣lows by the Water-courses. The Law di∣rects to no means for the Expiation of Guilt, but peremptorily and dogmatically denounceth Death to all Offenders. The Soul that sins shall die. But the Gospel delivers us from this terrible Sentence of the Law, and allows a Renovation of the Sinner by Repentance, to which the ple∣nary

Pardon of Sin is assured. Wash ye,* 1.84 make ye clean, says God by his Evangelical Prophet, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, and though your Sins be as scarlet, they shall be as white as snow; though they be red like Crimson, they shall be as wool. God indeed will not pardon those who flatter themselves in their Sins; but they who confess and forsake them shall find Mercy. The Law exacts absolute perfect, uninterrupted Obedience; and for the least Omission or accusing Act, past an irrevocable Doom upon the Offender: Cur∣sed is the man that continues not in a things written in the Law, to do them. But the Gospel mitigates and allays this Strictness and Severity; calls only for sincere and persevering, though imperfect Obedience, and propounds such merciful Conditions to the guilty, that upon the performance of them they may plead their Pardon seal'd with the Blood of their Redeemer, to be sav'd and crown'd in the Day of Judg∣ment.

And thus whereas the Law worketh no∣thing but Wrath, being as terrible in its In∣junctions, as 'twas at first in its Promulga∣tion; the Kingdom of Heaven, the Gospel of Peace, addresseth it self to us after ano∣ther

manner. It speaks to us in a still, small Voice; the whole Tenour of it (you see) running in this gentle strain, Sin no more; Repent and be converted; Come to Christ, and be refresh'd, and find Rest unto your Souls. The Grace of God, I say, which bringeth Salvation, doth thus appear, teaching us, that if the time past of our Lives shall suffice us to have wrought the Will of the Gentiles, and we will now in good earnest renounce all our ungodly and worldly Lusts, and take care for the time to come faithfully to discharge our Duty to God, our Neighbour, and Our∣selves, to live soberly, righteously, and godly in this present World, Sin shall not have Dominion over us, God having ob∣lig'd himself by express Promise, that he will not suffer us to be tempted above what we are able, but that in all our Temptations he will make a way for us to escape, that we may be able to bear them. So that though Sin is not entirely destroy'd, (that being the Privilege of Angels and Souls freed from the Fetters of Mortality) yet (as St. Paul speaks of its Effect, Death) it has lost its Sting, and is only instrumental to the Advancement of the Glory of God, who upon our sincere and hearty Repen∣tance, and Reformation of our Lives, will

pardon all our past Offences, though never so many and great in themselves; and for those daily Failures, those Sins of Infirmity, those Lapses of Humane Nature, which the Best of Men must more or less be subject to, as long as they lie under the Disadvan∣tages of Mortality, will put them all upon the Score of the Cross.

5. The Greatness of the Salvation wrought for us by Christ, appears, in that he has deliver'd us from that Ignorance and Darkness which the whole World lay in at his Coming. Both Jews and Gentiles (I confess) had some Notices or Conception•• of a Future State; but then they were so miserably intricate and obscure, so confus'd and uncertain, that they were very little better than none at all. Those most Think∣ing and Learned Pagans, the Pythagoreans and Platonists, after the most diligent Search and Enquiry into these Matters, could never advance beyond a Probability: all their fine Harangues and rapturous Dis∣courses upon the Immortality of the Soul, being Indications rather of their good Wish∣es, than Demonstrations of its Reality. Aristotle not only wavers and fluctuates in his Opinion, but also Problematically disputes against it; though it must be con∣fess'd, that in his Book De Animâ he stiles

her, without any scruple, Eternal and Im∣mortal. But the Stoicks are as Dogmatical in this Point as in any other. Sometimes indeed they talk like Abstracted Beings or pure Intelligences, with the noblest Flights of Rhetorick and Fancy decyphering the Exalted Happiness of the Soul when she is entirely loosned from the Clogs of Matter, and freely roves up and down in the pure unmixed Regions of Light and Glory. But then (as though they had lain all this while in a Trance, and had only been en∣tertained with the fantastick illusive Re∣presentations of a sportive Imagination) they for the most part peremptorily deter∣mine, That Death is not only the Separa∣tion of the Soul from the Body, but the ut∣ter Dissolution likewise, or Dissipation of both; there being no more after the Death of a Man than was before his Birth, viz. Emptiness, Insensibility, and Darkness: Nay, when in their abstracted Humours they vouchsafe to allow her a Subsistence without the Body, 'tis only till the next Universal Conflagration, when she and all Created Beings must End and Die toge∣ther. Nor indeed was the Confession of that great Master of Morality, Socrates himself, much better; for, concluding his gallant and most excellent Apology before

the Areopagites, with some glorious Refle∣ctions upon the inestimable Happiness of Good Men in the other World, he in the very last Words dash'd all with an open un∣disguis'd Acknowledgment of his remain∣ing Doubts and Jealousies.* 1.85 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Could I be assur'd (says he a little before) of the Reality of this Blessed State, I would gladly die a thousand times over to enjoy it. But now (my Judges) the time of my Departure is come: 'Tis your Lot to live, and mine to die; which of these two is the Better, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a thing utterly unknown to any but God alone. In short, Dicaearchus, Democritus, Epicurus, and their Followers, as constant∣ly as positively declare, That there is no Subsistence of the Soul after this Life; but that when the Body returns to Dust, she immediately relapseth into the bottomless Abyss of Annihilation and Darkness.

And then for the Jews, at the time of our Saviour's Coming, they stood much upon the same Level: For, though from the Translation of Enoch and Elias, and the Death of their Patriarchs, who never inhe∣rited the Promises of Temporal Felicity, and particularly that of Moses, which their Rabbins are pleas'd to call The Kiss of

God's Mouth, intimating thereby, that he breathed out his Soul by the Force and Energy of Contemplation; without those Pains and Convulsions which are the usual Concomitants of the Death of other Men, resolving himself into the Embraces of his Maker: From the positive and express Words of Job, which (however some Mo∣dern Commentators are pleas'd to under∣stand them) are, I conceive with S. Hie∣rom and the Ancients, as plain and clear a Confession of the Resurrection, as any that have been made since the Promulgati∣on of the Gospel: From the glorious Con∣fession of that excellent Woman and her se∣ven Children in the Maccabees, who all re∣fus'd Deliverance, that they might obtain a better Resurrection: and from those ma∣ny Promises of Eternal Life scatter'd up and down in the Book of Psalms, and other Writings of the Old Testament. Though (I say) from all these one might reasona∣bly expect the Jews should have had some fuller and clearer Knowledge of the State after Death; yet being no part of that Cove∣nant which (if strictly considered as made with that People at Mount Sinai) was foun∣ded only upon Temporal Promises; Peace, Long Life, Plenty, and Prosperity in their own Land, they had generally no other

Effect, than that they were believ'd to be the Reward of Men of Heroick and Extra∣ordinary Piety. Nay, their unaccountable Blindness and Unattention to the Faith and Manners of their Fathers, who did all eat the same spiritual Meat, and did all drink the same Spiritual Drink, as we Christians do, occasion'd so many Cavils and Dis∣putes amongst them, that the Sadduces peremptorily deny'd it; not only, decry∣ing the Resurrection of the Dead, but af∣firming likewise, with the foremention'd Epicureans, that the Souls of Men did pe∣rish together with the Body. And tho' the Pharisees on the contrary confess'd it, yet their Notions of it (as Josephus him∣self,* 1.86 who was one of them, tells us) were no better than those of Fairy-Land or Ely∣sian Dreams. Delicious Dwellings, flowery Fields, Crystalline Rivers, and beautious Trees of Gold, under whose delightful shade they should play and toy away a whole Eternity with fair and amorous Vir∣gins, was the utmost Heaven they could or car'd to imagine; and therefore the Sadduces so often foil'd and buffled them with that Argument of the Woman and her seven Husbands, which they thought to be so conclusive, that (but with diffe∣rent Success) they attack'd likewise with it our Saviour himself.

But now the Veil is taken off by Christ, and we behold the Glory of the Lord with open Face; For this (says the Apostle) is the Promise that he has promis'd us, even Eternal Life. A Life not of sensual and brutish Pleasures, not a Paradise of all Fil∣thiness and Debauchery (whereby the Epi∣leptick Impostor has likewise impos'd upon his Followers) but a Life of perfect Purity and Holiness, a Life of immaterial, spiri∣tual, abstracted Joys, of chaste and ratio∣nal Delights; where our Nature shall be entirely conform'd to the Divine, made like to God, and we enjoy an endless and uninterrupted Communion with our Ma∣ker. This he has promis'd, and of this he has given us Assurance; all the Assurance the thing is capable of, in that he has not only rais'd himself from the Dead, but call'd likewise some of our Brethren al∣ready out of the Grave, and taken them up with him in their glorious Bodies to enter before-hand upon the Possession of this pro∣mis'd Inheritance. So that we may boldly say with the Apostle, We know for certain, and are fully assured, that if this earthly house of our Tabernacle be dissolved, we have a Building of God, an House not made with hands, eternal in the Heavens. Thus has the Sun of Righteousness dispell'd all those

Clouds of Ignorance and Darkness which overspread the whole World at his Rising, and brought Life and Immortality to per∣fect Light thro' the Gospel. Which must certainly be acknowledg'd to be a very great Salvation, if we consider in the next place, that he has hereby rescu'd us from that base and slavish Fear of Death, by rea∣son of which we had otherwise been all our life-time subject to Bondage.

6. Now how unwelcome soever Death must be to those Men, to whom 'tis there∣fore all Terror before, because all Darkness behind; who are therefore dismay'd at his Approach, because they know not the Consequences of this King of Terrors; 'tis impossible that Person should immoderate∣ly fear Death, who considers, that 'tis on∣ly a Passage from this Wilderness to the true Canaan, the Rest above, that flows with Milk and Honey, with Innocence and Happiness for ever: who knows, that the Death of the Saints is not total, but that as in the Ceremony of Purification from Le∣prosie one Bird was kill'd, the other let fly into the open Air, (the mysterious Sha∣dow of the Lepers being restor'd to a state of Liberty) so when the Body dies, and returns to the Earth, the Spirit is freed from the Clogs of Mortality, and returns, with

Songs of Joy and Triumph in its mouth, to the Object of its Happiness, the God that gave it. Nay, the faithful Christians, the true Lovers of Jesus, who have tasted the Goodness of the Lord, and long consi∣der'd and well weighed the incomparable Difference between the mean, imperfect, frail Felicities of this present World, and the substantial, solid, immutable Glories of that which is to come, must certainly cry out with the inflamed * 1.87 Spouse, Draw us, and we will run after thee: O! loosen our Affections from this World, that we may readily ascend to thee. Their longing Souls will renew the passionate Sighs of the Exil'd Prophet, O when shall we come and appear before the presence of God! How welcome must Death be to them, when it comes (as it were) with Olive-branches in its hands to offer them Peace? to set them at perfect Liberty from the Bondage of Corruption, the Servitude and Thraldom of their mortal Bodies? They know their happy Souls will be immediately convey'd by Angels into the Presence of their Savior, and by him presented to his Father without Spot or Wrinkle, invested with his Righte∣ousness, compleat in his Holiness, and pre∣par'd and qualified for an Everlasting Com∣munion with him in Glory. That they

are the Reward of his Sufferings, the pre∣cious and dear Purchase of his Blood, and therefore that they shall be joyfully recei∣ved into Heaven by him, who will then see the glorious Effects of the Travail of his Soul, and be satisfied. That the Angels, who rejoyc'd at their Conversion, will much more do so at their Glorification; and the Church of the First-born, who have before them entred into Glory, have a new Accession of Joy, to see them safely arriv'd at the same undefil'd and immortal Inheri∣tance. These things (I say) thus duly considered, must needs inspire them with Courage and Alacrity, and enable them chearfully to lay down their Bodies, that they may ascend to the Seat of Blessedness, this happy Society above, that inspires mu∣tual Endearments and Joys for evermore. I am sure 'twas thus with the Primitive Christians. S. Paul, with the most earnest Affections and passionate Zeal, desir'd to depart hence, to leave the transitory, dis∣satisfying Pleasures of this Life, to be dis∣solv'd and to be with Christ; and the Mar∣tyrs with all imaginable Boldness and Gal∣lantry encountred Death, that interpos'd between them and Glory. They as wil∣lingly left their Bodies, as Elias let fall his Mantle, to ascend into Heaven.

Some indeed of these excellent Persons (as ‖ 1.88 S. Chrysostom tells us) went to Death with many Appearances of Fear. When they heard the wild Beasts roar, they were struck with Horror: At the sight of the Executioners and the Instruments of Tor∣ture, they were pale and trembling. The Flesh seem'd to cry out, O! Let this Cup pass from me. But these, alas! were but the little ineffectual Struglings of innocent Nature, which, though weak and faint, follow'd the Spirit, and corrected its own Desire with, Not my Will, but thine be done. As the Moon in Eclipse, though obscure, goes on in a Regular Course, as when 'tis full of Light by the Reflection of the Sun; so these Christian Heroes, though as it were, forsaken and depriv'd of the kind Influences of the Spirit, the bright Beams and Irradiations of Divine Comfort, perse∣ver'd notwithstanding in their Regular Mo∣tion, the resolute and undaunted Profession of the Truth. No Torments could force them to renounce their Saviour; no Ter∣rors of Death to warp from the Profession of their Faith; but the Consideration of that eternal weight of Glory, which after a short night of Sorrow and Heaviness they should receive in the Inheritance of the Saints in Light, enabled them at length to

overcome their Fears, and in spight of all the Reluctancy of Nature, to keep the Command of God, and the Faith of Jesus. Thus the Stars fall down from Heaven, and Clods of Earth ascend and shine in the Firmament. The Angels, that excell'd in Strength and Knowledge, kept not their state of Purity and Glory, but are shame∣fully sunk down into Corruption and Mise∣ry: but these humble Believers, though weak and encompass'd with many Difficul∣ties, were preserved by the Blood of Jesus from destructive Evil, from the Fear of the First, and the Power of the Second Death, passing undauntedly through the Domini∣ons of the King of Terrors to their Fathers Kingdom, where with all the Company of Holy Angels and Beatified Souls, they now lie infolded in the Circles of Peace and Joy, expecting the Consummation of Bles∣sedness, the Redemption of their Bodies in the joyful and glorious Morning of the Re∣surrection. Which brings me to my Se∣venth and Last Particular, which is to shew the Greatness of the Salvation wrought for us by Christ, in that he has not only me∣rited the Salvation of our Souls, but the Redemption likewise, or the Resurrection, of our Bodies.

7. Of all the Christian Doctrines, this was ever esteemed the most incredible; and has accordingly, in all Ages, met with the greatest Opposition. The Learned Hea∣thens generally look'd upon the Body as the Prison, the Dungeon, and Sepulchre of the Soul, and therefore do not stick to affirm, That for a separated Soul to return into a Body, is to undergo a second Death. Nay, that famous Rabbin Ben Maimon was of the same Perswasion; it being a known Aphorism of his in his Great Work, That in the World to come (or state of consum∣mate Happiness) there shall be nothing but pure Incorporeity. This engag'd them to employ all their Learning and Parts to represent this Doctrine as a monstrous and ridiculous Paradox, not fit to be embrac'd by any of the genuine Sons of Wisdom and Learning. Accordingly we find St. Paul was counted mad by Festus, and but a Bab∣ler at best by the great Wits at Athens, for venturing to preach to them Jesus and his Resurrection: and it chiefly stomachs the Heathen in Minutius Felix, that the Chri∣stians should peremptorily assert the Resur∣rection of the Body, which every Eye saw to be subject to Corruption; and yet at the same time threaten Ruin and Destructi∣on to the Heavenly Bodies, which the ge∣nerality

of Philosophers acknowledg'd in∣corruptible. Nay some Christians them∣selves have not been very careful to answer us fairly in this matter. Photius tells us of Synesius, that for his great Parts and singu∣lar Abilities he was made a Bishop, before he believ'd this Article; and the Socinians, Anabaptists, and some other Sectaries, seem to be no great Favourers of it at this day. But what if these Men believe not? Shall their Unbelief make the Faith of God of none effect? God forbid. Yea let God be true (as the Apostle speaks) though every Man a Lyar. He then that is Truth it self, who therefore can neither deceive nor be deceived, has told us, that the hour is co∣ming, in the which all that are in the ‖ 1.89 Grave shall hear his Voice, and shall come forth, they that have done good to the Resurrection of Life, and they that have done evil to the Resurrection of Damnation.

And now (my pious Brethren) how joy∣ful and pleasant a thing is this, to hear of the Restitution of our lost Parts, the Reno∣vation of our corrupted and putrefy'd Bo∣dies? that they shall not be devour'd in the Jaws of Death and the Grave, but re∣stor'd to us again all Fair, and Beautiful, and Glorious? Sin indeed removes us all into the Retirements of the Grave, and se∣curely

locks us up for a time in the Iron Embraces of the King of Terrors. It dis∣mantles us of all our Strength and Beauty, and dooms us to dwell for ever in those dark Houses of Forgetfulness and Corrupti∣on. We lie in the Grave like Sheep, help∣less, and fast bound in the Chains and Fet∣ters of Death. This last Enemy has at pre∣sent an absolute and entire Domination over us; our Beauty, Honour, and Glory, mouldering and consuming all away in his insatiable Dwellings. But yet he who hath the Keys of Hell and of Death, hath pro∣mis'd to unlock the Doors of these loath∣some Prisons, and to let the Prisoners go forth into a state of Liberty and Glory. He turneth Man to Destruction; but his Al∣mighty Voice will one day call through all the Receptacles of Nature, Come again ye Children of Men. By him lastly, who li∣veth and was dead, and is alive for ever∣more, shall those that sleep in the Dust of the Earth be awak'd and sing, Death is swallowed up in Victory. Which Conside∣ration alone, as it is full of Comfort, and Joy, and Triumph to every faithful Chri∣stian, so is it likewise sufficient to curb the Arrogance and Haughtiness of that Apo∣state Spirit. Who therefore (says an in∣genious * 1.90 Author of our own) chiefly fre∣quents

Coemeteries, Charnel-Houses, and Churches, because they are the Dormito∣ries of the Dead; where, like an insolent Champion, he beholds with Pride the Spoils and Trophies of his Victory over Adam.

And thus I have discharg'd my first Ge∣neral Head, which was, to shew the Great∣ness of the Salvation wrought for us by Christ. I now proceed to my Second, which is, very briefly to lay before you our Inexcusableness, and the intolerable Ag∣gravations of our Guilt and Punishment, if we neglect it. How shall we escape, &c.

1. Then, we shall be utterly inexcusa∣ble, and intolerably aggravate our Guilt and Punishment, if we neglect this great Salvation which Christ hath wrought for us, because we shall be entirely destitute of the mollifying Circumstances and Conside∣rations of Ignorance. Whilst Men had lit∣tle or no Understanding, but walk'd on still in Darkness, 'twas no wonder that the Foundations of the Moral, as well as of the Intellectual World, were out of course. Their broken Notices of another State, and beggarly Conceptions of its Delights and Entertainments, induc'd them rather to let loose the Reins to their Intemperance, than to correct and retrench the Luxuriancy of

their Vices. A more delicious Canaan, the Fields and Groves of Elysium, and a Maho∣metan Paradise, naturally lead Men to an unbounded Gratification of their sensual Appetites, as to that which is the End and Perfection of their Beings, their ultimate Portion in the Regions of Eternity. So that a truly moral Man, with such Perswasions about him, would be an Object equally strange and surprizing, as Fewel or dry Stubble, that will not take fire in the midst of a burning firy Furnace.

But now with Christians is the Case quite otherwise. We know for certain both the Existence and Nature of the other State. That for pure and holy Souls, who are en∣tirely cleans'd from the Stains and Polluti∣ons of corrupted Nature, and rais'd to the Possession of their Primitive Brightness, re∣mains a most glorious and undefil'd Inheri∣tance, Entertainments most agreeable to their enlarged Faculties, exalted and divine Joys for evermore. That for impure and sensual Souls, on the contrary, who fight under the Banner of the World and the Flesh, forsaking God that made them, and lightly esteeming the Rock of their Salva∣tion, is prepar'd a Worm that will never die, and a Fire that will ne'er be quench'd. We know (I say) that Refin'd and Puri∣fied

Souls will be receiv'd into serene undi∣sturbed Mansions of everlasting Happiness, the City of the Living God, the Heavenly Jerusalem, where, with all the shining and innumerable Companies of Holy Angels, they shall for ever behold and praise the un∣folded Beauties of their God and Saviour. That on the other hand there are sad, un∣comfortable Regions of Darkness and Mise∣ry, where Fire and Brimstone, Storms and Tempests, will be the lamentable and ever∣lasting Portion of the Ungodly. Fire and Brimstone, to possess, inflame, and torment their Bodies; and the Storms and Tempests of an enraged Conscience impetuously to hurry their awak'ned Souls through all the unhappy Stages of that woful Eternity. If we then dare to commit Wickedness, who have received this clear Knowledge of its sad Effects and Consequences; that it cuts off all our hopes of the Glories of Heaven, and irrevocably condemns us to the uncon∣ceivable Agonies and Amazements of Hell; we put our selves beyond all possibility of Excuse, and (as our Saviour himself assures us) unmeasurably enhanse the Severities of our Condemnation. This is the Condemna∣tion, * 1.91 says he with an Emphasis, i. e. the highest, the greatest, the most intolerable Condemnation, that when Light is come in∣to

the World, Men love Darkness rather than Light. In a word, God may vouch∣safe to wink at the times of Ignorance, and graciously overlook the unhappy Miscarri∣ages of the unenlightned World: He may be favourable to the Servant that knows not his Will, and therefore does unwitting∣ly things worthy of Stripes: But Christi∣ans, who know their Lord's Will, and yet prepare not themselves, nor do according∣ly, will have nothing to plead or pretend for their Disobedience, and therefore will most certainly be beaten with many Stripes.

2. We shall be utterly inexcusable, and intolerably aggravate our Guilt and Punish∣ment, if we neglect this great Salvation which Christ has wrought for us, because we thereby become guilty of the vilest In∣gratitude. We know the infinite Obliga∣tions to Duty and Gratitude, which our Heavenly Father has laid upon us; all the Stratagems of his Goodness, the astonishing Miracles of Divine Mercy and Condescen∣sion. That he, whom the Virgins, the untainted Beings above adore and love, meekly drew a veil over his Essential Glo∣ries, and cloath'd himself with Flesh for the Society of Mankind. That the Eternal, Independent, All-sufficient One, stoop'd down for our sakes to the lowest Estate of

Uneasiness and Need; and the Lord and Governour of all the Kingdoms of the Earth vouchsaf'd to dwell among us, though he scarce found a place where to lay his Head. That the King of Glory was contented not only to be despis'd and rejected of Men to become a Man of Sorrows, and acquainted with Grief; but also to suffer his most pre∣cious Life to be most cruelly and ignomini∣ously taken from among Men, that be might entitle us again to Happiness and Glory. Nay, we have seen the only begot∣ten Son of the Living God oppress'd and groaning under a heavier load of Misery than all this; almost sinking under the in∣supportable Burthen of his Father's Wrath and in the Anguish and Bitterness of 〈◊〉〈◊〉 Soul most lamentably complaining, t•• his Father too, whom he had never offe••••¦ed, had for the Foulness and Blackne•••• our Iniquities hid his Face from him. 〈◊〉〈◊〉 more, we are sensible that we our se•• have been the Betrayers and Murtherers of the Lord of Life; that he has frequently bled afresh, and been crucify'd again 〈◊〉〈◊〉 our new Sins; that our repeated Impieties have wounded his sacred Side, and the 〈◊〉〈◊〉 rows of our Ingratitude pierc'd him to 〈◊〉〈◊〉 very Heart. How (notwithstanding 〈◊〉〈◊〉 this) he is so merciful, that he will not

suffer his Displeasure to arise, but that he calls us daily, importunes us incessantly, and intreats us earnestly to return. That he begs us not to ruin and destroy our selves, opens his Arms to receive us, tho' we have been never so ungrateful, and pro∣miseth Pardon for all that is past, if we will but take care to be obedient for the future. Lastly, we know, that if we will return, and do Works meet for Repentance, he will in due time take us from this Vale of Misery, these Regions of Exile, this State of our Pilgrimage into his Father's House, there solemnly pronounce our Discharge before all his Saints, and crown us with Joy unspeakable and full of Glory.

Now then to trespass against this great Friend and Benefactor, whose wonderful Love even condescended to assume our Na∣ture into his Divinity, and so to exalt it above Cherubims and all the brightest Or∣ders of Intelligences; who in our Nature thus assum'd graciously embrac'd for our ••akes both the Miseries and Calamities of a distressed Life, and also the Infamy and Tortures of an accursed Death; who still (notwithstanding all our disingenuous and most ungrateful Returns) continues his Tenderness and Compassion for us, even ••ayly offering his Grace and Pardon to the

greatest of Sinners, and by all the gentle Insinuations of an unwearied ••over endea∣vouring to allure and entice them into Happiness. To trespass (I say) against this great Friend and Benefactor, is cer∣tainly a Provocation of the most amazing Proportions, a Sin of the deepest Dye, the basest and soulest Ingratitude, that can be imagined. What then (think you) will be the Condition of such Sinners when God shall come to Judge the World? When they shall see him, whose infinite Love they have despised and rejected, coming in the Clouds of Heaven, and all his Holy An∣gels with him, to reward every Man ac∣cording to his Works? Alas! every Cir∣cumstance of this glorious Day will fright∣fully represent to their awak'ned Conscien∣ces the monstrous Aggravations of their unparallell'd Ingratitude. This God, who now comes in the Clouds with Vengeance is that very Saviour who dy'd to redeem them. Those Emeralds or sparkling Jewels that shine so gloriously in his Body, the deep and gastly Wounds he receiv'd 〈◊〉〈◊〉 their sakes: Those glittering Attendant•• and Myriads of holy Ones; the Company he design'd for their Eternal Conversation and those bright Regions of Everlast•••••• Day, which appear over their Heads, th••

Place he so dearly purchas'd for their im∣mortal Inheritance. These things (I say) thus united, and at once represented to their view, will swell their Passions to that Height and Fullness, as infinitely exceed the Measures of Mortality to conceive. They will occasion such sharp, such acute Reflections, as (like two-edged Swords) will every way rend, and tear, and stab, and gash their mollified Spirits with fresh incurable Wounds to all Eternity. Their monstrous Ingratitude will then look them broad in the face, and (like frightful and terrible Gorgons or Furies) possess their Souls with Horror and Trembling, with ineffable Amazement and everlasting Con∣fusion. In a word, The thorough and lively Apprehensions which they shall then have of their Sins and Follies, will so in∣cense and enrage them, that they'll be all in a flame with Fury and Indignation a∣gainst themselves, weeping, and wailing, and gnashing their Teeth; always, as it were, uon a Rack, without any Inter∣mission of their Pains and Anguish, distor∣ted, afflicted, distracted, confounded.

What then remains, but that, since these things are so, we seriously take our Case into Consideration? That since our Burden is lighter than that of Jews or Gentiles, we

run with greater Chearfulness the ways of God's Commandments? That we grieve not the Holy Spirit, nor turn the Grace of God into Lasciviousness; but that the great, extraordinary Assistances which we now enjoy under the Gospel, influence our Wills, direct our Choice, and give Warmth and Vigour to our Affections? That the cer∣tain Faith and Assurance which we have of a Future State, and of its Rewards and Pu∣nishments, work most powerfully upon our Minds to conquer all the Temptations of this Life, to deterr us from doing any thing whereby we may forfeit our Crown, and to render us stedfast, immoveable, al∣ways abounding in the Work of the Lord, forasmuch as we know, that our Labour will not be in vain in the Lord? and since the greatest Punishments imaginable attend our Miscarriages, that we lift up the hands that hang down, and strengthen the feeble knees, and run with patience the Race that is set before us? Let us then look unto Je∣sus, the Author and Finisher of our Faith, and follow his Example, who for the Joy that was set before him endur'd the Cross, despis'd the Shame, and is therefore now sat down at the Right-hand of the Majesty on High. Let us frequently contemplate his stupendious, unfathomable Love in

vouchsafing to assume our Nature; that he, who is Mighty, should so debase himself to magnifie us, and evermore say with the in∣flam'd and seraphick Virgin, Holy and Blessed is his Name. Let us, with her Piety and Devotion, view the Immacu∣late Lamb of God crown'd with Thorns upon the Cross: Let us behold him there bleeding and dying for our Sins. Let his unconceivable Agonies sink deep into our Hearts, and make us to weep bitterly for those Sins which caus'd such Torments to our Dearest Lord. Let us beseech him by all that Anguish and Amazement his Soul endur'd for our sakes, never to suffer us to crucifie him any more; but that he would be pleas'd to come and take up his Lodging with us, to drive out all those Usurpers, the World with its Vanities; to make an utter Destruction of every Amala∣kite, and to take to himself the entire Pos∣session of our Hearts. Let us most passi∣onately intreat him not to suffer our im∣mortal Souls, the price of his own Blood, to perish; but that he would be graciously pleas'd to wash away all their Stains, to cloath them in his white Robe, and so to present them spotless and unblameable to our Heavenly Father. Lastly, If the Au∣thor of Salvation, and that Eternal too, be

worthy to be prais'd, let us now begin these Songs upon Earth, which will be our happy Employment and Business in Heaven, with all those glorious Angels and Holy Ten Thousands that worship about the Throne, saying, Blessing, and Honour, and Glory, and Power be unto him that fitteth upon the Throne, and unto the Lamb for Ever and Ever. Amen. Amen. Allelujah.

ECCLES. ix. v. 10.

Whatsoever thy hand findeth to do, do it with thy might.

WEre we to take the Measures of our most holy Professi∣on, as they are reach'd out to us in the Systems of some Christian Rabbins, how prodigiously irrational and absurd an Institution would it appear to be? An Institution both re∣pugnant to the glorious Attributes of God, and also destructive to the Welfare and Hap∣piness of Mankind. They pronounced it a state of absolute Liberty and Emancipation, a perfect Discharge from all Duty and Obe∣dience, a Charter only of Libertinism and Licentiousness. Provided a Man be ortho∣dox in his Notions, and sound in his Faith, 'tis no matter how he lives, like an Angel or like a Devil, so apt are Men to abjure their Reason in complement to their Sen∣ses;

and rather than forsake their darling Vices, to shelter them under the Patronage even of the immaculate Jesus.

But if we look upon Christianity as our Great Master himself is pleas'd to hold the Perspective, as he is all Fair, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.92 the Perfection of Beauty, and the Holy One of Israel, so would his Insti∣tution appear to be a most fair and amiable Copy of his Eternal Beauty and Holiness. It commands us not to rest in a fruitless, barren, and dead Faith, but to evidence its Life and Reality by our Works. That we walk worthy of the Vocation wherewith we are called; turning from these Idols of our own Brains, these vain, fantastick Ideas of our carnal Imaginations, to serve truly and painfully the Living God. That we trifle not away our precious hours in Idle∣ness and Impertinence; but work out our Salvation with all that Care and Solicitude a matter of such moment requires, even with Fear and Trembling. It endeavour•• by all the endearing Methods of everlasting Love and Kindness to allure and charm us into the Practice of all Vertues, beseeching us even by the Mercies of God, all those ineffable Appearances of Goodness which take up the Wonder, the Praises, and the Adorations of the Sons of God in Glory,

that we think no Sacrifices worthy of our Maker, but such as are offer'd in the purest Fires, the most ardent and brightest Flames of Seraphick Love. That the Redeem'd of the Lord declare not his Glory in such fee∣ble Sounds and Voices, as are the faint E∣choes of a distant Valley; but that they clap their hands together with Joy and Chearfulness, and sing Praises to him lusti∣ly, and with a good Courage. That our Souls, with all their Powers and Faculties, magnifie and set forth the admirable Great∣ness of the Lord, and our Minds also, or Spirits, rejoyce with Joy unspeakable in God their Saviour. In a word, That we do not the Work of the Lord negligently, nor be remiss and slothful in the great Busi∣ness of our Souls; but always fervent in Spirit, vigorously industrious to improve all those Talents, all those golden Oppor∣tunities God intrusts us with, to our great∣est Advantage, with our utmost Diligence serving the Lord. Whatsoever thy hand findeth to do, do it with thy might.

The Reasonableness of which Exhortati∣on, I shall briefly represent to you from these following Considerations:

• I. From the Nature of God.
• II. From the Nature of our own Souls.
• III. From the transcendent and inestima∣ble

• Value of the Rewards that attend us. And,
• IV. From the exceeding Brevity or Shortness of the time we are allow'd to work in.

1. From the Nature of God. Was God in∣deed such a one as the Epicureans fansi'd him to be; a Being taken up with the Fruition and Contemplation of his own Blessedness, and that would never vouchsafe to respect the humble Addresses and Supplications of his most faithful Servants, we should have no great reason to wonder at that Coldness and Indifferency, that lukewarm and care∣less Behaviour which appears so visibly in our Religious Performances. Nay, I could willingly conclude with the Wise * 1.93 Hea∣then, that nothing but pure Madness could induce Mankind to bestow any Worship at all upon such a Being, who, as though he was deaf as Baal, and helpless as Dagon, after all their Wrestlings and Importunities would neither hear them, nor help them. But alas! we have no such Pretence or Sub∣terfuge for our Impiety. The God whom we serve, is indeed that Blessedness and Eternal Being that rests upon his own Cen∣ter, without the Assistance of any External Object, enjoying infinite Delight and Com∣placency from the solitary Contemplation

of his own Essential Perfections. He dwells in the high and lofty Place, encircled with such transcendent Rays of Light, that the brightest Seraphim veil their Faces, and at an awful distance adore his inaccessible Glo∣ry. Yet do Mercy and Goodness so essen∣tially sit enthron'd with his glorious Maje∣sty, that even he, who thus inhabits Eter∣nity, humbleth himself to behold the things that are done both in Heaven and Earth. The Lord looketh down from Heaven, says the * 1.94 Psalmist, and beholds all the Children of Men: from the habitation of his Dwelling he considereth all them that dwell upon the Earth. And the Philosophick Orator, without the help of Revelation, Sit persua∣sum civibus, says he, and so on. i. e. Let all the Citizens assuredly know, that God takes particular notice what manner of Per∣sons we are, with what Mind and Devoti∣on we perform the Acts of our Religious Worship, and that he will deal with every man according to his Works. He is not a petty Prince,* 1.95 (as the Syrians profanely ima∣gin'd) whose Knowledge and Soveraignty are confin'd only to a particular Province; but the Lord most High is terrible, he is a great King over all the Earth. Not only the shining Inhabitants of the Courts above, the innumerable and invincible Le∣gions

of Glorious Angels, but the inferiour Troops likewise of natural Causes serve un∣der his Banner, and duly execute his Com∣mands. He maketh the Spirits or Winds his Messengers, and the flaming Fires his Agents or Ministers. The Clouds at his Command drop Fatness upon the Hills and Mountains, and the Valleys likewise by his Blessing stand in their Season so thick with Corn, that they laugh and sing. Yea, the most casual and seemingly fortuitous Acti∣ons are order'd by his Wisdom, and the Sun sees nothing in all his Course so little and inconsiderable, but what falls under his Care and Providence. He feeds the young Ravens that call upon him; and the Lions roaring after their prey, do seek and receive their Meat from God. By him do the Rose in Sharon and the Lily of the Valleys on play their fragrant Beauties? and the airy Choiristers securely sit upon the Boughs and sing, not one of them falling to the ground without our heavenly Father. Yea, the very Hairs of our Head, says our Lord, are all numbred. In short, no Space, no Place, exludes his Presence. He penetrates into the Center of our Spirits; enters the secret Chambers, the closest Recesses and Retire∣ments of our Hearts; yea, and discovers all our most secret Thoughts and Imaginations

long before we our selves do, even before they are. He is about our Paths, and about our Beds, and spies out all our ways.

Now then, considering the Nature of God, how ought our Souls, think ye, to be employ'd in his Worship and Service? Is this God, whose Majesty fills Heaven and Earth, to be approach'd with flat and tepid Devotions? Is he fond of trifling imperti∣nent Ceremonies? or to be pleas'd with Lip-Devotion and complemental Addresses? Certainly no. The Lame and the Blind (says the Prophet) such impotent,* 1.96 imper∣fect Services, if offer'd to an Earthly Go∣vernour, would most assuredly be rejected; much less then can they be grateful ••o him, who is the Fountain of all Dominion and Soveraignty, the Lord of Lords, and King of Kings, who reigns to all the Ends of the Earth. The matchless Excellency of his Nature (as many Learned Pagans have observ'd) calls for our best and noblest Per∣formances, neither will he accept of any thing less than the Cream, the Flower and Strength of our Reason. We must nor pre∣tend to honour him with our Lips, when our Hearts are far from him; but always approach him with the deepest Awe, Reve∣rence, and Admiration; love and desire him (as an exact and learned † 1.97 Author

speaks) with the full Bent and Spring of our Souls; and fix and concenter upon him all our Passions and Affections. The Armies of Heaven, the glorious Troops of Angels, serve him thus. Their Wings know no weariness from continual Flying; their Voices are never hoarse through loud and constant Allelujahs; but with uncon∣ceivable Alacrity and Joy they sing and fly, and do his Will to all Eternity. 'Tis true, our present Incumbrances are many, our Wings are clipp'd, and we cannot run so nimbly as these bright Favourites of Hea∣ven, yet such is the Nature of our Souls, that even in this unhappy state of Degene∣racy, they may arrive to many degrees of their B•…•…ness and Alacrity. 'Tis impossi∣ble 〈◊〉〈◊〉 we should love and praise our Maker 〈◊〉〈◊〉 these Spirits do, who with open Face behold his unfolded and essential Glo∣•…•…: yet may our Spirits (if they are not wan••ing to themselves) regain, in a great measure, their heavenly Nature and Acti∣vity. They need not be so oppress'd with the weight of the Body, not so confin'd to these Walls of Clay, but that they may fre∣quently ••o abroad, recover upon the Wing, mount into a purer Air, far above the ••t∣tractions and Enchantments of Sense, and converse freely with God. And so I come

to my Second Consideration, which is, to represent to you the Reasonableness of the Exhortation contain'd in the Text, from the Nature of our own Souls.

2. Sad indeed and deplorable are the Decays of our Primitive Beauty, and la∣mentable the Ruins of our Original Frame. God made Man upright; his whole Con∣stitution was beautiful and harmonious, and his Soul (drawn, as it were, by the central Force of her native Seat) mov'd naturally towards Heaven. But if we view him in his present Condition, Quantum mutatus ab illo est! how is this glorious Creature chan∣ged! Clouds and Darkness (if I may so speak) are continually round about him: Confusion and Disorder are the Habitation of his Seat. His Understanding is dark and cloudy; his Will crooked and perverse; and he is become a strange Contradiction to himself; being not able to do the things that he would. Wars and Tumults, inte∣stine Broils and Commotions, ruffle and discompose him, and there is a Law in his Members impetuously fighting against, and frequently bringing into Captivity the Law of the Mind.

But though the Soul is thus shamefully fallen from her Primitive State of Excellen∣cy and Perfection; yet, how glorious is

she still in comparison of all the Creatures that are round about her? The glimmering Remains of her original Beauty, the very Twilight of her native Lustre and Bright∣ness, appears so wonderful and dazling, that she is still but a few degrees below the Angels of God. How swift are her Moti∣ons? how nimble her Thoughts? how brisk and active her Operations and Refle∣ctions? The swiftest Morning-Ray passeth not so soon from East to West, as she flies through all the Airy Regions into the high∣est Heavens, and thence again descends through all the Ethereal Plains, to contem∣plate in their various Mansions the Work∣manship of her Maker. How exalted are her Aspirations? how boundless her De∣sires? how vastly large and comprehensive her Capacities? She weighs all the Excel∣lencies of Nature in a Balance, and finds them wanting: her Appetites and Inclina∣tions being no more to be satisfied with any Created Good, than an hungry Stomach with wise Sayings or excellent Diagrams.

But now has God enrich'd our Minds with these noble Powers to prosecute the Delights or Interests of this World, and to bestow some fashionable and perfunctory Attendance only on his Service and Obe∣dience? No, these vast, capacious Spirits,

that can take in and lodge so many Truths together without Confusion or Disorder; that are so restless and indefatigable in their Search after Happiness, and can no where acquiesce, or terminate their Desires upon any Created Good, are design'd for the highest and most exalted Entertainments. Not for these disproportionate Objects of Sense, the faeculent Pleasures of the Body, (which the contracted Faculties of Brutes are able even in their utmost Intention to comprehend) but for Joys truly Angelical and Divine; for Communion and Fellow∣ship with God himself by Prayers and Prai∣ses here, and for the most intimate Fruition of his Beatifick and Essential Glories in Heaven hereafter. How unworthily then do we behave our selves towards them, when we decoy them down into earthly Enjoyments? How do we cramp and streighten their Faculties? contract and lessen their aspiring Strength and Vivacity? Their natural Motion, you see, is towards Heaven, and they grasp at nothing less than Glory, and Honour, and Immortali∣ty. Let us not then confine them to the Earth, when they are ready to take Wing, and fly towards Heaven. Let us not en∣slave them to poor and beggarly Objects, when their Capacities dispose them for the

Fruition of the Best Being, the Life of An∣gels. When through the Assistances of Re∣ligion they are advanc'd to their true Ele∣vation, they'll immediately ascend above the Magnetism of secular Entertainments. They will then be possest with such lively and ravishing Apprehensions of the Divine Beauty, as will oblige them, for his sake, utterly to discard and renounce all their other Loves. Though there be threescore Queens, and fourscore Concubines, and Virgins without number, yet their Love, their Undefil'd, will be but one. In a word, They'll collect and concenter all the scatter'd Rays of their Affections into this one Point, delight and solace them∣selves only in the Lord their God, and sing and give Praise to him with Fervour and Alacrity as the Angels do, who joyfully wait his Call, and stand with Wings stretch'd out, ready to fly when he com∣mands.

3. I am to represent to you the Reasona∣bleness of the Exhortation contain'd in the Text, from the Consideration of the tran∣scendent and inestimable Value of the Re∣wards that attend us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We are engag'd, says the Philoso∣pher, in a great Conflict, a Divine Enter∣prize,

'tis for a Kingdom and for Liberty; for the Liberty even of the Sons of God, and for the Kingdom of Heaven. As we were not redeem'd by corruptible things, such as Gold, Silver, or precious Stones; so neither is our purchas'd Inheritance of so trifling and inconsiderable a value. The Liberty of the Sons of God is an Eternal Emancipation from Sin and Misery, from the Sollicitations of our Senses, the Impor∣tunities of Satan, and from all the Disad∣vantages and Incumbrances of this mortal State. Have you seen the Cedars or the Fir-Trees, which from a little Seed rise so high, and spread their Branches so wide? Just so will it fare with Man in the State of Regeneration; infinitely beyond his present Self will his Perfections be. Here the Cor∣ruptible Body presseth down the Soul, and the Earthly Tabernacle weighs down the Mind, which otherwise would muse of ma∣ny things. But there will our Spirits, to their endless Joy and Comfort, find their Garments lighter; this unweildy Clog of Flesh and Blood being made fit to serve them in their briskest Motions, and even to vye with the swiftest Seraph that flies in the Regions of Light and Glory. Here though we sometimes travel with Vigour and Alacrity in the way that leads to Sion;

yet in an instant such Fogs and Vapours rise from our terrene and sensual Affecti∣ons, as cast a cold Damp over all our Facul∣ties, and make us heartless and unactive as the Earth we tread on. But there we shall be all Life, and Spirit, and Wing, entirely freed from the Vicissitudes of Mortality, and bath our active and sprightly Plumes in the Silver Streams of Eternal Joy and Delight. Here Satan sometimes mixeth himself among the Children of God, and many enter into the Choirs of the Saints, who know not how to chant their ravishing Melody, the Songs of Sion. But in the Blessed Consort above, every Soul will be harmonious, and skilfully contribute its part to the full Musick of Heaven. The glorious Company of the Apostles, the goodly Fellowship of the Prophets, the no∣ble Army of Martyrs, together with the several Orders of glorious Angels, will stand about the Throne; with one Heart and one Voice giving glory to him who sits thereupon, and to the Lamb for ever and ever. They shall wear Crowns on their Heads more bright and glittering, than those of the Mightiest Oppressors; and those immortal Palms they shall carry in their hands, declare, That Death is Swal∣lowed up in victory. They shall no longer

stand behind the Wall of Partition, nor be debarr'd by a thick House of Clay, from beholding the ultimate Object of their Love and Praise; but all intervening Ob∣stacles and Impediments shall be remov'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.98 and that Summum Bonum, that Fountain of Life and Blessedness, that Primitive and Origi∣nal Beauty, the God of Gods himself, ap∣pear in his Essential Lustre and Brightness, to every one of them in Sion. In short, 'Tis in vain to attempt the painting of this Blessed State by Rhetorical Colours: no Words, no Thoughts, can reach it; yea, the bold, licentious Metaphors even of Poets themselves, fall infinitely short of its Greatness and Excellency. Eye hath not seen, says St. Paul, nor ear heard, neither hath it entred into the heart of man to con∣ceive the things which God hath prepared for them that love him.

Now then can we think this Blessed State design'd for them that are at Ease in Sion? who rest in the Notional Considera∣tions of the Goodness of their Maker, and therefore lie securely dissolv'd in the softest Caresses of Luxury and Voluptuousness? No. We must be conformable to our Lord in the Likeness of his Death, before we can be so in the Likeness of his Resurrection.

We must crucifie the Old Man, and utter∣ly abolish the whole Body of Sin, and by our constant and uniform Practice of an Universal Righteousness, strive to enter in at the strait Gate. We must labour with all our Might to make our Calling and Electi∣on sure, and press with all possible Vehe∣mence towards the Mark for the prize of the High Calling of God in Christ Jesus. If these Corruptible Crowns, the fading momentary Honours of this Life; if (I say) the transient Favour of a Prince, and the vain, uncertain Plaudite's and Hosanna's of the Crowd cannot be justly atchiev'd with∣out Toll and Labour; then surely we can∣not expect that these immortal Honours, the Approbation of God himself, the Ap∣plause of his Holy Angels, and the Crown of Immortality, can be obtain'd at a chea∣per Rate. This were to prostitute the Di∣vine Favours, to vilifie the Pearl of Price, and insufferably to debase that Glory which cannot be comprehended but by the Circle of Eternity. Nothing then, but Constan∣cy and Perseverance, can crown the Chri∣stian Hero, and set on his Head an immor∣tal Diadem. Be faithful unto the End, saith our Lord, and I will give thee the Crown of Life: and again, To him that overcometh, I will grant to sit down with me

on my Throne, even as I also overcame, and am sat down with my Father on his Throne. Lift up the Hands then that hang down, and strengthen the feeble Knees. Behold, Thy Saviour holds out to thee a Crown of Glory, and invites thee to partake of his immortal Joys. He calls thee to the bliss∣ful Choir of Angels, and to the glorious Society of Just Men made perfect, who following him in White Robes, do nothing but sing and love to all Eternity. Alas! could we but hear some Echoes of those Songs wherewith they make the Paradise of God, the Place of his happy Residence, the Seat of his Eternal Empire, the Heaven of Heavens continually resound; some Re∣mains of those Voices, that Symphony and Joy wherewith the Saints above triumph in the Praises and solemn Adoration of the King of Spirits, how would they inflame our Desires to be join'd with them? O how amiable should we think those Dwellings of the Lord of Hosts? Our Souls would most passionately desire and long to enter into the Courts of the Lord, and to go and sing with those glorious Beings the Praises of the Living God. We should choose rather to be Door-Keepers, the very meanest Per∣sons of all that Blessed Company in the House of God, than to enjoy for ever the

utmost Liberality of Created Nature in the Tents of Wickedness. We should think no∣thing too much to part with for that Bles∣sed Inheritance, but readily sell all that we have for that Pearl of Price, that inestima∣ble Treasure, those solid and substantial Glories of the Kingdom of Heaven. In a word, we should chearfully follow the Pa∣triarchs, Prophets, Apostles, Martyrs, and Confessors, through all the Stages of Mor∣tification and Self-denial; most gladly en∣count'ring all the Tribulations, Hardships, and Difficulties the World or Satan can bring upon us, that we might at last attain to that ineffable Glory. But,

Lastly, I come to represent to you, the Reasonableness of the Exhortation contain'd in the Text, from the Consideration of the exceeding Brevity or Shortness of the Time we are allow'd to work in. Man is like a thing of nought, says the Psalmist, his time passeth away like a Shadow, that necessari∣ly disappears when the Sun leaves our Ho∣rizon, and may also fall short of that Period by the Interposition of a Cloud. He car∣ries within himself the Causes of a necessa∣ry and speedy Dissolution, and is also liable to ten thousand Accidents without, that may hasten his Ruin. Nay, though by the good Providence of God he happily escapes

all these, and arrives to his utmost Period, that natural Term, which is set him by the Temperament of the First Qualities; yet what an airy, fleting, and fantastick Ap∣pearance is he? Our Life is but a Vapour, says St. James, which appears and dances up and down a few Minutes over the places that gave it Birth, and then vanisheth, and sinks back into its primitive Night and Darkness. The Day wears away apace, our Sun hastens to go down, the Shadows every Moment encrease, and the Hours of Darkness come on, that long Night of Si∣lence and Solitude, wherein no Man can work. It is appointed for all men once to die, says the * 1.99 Apostle, and then for ever to cease from labouring and improving their State; for immediately follows Judg∣ment, which consigns them either with Lazarus to the Refreshments and Consola∣tions of Abraham's Bosom, or to the dismal Dwellings of Dives in everlasting Burn∣ings.

† 1.100Plato indeed, and from him the Roma∣nists at this day, talk much of an interme∣diate State, where Satisfaction may be made for some Miscarriages of our Lives here. But in all the Word of God, there is not so much as one place that countenanceth this Opinion. 'Tis not the Doctrine of God,

but the Invention of Men; the weak and beggarly Element of this World, not the Revelation of our Lord and Saviour Jesus Christ: He only commands us to be there∣fore prepar'd continually for our Last Hour, because we then enter upon a state eternal and immutable: that private particular Sentence which passeth upon the Soul at her Departure from the Body, being to be openly renew'd and confirm'd upon the whole Man at the General Day of Judg∣ment. How ought then this Consideration to alarm all the dormant Powers and Fa∣culties of our Souls, and to wind them up to the highest pitch of Action in this mo∣mentous Affair? How careful, I say, should we be by a prudent Management and Hus∣bandry of these fleting Moments, to secure to our selves a happy Portion in the Regi∣ons of Eternity? If we mispend these Days of Probation, you see there remain no more. If we neglect these present Oppor∣tunities, we are lost for ever. And what a dismal Reflection (think ye) will this be in the other World, when we shall remem∣ber, that Mercy was frequently offer'd us, and that we as frequently rejected it? and that for the little imperfect Services of a few Days, our Maker graciously offer'd to place a Crown of Eternal Glory upon our Heads?

Alas! This is the chief Ingredient of that bitter Cup which afflicts and torments the Damn'd for ever and ever. This that dis∣mal Thought, which raiseth the Storms and Tempests in the Kingdom of Darkness below. Once they might have been sav'd; once they had their Day, and they refus'd the Light when it shin'd. Their God was gracious and merciful to them, but they were cruel to themselves. He offer'd them Mercy, but they would never accept it. He call'd them to Life, but they obstinate∣ly chose Death. No Tortures so exquisite, as such Reflections. No Lashes so severe, as the Upbraidings of such an enraged Con∣science. These (I say) are the Snakes that twist about their Heads, and sting, and hiss, and make them roar to all Eternity.

From which miserable State, God in Mer∣cy preserve us all, through the Merits and Mediation of Jesus the Beloved. To whom, &c.

MATTH. xi. 28.

Come unto me all ye that la∣bour and are heavy laden, and I will give you Rest.

BUT am I call'd indeed? may the ravish'd Soul say. Call'd too to Ease, and Refreshment, and Peace, though my Sins and Impieties are so many? Does the Holy One of Israel re∣gard so vile a Creature? and will He, who is the God of all Purity, vouchsafe to re∣ceive into his Arms so impure a Wretch? Yes; for 'tis the Voice of my Beloved that spake. He stands not, as formerly, be∣hind the Wall, nor looks in at the Window, shewing himself only through the Lattess; but has open'd the Door, and is come in, and speaks and says to me, Rise up, my Love, my Fair one, and come away. Draw me then, O my Beloved, and we will run after thee. Receive me, though the Sun

has look'd upon me; though I am black, and coarse as the Tents of Kedar. I am bow'd down and ready to sink under the weight of my Sins. I have no might against this great multitude of Transgressi∣ons that is set in Array against me, nor know I what to do, only my longing, my languishing Eyes are still upon thee, and I will patiently hearken what the Lord God will farther say unto me, who so graciously speaks to Sinners, that, like his Saints, they turn and come unto him. Come unto me (says he) all ye, that labour, and are heavy laden, and I will give you Rest.

In which Words are four things obser∣vable.

• I. A gracious Invitation; Come.
• II. The Person to whom the Invitation is made; Ʋnto me: that is, unto Christ.
• III. The Persons invited, All Penitent Sinners in general; All ye that labour and are heavy laden. All ye that sigh, and groan, and are bow'd down, and ready to sink under the grievous Bur∣den of your Sins.
• IV. The Benefit of accepting this Invita∣tion; I will give you Rest.

1. We have in the Text a gracious In∣vitation, Come. God spake once, and twice

also have I heard the same, that Mercy be∣longeth unto God. For this is the Voice of him who is the Wisdom of the Father; that Wisdom, which by the Mouth of his Prophet * 1.101 Isaiah called in the same manner to the Sons of Men, inviting them to come freely, and partake of his Divine Refresh∣ments. Ho, every one that thirsteth says he, come to the waters; and he that hath no money come, buy, and eat; yea come, buy wine and milk, without money, and without price.

The Angels indeed that sinn'd, are fall'n into the gloomy and lamentable State of utter Desperation. There is no Mercy in store for these self-deluded, inexcusable Apostates of the Upper World; but because they foolishly exalted themselves against the Lord, whom they could not but know to be the Author and Fountain of all Hap∣piness and Glory, they are entirely dis∣mantled of their primitive Robes of Light, and cast down from their Heavenly Man∣sions into this Lower Orb, where, in mi∣serable and darker Habitations, they are reserv'd, as condemn'd Malefactors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says ‖ 1.102 S. Peter; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says † 1.103 St. Jude, for everlasting Chains of the Blackness of Darkness at the Judgment of the Great Day, when they shall be

brought forth, as out of a Prison, before the Tribunal of Christ, and hear the just Sentence of Eternal Death more solemnly pronounc'd against them before the Gene∣ral Assembly of the Saints and Angels.

This (I say) is the deplorable and un∣done Condition of the Apostate Angels. Their Fall is irrecoverable, their Sin irre∣missible, and the Decree that is gone out against them irreversible. But Man, tho' a Being of a much lower Class, and an Apo∣state too, finds Favour and Mercy at the hands of his God. He vouchsafes him the liberty of Second Thoughts, and if we will but be obedient and hearken, promiseth an entire Renovation of his Corrupted Nature by the abundant and powerful Communi∣cations of his most Holy Spirit. Nay, so desirous is he of this happy Change, that he long prostitutes his Patience (as I shall instantly shew more at large) to Mens wanton Humours in Expectation of it, is contented to lay aside his amazing Glories, and seems to divest and strip himself of all his Attributes, save that of Mercy. His All-seeing Eye graciously overlooks our manifold Sins and Wickednesses, and, as tho' he saw them not, continues to shine upon us with its reviving Brightness. His Justice gives way to his Forbearance and

Long-suffering; and when it takes place, 'tis so temper'd and qualify'd, that in the midst of Judgment he always remembers Mercy. Mercy is his Favourite, his dar∣ling Excellence, that lovely and amiable Attribute which is over all his Works, and in which, we are sure, his Soul takes most Delight and Complacency.

'Twas by this Name he, in the Presence and Assembly of his invincible Holy Ones upon Mount Sinai, most solemnly pro∣claim'd himself to his Servant Moses: The Lord,* 1.104 says he, the Lord God, merciful and gracious. Nay, tho' he is the God of all Truth, and therefore can no more deceive than be deceived; yet, as though it had been a small thing thus to have proclaim'd himself before Men and Angels, he has likewise, in a gracious and wonderful Con∣descension to the Infirmities of his Crea∣tures, and that the broken and contrite Spirit might have the surest Word of Pro∣mise that could possibly be given it, vouch∣saf'd even to interpose his Oath, and as so∣lemnly to swear the same thing. As I live, saith the Lord God,* 1.105 I have no pleasure in the death of the Wicked, but that the Wick∣ed turn from his way, and live: Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel? What tender,

what compassionate Strains are these? 'Tis as if he had said, Since there is no Being so great as my self, by my self I have sworn, that as sure as I am God, that eternal and faithful Being, with whom is no Variable∣ness or Shadow of Turning, I desire not the Death of any Sinner; but had rather, ten thousand times over, that you would all, from the least to the greatest, hear my Voice in this Accepted Time, this day of Salvation, and repent, and be sav'd. For now do I freely offer you my Grace, which I most passionately beseech and in∣treat you to accept, and to return, and live. Turn ye then, turn ye unto me, for why will ye die? Why will ye weary me out with your continued Provocations? Why will ye constrain me, by your unworthy and most wretched Abuses of my Grace, your insufferable Grievings of my Spirit, at length to depart from you, and to leave you to die in your Sins? Is Eternal Death so desirable a thing? Is Heaven and my Glory so despicable and vile? Why then, let me ask you again, since you have my free Grace to enable you to Return, nay, since 'tis far easier for you to be saved than to be dam∣ned, why, why, will ye die, O house of Israel?

Thus does our Heavenly Father, by the most solemn Protestations demonstrate his

Everlasting Love and Kindness to Mankind. And how exactly do all his Dispensations correspond with these his gracious Decla∣rations? With what Patience (I say) and Forbearance, does he deal even with the greatest of Sinners? How affectionately in∣treat them to fly into the Harbour, and to secure themselves, by a timely Reformati∣on, from the Wrath which is to come? Such various Ways and Methods does he contrive to bring them to Repentance, so earnestly beg and sollicite them to accept in time the Terms of Salvation, that one would think 'twas his own, not their In∣terest, that Men should be sav'd. He al∣ways, like a generous Enemy, declares Sinners his just Anger and Displeasure, and excites them before it be too late, to prepare to Meet him, and with Weapons, which will most certainly prevail, viz. Prayers and Tears, to disarm his Justice.

Thus when within the small compass of about two thousand years his gracious and marvellous Works of Creation and Provi∣dence were so far from being, prais'd and had in Honour, that all Flesh had degenera∣ted from this great End of its Creation, and most shamefully corrupted its way up∣on the Earth; tho' he was griev'd (to speak after the manner of Men) at the very

Heart, and it repented him that he had made Man, yet he could not immediately withdraw his Hand, and let him fall into Ruine, but mercifully prolong'd the day of Vengeance and gave his sinful Creatures time and space for Repentance. He re∣solv'd indeed, that the Spirits, which he had made, should not Eternally remain in their Bodies, as Slaves and Vassals to those In∣struments of Unrighteousness, but that if Men repented not, he would open the Windows of Heaven and break up the Foun∣tains of the great Deep, and bring in a Flood upon them, that should sweep them all away. But, before he can do this, Noah, a Preacher of Righteousness, must daily assure them of their Danger, and he waits their Repentance a hundred and twenty Years.

Thus too, tho' the Sins of Sodom and Gomorrah were very grievous, and cryed loud, and the Cry of them ascended up in∣to the Ears of the Lord of Sabbaoth, yet could not they prevail with him to let loose his Thunder to overwhelm them with a swift and deserv'd Destruction; but on the contrary (to prevent, if possible, their Ruine) he, by his good Providence, so order'd and dispos'd things, that Lot, a holy and pious Person, living amongst

them, should first lay before them their prodigious Impieties, and warn them to prevent the heavy Judgments due to them, by a speedy Repentance. And, when (not∣withstanding all this) they sinned yet more, and forc'd his Holy Spirit to forsake them utterly, by their intolerable Forni∣cations; yet would not his Goodness then give him leave to execute upon them the Fierceness of his Indignation; but still stay'd his hand, and engag'd him to be gracious. As though 'twas possible for him to be deceiv'd, it induc'd him to make a further Enquiry; to go down, and see, whether they had indeed done altogether according to the Cry of it, which was come unto him. Nay, tho' their Sins and Pro∣vocations were so many and so great, yet so much greater was his Mercy; so unwil∣ling was he that they should perish, that he promis'd the interceeding Patriarch, that, if he cou'd find but ten Righteous Persons amongst them, he would save them all.

But (not to multiply Instances, which are numberless) the liveliest and most breathing Image of the Divine Mercy and Pity, the most glorious and ravishing Dis∣plays of his unbounded Compassions ap∣pears in the wonderful Contrivance of our Restitution, the mysterious and Costly Re∣demption

of Lapsed Man. This is an Instance of Love so astonishing and unfathomable, as will afford new matter through all the Ages of Eternity, for the Contemplation and Praises of the Saints and Angels in Heaven. Since 'tis a Province too great for any Created Being, the Son of God himself, before whose insupportable Glo∣ries the Seraphims veil their faces, gracious∣ly descends from the Celestial Paradise into the Wilderness of this World to seek his straying Creatures, to restore the lost sheep of the House of Israel; and with his own Voice to call them back to himself, the great Shepherd and Bishop of their Souls. He comes in his Father's Name to proclaim Pardon and Forgiveness to all, that return to him; to demonstrate his infinite Ten∣derness and Compassion for every Soul of the Sons of Adam; that (notwithstanding all their Sins) he would not have any of them perish, not the greatest, not the old∣est, not the most presumptuous of Sinners, but that all should come to the Knowledge of the Truth, and be sav'd. This is his Business, This his Errand, This the great End and Design of his Coming; which having finish'd in all the Parts he under∣took, and to confirm our Faith, seal'd his Letters of Invitation with his own Blood;

and being now to return to the Father, he (to the Everlasting Comfort and Joy of Repenting Sinners) commands his Apostles to go forth and carry them into all Parts of the World. Go * 1.106 says he, and Preach the Gospel (these glad Tidings of Reconciliation and Peace between God and Man) to every Creature. And accordingly too St. † 1.107 Paul tells us, that God was in Christ, reconciling the world unto himself, not imputing to them their trespasses and sins. The whole Tenour and Design (you see) of the Evan∣gelical Dispensation is to bring Sinners to their Saviour, to call them off from all their vain Confidences, to believe and trust only in the Son of God; to beseech them to come to Christ, that they may be refresh'd and find Rest unto their Souls. And so I am brought to the Second Thing observable in the Text, viz. the Person to whom the Invitation is made; To Me: that is to our only Saviour and Redeemer, the Lord Christ Jesus.

2. We are not then to unfold our Neces∣sities, or to present our Supplications and Prayers to Saints or Martyrs, to Patriarchs, Prophets, or Apostles, no not to the Bles∣sed Virgin Mother her self. The Votaries indeed of this Glorious Saint in the Romish

Church are (as a Learned * 1.108 Author of our own has shewn at large) sufficiently ex∣travagant in the Honours they pay to her. They exalt her above the Thrones even of Cherubim and Seraphim, array her in the brightest Robes of Majesty and Honour, and most religiously and devoutly Romance her into a Deity, Nay, this is not the Practice only of her private Authors, but the more Authentick Voice likewise of her publick Offices, in which they frequently invoke her by the paramount Titles of Mother of Mercy, Mother of Grace, Sweet Parent of Mercy, Queen of Heaven, the Gate of the Great King, the only Hope of Sinners, and their most gracious Lady.

Now these (I say) are Rants and Exces∣ses indeed. Excesses, which questionless, if known, would put the Modesty of this Blessed Virgin to a much greater Blush, than did the Appearance and Complement of the Angel Gabriel. We confess her Privi∣leges and Prerogatives are singularly great. He that is Mighty hath magnify'd her and Blessed is her Name. We acknowledge her a most happy Instrument of our Good, and therefore shall her Memory be always Dear to us. Dear and Honour'd through∣out all Generations; Dear and Reverenc'd, but not worshipp'd and ador'd. In a word,

Her (according to her own Prediction) will we ever call Blessed; but only amongst Women. To Her will we ascribe Glory, Honour, and Praise; But to her Son alone, with the Father and the Holy Spirit, Pow∣er, Might, Majesty and Dominion.

For (to speak a little closer to this Point) if the Saints in Heaven (This Blessed Virgin, and the Rest) have no constant Knowledge of our Affairs here be∣low then 'tis the Inference of every Ele∣mentary Logician, and the Concession of the greatest Champions of their own Party, that 'tis altogether in vain, and to no pur∣pose, to Pray to them. Si non cognoscant nostras orationes, videtur otiosum & super∣vacaneum ad ipsos orare, are * 1.109 Suarez his own Words▪ But that the Saints in Hea∣ven (this Blessed Virgin and the Rest) have no constant Knowledge of our Affairs here below, and consequently that 'tis al∣together in vain, and to no purpose, to Pray to them, is evident from that of the Prophet † 1.110 Isaiah: Abraham is ignorant of us, and Israel knows us not. For certain∣ly if Abraham and Israel were ignorant and know nothing of the Affairs of that very People which descended from their own Loins, then we have all the Reason in the World to conclude, that the Saints in Hea∣ven

have no constant Knowledge of us, and of our Affairs, who are perfect Strangers to their Blood and Families.

Our Adversaries (I know) will be here ready to Object, That Abraham and Israel were rightly said by the Prophet to be ig∣norant, and to know nothing in his Time of the Affairs of Mankind, and consequent∣ly, that then indeed 'twas but in vain, and to no purpose, to pray to them, because before the Resurrection of our Lord the Patriarchs were not admitted into Heaven, but lay only in Limbo, the Retir'd and Se∣cret Caverns of the Earth, where they were utterly excluded from the Vision of God and likewise from all Traffick and Commerce with Men. But that now the case is quite alter'd with them; that they are all translated from those Regions of Darkness, that State of Expectation▪ those Tabernacles of Hope, into the inmost Court of Heaven, the Kingdom of their Father, the Land of Fruition, where their Understandings are so widen'd and enlarg'd that they have a particular, entire, and per∣fect Knowledge of all things, that are done both in Heaven and Earth, and conse∣quently of all the Circumstances, Con∣cerns, Occurrences, and Affairs of every Man's Life, so that now they are become the proper Objects of our Devotion; being

both privy to all our Necessities, and also as Fellow-Members of the same Mystical Body, most willing and ready to here and assist us. But I answer,

1. That this Opinion of Abraham and Israel's being in Limbo only, and not in Heaven it self before the Resurrection of our Lord, is groundless and unwarrantable. Elias, we are sure, was translated into Heaven, and we know likewise, that Moses came down with him from that place to commune with our Lord upon the Mount. But if these his Sons were thought wor∣thy, before the Resurrection of our Lord, to be admitted into those blissful Mansions; why Abraham, the Father of the Faithful, and the Peculiar Friend of God; Why Isaac and Israel, and the other Patriarchs and Prophets, who were all Heirs of the same most holy Faith, should be excluded, I know not.

But supposing this Opinion was really as true as they would have it; and that we could not deny, (what you see, we have all the Reason in the World to deny,) but that the Saints before the Resurrection of our Lord lay only in Limbo, but are now in Heaven: yet that being there, they have a particular, entire, and perfect Know∣ledge of all things that are done in Heaven and Earth, and consequently of all the

Circumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are become the Objects of our Devotion, is, I answer in the

2. Place a most unphilosophical, false, and impious Assertion that has no Founda∣tion in Scripture, Reason, or Antiquity.

1. It has no Foundation in Scripture. Now to pray after any other manner than what Christ himself hath taught us, is not only Ignorance, but Sin, says * 1.111 St. Cyprian. But what one place is there (I ask) in all his Scriptures, that demands this of us? which of all his Apostles, Evangelists, or Prophets, doth allow that any of the Saints departed should be invok'd by us? Bannes, a Learned Dominican, ingenuously confes∣seth, that he knows not of any. His Words are as express and full as can be: Orationes ad Sanctos faciendas nequè etiàm expressè nequè involute Scripturae docent, i. e. that 'tis our Duty to Pray to the Saints the Scriptures do neither explicitely nor im∣plicitely inform us. And those of his own Profession have never yet been able to shew that he is in an Errour.

2. This Assertion has no Foundation in Reason. For if the Saints in Heaven have a particular, entire, and perfect Knowledge of all things that are done in Heaven and

Earth, and consequently of all the Circum∣stances, Concerns, Occurrences, and Af∣fairs of every Man's Life, and so are be∣come the Objects of our Devotion, then this Knowledge of theirs is owing either

1. To their own Ubiquitary Presence, by vertue of which they see and hear all our Words and Actions, as some of our Adversaries affirm. Or,

2. As others, with the like Boldness, To their Perspicacity and Clear-sightedness, whereby they are able to discern our very Thoughts and Intentions. Or,

3. To the constant and faithful Relati∣ons of daily-ascending Saints and Angels; as a Third more modestly. Or,

4. As most, To the Vision of the Di∣vine Essence, which they call Speculum Trinitatis. But all these ways are ridiculous and absurd, and some of them impious. For,

1. The Saints in Heaven have not a par∣ticular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and consequently of all the Circumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are become the Objects of our Devotion, because they are every where present, and so see and hear all our Words and Actions. Heaven indeed is God's Throne, and the Earth is his Foot-stool. The

Heaven of Heavens cannot contain him; but he fills all Places both in Heaven and Earth, and the imaginary Space too beyond the Limits of Both, he is a God near at hand to us all; to those that abide in the Con∣tinent, and that remain in the broad Sea, and also that live afar off in the Ends of all the Earth. In a word, tho' he cannot be circumscrib'd or included in any Place, yet by his Immensity he is so every where pre∣sent, as not to be excluded out of any; so that we may all of us, at one and the same time, pour out our Prayers before him with full Assurance of being heard. But now 'tis quite otherwise with all Created Beings. Creation necessarily implies Limi∣tation; so that 'tis as great a Contradiction to say, That the Essence or Virtue of a Created Being can be Boundless or Infinite, as that a Self-Existent, Independent Being can be Finite. Every Abstracted Spirit therefore since Created, tho' rais'd to the utmost degree of its Perfection, is but Fi∣nite; and consequently (as that great Pa∣triarch of the Roman Schools, * 1.112 Aquinas himself confesseth) non se extendit ad om∣nia, sed ad aliquid unum determinatum, tho' it may, as it pleaseth, be sometimes in a greater, sometimes in a lesser place, yet it is so far from being able to extend it

self to all places, that 'tis always necessarily and unavoidably but in one. Non est ubique, nec in pluribus locis, sed in uno loco tantùm, as he speaks again in the same Paragraph. Great then only is the Lord, and greatly to be praised, because there is no End of his Greatness.

2. The Saints in Heaven have not a par∣ticular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and consequently of all the Circumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are become the Objects of our Devotion, from their Perspi∣cacity or Clear-sightedness, whereby they are able to discern our very Thought and Intentions. This is plain from the Argu∣ment immediately foregoing: For since, according to the Laws of Creation, the Saints are all limited and circumscrib'd in their Essences and Perfections, it must ne∣cessarily be granted, that they are likewise limited and circumscrib'd in their Science or Knowledge; it being impossible for any Being but such as is Immense and fills all Places, to know the different Concerns of all the several Beings residing and acting in those different Places. God then alone (since it appears, that he only is Omni∣present) must be acknowledg'd to be

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Searcher of the Hearts. In him indeed do our Souls and Bodies live, move, and have their Beings. He under∣stands our Constitution, knows whereof we are made, the Composition (as I may so say) of our very Essences, and therefore discerns all the Motions and Operations of our Souls. In short, 'Tis his Prerogative alone to be about our Paths, and about our Beds, in our Hearts, and in our Spirits, and conse∣quently to spy out all our Ways. Whence it likewise appears in the

3. Place, That the Saints in Heaven have not a particular, entire, and perfect Knowledge of all things that are done in Heaven and Earth, and consequently of all the Circumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are become the Objects of our Devotion; from the constant and faithful Relations of daily ascending Saints and Angels; from the In∣formations and kind Intercourses of Guar∣dian Angels, and the narrations of such hap∣py Spirits, as leaving their Earthly Taber∣nacle daily ascend thither; because 'tis evi∣dent (you see) that there are many things here amongst us, which these Saints and Angels can never understand, many Designs and Contrivances, many Wishes and De∣sires, many Vows and Prayers, that are

lodg'd only in the Heart, and consequent∣ly are known only unto God. Where∣fore

4. The Saints in Heaven have not a par∣ticular, entire, and perfect Knowledge of all things, that are done in Heaven and Earth, and consequently of all the Cir∣cumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are be∣come the Objects of our Devotion, from the vision of the Divine Essence, which they call Speculum Trinitatis. Now 'tis a great Question amongst Learn'd Men, Whether the Blessed Spirits above are in∣deed capable of seeing the Divine Essence, and many of no ordinary note espouse the Negative, thinking it as impossible for a Created, Finite Being, to behold the Es∣sence of an Uncreated, Infinite Being, as 'tis for a Bird of Night to gaze steddily upon the Sun. Which Opinion (if true) entirely destroys this Speculum Trinitatis, and dashes it with its Consequences, all to pieces upon the Ground. But, I con∣fess, I hitherto see nothing that can induce me to embrace it, The Affirmative seems most consonant both to Scripture and Reason.

When Moses humbly desir'd, that God would vouchsafe to shew him his Glory,

or to imprint upon his Mind a clear, di∣stinct Idea of his Divine Essence, he was answer'd, That he could nor have his wish now, whilst he lay under the Disadvantages of Mortality, because he was a God dwel∣ling in such Light, as no Mortal Eye could approach; but that he should so see him hereafter, when these Impediments should be remov'd, and he happily invested with the stronger Privileges of Immortality. Thou can'st not see my Face, says God,* 1.113 for there shall no man see me, and live. For these words certainly imply, That tho' he could not now, by reason of the thick Veil of his flesh; yet that he should see his Es∣sence hereafter, both when his Earthly Ta∣bernacle should be dissolv'd and laid aside▪ and also, when he should receive it again all clarify'd and spiritualiz'd.

Moses himself undoubtedly understood them thus: for had he thought otherwise, and that he was never to be admitted to the Intuition of his Maker's Glory, the na∣ked, clear, and real Vision of his Divine Essence; but that he was for ever to rest in Symbals and Figures; in reflected Glo∣ries, and secondary Manifestations, (which was to find his Ultimate Happiness in some thing really distinct from his God) his de∣vout, affectionate Soul, which so ardently

breath'd after the most intimate Fruition even of the Living God, would never have been satisfy'd with this uncomfortable An∣swer, but we had questionless heard of the sad Complaints, the bitter Bemoanings, and doleful Accents of his disconsolate Spirit, who, when the natural Byass of her Desires mov'd necessarily towards God, trembling continually, like the amorous Needle, for the Embraces of that most Lovely and Amiable Object; was yet for ever excluded from his Beatifick Presence, the Contemplation and Fruition of the in∣teriour Beauties of her Belov'd.

And indeed we all so naturally desire to see this First Cause, this Parent of Nature, and the Author of all our Beings, that tho' we were surrounded with all the Sweets of Pa∣radise, all the other most exquisite Delights and Entertainments that Heaven can afford; yet, without Him they would but fade▪ and wither, and dwindle into nothing, and our restless, dissatisfy'd Spirits would still, in the midst of them all, be impati∣ently crying out, Ah! Where, Where is our God? For as He is the First of Beings, so is He the Last of Ends: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Plato rightly, that proper and principal End of Rational Be∣ings, the Vision of whom alone can satis∣fie

the aspiring Soul, and in the Circle of whose Embraces only the immoratal Spi∣rit finds Rest, and Peace, and Joy for Ever∣more.

See him then we shall in the other World: See the Soveraign Fair openly and clearly, really, and as He is. Now we hear of him by the Ear; but then, shall our Eye with Joy and Triumph see him. Now we see through a glass, darkly; but then Face to Face. Now we know only in part but then shall we know, even as we our selves also are known.

This Expression (I readily acknow∣ledge) is not to be understood according to the Strictness of the Letter. As we are known, is a Note of Similitude only, not of Equality; for the Sun may as well be included in a Spark of Fire, as God be comprehended by our Finite Faculties. Know him then we shall, not so as to com∣prehend him, but so as to be ravish'd and for ever transported with his Essential Per∣fections. The Light of a Candle as truly shines as the Light of the Sun, tho' not with equal Extent and Splendour; so shall our Knowledge be truly like His, reaching even His Divine Essence, tho' not Equal to His in comprehending it, as He does ours.

Thus far then are we and our Adversaries agreed. The Saints in Heaven do really view and contemplate the Divine Essence. But now to say, that they behold in it all things that are done in Heaven and Earth, and consequently all the Circumstances, Concerns, Occurrences, and Affairs of every Man's Life, and so are become the Objects of our Devotion, is most absurd and ridiculous. If you let a Vessel down into the Sea, 'twill indeed be fill'd to the utmost of its Capacity; but then, you know, it must needs overflow, because 'tis impossible it should receive into its Bosom the vast Congeries of that inexhaustible Abyss. So admit the Saints into the Pre∣sence of their Maker, where they may clearly and distinctly behold his Divine Essence: their Finite Understandings may indeed by his voluntary Revelations be fil∣led with all that Knowledge they are capa∣ble of receiving; but then 'tis necessary they likewise overflow, because, 'tis abso∣lutely impossible they should be widen'd and enlarg'd to the infinite and boundless Comprehensions of Omniscience.

This besides the Reason of the thing, (which assures us, that 'tis absolute im∣possible any Being should have the Attri∣butes of the Divine Nature, which has not

the Divine Nature it self) is plain from the Instance of the Angels. These Blessed Spi∣rits were before the Incarnation of our Lord admitted into their Father's House, the Mansions of Glory, the Royal City of the Heavenly King. The time of their Proba∣tion was over and gone, and they all un∣alterably confirm'd in a state of Happiness and Glory. Their Business, and Employ∣ment was to contemplate the Unfolded Beauties of the Divine Countenance, and to sing continually in the Presence of the Lord, that Great is the Glory of their God. And yet how imperfect was the Knowledge, how improveable the Understandings even of these Intelligences? Notwithstanding this clear Vision of the Divine Essence, the Mystery of Man's Redemption was so far hid from their Eyes that before the Mani∣festation of the Son of God in the Flesh, they had only some general, dark, and obscure Notices of it. And tho' now (as * 1.114 St. Paul tells us) the manifold Wisdom of God is in a greater measure made known unto them by his Dispensations in the Church, yet even now are they so far from being able to comprehend it, that † 1.115 St. Peter assures us they still desire to look farther into it. These things, says he, the Angels desire to look into. In short, our

Lord has put this case beyond all doubt; for speaking of the Day of Judgment: Of that Day and Hour, ‖ 1.116 says he, knoweth no Man, no, not the Angels of Heaven, nor the Son, but my Father only. For if the Son of God himself, as Man, tho' he is to be the Umpire of that Great Day; and the Holy Angels, who always behold the Face of their Father, and who with unspeak∣able Alacrity and Joy will attend and wait upon him in this his glorious Expedition, was once and are still ignorant in this mat∣ter, then certainly it can be nothing but Folly and Madness to imagine, that the Spirits of Just Men and Women (which, tho' never so perfect as such, are, as they stand in Relation to their Bodies, to whom they have a natural Inclination, even in Heaven it self, but in a State of Imperfecti∣on) should so far excel, as to have an en∣tire and perfect Knowledge of all things, that are done both in Heaven and Earth.

Now then from what has been thus dis∣cours'd, I presume, 'tis Evident, that there is no Foundation in Reason to think, that the Saints (tho in Heaven) have a par∣ticular, entire and perfect Knowledge of all things that are done in Heaven and Earth, and consequently of all the Circumstan∣ces, Concerns, Occurrences, and Affairs of

every Man's Life, and so are become the Objects of our Devotion, as our Adversa∣ries pretend; but that on the contrary, we have all the Reason in the World to conclude, that they have no constant Knowledge of any thing here below; and consequently, that according to the Romish Doctors themselves, 'tis otiosum & Superva∣caneum, an idle, vain and superfluous, and according to Truth it self, an impious, wicked, and idolatrous piece of Devotion, that is put up to them. For tho' we allow, that God does sometimes of his especial Grace vouchsafe by an Extraordinary Re∣velation to acquaint his Saints with some∣thing of our Affairs here below, like the good Shepherd in the Gospel, who when he had found the Sheep he had lost, soon inform'd his Neighbours of it, and call'd them together to rejoyce with him for it; nay, farther, tho' I cannot think it too much to grant, that the Saints in Heaven do not only intercede with God for the Church in general; that he would be fa∣vourable and gracious unto Sion, and vouchsafe to repair the Breaches in the Walls of Jerusalem; but also that some of them, at some Times, on some Occa∣sions, which either an immediate Revelati∣on from God himself, or perhaps the Rela∣tion

of a Guardian Angel or possibly a short Errand of their own discovers to them, do (as * 1.117 Ignatius, † 1.118 Origen, ‖ 1.119 Cyprian and ** 1.120 others think they do) Pray for some of us in particular; yet since there is no certain∣ty in this matter, no Revelation to inform us when this is done, or indeed whether it be so much as done at all; we cannot from such pious Conjectures only infer with the Council of Trent, that we ought to Pray to them, or make them the Mediators be∣tween God and our selves; especially since (besides the Arguments already alledg'd) God himself has expressly pronounc'd him Curs'd who thus trusteth in Man, and maketh Flesh his Arm, and whose Heart departeth from the Lord. All we are to do, is to Praise and Magnifie the Name of God for them that he has been pleas'd of his gracious Goodness to deliver their Souls from the Burthen of the Flesh, from the Waves and Storms of this tempestuous World, and to land them safely on the peaceful Harbour of Eternity. That he adorn'd and inrich'd them with his mani∣fold Gifts and Graces, whereby they are rendered as burning and shining Light to his Church in succeeding Generations, This, I say, together with a Reverential Respect, and study of Imitation, is all we

have to do upon their Account; and This, we are sure, (whatever the Trent Doctors determine) was the only Inference the Primitive Church made from these Premi∣ses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Honour, says * 1.121 S. Chry∣sostom, that we are to pay to the Martyrs, is to strike the same Lines, as those invin∣cible Heroes have done; to copy out their Fortitude and Magnanimity, and with the like Chearfulness to lay down our Lives for the Lord's sake. And so I come to my

3. Particular, which is to shew, That as this Assertion has no Foundation in Scripture nor Reason; so, neither has it the least Support from Antiquity. Spiritus Defunctorum, † 1.122 says St. Austin, non vident quaecunque eveniunt aut aguntur in istâ vitâ hominum, i. e. The Spirits of the Saints departed, do not know all things that are Acted upon the Stage of the World. And * 1.123 St. Hierom, speaking of his deceased Friend Nepotianus, is more particular: Quicquid dixero, says he, quia ille non au∣dit, mutum videtur; quocum loqui non pos∣sumus, de eo loqui non desinamus. Whatso∣ever I shall say, seems dumb and to no pur∣pose, because Nepotian does not hear me; yet since we can no more speak with him, let us be the longer in speaking of him.

I know the Fathers about the latter End of the Fourth Century in their Funeral and Anniversary Panegyricks of the Saints and Martyrs, frequently use very elegant and affectionate Apostrophe's to them, as tho' they suppos'd them present. But the Po∣pish Abusers of this innocent. Custom would do well to consider, that they most cautiously usher them in with If's and And's, as in that † 1.124 of Nazianzen: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hear, O thou Soul of the Renown'd Con∣stantine, if thou hast any sence or know∣ledge of these matters: For every School∣boy will tell them, that this is only a Rhetorical Flourish, a pleasing Strain of Eloquence taken up by Orators in expres∣sing their own, and moving the affections of others; but never us'd by any as a Form of Prayer, or a Mode of addressing their Devotions to the Deceas'd.

But we need not seek far for the Sence of Antiquity in this Matter. The Fathers have sufficiently declar'd their Opinion in their Controversie with the Arians. These Hereticks divested the Blessed Jesus of his Divinity; diminish'd and degraded him in∣to a mere Creature, and yet held it law∣ful to pay him Religious Worship. This, (tho' the Arians declar'd they worship'd

him only with an inferiour degree of Wor∣ship, parallel to what our Adversaries now call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that Degree, which is peculiar only to the Supreme God, was universally abhorr'd and detested by the Fathers, who look'd upon it as an impious Restauration of Pagan Idolatry. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Athanasius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; i. e. Why do not these Arians, since they are of this Opinion, descend into the Class of the Unbelieving Gentiles? for they are all guilty of one and the same kind of Idolatry, Worshipping the Creature besides the Crea∣tor. But now if the Arians were thus per∣emptorily condemn'd by the Fathers for Idolatry, because they worshipp'd the Bles∣sed Jesus, tho' but with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they suppos'd him to be a Creature; then how is it possible for our Adversaries to escape the same Condemnation, who pay the same degree of worship to those we all know to be Creatures? The Arians suppos'd the Son of God to be a Creature, but were in the wrong; and therefore, tho' Formally Idolaters, according to their own mistaken Hypothesis, yet were they not Materially and Really so. But these Men know for

certain, that the Saints they worship are indeed but Creatures, and therefore are as well Materially as Formally Idolaters. The Arians worshipp'd the Son indeed as a Creature; but then not as an Ordinary, Inferiour Creature; but as the first, the most glorious, and the most excellent of all Creatures, by whom, as an Instrument, all the others were made, and yet were found Guil∣ty; How then shall these Men escape, who worship in the same manner these ordinary, Inferiour Beings, whom we all know to be the Workmanship of his hands, as he is God.

But tho the Saints are to have no part or share in our Devotions, yet may we not humbly present our petitions before the Exalted Thrones of Angels and Archan∣gels? The Saints indeed were Persons of like Passions with our selves, they had their Slips and Miscarriages here upon Earth and now in Heaven still bear the Marks and Badges of their Sins, being de∣priv'd of half of themselves, their Bodies. But these Blessed, indefective Spirits are the First-born Sons of the Heavenly King the most Correct and Amiable Patterns of his Essential Purity and Holiness, and certainly he expects we should peculiar∣ly honour them whom himself in so espe∣cial a manner delights to honour.

Honour them indeed we will, and in the way most becoming such glorious and Exalted Beings. We will endeavour to copy out their heavenly Vertues, to tran∣scribe their Heroick Exellencies, and to live like Angels here, that we may for ever live with them hereafter. But to pray to them to invoke them, to implore their Aid and Assistance in the time of our Need, is what neither they desire nor we can give. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see not,* 1.125 was the Heavenly Mes∣sengers abrupt and hasty prohibition to St. John, when dazzled and overcome by his Extraordinary Glory, he would errone∣ously have worshipp'd him for his Ado∣rable Master; and he that dares do this, holds not the Head says * 1.126 St. Paul; but vainly pust up by his fleshly Mind, degene∣rates (as the whole Laodicean † 1.127 Council in its thirty fifth Canon truly declares) into the Abominable and Sacrilegious Rites of the Idolatrous Jews and Gentiles. For whatever Fig-leaves Men may sew together to cover their Nakedness withal, 'tis most certain, that they who in these Nations wor∣shipp'd their Baalim, their Daemons, or Angels most, did it upon the very same Principles, as our Adversaries do at this day. The ‖ 1.128 Pythagoreans, ‖ 1.129 Platonists,

and other Learned Heathens, will answer for themselves, and the Rabbins (as they are cited at large by the learned ‖ 1.130 Cudworth) for both Jews and Gentiles, that they were always so far from thinking by such wor∣ship to derogate any thing from the Ho∣nour of the Lord Jehovah, whom (tho' under different Names) they all equally acknow∣ledge to be the Common Father of Gods and Men, that they did verily believe he was highly pleas'd at that sort of Worship, which they gave these his Extraordinary Ministers; the Honour redounding chiefly to himself that made them; and also that he accepted their Humility, who duly sensible of their own Vileness and Un∣worthiness, dar'd not to approach his aw∣ful Majesty without the Introduction of such mighty Favourites, such Beloved Me∣diators. And yet (notwithstanding these so specious Pretences) our * 1.131 Apostle ex∣pressly declares of the Gentiles, that when they knew God, they glorify'd him not as God; but were therefore vain in their Imaginations, because they worshipp'd the Creatures, tho' not as so many Supreme, Independent Beings; but only as Media∣tors of Intercession, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Be∣sides, the Creator, and the Prophets, con∣tinually bait the Jewish Church for these

things, with the soul and odious Name of Whore, Prostitute Whore, and Abominable Harlot. So that you see, 'tis the peculiar Honour, the incommunicable Prerogative of the Son of God (as the Learned † 1.132 Fa∣ther peremptorily and frequently incul∣cates) to be our Mediator, to receive our Devotions, and to intercede for us at the Right hand of the Father; Prayer then shall be made only unto him, and daily shall he be prais'd. He is the way, the Truth and the Life, and no man can come unto the Father but by Him. As in the Earthly Tabernacle the High-Priest only entered into the most Holy Place beyond the Veil, there to be an Agent with God for the People; so our only High-Priest, the Blessed Jesus has therefore by his own blood entred into the Holy of Holies, the Hea∣venly Tabernacle, that there he may ap∣pear in the Presence of God for us. He is that Angel with the golden Censer, who offers the Incense, the Prayers of the Saints, upon the golden Altar before the Throne; that Angel of the Presence, that Messen∣ger of the Covenant, who is able to save them to the uttermost that come unto God by him. Tho' therefore there be (as the Learn'd * 1.133 Apostle observes) that are called Gods, yea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many Cele∣stial

and Soveraign Gods, according to the ‖ 1.134 Platonists, who never interest themselves in the Affairs of Mankind; and Many sub∣ordinate and inferiour Lords, or Daemons, whose Office (as you have heard) is to be Agents and Mediator between the Gods and Men; Yet shall no Man spoil me through this absurd Philosophy, and vain Deceit, which is only after the Tradition of Men, after the weak and beggarly Ru∣diments of the World, and not after Christ. For to us Christians, says the same * 1.135 Apo∣stle, there is but one (soveraign) God, the Lord of Heaven and Earth, and but one Mediator between God and Men, the Man Christ Jesus. This Himself confirms in that Dialogue between Him and the Angels, recorded by the Prophet. Who is this, say they in Rapture and Amazement, that cometh from Edom,* 1.136 with died garments from Bozrah? This, that is glorious in his Apparel, travelling in the Greatness of his Strength? I, that speak in Righteousness, answers our Lord, Mighty to save. But wherefore, they humbly ask again, art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone, says our Lord, and of the People there was none with me. I alone am mighty to save, and

besides me there is no Saviour. Good luck then have thou with thine Honour, O Lord; Ride on, because of the Word of Truth, of Meekness, and of Righteousness, and thy Right-Hand shall teach thee terri∣ble things. Terrible things indeed for the Kings Enemies, who would have other Lords besides Thee to rule over them. But gracious and comfortable things for thy Servants, the Sheep of thy Pasture, who know thy Voice, and therefore come to thee, who alone canst give Ease to our Troubled Spirits, being that Lamb of God, which takest away the Sins of the whole World. And so I come to the third thing observable in the Text, viz. the Persons invited, who are All Penitent Sinners in general; All ye that labour and are heavy laden. All ye that sigh, and groan, and are bow'd down, and ready to sink under the grievous burthen of your sins.

3. There is no Person, no Time, no Rank or Quality whatsoever, that is ex∣cepted. God would have all Men come to the Knowledge of the Truth, and be sav'd, says the * 1.137 Apostle; there's the Universali∣ty of the Persons: And the Time, the † 1.138 Prophet tells us, is as universal; 'tis not now and then only; but, whensoever a wicked man turneth away from the wicked∣ness

that he hath committed, and doth that which is lawful and right, he shall save his soul alive. Accordingly we find God, in the 1st of Isa. calling to all Sinners in gene∣ral, without any Distinction of Circum∣stances, Ages, or Conditions, to come, and be reconcil'd to him. Wash ye, make ye clean, says he, put away the evil of your do∣ings from before mine eyes, cease to do evil, learn to do well; and then, tho' neither the Out-goings of the Morning, nor of the Evening, have prais'd me; but from the Height of your Youth to the Declensions of Old Age, you have been taken, and led Captive by your Sins at their will, I will do them all away: Tho' they be as Scarlet, they shall be white like Snow; tho' they be red like Crimson, they shall be as wool. And again, in the third of Jeremiah, he with Infinite Tenderness and Affection courts his People to come to him, tho' they had most frequently revolted, and infinitely of∣fended his Divine Majesty. They say if a Man put away his Wife, and she be joyn'd to another Man, she shall not return to her former Husband any more: But thou hast played the harlot with many Lovers, yet re∣turn again to me, saith the Lord. Thus Absolute and Universal are the Promises and Invitations God makes to Sinners.

Thus solemnly and pathetically does he de∣clare (as you saw more at large in my First General Head) his Good-will towards them; that he desires not the death of any of them all; but had rather they would every one of them, from the Least to the Greatest, turn from their evil ways, and Live.

And yet we meet with some Persons in the World, whose Ears are entirely stop∣ped against this gracious and ravishing Voice of the Heavenly Charmer. The Suggestions of Satan, or the Unhappiness of an ill Constitution of Body, or the un∣warrantable Assertions of some ill-natur'd, surly and melancholy Pseudo-Prophets, or possibly all these three together, have plung'd their tender Spirits in the pro∣foundest Depth of Amazement and Despair. They think they have committed a Sin un∣to Death, the Sin against the Holy Ghost, and therefore that Salvation belongs not to them; but that, tho' at present in different Mansions, they are reserv'd, as well as the Devils, for Everlasting Chains of Darkness at the Judgment of the Great Day. The Case of these Persons is sad and lamentable, and such as calls for our Prayers, our Sor∣row, and our utmost Assistance. And in∣deed for their Sakes I first made Choice of my Text, tho' the second thing observable

in it hath hitherto interrupted my Prosecu∣tion of this Matter. Have Patience there∣fore now, I pray, whilst for the Ease of such afflicted Souls, and to prevent (through God's Blessing) such dangerous Mistakes in others, I insist upon this Point.

Now the Sin against the Holy Ghost is generally thought to be irremissible, and our Saviour's Words seem to assert as much. All manner of Sin and Blasphemy, * 1.139 says he, shall be forgiven unto Men: but Blasphemy against the Holy Ghost shall not be forgiven unto Men. And whosoever speaketh a word against the son of Man, it shall be forgiven him: but who∣soever speaketh against the Holy Ghost it shall not be forgiven him, neither in this world, neither in the world to come. And again in † 1.140 St. Mark, Verily I say unto you, All Sins shall be forgiven unto the Sons of Men, and blasphemies wherewith soever they shall blas∣pheme, but he that shall blaspheme against the Holy Ghost hath never forgiveness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but is obno∣xious to the Sentence of Eternal Damnation. And yet S. Chrysostom among the Ancients, and ‖ 1.141 Maldonat, ‖ 1.142 Grotius, ‖ 1.143 Hammond, and * 1.144 Taylor amongst the Moderns, are so charitable, as to think, that this Expres∣sion, shall not be forgiven, is to be Under∣stood with a Qualification; Impossibility

in Scripture sometimes denoting no more, than an extream Difficulty. Thus our Lord expressly * 1.145 declares, that 'tis easier for a camel to go through the Eye of a Nee∣dle, (which is absolutely impossible) than for a rich Man to enter into the Kingdom of God. Yet he means not by this Assertion utterly to exclude all Rich Men from the Hopes of Heaven; but only signifies to us, that 'tis a very hard and difficult matter for them that trust in Riches, saying to Gold, Thou art our Hope, and to the fine Gold, Thou art our Confidence, ever to under∣take the severer Discipline of the Gospel here, and consequently to be made Par∣takers of his Glory in the Kingdom of Heaven hereafter. How hard is it, says he to his astonish'd Disciples, for them that trust in Riches, to enter into the Kingdom of God? In like manner, (say these Learned Men) when he positively asserts, that all Sins and Blasphemies whatsoever shall be forgiven unto Men, but that the Blasphe∣my against the Holy Ghost shall never be forgiven, he means not, that 'tis absolute∣ly impossible it should ever be forgiven; but only, that it shall not be forgiven so easily, but more hardly, and with greater Difficulty, than any other Sin or Blasphe∣my whatsoever, Non utiquè quod remitti non

possit, as the fore-cited Jesuit; not that it cannot he forgiven at all; but because they who commit it, nullam peccati sui excusationem habent, are utterly destitute of all Apologies and Excuses, and there∣fore are more unpardonable than other Men.

I confess, I can determine nothing in this matter, whether this Sin be irremis∣sible or not; I can only answer with the humble Prophet, Lord, thou knowest. God's gracious dealing indeed with David after his Adultery and Murther, with Pe∣ter after his Denial of his Master, with Paul after his persecuting the Church, and with a thousand other Sinners of the same Magnitude, obligeth me to believe, that there is no Sin or Blasphemy whatsoever which is irremissible in respect of God; and that therefore if the Sin against the Holy Ghost be indeed irremissible, 'tis on∣ly because it utterly excludes those who commit it, from Repentance.

But tho I dare not be positive as to the Consequences of this Sin; yet (what is a greater matter of Comfort to despairing Souls) I may venture to affirm, that, as to the Nature of it, 'tis such as cannot be committed by any Christian. If you ask me what 'tis, I briefly answer, That 'tis a

Total Apostasie, and Final Falling away from Christ and his Gospel. I say, a Total Apostasie, and Final Falling away. And yet not every Total Apostasie, and Final Falling away neither; For 'tis possible a poor, ignorant Soul may be so decluded, as to Apostatize from Christianity to Mahometism, or some other Imposture, and yet still believe Christ to have been a very good Man. But this is such a To∣tal Apostasie, such a Final Falling away from Christ and his Gospel, as is attended with the greatest Virulency, Rancour, Spight and Malice against both as can be imagin'd. When a Man not only utterly renounceth the known Truth, but also doth hate and abhor Christ and his Word; doth revile and spit upon him; doth with the Scribes and Pharisees crucifie and mock him; and is so far from acknowledging him to be the Son of God, or indeed so much as a good Man, who did all his Miracles by the Power and Assistance of the Holy Spi∣rit, that he most maliciously and despite∣fully, after full Conviction of his Consci∣ence to the contrary, pronounceth him the greatest of Cheats, a most grand Im∣postor, the Eldest Son of the Devil, who acted only by Commission from Beelzebub, the Prince of the Devils.

This I take to be plain from our Savi∣our's own Words, when he mention'd this Sin. There was brought unto him, says the Evangelist, one possess'd with a Devil, blind and dumb:* 1.146 and he heal'd him, insomuch that the blind and dumb both spake and saw. The People, amaz'd at this great Miracle, gave Glory to him; confessing him to be, in very deed, the promis'd Messiah, the Son of David. But the Scribes and Pharisees, mov'd with envy, tho' they knew the Miracle to be the Effect only of the Spirit of God; yet, to lessen his Reputation among the People, declar'd, against their own Consciences, that 'twas not by any Divine Authority; but purely by Vertue of a black Confederacy with the Infernal Powers, that he did these things. This Fellow, say they with unparallell'd Rancour and Disdain, doth not cast out Devils, but by Beelzebub, the Prince of the Devils: Upon this says our Lord, All Sins shall be forgiven unto the Sons of Men, and Blasphe∣mies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in dan∣ger of eternal damnation: And then is add∣ed the Reason of this Assertion (which plainly shews what the Sin against the Ho∣ly Ghost is) in these words, because they said, He hath an unclean Spirit.

Now then (My Brother) do'st thou believe and confess, That our Lord Jesus Christ is, in very deed, the Eternal Son of the Living God? That when he was here upon Earth he acted only by Commission from his Father; and that the Mighty Works which did shew forth themselves in him, were done by the Vertue and Power of his own most Holy Spirit? If thou dost, then be of good cheer, that hast not yet, and as long as thou continuest in this Faith, thou canst not commit this Sin against the Holy Ghost. Nothing now, but thy Impenitence, can separate between thee and thy God. Thou hast his own word for't: All sins and blaspemies whatso∣ever shall he forgiven unto the Sons of Men; tho' perhaps this Sin against the Holy Ghost (which thou hast not committed) shall never be forgiven. Break off thy sins then by Repentance, and they shall all be forgiven thee, Depart out of Babylon, and come to Christ; and thou shalt be re∣fresh'd, and find Rest unto thy Soul. And so I come to the Last Thing observable in my Text, viz. the Benefit of accepting our Lord's Invitation; I will give you Rest.

4. What joyful Tidings are these? What Ease is here to wounded Consciences? what Comfort to Despairing Sinners? * 1.147 Lo the

Winter (that dismal time, wherein Igno∣rance, Error, and Superstition, like Floods in the Winter-season, overflow'd the earth) is past, and the Rain (those cloudy, uncomfortable days, wherein we could see, and enjoy but little of him) is over and gone: All the tokens of a new World appear, and invite us to come and par∣take of heavenly joys and pleasures. The Flowers appear on the Earth; All manner of Blessings spring up in abundance, now the Sun of Righteousness is risen upon us. The time of the singing of Birds is come, and the voice of the Turtle is heard in our land: The heavenly Host sing for Joy, and excite all Mankind to praise their Savi∣our with joyful Lips. Is then thy Soul full of Sorrow and Heaviness, and droop∣ing under the Apprehensions of thine ap∣proaching Judgment. Does thy Consci∣ence tell thee, That Hell is thy Portion; and thine Inheritance in the Land where Death reigns for ever and ever? Is this, I say, thy case? Why, do not any longer despond, but throw away thy Garments, thy Sins, that encompass thee about, and rise up, for thy Saviour calls thee. Behold, the Wise Men rise up at his Call; they acknow∣ledge his gracious Summons, and hastily come away from a far Country; and there∣fore

are kindly receiv'd, tho' their * 1.148 Witch∣crafts and Idolatries are so many. The hum∣ble Shepherd likewise obey the Heavenly Vision; as soon as the Angels are gone to Heaven, they leave their feeble Flocks, and tender Lambs, and therefore are graciously admitted to the Presence and Adoration of the great Shepherd of their Souls. The Star out of Jacob is risen upon thee also, and and if thou wilt follow its Light, 'twill con∣duct thee to the Mansions of thy Lord and Saviour. The Glory of the Lord too is ready to shine round about thee; the abundant Visitations of his Grace from Heaven will (if thou art willing) dispell the un∣comfortable Darkness of the Night; all the black Clouds of Melancholy and Despair, and enlighten thy Understanding, and actuate all thy Faculties, till at length they happily bring thee to Bethlehem, to the Presence and Embraces of the Holy Jesus. Come then, I say, thou sinking, despairing Soul, unto thy Saviour. Come to him, by Faith and Repentance, and he will by no means cast thee off. Come to him, and he will most tenderly receive thee. The Bowels of his Compassion will imme∣diatel•• move towards thee; and he will gently take thee by the hand, and guide thee into the way, that leads to Sion.

'Twas his Meat and Drink, when he liv'd amongst us to proclaim Liberty to the Captives; to loosen those, whom Sin and Satan has bound; to bind up the Broken-hearted; to give Medicines to heal their Sicknesses, and to preach the acceptable Year of the Lord. And tho' now he is gone to Heaven; yet he has not left thee comfortless. He is abstracted from thee as to his bodily Presence; but, his Divine Spi∣rit and Grace still attend and wait upon thee. Not all the Glories of Heaven, the Allelujahs of the Angels, and the tri∣umphant Songs of the Saints, can make him forget thee; but the same Tenderness of Spirit, the same Mercy and Loving-kindness which he had upon Earth he now in the mid'st of all his Glories, still retains for thee in Heaven. We have not such an High-Priest, says the Apostle, as cannot be touch'd with the feeling of our Infirmi∣ties; but who having been tempted himself, is able to succour them that are tempted. He sits in those glorious Mansions at the Right hand of the Father, to make interces∣sion for us. His Merits continually plead the Pardon of Repenting Sinners at the Throne of Grace, and he is able and wil∣ling to save all them to the uttermost that come unto God by him: Nay, 'tis his

Glory, his Joy, and Crown, to forgive Sins; 'Tis the reward of his Sufferings, the Recompence of his Agonies, to Save Sinners. This he so ardently desires and thirsts after, that he breaks not the bruis∣ed Reed, nor quencheth the smoaking Flax; but still more and more softens and molli∣fies the relenting Heart, 'till he sends forth Judgment unto Victory. He cannot be al∣ways chiding, neither keepeth he is Anger for ever; but tho' he cause Grief, yet will he have Compassion, according to the mul∣titude of his Mercies. Thus when Eph∣raim turn'd and repented; when he smote upon his Thigh, and was asham'd for the reproachful Sins of his Youth; how ten∣derly, how affectionately, does his Maker deal with him? Is Ephraim * 1.149 says he, my dear Son? Is he a pleasant Child? that is Ephraim is indeed my dear Son, he is a most pleasant Child; for since I spake against him, I do earnestly remember him still therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. In the same manner when Zion, deeply sensible of her Sins grew discon∣solate, and said within her self, The Lord hath forsaken me, and my Lord hath forgot∣ten me; he earnestly protests to her, that his Heart was more tender of her than the

Heart of any Parent could be of the Child of Infant of her own Womb. Can a Woman, * 1.150 says she, forget her sucking Child, that she should not have compassion on the Son of her Womb? Tea, they may forget, yet will I not forget thee. Behold, I have gra∣ven thee upon the palms of my hands. Nay farther is so pleas'd at the Return of a Sin∣ner that he assures us, there is Joy in Hea∣ven over such a One; yea more Joy among the Angels of God over one Sinner that repenteth, than over Ninety and Nine Just Persons, who need no Repentance. When a lost Sheep of the house of Israel is found; when it is rescu'd out of the Jaws of Death and of Hell; Snatch'd out of the Paw of that roaring Lion who continually goes about seeking whom he may devour, and safely brought back into the Fold of the great Shepherd the Lord Christ Jesus; These Blessed Spirits are no sooner ac∣quainted with it, but they take into their hands their instruments of Musick, and in the highest Strains of Seraphick Joy con∣tulate his Return. The Vallies (to speak after the Excellent Bishop Taylor) are no sooner fill'd with Benediction, and a fruit∣ful Shower from Heaven; but these Moun∣tains leap with Joy, even the Joy of Con∣querours. This he has sensibly represent∣ed

to us in the Parable of the Prodigal.* 1.151 He had most grievously transgress'd his Duty in every point, both to God and Man. When his indulgent Father, upon his Re∣quest, had kindly Divided his Living be∣tween Him and his Brother; expecting, you may be sure, no small Comfort and Sa∣tisfaction from the joynt Welfare and Hap∣piness of his dutiful Children; this ungrate∣ful and inhumane Wretch not many days af∣ter gathers all together, and gets him away into a far Country, where forgetful of his most tender Father, forgetful of his sorrow∣ful Relations, forgetful of his most gracious God, he lies wallowing in the Mire of all Fifthiness and Debauchery, mispending his precious hours in the Conversation and Caresses of shameless, prostitute, abomi∣nable Strumpets, and wasting all his Sub∣stance in a most profligate, brutish, and riotous way of living. Yet no sooner does his Father spy him returning home, with a penitent Confession in his Mouth; but (notwithstanding his great Unworthiness) his Bowels are mov'd towards him: yea, he becomes impatient, cannot expect his near Approach; but his Joy and Affection give him wings. Whilst he is yet a great way off, he runs, he flies to meet him; has not Patience to stay for his humble Con∣fession;

but immediately, in an Extasie of Joy, falls upon his Neck, forgives and kis∣ses him. The best Robe, the fattest Calf, Musick, and Dancing, all the Expressions of the most solemn and extraordinary Joy are hardly enough to entertain him.

Now then (my disconsolate Brother) who would not rather thus cause Joy to the Blessed Choires above by a sincere and hear∣ty Repentance, than by a Sullen, unwar∣rantable Despair please the profess'd Ene∣mies of God and Man, the Spirits of Dark∣ness? Who (I say) would not rather, by a timely Repentance, be the occasion of a Jubilation and Festival both in Heaven and Earth; than by causing Grief in both delight the sullen and destructive Powers of the Kingdom of Darkness? A Jubilation, I say in Heaven and Earth too: For see, thy Mother the Church, is highly concern'd for thee, she mourns and laments thy un∣happy State, and daily offers up Prayers and Tears for thy Recovery. She longs to see thee come boldly into her Courts, there with all her faithful Sons and Daughters to worship the God of our Joy and Glad∣ness; and to sing merrily, and to make a chearful noise unto the God of Jacob. Let then the Prayers and Tears of thy afflicted Mother; let the Hearty Concern, and pas∣sionate

Wishes of the kind Spirits above, let the most gracious and tender Promises of Pardon which Truth it self has made thee, work thee out of this groundless, this unaccountable State of Despondency. Thou must not, thou can'st not surely, after all this, despair. Thy Saviour tells thee, thou art not thine own; but His. He made thee at first, when thou wast no∣thing; and when thou wast lost and worse than nothing, He Redeem'd thee too with his own blood, and most solemnly swears he would not have thee perish. Wilt thou not then believe Him, who hath done so many and great things for thee? Wilt thou not believe Him, who could even bleed and die for thee? If any Man of known Integrity had given thee his word thou wouldst not Scruple to believe him: How then can'st thou thus affront thy God who cannot lye, by thy Infidelity; when he not only says, but also swears, he would have thee live? O! do not, do not thus evacuate all the gracious Methods the Hea∣venly Father is pleas'd to use for thy Re∣covery; Do not thus foolishly exclude thy self from Happiness, when God does not exclude thee. Alas! Thy God is Omni∣potent, and can most easily perform all his Promises, and therefore he needs not de∣ceive

thee. He is good and gracious, and therefore he will not deceive thee. With him is no Variableness, or shadow of Turn∣ing; but he is the same yesterday, to day, and for ever, and therefore he cannot de∣ceive thee. Obey then his gracious Call; come to him; throw thy self into his Arms; prostrate thy self with all due Hu∣mility at his feet; offer to him thy broken and contrite Spirit; beg him to accept thee, who never yet refus'd any, and he will most gladly receive thee. Tho' thou art never so heavy-laden, he will give thee Rest. He will ease thee of thy burthen; he will pardon thy sins; he will quiet thy. Conscience here, and give thee everlasting Rest and Happiness hereafter.

Which God, of his infinite Mercy, Grant unto us all, through the Merits and Mediation of Jesus the Belov'd. To whom, &c.

Notes

• * 1.1

  1 Kings 12.30.
• † 1.2

  2 Kings 12.3. Ch. 18.4.
• * 1.3

  Mar. 3.24.
• * 1.4

  Mat. 23.
• * 1.5

  Joseph Mede. Book 1. Disc. xl.
• † 1.6

  Vid. Hen. Dod∣well Ep. 2. Sect. 5. & Steph. Penton. Appar. Spec. ad Theol. par. 1. cap. 6.
• * 1.7

  Joh. 5.39.
• * 1.8

  Psal. 119. ver. 105.
• † 1.9

  Ver. 130.
• ‖ 1.10

  Ver. 104.
• ** 1.11

  Joh. 7.17.
• † 1.12

  2 Tim. 1.19, 20.
• * 1.13

  De Myst. Aegypt.
• † 1.14

  Orig. of Temp. Eo.
• * 1.15

  Lib. de Is••d. & Osir. p. 369.
• † 1.16

  Prooem. ad. vit. Philosoph.
• * 1.17

  Lib. de Isid. & Osirid. p. 370.
• † 1.18

  Noct. Attic. l. 5. c. 12.
• * 1.19

  Prooem. ad Vit. Dion.
• † 1.20

  De Myst. Egypt. sect. 2. cap. 6. & sect. 4. cap. 13. Edit. Oxon.
• ‖ 1.21

  Sect. 4. cap. 7.
• * 1.22

  Epist. ad Anabon. & de Ab∣stin. l. 2. p. 199.
• * 1.23

  In A'ci∣biadem.
• † 1.24

  Apol. c. 22.
• ‖ 1.25

  In Octa∣vio.
• ** 1.26

  De Ido∣lorum Va∣nitate.
• †† 1.27

  De Abst. l. 2. & apud Iambl. de Myst. Egypt. sect. 1. c. 18.
• * 1.28

  Vide eruditissi∣mum il∣lum virum Josephum Mede l. 1. serm. 4.
• * 1.29

  Sect. 4. cap. 13.
• † 1.30

  Sect. 2. cap. 3, 7.
• * 1.31

  Joh. 12.31.
• † 1.32

  2 Cor. 4.4.
• ‖ 1.33

  Grotium videas, & Hammon∣dum.
• * 1.34

  Vide Hermae Pastorem, lib 2. mandat 6. Edit. Ox.
• * 1.35

  Sect. 2. c. 7.
• † 1.36

  Gallaeum consulas ad calcem Orac. Sibyll.
• ‖ 1.37

  De Abst. l. 2 pag. 198, 202.
• * 1.38

  Cap. 1.
• † 1.39

  Psal. 78.49.
• ‖ 1.40

  Eph. 2.2.
• †† 1.41

  Great Exem∣plar, pag. 100.
• * 1.42

  Joh. 12.31.
• † 1.43

  Pet. 2.4.
• * 1.44

  Mat. 8.20. Mat 5.7. Luk. 8.31.
• * 1.45

  Sozom. Hist. l. 5. c. 19. p. 627.
• † 1.46

  Rev. 12.9, 10,
• * 1.47

  Appen∣dix to the Antidote against A∣theism, c. 12. par. 3.
• † 1.48

  Hanc, o∣pinor, ob causam audiunt apud S. Lucam c. 4. v. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & passim apud Eth∣nicos pe∣nates, La∣res, La∣miae, Em∣pusae, Fau∣ni, Satyri, Lemures, &c.
• * 1.49

  De Abst. lib. 2.
• † 1.50

  Orig. cont. Cels. l. 8. p. 417. & l. 7. p. 334.
• * 1.51

  Apol. c. 9.
• † 1.52

  Divin. Institut. l. 1. c. 21.
• ‖ 1.53

  De Abst. l. 2. p. 226.
• * 1.54

  Patriar∣chal Dis∣pensation.
• * 1.55

  Cap. 7. ver. 14.
• † 1.56

  Cap. 6. ver. 4.
• * 1.57

  Rev. 12.10, 12.
• * 1.58

  Haec, alia∣que hujus∣modi ora∣cula referuntur à Porphyrio, Proclo, Ethnicisque aliis; nonnulla etiam à Lactantio. Videas item Gallaeum, qui hoc oraculum habet ad calcem Sibyll. pag. 43.
• * 1.59

  Psal. 31. ver. 21.
• * 1.60

  Eccles. 1.8.
• * 1.61

  Doctrin of a God, and Pro∣vid. Vindi∣cat. & As∣sert. p. 36, 37.
• * 1.62

  Eccles. 1.14.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Anton. ad Stips. lib. 5. c. 8. p. 135.
• * 1.64

  Vide Simplicii Oratio∣nem apud Jambli∣chum ad calcem no∣tarum. Edit. Ox. eandem videas ad finem Epi∣cteti.
• * 1.65

  My Fa∣ther, and Mr. John Gre∣gory, in his post∣humous Discourse of the Mo∣rality of the Sab∣bath, pag. 101.
• * 1.66

  Col. 1.16, 17.
• † 1.67

  Phil. 2.6, 7.
• * 1.68

  Joseph. de Antiq. Jud. l. 18. c. 4.
• † 1.69

  Psal. 97.7.
• ‖ 1.70

  Vid. Sui∣dam in August.
• * 1.71

  Luke 8.28.
• * 1.72

  Joh. 20.28, 29.
• † 1.73

  Joh. 1.1.
• * 1.74

  1 Cor. 15.87. 1 Tim. 3.16. Rom. 9.5.
• * 1.75

  Mat. 26.63, 64.
• * 1.76

  1 Pet. 2.22.
• † 1.77

  Hist. Ec∣cles. lib. 5. cap. 28.
• * 1.78

  Concil. Paris. tom. 1. pag. 844.
• † 1.79

  Videas Bulli De∣fensionem Fidei Ni∣cenae, & Whitbit tractatum de verâ Christi Deitate, sect. 2.
• * 1.80

  Epist. l. 10. Ep. 97.
• * 1.81

  Great Exem∣plar, pag. 413, 414.
• * 1.82

  Heb. 2.9.
• ‖ 1.83

  Phil. 2.8, 9.
• * 1.84

  Is. 1.16, 17, 18.
• * 1.85

  Sub finem Apol. apud Platonem.
• * 1.86

  Antiq. Jud. l. 18. c. 2.
• * 1.87

  Cant. 1.4.
• ‖ 1.88

  Hom. 8.
• ‖ 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. 5.28.
• * 1.90

  Br. Rel. Med. pag. 87.
• * 1.91

  Joh. 3.19.
• * 1.92

  Psal. 50.2.
• * 1.93

  Senec. de Benef. lib. 4. cap. 4.
• * 1.94

  Psal. 33.13.
• * 1.95

  1 King 20.13, 28.
• * 1.96

  Mal. 1.8.
• † 1.97

  Mr. Nor∣ris in his Reas. and Rel. pag. 39.
• * 1.98

  Psal. 84.7.
• * 1.99

  Heb. 9.27.
• † 1.100

  Phaedon. c. 45. p. 178. in Dialog. select. Edit. Can∣tab.
• * 1.101

  Chap. 55. ver. 1.
• ‖ 1.102

  2 Ep. 2.4.
• † 1.103

  Ver. 6.
• * 1.104

  Exod. 34.6.
• * 1.105

  Ezek. 33.11.
• * 1.106

  Mark 16.15.
• † 1.107

  2 Cor. 5.19.
• * 1.108

  See a Discourse of the due Praise and Honour of the Virgin Mary, in∣tituled, Speculum Beatae Vir∣ginis.
• * 1.109

  De Re∣lig. tom. 2. l. 1. c. 10.
• † 1.110

  Cap. 63. v. 16.
• * 1.111

  De Orat. Domin. pag. 139. Ed. Oxon.
• * 1.112

  Sum. Part. prim. Quaest. 52. Art. 2.
• * 1.113

  Exod. 33.20.
• * 1.114

  Ephes. 3.10.
• † 1.115

  1 Epist. 1.12.
• ‖ 1.116

  Matth. 24.36. & Mat. 13.32.
• * 1.117

  Ep. ad Trall. pag. 80. Ʋsser. Edit.
• † 1.118

  De Orat. sect. 34
• ‖ 1.119

  De Mor∣talit. pag. 166. Ed. Oxon.
• ** 1.120

  Vid. Aug. Con∣fess. l. 9. c. 3. Basil. Hom. 20. Ambros. de obitu Theod. Hieron. Ep. 25.
• * 1.121

  Vid. tom. 5. p. 625. Vid. & Eus. Hist. Eccl. l. 4. c. 15. pag. 134, 135. & Aug. de Civit. Dei l. 8. c. 27. & l. 22. c. 10.
• † 1.122

  De curâ pro mor∣tuis.
• * 1.123

  Ep. 3. de Epitaph. Nepot.
• † 1.124

  Orat. 1. cont. Ju∣lian.
• * 1.125

  Rev. 19.10. and 22.9.
• * 1.126

  Col. 2.19.
• † 1.127

  Vid. Bal∣samon. Ca∣non. p. 841.
• ‖ 1.128

  Vid. Plat. sym. Apul. de Daemon. Socrat. & Grotium in 2. cap. Ep. ad Col. v. 18.
• ‖ 1.129

  Vid. Plat. sym. Apul. de Daemon. Socrat. & Grotium in 2. cap. Ep. ad Col. v. 18.
• ‖ 1.130

  Intell. Gust. p. 468, 469.
• * 1.131

  Rom. 1.
• † 1.132

  Orig. cont. Cels. l. 5. p. 233. & l. 8. p. 382.384.395.
• * 1.133

  1 Cor. 8.5.
• ‖ 1.134

  Vid. Jamblich. de Myst. Aegypt. sect. 5. c. 17. & M. Osyr. sub finem dis∣sertationis primae.
• * 1.135

  1 Cor. 8.6. and 1 Tim. 2.5.
• * 1.136

  Isa. 63.
• * 1.137

  1 Tim. 2.4.
• † 1.138

  Ezek. 18.27.
• * 1.139

  Matt. 12.31, 32.
• † 1.140

  Chap. 3. v. 28, 29.
• ‖ 1.141

  In Matt. 12.
• ‖ 1.142

  In Matt. 12.
• ‖ 1.143

  In Matt. 12.
• * 1.144

  Great Exampl. pag. 201.
• * 1.145

  Mark 10.
• * 1.146

  Matt. 12. compar'd with Mark 3.
• * 1.147

  Cant. 2. v. 11, 12.
• * 1.148

  Vid. Ju∣stin. M. Dial. cum Tryph. Jud. pag. 304. & Orig. cont. Cels. lib. 1. p. 45, 46.
• * 1.149

  Jer. 31.20.
• * 1.150

  Isa. 49.15.
• * 1.151

  Luke 15.